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Category: Friday (Jumu’ah)

When does the first hour of the Friday prayer begin? – Shaykh Uthaymeen

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Bismillaah

Q.316. When does the first hour of the Friday prayer begin?

A. The hours which the Messenger (صلّى الله عليه و سلّم) has mentioned are five in number; he said:

“Whoever bathed on Friday, performing the Ghusl of major ritual impurity (Janabah), then went (to the Masjid) in the first hour, he is like one who offers a camel as a sacrifice, and he who comes at the second hour is like one who offers a cow, and he who comes at the third hour is like one who offers a ram with horns, and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg.” [01]

So, he has divided the time from sunrise until the arrival of the Imam into five parts. Each part might be equivalent to the well known hour (i.e. 60 minutes), or the hour might be more or less, because the time changes, so the hours are five between the sunrise and the arrival of the Imam for the prayer. It begins from sunrise, although it has been said that it is from the start of Fajr, but the former is more likely, because before sunrise is the time for the Fajr prayer.

[01] Reported by Al-Bukhari in the Book of the Friday Prayer, in the Chapter: The Virtue of the Friday Prayer (881); and by Muslim in the Book of the Friday Prayer, in the Chapter: Perfume and Siwak on Friday (850).

Source: Fatwa Arkanul Islam, Volume 2 – Shaykh Uthaymeen, Dar-us-Salam English Publication

Related Links:

Whoever abandons the Jumu’ah & congregational prayers in the mosque, without a valid excuse – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 76 : Point 128
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Whoever abandons the Jumu’ah Prayer and the congregational prayers in the mosque, without a valid excuse, then he is an innovator [1]. The valid excuse is such as an illness, because of which he is unable to go out to the mosque, or fear of an oppressive ruler and whatever is besides that then there is no excuse for you.

NOTES

[1] Congregational payer in the mosque is an obligation upon the sane, adult males who are able to attend. This is the most correct saying of the scholars.

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Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu alayhi wa sallam) then directed him to respond to it.

[Muslim]. [The Excellence of Performing Salat (Prayers) in Congregation – Riyadh ul saaliheen]

Ibn Mas’ood (radiAllaahu anhu) said:

“Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (sallallaahu ‘alaihi wa sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).”

[Reported by Muslim] [Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen]

[Souncloud Audio Link] 

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/salah/masjid-congregational-prayer

The Hajj and fighting Jihaad along with the ruler continue. Jumu’ah Prayer behind faasiq Ruler is allowed – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 25 : Point 27
Shaykh Fawzan | Dawud Burbank [Audio|English]

And the Hajj and fighting jihaad along with the ruler continue. And the Jumu`ah Prayer behind them is allowed; and after it six rak`ahs are prayed, separating each pair of rak`ahs. This was the saying of Ahmad ibn Hanbal.

[Souncloud Audio Link] 

Transcribed Audio:

The functions carried out by the ruler are many, and the place to find them enumerated and to find them mentioned together, and where you can acquaint yourself with them is the books on the rulings relating to rulership (al-ahkaamus-sultaaniyyah) such as alAhkaamus-Sultaaniyyah of al-Maawardiyy and al-Ahkaamus-Sultaaniyyah of Aboo Ya`laa al-Hanbaliyy and books which have been written on this topic which explain the functions of the ruler. And it is mentioned in the books of fiqh and in the books of `aqaa∙id (creed and belief) also as occurs here.

Firstly (from these functions), is that he (the ruler) is in charge of carrying out the Jumu`ah Prayer and the two `Eed Prayers and the Muslims pray behind him unless he chooses to appoint someone from the Scholars or from the Students of Knowledge to lead the people in Prayer. However, the basic principle is that he (the ruler) has more right to leading the Prayer with regard to the Jumu`ah Prayer (Friday Prayer) and the two `Eed Prayers. So if he appoints someone to do this then he may do so, and this is what action is upon at present.

Secondly, is that he is the one who establishes the Hajj and he leads the people performing Hajj. And he is in charge of them and he looks into any problems they may have.

Thirdly, is establishment of jihaad in Allaah’s cause; this is from the functions carried out by the ruler. He is the one who gives command for it and he is the one who organises the flags and he is the one who chooses the armies and those who are going to fight. And he appoints the commanders and he appoints the squadrons (army units) and he appoints the armies and he provides the fighters with weaponry. And he gives them directions with regard to fighting the enemy and he specifies the direction in which they are to attack.

So jihaad is from the roles of the ruler; and jihaad is not fowdaa (chaos or anarchy) such that everyone who wants to take up arms and go and fight and attack does so and says, “I am fighting jihaad in Allaah’s cause!” This is not jihaad in Allaah’s cause. Jihaad in Allaah’s cause is properly arranged and it is regulated by legislated regulations (of the Sharee`ah, the Islaamic Law). But as for when it is opened up to chaos then it becomes mere destruction, and its harm becomes more than its benefit, if there is actually any benefit in it at all. So the harm resulting from it is greater. So affairs have regulating principles and jihaad is a tremendous affair. It requires that it is correctly regulated and it needs to be restricted by the rulings which are mentioned for jihaad in the Book and the Sunnah and in the speech of the People of Knowledge. The matter is not of fowdaa (chaos or anarchy) such that a person comes from the callers to fitnah (discord) and sets himself up as the leader for those people who are extremists or radicals or ignorant people, those who do not know, he becomes their leader and he says, “We will fight jihaad in Allaah’s cause.” This is counted as being one of the things that cause harm to Islaam and to the Muslims; and this is not jihaad because it is not restricted by the regulating principles which govern jihaad. And if it is not restricted by the regulating principles of jihaad then it just becomes fasaad (corruption) and it is not jihaad. And everything which exceeds its due limits then it turns over and it becomes its opposite. So they now say to those who criticise them, “You are preventing jihaad in Allaah’s cause.”

So we say, “We are not preventing jihaad in Allaah’s cause. However, we say that it is essential that jihaad is regulated by its legislated regulating principles, whereas what you people are doing is fowdaa (chaos) and it is not jihaad and Allaah did not command with it.”

So establishment of the Hajj and fighting jihaad and the Jumu`ah and the `Eed Prayer, these are from the functions of the waleeul-amr (the person in authority).

His saying, “And praying the Jumu`ah Prayer behind them is permissible,” meaning, even if they have fisq (they commit open sins), even if they have acts of disobedience, still the person prays behind them because Prayer behind them retains unity and also a faasiq (an open sinner), if he does something that is good then you do good along with him. And for this reason when they said to `Uthmaan radiyAllaahu `anhu whilst he was being besieged, “So and so leads the people in Prayer and he is not the imaam (the ruler), rather he is just an imaam of fitnah (he is just the leader of discord/tribulation).”

So `Uthmaan radiyAllaahu `anhu said, “O son of my brother, if the people do what is good then do that which is good along with them and if they do something evil then avoid their evil.” [01]

So if he prays then we pray along with him if he is the one in authority, even if he has open sins or acts of disobedience, because of the welfare which lies in doing that. Because the Prayer is worship and the sinful person, faasiq, if he prays then he should be encouraged upon that, supplication made for him. And the Companions they prayed behind rulers who had points against them such as al-Hajjaaj and others. The Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam prayed behind them in compliance with command of the Messenger sallAllaahu `alayhi wa sallam and in order to retain unity.

His saying, “And he should pray after it six rak`ahs.” This is a matter of fiqh; it comes here in accordance with the mention of the Jumu`ah Prayer. So the Jumu`ah Prayer has no raatibah (regular Sunnah Prayer) before it. So whoever comes to the mosque then he should pray whatever is easy for him and then sit and wait (for the imaam to come out). And if he continues praying until the imaam attends then that is more excellent upon the basis that this is unrestricted optional Prayer; it has no connection to the Jumu`ah Prayer itself. As for the raatibah (regular Sunnah Prayer) of the Jumu`ah then it comes after it. Its least amount is two rak`ahs and its greatest amount, in what is famous, is four rak`ahs with two salutations (two salaams). And there comes in one saying (within the Hanbaliyy math.hab) that it is six rak`ahs with three salutations. Therefore, its least amount will be two rak`ahs and its greatest amount is six rak`ahs, or four rak`ahs as is what is famous.

His saying “He separates between each pair of two rak`ahs. This was the saying of Ahmad ibn Hanbal.”[02] Meaning, that does not mean that he prays six rak`ahs altogether with one salaam (salutation at the end of it). Rather six rak`ahs; every two rak`ahs with one salaam (after it); or four rak`ahs with each pair of rak`ahs before the salaam, and this is better. And it’s being ascribed to Imaam Ahmad is because the author (Imaam alBarbahaaree) was a Hanbaliyy (meaning from the students of the students of Imaam Ahmad ibn Hanbal) and he was well acquainted with the position of Imaam Ahmad. This was a report from Ahmad that it is six rak`ahs. What is famous is that it is four rak`ahs. [03]

Footnotes:

[01] Reported by al-Bukhaariyy in his Saheeh (no. 695) from `Ubaydillaah ibn `Adiyy ibn Khiyaar with it (this narration)

[02] There occurs in the Masaa·il of `Abdullaah, son of Imaam Ahmad, that `Abdullaah said, “I asked my father, ‘How many rak`ahs should a man pray after Jumu`ah?’ I said, ‘What is more beloved to you (that he should pray)?’

So he said, ‘If he wishes, he can pray four after the Jumu`ah and if he wishes he can pray six; except that he should give the salutation after each two rak`ahs. That is the saying with regard to all of the (optional) Prayers of the day; all of them are in pairs.’”

Translator’s side point: There are a number of books of the students of Imaam Ahmad that report matters of fiqh from him and there are a number of separate books in that regard. There is the Masaa·il of his son `Abdullaah and Masaa·il of his student Aboo Daawood and Masaa·il of a number of other of his students. Each one is called the Masaa·il of Imaam Ahmad by such and such from his students. This one referred to here is the Masaa·il (The Questions of Fiqh) put to Imaam Ahmad, collected by his son `Abdullaah.

[03] Translator’s side point: In Riyaadus-Saaliheen we had the hadeeth of Ibn `Umar reported by alBukhaariyy and Muslim that the Prophet sallAllaahu `alayhi wa sallam after the Jumu`ah entered his house and prayed two rak`ahs. Likewise in Saheeh Muslim there’s a hadeeth that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “When one of you has prayed the Jumu`ah let him pray four after it.”

Shaykh Ahmad an-Najmiyy rahimahullaah mentioned this issue in his explanation and mentioned there are evidences for two and there are evidences of four.

Then he said, “And the six (praying six) is one report from Imaam Ahmad and it was the saying, from the Companions, of `Aliyy ibn Abee Taalib and Aboo Moosaa radiyAllaahu `anhumaa; and from the taabi`een (it was the saying of) `Ataa and Mujaahid (the two great imaams of Makkah from the taabi`een; `Ataa bin Abee Rabaah and Mujaahid ibn Jabr) and of Humayd ibn `Abdir-Rahmaan and it was the saying of Sufyaan ath-Thowree, great imaam.

Shaykh Ahmad preferred the saying, as is the view of Shaykhul-Islaam ibn Taymiyyah, that what is preferred in his view is: if a person prays it in his house he prays two rak`ahs and if he prays it in the mosque he prays four. (He said,) “That is more established with regard to the evidence behind it.”

Transcribed by Saima Zaher. Download PDF of Lesson 25

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:
https://abdurrahman.org/rulers/
https://abdurrahman.org/jihad/
https://abdurrahman.org/salah/friday-jumuah/

Don’t Single Out Friday as a Fasting Day – Dr. Saleh As Saleh [Audio|En]

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Audio Source: ‘Umdatul Ahkaam – Book of Fasting

The Reliance of Rulings is a collection of authentic hadeeth of Fiqh relevance. A great work by al-Imaam Taqiyyud-Deen ‘Abdul Ghani bin ‘Abdul Waahis bin ‘Ali Al-Maqdisee.

Explanation is based upon Shaykh Ibn Al-‘Uthaymeen rahimahullaah, Shaykh ‘Abdullaah Al-Bassaam, and Shaykh Dr Sami As-Sagair

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.”
[Muslim].

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.’‘
[Al-Bukhari and Muslim].

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (sallallaahu ’alayhi wa sallam) prohibit fasting on Friday?” He said, “Yes.”
[Al-Bukhari and Muslim].

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (sallallaahu ’alayhi wa sallam) visited her on a Friday and she was observing fast. He asked, “Did you observe fast yesterday?” She said, “No.” He asked, “Do you intend to observe fast tomorrow?” She said, “No.” He said, “In that case, give up your fast today.”
[Al-Bukhari].

Ahadeeth Posted from : Abomination of Selecting Friday for Fasting  – Riyad-us-Saliheen, Darussalam Publications

The Merits and Excellence of Months, Days and Nights in Islam – Dr. Saleh As Saleh [Audio Clip|En]

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Posed from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=65&Itemid=87

Further Reading / Listening:

The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months (Rajab, Dhul-Qa’dah, and Dhul-Hijjah) – Riyad-us-Saliheen

The Virtue of the first 10 Days of Dhul-Hijjah (Riyaad-us-Saaliheen) – Abu Talha Dawud Burbank  [Audio|En]

The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah – Riyad-us-Saliheen

Significance & Virtues of the Day of Arafah – Compiled from various sources

The Excellence of Friday Prayer – Riyad-us-Saliheen

Impermissible for a Muslim to indulge in Trade after the 2nd Adhan of Jumu’ah – Shaykh Fawzan – Abu Muhammd al-Maghribee [Audio|En]

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Listen / Download Mp3 Here (Time 11:21)
[audio https://salafiaudio.files.wordpress.com/2015/06/impermissible-for-a-muslim-to-indulge-in-trade-after-the-2nd-adhan-of-jumuah-shaykh-fawzan-abu-muhammd-al-maghribee.mp3]

This short benefit is extracted from the below lecture:

Prohibited Trade Transactions – Al-Mulakhas al-Fiqhi | Shaykh Fawzaan – Abu Muhammad al-Maghribee [Audio|En]

Allaah (The Most High) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ

”O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better for you if you did but know! Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember Allah much, that you may be successful.” [Soorah Al-Jum’ah. Aayaat 9-10]

The Purpose of the Jumu’ah Khutbah – Compiled & Translated by Abbas Abu Yahya

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1 – Objective of Khutbah

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘On the day of Jumu’ah’ there is a Khutbah (sermon) the objective of which is to glorify Allaah and regard Him as Magnificent, and testify to singling out Allaah Alone as the Creator, and testify that His Messenger -sallAllaahu alayhi wa sallam- brought the message.

Also to remind the worshippers about the Messenger’s days. To warn the people from Allaah’s  torment and His punishment, and advising them with that which will bring them closer to Allaah and to His Paradise.

Likewise prohibiting them from that which will bring them close to His Anger and His Fire. Therefore, this is the purpose / intent of the Khutbah and gathering for it.’

[Taken from: ‘Zad al-Ma’ad’ by Ibn Qayyim vol. l/p. 398 point 22]

2 – Description of the Khutbah and what is Taught in it.

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘Know that the type of Khutbah which is legislated is that which the Messenger –sallAllaahu alayhi wa sallam– regularly used to be upon, which was persuading (with good rewards) the people dissuading (warning) them-this in reality is the soul of the Khutbah for which it was legislated.’

He continues:

‘Admonition in the Khutbah of Jumma’ is what should be the context of the talk. Therefore, if the Khateeb (the one delivering the Khutbah) does this, then he has performed a legislated action, except that if he precedes it with praising and glorifying Allaah, and sending Salat upon His Messenger, or to proceed in his admontion the catastrophies mentioned in the Qur’aan then this would be better and more complete.’

‘So briefly, the soul of the Khutbah is giving a good admonition from the Qur’aan or other than it. The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to praise Allaah –Ta’ala- in his Khutbah and send Salat upon Allaah’s Messenger –sallAllaahu alayhi wa sallam– or by the two testifications and reading a complete Soorah and the intent and purpose of the admonitioning with the Qur’aan, and prompt with what the Qur’aan rebukes, where ever possible, and that is not specific to mentioning a complete Soorah.’

The Prophet –sallAllaahu alayhi wa sallam– used to teach his Companions in the Khutbah the principles of Islaam and its Sharia’ and gave them orders and prohibitions in his Khutbah when he came across an order or prohibition. Like when he ordered the person entering into the Masjid while the Prophet was delivering the Khutbah and he ordered him to pray two Rakaat. The Prophet reminded the people with the pillars of the Sharia’ and with Paradise, Hell-fire the Day of Judgement and ordered them to have Taqwa of Allaah and warned them against the anger of Allaah. The Prophet –sallAllaahu alayhi wa sallam– would encourage the people in those things which obligate His Pleasure, and he would recite the Ayaat of the Qur’aan, so in the hadeeth of (Saheeh) Muslim:

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to deliver two Khutbahs and sit between them, he would also recite the Qur’aan, remind the people and warn them.’

[Taken from: ‘al-Ajwiba an-Nafiah ‘an  ‘Asseelah lajna Masjid aj-Jamia’ summarised from p.94 -99]

3 – Shortening of the Khutbah & Lengthening of the prayer

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘From ‘Amaar bin Yassir who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:

‘Indeed a person who lengthens the prayer and shortening the Khutbah is a sign of the Fiqh of a man.’

[Collected by Imam Muslim]

Meaning that a person’s Fiqh (understanding) is known by this. Everything that indicates to a issue is a sign for it.

Indeed the shortening of the Khutbah is a sign of understanding.  This is becase a Faqeeh (scholar) is someone who researches the reality of the meaning of the texts [of the Book & the Sunnah], and comprehensive wording, whereby he has the ability to express using eloquent beneficial statements.

This is why the complete wording of this hadeeth is :

‘Lengthen the prayer, and shorten the Khutbah, and indeed there is magic in speech.’

The meaning of a long prayer is the length where the one who prays does not come under the prohibited length of the prayer.

The Messenger –sallAllaahu alayhi wa sallam– used to pray the Jumma’ prayer reciting Soorah al-Jumma’ and Soorah al-Munafiqoon, and likewise as is collected by Muslim from Ibn Abbas and an-Num’aan bin Basheer -RadhiAllaahu anhumma :

‘The Messenger –sallAllaahu alayhi wa sallam– used to recite in the two Eid prayers and in the Jumma’prayer with Soorah al-Ala and al-Ghashiyah [1].

This was long in relation to his Khutbah, and not so long that it entered into the length which is prohibited.

From Umm Hisham bint Haritha bin an-Nu’maan who said:

‘I did not take <<Qaf, By the Glorious Qur’aan>> Soorah Qaf, except from the mouth of the Messenger of Allaah –sallAllaahu alayhi wa sallam; he would recite it every Friday upon the Mimber when he would address the people.’

[Collected by Muslim]

In this narration is an evidence for the permissibiltiy for reading a Soorah or a part of it in the Khutbah. The Prophet -sallAllaahu alayhi wa sallam- chose to be continuous upon this Soorah since he-sallAllaahu alayhi wa sallam- was the best in giving admonition and in reminding.  Also, in this is an evidence of frequently giving admonition in the Khutbah.’

[Taken from Ajwibaa an-Nafi Albaani p. 57 ]

4 – Length of the Jumma’ Khutbah

‘The Prophet -sallAllaahu alayhi wa sallam- used to shorten the Khutbah and lengthen the prayer:

The Messenger of Allaah -sallAllaahu alayhi wa sallam- was given the ‘Jawama’ al-Kalim’ (comprehensive speech), and fountains of wisdom would spring from between his noble lips -sallAllaahu alayhi wa sallam.  Therefore, if he -sallAllaahu alayhi wa sallam-  addressed the people he would speak with a few words, if a person counted them then he would be able to do so, because the aim of the Khutbah is teaching, reminding, admonishing without making it burdensome or making it boring.

This is why the advice of the Messenger of Allaah -sallAllaahu alayhi wa sallam- to his Companions was to shorten speeches, and at the head of that was the Khutbah of Jumma’.

The Prophet -sallAllaahu alayhi wa sallam-  explained that the shortening of the Khutbah indicates to the good understanding [Fiqh] of a person.

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Indeed a person who lengthens the prayer and shortens the Khutbah is a sign of the Fiqhof a man.’

[Collected in Saheeh Muslim]

From Abdullah bin Masood who said:

‘Indeed shortening the Khutbah and lengthen the prayer is a sign of the Fiqh of a man.’

[Collected by Ibn Abee Shaybah, Saheeh. Taken From: ‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1]

This is why the Messenger -sallAllaahu alayhi wa sallam- commanded to shorten the Khutbah and said:

‘Lengthen the prayer and shorten the Khutbah.’

[Collected in Saheeh Muslim]

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam-  ordered us to shorten the Khutbah.’

[Collected by Abu Dawood – Hasan]

This was the instruction from him -sallAllaahu alayhi wa sallam- and his guidance upon which he followed and continued upon.

From Jabir bin Samarah who said: The Messenger of Allaah-sallAllaahu alayhi wa sallam- would not lengthen the admonition on Friday, rather it would be a few words.’ [Collected by Abu Dawood – Hasan lighayrihi]

Even though the Messenger -sallAllaahu alayhi wa sallam- used to sometimes lengthen the Jumma’ Khutbah, however generally it would be short.

Ibn Qayyim -Rahimullaah- said: ‘He would sometimes shortens his Khutbah, and lengthen it sometimes according to the needs of the people. His irregular Khutbah would be longer than his regular Khutbah.’

(Zaad al-Ma’ad 1/191)

[Taken from the book: ‘Min Hadi an-Nabi -sallAllaahu alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Collected by Muslim and Abu Dawood

Visit Abbas Abu Yahya’s blog to read more beneficial articles
https://followingthesunnah.wordpress.com/

 

Some Etiquettes Of Jumuah – Having A Proper Wudoo And Being Silent – Abu Uwais Abdullah Alee [Audio|En]

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Listen / Download Mp3 Here (Time 19:18)

The Jumu’ah (Friday) Prayer – Abu Muhammad Al-Maghribi [Audio|En]

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Explantion of Umbatul Ahkam

Part 01: Listen/Download Mp3 Here (Time 55:08)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-jumah-prayer-part-01-abu-muhammad-al-maghribi.mp3]

Part 02: Listen/Download Mp3 Here (Time 51:12)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-jumah-prayer-part-02-abu-muhammad-al-maghribi.mp3]

Praying During The Friday Sermon (Khutbah) – Shaykh bin Baz

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[Q]: There was a discussion that took place between some brothers and myself regarding praying two rak’ahs upon entering the mosque and the Imaam is delivering the Friday khutbah (sermon). I ask you – O noble Shaykh – to give us a ruling concerning this. Is it allowed or not? The brothers who generally come and pray in the mosque are upon the madhhab of Imaam Maalik.

[A]: “The Sunnah upon entering the masjid (mosque) is to pray two rak’ahs of tahyatul masjid (a Prayer far greeting the mosque), even if the Imaam is delivering the Friday khutbah, due to the sayings of the Prophet sallallaahu ‘alayhi wa sallam:

“When anyone of you enters the masjid, then let him not sit until he prays two rak’ahs.” Recorded by al-Bukhaaree (1/293) and Muslim (2/155).

Likewise Muslim relates in his Saheeh (3/1415), from Jaabir radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said:

“When any of you comes on the day of Jumu’ah (Friday), and the Imaam is delivering the khutbah, then let him pray two rak’ahs and let him make them short.”

So this is a clear and authentic text concerning this issue. It is not permissible for anyone to oppose it. So perhaps this particular narration did not reach Imaam Maalik rahimahullaah, if it is established from him that he prohibited the praying of these two rak’ahs at the time of the khutbah. However, when the authentic Sunnah becomes clear, then it is not permissible to oppose it with the saying of anyone else – whosoever he may be. [9]

About this Allaah – the Mighty and Majestic – said:

“O you who Believe! Obey Allaah and obey the Messenger and those in authority amongst you. And if you differ in anything amongst yourselves then refer it to Allaah and His Messenger if you do believe in Allaah and the Last Day. That is better and most suitable for final determination.” [Soorah an-Nisaa 4:59].

And He – the Most Perfect – said:

“And in whatever you differ, then the judgement belongs to Allaah,” [Soorah ash-Shooraa 42:10].

And it is known that the judgement of Allaah’s Messenger sallallaahu ‘alayhi wa sallam is from the judgement of Allaah – the Mighty and Majestic – as Allaah said:

“Whosoever obeys the Messenger, has indeed obeyed Allaah.”[Soorah an-Nisaa 4:80].

And with Allaah rests the power and ability.”

[Al-Fataawaa (1/53)]

Footnotes

[9] Imaam an-Nawawee – rahimahullaah – said about the hadeeth in Sharh Saheeh Muslim (6/ 164): “I cannot imagine any Scholar who comes to knows about it and believes in the correctness of it, and would then oppose it.”

Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

Khutbat-ul-Haajah (The Sermon for Necessities) – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah E-Books
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of “Khutbat-ul-Haajah” (The Sermon for Necessities, which the Messenger of Allaah would teach his Companions). The source used for the translation was the 2001 Maktabah al-Ma’aarif Edition.

This book is one of the famous works of Imaam Al-Albaanee written about 50 years before his death and having a profound impact on the Muslim ummah. This was such that through his effort, this once-forgotten and almost-abandoned Sunnah was able to be revived. Many people from the time of its publication to this very day have begun to implement this khutbah in their lectures, sermons, books, articles, and ceremonies. So may Allaah reward the author with the best of rewards.

We hope that this translation provides a glimpse into the wealth and ocean of knowledge of Imaam Al-Albaanee as well as give the readers a detailed understanding of the prescription of this blessed khutbah and some points of benefit related to it.

All footnotes are from the author unless otherwise noted. There is one large footnote at the end which was added by the original publishers, Maktabah al-Ma’aarif in their recent edition. Translation of the meanings of Allaah’s verses were taken from the Dar-us-Salam Noble Qur’an translation with slight adaptations and alterations.

Excerpts from the Book: 

“On the day of my marriage to my second wife, which took place after some months had passed since the death of my first wife, Umm ‘Abdir-Rahmaan, may Allaah have mercy on her, one of the brothers offered to give the wedding sermon, stating that many times he had felt its benefit and effect whenever he would give it. So I said to him: ‘I have no objection. However, I would like to give my opinion on it, so show me the sermon.’ After reviewing it, I found that, generally, there were no problems with it, even though I did make some corrections to it, such as removing certain weak ahaadeeth and putting authentic ones in their place. However, the most important change I made, in my opinion, was the incorporation of Khutbat-ul-Haajah (Sermon for a Necessity) as its introduction, which is the sermon that the Messenger of Allaah would teach his Companions. This was after I researched its paths of narrations and wordings from the various books of the purified Sunnah.”

“The wisdom behind this differentiation is clear. And it is because the Prophet is not in a position in which it could be understood from his words that he intended something unbefitting to Allaah’s Lordship and Worship. This is contrary to others, since that may be understood from their speech (whereas it is not the case with his speech). This is why he ordered us to avoid doubtful matters and to be clear in one’s intentions, based on the fundamental principle found in his statement: ‘Leave that which makes you doubt for that which doesn’t make you doubt.’”

“It has become clear to us by way of the collection of afore-mentioned ahaadeeth that all sermons should be commenced with this sermon, regardless of whether these sermons occur during marriage ceremonies, the Friday Prayer or any other occasion. So it is not specific to just the marriage ceremony as some people think. In fact, in some narrations of the hadeeth of Ibn Mas’ood, it clearly shows this, as was seen previously. What further supports this is the actions of the righteous predecessors (Salaf as-Saalih), for they would commence their books with this sermon as was the case with Abu Ja’far At-Tahaawee, may Allaah have mercy on him, who stated in the introduction of his book Mushkil-ul-Athaar: ‘And I begin with what he ordered us to begin our necessities with, in that which has been reported on him with chains of narration that I will mention afterward, if Allaah wills: Verily, all praise is due to Allaah…’”

[Download the PDF Book Here]

The Jumu’ah Khutbah and Current Affairs – Sa’ood Ibn Malooh Al-‘Anzee

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AUTHOR: Sa’ood Ibn Malooh Al-‘Anzee
SOURCE: Al-Asaalah Magazine (Issue 20, pg. 73-78)
PRODUCED BY: Al-Ibaanah.com

Many speakers introduce into the subject of the Jumu’ah khutbah that which is not part of it. And they divert it away from the purpose for which it was prescribed. So they have created a new methodology for the manner of conducting it, contrary to the way the khutbah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was done, and likewise that of the righteous Khaleefahs and Imaams.

This methodology was innovated by speakers whose souls burn with politics, so they changed the sermon (khutbah) of Jumu’ah into a lecture for political analysis, taking the material for their lectures from newspapers, magazines and radio broadcasts!! This is such that you cannot even hear one ayah or one hadeeth in their khutbahs, disregarding the fact that the Salaf condemned the khutbah in which there was no mention of ayaat from the Book of Allaah or ahaadeeth from the Sunnah of the Messenger of Allaah.

And during the course of this gross political analysis – which is dispersed during the Jumu’ah khutbah – the Muslims who attend the Jumu’ah Prayer miss the chance to gain understanding of the affairs of their Religion. And they fail to find someone who can soften their hearts, which have been preoccupied with their daily affairs for the past seven days. So perhaps the Muslim comes with the hope of hearing an ayah that will lift his soul or a hadeeth that will, by just hearing it, soften his heart. But instead he doesn’t find anything except a repetition of what he hears in the news broadcasts!!

These speakers forget – or they neglect – the fact that a majority of the people who come to listen to them do not perform their worship properly, which they are obligated to do repeatedly throughout the day and night in the correct manner. In fact, there can even be found amongst the audience, those who commit acts of Shirk (polytheism) that negate Tawheed, which they mix into their worship thinking that they are doing something good. So there is no doubt that these people and their likes have an extreme need for being rescued from these acts of Shirk and for being corrected in their worship.

But unfortunately, we find a big negligence and reluctance on the part of these political speakers and callers to “current affairs” to fulfill this great duty, for which purpose the prophets and messengers were sent.

In fact these politically based khutbahs are the cause for the occurrences of many outbreaks of fitnah. So instead of their mimbars serving as torches that light the way of guidance, they serve as matches that kindle the fire of fitnah, of which many innocent souls have fallen victim to, and which our ummah is still being burned by. And the situation the Muslims are in today bears witness to the truth of this.

And because these speakers have a right upon us that we must advise them, then indeed I call them to fear Allaah concerning the ummah of Muhammad and that they leave off this innovated methodology, which they seek to introduce. And I call them to adhere to the guidance of Allaah’s Messenger, and his Khaleefahs after him, for their khutbahs.

Al-‘Izz Ibn ‘Abd-is-Salaam (rahimahullaah) said: [1]
“The speaker should not mention in his khutbah anything except that which conforms with its objectives – (which are) such as praising (of Allaah), supplication, targheeb and tarheeb (encouraging Muslims to do good and warning them from evil), mentioning the promises and the threats (of Allaah), as well as everything that incites one to obedience and restricts one from disobedience. And likewise there must be the recitation of the Qur’aan.

The Prophet (sallAllaahu ‘alayhi wa sallam) would give khutbah on Surah Qaaf (50) many times[2] because it contained in it the mentioning of Allaah, the praise for Him, His knowledge of what the soul whispers to itself and what the angels record from the human being of good or bad deeds. Then it mentions death and its pains. Then it mentions the Day of Judgement and its horrors and the testimony against the created beings of their actions. Then it mentions Paradise and the Hellfire and then it mentions when the people will come out of the graves to be judged. Then there is the counsel and the prescription of establishing the prayers.

So whoever goes out of the realm of these objectives, then he is an innovator. And it is not proper in it to mention the Khaleefahs, or the kings or the leaders[3] because this is a place specifically reserved for Allaah and His Messenger, in which one must incite the people to obey Him (Allaah) and restrict them from disobeying Him. [Allaah says]: ‘And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] But if some incident has occurred with the Muslims, then there is nothing wrong with talking about what relates to this incident, so long as the Religion encourages and mandates it. This is such as when an enemy has come and the speaker incites the people to make Jihaad against him or to prepare to fight them. And also when there is a drought, the likes of which the Isitisqaa (asking Allaah to send rain) must be made for. So the speaker (khateeb) can supplicate for it to be uplifted.”

Ibn Al-‘Attaar (rahimahullaah) said: [4]
“The sermon – in every time and place – must be done in accordance to what the people are in need of from those things they lack knowledge of, such as religious rulings, as well as that which leads one towards obeying Allaah and His Messenger. And there must be brief talking about the worldly affairs apart from the affairs of the Hereafter. And there must be in it that which directs towards belief in the resurrection and the distribution (of people’s records of deeds), and Paradise and Hellfire. And there should be that which directs to doing good deeds and being sincere in that, as well as what leads to being righteous with one another, keeping contact with one another and being merciful towards one another. And also there should be that which directs towards the abandonment of breaking ties with one another, opposing one another and oppressing one another. And in it should be that which directs to mutual cooperation with one another on goodness and fearing of Allaah and helping the oppressed one as well as the oppressor, by refraining him from oppressing.

And he should encourage [5] the leaders to be just and fair and righteous and to abandon oppression, sin and transgression. And he should encourage the people to take on the task of commanding good and forbidding evil, which is a cause for which trials are removed and victory is gained over the enemies. And for which reason the Lord of all lords answers the supplication and the blessings are sent down and the sins are forgiven.

And he could mention the virtuous times and months and years [6] and encourage people to pray and fast and make Hajj and to abide by all the precepts of the Religion. This was the way of the Messenger of Allaah, the rightly guided Khaleefahs, and the Imaams and Scholars with regard to their khutbahs, admonitions and reminders. And their objective and aim was to give warning and to give good tidings. So this is the Sunnah, and what is outside of this then it is an innovation.”

Ibn Qayyim Al-Jawziyyah (rahimahullaah) said:
“The scope of the Prophet’s khutbah would be centered on: Praising Allaah, thanking Him for His blessings, describing His perfection and praiseworthy Attributes, teaching the principles of Islaam, mentioning Paradise, the Hellfire and the final Day of Return, commanding the people to be dutiful to Allaah, and explaining what causes Allaah’s Anger and what brings about His Contentment. This is what the khutbahs of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would be centered around.” [7]

He also said: “In his khutbah, he would teach his Companions the foundations and legislations of the Religion. And he would command and forbid them in his khutbah if a command or a prohibition was presented to him.” [8]

Imaam Al-Bayhaqee (rahimahullaah) said: [9]
“I love that the Imaam limit his khutbah to the praising of Allaah, sending Salaat on Allaah’s Messenger, admonishing the people and reciting the Qur’aan – and that he not go beyond this.” [10]

He also said: [11] “’Abdul-Majeed reported to us from Ibn Juraij that he said: ‘What the people call to nowadays in the khutbah, has it been conveyed to you from the Prophet (sallAllaahu ‘alayhi wa sallam) or from someone after the Prophet?’ So he responded: ‘No, rather it was innovated. The khutbah used to just be a reminder.’” [12]

Shaikh Sideeq Hasan Khaan (rahimahullaah) said:
“Furthermore, you must know that the legislated khutbah is that which the Prophet (sallAllaahu ‘alayhi wa sallam) would constantly do, from inciting the people towards good while forbidding them from evil (i.e. targheeb wa tarheeb). In fact, this is the main essence of the khutbah for which reason it was legislated.” [13]

In his book As-Sunan wal-Mubtad’iaat (pg. 90), Ash-Shuqairee (rahimahullaah) lists as one of the innovations of the Jumu’ah khutbah: “That one make his khutbah void of any admonishing, instructing and reminding, inciting and warning (targheeb wa tarheeb), and commanding good and forbidding evil.”

Ibn Qudaamah (rahimahullaah) said, while listing the obligations of the Khutbah:
“Third: The Admonition – This is because the Prophet (sallAllaahu ‘alayhi wa sallam) used to admonish the people. And this is the whole point behind the khutbah, so it is not permissible to make one’s khutbah void of admonition.” [14]

In Summary: [15] The essence of the khutbah is that it be a fair admonition derived from the Qur’aan or other sources, as has been stated previously in the words of some scholars.

Considering the way the Prophet preserved his khutbah to consist of (mainly) the command to fear and be dutiful to Allaah, warning against His anger and inciting towards what brings about His contentment and recitation of the Qur’aan, it becomes clear that having these things in the khutbah is an obligation. This is because the Prophet’s action is an explanation of what is stated generally in the verse concerning Jumu’ah. And also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [16]

Other scholars stated that the Prophet’s constant persistence upon a matter indicates an obligation. It is stated in Al-Badr at-Tamaam: “This is the most dominant opinion and Allaah knows best.”

Jaabir Ibn Samurah described the Prophet’s khutbah and what it contained and was about – in brief – saying: “The Prophet (sallAllaahu ‘alayhi wa sallam) would give two khutbahs and sit once between them. And he would recite the Qur’aan and remind the people.” [17]

I will now summarize some things a speaker must abide by during his khutbah. So I say: Upon him are the following matters: [18]

1. He must instruct the common folk towards having knowledge of Allaah, and what is obligatory to affirm for Him from His perfect Attributes, what is permissible and impermissible with respect to Allaah and what the rights of Allaah’s prophets and messengers are.

2. He must educate them about the pillars of the Religion, such as the prayer, fasting, Hajj and Zakaat, and he must explain to them the wisdom of performing these pillars and the many benefits that they will profit from in this world and the Hereafter as a result of that.

3. He must call them to good and call them away from evil. And he must command them to do good and forbid them from evil, and incite them to hold onto the Religion, by way of it’s manners and virtues, and what Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) have commanded.

4. He must incite them to act and strive for the above, and He must tell them that each soul will be rewarded for what good it earns and punished for what evil it earns. Allaah says: “So whoever does an atom’s weight of good, he will see it. And whoever does an atom’s weight of evil, he will se it.” [Surah Az-Zalzalah: 7-8]

5. He must incite them to assist one another in performing the obligations and educating and upbringing the children, and he must encourage them to enter into every matter from its proper perspective and to guard their trusts and actualize the brotherhood, which is the source for the livelihood of all nations, and the cause for their prosperity in this world before the Hereafter. Allaah says: “And whoever seeks the reward of this worldly life, We will give him that (only).”[Surah Aali ‘Imraan: 145]

6. He must cleanse their hearts from the false conceptions, before they grow to become corrupt beliefs. And how many they are in these days, which have spread amongst the Muslims. This is such that the people can submit themselves to the Creator of the Heavens and the Earth, and the Compeller of all mankind. And this is such that they will say what Ibraaheem said: “Verily, I have turned my face towards Him who has created the Heavens and the Earth, sincerely for Him alone. And I am not from the polytheists.” [Surah Al-Ana’aam: 79] Similarly, Allaah Messenger commanded us to say: “Say: ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, Lord of the Worlds.’” [Surah Al-Ana’aam: 162]

So O you political speakers! What situation is it that calls you to tread such a methodology? We have stated here the way of the Prophet (sallAllaahu ‘alayhi wa sallam) and his righteous Khaleefahs in this regard, and it contains nothing of what you have brought forth in your politically based khutbahs! And here are the books of the Sunnah and History before you, which dictate the methodology of our Salaf (Predecessors). So anything that was newly introduced in opposition to what they were upon – in the least way of describing it – it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

So come with us and let us all act on the way Allaah has instituted for us in His saying: “Let there come out from you a group of people calling to that which is good, commanding the good and forbidding the evil. These are the successful ones. And be not like those who divided and differed among themselves after the clear proof had come to them. It is they for whom there is an awful torment. On the Day when some faces will become white and some faces will become black. As for those whose faces will become black, (it will be said to them): ‘Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.’ And as for those whose faces will become white, they will be in Allaah’s Mercy (in Paradise), dwelling therein forever.” [Surah Aali ‘Imraan: 104-107]

Footnotes:

[1] Fataawaa Al-‘Izz Ibn ‘Abdis-Salaam (pg. 77-78)

[2] It is reported in Saheeh Muslim (pg. 873) that Umm Hishaam Bint Haarithah said: “I did not memorize (surah) ‘Qaaf. By the Glorious Qur’aan’ [Surah 50] except from the tongue of Allaah’s Messenger, which he would recite every Friday while on the mimbar (pulpit) while he was giving the sermon to the people.”

[3] In his Tafseer (18/107), Al-Qurtubee quoted Az-Zamakh-sharee as saying: ‘If it is said to you: How can the Remembrance of Allaah (mentioned in Surah Al-Jumu’ah) here refer to the khutbah, when it contains other than it in it. I say: What is found in the mention of Allaah’s Messenger, praise for him, his righteous Khaleefahs and the pious believers, admonishing and reminding – all of this – is from theRemembrance of Allaah. As for what is beyond that from mentioning the tyrannical leaders and their titles, praising them and making du’aa for them, even though the are more deserving pf the opposite of that – then that is from the Remembrance of the Devil.’” I say: The correct opinion, is that there is nothing wrong with supplicating for the oppressive leaders – that Allaah guide them – and so on. This is on the condition that it is not taken as a sunnah (constant habit), such that it would be considered as being part of the Jumu’ah khutbah. The previous words of Az-Zamakh-sharee come as a result of his Mu’atazilah Creed and their beliefs with regard to the Leaders.

[4] Adab-ul-Khateeb (pg. 125-126)

[5] According to the manners dictated in the Religious texts!

[6] Those times of which their virtues have been established in the Qur’aan and Sunnah!

[7] Zaad al-Ma’aad (1/188)

[8] Zaad al-Ma’aad (1/427)

[9] Ma’arifat as-Sunan wal-Athaar (4/373)

[10] See Al-Umm (1/202-203)

[11] Ma’arifat as-Sunan wal-Athaar (4/373)

[12] See Al-Umm (1/203; “Chapter: What type of speech is disliked in the Khutbah”)

[13] Ar-Rawdat-un-Nadiyyah (1/345)

[14] Al-Kaafee (1/328)

[15] See the book Al-Qawl-ul-Mubeen fee Akhtaa al-Musalleen (pg. 387)

[16] Reported by Al-Bukhaaree

[17] Reported by Muslim in his Saheeh (no. 862)

[18] See Tuhfat-ul-Waa’idh fee Al-Khutab wal-Mawaa’idh of Ahmad Fareed (pg. 11-12)

Abomination of Selecting Friday for Fasting

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 345
Abomination of Selecting Friday for Fasting

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.”
[Muslim].

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.’‘
[Al-Bukhari and Muslim].

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (sallallaahu ’alayhi wa sallam) prohibit fasting on Friday?” He said, “Yes.”
[Al-Bukhari and Muslim].

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (sallallaahu ’alayhi wa sallam) visited her on a Friday and she was observing fast. He asked, “Did you observe fast yesterday?” She said, “No.” He asked, “Do you intend to observe fast tomorrow?” She said, “No.” He said, “In that case, give up your fast today.”
[Al-Bukhari].

 

Undesirability of Sitting with Erected Legs during Friday Sermon

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 312
Undesirability of Sitting with Erected Legs during Friday Sermon

1705. Mu`adh bin Anas Al-Juhani (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) forbade (us) from sitting with our legs drawn up to our belly (Ihtiba’) during the Friday Khutbah (religious talk before the prayer).
[Abu Dawud and At-Tirmidhi].

The Excellence of Friday Prayer

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 210
The Excellence of Friday Prayer

Allah, the Exalted, says:

“Then when the (Jumu`ah) Salat is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much: that you may be successful.” (62:10)

1147. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The best day on which the sun has  risen is Friday. On that day Adam was created, he was admitted to Jannah, and he was expelled therefrom.”
[Muslim].

1148. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone performs Wudu’ properly, then comes to the Friday prayer, listens to the Khutbah (religious talk) attentively and keeps silent, his (minor) sins between that Friday and the following Friday will be forgiven, with the addition of three more days; but he who touches pebbles has caused an interruption. ”
[Muslim].

1149. Abu Hurairah (May Allah be pleased with him)reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “The five daily (prescribed) Salat, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.”
[Muslim].

1150. Ibn `Umar and Abu Hurairah (May Allah be pleased with them) reported: We heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying (while delivering Khutbah on his wooden pulpit), “Either some people (i.e., hypocrites) stop neglecting the Friday prayers, or Allah will seal their hearts and they will be among the heedless.”
[Muslim].

1151. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When one of you intends to come for the Friday prayer, he should take a bath.”
[Al-Bukhari and Muslim].

1152. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Taking a bath (before coming to Friday prayers) is obligatory on every adult.”
[Al-Bukhari and Muslim].

1153. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “It suffices to perform Wudu’ properly for the Friday prayer; but it is better to take a bath.”
[Abu Dawud and At-Tirmidhi].

1154. Salman (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If a man takes bath on Friday, (or) purifies himself as much as he can with Wudu’, oils his hair, applies whatever perfume available in his house, sets forth for the mosque, does not separate two people (to make a seat for himself), performs Salat what is prescribed for him, remains silent when the Imam speaks, his (minor) sins between that Friday and the following Friday will be forgiven.”
[Al-Bukhari].

1155. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who takes a bath on Friday, like the bath for ceremonial purity, and then goes (to the mosque), he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels (who write the names of those who come to the mosque before the coming of the Imam) close (their record) in order to listen to the Khutbah.”
[Al-Bukhari and Muslim].

1156. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said while talking about the merits of Friday, “There is a time on Friday at which a Muslim, while he (or she) is performing Salat and is supplicating, will be granted whatever he (or she) is supplicating for.” And he (sallallaahu ’alayhi wa sallam) pointed with his hand to indicate that this period of time is very short.
[Al-Bukhari and Muslim].

1157. Abu Burdah bin Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: `Abdullah bin `Umar (May Allah be pleased with them) said to me: “Did you hear your father narrating something from the Messenger of Allah (sallallaahu ’alayhi wa sallam) about the special moment during Friday?” I said: “Yes, I heard him report from the Messenger of Allah (sallallaahu ’alayhi wa sallam): `It occurs between the time when the Imam sits down (on the pulpit after the first Khutbah) and the time Salat is over.”’
[Muslim].

1158. Aus bin Aus (May Allah be pleased with him)reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Among the best of your days is Friday. On that day pray to Allah to exalt my mention frequently, for your such supplications are presented to me.”
[Abu Dawud].

Sunnah of Friday Prayer

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 203
Sunnah of Friday Prayer

`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (sallallaahu ’alayhi wa sallam) two Rak`ah (Sunnah prayer) after the Jumu’ah prayer.
[Al-Bukhari and Muslim].

1126. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.”
[Muslim].

1127. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there.
[Muslim].

Source: dar-us-salam english edition of riyad-us-saliheen

 

Sahih Bukhari : Book 13: Friday Prayer

by

Translation of Sahih Bukhari, Book 13:

Friday Prayer

Volume 2, Book 13, Number 1:

Narrated Abu Huraira:

I heard Allah’s Apostle (p.b.u.h) saying, “We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e. Saturday) and the Christians’ (is) the day after tomorrow (i.e. Sunday).”

Volume 2, Book 13, Number 2:

Narrated ‘Abdullah bin Umar:

Allah’s Apostle (p.b.u.h) said, “Anyone of you attending the Friday (prayers) should take a bath.”

Volume 2, Book 13, Number 3:

Narrated Ibn ‘Umar:

While Umar bin Al-Khattab was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came. ‘Umar said to him, “What is the time now?” He replied, “I was busy and could not go back to my house till I heard the Adhan. I did not perform more than the ablution.” Thereupon ‘Umar said to him, “Did you perform only the ablution although you know that Allah’s Apostle (p.b.u.h) used to order us to take a bath (on Fridays)?”

Volume 2, Book 13, Number 4:

Narrated Abu Said Al-Khudri:

Allah’s Apostle (p.b.u.h) said, “The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty.”

Volume 2, Book 13, Number 5:

Narrated Abu Said:

I testify that Allah’s Apostle said, “The taking of a bath on Friday is compulsory for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available.” Amr (a sub-narrator) said, “I confirm that the taking of a bath is compulsory, but as for the Siwak and the using of perfume, Allah knows better whether it is obligatory or not, but according to the Hadith it is as above.”)

Volume 2, Book 13, Number 6:

Narrated Abu Huraira:

Allah’s Apostle (p.b.u.h) said, “Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah’s cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba.”

Volume 2, Book 13, Number 7:

Narrated Abu Huraira:

While ‘Umar (bin Al-Khattab) was delivering the Khutba on a Friday, a man entered (the mosque). ‘Umar asked him, “What has detained you from the prayer?” The man said, “It was only that when I heard the Adhan I performed ablution (for the prayer).” On that ‘Umar said, “Did you not hear the Prophet saying: ‘Anyone of you going out for the Jumua prayer should take a bath’?”.

Volume 2, Book 13, Number 8:

Narrated Salman-Al-Farsi:

The Prophet (p.b.u.h) said, “Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven.”

Volume 2, Book 13, Number 9:

Narrated Tawus:

I said to Ibn ‘Abbas, “The people are narrating that the Prophet said, ‘Take a bath on Friday and wash your heads (i.e. take a thorough bath) even though you were not Junub and use perfume’.” On that Ibn ‘Abbas replied, “I know about the bath, (i.e. it is essential) but I do not know about the perfume (i.e. whether it is essential or not.)~

Volume 2, Book 13, Number 10:

Narrated Tawus:

Ibn ‘Abbas mentioned the statement of the Prophet regarding the taking of a bath on Friday and then I asked him whether the Prophet (p.b.u.h) had ordered perfume or (hair) oil to be used if they could be found in one’s house. He (Ibn ‘Abbas) replied that he did not know about it.

Volume 2, Book 13, Number 11:

Narrated ‘Abdullah bin ‘Umar:

Umar bin Al-Khattab saw a silken cloak (being sold) at the gate of the Mosque and said to Allah’s Apostle, “I wish you would buy this to wear on Fridays and also on occasions of the arrivals of the delegations.” Allah’s Apostle replied, “This will be worn by a person who will have no share (reward) in the Hereafter.” Later on similar cloaks were given to Allah’s Apostle and he gave one of them to ‘Umar bin Al-Khattab. On that ‘Umar said, “O Allah’s Apostle! You have given me this cloak although on the cloak of Atarid (a cloak merchant who was selling that silken cloak at the gate of the mosque) you passed such and such a remark.” Allah’s Apostle replied, “I have not given you this to wear”. And so ‘Umar bin Al-Khattab gave it to his pagan brother in Mecca to wear.

Volume 2, Book 13, Number 12:

Narrated Abu Huraira:

Allah’s Apostle said, “If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for every prayer.”

Volume 2, Book 13, Number 13:

Narrated Anas:

Allah’s Apostle I said, “I have told you repeatedly to (use) the Siwak. (The Prophet put emphasis on the use of the Siwak.)

Volume 2, Book 13, Number 14:

Narrated Hudhaifa:

When the Prophet (p.b.u.h) got up at night (for the night prayer), he used to clean his mouth .

Volume 2, Book 13, Number 15:

Narrated ‘Aisha:

AbdurRahman bin Abi Bakr came holding a Siwak with which he was cleaning his teeth. Allah’s Apostle looked at him. I requested Abdur-Rahman to give the Siwak to me and after he gave it to me I divided it, chewed it and gave it to Allah’s Apostle. Then he cleaned his teeth with it and (at that time) he was resting against my chest.

Volume 2, Book 13, Number 16:

Narrated Abu Huraira:

The Prophet used to recite the following in the Fajr prayer of Friday, “Alif, Lam, Mim, Tanzil” (Surat-as-Sajda #32) and “Hal-ata-ala-l-Insani” (i.e. Surah-Ad-Dahr #76).

Volume 2, Book 13, Number 17:

Narrated Ibn ‘Abbas:

The first Jumua prayer which was offered after a Jumua prayer offered at the mosque of Allah’s Apostle took place in the mosque of the tribe of ‘Abdul Qais at Jawathi in Bahrain.

Volume 2, Book 13, Number 18:

Narrated Ibn Umar:

I heard Allah’s Apostle saying, “All of you are Guardians.” Yunis said: Ruzaiq bin Hukaim wrote to Ibn Shihab while I was with him at Wadi-al-Qura saying, “Shall I lead the Jumua prayer?” Ruzaiq was working on the land (i.e farming) and there was a group of Sudanese people and some others with him; Ruzaiq was then the Governor of Aila. Ibn Shihab wrote (to Ruzaiq) ordering him to lead the Jumua prayer and telling him that Salim told him that ‘Abdullah bin ‘Umar had said, “I heard Allah’s Apostle saying, ‘All of you are guardians and responsible for your wards and the things under your care. The Imam (i.e. ruler) is the guardian of his subjects and is responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband’s house and is responsible for it. A servant is the guardian of his master’s belongings and is responsible for them.’ I thought that he also said, ‘A man is the guardian of his father’s property and is responsible for it. All of you are guardians and responsible for your wards and the things under your care.”

Volume 2, Book 13, Number 19:

Narrated ‘Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “Anyone of you coming for the Jumua prayer should take a bath.”

Volume 2, Book 13, Number 20:

Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “The taking of a bath on Friday is compulsory for every Muslim who has attained the age of puberty.”

Volume 2, Book 13, Number 21:

Narrated Abu Huraira:

Allah’s Apostle said “We are the last (to come amongst the nations) but (will be) the foremost on the Day of Resurrection. They were given the Holy Scripture before us and we were given the Quran after them. And this was the day (Friday) about which they differed and Allah gave us the guidance (for that). So tomorrow (i.e. Saturday) is the Jews’ (day), and the day after tomorrow (i.e. Sunday) is the Christians’.” The Prophet (p.b.u.h) remained silent (for a while) and then said, “It is obligatory for every Muslim that he should take a bath once in seven days, when he should wash his head and body.”

Narrated Abu Huraira through different narrators that the Prophet said, “It is Allah’s right on every Muslim that he should take a bath (at least) once in seven days.”

Volume 2, Book 13, Number 22:

Narrated Ibn Umar:

The Prophet (p.b.u.h) said, “Allow women to go to the Mosques at night.”

Volume 2, Book 13, Number 23:

Narrated Ibn Umar:

One of the wives of Umar (bin Al-Khattab) used to offer the Fajr and the ‘Isha’ prayer in congregation in the Mosque. She was asked why she had come out for the prayer as she knew that Umar disliked it, and he has great ghaira (self-respect). She replied, “What prevents him from stopping me from this act?” The other replied, “The statement of Allah’s Apostle (p.b.u.h) : ‘Do not stop Allah’s women-slave from going to Allah s Mosques’ prevents him.”

Volume 2, Book 13, Number 24:

Narrated Muhammad bin Sirin:

On a rainy day Ibn Abbas said to his Muadh-dhin, “After saying, ‘Ash-hadu anna Muhammadan Rasulullah’ (I testify that Muhammad is Allah’s Apostle), do not say ‘Haiya ‘Alas-Salat’ (come for the prayer) but say ‘Pray in your houses’.” (The man did so). But the people disliked it. Ibn Abbas said, “It was done by one who was much better than I (i.e. the Prophet (p.b.u.h) ). No doubt, the Jumua prayer is compulsory but I dislike to put you to task by bringing you out walking in mud and slush.”

Volume 2, Book 13, Number 25:

Narrated Aisha:

(the wife of the Prophet) The people used to come from their abodes and from Al-‘Awali (i.e. outskirts of Medina up to a distance of four miles or more from Medina). They used to pass through dust and used to be drenched with sweat and covered with dust; so sweat used to trickle from them. One of them came to Allah’s Apostle who was in my house. The Prophet said to him, “I wish that you keep yourself clean on this day of yours (i.e. take a bath).”

Volume 2, Book 13, Number 26:

Narrated Yahya bin Said:

I asked ‘Amra about taking a bath on Fridays. She replied, ” Aisha said, ‘The people used to work (for their livelihood) and whenever they went for the Jumua prayer, they used to go to the mosque in the same shape as they had been in work. So they were asked to take a bath on Friday.’ “

Volume 2, Book 13, Number 27:

Narrated Anas bin Malik:

The Prophet used to offer the Jumua prayer immediately after mid-day.

Volume 2, Book 13, Number 28:

Narrated Anas bin Malik:

We used to offer the Jumua prayer early and then have an afternoon nap.

Volume 2, Book 13, Number 29:

Narrated Anas bin Malik:

The Prophet used to offer the prayer earlier if it was very cold; and if it was very hot he used to delay the prayer, i.e. the Jumua prayer.

Volume 2, Book 13, Number 30:

Narrated Abu ‘Abs:

I heard the Prophet saying, “Anyone whose feet are covered with dust in Allah’s cause, shall be saved by Allah from the Hell-Fire.”

Volume 2, Book 13, Number 31:

Narrated Abu Huraira:

heard Allah’s Apostles (p.b.u.h) saying, “If the prayer is started do not run for it but just walk for it calmly and pray whatever you get, and complete whatever is missed. “

Volume 2, Book 13, Number 32:

Narrated ‘Abdullah bin Abi Qatada on the authority of his father:

The Prophet (p.b.u.h) said, “Do not stand up (for prayer) unless you see me, and observe calmness and solemnity”.

Volume 2, Book 13, Number 33:

Narrated Salman Al-Farsi:

Allah’s Apostle (p.b.u.h) said, “Anyone who takes a bath on Friday and cleans himself as much as he can and puts oil (on his hair) or scents himself; and then proceeds for the prayer and does not force his way between two persons (assembled in the mosque for the Friday prayer), and prays as much as is written for him and remains quiet when the Imam delivers the Khutba, all his sins in between the present and the last Friday will be forgiven.”

Volume 2, Book 13, Number 34:

Narrated Ibn Juraij:

I heard Nazi’ saying, “Ibn Umar, said, ‘The Prophet forbade that a man should make another man to get up to sit in his place’ “. I said to Nafi’, ‘Is it for Jumua prayer only?’ He replied, “For Jumua prayer and any other (prayer).”

Volume 2, Book 13, Number 35:

Narrated As-Saib bin Yazid:

In the life-time of the Prophet, Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of ‘Uthman when the Muslims increased in number, a third Adhan at Az-Zaura’ was added. Abu ‘Abdullah said, “Az-Zaura’ is a place in the market of Medina.”

Volume 2, Book 13, Number 36:

Narrated As-Saib bin Yazid:

The person who increased the number of Adhans for the Jumua prayers to three was Uthman bin Affan and it was when the number of the (Muslim) people of Medina had increased. In the life-time of the Prophet there was only one Muadh-dhin and the Adhan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit).

Volume 2, Book 13, Number 37:

Narrated Abu Umama bin Sahl bin Hunaif:

I heard Muawiya bin Abi Sufyan (repeating the statements of the Adhan) while he was sitting on the pulpit. When the Muadh-dhin pronounced the Adhan saying, “Allahu-Akbar, Allahu Akbar”, Muawiya said: “Allah Akbar, Allahu Akbar.” And when the Muadh-dhin said, “Ash-hadu an la ilaha illal-lah (I testify that none has the right to be worshipped but Allah)”, Muawiya said, “And (so do) I”. When he said, “Ash-hadu anna Muhammadan Rasulullah” (I testify that Muhammad is Allah’s Apostle), Muawiya said, “And (so do) I”. When the Adhan was finished, Muawiya said, “O people, when the Muadh-dhin pronounced the Adhan I heard Allah’s Apostle on this very pulpit saying what you have just heard me saying”.

Volume 2, Book 13, Number 38:

Narrated As-Sa’ib bin Yazid I :

‘Uthman bin ‘Affan introduced the second Adhan on Fridays when the number of the people in the mosque increased. Previously the Adhan on Fridays used to be pronounced only after the Imam had taken his seat (on the pulpit).

Volume 2, Book 13, Number 39:

Narrated Az-Zuhri:

I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years.

Volume 2, Book 13, Number 40:

Narrated Abu Hazim bin Dinar:

Some people went to Sahl bin Sad As-Sa’idi and told him that they had different opinions regarding the wood of the pulpit. They asked him about it and he said, “By Allah, I know of what wood the pulpit was made, and no doubt I saw it on thy very first day when Allah’s Apostle I took his seat on it. Allah’s Apostle sent for such and such an Ansari woman (and Sahl mentioned her name) and said to her, ‘Order your slave-carpenter to prepare for me some pieces of wood (i.e. pulpit) on which I may sit at the time of addressing the people.’ So she ordered her slave-carpenter and he made it from the tamarisk of the forest and brought it (to the woman). The woman sent that (pulpit) to Allah’s Apostle who ordered it to be placed here. Then I saw Allah’s Apostle praying on it and then bowed on it. Then he stepped back, got down and prostrated on the ground near the foot of the pulpit and again ascended the pulpit. After finishing the prayer he faced the people and said, ‘I have done this so that you may follow me and learn the way I pray.’ “

Volume 2, Book 13, Number 41:

Narrated Jabir bin ‘Abdullah:

The Prophet used to stand by a stem of a date-palm tree (while delivering a sermon). When the pulpit was placed for him we heard that stem crying like a pregnant she-camel till the Prophet got down from the pulpit and placed his hand over it.

Volume 2, Book 13, Number 42:

Narrated Salim:

My father said , “I heard the Prophet delivering the Khutba on the pulpit and he said, ‘Whoever comes for the Jumua prayer should take a bath (before coming).’ “

Volume 2, Book 13, Number 43:

Narrated Ibn Umar:

The Prophet (p.b.u.h) used to deliver the Khutba while standing and then he would sit, then stand again as you do now-a-days.

Volume 2, Book 13, Number 44:

Narrated Abu Said Al-Khudri:

One day the Prophet sat on the pulpit and we sat around him.

Volume 2, Book 13, Number 45:

Narrated ‘Amr bin Taghlib:

Some property or something was brought to Allah’s Apostle and he distributed it. He gave to some men and ignored the others. Later he got the news of his being admonished by those whom he had ignored. So he glorified and praised Allah and said, “Amma ba’du. By Allah, I may give to a man and ignore another, although the one whom I ignore is more beloved to me than the one whom I give. But I give to some people as I feel that they have no patience and no contentment in their hearts and I leave those who are patient and self-contented with the goodness and wealth which Allah has put into their hearts and ‘Amr bin Taghlib is one of them.” Amr added, By Allah! Those words of Allah’s Apostle are more beloved to me than the best red camels.

Volume 2, Book 13, Number 46:

Narrated Aisha:

Once in the middle of the night Allah’s Apostle (p.b.u.h) went out and prayed in the mosque and some men prayed with him. The next morning the people spoke about it and so more people gathered and prayed with him (in the second night). They circulated the news in the morning, and so, on the third night the number of people increased greatly. Allah’s Apostle (p.b.u.h) came out and they prayed behind him. On the fourth night the mosque was overwhelmed by the people till it could not accommodate them. Allah’s Apostle came out only for the Fajr prayer and when he finished the prayer, he faced the people and recited “Tashah-hud” (I testify that none has the right to be worshipped but Allah and that Muhammad is His Apostle), and then said, “Amma ba’du. Verily your presence (in the mosque at night) was not hidden from me, but I was afraid that this prayer (Prayer of Tahajjud) might be made compulsory and you might not be able to carry it out.”

Volume 2, Book 13, Number 47:

Narrated Abu Hummaid As-Sa’idi

One night Allah’s Apostle (p.b.u.h) stood up after the prayer and recited “Tashah-hud” and then praised Allah as He deserved and said, “Amma ba’du.”

Volume 2, Book 13, Number 48:

Narrated Al-Miswar bin Makhrama:

Once Allah’s Apostle got up for delivering the Khutba and I heard him after “Tashah-hud” saying “Amma ba’du.”

Volume 2, Book 13, Number 49:

Narrated Ibn Abbas:

Once the Prophet ascended the pulpit and it was the last gathering in which he took part. He was covering his shoulder with a big cloak and binding his head with an oily bandage. He glorified and praised Allah and said, “O people! Come to me.” So the people came and gathered around him and he then said, “Amma ba’du.” “From now onward the Ansar will decrease and other people will increase. So anybody who becomes a ruler of the followers of Muhammad and has the power to harm or benefit people then he should accept the good from the benevolent amongst them (Ansar) and overlook the faults of their wrong-doers.”

Volume 2, Book 13, Number 50:

Narrated ‘Abdullah Ibn Umar:

The Prophet used to deliver two Khutbas and sit in between them

Volume 2, Book 13, Number 51:

Narrated Abu Huraira:

The Prophet said, “When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba.”

Volume 2, Book 13, Number 52:

Narrated Jabir bin ‘Abdullah:

A person entered the mosque while the Prophet was delivering the Khutba on a Friday. The Prophet said to him, “Have you prayed?” The man replied in the negative. The Prophet said, “Get up and pray two Rakat.”

Volume 2, Book 13, Number 53:

Narrated Jabir:

A man entered the Mosque while the Prophet was delivering the Khutba. The Prophet said to him, “Have you prayed?” The man replied in the negative. The Prophet said, “Pray two Rakat.”

Volume 2, Book 13, Number 54:

Narrated Anas:

While the Prophet was delivering the Khutba on a Friday, a man stood up and said, “O, Allah’s Apostle! The livestock and the sheep are dying, so pray to Allah for rain.” So he (the Prophet) raised both his hands and invoked Allah (for it).

Volume 2, Book 13, Number 55:

Narrated Anas bin Malik:

Once in the lifetime of the Prophet (p.b.u.h) the people were afflicted with drought (famine). While the Prophet was delivering the Khutba on a Friday, a Bedouin stood up and said, “O, Allah’s Apostle! Our possessions are being destroyed and the children are hungry; Please invoke Allah (for rain)”. So the Prophet raised his hands. At that time there was not a trace of cloud in the sky. By Him in Whose Hands my soul is as soon as he lowered his hands, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on the beard of the Prophet. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said, “O Allah’s Apostle! The houses have collapsed, our possessions and livestock have been drowned; Please invoke Allah (to protect us)”. So the Prophet I raised both his hands and said, “O Allah! Round about us and not on us”. So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away, and Medina’s (sky) became clear as a hole in between the clouds. The valley of Qanat remained flooded, for one month, none came from outside but talked about the abundant rain.

Volume 2, Book 13, Number 56:

Narrated Abu Huraira:

Allah’s Apostle (p.b.u.h) said, “When the Imam is delivering the Khutba, and you ask your companion to keep quiet and listen, then no doubt you have done an evil act.”

Volume 2, Book 13, Number 57:

Narrated Abu Huraira:

Allah’s Apostle (p.b.u.h) talked about Friday and said, “There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand.” And he (the Prophet) pointed out the shortness of that time with his hands.

Volume 2, Book 13, Number 58:

Narrated Jabir bin ‘Abdullah:

While we were praying (Jumua Khutba & prayer) with the Prophet (p.b.u.h), some camels loaded with food, arrived (from Sham.~ The people diverted their attention towards the camels (and left the mosque), and only twelve persons remained with the Prophet. So this verse was revealed: “But when they see Some bargain or some amusement, They disperse headlong to it, And leave you standing.” (62.11)

Volume 2, Book 13, Number 59:

Narrated ‘Abdullah bin Umar:

Allah’s Apostle used to pray two Rakat before the Zuhr prayer and two Rakat after it. He also used to pray two Rakat after the Maghrib prayer in his house, and two Rakat after the ‘Isha’ prayer. He never prayed after Jumua prayer till he departed (from the Mosque), and then he would pray two Rakat at home.

Volume 2, Book 13, Number 60:

Narrated Sahl bin Sad:

There was a woman amongst us who had a farm and she used to sow Silq (a kind of vegetable) on the edges of streams in her farm. On Fridays she used to pull out the Silq from its roots and put the roots in a utensil. Then she would put a handful of powdered barley over it and cook it. The roots of the Silq were a substitute for meat. After finishing the Jumua prayer we used to greet her and she would give us that food which we would eat with our hands, and because of that meal, we used to look forward to Friday.

Volume 2, Book 13, Number 61:

Narrated Sahl:

As above with the addition: We never had an afternoon nap nor meals except after offering the Jumua prayer.

Volume 2, Book 13, Number 62:

Narrated Anas:

We used to offer the Jumua prayer early and then have the afternoon nap.

Volume 2, Book 13, Number 63:

Narrated Sahl:

We used to offer the Jumua prayer with the Prophet and then take the afternoon nap.

[ Index Page]

Make Du’aa right before Maghrib on Fridays and when Fasting

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Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Implementing the Sunnah of the Prophet (salallaahu ‘alayhin wa sallam) in your Du’aa to Allaah!

Student Salah al-‘Iraanee (hafidhahullaah) said: “The Du’aa made before Maghrib on Fridays is answered, and the Du’a when fasting is also answered! Both are just before Maghrib!”

Then he brought the hadeeth: “…Supplications will be answered on Friday after ‘Asr prayer until the sun goes down.” [Saheeh al-Targheeb wa’l-Tarheeb, no. 700]

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Hadeeth: “There are two which will not be rejected: du’aa at the time of the adhaan and when it is raining.” [Saheeh al-Jaami’ 3078].

Hadeeth: “A du’aa made between the adhaan and iqamah is not rejected.” [Saheeh al-Jaami’, 2408]

Hadeeth: “Oh Messenger of Allaah, which du’aa is heard?” He (salallaahu ‘alayhin wa sallam) said: “In the last third of the night.” [al-Albaani in Saheeh al-Tirmidhi 3499]

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The following are Etiquettes, Manners, Guidelines of Making Du’aa from the Sunnah and Min Akhbar as-Salaf (From the Narrations of the Salaf)

Fadalah bin ‘Ubayd (radiallaahu ‘anhu) said: “The Messenger of Allaah (salallaahu ‘alaihi wa sallam) heard a man making supplication in his prayer when he had not praised Allaah or said Salah upon the Prophet. The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said: This man is rushing.

Then he (salallaahu ‘alaihi wa sallam) called him over and said to him or to someone else:

When any one of you supplicates, let him start by praising and glorifying Allaah, The Exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.

Imam Ahmad, Abu Dawud and At-Tirmidhi reported the above hadeeth and graded it Sahih; An-Nasa`i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs.

‘Abdullaah ibn Masood (radiallaahu ‘anhu) said:

When one of you wishes to ask (Allaah), then he should begin with praising and thanking Allaah with that which He deserves. Then he should ask Allaah to send His peace and blessings upon the Prophet (salallaahu ‘alaihi wa sallam) then he should ask (for his need). For verily, that (the above method) is more likely to result in success.

(as-Saheehah no. 3204)

The following is a summary of guidelines for making Du’aa – a summary (and fiqh) from Min Akhbar as-Salaf (From the Narrations of the Salaf):

  • 1- one should be sincere in Du’aa
  • 2- one’s heart should be present in the Du’aa
  • 3- while fearing Allaah
  • 4- one’s food should be halal
  • 5- one should make Du’aa with truthfulness
  • 6- the Du’aa should be made repeatedly, persistently
  • 7- humble yourself to Allaah
  • 8- be consistent in Du’aa
  • 9- increase in Du’aa during times of fear
  • 10- Don’t leave off making Du’aa (even if you commit sins), for Allaah answered the du’aa of shaytan – worst of all creation – “grant me respite until the Day of Judgment.” Allaah said (what means): You are of those allowed respite. (Al-A’raf, ayah 15)
  • 11- Keep in mind that Du’aa is ‘ibaadah (worship)
  • 12- one should be fearful of being prevented from making Du’aa
  • 13- Do not say “my Du’aa is not answered,” while you yourself close the door by sins

Post Courtesy: Maher ibn Ahmad

Refutation of The Statement, “The First ‘Adhaan of Jumu’ah is A Bid’a” – Shaykh Saalih al-Fawzaan [Video|Ar-En Subtitles]

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Video Courtesy: MuwahhideenPubs

A refutation of the statement that the first ‘adhaan of jumu’ah introduced by the third rightly guided caliph, ‘Uthmaan ibn Affaan (Radhi ‘Allahu ‘anhu), is a bida’ (religious innovation). The Shaykh mentions that this statement in itself is a bida’, and that who says this does not know the sunnah from bida’!

Do I Pray Rak’atain While Muadhin Giving Adhaan On Jumu’ah – Dr Murtaza Bin Baksh [Video|Urdu-En]

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Published on 1 Nov 2012 by WeFilmHD

Muadhin Gives Adhaan On Jumu’ah Do I Pray Rak’atain – Dr Murtaza Bin Baksh [Hafidhahullah].
Translated by Aboo Bilal Nahim ibn Abd al Majid [Hafidhahullah].

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
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