a verse from the Qur’an and exhortation (advice). 379
The Book of PrayerJumu'ah (Congregational Friday) Prayer Continued
Jumu'ah (Congregational Friday) Prayer Continued
It is preferable to give the sermon from a minbar (raised pulpit). 380
وَيُسْتَحَبُّ أَنْ يَخْطُبَ عَلَى مِنْبَرٍ.
When he ascends [the minbar], he faces the people and says As-salâmu ‘alaykum
فَإِذَا صَعِدَ، أَقْبَلَ عَلَى النَّاسِ، فَسَلَّمَ عَلَيْهِمْ، ثُمَّ
Note that the night of Jumu‘ah starts at the time of the maghrib prayer on Thursday.
379. Length of the Sermon
This (the recitation of a verse from the Qur’an and exhortation) is the minimum required to have a valid sermon, and almost all Muslims can do this, by the grace of Allah (ST). The Prophet (SA) also said:
“A long prayer and a short sermon are indications of a man’s good understanding of the religion, so lengthen the prayer and shorten the sermon. Certainly, some eloquent speech is like magic.” (M – from ‘Ammâr)
إِنَّ طُولَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ من فِقْهِهِ، فَأَطِيلُوا الصَّلَاةَ وَاقْصُرُوا الْخُطْبَةَ وَإِنَّ من الْبَيَانِ لَسِحْرًا.
This hadith is neglected by some and overstated by others who want the sermon to be only a few minutes.
We know that the Prophet (SA) used to divide the sermon into two parts and rest in the middle; had it been only a few minutes, he would not have needed to do so.
In addition, it was reported that Ibn ‘Abbâs (RAHUMA) carried on with his sermon until the time of ‘aṣr and said to the man who kept on reminding him about the prayer, “Are you teaching me the Sunnah?” (M) Therefore, a sermon that lasts up to an hour or slightly more is not too long, and one that lasts a few minutes is sufficient. It remains to be said that every imam must take into consideration the conditions of his congregation.
380. This is what the Messenger of Allah (SA) did. At first, he used the trunk of a palm tree; later, the people made for him a pulpit that had three steps.
to them. Then he sits down until the end of the adhân, then stands and delivers the sermon, then sits down, and then [stands and] delivers the second sermon. Then the iqâmah is called, and he descends and leads the congregation in a prayer of two rak‘ahs, during which he recites aloud. 381
يَجْلِسُ إِلَى فَرَاغِ الأَذَانِ، ثُمَّ يَقُوْمُ الإِمَامُ، فَيَخْطُبُ، ثُمَّ يَجْلِسُ، ثُمَّ يَقُوْمُ فَيَخْطُبُ الْخُطْبَةَ الثَّانِيَّةَ، ثُمَّ تُقَامُ الصَّلاَةُ، فَيَنْزِلُ، فَيُصَلِّيْ بِهِمْ رَكْعَتَيْنِ، يَجْهَرُ فِيْهِمَا بِالْقِرَاءَةِ.
[Whether to Finish the Prayer as Jumu‘ah or as Dh uhr ]
Whoever catches one rak‘ah with him [the imam] may finish it as Jumu‘ah; otherwise, he should finish it as dhuhr. 382
فَمَنْ أَدْرَكَ مَعَهُ مِنْهَا رَكْعَةً، أَتَمَّهَا جُمُعَةً، وَإِلاَّ أَتَمَّهاَ ظُهْرًا.
In the same way, if the number [of attendees] decreases [below the minimum required] 383 or the prayer’s time passes [then there are two different cases]: if they have already prayed one rak‘ah, they should finish it as Jumu‘ah; otherwise they should finish it as dhuhr. 384
وَكَذٰلِكَ إِذَا نَقَصَ الْعَدَدُ، أَوْ خَرَجَ الْوَقْتُ وَقَدْ صَلَّوْا رَكْعَةً، أَتَمُّوْهَا جُمُعَةً، وَإِلاَّ أَتَمُّوْهَا ظُهْرًا.
381. All of this was reported from the Messenger of Allah (SA). (M)
382. The Prophet (SA) said:
“He who catches up with one rak‘ah has caught up with the prayer.” (Ag – from Abu Hurayrah)
من أَدْرَكَ رَكْعَةً من الصَّلَاةِ فَقَدْ أَدْرَكَ الصَّلَاةَ.
This is the position of (A) + (+M, +S).
(-H): One who catches the tashahhud with the imam catches the Jumu‘ah.
383. If we followed the opinion that only two are needed for a quorum, and only one person remained, this would still be applicable.
384. (A/SM): If the entire congregation has made the first takbeer before the time ends, they pray it as Jumu‘ah. However, (a) + (-H, -S) require for the validity of Jumu‘ah the completion of the entire ṣalât before the time of ‘aṣr.
[More Rulings]
It is not permissible to conduct more than one Jumu‘ah prayer in a town unless there is a need for more than one. 385
وَلاَ يَجُوْزُ أَنْ يَصَلَّى فِي الْمِصْرِ أَكْثَرُ مِنْ جُمُعَةٍ، إِلاَّ أَنْ تَدْعُوَ الْحَاجَةُ إِلَى أَكْثَرَ مِنْهَا.
It is recommended for one who attends the Jumu‘ah to perform major ablution (ghusl), wear two clean garments, wear perfume, and come to the prayer early. 386
وَيُسْتَحَبُّ لِمَنْ أَتَى الْجُمُعَةَ أَنْ يَغْتَسِلَ، وَيَلْبَسَ ثَوْبَيْنِ نَظِيْفَيْنِ، وَيَتَطَيَّبَ، وَيُبَكِّرَ إِلَيْهَا.
385. Two Jumu‘ahs in One Town
The madh-habs agree that this is forbidden in smaller towns unless there is a legitimate need for a second Jumu‘ah. Abu Yoosuf issued a fatwa to have two Jumu‘ahs in Baghdad. This is the position of (A). In contemporary times, the capacity of the mosque may be a legitimate excuse. For this reason, several scholars permitted holding a second Jumu‘ah within the same mosque. If there are two halls, the second Jumu‘ah should be in the ancillary hall, with the overflow from it accommodated in the main hall as long as that is possible, until it too is full.
386. Ritual Bath for Jumu‘ah
The Messenger of Allah (SA) said:
“Whoever makes ghusl of his head and body on Friday; goes out early walking, not riding; comes close to the imam; and listens without interrupting will have, for each step he takes, a reward equal to that of fasting and praying at night for one year.” (A, T – from ‘Abdullâh ibn ‘Amr. al-Albâni:S)
مَن غسَّلَ يومَ الجمعةِ، واغتسلَ، وبكَّرَ وابتكرَ، ومشَى ولَم يركبْ، ودَنا مِن الإمامِ فاستمعَ، ولَم يَلْغُ، كان لهُ بكلِّ خُطوةٍ عملُ سنةٍ، أجرُ صيامِها، وقيامِها
Moreover, the Prophet (SA) said:
If he comes while the imam is delivering the sermon, he does not sit until he prays two brief rak‘ahs. 387
فَإِنْ جَاءَ، وَالإِمَامُ يَخْطُبُ، لَمْ يَجْلِسْ، حَتَّى يُصَلِّيَ رَكْعَتَيْنِ يُوْجِزُ فِيْهِمَا.
“Ghusl on Friday is an obligation on every adult Muslim, as well as brushing his teeth (using siwâk) and wearing perfume [if he has some].” (Ag – from Abu Sa‘eed al-Khudri) Many reports add, “And
الْغُسْلُ يوم الْجُمُعَةِ وَاجِبٌ على كل مُحْتَلِمٍ وَأَنْ يَسْتَنَّ وَأَنْ يَمَسَّ طِيبًا.
Notice in the hadith that the Prophet (SA) included cleaning the teeth and wearing perfume, which are preferable acts but not obligatory. This weakens the use of this hadith to prove the obligation of the ritual bath. The full ablution (ghusl) is a sunnah according to the majority, and mandatory according to some. The position of the majority is supported by a report in which the Prophet (SA) mentioned wuḍoo’ but not ghusl for the Jumu‘ah. (M – from Abu Hurayrah) Also, in a hadith traced to the Prophet (SA):
“He who makes wuḍoo’ for Jumu‘ah, it is good and sufficient, and he who makes ghusl, verily ghusl is better.” (D – from Samurah. D: Auth)
من تَوَضَّأَ يوم الْجُمُعَةِ فَبِهَا وَنِعْمَتْ وَمَنْ اغْتَسَلَ فَهُوَ أَفْضَلُ.
The rest of the acts, such as wearing one’s best clothes, using perfume, and cleaning the teeth, are preferable. (The recommendation to wear perfume is meant for men, as women should not wear perfume when out in public, of course.)
387. A man came while the Prophet (SA) was addressing the people on the day of Jumu‘ah.
The Prophet (SA) asked, “Have you prayed?” The man said no, so the Prophet (SA) said, “Stand up and pray two rak‘ahs.” (Ag – from Jâbir ibn ‘Abdullâh)
أَصَلَّيْتَ قال لَا قال قُمْ فَصَلِّ رَكْعَتَيْنِ.
(A) + (+H, +M, +S): Taḥiyat al-masjid (greeting the mosque by praying two rak‘ahs) is not mandatory at any time; the vast majority considered it sunnah. An-Nawawi reported the consensus on it, and Ibn Ḥajar said it was the agreement of the imams of fatwa. They argued that there are many reports indicating that it is not mandatory; in one, the Prophet (SA) ordered a man who was stepping over the people’s shoulders during the khuṭbah:
“Sit down, for you have annoyed (people) and you are late.” (Ma – from Jâbir)
اجْلِسْ فَقَدْ آذَيْتَ وَآنَيْتَ.
(-M): Taḥiyat al-masjid during the khuṭbah is forbidden.
388. Speaking During the Sermon
The Messenger of Allah (SA) said:
“If you say to your companion, ‘Listen,’ while the imam is preaching on Friday, you have committed laghw (frivolity).” (Ag – from Abu Hurayrah)
إذا قُلْتَ لِصَاحِبِكَ يوم الْجُمُعَةِ أَنْصِتْ وَالْإِمَامُ يَخْطُبُ فَقَدْ لَغَوْتَ.
This report shows how grave it is to speak while the imam is giving the sermon, even if that speech is enjoining good – in this case, urging others to listen. If one wants to encourage his neighbor to be quiet, he may do so with a gesture. (A/SM)
According to (A/SM), the exceptions from this are: Speaking to the imam for a need.
Speaking during the middle break and for people who cannot hear the imam, although they are encouraged to make dhikr.
Saying Yarḥamuka Allâh (may Allah bestow mercy on you) to someone who sneezes. (A) + (+S)
Note that according (a) + (-s), it is forbidden.
Greeting the attendees during the khuṭbah is forbidden.
If someone does it anyway:
(A) + (+S): One can return the greeting of salâm.
(a) + (-H, -M, -s): One should not return the greeting of salâm.
389. Speaking with the Imam for a Need is Permissible
“A man entered the mosque on the day of Jumu‘ah, from the direction of the courtyard, while the Messenger of Allah (SA) was standing and conducting the sermon. He turned to the Messenger of Allah (SA) and said, ‘O Messenger of Allah, our wealth (livestock) has been destroyed, and our means of transportation (camels) have been cut off. Pray to Allah to help us.’ So the Messenger of Allah (SA) raised his hands…” (Ag – from Anas ibn Mâlik)
It is obvious, however, that this was not a trivial matter. Likewise, one may speak to the imam about important matters concerning the masjid, the safety of the congregation, etc.
If the khaṭeeb (the person giving the khuṭbah) makes a major mistake concerning a verse (which changes its meaning) or a ruling that is agreed upon, he may be corrected by one who is certain of the correction, as long as that will not lead to greater harm.