Jumuʿah Prayer — Rulings and Issues (Vol. 01, p. 211)
Question
As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuhRulings of Ṣalāt al-Jumuʿah
Answer (With the Help of al-Wahhāb), Subject to the Validity of the Question
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuh!ٱلْحَمْدُ لِلّٰهِ، وَٱلصَّلَاةُ وَٱلسَّلَامُ عَلَىٰ رَسُولِ ٱللّٰهِ، أَمَّا بَعْدُ!
Meaning of Jumuʿah and the Virtue of This Day
The linguistic meaning of Jumuʿah is “gathering / assembling.” Since people gather in large numbers in the mosques on this day, it is called “Jumuʿah.”This day is the most virtuous of the seven days of the week. Thus, the Messenger of Allah ﷺ said:
"إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ”
“Indeed, the day of Jumuʿah is among the best of your days.”
Reference: Ṣaḥīḥ Muslim: 854
Reference: Sunan Abī Dāwūd: 1047
Reference: Sunan an-Nasā’ī: 1375
He ﷺ also said:
"نَحْنُ الْآخِرُونَ، وَنَحْنُ السَّابِقُونَ يَوْمَ الْقِيَامَةِ ... فَالنَّاسُ لَنَا فِيهِ تَبَعٌ”
“We came last in this world, but we will be the foremost on the Day of Resurrection, although the Jews and Christians were given the Book before us and we were given it after them. Then this day (of Jumuʿah) was made obligatory upon them, but they differed concerning it and did not accept it. Allah guided us to it (so we accepted it), therefore people are behind us because of this day.”
Reference: Ṣaḥīḥ al-Bukhārī: 876
Reference: Ṣaḥīḥ Muslim: 855
And in Ṣaḥīḥ Muslim it is narrated that he ﷺ said:
"أَضَلَّ اللَّهُ عَنْ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا ... فَهَدَانَا اللَّهُ لِيَوْمِ الْجُمُعَةِ”
“Allah diverted those before us from (the guidance of) Jumuʿah; so the Jews had Saturday, and the Christians had Sunday. Then Allah brought us and guided us to the day of Jumuʿah.”
Reference: Ṣaḥīḥ Muslim: 856
Allah Almighty prescribed this gathering on Friday so that people may become aware of His great blessings. He then prescribed the khuṭbah on the same day as a reminder of these blessings and to encourage gratitude. Likewise, Ṣalāt al-Jumuʿah was made obligatory in the middle of the day so that the people of a city may gather in one place as a grand congregation.
The Qur’ānic Command Regarding Jumuʿah
Allah, the Lord of Might, has commanded the believers to attend this gathering, listen to the khuṭbah, and perform the prayer. Allah تعالى says:﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِذا نودِىَ لِلصَّلوٰةِ مِن يَومِ الجُمُعَةِ فَاسعَوا إِلىٰ ذِكرِ اللَّهِ وَذَرُوا البَيعَ ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ﴾
Reference: al-Jumuʿah 62:9
Translation:
“O you who believe! When the call is made for prayer on the day of Jumuʿah, then hasten to the remembrance of Allah and leave off trade. That is better for you, if you only knew.”
The Prophetic Practice and the Discussion of the Scholars
ʿAllāmah Ibn al-Qayyim رحمه الله states that the practice of the Messenger of Allah ﷺ regarding Friday was to honor its greatness, regard it as the most virtuous day, and perform the special acts of worship ordained by Allah on that day (such as Ṣalāt al-Jumuʿah). The scholars differed: is Friday more virtuous or the day of ʿArafah? Two opinions are narrated from the students of Imām al-Shāfiʿī رحمه الله. The Prophet ﷺ used to recite Sūrah al-Sajdah and Sūrah al-Dahr (al-Insān) in the Fajr prayer on Friday.
Reference: Zād al-Maʿād: 1/375
Ibn al-Qayyim رحمه الله further mentions that he heard Shaykh al-Islām Ibn Taymiyyah رحمه الله say: the Prophet ﷺ recited Sūrah al-Sajdah and Sūrah al-Dahr in the Friday Fajr because these sūrahs mention matters that occur/have occurred on Friday—such as the creation of Ādam, the Resurrection, and the gathering— and all of this will occur on Friday. Thus, their recitation reminds and warns the Ummah about these great events.
Reference: Zād al-Maʿād: 1/375
① Special Characteristics of Friday (Yawm al-Jumuʿah)
① كثرتِ درود شریف — Abundant Ṣalawāt
It is recommended to frequently send ṣalawāt upon the Prophet ﷺ on Friday night and Friday day, because he ﷺ said:"أَكْثِرُوا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ”
“Send abundant ṣalawāt upon me on Friday and the night of Friday.”
Reference: al-Sunan al-Kubrā (al-Bayhaqī): 3/249
② Great Emphasis on the Friday Prayer
A major characteristic of Friday is that a prayer is prescribed on this day which is strongly emphasized among the obligations of Islam and is of great importance among the collective symbols of the Muslims. Whoever abandons it out of laziness, Allah seals his heart.③ Ghusl for Friday
Performing ghusl on Friday is a strongly emphasized Sunnah; according to some scholars it is absolutely obligatory (and this is the stronger view), and according to others it is obligatory upon the one whose body or clothing has an odor.④ Applying Fragrance
Using perfume on Friday is recommended, and its reward is greater than on other days.⑤ Going Early to the Mosque
It is recommended to go early for Jumuʿah so that before the Imām comes out for the khuṭbah, one may perform more nawāfil, dhikr, and recitation of the Qur’ān.⑥ Silence During the Khuṭbah
The listener is required to remain silent. If he breaks silence, he has committed laghw; such a person has no Jumuʿah. Therefore, speaking during the khuṭbah is forbidden. The Messenger of Allah ﷺ said:"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ ... لَيْسَتْ لَهُ جُمْعَةٌ "
“When the Imām is delivering the khuṭbah and someone speaks, he is like a donkey carrying books (benefiting nothing). And the one who says to him, ‘Be quiet,’ has no Jumuʿah either.”
ref Musnad Aḥmad: 1/230[/ref]
Reference: Mishkāt al-Maṣābīḥ (al-Albānī): 1397
⑦ Recitation of Sūrah al-Kahf
Special emphasis has been reported for reciting Sūrah al-Kahf on Friday. It is narrated that whoever recites Sūrah al-Kahf on Friday, a light will emerge from beneath his feet and ascend to the sky, and it will be light for him on the Day of Resurrection, and the sins between the two Fridays will be forgiven.
Reference: Tafsīr Ibn Kathīr: 3/97
⑧ The Hour of Accepted Duʿā
There is a time on Friday in which duʿā is accepted. Abū Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ mentioned Friday and said:"إِنَّ فِي الْجُمُعَةِ سَاعَةً ... إِلَّا آتَاهُ اللَّهُ إِيَّاهُ”
“On Friday there is an hour in which no Muslim servant stands praying and asks Allah for something except that Allah grants it to him.” The narrator said: the Prophet ﷺ indicated with his hand that it is a very short time.
Reference: Ṣaḥīḥ al-Bukhārī: 935
Reference: Ṣaḥīḥ Muslim: 852
⑨ The Friday Khuṭbah
A characteristic of Friday is the khuṭbah, in which Allah’s praise, greatness, and majesty are mentioned; testimony to His Oneness is given; the Messenger’s ﷺ prophethood is mentioned; and people are admonished and advised.There are many more characteristics. ʿAllāmah Ibn al-Qayyim رحمه الله mentioned 133 characteristics of Friday in his well-known book Zād al-Maʿād.
Despite these virtues, many people fall short in fulfilling the rights of this day. It would have been appropriate that the greatness of this day be greater in people’s eyes than the rest of the week, but unfortunately this is not the case for most. Some deprived people consider it a day of sleeping and rest, and some waste it in amusement while being heedless of Allah’s remembrance—so much so that a noticeable decrease is seen in the number of worshippers at the Friday Fajr prayer. Lā ḥawla wa lā quwwata illā billāh.
② Going Early to the Mosque and Taḥiyyat al-Masjid
It is recommended to go early to the mosque on Friday. When a person enters the mosque, he must perform the two rakʿahs of Taḥiyyat al-Masjid.③ Nawāfil Before Jumuʿah
If a person arrives early, he may pray as many nawāfil as he is able. This was the practice of the righteous predecessors: they would arrive early for Jumuʿah and perform abundant nawāfil before the Imām ascended the minbar.Shaykh al-Islām Ibn Taymiyyah رحمه الله said: it is better that the one who comes early remain occupied in voluntary prayer or dhikr until the Imām comes out. The Messenger of Allah ﷺ encouraged nawāfil and said:
"ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ”
“Then he prays what has been written for him (as much as he can).”
Reference: Ṣaḥīḥ al-Bukhārī: 883
The Companions رضي الله عنهم would also pray nawāfil according to their ability: some ten rakʿahs, some twelve, some eight, and some less.
Therefore, the view of the majority of scholars is that there is no fixed, emphasized Sunnah before the start of the khuṭbah; rather, there are unrestricted nawāfil whose number is not fixed—one may pray as much as he wishes; and even if one does not pray, there is no sin—and this is the stronger view. If ignorant people begin to treat them as an emphasized Sunnah, then for their correction it is sometimes better to leave them.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/189–194
(However, the two rakʿahs of Taḥiyyat al-Masjid are necessary, because it is the command of the Messenger of Allah ﷺ.)
Reference: Ṣaḥīḥ al-Bukhārī: 444
④ Sunnah Prayers After Jumuʿah
The nawāfil before Jumuʿah are not emphasized, but emphasized Sunnah prayers are established after the obligatory Jumuʿah prayer. In Ṣaḥīḥ Muslim, the Messenger of Allah ﷺ said:"إِذَا صَلَّى أَحَدُكُمُ الْجُمُعَةَ فَلْيُصَلِّ بَعْدَهَا أَرْبَعًا”
“When one of you prays Jumuʿah, then let him pray four rakʿahs after it.”
Reference: Ṣaḥīḥ Muslim: 881
And in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:
"أَنَّ رَسُولَ اللَّهِ ﷺ يُصَلِّي بَعْدَ الْجُمُعَةِ رَكْعَتَيْنِ”
“The Messenger of Allah ﷺ used to pray two rakʿahs after Jumuʿah.”
Reference: Ṣaḥīḥ al-Bukhārī: 937
Reference: Ṣaḥīḥ Muslim: 882
Reconciling these narrations:
◈ If one prays at home, he performs two rakʿahs.
◈ If he wishes to pray in the mosque, he performs four rakʿahs.
And if he wishes, he may also pray six rakʿahs, because Ibn ʿUmar رضي الله عنهما used to pray two rakʿahs after Jumuʿah, then change place and pray four rakʿahs.
Reference: Sunan Abī Dāwūd: 1130
⑤ Right to a Place in the Mosque and “Reserving” a Spot
The greatest right to a place in the mosque belongs to the one who arrives first. Some people place a prayer-mat, stick, cloth, or shoes in the first row or a specific spot to reserve it for themselves or someone else, so that another person cannot sit there; then they themselves—or the one for whom it was reserved—arrive late. Thus, the one who came earlier is deprived of the reward of sitting in the first row.This practice is completely wrong; there is no allowance for it in the Qur’ān and Sunnah. Scholars clarified that whoever comes to the mosque should sit in the first row. If someone has reserved a place by placing an item, it should be removed and one should sit there, because the one who comes first is more entitled to the first row. Whoever seizes a place in this manner and prevents a later arrival from sitting is in reality usurping his right and unlawfully occupying it.
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: many people who reserve places before Jumuʿah (through their servants) by spreading prayer-mats, etc., this act is unanimously prohibited—rather, it is ḥarām. He has opposed the Sharīʿah in two ways: first, he was commanded to come early but he came late; second, he usurped the right of the one who came earlier by spreading a mat and becoming an obstacle. Furthermore, when he comes late he steps over people’s necks, which is a sin and makes him deserving of severe warning.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 22/189–190
⑥ Taḥiyyat al-Masjid for One Who Enters During the Khuṭbah
From the rulings of Jumuʿah: whoever enters the mosque while the Imām is delivering the khuṭbah must pray two rakʿahs before sitting, and make them brief, because the Messenger of Allah ﷺ said:"إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليصل ركعتين…وفي رواية…. ولْيَتجَوَّزْ فِيهِما”
“When one of you comes on Friday and the Imām has already come out (for the khuṭbah), then let him pray two rakʿahs (then sit).” And in another narration: “And let him make them brief.”
Reference: Ṣaḥīḥ al-Bukhārī: 931
Reference: Ṣaḥīḥ Muslim: 875
If someone sat immediately out of ignorance, then upon remembering or learning, he should stand up at once, pray two rakʿahs, and then sit—because the Prophet ﷺ commanded the one who had sat upon entering. He ﷺ said:
"قُمْ فَارْكَعْ رَكْعَتَيْنِ”
“Stand and pray two rakʿahs.”
Reference: Ṣaḥīḥ al-Bukhārī: 931
Reference: Ṣaḥīḥ Muslim: 875
⑦ Prohibition of Talking During the Khuṭbah
Among the rulings of Jumuʿah is that it is impermissible for listeners to speak with one another during the Imām’s khuṭbah. Allah تعالى says:﴿وَإِذا قُرِئَ القُرءانُ فَاستَمِعوا لَهُ وَأَنصِتوا لَعَلَّكُم تُرحَمونَ﴾
Reference: al-Aʿrāf 7:204
Translation:
“And when the Qur’ān is recited, listen to it attentively and remain silent, so that you may receive mercy.”
Some exegetes say this verse was revealed regarding the khuṭbah, and it was called “Qur’ān” because Qur’ānic verses are recited in the khuṭbah. Another view is that it was revealed about prayer, but in its generality it also includes the khuṭbah.
The Messenger of Allah ﷺ said: “Whoever says something in order to make another silent has committed laghw, and whoever commits laghw has no Jumuʿah.”
Reference: (Isnāduhu Ḍaʿīf) Musnad Aḥmad: 1/93
And another narration states:
"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ ... لَيْسَتْ لَهُ جُمْعَةٌ "
ref Musnad Aḥmad: 1/230[/ref]
Reference: Mishkāt al-Maṣābīḥ (al-Albānī): 1397
⑧ Even Saying “Anṣit” Is Laghw
Abū Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:"إذَا قُلْتَ لِصَاحِبِكَ : أَنْصِتْ يَوْمَ الْجُمُعَةِ وَالإِمَامُ يَخْطُبُ ؛ فَقَدْ لَغَوْتَ”
“If you say to your companion on Friday, ‘Be silent,’ while the Imām is delivering the khuṭbah, then you have committed laghw.”
Reference: Ṣaḥīḥ al-Bukhārī: 934
Reference: Ṣaḥīḥ Muslim: 851
And laghw is a sin. If telling a talker to remain silent—despite being enjoining good—is considered laghw, then other forms of speech are even more prohibited.
Related Issues During the Khuṭbah
① It is permissible for the khaṭīb to speak to a follower or address him during the khuṭbah, and likewise the follower may address the khaṭīb for a need—like the Prophet ﷺ questioning the man who sat without praying Taḥiyyat al-Masjid and the man responding. Many incidents establish that, when needed, speech between khaṭīb and listener may occur without necessarily causing real disruption to listening.② It is not permissible for the listener to give charity to a beggar during the khuṭbah, and the beggar’s asking is also impermissible, because it is speaking during the khuṭbah; therefore cooperation at that time is also impermissible.
③ When the khaṭīb mentions the name of the Messenger of Allah ﷺ, the listener should send ṣalawāt upon him, but quietly so as not to disturb those sitting nearby.
④ It is Sunnah to say “Āmīn” to the khaṭīb’s duʿā without raising the voice.
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: “Raising one’s voice in front of the khaṭīb during the khuṭbah is unanimously disliked or ḥarām. Whether a mu’adhdhin or not, no one should recite ṣalawāt aloud during the khuṭbah, nor say anything else.”
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/218
This is highlighted because in some countries it is observed that people recite ṣalawāt or supplications loudly during the khuṭbah, or do so before the khuṭbah or between the two khuṭbahs. Rather, some khuṭabā even instruct the audience to speak aloud or repeat phrases. This is impermissible, and along with being ignorance, it is also an innovation.
⑤ Whoever enters the mosque during the khuṭbah should not give salām; rather, he should reach the row calmly and silently, pray two brief rakʿahs, and sit, and he should not shake hands with those seated on either side.
⑥ It is not permissible to play with the hands, feet, beard, or clothing during the khuṭbah. The Messenger of Allah ﷺ said:
"مَنْ مَسَّ الْحَصَى فَقَدْ لَغَا”
“Whoever touches the pebbles (during the khuṭbah) has committed laghw.”
Reference: Ṣaḥīḥ Muslim: 857
Reference: Jāmiʿ at-Tirmidhī: 498
And he ﷺ said:
"ومن لغا فليس له في جمعته تلك شيء”
“And whoever commits laghw, then he has nothing in that Jumuʿah.”
ref Sunan Abī Dāwūd: 1051[/ref]
Reference: Ḍaʿīf al-Jāmiʿ aṣ-Ṣaghīr: 657
Because such distractions remove khushūʿ and humility.
⑦ Looking right and left during the khuṭbah, or staring at people, is not appropriate because it prevents proper listening. The listener should face the khaṭīb, as the Companions رضي الله عنهم would face the Messenger of Allah ﷺ during the khuṭbah.
⑧ If one sneezes, he should quietly say “al-ḥamdu lillāh.”
⑨ Speaking is permissible before the khuṭbah begins and after it ends. Likewise, when the khaṭīb sits between the two khuṭbahs, if there is a specific need there is no harm in speaking; however, worldly talk should still be avoided at that time.
In summary: the two Friday khuṭbahs have great importance in Islam because Qur’ānic recitation and the statements of the Messenger ﷺ are conveyed in them, along with admonition, beneficial scholarly points, and lessons from events. Therefore, the khaṭīb should strive to deliver well, and the listener should strive to listen attentively. The Friday khuṭbah is not like ordinary gatherings of conversation.
Some people, upon hearing mention of punishment or Hell in the khuṭbah, recite “aʿūdhu billāh” loudly; or upon hearing mention of reward or Paradise, they make loud supplications—while there is no justification for this; it also enters into prohibited speech during the khuṭbah. The previous evidences clarify that speaking during the khuṭbah wastes reward; rather, the speaker has no Jumuʿah. According to the ḥadīth, he is like a donkey carrying burdens; therefore, avoid this harmful act and keep others away from it as well.
⑩ Ṣalāt al-Jumuʿah: An Independent Obligation (Not a Substitute for Ẓuhr)
The scholars mentioned that Ṣalāt al-Jumuʿah is an independent and distinct obligation; it is not a “substitute” for Ẓuhr. Amīr al-Mu’minīn ʿUmar ibn al-Khaṭṭāb رضي الله عنه said:"وَصَلَاةُ الْجُمُعَةِ رَكْعَتَانِ تَمَامٌ غَيْرُ قَصْرٍ عَلَى لِسَانِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ”
“The Jumuʿah prayer is two rakʿahs—complete, not shortened—upon the tongue of Muḥammad ﷺ.”
Reference: Musnad Aḥmad: 1/37
This is because Jumuʿah differs from Ẓuhr in many rulings:
◈ Jumuʿah is more virtuous than Ẓuhr.
◈ Its emphasis is greater.
◈ The warning and punishment for abandoning it is more severe.
◈ It has multiple special characteristics and conditions that Ẓuhr does not have.
For the one upon whom Jumuʿah is obligatory, Ẓuhr does not suffice for him as long as the time of Jumuʿah has not ended; rather, when the time of Jumuʿah passes, then Ẓuhr becomes the substitute for him.
⑪ Upon Whom Is Jumuʿah Obligatory?
Ṣalāt al-Jumuʿah is obligatory upon every Muslim man who is free, sane, mature, and resident. The Messenger of Allah ﷺ said:"الجمعةُ حقٌ واجبٌ على كلِّ مسلمٍ في جماعةٍ إلا أربعةً : عبدٌ مملوكٌ ، أو امرأةٌ ، أو صبيٌّ ، أو مريضٌ "
“Jumuʿah is a binding obligation upon every Muslim in congregation, except four: a slave, a woman, a child, and a sick person.”
Reference: Sunan Abī Dāwūd: 1067
Imām al-Dāraquṭnī narrated from Jābir رضي الله عنه that the Messenger of Allah ﷺ said:
"مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَعَلَيْهِ الْجُمُعَةُ ... إِلَّا مَرِيضٌ أَوْ مُسَافِرٌ أَوِ امْرَأَةٌ أَوْ صَبِيُّ أَوْ مَمْلُوكٌ”
“Whoever believes in Allah and the Last Day, then Jumuʿah on Friday is obligatory upon him, except for a sick person, a traveler, a woman, a child, or a slave.”
ref Sunan al-Dāraquṭnī: 1560[/ref]
Reference: al-Sunan al-Kubrā (al-Bayhaqī): 3/184
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: those who build homes and reside in one place, not moving elsewhere in summer and winter, must arrange to establish Jumuʿah where they live—whether their houses are of baked brick or mud, wood or huts. The construction and materials do not prevent إقامةِ جمعہ. The Sharʿī principle is that those who reside in one place are not like those who travel with tents, camping for some days here and some days there near springs or green areas.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/166
The Traveler
The traveler for whom shortening (qaṣr) is allowed is not obligated to attend Jumuʿah. The Messenger of Allah ﷺ and the Companions رضي الله عنهم, when they traveled for ḥajj and other journeys, did not perform Jumuʿah during travel.Going to the Wilderness for Recreation
If someone goes out for sightseeing to a field/wilderness where there is no mosque, then he should perform Ẓuhr. (The requirement of Jumuʿah demands that one should not travel at Jumuʿah time without need, as will be mentioned.)Ruling of Women, Travelers, and the Sick
Jumuʿah is not obligatory upon women. Imām Ibn al-Mundhir and others mentioned the consensus of the scholars that women are not obligated. It is also agreed that if a woman comes to the mosque for Jumuʿah, then her Jumuʿah will be valid. Likewise, if a traveler comes to perform Jumuʿah, his Jumuʿah will be valid. The same applies to the sick, because the lifting of the obligation from them is a concession from Allah.Whoever is obligated to attend Jumuʿah should not begin travel immediately after the sun passes the zenith; rather, he should perform Jumuʿah and then depart. Likewise, leaving shortly before the zenith is disliked; however, if there is a way to perform Jumuʿah on the route, then it is permissible.
⑫ Conditions for the Validity of Jumuʿah
The conditions for Jumuʿah to be valid are:① Entry of Time
Since Jumuʿah is obligatory, it has an appointed time like other prayers; Jumuʿah is not valid before its time or after it has passed. Allah تعالى says:﴿إِنَّ الصَّلوٰةَ كانَت عَلَى المُؤمِنينَ كِتـٰبًا مَوقوتًا﴾
Reference: an-Nisā’ 4:103
Translation:
“Indeed, prayer has been enjoined upon the believers at fixed times.”
The preferred time for Jumuʿah is after the sun passes the zenith, and the Messenger of Allah ﷺ mostly performed it at this time. Scholars differed regarding performing Jumuʿah before the zenith. The final time of Jumuʿah (without disagreement) extends until the end time of Ẓuhr.
② Residence (Iqāmah)
The second condition is that those performing Jumuʿah are not travelers but residents. Nomads and those who set up tents in varying locations are not obligated with Jumuʿah. In the Prophetic era they lived around Madīnah, yet the Prophet ﷺ did not command them to perform Jumuʿah.③ Ruling of Catching One Rakʿah With the Imām
Whoever catches one rakʿah of Jumuʿah with the Imām should pray one more rakʿah and complete Jumuʿah. The Messenger of Allah ﷺ said:"مَنْ أَدْرَكَ مِنْ صَلَاةٍ رَكْعَةً فَقَدْ أَدْرَكَهَا”
“Whoever catches one rakʿah of a prayer has caught the prayer.”
Reference: al-Sunan al-Kubrā (al-Bayhaqī): 3/204
If someone catches less than one rakʿah—such as joining when the Imām has already raised his head from rukūʿ of the second rakʿah—then his Jumuʿah has been missed. Now he joins with the intention of Ẓuhr, and after the Imām’s salām he prays four rakʿahs (Ẓuhr).
④ Two Khuṭbahs
For the validity of Jumuʿah, it is a condition that two khuṭbahs precede it, because the Prophet ﷺ always did so. ʿAbdullāh ibn ʿUmar رضي الله عنهما narrated that the Messenger of Allah ﷺ delivered two khuṭbahs standing, and sat briefly between them.
Reference: Ṣaḥīḥ al-Bukhārī: 928
Reference: Ṣaḥīḥ Muslim: 862
Topics of the Khuṭbahs and Their Conditions
Among the conditions for the validity of both khuṭbahs are:◈ Praise of Allah
◈ Mention of Tawḥīd and Risālah
◈ Ṣalawāt upon the Messenger of Allah ﷺ
◈ Admonition and exhortation to taqwā
◈ Recitation of some portion of the Qur’ān
It should not happen that some modern khuṭabā deliver sermons devoid of these qualities and conditions.
Imām Ibn al-Qayyim رحمه الله said that whoever reflects upon the khuṭbahs of the Messenger of Allah ﷺ and the Companions رضي الله عنهم will know that they contained the exposition of tawḥīd and guidance, the attributes of the Lord, the foundations of īmān and islām, calling to Allah, mention of Allah’s blessings that produce love of Allah in the hearts, and mention of Allah’s punishments that create fear. They would mention Allah’s greatness, attributes, and Names with dhikr and shukr, and instruct people in obedience, gratitude, and remembrance. When listeners left after the khuṭbah, love between Allah and His servants had deepened, and they departed with renewed zeal for obedience. Then later, the light of prophethood weakened, rulings became mere customs, realities and objectives became hidden, and some practices were elevated to the status of Sunnah such that abandoning them was considered sin. The essential objectives were lost, and khuṭbahs were wrapped in rhymed phrases and rhetorical ornamentation, causing sermons to become ineffective until the true purpose was lost.
Reference: Zād al-Maʿād: 1/423–424
Ibn al-Qayyim رحمه الله depicted the condition of his era; today matters have become even worse: meaningful content has decreased and meaningless content has increased.
Some khuṭabā speak whatever comes to mind without considering whether their words relate to the sermon’s topic; rather, in reality the sermon has no defined topic. Its length becomes a source of boredom. They do not observe the Sharʿī conditions, so such sermons remain devoid of effect and benefit.
Some introduce irrelevant talk which is against wisdom to mention in that setting. At times most listeners cannot understand because it is beyond their mental level. Sometimes they enter political talk or raise discussions from which attendees gain no benefit.
Khuṭabā should return to the method and style of the Messenger of Allah ﷺ. Allah تعالى says:
﴿لَقَد كانَ لَكُم فى رَسولِ اللَّهِ أُسوَةٌ حَسَنَةٌ﴾
Reference: al-Aḥzāb 33:21
Translation:
“Indeed, in the Messenger of Allah you have an excellent example.”
They should structure their sermon titles and content according to the occasion around Qur’ān and Sunnah evidences, encourage taqwā, adhere to admonition, treat the diseases of society in a clear and concise manner, and ensure recitation of the Qur’ān—because in it is the life of hearts and the light of sight. The purpose is not merely to complete two sermons; rather, the true purpose is diagnosing society’s ailments and reforming them.
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: “It is not sufficient in the sermon merely to condemn the world and mention death; rather, the purpose of the sermon is to stir the hearts and motivate people toward goodness. Merely condemning the world and advising caution is even done by those who deny the Sharīʿah. The sermon should include encouragement toward obedience and following, warning against disobedience, calling to Allah, and mentioning His blessings.” He further said: “The sermon should not be so short that the intended objective is lost. When the Messenger of Allah ﷺ delivered the sermon, his eyes would become red, his voice would rise, his zeal would intensify, and it would appear as though he were warning against an army about to attack morning or evening.”
Reference: Ṣaḥīḥ Muslim: 867
The Sunnah Method of the Friday Khuṭbah
① According to the jurists, delivering the two sermons while standing on the minbar is Sunnah, because the Messenger of Allah ﷺ did so. The wisdom may be that when the listener sees the khaṭīb on the minbar, he understands better and it becomes more effective. Imām al-Nawawī رحمه الله mentioned scholarly consensus on the use of the minbar.② It is Sunnah that when the Imām ascends the minbar and turns toward the people, he says: “as-salāmu ʿalaykum”, because Jābir رضي الله عنه narrated:
"أن النبي صلى الله عليه وسلم كان إذا صعد المنبر سلّم”
“When the Prophet ﷺ ascended the minbar, he would greet (the people).”
ref Sunan Ibn Mājah: 1109[/ref]
③ The khaṭīb remains seated on the minbar until the mu’adhdhin completes the adhān. Ibn ʿUmar رضي الله عنهما narrated:
"كَانَ يَجْلِسُ إِذَا صَعِدَ الْمِنْبَرَ ... ثُمَّ يَقُومُ فَيَخْطُبُ”
“He ﷺ would sit when he ascended the minbar until the mu’adhdhin finished, then he would stand and deliver the sermon.”
Reference: Sunan Abī Dāwūd: 1092
④ It is Sunnah that the khaṭīb sits briefly between the two sermons. Ibn ʿUmar رضي الله عنهما narrated:
"كان النبي صلى الله عليه وسلم يخطب خطبتين وهو قائم يفصل بينهما بجلوس”
“The Prophet ﷺ delivered two sermons while standing and separated them by sitting.”
Reference: Ṣaḥīḥ al-Bukhārī: 928
Reference: Ṣaḥīḥ Muslim: 861
Reference: Sunan an-Nasā’ī: 1417
⑤ Delivering both sermons while standing is Sunnah; Allah تعالى says:
"وَتَرَكُوكَ قَائِمًا"
Reference: al-Jumuʿah 62:11
Translation:
“And they left you standing.”
The practice of Muslims has also remained upon delivering both sermons standing.
⑥ It is also Sunnah for the khaṭīb to lean on a staff, etc.
⑦ The khaṭīb should mostly look toward the front. Looking only to one side neglects those on the other side and opposes the Sunnah. The listeners should also face the Imām. Ibn Masʿūd رضي الله عنه said:
“When the Messenger of Allah ﷺ would sit upon the minbar, we would turn our faces toward him.”
Reference: Ṣaḥīḥ al-Bukhārī: 921
Reference: Jāmiʿ at-Tirmidhī: 509
⑧ The sermon should be moderate: not so long that it causes boredom and aversion, and not so short that the purpose is lost. ʿAmmār رضي الله عنه narrated that the Messenger of Allah ﷺ said:
"إِنَّ طُولَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ ... وَاقْصُرُوا الْخُطْبَةَ"
“Indeed, the length of a man’s prayer and the brevity of his sermon are a sign of his understanding; so lengthen the prayer and shorten the sermon.”
Reference: Ṣaḥīḥ Muslim: 869
⑨ Raising the voice during the sermon is Sunnah. When the Prophet ﷺ delivered the sermon, his voice would rise and his zeal would increase.
Reference: Ṣaḥīḥ Muslim: 867
This style causes the message to settle in hearts and is more effective for admonition. The khaṭīb should use clear, effective, and comprehensive words and expressions.
⑩ The khaṭīb should supplicate in the Friday sermon for the welfare and reform of the religious and worldly affairs of the Muslims, and he should supplicate for goodness and improvement for the rulers and those in authority. This has been the practice of the righteous predecessors from the earliest times; abandoning it is the way of the people of innovation. Imām Aḥmad رحمه الله said: “If we were certain that a supplication would be accepted, we would supplicate for goodness and betterment for our khalīfah.”
Reference: al-Siyāsah al-Sharʿiyyah: 1/169
It is a reality that the rectitude of the khalīfah/amīr is the rectitude of the subjects. Unfortunately, today this matter has weakened, such that people are surprised at supplicating for rulers; rather, they hold bad suspicions about the one who does so.
⑪ It is Sunnah that after completing the two sermons, the prayer is established immediately; there should not be a long interval.
⑫ By consensus, Ṣalāt al-Jumuʿah is two rakʿahs, and recitation is done aloud. In the first rakʿah, after Sūrah al-Fātiḥah, reciting Sūrah al-Jumuʿah or Sūrah al-Aʿlā is Sunnah; and in the second rakʿah, Sūrah al-Munāfiqūn or Sūrah al-Ghāshiyah is Sunnah. Splitting one sūrah between both rakʿahs—half in each—is contrary to the Sunnah.
The wisdom of loud recitation in Jumuʿah is that the purpose of Jumuʿah (admonition and exhortation) is attained well through it.
ھٰذَا مَا عِندِي وَاللهُ أَعْلَمُ بِالصَّوَابِ
