ISLAMQA Ruling Compilation On The Virtues of Friday (Jumu'Ah), The Prescribed Worships and Other Issues

Compilation of IslamQA rulings related to the Virtues of the Friday 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 length May Allah (swt) Accept this effort
Compiled by Islam Class (for guys) islamclassforguys@hotmail.co.uk
Contents
1. Virtues of Friday .................................................................................................................................. 4 2. The virtue of Friday ............................................................................................................................. 6 3. The virtues of Jumuah (Friday) prayer ............................................................................................... 7 4. What is the ruling on Jumuah for the traveller? ................................................................................ 9 5. He works in a factory and cannot go to Jumuah prayer .................................................................. 10 6. Acts of worship which are prescribed on Fridays ............................................................................. 13 7. When does the time in which it is mustahabb to do ghusl on Friday begin? ................................... 15 8. Is it prescribed to do ghusl on Fridays for women? .......................................................................... 16 9. What is the ruling on offering congratulations on Friday? ............................................................... 18 10. The ruling on being silent and speaking during the khutbah (sermon) on Friday .......................... 19 11. Friday khutbah in languages other than Arabic .............................................................................. 22 12. Can the khateeb be interrupted in his Khutbah on Friday?............................................................ 25 13. What should he do if he does not understand anything of the Friday khutbah?........................... 27 14. Translating the Friday Khutbah ....................................................................................................... 27 15. How to make people aware of the world around them through Friday khutbahs ........................ 29 16. Raising the hands when making duaa on Fridays ......................................................................... 29 17. Should the imam and the congregation raise their hands when he says the duaa during the Friday khutbah? .................................................................................................................................... 31 18. Raising the voice when saying Tasbeeh on Friday .......................................................................... 32 19. Prohibition on stepping over people who are sitting in the mosque on Friday ............................. 32 20. Turning off the cell phone during the Friday khutbah does this come under the heading of idle action that invalidates the reward of Jumuah? ................................................................................... 34 21. One who dozes off during Friday prayer ........................................................................................ 35 22. Those who were not able to continue following the imaam in Friday prayers because the electricity was cut off ............................................................................................................................ 36 23. What should be done if Eid coincides with Friday .......................................................................... 36 24. When is the time for reciting Soorat al-Kahf on Friday? ................................................................ 37 25. Reading Soorat al-Kahf on Fridays .................................................................................................. 38 26. When do the first and second hours on Friday begin? ............................................................... 38 27. When is the hour of response on Friday?.................................................................................... 40 28. Defining the hour when duaa is answered on Friday ................................................................... 40 29. Doing the marriage contract on Friday ........................................................................................... 42 30. Is the person who prays Friday prayer only not a kaafir?............................................................... 44 2
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 31. Is it true that the Day of Judgement will come on a Friday, 10th 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 ............................................................................ 47 35. He is wondering: Why is singling out Friday for fasting not haraam? ............................................ 47
1. Virtues of Friday
http://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 not others. It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Allaah led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaah brought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world but we will be the first on the Day of Resurrection, and we will be dealt 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 this was not stated clearly; the matter was left to their own reasoning But they did not manage to work it out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not left to their own reasoning, thus they were blessed with it It was narrated that Moosa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, Let them be. Al-Qaadi said: if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going 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 another day; 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 we disobey? 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 he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of 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 Abi Dawood, 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. On it 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 regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is 4
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues meant to explain what momentous events took place and will take place on this day, so that people will 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 fi Sharh 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 righteous and the awliya exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya and others, and their honour and high status may be made manifest. This hadeeth points to the virtues of Friday and its high status in relation 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 is greater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day 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 he does not ask for anything haraam, and on it the Hour will begin. There is no angel who is close to Allaah, 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 are aware 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 one Jumuah to the next is an expiation for whatever sins come in between them, so long as one does not 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-Bayhaqi in Shuab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami, 1119 One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the 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 and blessings 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. 5
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Al-Haafiz Ibn Hajar said: It was said that the reason why these two soorahs are recited is because they mention the creation of Adam and what will happen on the Day of Resurrection, because that will come to pass on a Friday. 3 Whoever dies during the day or night of Friday, Allaah will protect him from the trial of the grave. 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 Friday

http://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 for worship, for the Muslim is worshipping Allaah all the time. But there is a day which Allaah has made special for this ummah (nation), the nation of Muhammad (peace and blessings of Allaah be upon him), and which Allaah has favoured above all the other days of the week. That day is Friday. There are 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 be upon him) said: We (Muslims) are the last (of the nations) but (we will be) the foremost on the Day of Resurrection, although the former nations were given their scriptures before us and we were given our after them. And this (Friday) is the day concerning which they disputed. So Allaah guided us (to it), tomorrow (i.e., Saturday) is for the Jews and the day after (i.e., Sunday) is for the Christians. (Narrated by al-Bukhaari, al-Jumuah, 847). It was also narrated (by al-Bukhaari) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: The best day on which the sun rises is Friday. On this day Adam was created, on this day 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 the faithful, if this aayah This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion *al-Maa'idah 5:3 interpretation of the meaning] 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 a Friday. (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 Abu Hurayrah, 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 time in between, so long as one does not commit any major sin. (al-Tahaarah, 342).
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: When Friday comes, at each door of the mosque there are angels who write down the first ones to come to the mosque. Then when the imaam sits down they close their books and come 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 offered an 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 Trumpet will be blown and on it all creatures will perish (prior to the Resurrection on the Last Day). So send many blessings upon me on that day, for your blessings will be shown to me. They said, How will our blessings be shown to you when your body will have become dust? He said, Allaah has forbidden 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 goes out early, walking not riding, and comes close to the imaam and listens [to the sermon] without interrupting, will have for each step he takes a reward equal to that of fasting and praying at night for one year. (Narrated by Ahmad and al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb walTarheeb, no. 687) It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: On this day there is an hour when no Muslim slave stands and prays and asks Allaah for something, but Allaah will give it to him, and he gestured with his hand to indicate that whatever he asks for, is as nothing to Allaah. (Narrated by al-Bukhaari, alJumuah, 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 (midafternoon) prayer, until the sun goes down. (Narrated by al-Tirmidhi; classed as saheeh by alAlbaani 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 Messenger of Allaah (peace and blessings of Allaah be upon him) said: The five daily prayers, and from one Jumuah to the next, are an expiation for whatever sins come in between, so long as one does not commit any major sin.
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 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 three more days is that a good deed is worth ten like it, so he will be rewarded with ten hasanahs for each of the good deeds that he did on Friday. Some of our companions said: what is meant by what is between the two Jumuahs is from Jumuah prayer and the khutbah until the same time on the following Friday, so that it will be seven days, no more and no less, then three days are added making 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 he sacrificed a camel. Whoever goes in the second hour, it is as if he sacrificed a cow; whoever goes in the third hour, it is as if he sacrificed a horned ram; whoever goes in the fourth hour, it is as if he sacrificed a hen; and whoever goes in the fifth hour it is as if he offered an egg. When the imam comes 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 praying qiyaam 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 sets out early, and comes close to the imam and listens and keeps quiet, for every step he takes he will have the reward of fasting and praying qiyaam for one year. Narrated by al-Tirmidhi, 496; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 410 Ibn 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 Friday to 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, not stepping 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
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 majority of scholars, including the followers of the four schools of Abu Haneefah, Maalik, al-Shaafai and Ahmad 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 for the traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travel frequently: he performed Umrah three times, besides the Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumuah or Eid prayers when travelling; he just prayed two rakahs *i.e., shortened prayers+ as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Quraan aloud on a Friday (i.e., during Salat al-Zuhr, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of Arafaah, he delivered a khutbah, then he came down and led them in a two-rakah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumuah because 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 given a khutbah at Arafaah even if it had 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 to pray Zuhr. However, if he prays Jumuah with the people of the place he is visiting, this is OK. It says in al-Sharh al-Kabeer (2/154): Whoever of these people travellers, slaves and women attends Jumuah, does not have to pray Zuhr, and we know of no dispute on this point. Their exemption from having to attend Jumuah is to make things easy for them, but if they attend, it is OK, as is the case with the sick person. It is preferable for the traveller to attend Jumuah, because this is better, and is on the safe side (because some scholars think that Jumuah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the aayah (interpretation of the meaning): O you who believe! When the call is proclaimed 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&A Sheikh Muhammed Salih Al-Munajjid
5. He works in a factory and cannot go to Jumuah prayer

http://www.islam-qa.com/en/ref/36530 Praise be to Allaah. 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 better 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) that the Prophet (peace and blessings of Allaah be upon him) said: People should stop neglecting Jumuah prayers or else Allaah will place a seal over their hearts, then they will be among the negligent. Narrated by Muslim, 865. Based on this, you should tell your boss that you are going to go to Jumuah prayer, and he should give you and other Muslims permission. You can tell him that you will make up the time by doing extra 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 (from every difficulty) [al-Talaaq 65:2] Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked about some workers whose bosses did not give them permission to attend Jumuah prayer on the grounds that they were guards on a farm. He replied: If these workers are so far from the mosque that they would not be able to hear the adhaan without a loudspeaker, and they are outside the town, then they do not have to pray Jumuah. The workers may rest assured that there is no sin on them if they stay on the farm and pray Zuhr. But we advise their employer to give them permission (to attend Jumuah) because that is better for him and better for them; it may also soften their hearts towards him which may make them more sincere in their work, unlike if he puts pressure on them. Many workers ask to go to Jumuah prayer so that they can meet their friends and acquaintances, hence you see them going to Jumuah and talking in the 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 do not have to do anything. The Standing Committee was asked about a young man who works as a guard, and his employer does not allow him to pray in the mosque. He beats him if he prays in the mosque and threatens to send him back to his country. They replied: The five daily prayers should be offered in the mosque in congregation, so you have to perform them in congregation in the mosque. You have to be patient and seek reward in doing that, and Allaah 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 (from every difficulty). 10
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things [al-Talaaq 65:2-3] And you should note that there is no obedience to any created being if it involves disobedience towards 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 Prophet Muhammad 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, such 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 can hear the adhaan without the aid of loudspeakers. If the factory is outside the town and you cannot hear the adhaan without loudspeakers, or you fear that leaving work at the time of prayer will cause some problems at work, then this is an excuse for you not to pray Jumuah. In that case you should pray Zuhr, in congregation is possible. The Standing Committee (8/188) was asked about some employees of the Telegraph and Telephone company whose work continues on Fridays at the time of the prayer; if they stop working then the wireless and telephone 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 the Quraan and Sunnah and the consensus of the scholars. Then they said: But if there is a legitimate shari excuse for someone who is obliged to pray Jumuah, such as if he is directly responsible for work that has to do with the security of the ummah and guarding its interests, which means that he has to take care of that during the time of Jumuah prayer such as men who work in the security forces, traffic police, those who work in wireless and telecommunications, etc, who have to be on call at the time of the last call for Jumuah prayer or when the iqaamah is given for a congregational prayer they and others like them are excused for not attending Jumuah or prayers in congregation, because of the general meaning of the verse in which 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 is excused from Jumuah and praying in congregation, as long as the excuse still stands, but that does not mean that he is excused from praying Zuhr, rather he 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 permissible for him not to pray Jumuah? They replied: 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 in congregation he must do so, because Allaah says (interpretation of the meaning): 11
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 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 been robbed 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, so that he can guard what he mentioned, because of the general meaning of the shari evidence which indicates 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 petrol refinery and pray Jumuah in their workplace because they cannot go out to pray Jumuah because of 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 as stealing of property, arson, destruction of property etc as a result of attending Jumuah, it is permissible 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 increase study time, or to keep this job and not lose it because this job has a higher salary, and other such worldly interests, then this is not a reason for which shareeah allows one to miss Jumuah. How can it 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 three times out of negligence, Allaah will place a seal over his heart. Narrated by al-Tirmidhi, 500; classed as 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 Fridays

http://www.islam-qa.com/en/ref/13815 Praise be to Allaah. 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. These include: 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 gathering apart 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 and blessings 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, 928 It 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 be among 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 time when no Muslim stands and prays, asking Allaah for something, but Allaah will grant him it and he gestured with his hands to indicate how short that time is. Narrated by al-Bukhaari, 893; Muslim, 852 3 Reading Soorat al-Kahf. It was narrated from Abu Saeed al-Khduri that the Prophet (peace and blessings of Allaah be upon him) said: Whoever reads Soorat al-Kahf on Friday, he will be illuminated with light between the two Fridays. Narrated by al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 836 4 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 he died; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me. They said, O Messenger of
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 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 Abi Dawood, 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 to sending blessings upon him on that day that is not present on any other day. Along with these virtues and acts of worship, the Prophet (peace and blessings of Allaah be upon him) 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 Friday for 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 reading Quraan that is not ones regular custom, apart from that which is indicated in the texts, such as reading 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 day of 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 a day 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 seek the 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 this will help a person to perform these duties in an energetic manner and enjoy them without feeling bored or tired. This is like the pilgrim on the day of Arafah in Arafah, because the Sunnah is for him not to fast on that day for the same reason This is the reason for not allowing singling out Friday for fasting. And it was said that the reason is so that people will not go to extremes in venerating it as happened in the case of Saturday. But this view is weak, because on that day we offer Jumuah prayer and do other acts of worship which are a kind of veneration. And it was said that the reason for its prohibition is so that people would not think that this was obligatory. This is also a weak view because it is encouraged to fast on Mondays and there was no fear that anyone would think it was obligatory. No attention should be paid to this far-fetched view. The same argument is applicable in the case of fasting the day of Arafah and the day of Ashoora, etc. The correct view is that which we have 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 Friday begin?

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 (including the Shaafais, Hanbalis and Zaahiris) were of the view that it begins from dawn on Friday. This was narrated 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 on Friday: 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): Whoever does ghusl on Friday then sets out 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 to achieve the purpose of eliminating bad smells. If there is a conflict between doing ghusl and going early to the prayer, then paying attention to ghusl takes priority, as al-Zarkashi said: because there is a 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 better to do ghusl 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 have narrated from Naafi from Ibn Umar that he used to do ghusl after dawn broke on Friday, and that is acceptable as the ghusl for Jumuah. It was narrated from Mujaahid, al-Hasan and Ibraaheem alNakhai that they said: If a man does ghusl after dawn breaks, that is acceptable. End quote. Al-Muhalla, 1/266 According to Imam Maalik, the time for ghusl on Friday begins just before going to the prayer, and it is not acceptable except at the time of going; if a person does ghusl after dawn and does not go to the 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 our madhhab, and this is also the view of the majority of scholars, but al-Awzaai said that it is acceptable. 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 before 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. 15
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 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 to question number 14073. Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said: Ghusl for Jumuah 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 time for Fajr prayer, and the time for Fajr prayer has not ended yet, so it is better not to do ghusl until after the sun has risen. Then it is better not to do ghusl until the time for going to Jumuah, so that he 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 on Thursday until sunrise on Friday, because the hadeeths encourage reading it on Friday and the night of Friday (i.e., the night before Friday). This has been explained in the answer to question number 10700. 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 Praise be to Allaah. Firstly: Doing ghusl on Fridays is mustahabb, not obligatory, according to the majority of fuqaha, although some 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 it is 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 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+. But if a woman attends Jumuah prayer, it is prescribed for her to do ghusl for it and observe its etiquette. Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb for women to do ghusl for Jumuah if they want to attend it. Then he quoted the hadeeth of Uthmaan ibn Waaqid al-Umari from Naafi from Ibn Umar, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: Whoever comes to Jumuah, man or woman, let him do ghusl. The authenticity of the hadeeth is agreed upon, apart from the additional 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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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues It was classed as saheeh by al-Nawawi (may Allah have mercy on him) in al-Majmoo (4/405) and Ibn Mulaqqin 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 do ghusl, 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) in Uthmaan ibn Aaqid. What al-Bazzaar was afraid of, namely wahm (weak memory) of Uthmaan ibn Waaqid, was stated with 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 to Abu Dawood: Abbaas ibn Muhammad narrated from Yahya ibn Maeen that he is trustworthy. He said: He is daeef (weak). He narrated that the Prophet (blessings and peace of Allah 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, 19/505 Al-Albaani (may Allah have mercy on him) stated definitively that this additional material is odd and he 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 Ibn Abi Shaybah in his Musannaf from Ubaydah bint Naail who said: I heard Ibn Umar and the daughter of Sad ibn Abi Waqqaas say: Whoever among you (women) comes to Jumuah, let her do ghusl. Something similar was narrated from Tawoos, and it was narrated from Shaqeeq that he used to 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 odours that 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 whoever attends Jumuah apart from men, if their attendance is to seek virtue, it is prescribed for them to do ghusl and observe all the etiquettes of Jumuah, but if they attend on the spur of the moment, then no. 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 no difference 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 the majority 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 not Sunnah for the one who does not intend to attend, even if he is one of those who should attend Jumuah, because of the meaning of the hadeeth and because the reason is no longer present; and because of the hadeeth of Ibn Umar, according to which the Prophet (blessings and peace of Allah be upon him) said: Whoever comes to Jumuah, man or woman, let him do ghusl, and whoever does not come to it, man or woman, does not have to do ghusl. Narrated by al-Bayhaqi with this wording and with a saheeh isnaad. End quote. And Allah knows best.
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues 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 hadeeth narrated 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 the Muslims, so whoever comes to Jumuah, let him do ghusl, and if he has any perfume let him put some on, and you should use the miswaak. Narrated by Ibn Maajah, 1098; classed as hasan by alAlbaani 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, and Jumuah which is repeated once every week. Secondly: With regard to the Muslims congratulating one another on the occasions of Eid al-Fitr and Eid alAdha, this is prescribed and it is narrated from the Sahaabah (may Allah be pleased with them). This has been discussed previously in the answers to questions no. 49021 and 36442. As for congratulating 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 be pleased with them), and they were more knowledgeable than us about its virtues, and they were keen to respect it and give it its due, but there is no report to suggest that they used to congratulate one 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 text messages 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 introduce anything 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 one another, 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 his Companions (may Allah be pleased with them) would have done it before us. If anyone suggests that this is permissible, then that may imply that it is prescribed to say duaas and congratulate one another after having done the five daily prayers and other acts of worship, and duaa at these times was not done by the early generations. End quote from the Shaykhs website (may Allah preserve him) http://www.salmajed.com/ar/node/2601 18
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues If a Muslim prays for his brother on Friday with the intention of softening his heart and making him happy, and seeking the time when supplications are answered, there is nothing wrong with that. And Allah knows best. Islam Q&A
10. The ruling on being silent and speaking during the khutbah (sermon) on Friday
http://www.islam-qa.com/en/ref/45651 Praise be to Allaah. Those who attend Jumuah prayer should be quiet and listen attentively to the imam when he is preaching. It is not permissible to speak to others, even if that is to tell them to be quiet. Whoever does that has engaged in idle talk (laghw), and whoever engages in idle talk, his Jumuah prayer does not count. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: If you say to your companion when the imam is preaching on Friday, Be quiet and listen, you have engaged in idle talk. Narrated by al-Bukhaari, 892; Muslim, 851). This prohibition also applies to responding to a question about Islam, let alone any other kind of speech that has to do with worldly matters. It was narrated that Abul-Darda said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and he recited a verse. Ubayy ibn Kab was next to me, so I said to him: O Ubayy, when was this verse revealed? But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet (peace and blessings of Allaah be upon him) came down (from the minbar). Then Ubayy said to me: You have gained nothing from your Jumuah except idle talk. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished (the prayer), I went to him and told him (what had happened). He said: Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished. Narrated by Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani in Tamaam al-Mannah, p. 338. This indicates that it is obligatory to remain silent and listen attentively, and that it is forbidden to speak while the imam is delivering the khutbah on Friday. Ibn Abd al-Baarr said: There is no dispute among the fuqaha of all regions that it is obligatory to remain silent and listen attentively to the khutbah, for those who hear it. Al-Istidhkaar, 5/43. Some of them held an odd opinion and said that it is not obligatory, but they have no evidence to support their view. Ibn Rushd said, concerning the ruling on remaining silent and listening attentively to the khutbah: With regard to those who do not regard it as obligatory, I do not know that they have any argument except that the suggestion that it is obligatory may seem to contradict the verse (interpretation of the meaning): So, when the Quraan is recited, listen to it, and be silent *al-Araaf 7:204+ i.e., that it is not obligatory to remain silent for anything except the Quraan. There is some weakness in this argument, and Allaah knows best. It is very likely that this hadeeth did not reach them. 19
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Bidaayat al-Mujtahid, 1/389. An exception is made from that in the case of speaking to the imam, or the imam speaking to the worshippers 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: O Messenger of Allaah, our wealth has been destroyed and our children are starving. Pray to Allaah for us. So he raised his hands *and made duaa+. And it rained that day and the next and the next and the next, until the following Friday, when that Bedouin or he said, someone else stood up and said: O Messenger of Allaah, our houses have been destroyed and our wealth drowned. Pray to Allaah 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 blessings of Allaah be upon him) was addressing the people on Friday, and he [the Prophet (peace and blessings 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 one another 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 the imam or to whom the imam speaks, because that does not distract anyone from listening to his khutbah. Hence the Prophet (peace and blessings of Allaah be upon him) asked him, Have you prayed? and he replied; and Umar asked Uthmaan a question, when he came in whilst he was preaching, and he answered. Thus we should understand these reports in this manner, in order to reconcile the reports. It is not correct to draw an analogy with anything else, because when the imaam speaks, he interrupts his khutbah, so he is not talking to the other person during the khutbah as such, unlike when others speak during the khutbah. Al-Mughni, 2/85 With regard to saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or returning 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 your companion: They differed concerning returning salaams and saying Yarhamuk-Allaah (may Allaah have mercy on you) 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 delivering the khutbah. This is the view of Ahmad and Ishaaq. But some of the scholars among the Taabieen and 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 or to return salaams whilst the imam is delivering the khutbah, according to the correct scholarly opinion, because both of them involve speaking, which is forbidden when the imam is delivering the khutbah, 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 return his greeting whilst the imam is delivering the khutbah. 20
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues And it says (8/244): It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one who speaks 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 enters the mosque whilst the imam is delivering the khutbah to give salaams, and it is also haraam to return the greeting. Fataawa Ibn Uthaymeen, 16/100 Shaykh al-Albaani said: If someone says Be quiet!, this is not regarded as idle talk (laghw) from a linguistic point of view, because it comes under the heading of enjoining what is good and forbidding what is evil. However the Prophet (peace and blessings of Allaah be upon him) called it laghw that is not permissible. This comes under the heading of giving precedence to what is more important (namely being silent and listening 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 what is good comes under the same ruling as enjoining what is good so how about if it of less importance than that? Undoubtedly in that case it is more appropriate that it not be allowed and it comes 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 not permissible to speak whilst the imam is delivering the khutbah, except in the cases indicated by the evidence, such as speaking to the khateeb or responding to him, or in cases of necessity such as saving 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 this prohibition, 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 a reason connected with the prayer or other suitable topics. But if the imam says something that serves no purpose, that is not permissible. If there is a need, then it is permissible. For example, if a listener does not understand something that 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 Arabic

http://www.islam-qa.com/en/ref/112041 Praise be to Allaah. The fuqaha are unanimously agreed that it is better for the khutbah to be in Arabic, but they differed as to whether that is essential. There are three points of view: 1That it is essential for it to be in Arabic for the one who is able to do that, even if the listeners do not know 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). 2That it is essential for it to be in Arabic for the one who is able to do that, unless none of the listeners 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). 3It is mustahabb for the khutbah to be in Arabic but it is not essential, and the khateeb may deliver the khutbah in his own language instead of Arabic. This is the view of Abu Haneefah and some of the Shaafais. 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 contemporary scholars, 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 the language 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 countries where 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 hearing Arabic and the Quraan, which will make it easier to learn it and read the Quraan in the language in which it was revealed. Then the khateeb can follow that with exhortation in their language which they 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 upon him) stipulated that the Friday khutbah should be in Arabic, rather he delivered the khutbah in Arabic because it was his language and the language of his people. So the one who addressed them and guided them and reminded them spoke in their language that they understood. But he sent letters in Arabic to the kings and rulers of nations, and he knew that they spoke languages other than Arabic, and he knew that they would have them translated into their languages so that they would know what was in them. Based on this, it is permissible for the khateeb to deliver the khutbah in a language where the people or the vast majority of its inhabitants do not know Arabic to deliver the khutbah in Arabic then
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues translate it into the local language, so that they will understand what he is advising and reminding them 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 he will 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 to combine the guidance of the Prophet (peace and blessings of Allaah be upon him) in his khutbahs and his letters with achieving the aim of giving the khutbah, and so as to avoid an area concerning which 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, then there 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 stick to Arabic and not go against the guidance of the Prophet (peace and blessings of Allaah be upon him), especially since the salaf used to deliver khutbahs in mosques where there were non-Arabs present, and it is not narrated that they used to translate it, because Islam was prevalent and so was Arabic. As for the evidence that it is permissible in cases of necessity; there is some evidence to that effect in shareeah. 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 not fight 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 the khutbah in a language that the people present understand, if the people present are not Arabs and do 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, then explained 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 in which 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 addressed understand. Based on that, he may give the khutbah in a language other than Arabic, but if he recites verses of Quraan, they must be in Arabic, 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 . 23
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues See the answer to question no. 984. Secondly: The format of Jumuah prayer should not be changed to what is mentioned in the question, whereby there 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 Arabic then 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 the Friday khutbah into some other languages, after Jumuah prayer in al-Masjid al-Haraam, so that those 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 another khutbah 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 etc can 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 it they 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, because understanding the religion, establishing its rituals and fulfilling its obligations all depend on understanding this language, and cannot be valid without it. Although the Friday khutbah does not absolutely 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 to understand the Quraan and Sunnah and to form bonds through the language without which the unity of the ummah cannot be achieved. The Sahaabah used to address the people in Arabic in every land that they conquered, and it was not long before the language of the lands that they entered became 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 entered their religion with their own languages, they would have hastened to learn the languages of those nations 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 effects of 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 elsewhere in 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 before Jumuah. Rather it is prescribed to offer voluntary prayers in general before it, without specifying any particular number. This has been discussed in the answer to question no. 6653 and 14075. And Allaah knows best. Islam Q&A
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12. Can the khateeb be interrupted in his Khutbah on Friday?

http://www.islam-qa.com/en/ref/6366 Praise be to Allaah. Firstly: speaking during the khutbah when the khateeb is speaking on the minbar is haraam and the one who does that is committing a sin, even if he speaks words of Dhikr (remembrance of Allaah) at this time. Jumuah should be a time of sitting still and keeping quiet, and the worshipper should be humble in body and soul and listen to the exhortation and knowledge which the general Muslim public needs to hear. It is not permissible to speak even if it is to enjoin what is good and forbid what is evil. Even though this (enjoining what is good and forbidding what is evil) is one of the most important duties of the Muslim, it is not allowed at this time (during the khutbah) and one cannot even say Shush! or Listen! The evidence (daleel) for that is as follows: It was reported from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: If you say to your companion Listen! whilst the imaam is preaching on Friday, you have spoken laghw (idle talk). (Narrated by al-Bukhaari, 892; Muslim, 851). Look may Allaah bless you even if you say to a person, Listen! which is enjoining what is good and forbidding what is evil Islam counts this as laghw (idle talk) which is forbidden at the time of Jumuah. The matter is even more serious than that. Listen to the hadeeth which comes next: It was reported that Abul-Dardaa said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and recited an aayah. Ubayy ibn Kab was beside me and I said to him, O Ubayy, when was this aayah revealed? He refused to answer me. I asked him again and he ignored me, and I asked him again and he still ignored me, refusing to speak to me until the Messenger of Allaah (peace and blessings of Allaah be upon him) had come down from the minbar. Then Ubayy said to me, All you got from your Jumuah was speaking idle talk (laghw). When the Messenger of Allaah (peace and blessings of Allaah be upon him) left, I went to him and told him what had happened. He said, Ubayy spoke the truth. If you hear your imaam speaking, then listen to him until he finishes. (Narrated by Ibn Maajah, 1111; Ahmad, 20780. Classed as saheeh by al-Busayri and by Shaykh al-Albaani in Tamaam al-Minnah, p. 338). Asking about an aayah on the day of Jumuah cancels out the reward of Jumuah, so how about people who speak about their business or crops or other worldly matters? Another kind of negligence on some peoples part is when they make the khutbah a time for taking a nap and cannot enjoy their sleep except during the time of Jumuah. Even saying Yarhamuk Allaah (may Allaah have mercy on you) to someone who sneezes, or returning salaams during the time of Jumuah is not permitted. Al-Nawawi says in al-Majmoo: The saheeh texts forbid saying Yarhamuk Allaah to someone who sneezes and returning salaams. (Tamaam al-Minnah, p. 335). The same applies to all adhkaar (dhikr) such as istighfaar (seeking forgiveness) or tasbeeh (saying Subhaan Allaah) etc. It is not permissible to say them out loud even though this is dhikr. The khutbah is a kind of dhikr or remembrance of Allaah, because Allaah says (interpretation of the meaning): O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on the day of Friday (Jumuah prayers), come to the remembrance of Allaah *al-Jumuah 62:9+
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues This includes the khutbah and the prayer; both of them are remembrance of Allaah (dhikr). Other kinds of dhikr such as tasbeeh etc., are Sunnah and may be done at all other times; the khutbah and listening to it, on the other hand, form an obligatory (waajib) form of dhikr which is prescribed for a short and specific time, during which focusing on the khutbah takes precedence over focusing on any other kind of good deed or worship. 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 by the 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 speaking and remembering Allaah (making dhikr), because it says in the hadeeth quoted above, whilst the imaam is preaching So the ban on speaking is confined to the time when the imaam is actually giving the khutbah. Concerning the hadeeth, When the khateeb ascends the 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, the need to relieve himself, or pain which means he has to move. The evidence (daleel) for that is the hadeeth: If any one of you become drowsy in the mosque on the day of Jumuah, let him move from where he is to another spot. (Narrated by Abu Dawood, 1119; al-Tirmidhi, 526. Classed as saheeh 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 also classed as saheeh by al-Albaani. It is permissible to do things which are permitted even during the prayer, such as guiding a blind person so that he does not fall; or paying attention to the necessities of life in matters which may lead to death or may affect the common good such as the worshippers asking the imaam to pray for rain for them. It was reported that Anas ibn Maalik said: a man entered the mosque on the day of Jumuah from the direction of the courtyard whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was standing and giving the khutbah. He turned to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, O Messenger of Allaah, our wealth (livestock) has been destroyed and our means of transportation (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 by al-Bukhaari, 967; Muslim, 897). It is permissible for a member of the congregation to correct the imaam if he makes a mistake in an aayah, or to prompt him if necessary, whilst he is standing on the minbar. It is also permissible to refute 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 fitnah happening in the mosque. If that is the case, then one should wait until after the khutbah and then speak to the imaam, pointing out what is wrong. If the imaam speaks words of falsehood, it is not obligatory to listen to him. It was reported that some of the Salaf used to speak when the oppressor al-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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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues It is permissible to pray Tahiyyat al-Masjid (two rakahs greeting the mosque); indeed, this is obligatory, even if the khateeb is on the minbar giving the khutbah. This is because of the hadeeth of Jaabir ibn Abd-Allaah who said: a man came whilst the Prophet (peace and blessings of Allaah be upon him) was addressing the people on the day of Jumuah. He 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). If a person sees another person talking, it is not permissible to tell him to be quiet by speaking to him, as stated above, but one can indicate to him to be quiet by making a gesture, such as placing one's finger on ones lips. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid
13. What should he do if he does not understand anything of the Friday khutbah?
http://www.islam-qa.com/en/ref/21624 Praise be to Allaah. If you listen, even if you do not understand anything, you will be doing something good, in sha Allah. Some of the scholars excused those who do not understand the language of the khutbah and allowed them to occupy themselves with dhikr or reading Quraan, subject to the condition that they do not disturb others who are listening to the khutbah. The view which I favour, however, is that you should listen even if you do not understand. Shaykh Abd al-Kareem al-Khudayr
14. Translating the Friday Khutbah

http://www.islam-qa.com/en/ref/984 Is it permissible to hold the Jummah Khutbah in English if the majority of the community does not understand Arabic? Have the scholars agreed on this issue or is there a difference of opinions? Praise be to Allaah Some of the scholars said that it is not permitted to translate the khutbah given from the minbar on Friday and the two Eids into foreign (non-Arabic) languages. Their intention (may Allaah have mercy on them) was to maintain and preserve the Arabic language, and to follow the way of the Messenger (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), which was to give the khutbah in Arabic in the lands of the Persians and others, and to encourage the people to learn Arabic and pay attention to it. Other scholars said that it is permissible to translate khutbahs into other languages if most of the people being addressed do not know Arabic, based on the reason for which Allaah enjoined the khutbah, which is to teach the people about the rulings that Allaah has prescribed for them and to tell them of the sins which are forbidden, to guide them towards good characteristics and to warn them against bad characteristics. Undoubtedly paying attention to the aims and purposes is more important and takes precedence over paying attention to the words used, especially when the 27
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues audience does not understand Arabic and the khutbah does not have any effect on them and does not motivate them to learn Arabic. Especially in these times when the Muslims have fallen behind and others have advanced, and the language of the dominant people has become widespread and the 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 among non-Arabs by translating the khutbahs into their languages, then the view that it is permissible to translate the khutbah into the prevalent language of the audience so that they may understand what is being said takes precedence and should be followed, especially if not translating the khutbahs will lead to conflicts and arguments. Undoubtedly translating the khutbah in such a case becomes essential to serve the peoples interests and avoid mischief. If there are some people in the congregation who do understand Arabic, then the khateeb should combine the two languages, giving the khutbah in Arabic then repeating it in the other language which the other people understand. In this manner he will achieve the two purposes, avoiding mischief 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 his people, 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 ibn Thaabit to learn the language of the Jews so that he might send letters to them in their language and establish proof against them, and so that he might read their letters when they were sent, and explain to the Prophet (peace and blessings of Allaah be upon him) what they said. And when the Sahaabah (may Allaah be pleased with them) attacked the Romans and Persians, they did not fight them until they had called them to Islam by means of interpreters. When they conquered the foreign 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 him understand 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 and every people is clinging to its own language. There is a very real need for translation now, and the daaiyah cannot convey his message without it. The khateeb should do that which best suits the interests of the people he is addressing. If the best is to give the khutbah part by part, in Arabic and then translated, then he should do that. If the best is to translate the entire khutbah, after giving the khutbah (in Arabic) or after the prayer, then he should do that. And Allaah knows best.
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15. How to make people aware of the world around them through Friday khutbahs
http://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 matter what 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 right expressions and topics to benefit everyone, but with practice and experience, he will be able to achieve 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, explaining 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 the Quraan and Sunnah. He uses this important means of education to teach the people, i.e., education by 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 the events 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 its dangers, or he explains some matters of fiqh which the people need to know, or he discusses the events that the ummah is facing in the light of the Quraan and Sunnah and the words of the scholars, and so on. At the same time, his khutbahs must also soften peoples hearts and remind them of Allaah and the Last Day, because that is one of the main aims of the khutbah. In conclusion, if the khateeb achieves a balanced and wise approach, then no one has the right 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 raise 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 turn away 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.
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues But it was narrated with regard to the khateeb on Fridays that when he makes duaa on the minbar, he should point with his forefinger only and not raise his hands. Indeed some of the Sahaabah denounced the khateeb who raises his hands in duaa. Muslim (874) and Abu Dawood (1104) narrated that Umaarah ibn Ruaybah saw Bishr ibn Marwaan on the minbar raising his hands (Abu Dawood added: when he was making duaa on Friday), and he said: May Allaah make these two hands ugly. I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than this with his hand, and he gestured with his forefinger. Al-Nawawi said: This indicates that the Sunnah is not to raise the hands during the khutbah, This is the view of Maalik and our companions and others. In Tuhfat al-Ahwadhi it says: This hadeeth indicates that it is makrooh to raise the hands on the minbar when making duaa. As it is not prescribed for the khateeb to raise his hands, the members of the congregation are like him because they follow his lead. But if the imam prays for rain on Friday whilst he is on the minbar, the Sunnah is to raise the hands, and for the members of the congregation to raise their hands and make duaa with him. Al-Bukhaari (933) and Muslim (897) narrated that Anas ibn Maalik said: The people were stricken with drought at the time of the Prophet (peace and blessings of Allaah be upon him), so whilst the Prophet (peace and blessings of Allaah be upon 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 hungry, Pray to Allaah for us. So he raised his hands *al-Bukhaari added in his mutaallaq report: and the people raised their hands with the Messenger of Allaah (peace and blessings of Allaah be upon him) making duaa+, and we did not see any cloud in the sky. But by the One in Whose hand is my soul, hardly had he lowered (his hands) but there appeared clouds like mountains, and hardly had he come down from his minbar but I saw rain running down his beard (peace and blessings of Allaah be upon him). It rained that day, and the day after, and the day after, until the following Friday. Then that Bedouin or someone else stood up and said, O Messenger of Allaah, our buildings have been destroyed and our wealth had been flooded. Pray to Allaah for us. So he raised his hands and said, O Allaah, around us and not on us. Each time his hand pointed to part of the clouds they parted, and the clouds formed a ring around Madeenah. The wadis flowed with water for a month and no one came from any direction but he spoke of the heavy rain. Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on raising one's hands when the imam is delivering the khutbah on Friday? He replied: Raising the hands when the imam is delivering the khutbah on Friday is not prescribed in shareeah. The Sahaabah denounced Bishr ibn Marwaan when he raised his hands during the Friday khutbah. But an exception is made in the case of prayers for rain (istisqaa), because it is proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands when praying to Allaah for rain during the Friday khutbah, and the people raised their hands with him. But apart from that one should not raise one's hands when making duaa during the Friday khutbah. Fataawa Arkaan al-Islam, p. 392. And Allaah knows best. Islam Q&A
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17. Should the imam and the congregation raise their hands when he says 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 raise his hands when saying duaa, and the members of the congregation should not raise their hands either, 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 their hands when duaa was said in the khutbah, because that was not the practice of the Prophet (peace and blessings of Allaah be upon him). Muslim (874) narrated from Umaarah ibn Ruaybah (may Allaah be pleased with him) that he saw Bishr ibn Marwaan on the minbar, raising his hands, and he said: How ugly are these two hands. I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than this with 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 not to raise the hands during the khutbah, and this is the view of Maalik, our companions and others. AlQaadi 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 prayed for 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 report narrated by al-Bukhaari (933) and Muslim (897) from Anas ibn Maalik (may Allaah be pleased with him) 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 be upon 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 raised his hands and we could not see any cloud in the sky, but by the One in Whose hand is my soul, no sooner had he lowered them but there appeared clouds like mountains. Then he did not step down from 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 his hand when the khateeb is praying for the Muslims in the second khutbah? Please quote the evidence, may Allaah reward you. He replied: Raising the hands is not prescribed in the Friday khutbah or in the Eid khutbah, for the imam or the congregation. Rather what is prescribed is to listen attentively to the khutbah and say Ameen to the duaa quietly without raising one's voice. As for raising the hands, that is not prescribed, because the Prophet (peace and blessings of Allaah be upon him) did not raise his hands during the Friday khutbah or the Eid khutbah, and when one of the Sahaabah saw one of the governors 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 (peace and blessings of Allaah be upon him) used to raise his hands in that situation. So if he prays for rain 31
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues in the Friday khutbah or in the Eid khutbah, then it is prescribed for him to raise his hands, following the example of the Prophet (peace and blessings of Allaah be upon him). End quote from Majmoo al-Shaykh Ibn Baaz (12/339). And Allaah knows best. Islam Q&A
18. Raising the voice when saying Tasbeeh on Friday

http://www.islam-qa.com/en/ref/22256 Praise be to Allaah. Undoubtedly this action is bidah, because it has not been transmitted to us that the Prophet (peace and blessings of Allaah be upon him) or his companions did that, and all goodness is to be found in following them. But if a person says Tasbeeh to himself, there is nothing wrong with that, indeed it brings 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 (there is 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 on the tongue but which are dear to the Most Merciful and will weigh heavily in the balance: Subhaan Allaah wa bi hamdih, subhaan Allaah il-Azeem (Glory and praise be to Allaah; Glory be to Allaah the Almighty). (Narrated by al-Bukhaari, al-Aymaan wal-Nudhoor, 6682; Muslim, al-Dhikr wal-Dua wal-Tawbah (Remembering Allaah, supplication and repentance, 2694). Majmoo Fataawa wa Maqaalaat Mutanawwiah li Samaahat al-Shaykh al-Allaamah Abd al-Azeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on him), part 12, p. 414
19. Prohibition on stepping over people who are sitting in the mosque on Friday
http://www.islam-qa.com/en/ref/41731 Praise be to Allaah. Abu Dawood (1118) and Ibn Maajah (1115) narrated that Abd-Allaah ibn Busr (may Allaah be pleased with him) said: A man came and started stepping over the people one Friday when the Messenger of Allaah (peace and blessings of Allaah be upon him) was delivering the khutbah, and the Prophet (peace and blessings of Allaah be upon him) said to him: Sit down, for you have annoyed (people). Classed as saheeh by al-Albaani in Saheeh Abi Dawood. In this hadeeth there is a prohibition on stepping over people when coming to Jumuah (Friday) prayer. The scholars differed concerning this matter and there are two views. 1 That it is makrooh. This was narrated by Ibn al-Mundhir from the majority. Ibn Hajar said: The majority are of the view that it is makrooh in the sense that it is better not to do it. This is the wellknown view of the Shaafais and is the view of the Hanbalis. See: Fath al-Baari, 2/392; Kashshaaf al-Qinaa, 2/44; al-Majmoo, 4/466 32
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Maalik and al-Awzaai limited its being makrooh to when the khateeb is on the minbar, It says in alMudawwanah (1/159): Maalik said: Rather it is makrooh to step over people when the imam has come out and has sat on the minbar. Whoever steps over people then is the one of whom the hadeeth speaks. But before that there is nothing wrong with it if there is a gap in front of him, but he should be polite in doing that. End quote. 2 That stepping over others is haraam in all cases, on Fridays and at other times, because of the hadeeth of Abd-Allaah ibn Busr (may Allaah be pleased with him) in which he said: A man came and started stepping over the people one Friday when the Messenger of Allaah (peace and blessings of Allaah be upon him) was delivering the khutbah, and the Prophet (peace and blessings of Allaah be upon him) said to him: Sit down, for you have annoyed (people). Narrated by Abu Dawood, 1118; Ibn Maajah, 1115; classed as saheeh by al-Albaani in Saheeh Abi Dawood. Al-Tirmidhi said: This is what is to be followed according to the scholars. They regarded it as makrooh for a man to step over people on Friday, and they were very strict with regard to that. End quote. This is what a number of scholars regarded as more likely to be correct, such as Ibn al-Mundhir, Ibn Abd al-Barr, al-Nawawi, and Shaykh al-Islam Ibn Taymiyah, as stated in al-Ikhtiyaaraat al-Fiqhiyyah, p. 81, and others. Among contemporary scholars who held this view is Shaykh Ibn Uthaymeen. Ibn al-Mundhir said, explaining the reason why he said it is haraam: That is because causing annoyance is haraam, whether it is a little or a lot, and this is causing annoyance, as it says in the saheeh hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said to one whom he saw stepping over people: Sit down, for you are causing annoyance. Al-Majmoo, 4/467. Ibn Abd al-Barr said in al-Tamheed (1/316): The words of the Messenger of Allaah (peace and blessings of Allaah be upon him) to the one who was stepping over people on a Friday, You are causing annoyance, indicate that stepping over people is an annoyance, and it is not permissible to annoy a Muslim under any circumstances, on Friday or at any other time. Al-Nawawi said in Rawdat al-Taalibeen (11/224): The favoured view is that stepping over people is haraam, because of the ahaadeeth on this topic. Shaykh Ibn Uthaymeen said: Stepping over people is haraam during the khutbah and at other times, because the Prophet (peace and blessings of Allaah be upon him) said to a man whom he saw stepping over people: Sit down, for you are causing annoyance. That is even more forbidden if it happens during the khutbah, because it is causing annoyance to people and distracting them from listening to the khutbah, even if he is moving towards a gap. End quote. Fataawa wa Rasaail al-Shaykh Ibn Uthaymeen, 16/147. Islam Q&A
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20. Turning off the cell phone during the Friday khutbah does this come under the heading of idle action that invalidates the reward of Jumuah?
http://www.islam-qa.com/en/ref/119636 Praise be to Allaah. Firstly: Using musical tunes as the ring tones for cell phones is an evil action and is haraam, because the Prophet (peace and blessings of Allaah be upon him) forbade all musical instruments. See the answer to question no. 47407. The one who forgets to turn off his cell phone during the Friday khutbah has to turn it off if it rings, even if the ring tone is permissible, because leaving it disturbs the khateeb and other worshippers, and distracts them from the obligation of listening to the khateeb. We hope that switching it off does not come under the heading of idle talk that is forbidden during the Friday khutbah, which is referred to in the question. This is mentioned in the words of the Prophet (peace and blessings of Allaah be upon him), but whoever touches the pebbles has engaged in an idle action. Narrated by Muslim (857). The hadeeth applies to the one who fiddles with something that distracts him from listening to the khutbah, such as a cell phone, a carpet and so on. Al-Haafiz Ibn Hajar, in Fath al-Baari, commentary on hadeeth no (934), narrated that the majority of scholars said that the one who needs to enjoin something good or forbid something bad at the time of the khutbah may do so by gesturing. Al-Nawawi said in Sharh Saheeh Muslim: This hadeeth indicates that all kinds of speech are haraam during the khutbah. Rather the way to do it if one wants to tell someone else not to speak is by gesturing to him to be quiet, if he will understand it. End quote. Based on this, then a slight movement that is done for a good reason is acceptable and is not idle action, and there is nothing wrong with doing it during the Friday khutbah. Secondly: The meaning of the Prophets words, There is no Jumuah for him, concerning the one who engages in idle action during the Friday khutbah, is that it will be recorded for him as Zuhr, and he will be deprived of the reward for Jumuah prayer. It was narrated from Abd-Allaah ibn Amr ibn al-Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: If a person engages in idle action or steps over peoples necks, it will be Zuhr for him. Narrated by Abu Dawood (347); classed as hasan by alAlbaani in Saheeh Abi Dawood. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: Al-Nadr ibn Shameel said: you engaged in idle action means: you lost something of your reward; and it was said: you invalidated the virtue of your Jumuah. And it was said: Your Jumuah became Zuhr. I [Ibn Hajar] said: The comments of the scholars of [Arabic] language are close in meaning, and the latter view is supported by what Abu Dawood and Ibn Khuzaymah narrated from Abd-Allaah ibn Amr in a marfoo hadeeth: If a person engages in idle action or steps over peoples necks, it will be
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Zuhr for him. Ibn Wahb one of the narrators said: What it means is: His prayer is still valid but he is deprived of the virtue of Jumuah. End quote. Fath al-Baari (2/414). Badr al-Deen al-Ayni (may Allaah have mercy on him) said: The words it will be Zuhr for him mean: his Jumuah will be Zuhr for him, in the sense that the virtue that he would have attained from Jumuah will not be attained, because he failed to fulfil the condition of this virtue. End quote. Sharh Sunan Abi Dawood (2/169). What those who come to Jumuah prayer should do is respect the symbols of Allaah, which includes keeping the physical faculties still and refraining from fidgeting, and keeping the tongue still and refraining from talking, otherwise he has sinned and his Jumuah has become Zuhr. Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: Undoubtedly the Muslim is enjoined during the khutbah to listen and pay attention, and stop moving. He is enjoined to do two things: 1. Be silent and still, and refrain from moving or fidgeting. 2. He is enjoined to be quiet and refrain from speaking. It is haraam for him to speak whilst the imam is delivering the khutbah, and it is also haraam for him to move, fidget, touch the pebbles, draw lines on the ground, or anything else of that nature. End quote. Al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan (5/71). Islam Q&A
21. One who dozes off during Friday prayer

http://www.islam-qa.com/en/ref/46 If a person dozes while listening to the Friday sermon, it is recommended for him to change the place with the person next to him. In doing this he should be careful not to speak; rather, he should use some gestures (hand movements, etc.). The evidence for this is the hadith narrated by Samrah who said: The Prophet (peace be upon him) said: If one of you dozes during the Friday sermon, he should exchange his position with the person sitting next to him. (Al-Baihaqi, 3/238; Sahih Al-Jami No. 812) Another hadith has been narrated by Ibn Umar who said: The Prophet said: If one of you dozes in the mosque on Friday, he should move his position to another place. (Abu Dawud, No. 1119; Sahih Al-Jami No. 809) Islam Q&A Sheikh Muhammed Salih Al-Munajjid
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22. Those who were not able to continue following the imaam in Friday prayers because the electricity was cut off
http://www.islam-qa.com/en/ref/22306 A group of people were praying Jumuah in the basement of the mosque, and during the prayer the electricity was cut off and they could no longer hear the imaam. One of the worshippers stepped forward and led them in the rest of the prayer. What is the ruling on their prayer, knowing that he completed the prayer as Jumuah (i.e., two rakahs)? What would be the ruling if no one had stepped forward to lead them? Should each person have completed the prayer on his own? If that is permissible then should it be completed as Zuhr (four rakahs) or Jumuah (two rakahs), since they had listened to the khateeb and had started the prayer with the imaam and prayed one rakah with him? Praise be to Allaah. If the situation was as described by the questioner, then the prayer of all of them is valid, because whoever catches up with one rakah of Jumuah has prayed Jumuah, as it says in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). If one of them had not stepped forward and they had each prayed the final rakah alone, that would have been OK, as in the case of one who joins the prayer in the second rakah with the imaam, then makes up the other rakah by himself because of the general meaning of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: Whoever catches up with one rakah has caught up with the prayer. And Allaah is the Source of strength. Majmoo Fataawa wa Maqaalaat Mutanawwiah li Samaahat al-Shaykh al-Allaamah Abd al-Azeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on him), part 12, p. 331
23. What should be done if Eid coincides with Friday

http://www.islam-qa.com/en/ref/7857 Praise be to Allaah. If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumuah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumuah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumuah and lead those Muslims who attend the prayer. The Jumuah prayer should not be forsaken completely on this day. Shaykh Saalih ibn Fawzaan al-Fawzaan
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24. When is the time for reciting Soorat al-Kahf on Friday?

http://www.islam-qa.com/en/ref/10700 Praise be to Allaah. There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumuah (Friday). These include: (a) From Abu Saeed al-Khudri, who said: Whoever reads Soorat al-Kahf on the night of Jumuah, will have a light that will stretch between him and the Ancient House (the Kabah). (Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471) (b) Whoever reads Soorat al-Kahf on the day of Jumuah, will have a light that will shine from him from one Friday to the next. (Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6470) (c) It was narrated that Ibn Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever reads Soorat al-Kahf on the day of Jumuah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays. Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong. (al-Targheeb wal-Tarheeb, 1/298) The soorah may be read during the night or the day of Jumuah. The night of Jumuah starts from sunset on Thursday, and the day of Jumuah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday. Al-Mannaawi said: Al-Haafiz ibn Hajar said in his Amaali: In some reports it says the day of Jumuah and in some reports it says the night of Jumuah. They may be reconciled by saying that what is meant is the day which includes the night and vice versa. (Fayd al-Qadeer, 6/199) Al-Mannaawi also said: It is recommended to read it during the day or night of Jumuah, as al-Shaafa'i (may Allaah have mercy on him) stated. (Fayd al-Qadeer, 6/198) There are no saheeh ahaadeeth concerning reading Soorat Aal Imraan on Friday. All the reports that have been narrated concerning that are either daeef jiddan (very weak) or mawdoo (fabricated). It was narrated that Ibn Abbaas said: The Prophet (peace and blessings of Allaah be upon him) said: Whoever recites the soorah in which the family of Imraan (Aal Imraan) are mentioned on Fridays, Allaah and His angels will send blessings upon him until the sun sets. (Narrated by al-Tabaraani in al-Mujam al-Awsat, 6/191; and al-Kabeer, 11/48. This hadeeth is daeef jiddan (very weak) or mawdoo (fabricated)). Al-Haythami said, This was narrated by al-Tabaraani in al-Awsat or al-Kabeer, and it [its isnaad] includes Talhah ibn Zayd al-Riqqi, who is daeef (jiddan) ((very) weak). (Majma al-Zawaaid, 2/168).
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Ibn Hajar said: Talhah is very weak, and Ahmad and Abu Dawood accused him of fabricating reports. (See Fayd al-Qadeer, 6/199) Shaykh al-Albaani said: (it is) mawdoo (fabricated). See hadeeth no. 5759 in Daeef al-Jaami. And al-Taymi narrated in al-Targheeb that Whoever recites Soorat al-Baqarah and Soorat Aal Imraan on the night of Jumuah will have reward like that which is between the seventh earth and the seventh heaven. Al-Mannaawi said, it is ghareeb daeef jiddan (strange and very weak).(Fayd al-Qadeer, 6/199) And Allaah knows best. Sheikh Muhammed Salih Al-Munajjid
25. Reading Soorat al-Kahf on Fridays

http://www.islam-qa.com/en/ref/127699 Praise be to Allaah. There are marfoo ahaadeeth concerning that which support one another and indicate that it is prescribed to read Soorat al-Kahf on Friday. That was proven to be narrated from Abu Saeed al-Khudri and the isnaads stop with him. In an issue like this, it cannot be deemed to be his personal opinion; rather he must have learned it from the Prophet (blessing s and peace of Allaah be upon him). End quote. Majmoo Fataawa Ibn Baaz (25/196).
26. When do the first and second hours on Friday begin?

http://www.islam-qa.com/en/ref/60318 Praise be to Allaah. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: Whoever comes (to the mosque) in the first hour, it is as if he sacrificed a camel. Whoever comes at the second hour, it is as if he sacrificed a cow. Whoever comes at the third hour, it is as if he sacrificed a horned ram. Whoever comes at the fourth hour, it is as if he sacrificed a chicken. Whoever comes at the fifth hour, it is as if he sacrificed an egg. Then when the imam comes out, the angels come in to listen to the reminder (khutbah). Narrated by al-Bukhaari, 841; Muslim, 850 The scholars differed as to the definition of these hours. There are three opinions. 1 That they start when dawn breaks 2 That they start when the sun rises. This is the view of al-Shaafai, Ahmad, and others. 3 That these hours all fall within one period of time, which is after the sun has passed its zenith. This is the view of Maalik, and was favoured by some of the Shaafais. The third view is weak, and was refuted by many. Al-Nawawi (may Allaah have mercy on him) said: It is well known that the Prophet (peace and blessings of Allaah be upon him) used to go out to offer the Jumuah prayer straight after the sun passed its zenith, as do all imams in all regions. That is after the end of the sixth hour, which indicates that the one who comes after the sun has passed its zenith has no share of guidance and virtue, and no reward will be recorded for him at all, because he 38
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues has come after the scrolls (of the recording angels) have been rolled up. The mention of these hours is intended only to encourage people to come early and attain the reward of being in the first row and waiting for the prayer, and keeping busy with naafil prayers, dhikr and the like. None of that can be achieved by going to the mosque after the sun has passed its zenith, and there is no virtue in doing so, because the call to prayer is given at that time and it is haraam to delay responding to it. End quote. Al-Majmoo, 4/414 Ibn Qudaamah (may Allaah have mercy on him) said: With regard to the view of Maalik that goes against these reports: it is mustahabb to perform Jumuah prayer just after the sun has passed its zenith. The Prophet (peace and blessings of Allaah be upon him) used to pray Jumuah early, and when the imam comes out the scrolls (of the recording angels) are rolled up, and no reward is written down for the one who comes to Jumuah prayer after that, so what virtue can there be in such a person? End quote. Al-Mughni, 2/73 The correct view is the second one, which says that these hours begin when the sun rises, and the time between sunrise and the second adhaan should be divided into five parts, of which each one is what is meant by the word saaah (lit. hour) in the hadeeth. Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) was asked: When does the first hour of Friday begin? He replied: The hours which were mentioned by the Prophet (peace and blessings of Allaah be upon him) are five. He said: Whoever comes (to the mosque) in the first hour, it is as if he sacrificed a camel. Whoever comes at the second hour, it is as if he sacrificed a cow. Whoever comes at the third hour, it is as if he sacrificed a horned ram. Whoever comes at the fourth hour, it is as if he sacrificed a chicken. Whoever comes at the fifth hour, it is as if he sacrificed an egg. Then when the imam comes out, the angels come in to listen to the reminder (khutbah). So the time between sunrise and the imams arrival is divided into five parts, each of which may be equivalent to what we know as an hour (sixty minutes), or it may be more or less, because time changes. So there are five hours between sunrise and the imams arrival for the prayer, starting at sunrise. It was also said that it begins at the break of dawn, but the first view is more correct, because the time before sunrise is the time for Fajr prayer. End quote. Majmoo Fataawa al-Shaykh Ibn Uthaymeen, 16; question no. 1260 For more details on this issue, please see Zaad al-Maaad by Ibn al-Qayyim, 1/399-407. And Allaah knows best. Islam Q&A
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27. When is the hour of response on Friday?

http://www.islam-qa.com/en/ref/21748 Praise be to Allaah. There are two opinions concerning the hour of response on Friday which are likely to be correct: The first is that it lasts from after Asr until the sun sets, for those who sit and wait for Maghrib, whether that is in the mosque or at home, making duaa to their Lord, whether they are men or women; whoever does that is more deserving of seeing a response to his or her duaa. But men should not pray Maghrib or any other prayer at home unless they have a legitimate shari excuse, as is well known from the evidence of shareeah. The second is that it lasts from the time when the imaam sits on the minbar to deliver the khutbah on Friday until he finishes the prayer. Duaa at either of these times is deserving of being answered. These two times are more likely to be the times of response on Friday, because of the saheeh ahaadeeth which indicate that. The hour of response may also be sought at other times of the day. And the bounty of Allaah is great. Among the moments when response may come to a duaa in all prayers, obligatory and naafil alike, is the moment of sujood (prostration), because the Prophet (peace and blessings of Allaah be upon him) said: The closest that a person may be to his Lord is when he is prostrating, so say a great deal of duaa in sujood. (Narrated by Muslim in his Saheeh from the hadeeth of Abu Hurayrah (may Allaah be pleased with him), in al-Salaah, 482). And Muslim (may Allaah have mercy on him) narrated in his Saheeh from Ibn Abbaas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: As for rukoo (bowing), proclaim the greatness of your Lord in rukoo and strive in duaa, for you will be more deserving of being responded to. (Muslim, al-Salaah, 479). Shaykh Ibn Baaz, Majallat al-Buhooth, issue no. 34, p. 142
28. Defining the hour when duaa is answered on Friday

http://www.islam-qa.com/en/ref/82609 Praise be to Allaah. Firstly: The saheeh Sunnah indicates that there is a time on Friday when duaas may be answered, and no Muslim happens to ask Allaah for good at that time but He will give it to him, as it says in the hadeeth narrated by al-Bukhaari (5295) and Muslim (852) from Abu Hurayrah who said: AbulQaasim (peace and blessings of Allaah be upon him) said: On Friday there is an hour when, if a Muslims happens to pray at that time and ask Allaah for something good, He will give it to him. There are many views on when this time is. The most correct are two views: Ibn al-Qayyim (may Allaah have mercy on him) said: The most correct of these views are two which are mentioned in proven ahaadeeth, and one of them is more likely than the other. The first is that it is from the time when the imam sits on the minbar until the end of the prayer. The evidence for this opinion is the report which was narrated by Muslim in his Saheeh (853) from Abu Burdah ibn Abi Moosa al-Ashari who said: Abd-Allaah ibn Umar said to me: Did you hear your father narrating from the Messenger of Allaah (S) concerning the (special) hour on Friday? I said: Yes,
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues I heard him say: I heard the Messenger of Allaah (S) say: It is between the time when the imam sits down, until the prayer is over. Al-Tirmidhi (490) and Ibn Maajah (1138) narrated from Katheer ibn Abd-Allaah ibn Amr ibn Awf alMuzani from his father from his grandfather that the Prophet (peace and blessings of Allaah be upon him) said: On Friday there is an hour of the day during which no person asks Allaah for something but He will give it to him. It was said, When is that time? He said, When the iqaamah for prayer is given, until the prayer ends. *Shaykh al-Albaani said: It is daeef jiddan (very weak)+. The second view is that it is after Asr, and this is the more correct of the two views. This is the view of Abd-Allaah ibn Salaam, Abu Hurayrah, Imam Ahmad and others. The evidence for this view is the report narrated by Ahmad in his Musnad (7631) from Abu Saeed alKhudri and Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: On Friday there is an hour when no Muslim happens to ask Allaah for good at that time but He will give it to him, and it is after Asr. *In Tahqeeq al-Musnad its says: The hadeeth is saheeh because of corroborating evidence, but this isnaad is daeef (weak)+. Abu Dawood (1048) and al-Nasaai (1389) narrated from Jaabir ibn Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Friday is twelve hours in which there is no Muslim who asks Allaah for something but He will give it to him, so seek the last hour after Asr. [Classed as saheeh by al-Albaani]. Saeed ibn Mansoor narrated in his Sunan from Abu Salamah ibn Abd al-Rahmaan that some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) gathered and spoke of the (special) hour on Friday, then they parted and did not disagree that it is the last hour on Friday. [al-Haafiz classed its isnaad as saheeh in al-Fath, 2/489]. In Sunan Ibn Maajah (1139) it is narrated that Abd-Allaah ibn Salaam said: I said, when the Messenger of Allaah (S) was sitting, We find in the Book of Allaah that on Friday there is an hour when no believing slave happens to pray and ask Allaah for anything at that time, but Allaah will meet his need. Abd-Allaah said: The Messenger of Allaah (S) pointed to me, saying, Or some part of an hour. I said, You are right, or some part of an hour. I said, What time is that? He said, It is the last hours of the day. I said, It is not the time of the prayer? He said, Indeed, when a believing slave prays and then sits with nothing but the prayer keeping him, he is still in a state of prayer. Classed as saheeh by al-Albaani. In Sunan Abi Dawood (1046), al-Tirmidhi (491) and al-Nasaai (1430) it is narrated from Abu Salamah ibn Abd al-Rahmaan that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The best day on which the sun rises is Friday. On it Adam was created, on it he was sent down (to earth), on it his repentance was accepted, on it he died and on it the Hour will begin. There is no living being but it is in a state of apprehension on Friday from dawn until sunrise fearing the onset of the Hour, except jinn and mankind. On it there is an hour when no Muslim happens to pray and ask Allaah for what he needs, but He will give it to him. Kab said: Is that one day in every year? I said: No, it is every week. He said: Kab read the Tawraat (Torah) and said: The Prophet (peace and blessings of Allaah be upon him) spoke the truth. Abu Hurayrah said: Then I met Abd-Allaah ibn Salaam and told him of my meeting with Kab, and Abd-Allaah ibn Salaam said: I know which time it is. Abu Hurayrah said: I said to him: Tell me about it. Abd-Allaah ibn Salaam said: It is the last hour of Friday. I said: How can it be the last hour of Friday when the Messenger of Allaah (peace and blessings of Allaah be upon him) said: No Muslim happens to pray at that time, but there is no prayer at that time. Abd-Allaah ibn Salaam said: Didnt the Messenger of Allaah (peace 41
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues and blessings of Allaah be upon him) say: Whoever sits waiting for the prayer is in a state of prayer until he prays? I said: Then this is it. Al-Tirmidhi said: A saheeh hasan hadeeth. Some of it is mentioned in al-Saheehayn. [It was classed as saheeh by al-Albaani.] End quote from Zaad al-Maaad (1/376). Secondly: According to the view that it is from the time when the imam sits down until the end of the prayer, that does not mean that the one who is praying behind the imam should distract himself with duaa and not listen to the khutbah, rather he should listen to the khutbah and say ameen to the duaa of the imam, and supplicate during his prayer, when prostrating and before the salaam. By doing so, he will have offered duaa during this special time, and if he also says duaa in the last hour after Asr, that is even better. And Allaah knows best. Islam Q&A
29. Doing the marriage contract on Friday

http://www.islam-qa.com/en/ref/147198 Praise be to Allaah. There is no particular day of the week or year for doing marriage contracts. Rather a person may do his marriage contract on any day he wants, whether it is a Friday or any other day, so long as the reason why he chooses this day is because that is most suitable for him. There is nothing in this matter, in and of itself, that has to do with Sunnah or bid ah. This is based on the apparent meaning of your question, that you chose Friday in the first place then you heard something about it. Based on that, you do not have to change that appointment and there is no innovation involved in that, in sha Allah. With regard to it being mustahabb to do the marriage contract on that day, and deliberately seeking to do that, this was mentioned by more than one of the fuqaha among the followers of all four madhhabs. Ibn Qudaamah (may Allah have mercy on him) said: It is mustahabb to do the marriage contract on a Friday. End quote. Al-Mughni, 7/64 Al-Nafaraawi al-Maaliki (may Allah have mercy on him) said: It is mustahabb for the proposal and the marriage contract to be on a Friday. End quote. Al-Fawaakih al-Dawaani, 2/11 See also Asnal-Mataalib by Shaykh Zakariya al-Ansaari al-Shaafai, 3/108; Fath al-Qadeer by Ibn alHumaam al-Hanafi, 3/189 They quoted as evidence for that the actions of a number of the early generation, including Damurah ibn Habeeb, Raashid ibn Sad and Habeeb ibn Utbah. They also noted that Friday is a blessed day, so there is the hope that Allah will bless the marriage if it takes place on the blessed day; and because it is a noble day and a day of Eid. It should be noted that the way the fuqaha spoke of it was to say that it is mustahabb; they did not say that it is Sunnah, because they knew that encouragement to do the marriage contract on a Friday was not narrated from the Prophet (blessings and peace of Allah be upon him); rather it was narrated from some of the early generation and early fuqaha, and was based on their own opinions 42
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues on attaining blessing for the marriage if it coincided with the blessing of Friday, and in the hope that Allah would answer supplications offered on that day. The fuqaha often use the word mustahabb to refer to something for which no particular evidence was narrated. So what is mustahabb in their view is broader in scope that what is described as Sunnah, because the latter requires proof that it is indeed narrated from the Prophet (blessings and peace of Allah be upon him) in a saheeh, marfoo hadeeth. Hence some of the scholars pointed out that we cannot rely upon the description of something as being mustahabb as meaning that it is a proven Sunnah from the Prophet (blessings and peace of Allah be upon him), so that it will not be thought to be Sunnah; rather it should be noted that the issue of it being mustahabb is subject to further discussion. Shaykh Ibn Uthaymeen (may Allah have mercy on him) said: I do not know of any Sunnah concerning this. They gave as the reason for that the fact that the latter part of Friday is a time when supplications are answered, so there is the hope that the supplication that is usually offered for blessing for the couple will be answered. But it might be said: Was it the practice and Sunnah of the Prophet (blessings and peace of Allah be upon him) to seek out this time? If that is proven, then saying that it is mustahabb is acceptable. But if it is not proven, then it should not be taken as a regular practice. Hence the Prophet (blessings and peace of Allah be upon him) used to perform marriages and get married at any time, and there is no proof that he chose any particular time. Yes, if it happens to take place at that time we say that this, in sha Allah, is a fortunate coincidence, but as for seeking out this time, that is subject to further discussion, unless there is evidence to that effect. So the correct approach is that whenever it is possible to do the marriage contract, whether in the mosque or at home or in the marketplace or on an airplane and so on, and whenever it is possible to do it, that is fine. End quote from al-Sharh al-Mumti, 12/33 To sum up: So long as you chose that day from the outset, there is nothing wrong with you doing that, and you do not have to change it, and we hope that Allah will bestow upon you the blessing and grace of that day. And Allah knows best. Islam Q&A
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30. Is the person who prays Friday prayer only not a kaafir?
http://www.islam-qa.com/en/ref/52923 Praise be to Allaah. There is a difference of opinion among those who say that the one who does not pray is a kaafir, with regard to the exact definition of the omission of prayer which makes him a kaafir. Most of them are of the view that he becomes a kaafir if he omits one obligatory prayer or two obligatory prayers. Some of them are of the view that the one who does not pray does not become a kaafir unless he gives up prayer altogether. The former opinion was narrated by Ishaaq ibn Raahawayh (may Allaah have mercy on him) from the Sahaabah and Taabieen. Imam Muhammad ibn Nasr al-Maroozi (may Allaah have mercy on him) said: I heard Ishaaq say: it is narrated in a saheeh report from the Messenger of Allaah (blessings and peace of Allaah be upon him) that the one who does not pray is a kaafir, and this was the opinion of the scholars from the time of the Prophet (blessings and peace of Allaah be upon him) until our own time, that the one who deliberately does not pray without any excuse until the time for the prayer is over is a kaafir. The ending of the time means delaying Zuhr until sunset and delaying Maghrib until the sun rises. The end of the times for prayer was set as described above because the Prophet (blessings and peace of Allaah be upon him) joined prayers at Arafah and Muzdalifah and when travelling, so he prayed one of them at the time of the other. Because the Prophet (blessings and peace of Allaah be upon him) offered the first prayer at the time of the second in some cases, and the second prayer at the time of the first in other cases, the time for both became one time in cases where one has an excuse, just as the menstruating woman, if she becomes pure before sunset, is commanded to pray both Zuhr and Asr, and if she becomes pure at the end of the night, she is commanded to pray both Maghrib and Isha. End quote from Tazeem Qadr al-Salaah (2/929). Muhammad ibn Nasr (Allaah have mercy on him) narrated that Imam Ahmad said: No one becomes a kaafir because of sin except the one who deliberately does not pray. If he does not pray until the time for the next prayer begins, he must be asked to repent three times. End quote. It was narrated that Ibn al-Mubaarak said: Whoever deliberately does not pray with no excuse until the time is over, is a kaafir. Tazeem Qadr al-Salaah (2/297). Ibn Hazm said: We narrated from Umar ibn al-Khattaab (me Allaah be pleased with him), Muaadh ibn Jabal, Ibn Masood and a number of the Sahaabah (may Allaah be pleased with them), and from Ibn alMubaarak, Ahmad ibn Hanbal, Ishaaq ibn Raahawayh (may Allaah have mercy on them), and from 17 of the Sahaabah in total (may Allaah be pleased with them) that the one who deliberately and consciously does not offer an obligatory prayer until the time for it ends is a kaafir and an apostate. This is also the view of Abd-Allaah ibn al-Maajishoon, the companion of Maalik. And it was the view of Abd al-Malik ibn Habeeb al-Andalusi and others. End quote from al-Fasl fil-Milal wal-Ahwa walNihal, 3/128. He (may Allaah have mercy on him) said: And it was narrated from Umar, Abd al-Rahmaan ibn Awf, Muaadh ibn Jabal, Abu Hurayrah and others among the Sahaabah (may Allaah be pleased with them) that the one who deliberately does not offer one obligatory prayer until the time for it ends is a kaafir and an apostate. End quote from al-Muhalla (2/15).
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Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues This view was also expressed in fatwas by the Standing Committee for Issuing Fatwas, led by Shaykh Abd al-Azeez ibn Baaz (may Allaah have mercy on him). Fataawa al-Lajnah al-Daaimah (6/50, 40) Some of the scholars quoted as evidence for this opinion the words of the Prophet (blessings and peace of Allaah be upon him): Whoever does not pray Asr, all his good deeds are cancelled out. Narrated by al-Bukhaari (528), because cancellation of good deeds can only happen as a result of becoming a kaafir, and because of what has been quoted above from the Sahaabah who narrated these hadeeths. With regard to the second opinion, which is that the one who does not pray does not become a kaafir unless he gives up prayer altogether, this is the view of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), although he also ruled to be a kaafir the one who misses some prayers and is called by the ruler to pray but does not pray. He also stated that the one who prays sometimes and does not pray sometimes, if he resolves in his heart to give up prayer altogether, then he is inwardly a kaafir, i.e., it is between him and Allaah, may He be exalted. See: Majmoo al-Fataawa, 22/49, 7/715; Sharh al-Umdah, 2/94. This was also the view of Shaykh Ibn Uthaymeen (may Allaah be pleased with him) who said: What appears to be the case from the evidence is that he does not become a kaafir unless he gives up prayer all the time, in the sense that he has decided not to pray, so he does not pray Zuhr, Asr, Maghrib, Isha or Fajr. This is the one who is a kaafir. But if he prays one or two obligatory prayers, then he is not a kaafir and he cannot truly be described as having given up prayer. The Prophet (blessings and peace of Allaah be upon him) said: Between a man and shirk and kufr stands his giving up prayer (al-salaah) and he did not say salaah (a prayer). End quote from al-Sharh alMumti (2/26). We could not find any written comment of his concerning one who only offers Friday prayer, but we asked him about that verbally and he replied that it seems that he does become a kaafir because Friday prayer is one of 35 prayers in the week, so the one who only prays Friday prayer can be described as giving up prayer altogether so he could become a kaafir as a result. And Allaah knows best. Islam Q&A
31. Is it true that the Day of Judgement will come on a Friday, 10th Muharram?
http://www.islam-qa.com/en/ref/8398 Praise be to Allaah. Everyone who gives a specific time or date for the onset of the Day of Judgement is a fabricator and a liar. The onset of the Day of Resurrection is the Hour of which Allaah says (interpretation of the meaning): They ask you about the Hour (Day of Resurrection): When will be its appointed time? Say: The knowledge thereof is with my Lord (Alone). None can reveal its time but He *al-Araaf 7:187+ But when the Day of Resurrection comes, at the time which is known to Allaah, which will be a Friday, then the system of this universe, with its night and day, sun and moon and stars, will be changed. We do not know whether the America which exists today will exist then or not, for Allaah is 45
Compilation of IslamQA rulings related to the Virtues of the Friday Prayer, the prescribed worships and other issues Able to destroy whichever of these nations He wills before the Day of Resurrection, for Allaah is Able to do all things. Written by Shaykh Abd al-Rahmaan al-Barraak
32. Reading Soorat Yaa-Seen in congregation on Friday nights

http://www.islam-qa.com/en/ref/2237 Praise be to Allaah. Reading the Quraan brings a great reward. Allaah will multiply the reward for every letter of every aayah in any soorah that is read, as the Prophet (peace and blessings of Allaah be upon him) said: Whoever reads one letter of the Book of Allaah will have one hasanah (reward) for doing so, and every hasanah will be multiplied by 10. I do not say that Alif, laam, meem is one letter, but Alif is a letter, laam is a letter and meem is a letter. (Reported and classed as hasan by al-Tirmidhi, 2835). He (peace and blessings of Allaah be upon him) also said: Read the Quraan, for it will come on the Day of Resurrection interceding for its companions (i.e., those who read it) (Reported by Muslim, 1337) This reward will only be for the one who reads it sincerely, following the Sunnah. But the one who innovates in his readings (whether it be in the way he reads, the position he adopts when reading, the number of times he reads or the times when he reads) will not earn the reward, rather his deeds will be rejected and thrown back at him, because the Prophet (peace and blessings of Allaah be upon him) said: Whoever innovates something in this matter of ours (i.e., Islam) will have it rejected. (Reported by Muslim, 3242). According to another report, he said: Whoever does something that is not a part of this matter of ours, will have it rejected. (Reported by Muslim, 3243) Because a specific time Friday night is being allocated and the reading is being done in congregation although no saheeh evidence to that effect has been reported from the Prophet (peace and blessings of Allaah be upon him), this action is bidah and is not prescribed or allowed by shareeah. It should therefore be avoided. We ask Allaah to guide us all to the truth and help us to follow the Sunnah. May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid
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33. Quraan on Fridays and duaa before Fajr

http://www.islam-qa.com/en/ref/26793 Praise be to Allaah. We do not know of any evidence that this happened at the time of the Messenger (peace and blessings of Allaah be upon him), and we do not know of anyone among the Sahaabah who did that (reading Quraan out loud on Fridays before Zuhr). Similarly the duaas recited in a melodious over loudspeakers before the adhaan for Fajr are also bidah, and every bidah is a going-astray. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: Whoever innovates something in this matter of ours (Islam) that is not part of it will have it rejected. (al-Bukhaari in alSulh, 2697; Muslim in al-Udhiyah, 1718) Fataawa al-Lajnah al-Daaimah lil-Buhooth al-Ilmiyyah wal-Ifta, 2/353
34. Ruling on singling out Fridays for visiting graves

http://www.islam-qa.com/en/ref/12322 Praise be to Allaah. There is no basis for that. What is prescribed is to visit graves at any time of night or day that suits the visitor. With regard to singling out a particular day or night, this is bidah and there is no basis for this, because the Prophet (peace and blessings of Allaah be upon him) said: Whoever innovates anything in this matter of ours (Islam) that is not a part of it will have it rejected. (Saheeh, agreed upon). And he (peace and blessings of Allaah be upon him) said: Whoever does anything that is not a part of this matter of ours (Islam) will have it rejected. (narrated by Muslim in his Saheeh from Aaishah, may Allaah be pleased with her). Majmoo Fataawa wa Maqaalaat Mutanawwiah li Samaahat al-Shaykh Abd al-Azeez ibn AbdAllaah ibn Baaz (may Allaah have mercy on him), vol. 13, no. 336
35. He is wondering: Why is singling out Friday for fasting not haraam?
http://www.islam-qa.com/en/ref/106539 I have read on your site that it is makrooh to single out Friday for fasting, because the Prophet (blessings and peace of Allaah be upon him) forbade doing that. Why is it not haraam to fast it, because the basic principle with regard to forbidding is that it means that something is haraam?. Praise be to Allaah. Perhaps it is because there is a concession in shareeah which allows fasting it with the day before. If it were haraam, it would not be allowed to fast it at all. End quote. Fataawa al-Shaykh Muhammad Ibraaheem, 4/206.
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ISLAMQA Ruling Compilation On The Virtues of Friday (Jumu'Ah), The Prescribed Worships and Other Issues

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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 worships and other issues

Compiled by Islam Class (for guys) islamclassforguys@hotmail.co.uk

2. The virtue of Friday

3. The virtues of Jumuah (Friday) prayer

4. What is the ruling on Jumuah for the traveller?

5. He works in a factory and cannot go to Jumuah prayer

6. Acts of worship which are prescribed on Fridays

7. When does the time in which it is mustahabb to do ghusl on Friday begin?

8. Is it prescribed to do ghusl on Fridays for women?

9. What is the ruling on offering congratulations on Friday?

11. Friday khutbah in languages other than Arabic

12. Can the khateeb be interrupted in his Khutbah on Friday?

14. Translating the Friday Khutbah

16. Raising the hands when making duaa on Fridays

18. Raising the voice when saying Tasbeeh on Friday

21. One who dozes off during Friday prayer

23. What should be done if Eid coincides with Friday

24. When is the time for reciting Soorat al-Kahf on Friday?

25. Reading Soorat al-Kahf on Fridays

26. When do the first and second hours on Friday begin?

27. When is the hour of response on Friday?

28. Defining the hour when duaa is answered on Friday

29. Doing the marriage contract on Friday

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

33. Quraan on Fridays and duaa before Fajr

34. Ruling on singling out Fridays for visiting graves

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