The Jurisprudential Rulings and Issues of Prayer in the Light of the Quran and Sunnah: Volume 01: Page 211
Peace be upon you and the mercy of Allah and His blessings.
The rulings of Friday Prayer.
And peace be upon you and the mercy of Allah and His blessings!
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed!
The linguistic meaning of Jummah is “to gather.” Since on this day, people gather in large numbers in mosques, it is called “Jummah.”
This day is the best day among the seven days of the week. The Messenger of Allah ﷺ said:
"إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ"
“The day of Jummah is the best day among your days.”
Furthermore, he ﷺ said:
"نَحْنُ الْآخِرُونَ، وَنَحْنُ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّ كُلَّ أُمَّةٍ أُوتِيَتِ الْكِتَابَ مِنْ قَبْلِنَا، وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، ثُمَّ هَذَا الْيَوْمُ الَّذِي كَتَبَهُ اللهُ عَلَيْنَا، هَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ"
“We have come last in this world, but we will be foremost on the Day of Resurrection, even though the Jews and Christians were given the Book before us, and we were given it after them. Then Allah made this (Friday) day obligatory upon them, but they disagreed and did not accept it. Allah guided us to it (so we accepted it), thus they fell behind us because of this day.”
And it is mentioned in Sahih Muslim that he ﷺ said:
"أَضَلَّ اللَّهُ عَنْ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا ، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ ، وَكَانَ لِلنَّصَارَى يَوْمُ الأَحَدِ ، فَجَاءَ اللَّهُ بِنَا فَهَدَانَا اللَّهُ لِيَوْمِ الْجُمُعَةِ"
"Allah, the Exalted, did not guide the people before us (the Jews and Christians) regarding Friday due to their differences; thus, Saturday was appointed for the Jews and Sunday for the Christians. Then Allah brought us and guided us to the day of Friday."
Allah, the Exalted, established this gathering for Muslims on Friday so that people may be informed of Allah's great blessings. Then on this day, a sermon was prescribed to remind them of these blessings and encourage gratitude. Similarly, the Friday prayer was made obligatory in the middle of the day so that the people of a city could gather in a large assembly.
Allah, the Lord of Glory, has commanded the believers to attend this gathering, listen to the sermon, and perform the prayer. The Divine Command states:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِذا نودِىَ لِلصَّلوٰةِ مِن يَومِ الجُمُعَةِ فَاسعَوا إِلىٰ ذِكرِ اللَّهِ وَذَرُوا البَيعَ ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ ﴿٩﴾... سورة الجمعة
"O you who have believed! When the call to prayer is made on the day of Friday, then proceed to the remembrance of Allah and leave trade. That is better for you if you only knew."
Allamah Ibn Qayyim رحمه الله states that the practice of the Messenger of Allah ﷺ regarding the day of Friday was to regard its greatness and to consider it the best of days, and to perform the specific acts of worship prescribed by Allah تعالى on this day (such as the Friday prayer). There is a difference of opinion among scholars regarding whether Friday is superior to the day of Arafah; there are two opinions, both reported from the students of Imam Shafi'i رحمه الله. Furthermore, the Noble Prophet ﷺ used to recite Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Friday.
Moreover, Imam Ibn Qayyim رحمه الله mentions that he heard Shaykh al-Islam Ibn Taymiyyah رحمه الله say: The Noble Prophet ﷺ recited Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Friday because these Surahs mention events that occur on Friday; namely, the creation of Adam, the Day of Resurrection, and the gathering of people, all of which will take place on Friday. Thus, their recitation serves as a reminder and admonition to the Ummah about these significant events.
The following characteristics of the day of Friday are mentioned:
It is recommended to send abundant Salawat upon the Noble Prophet ﷺ during the night and day of Friday, as the Messenger of Allah ﷺ said:
"أَكْثِرُوا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ"
"Send abundant Salawat upon me on the day and night of Friday."
One prominent feature of Friday is that a specific prayer has been prescribed for this day, which is emphasized in the obligations of Islam and holds great importance in the collective rituals of Muslims. Whoever neglects it due to laziness, Allah Almighty seals their heart.
Taking a ghusl on Friday is a confirmed Sunnah, while according to some scholars, it is absolutely obligatory (and this is the preferred view), and according to others, it is obligatory for a person whose clothes or body emit an unpleasant odor.
Using fragrance on Friday is recommended, and its reward is greater compared to other days.
It is also recommended to arrive early at the mosque for Friday prayer, so that one can perform as many voluntary prayers, dhikr, and recitation of the Quran as possible before the Imam delivers the sermon.
It is obligatory for those listening to the sermon to remain silent. If they break their silence, they have committed an act of "laghw"; such a person does not have a valid "Jumu'ah". Therefore, speaking to anyone during the sermon is forbidden. The Messenger of Allah ﷺ said:
"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ فَهُوَ كَمَثَلِ اَلْحِمَارِ يَحْمِلُ أَسْفَارًا, وَاَلَّذِي يَقُولُ لَهُ: أَنْصِتْ, لَيْسَتْ لَهُ جُمْعَةٌ "
“When the Imam is delivering the sermon and someone speaks, he is like a donkey burdened with books (which is of no benefit to him), and whoever tells him to be silent, his Jumu'ah is also invalid.”
There is a special emphasis on reciting Surah Al-Kahf on Fridays. It is narrated from the Messenger of Allah ﷺ that whoever recites Surah Al-Kahf on Friday, a light will emerge from beneath his feet and ascend to the heavens, which will serve as light for him on the Day of Resurrection, and his sins between the two Fridays will be forgiven.
On Friday, there is a time when supplications are accepted. It is narrated from Sayyidina Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ mentioned Friday and said:
"إِنَّ فِي الْجُمُعَةِ سَاعَةً لَا يَسْأَلُ اللَّهَ الْعَبْدُ فِيهَا شَيْئًا إِلَّا آتَاهُ اللَّهُ إِيَّاهُ"
“There is an hour on Friday during which if a Muslim servant stands and prays, asking Allah for anything, Allah will certainly grant it to him.” The narrator states that the Prophet ﷺ indicated with his hand that this time is very brief.
One of the characteristics of Friday is the Friday Khutbah, in which the praise, greatness, and majesty of Allah are mentioned, His Oneness is testified to, the Prophethood of the Messenger of Allah ﷺ is discussed, and the servants are given admonitions and advice.
There are many other characteristics of Friday. Allamah Ibn Qayyim رحمه الله has mentioned one hundred and thirty-three (133) characteristics of Friday in his famous book “Zad al-Ma'ad.”
Despite these virtues, many people neglect the rights of this day. It would have been appropriate for the significance of this day to be greater in the eyes of people than the other days of the week, but unfortunately, this is often not the case. Some deprived individuals consider this great day as a day for sleeping and resting, while others waste it in entertainment, becoming heedless of the remembrance of Allah, such that a noticeable decrease in the number of worshippers is observed during the Fajr prayer on Friday. There is no power and no strength except with Allah.
② It is recommended to arrive early at the mosque on Friday. When a person enters the mosque, they must perform two rak'ahs of "Tahiyyat al-Masjid."
③ If a person arrives early at the mosque, they should perform as many voluntary prayers as they are able. The righteous predecessors used to arrive at the mosque early for Friday and perform numerous voluntary prayers before the Imam ascended the pulpit.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that it is better for a person who arrives early for Friday to remain engaged in voluntary prayers or remembrance until the Imam comes out. The Messenger of Allah ﷺ encouraged voluntary prayers by saying:
"ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ"
“Then he should pray as much as has been written for him (as much as possible).”
The Companions رضي الله عنهم اجمعین also practiced this by performing voluntary prayers according to their ability when they came for Friday: some prayed ten rak'ahs, some twelve, some eight, and some even less.
Therefore, the majority of scholars hold the view that there is no confirmed Sunnah before the sermon begins; however, there are non-obligatory prayers whose number is not fixed, and one may pray as much as they wish. Even if someone does not pray at all, there is no harm in that — and this is the preferred opinion. If ignorant people start to regard it as a confirmed Sunnah, then occasionally leaving these non-obligatory prayers is preferable for their correction.
(However, the two rak'ahs of "Tahiyyat al-Masjid" are obligatory, as this is the command of the Messenger of Allah ﷺ.)
④ The non-obligatory prayers before Friday are not confirmed, but confirmed Sunnahs after the obligatory Friday prayer are established. In Sahih Muslim, it is reported that the Messenger of Allah ﷺ said:
"إِذَا صَلَّى أَحَدُكُمُ الْجُمُعَةَ فَلْيُصَلِّ بَعْدَهَا أَرْبَعًا"
"When any one of you has prayed Friday, let him pray four rak'ahs afterwards."
And it is mentioned in both Sahih Bukhari and Sahih Muslim:
"أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي بَعْدَ الْجُمُعَةِ رَكْعَتَيْنِ"
"The Noble Prophet ﷺ used to pray two rak'ahs after Friday."
Combining these two narrations leads to the following situation:
◈ If one prays at home, they should perform two rak'ahs.
◈ If one wishes to pray in the mosque, they should perform four rak'ahs.
And if they wish, they may also perform six rak'ahs, as it is narrated from Sayyidina Ibn Umar رضي الله عنه that he would pray two rak'ahs after Friday, then change his place and pray four rak'ahs.
⑤ The person who has the most right to sit in any place in the mosque is the one who arrives there first. Some people reserve a spot for themselves or someone else by placing a prayer mat, stick, cloth, or shoe in the first row or a specific place so that others cannot sit there, and then they or the person for whom the spot was reserved arrives late; thus, the one who arrived first misses out on the reward of sitting in the first row.
This practice is completely wrong; there is no allowance for it in the Quran and Hadith. Scholars have clarified that anyone who comes to the mosque should sit in the first row. If someone has reserved a spot by placing an item, it should be removed, and one should sit there, because the one who arrives first has a greater right to the first row. The person who occupies a spot in this manner and prevents those who come later from sitting is, in fact, usurping their right and making an unlawful claim.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: Most people who (through their servants) spread prayer mats, etc., in the mosque before Friday are, by consensus, committing an act that is prohibited and even haram. He has opposed the Shari'ah in two ways: first, he was commanded to arrive early but came late, and second, he usurped the right of the one who arrived first by spreading the mat and became an obstacle. Furthermore, when he arrives late, he pushes past people, which is a sin, and he becomes deserving of severe warning.
⑥ Among the rulings of Friday is that whoever enters the mosque while the Imam is delivering the sermon must pray two rak'ahs before sitting down, and they should be brief, because the Messenger of Allah ﷺ said:
"إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليصل ركعتين...وفي رواية.... ولْيَتجَوَّزْ فِيهِما"
“When any one of you comes on Friday and the Imam has already come out to deliver the sermon, he should pray two rak'ahs (then sit).” And in another narration, it is stated: “And he should make them brief.”
If a person, out of ignorance, sits down immediately upon entering, then upon remembering or realizing, he should stand up and pray two rak'ahs before sitting, because the Noble Prophet ﷺ commanded the person who had sat down immediately upon entering the mosque. He ﷺ said:
"قُمْ فَارْكَعْ رَكْعَتَيْنِ"
“Stand up and perform two rak'ahs of prayer.”
⑦ Among the rulings of Friday is that it is impermissible for the audience to converse with one another during the Imam's sermon. Allah, the Exalted, has stated:
﴿وَإِذا قُرِئَ القُرءانُ فَاستَمِعوا لَهُ وَأَنصِتوا لَعَلَّكُم تُرحَمونَ ﴿٢٠٤﴾... سورة الاعراف
“And when the Qur'an is recited, listen to it attentively and remain silent; perhaps you will receive mercy.”
Some commentators believe that this verse was revealed concerning the sermon, and the sermon is referred to as the Qur'an because verses of the Qur'an are recited during it. Another opinion is that this verse was revealed regarding prayer, but by virtue of its generality, it also includes the sermon.
The Messenger of Allah ﷺ said: “Whoever says something to silence someone has engaged in futile work, and whoever engages in futility has no Jumu'ah.”
And in another narration:
"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ فَهُوَ كَمَثَلِ اَلْحِمَارِ يَحْمِلُ أَسْفَارًا, وَاَلَّذِي يَقُولُ لَهُ: أَنْصِتْ, لَيْسَتْ لَهُ جُمْعَةٌ "
“When the Imam is delivering the khutbah, whoever speaks is like a donkey burdened with books, and whoever tells him: be silent, his Jumu'ah is also invalid.”
⑧ From Abu Hurairah رضي الله عنه, there is a narration on the same subject that the Messenger of Allah ﷺ said:
"إذَا قُلْتَ لِصَاحِبِكَ : أَنْصِتْ يَوْمَ الْجُمُعَةِ وَالإِمَامُ يَخْطُبُ ؛ فَقَدْ لَغَوْتَ"
“If on the day of Jumu'ah you say to your companion: be silent, while the Imam is delivering the khutbah, then you have engaged in futile talk.”
And “futile” is a sin. If telling the talkative person to remain silent—which is in reality enjoining good—is futile, then any other conversation is even more prohibited.
① It is permissible for the khatib to speak to or address a follower during the khutbah. Likewise, a follower may address the khatib if necessary, as the Prophet ﷺ asked the person who sat down without performing the Tahiyyat al-Masjid, and he responded. Numerous incidents demonstrate that, for the sake of necessity, there can be dialogue between the khatib and the audience, and this does not necessarily disrupt the listening to the khutbah.
② It is not permissible for the listener to give charity to a beggar during the khutbah. Similarly, it is also impermissible for the beggar to ask for anything, as this constitutes speaking during the khutbah, thus cooperation at that time is also not allowed.
③ When the khatib mentions the name of the Messenger of Allah ﷺ, the listener should send blessings upon him ﷺ, but should do so quietly so as not to disturb the person sitting next to them.
④ It is sunnah to say "Ameen" without raising one's voice in response to the khatib's supplication.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: “Raising one's voice in front of the khatib during the khutbah is unanimously considered disliked or forbidden. Whether it is the mu'adhdhin or someone else, no one should recite blessings loudly or speak during the khutbah.”
The purpose is to draw attention to this matter, as it has been observed in some countries that people recite blessings or supplications loudly during the khutbah, or do so before the khutbah or between the two khutbahs. In fact, some khatibs instruct the attendees to speak loudly or repeat certain words during the khutbah. This practice is not only impermissible but also a sign of ignorance and innovation.
⑤ A person who enters the mosque during the khutbah should not greet anyone; rather, they should quietly and calmly reach the row, perform two brief rak'ahs, and sit down without shaking hands with those sitting on the right or left.
⑥ It is not permissible to play with one's hands, feet, beard, or clothes during the khutbah. The Messenger of Allah ﷺ said:
"مَنْ مَسَّ الْحَصَى فَقَدْ لَغَا"
“Whoever touches pebbles (during the khutbah) has engaged in idle talk.”
And he said:
"ومن لغا فليس له في جمعته تلك شيء"
“And whoever engages in idle talk, there is nothing for him in this Friday.”
The reason for this is that such distractions eliminate humility and focus.
⑦ It is not permissible to look around or stare at people during the sermon, as this distracts from listening to the sermon. The listener should remain attentive to the speaker, just as the Companions رضي الله عنهم اجمعین would face the Messenger of Allah ﷺ during the sermon.
⑧ If one sneezes, they should quietly say “Alhamdulillah.”
⑨ It is permissible to talk before the sermon begins or after it ends. Similarly, when the speaker sits between the two sermons, if there is a specific need, it is not objectionable to speak; however, one should still avoid worldly conversations at that time.
In conclusion, the two sermons of Friday hold great significance in Islam, as they include the recitation of the Quran and the narration of the Hadith of the Messenger of Allah ﷺ, along with admonitions, beneficial scholarly discussions, and instructive stories. Therefore, both the speaker and the listener should make a concerted effort to engage in the sermon. The status of the Friday sermon is not like that of casual conversations in regular gatherings.
Some people, when they hear the mention of punishment in the Hereafter or Hell during the sermon, recite “A'udhu billah” loudly, or they ask/demand loudly upon hearing the mention of reward and Paradise, even though there is no justification for this; it also falls under prohibited speech during the sermon. Previous evidence clearly shows that talking during the sermon nullifies the reward, and indeed, the one who speaks does not fulfill the Friday prayer. According to the Hadith, he is like a donkey carrying a burden; therefore, protect yourself from this harmful act and also protect others.
⑩ Scholars have mentioned that Friday prayer is an independent and separate obligation; it is not a substitute for Dhuhr. Amir al-Mu'minin Sayyidina Umar ibn al-Khattab رضي الله تعالى عنه said:
"وَصَلَاةُ الْجُمُعَةِ رَكْعَتَانِ تَمَامٌ غَيْرُ قَصْرٍ عَلَى لِسَانِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"
“Two rak'ahs of Friday prayer are a complete prayer, not a shortened one; this is what Muhammad ﷺ has stated.”
The reason for this is that Friday prayer is distinct from Dhuhr in many rulings:
◈ Friday prayer is superior to Dhuhr.
◈ Its emphasis is greater.
◈ The warning and punishment for neglecting it are more severe.
◈ There are several characteristics and conditions of Friday prayer that do not exist in Dhuhr.
For the person upon whom Friday is obligatory, as long as its time does not expire, the Dhuhr prayer is not sufficient for him; that is, when the time for Friday has passed, then Dhuhr becomes a substitute for him.
⑪ Friday prayer is obligatory for every Muslim male, free, sane, adult, 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 "
“Friday is obligatory for every Muslim to attend in congregation, except for four: a slave, a woman, a child, and a sick person (it is not obligatory on them).”
Imam al-Daraqutni has narrated from Sayyidina Jabir رضي الله تعالیٰ عنه the same subject that the Messenger of Allah ﷺ said:
"مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَعَلَيْهِ الْجُمُعَةُ يَوْمَ الْجُمُعَةِ إِلَّا مَرِيضٌ أَوْ مُسَافِرٌ أَوِ امْرَأَةٌ أَوْ صَبِيُّ أَوْ مَمْلُوكٌ"
“Whoever believes in Allah and the Last Day, it is obligatory upon him to attend the Friday prayer, except for the sick, the traveler, the woman, the child, and the slave.”
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: Those who establish a home and reside in one place, not moving elsewhere during the winter and summer seasons, are required to ensure that Friday is established in their locality—whether their homes are made of bricks or mud, wood or huts. The construction and materials of the residence do not hinder the establishment of Friday. The legal principle is that those who are settled in one place are not like those who travel with tents, staying for a few days here and a few days there, camping near springs or lush areas.
For the traveler upon whom shortening of prayer is obligatory, Friday is not obligatory. The Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین did not perform Friday prayer when they traveled for Hajj and other purposes.
If someone goes to a field/desert for recreation where there is no mosque, he should perform the Dhuhr prayer.
Friday is not obligatory for women. Imam Ibn Mundhir and others have mentioned that there is a consensus among scholars that Friday is not obligatory for women. It is also agreed that if a woman comes to the mosque for Friday prayer, her Friday prayer will be valid. Similarly, if a traveler comes to perform Friday prayer, his Friday prayer will be valid. The same ruling applies to the sick, as the exemption from the obligation of Friday prayer for these individuals is a concession from Allah تعالى.
For those upon whom Friday is obligatory, they should not begin their journey immediately after the sun has passed its zenith, but rather should depart after performing the Friday prayer. Likewise, departing shortly before the zenith is also discouraged; however, if there is an opportunity to perform Friday prayer along the way, it is permissible.
The conditions for the performance of Friday prayer are as follows:
Since Friday prayer is obligatory, like other prayers, it has a specified time; performing Friday prayer before or after its time is not valid. Allah تعالى says:
﴿إِنَّ الصَّلوٰةَ كانَت عَلَى المُؤمِنينَ كِتـٰبًا مَوقوتًا ﴿١٠٣﴾... سورة النساء
“Indeed, the prayer is prescribed for the believers at specific times.”
The preferred time for Friday prayer is after the sun has passed its zenith, and the Messenger of Allah ﷺ often performed Friday prayer at this time. There is a difference of opinion among scholars regarding performing Friday prayer before the zenith. The last time for Friday prayer (without dispute) extends until the last time for Dhuhr.
The second condition is that those performing Friday prayer should not be travelers but rather residents. It is not obligatory for nomads and those who set up tents in various places to perform Friday prayer. During the time of the Prophet ﷺ, they lived around Medina, but he ﷺ did not command them to perform Friday prayer.
Whoever has attained one rak'ah with the imam during the Friday prayer should complete the Friday prayer by performing one more rak'ah. The Messenger of Allah ﷺ said:
"مَنْ أَدْرَكَ مِنْ صَلَاةٍ رَكْعَةً فَقَدْ أَدْرَكَهَا"
“Whoever has attained one rak'ah of Friday has attained the prayer (Friday).”
And if someone finds less than one rak'ah with the imam—for example, if he joins the congregation and the imam has already risen from the bowing of the second rak'ah—then his Friday prayer is invalid. He should then join the congregation with the intention of Dhuhr, and after the imam's salam, perform four rak'ahs (Dhuhr prayer).
It is a condition for the validity of the Friday prayer that there are two sermons beforehand, as the Noble Prophet ﷺ always did. It has been narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that the Messenger of Allah ﷺ would stand and deliver two sermons, sitting for a short while between the two sermons.
The conditions for the validity of both sermons include the following matters:
◈ Praise and glorification of Allah تعالى
◈ Mention of Tawhid and Prophethood
◈ Sending blessings upon the Messenger of Allah ﷺ
◈ Admonition and exhortation towards Taqwa
◈ Recitation of a portion of the Holy Qur'an
It should not be that the sermons of some contemporary preachers are devoid of these qualities and conditions.
Imam Ibn Qayyim رحمه الله states that whoever contemplates the sermons of the Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین will find that they contained discussions on Tawhid and guidance, the attributes of the Lord, the principles of faith and Islam, the call to Allah, the mention of Allah's blessings and honors that would instill love for Allah in the hearts of the listeners, and the incidents of divine punishment that would instill fear—these were all addressed. They would articulate the greatness, attributes, and blessed names of Allah with mention and gratitude, urging people towards obedience, thankfulness, and the remembrance of Allah. When the audience would return after listening to the sermon, the love between Allah and His servants would have deepened, and they would leave with a renewed zeal for obedience. However, after a period, the light of Prophethood dimmed, the legal rulings became mere rituals, the truths and objectives became obscured, and some rituals were elevated to the status of Sunnah, making their abandonment a sin. Essential objectives were neglected, sermons were wrapped in ornate phrases and the shell of rhetorical knowledge, resulting in sermons becoming ineffective to the point that the true purpose was lost.
Imam Ibn Qayyim رحمه الله painted a picture of his time, but today the situation has deteriorated even further: meaningful discussions in sermons have decreased, while aimless talk has increased.
Some speakers continue to talk without considering whether their words are relevant to the topic of the sermon; in fact, the reality is that there is no specific topic for the sermon. Their length becomes a source of boredom for the people. They do not take into account the conditions of Sharia, which is why such sermons remain devoid of effects and benefits.
Some speakers begin to discuss unrelated matters in the sermon, which is contrary to wisdom in this context. Often, many listeners cannot comprehend the discussions because they are above their mental level. Sometimes they delve into political discussions or raise debates that do not benefit the attendees.
It is essential for the esteemed speakers to return to the style and method of the sermons of the Messenger of Allah ﷺ. Allah, the Exalted, says:
﴿لَقَد كانَ لَكُم فى رَسولِ اللَّهِ أُسوَةٌ حَسَنَةٌ...﴿٢١﴾... سورة الاحزاب
“Indeed, in the Messenger of Allah ﷺ, you have an excellent example.”
They should align the titles and subjects of their sermons with the context, based on the evidence from the Qur'an and Sunnah, encourage piety, emphasize admonition and advice, clearly and concisely address the ailments of society, and ensure the recitation of the Qur'an, for therein lies the life of hearts and the light of visions. The goal is not merely to complete two sermons, but the primary aim is to identify and rectify the ailments of society.
شیخ الاسلام ابن تیمیہ رحمه الله فرماتے ہیں: “It is not sufficient to merely condemn the world and mention death in the khutbah; rather, the purpose of the khutbah is to inspire hearts and encourage people towards goodness. Merely condemning the world and advising caution is something that even the deniers of Shari'ah continue to do. The khutbah should include encouragement for obedience and following, warnings against disobedience, a call towards Allah, and mention of His bounties.”
آگے فرماتے ہیں: “The khutbah should not be so brief that the main objective is lost. When رسول اللہ صلی اللہ علیہ وسلم would give a khutbah, His eyes would turn red, His voice would rise, His passion would increase, and it would seem as if He was warning against an army that was about to attack in the morning or evening.”
① According to the jurists, it is Sunnah to deliver both khutbahs while standing on the minbar, as رسول اللہ صلی اللہ علیہ وسلم used to do. The wisdom behind this may be that when the audience sees the speaker on the minbar, the message is better understood and more impactful. Imam Nawawi رحمه الله has mentioned the consensus of scholars regarding the use of the minbar.
② It is Sunnah for the Imam to say “As-salamu Alaikum” when he ascends the minbar and turns towards the people, as it is narrated from سیدنا جابر رضی اللہ تعالیٰ عنہ:
"أن النبي صلى الله عليه وسلم كان إذا صعد المنبر سلّم"
“When the Prophet صلى الله عليه وسلم would ascend the minbar, He would greet (the attendees) with peace.”
③ The speaker should remain seated on the minbar until the mu'adhdhin completes the adhan. It is narrated from سیدنا ابن عمر رضی اللہ تعالیٰ عنہ:
"كَانَ يَجْلِسُ إِذَا صَعِدَ الْمِنْبَرَ حَتَّى يَفْرَغَ - أُرَاهُ قَالَ : الْمُؤَذِّنُ - ثُمَّ يَقُومُ فَيَخْطُبُ"
“The Messenger of Allah ﷺ would sit on the pulpit until the Mu'adhdhin finished, then he would stand and begin the sermon.”
④ It is the Sunnah for the Khateeb to sit for a short while between the two sermons. It is narrated from Sayyidina Ibn Umar رضي الله عنه:
"كان النبي صلى الله عليه وسلم يخطب خطبتين وهو قائم يفصل بينهما بجلوس"
“The Noble Prophet ﷺ would deliver two sermons while standing and would sit in between them.”
⑤ Delivering both sermons while standing is also a Sunnah. The Messenger of Allah ﷺ did this, and Allah تعالى has stated: "وَتَرَكُوكَ قَائِمًا"(الجمعۃ 62/11)
“And they leave you standing.”
And the practice of Muslims is also in accordance with this, that both sermons are delivered while standing.
⑥ It is also Sunnah for the Khateeb to lean on a stick or similar support.
⑦ It is Sunnah for the Khateeb to mostly look towards the audience in front. Only looking to one side causes the people on the other side to be neglected and goes against the Sunnah. The listeners should also sit facing the Imam. Sayyidina Ibn Mas'ud رضي الله عنه states:
“When the Messenger of Allah ﷺ was on the pulpit, we would turn our faces towards him ﷺ.”
⑧ The sermon should be appropriate and moderate: it should not be so long that it causes boredom and resentment among the people, nor so short that the purpose is lost. It is narrated from Sayyidina Ammar رضي الله عنه that the Messenger of Allah ﷺ said:
"إِنَّ طُولَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ ، فَأَطِيلُوا الصَّلَاةَ ، وَاقْصُرُوا الْخُطْبَةَ "
“The length of a man's prayer and the brevity of the sermon are signs of his understanding; therefore, make the prayer long and the sermon short.”
⑨ It is also a Sunnah for the speaker to raise his voice during the sermon. When the Noble Prophet ﷺ delivered a sermon, his voice would become elevated, and his passion and intensity would increase.
It is clear that speaking in this manner resonates in the hearts, and this tone is more effective for admonition and advice. Furthermore, the speaker should choose clear, impactful, and comprehensive words and phrases.
⑩ The speaker should pray for the well-being and reform of the Muslims' religion and worldly affairs during the Friday sermon, and pray for goodness and improvement for the leaders and authorities of the Islamic government. This has been the practice of the righteous predecessors from the very beginning; abandoning it is the way of the innovators. Imam Ahmad رحمه الله said: “If we were certain of the acceptance of any prayer, we would pray for goodness and improvement for our caliph.”
It is a fact that the rectification of the caliph/emir is the rectification of the subjects. Unfortunately, this matter has weakened today, to the extent that people are astonished at praying for the rulers, and they even harbor suspicions about those who pray.
⑪ It is Sunnah to establish the prayer immediately after completing both sermons. There should not be a long interval in between.
The Friday prayer, by consensus, consists of two rak'ahs, and the recitation is performed aloud. In the first rak'ah, it is Sunnah to recite Surah Al-Fatiha followed by Surah Al-Jumu'ah or Surah Al-A'la, and in the second rak'ah, to recite Surah Al-Munafiqun or Surah Al-Ghashiyah. It is against the Sunnah to recite half of one of these surahs in both rak'ahs.
The wisdom behind the loud recitation in the Friday prayer is that it effectively fulfills the purpose of Friday (sermon and admonition).
ھذا ما عندی والله اعلم بالصواب
Question
Peace be upon you and the mercy of Allah and His blessings.
The rulings of Friday Prayer.
Answer with the Help of the Bestower, Provided the Question is Correct
And peace be upon you and the mercy of Allah and His blessings!
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed!
The Meaning of Jummah and the Virtue of This Day
The linguistic meaning of Jummah is “to gather.” Since on this day, people gather in large numbers in mosques, it is called “Jummah.”
This day is the best day among the seven days of the week. The Messenger of Allah ﷺ said:
"إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ"
“The day of Jummah is the best day among your days.”
Reference: Sahih Muslim, Jummah, Chapter on the Virtue of the Day of Jummah, Hadith 854; Sunan Abu Dawood, Salah, Chapter on the Virtue of the Day of Jummah, Hadith 1047; Sunan an-Nasa'i, Jummah, Chapter on Increasing Salat upon the Prophet ﷺ on the Day of Jummah, Hadith 1375, and this is the wording.
Furthermore, he ﷺ said:
"نَحْنُ الْآخِرُونَ، وَنَحْنُ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّ كُلَّ أُمَّةٍ أُوتِيَتِ الْكِتَابَ مِنْ قَبْلِنَا، وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، ثُمَّ هَذَا الْيَوْمُ الَّذِي كَتَبَهُ اللهُ عَلَيْنَا، هَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ"
“We have come last in this world, but we will be foremost on the Day of Resurrection, even though the Jews and Christians were given the Book before us, and we were given it after them. Then Allah made this (Friday) day obligatory upon them, but they disagreed and did not accept it. Allah guided us to it (so we accepted it), thus they fell behind us because of this day.”
Reference: Sahih al-Bukhari, Jummah, Chapter on the Obligation of Jummah, Hadith 876; Sahih Muslim, Jummah, Chapter on the Guidance of this Ummah to the Day of Jummah, Hadith 855.
And it is mentioned in Sahih Muslim that he ﷺ said:
"أَضَلَّ اللَّهُ عَنْ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا ، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ ، وَكَانَ لِلنَّصَارَى يَوْمُ الأَحَدِ ، فَجَاءَ اللَّهُ بِنَا فَهَدَانَا اللَّهُ لِيَوْمِ الْجُمُعَةِ"
"Allah, the Exalted, did not guide the people before us (the Jews and Christians) regarding Friday due to their differences; thus, Saturday was appointed for the Jews and Sunday for the Christians. Then Allah brought us and guided us to the day of Friday."
Reference: Sahih Muslim, Al-Jumu'ah, Chapter: The Guidance of This Ummah to the Day of Jumu'ah, Hadith 856
Allah, the Exalted, established this gathering for Muslims on Friday so that people may be informed of Allah's great blessings. Then on this day, a sermon was prescribed to remind them of these blessings and encourage gratitude. Similarly, the Friday prayer was made obligatory in the middle of the day so that the people of a city could gather in a large assembly.
The Command of Friday in the Holy Quran
Allah, the Lord of Glory, has commanded the believers to attend this gathering, listen to the sermon, and perform the prayer. The Divine Command states:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِذا نودِىَ لِلصَّلوٰةِ مِن يَومِ الجُمُعَةِ فَاسعَوا إِلىٰ ذِكرِ اللَّهِ وَذَرُوا البَيعَ ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ ﴿٩﴾... سورة الجمعة
"O you who have believed! When the call to prayer is made on the day of Friday, then proceed to the remembrance of Allah and leave trade. That is better for you if you only knew."
Reference: Al-Jumu'ah 9/62
The Prophetic Example and Scholarly Discourse on Friday
Allamah Ibn Qayyim رحمه الله states that the practice of the Messenger of Allah ﷺ regarding the day of Friday was to regard its greatness and to consider it the best of days, and to perform the specific acts of worship prescribed by Allah تعالى on this day (such as the Friday prayer). There is a difference of opinion among scholars regarding whether Friday is superior to the day of Arafah; there are two opinions, both reported from the students of Imam Shafi'i رحمه الله. Furthermore, the Noble Prophet ﷺ used to recite Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Friday.
Reference: Zad al-Ma'ad 1/375
Moreover, Imam Ibn Qayyim رحمه الله mentions that he heard Shaykh al-Islam Ibn Taymiyyah رحمه الله say: The Noble Prophet ﷺ recited Surah As-Sajdah and Surah Ad-Dahr in the Fajr prayer on Friday because these Surahs mention events that occur on Friday; namely, the creation of Adam, the Day of Resurrection, and the gathering of people, all of which will take place on Friday. Thus, their recitation serves as a reminder and admonition to the Ummah about these significant events.
Reference: Zad al-Ma'ad 1/375
① Characteristics of the Day of Friday
The following characteristics of the day of Friday are mentioned:
① Abundance of Salawat
It is recommended to send abundant Salawat upon the Noble Prophet ﷺ during the night and day of Friday, as the Messenger of Allah ﷺ said:
"أَكْثِرُوا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ"
"Send abundant Salawat upon me on the day and night of Friday."
Reference: Al-Sunan al-Kubra lil-Bayhaqi, Al-Jumu'ah, Bab Ma Yu'mar Bihi Fi Laylat al-Jumu'ah Wa Yawmha Min Kathrat al-Salah 'Ala Rasul Allah ﷺ 3/249
② Great Emphasis on Friday Prayer
One prominent feature of Friday is that a specific prayer has been prescribed for this day, which is emphasized in the obligations of Islam and holds great importance in the collective rituals of Muslims. Whoever neglects it due to laziness, Allah Almighty seals their heart.
③ Ghusl on Friday
Taking a ghusl on Friday is a confirmed Sunnah, while according to some scholars, it is absolutely obligatory (and this is the preferred view), and according to others, it is obligatory for a person whose clothes or body emit an unpleasant odor.
④ Applying fragrance
Using fragrance on Friday is recommended, and its reward is greater compared to other days.
⑤ Arriving early at the mosque
It is also recommended to arrive early at the mosque for Friday prayer, so that one can perform as many voluntary prayers, dhikr, and recitation of the Quran as possible before the Imam delivers the sermon.
⑥ Silence during the sermon
It is obligatory for those listening to the sermon to remain silent. If they break their silence, they have committed an act of "laghw"; such a person does not have a valid "Jumu'ah". Therefore, speaking to anyone during the sermon is forbidden. The Messenger of Allah ﷺ said:
"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ فَهُوَ كَمَثَلِ اَلْحِمَارِ يَحْمِلُ أَسْفَارًا, وَاَلَّذِي يَقُولُ لَهُ: أَنْصِتْ, لَيْسَتْ لَهُ جُمْعَةٌ "
“When the Imam is delivering the sermon and someone speaks, he is like a donkey burdened with books (which is of no benefit to him), and whoever tells him to be silent, his Jumu'ah is also invalid.”
Reference: (Weak) Musnad Ahmad 1/230 and Mishkat al-Masabih, authenticated by Al-Albani, Hadith (17) 1397
⑦ Recitation of Surah Al-Kahf
There is a special emphasis on reciting Surah Al-Kahf on Fridays. It is narrated from the Messenger of Allah ﷺ that whoever recites Surah Al-Kahf on Friday, a light will emerge from beneath his feet and ascend to the heavens, which will serve as light for him on the Day of Resurrection, and his sins between the two Fridays will be forgiven.
Reference: Tafsir Ibn Kathir, Tafsir Surah Al-Kahf 3/97
⑧ The Hour of Accepted Supplication
On Friday, there is a time when supplications are accepted. It is narrated from Sayyidina Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ mentioned Friday and said:
"إِنَّ فِي الْجُمُعَةِ سَاعَةً لَا يَسْأَلُ اللَّهَ الْعَبْدُ فِيهَا شَيْئًا إِلَّا آتَاهُ اللَّهُ إِيَّاهُ"
“There is an hour on Friday during which if a Muslim servant stands and prays, asking Allah for anything, Allah will certainly grant it to him.” The narrator states that the Prophet ﷺ indicated with his hand that this time is very brief.
Reference: Sahih al-Bukhari, Al-Jumu'ah, Chapter on the Hour on Friday, Hadith 935 and Sahih Muslim, Al-Jumu'ah, Chapter on the Hour on Friday, Hadith 852
⑨ The Friday Khutbah
One of the characteristics of Friday is the Friday Khutbah, in which the praise, greatness, and majesty of Allah are mentioned, His Oneness is testified to, the Prophethood of the Messenger of Allah ﷺ is discussed, and the servants are given admonitions and advice.
There are many other characteristics of Friday. Allamah Ibn Qayyim رحمه الله has mentioned one hundred and thirty-three (133) characteristics of Friday in his famous book “Zad al-Ma'ad.”
Despite these virtues, many people neglect the rights of this day. It would have been appropriate for the significance of this day to be greater in the eyes of people than the other days of the week, but unfortunately, this is often not the case. Some deprived individuals consider this great day as a day for sleeping and resting, while others waste it in entertainment, becoming heedless of the remembrance of Allah, such that a noticeable decrease in the number of worshippers is observed during the Fajr prayer on Friday. There is no power and no strength except with Allah.
② Arriving Early at the Mosque and the Greeting of the Mosque
② It is recommended to arrive early at the mosque on Friday. When a person enters the mosque, they must perform two rak'ahs of "Tahiyyat al-Masjid."
③ Voluntary Prayers Before Friday
③ If a person arrives early at the mosque, they should perform as many voluntary prayers as they are able. The righteous predecessors used to arrive at the mosque early for Friday and perform numerous voluntary prayers before the Imam ascended the pulpit.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that it is better for a person who arrives early for Friday to remain engaged in voluntary prayers or remembrance until the Imam comes out. The Messenger of Allah ﷺ encouraged voluntary prayers by saying:
"ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ"
“Then he should pray as much as has been written for him (as much as possible).”
Reference: Sahih al-Bukhari, Jumu'ah, Chapter on Oil for Jumu'ah, Hadith 883
The Companions رضي الله عنهم اجمعین also practiced this by performing voluntary prayers according to their ability when they came for Friday: some prayed ten rak'ahs, some twelve, some eight, and some even less.
Therefore, the majority of scholars hold the view that there is no confirmed Sunnah before the sermon begins; however, there are non-obligatory prayers whose number is not fixed, and one may pray as much as they wish. Even if someone does not pray at all, there is no harm in that — and this is the preferred opinion. If ignorant people start to regard it as a confirmed Sunnah, then occasionally leaving these non-obligatory prayers is preferable for their correction.
Reference: Majmu' al-Fatawa of Sheikh al-Islam Ibn Taymiyyah, edited 24/189-194
(However, the two rak'ahs of "Tahiyyat al-Masjid" are obligatory, as this is the command of the Messenger of Allah ﷺ.)
Reference: Sahih al-Bukhari, Salah, Chapter: When one enters the mosque, let him pray two rak'ahs, Hadith 444
④ Sunnahs After Friday Prayer
④ The non-obligatory prayers before Friday are not confirmed, but confirmed Sunnahs after the obligatory Friday prayer are established. In Sahih Muslim, it is reported that the Messenger of Allah ﷺ said:
"إِذَا صَلَّى أَحَدُكُمُ الْجُمُعَةَ فَلْيُصَلِّ بَعْدَهَا أَرْبَعًا"
"When any one of you has prayed Friday, let him pray four rak'ahs afterwards."
Reference: Sahih Muslim, Friday, Chapter: Prayer after Friday, Hadith 881
And it is mentioned in both Sahih Bukhari and Sahih Muslim:
"أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي بَعْدَ الْجُمُعَةِ رَكْعَتَيْنِ"
"The Noble Prophet ﷺ used to pray two rak'ahs after Friday."
Reference: Sahih al-Bukhari, Friday, Chapter: Prayer after Friday and before it, Hadith 937 and Sahih Muslim, Friday, Chapter: Prayer after Friday, Hadith 882, and this is the wording for it
Combining these two narrations leads to the following situation:
◈ If one prays at home, they should perform two rak'ahs.
◈ If one wishes to pray in the mosque, they should perform four rak'ahs.
And if they wish, they may also perform six rak'ahs, as it is narrated from Sayyidina Ibn Umar رضي الله عنه that he would pray two rak'ahs after Friday, then change his place and pray four rak'ahs.
Reference: Sunan Abu Dawood, Salah, Chapter: Prayer after Friday, Hadith 1130
⑤ The Right to Space in the Mosque and "Reserving a Place"
⑤ The person who has the most right to sit in any place in the mosque is the one who arrives there first. Some people reserve a spot for themselves or someone else by placing a prayer mat, stick, cloth, or shoe in the first row or a specific place so that others cannot sit there, and then they or the person for whom the spot was reserved arrives late; thus, the one who arrived first misses out on the reward of sitting in the first row.
This practice is completely wrong; there is no allowance for it in the Quran and Hadith. Scholars have clarified that anyone who comes to the mosque should sit in the first row. If someone has reserved a spot by placing an item, it should be removed, and one should sit there, because the one who arrives first has a greater right to the first row. The person who occupies a spot in this manner and prevents those who come later from sitting is, in fact, usurping their right and making an unlawful claim.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: Most people who (through their servants) spread prayer mats, etc., in the mosque before Friday are, by consensus, committing an act that is prohibited and even haram. He has opposed the Shari'ah in two ways: first, he was commanded to arrive early but came late, and second, he usurped the right of the one who arrived first by spreading the mat and became an obstacle. Furthermore, when he arrives late, he pushes past people, which is a sin, and he becomes deserving of severe warning.
Reference: Majmu' al-Fatawa of Shaykh al-Islam Ibn Taymiyyah رحمه الله, edited 22/189-190
⑥ The Greeting of the Mosque for One Who Arrives During the Sermon
⑥ Among the rulings of Friday is that whoever enters the mosque while the Imam is delivering the sermon must pray two rak'ahs before sitting down, and they should be brief, because the Messenger of Allah ﷺ said:
"إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليصل ركعتين...وفي رواية.... ولْيَتجَوَّزْ فِيهِما"
“When any one of you comes on Friday and the Imam has already come out to deliver the sermon, he should pray two rak'ahs (then sit).” And in another narration, it is stated: “And he should make them brief.”
Reference: Sahih al-Bukhari, Jumu'ah, Chapter: Whoever comes while the Imam is delivering the sermon, he should pray two brief rak'ahs, Hadith 931; Sahih Muslim, Jumu'ah, Chapter: The greeting while the Imam is delivering the sermon, Hadith 875, and this wording is from him.
If a person, out of ignorance, sits down immediately upon entering, then upon remembering or realizing, he should stand up and pray two rak'ahs before sitting, because the Noble Prophet ﷺ commanded the person who had sat down immediately upon entering the mosque. He ﷺ said:
"قُمْ فَارْكَعْ رَكْعَتَيْنِ"
“Stand up and perform two rak'ahs of prayer.”
Reference: Sahih al-Bukhari, Jumu'ah, Chapter: Whoever comes while the Imam is delivering the sermon, he should pray two brief rak'ahs, Hadith 931; Sahih Muslim, Jumu'ah, Chapter: The greeting while the Imam is delivering the sermon, Hadith 875, and this wording is from him.
⑦ Prohibition of Speaking During the Sermon
⑦ Among the rulings of Friday is that it is impermissible for the audience to converse with one another during the Imam's sermon. Allah, the Exalted, has stated:
﴿وَإِذا قُرِئَ القُرءانُ فَاستَمِعوا لَهُ وَأَنصِتوا لَعَلَّكُم تُرحَمونَ ﴿٢٠٤﴾... سورة الاعراف
“And when the Qur'an is recited, listen to it attentively and remain silent; perhaps you will receive mercy.”
Reference: Al-A'raf 7:204
Some commentators believe that this verse was revealed concerning the sermon, and the sermon is referred to as the Qur'an because verses of the Qur'an are recited during it. Another opinion is that this verse was revealed regarding prayer, but by virtue of its generality, it also includes the sermon.
The Messenger of Allah ﷺ said: “Whoever says something to silence someone has engaged in futile work, and whoever engages in futility has no Jumu'ah.”
Reference: (Its chain is weak) Musnad Ahmad 1/93
And in another narration:
"مَنْ تَكَلَّمَ يَوْمَ اَلْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ فَهُوَ كَمَثَلِ اَلْحِمَارِ يَحْمِلُ أَسْفَارًا, وَاَلَّذِي يَقُولُ لَهُ: أَنْصِتْ, لَيْسَتْ لَهُ جُمْعَةٌ "
“When the Imam is delivering the khutbah, whoever speaks is like a donkey burdened with books, and whoever tells him: be silent, his Jumu'ah is also invalid.”
Reference: (Weak) Musnad Ahmad 1/230 and Mishkat al-Masabih, authenticated by Al-Albani, Hadith (17) 1397
⑧ Speaking “Ansit” is also Futile
⑧ From Abu Hurairah رضي الله عنه, there is a narration on the same subject that the Messenger of Allah ﷺ said:
"إذَا قُلْتَ لِصَاحِبِكَ : أَنْصِتْ يَوْمَ الْجُمُعَةِ وَالإِمَامُ يَخْطُبُ ؛ فَقَدْ لَغَوْتَ"
“If on the day of Jumu'ah you say to your companion: be silent, while the Imam is delivering the khutbah, then you have engaged in futile talk.”
Reference: Sahih al-Bukhari, Jumu'ah, Chapter on Silence on the Day of Jumu'ah while the Imam is delivering the khutbah, Hadith 934 and Sahih Muslim, Jumu'ah, Chapter on Silence on the Day of Jumu'ah during the khutbah, Hadith 851
And “futile” is a sin. If telling the talkative person to remain silent—which is in reality enjoining good—is futile, then any other conversation is even more prohibited.
Several Relevant Issues During the Khutbah
① It is permissible for the khatib to speak to or address a follower during the khutbah. Likewise, a follower may address the khatib if necessary, as the Prophet ﷺ asked the person who sat down without performing the Tahiyyat al-Masjid, and he responded. Numerous incidents demonstrate that, for the sake of necessity, there can be dialogue between the khatib and the audience, and this does not necessarily disrupt the listening to the khutbah.
② It is not permissible for the listener to give charity to a beggar during the khutbah. Similarly, it is also impermissible for the beggar to ask for anything, as this constitutes speaking during the khutbah, thus cooperation at that time is also not allowed.
③ When the khatib mentions the name of the Messenger of Allah ﷺ, the listener should send blessings upon him ﷺ, but should do so quietly so as not to disturb the person sitting next to them.
④ It is sunnah to say "Ameen" without raising one's voice in response to the khatib's supplication.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: “Raising one's voice in front of the khatib during the khutbah is unanimously considered disliked or forbidden. Whether it is the mu'adhdhin or someone else, no one should recite blessings loudly or speak during the khutbah.”
Reference: Majmu' al-Fatawa of Shaykh al-Islam Ibn Taymiyyah 24/218
The purpose is to draw attention to this matter, as it has been observed in some countries that people recite blessings or supplications loudly during the khutbah, or do so before the khutbah or between the two khutbahs. In fact, some khatibs instruct the attendees to speak loudly or repeat certain words during the khutbah. This practice is not only impermissible but also a sign of ignorance and innovation.
⑤ A person who enters the mosque during the khutbah should not greet anyone; rather, they should quietly and calmly reach the row, perform two brief rak'ahs, and sit down without shaking hands with those sitting on the right or left.
⑥ It is not permissible to play with one's hands, feet, beard, or clothes during the khutbah. The Messenger of Allah ﷺ said:
"مَنْ مَسَّ الْحَصَى فَقَدْ لَغَا"
“Whoever touches pebbles (during the khutbah) has engaged in idle talk.”
Reference: Sahih Muslim, Jumu'ah, Chapter on the Virtue of Listening and Being Silent During the Khutbah, Hadith 857 and Jami' at-Tirmidhi, Jumu'ah, Chapter on What Has Been Narrated Regarding Wudu on Friday, Hadith 498
And he said:
"ومن لغا فليس له في جمعته تلك شيء"
“And whoever engages in idle talk, there is nothing for him in this Friday.”
Reference: (Weak) Sunan Abi Dawood, Prayer, Chapter on the Virtue of Friday, Hadith 1051, and Weak Al-Jami' al-Saghir, Hadith 657
The reason for this is that such distractions eliminate humility and focus.
⑦ It is not permissible to look around or stare at people during the sermon, as this distracts from listening to the sermon. The listener should remain attentive to the speaker, just as the Companions رضي الله عنهم اجمعین would face the Messenger of Allah ﷺ during the sermon.
⑧ If one sneezes, they should quietly say “Alhamdulillah.”
⑨ It is permissible to talk before the sermon begins or after it ends. Similarly, when the speaker sits between the two sermons, if there is a specific need, it is not objectionable to speak; however, one should still avoid worldly conversations at that time.
In conclusion, the two sermons of Friday hold great significance in Islam, as they include the recitation of the Quran and the narration of the Hadith of the Messenger of Allah ﷺ, along with admonitions, beneficial scholarly discussions, and instructive stories. Therefore, both the speaker and the listener should make a concerted effort to engage in the sermon. The status of the Friday sermon is not like that of casual conversations in regular gatherings.
Some people, when they hear the mention of punishment in the Hereafter or Hell during the sermon, recite “A'udhu billah” loudly, or they ask/demand loudly upon hearing the mention of reward and Paradise, even though there is no justification for this; it also falls under prohibited speech during the sermon. Previous evidence clearly shows that talking during the sermon nullifies the reward, and indeed, the one who speaks does not fulfill the Friday prayer. According to the Hadith, he is like a donkey carrying a burden; therefore, protect yourself from this harmful act and also protect others.
⑩ Friday Prayer: An Independent Obligation (Not a Substitute for Dhuhr)
⑩ Scholars have mentioned that Friday prayer is an independent and separate obligation; it is not a substitute for Dhuhr. Amir al-Mu'minin Sayyidina Umar ibn al-Khattab رضي الله تعالى عنه said:
"وَصَلَاةُ الْجُمُعَةِ رَكْعَتَانِ تَمَامٌ غَيْرُ قَصْرٍ عَلَى لِسَانِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"
“Two rak'ahs of Friday prayer are a complete prayer, not a shortened one; this is what Muhammad ﷺ has stated.”
Reference: Musnad Ahmad 1/37
The reason for this is that Friday prayer is distinct from Dhuhr in many rulings:
◈ Friday prayer is superior to Dhuhr.
◈ Its emphasis is greater.
◈ The warning and punishment for neglecting it are more severe.
◈ There are several characteristics and conditions of Friday prayer that do not exist in Dhuhr.
For the person upon whom Friday is obligatory, as long as its time does not expire, the Dhuhr prayer is not sufficient for him; that is, when the time for Friday has passed, then Dhuhr becomes a substitute for him.
⑪ Who is Obligated to Attend Friday Prayer?
⑪ Friday prayer is obligatory for every Muslim male, free, sane, adult, 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 "
“Friday is obligatory for every Muslim to attend in congregation, except for four: a slave, a woman, a child, and a sick person (it is not obligatory on them).”
Reference: Sunan Abi Dawood, Salah, Chapter on Friday for Kings and Women, Hadith 1067
Imam al-Daraqutni has narrated from Sayyidina Jabir رضي الله تعالیٰ عنه the same subject that the Messenger of Allah ﷺ said:
"مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَعَلَيْهِ الْجُمُعَةُ يَوْمَ الْجُمُعَةِ إِلَّا مَرِيضٌ أَوْ مُسَافِرٌ أَوِ امْرَأَةٌ أَوْ صَبِيُّ أَوْ مَمْلُوكٌ"
“Whoever believes in Allah and the Last Day, it is obligatory upon him to attend the Friday prayer, except for the sick, the traveler, the woman, the child, and the slave.”
Reference: (Weak) Sunan al-Daraqutni, Jumu'ah, Chapter on Whom Friday is Obligatory, Hadith 1560, and Sunan al-Kubra by al-Bayhaqi 3/184, but the issue stated is proven by other evidences. (A.W.)
Shaykh al-Islam Ibn Taymiyyah رحمه الله states: Those who establish a home and reside in one place, not moving elsewhere during the winter and summer seasons, are required to ensure that Friday is established in their locality—whether their homes are made of bricks or mud, wood or huts. The construction and materials of the residence do not hinder the establishment of Friday. The legal principle is that those who are settled in one place are not like those who travel with tents, staying for a few days here and a few days there, camping near springs or lush areas.
Reference: Majmu' al-Fatawa by Shaykh al-Islam Ibn Taymiyyah رحمه الله 24/166
Traveler
For the traveler upon whom shortening of prayer is obligatory, Friday is not obligatory. The Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین did not perform Friday prayer when they traveled for Hajj and other purposes.
Going to the Wilderness for Recreation
If someone goes to a field/desert for recreation where there is no mosque, he should perform the Dhuhr prayer.
Reference: The importance of Friday prayer necessitates that one should not travel unnecessarily at the time of Friday, as will be explained in the following lines. (Saram)
The Ruling for Women, Travelers, and the Sick
Friday is not obligatory for women. Imam Ibn Mundhir and others have mentioned that there is a consensus among scholars that Friday is not obligatory for women. It is also agreed that if a woman comes to the mosque for Friday prayer, her Friday prayer will be valid. Similarly, if a traveler comes to perform Friday prayer, his Friday prayer will be valid. The same ruling applies to the sick, as the exemption from the obligation of Friday prayer for these individuals is a concession from Allah تعالى.
For those upon whom Friday is obligatory, they should not begin their journey immediately after the sun has passed its zenith, but rather should depart after performing the Friday prayer. Likewise, departing shortly before the zenith is also discouraged; however, if there is an opportunity to perform Friday prayer along the way, it is permissible.
⑫ Conditions for the Performance of Friday Prayer
The conditions for the performance of Friday prayer are as follows:
① Entry of Time
Since Friday prayer is obligatory, like other prayers, it has a specified time; performing Friday prayer before or after its time is not valid. Allah تعالى says:
﴿إِنَّ الصَّلوٰةَ كانَت عَلَى المُؤمِنينَ كِتـٰبًا مَوقوتًا ﴿١٠٣﴾... سورة النساء
“Indeed, the prayer is prescribed for the believers at specific times.”
Reference: An-Nisa: 4/103
The preferred time for Friday prayer is after the sun has passed its zenith, and the Messenger of Allah ﷺ often performed Friday prayer at this time. There is a difference of opinion among scholars regarding performing Friday prayer before the zenith. The last time for Friday prayer (without dispute) extends until the last time for Dhuhr.
② Residency
The second condition is that those performing Friday prayer should not be travelers but rather residents. It is not obligatory for nomads and those who set up tents in various places to perform Friday prayer. During the time of the Prophet ﷺ, they lived around Medina, but he ﷺ did not command them to perform Friday prayer.
③ The Ruling of Joining One Rak'ah with the Imam
Whoever has attained one rak'ah with the imam during the Friday prayer should complete the Friday prayer by performing one more rak'ah. The Messenger of Allah ﷺ said:
"مَنْ أَدْرَكَ مِنْ صَلَاةٍ رَكْعَةً فَقَدْ أَدْرَكَهَا"
“Whoever has attained one rak'ah of Friday has attained the prayer (Friday).”
Reference: Al-Sunan Al-Kubra by Al-Bayhaqi, Jumu'ah, Chapter on Whoever Attains a Rak'ah of Jumu'ah 3/204
And if someone finds less than one rak'ah with the imam—for example, if he joins the congregation and the imam has already risen from the bowing of the second rak'ah—then his Friday prayer is invalid. He should then join the congregation with the intention of Dhuhr, and after the imam's salam, perform four rak'ahs (Dhuhr prayer).
④ Two Sermons Must Be Delivered
It is a condition for the validity of the Friday prayer that there are two sermons beforehand, as the Noble Prophet ﷺ always did. It has been narrated from Sayyidina Abdullah ibn Umar رضي الله عنه that the Messenger of Allah ﷺ would stand and deliver two sermons, sitting for a short while between the two sermons.
Reference: Sahih al-Bukhari, Jumu'ah, Chapter on Sitting Between the Two Sermons on Friday, Hadith 928, and Sahih Muslim, Jumu'ah, Chapter on Mention of the Two Sermons Before the Prayer and What is in Them Regarding Sitting, Hadith 862
Topics and Conditions of the Sermons
The conditions for the validity of both sermons include the following matters:
◈ Praise and glorification of Allah تعالى
◈ Mention of Tawhid and Prophethood
◈ Sending blessings upon the Messenger of Allah ﷺ
◈ Admonition and exhortation towards Taqwa
◈ Recitation of a portion of the Holy Qur'an
It should not be that the sermons of some contemporary preachers are devoid of these qualities and conditions.
Imam Ibn Qayyim رحمه الله states that whoever contemplates the sermons of the Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین will find that they contained discussions on Tawhid and guidance, the attributes of the Lord, the principles of faith and Islam, the call to Allah, the mention of Allah's blessings and honors that would instill love for Allah in the hearts of the listeners, and the incidents of divine punishment that would instill fear—these were all addressed. They would articulate the greatness, attributes, and blessed names of Allah with mention and gratitude, urging people towards obedience, thankfulness, and the remembrance of Allah. When the audience would return after listening to the sermon, the love between Allah and His servants would have deepened, and they would leave with a renewed zeal for obedience. However, after a period, the light of Prophethood dimmed, the legal rulings became mere rituals, the truths and objectives became obscured, and some rituals were elevated to the status of Sunnah, making their abandonment a sin. Essential objectives were neglected, sermons were wrapped in ornate phrases and the shell of rhetorical knowledge, resulting in sermons becoming ineffective to the point that the true purpose was lost.
Reference: Zad al-Ma'ad 1/423-424
Imam Ibn Qayyim رحمه الله painted a picture of his time, but today the situation has deteriorated even further: meaningful discussions in sermons have decreased, while aimless talk has increased.
Some speakers continue to talk without considering whether their words are relevant to the topic of the sermon; in fact, the reality is that there is no specific topic for the sermon. Their length becomes a source of boredom for the people. They do not take into account the conditions of Sharia, which is why such sermons remain devoid of effects and benefits.
Some speakers begin to discuss unrelated matters in the sermon, which is contrary to wisdom in this context. Often, many listeners cannot comprehend the discussions because they are above their mental level. Sometimes they delve into political discussions or raise debates that do not benefit the attendees.
It is essential for the esteemed speakers to return to the style and method of the sermons of the Messenger of Allah ﷺ. Allah, the Exalted, says:
﴿لَقَد كانَ لَكُم فى رَسولِ اللَّهِ أُسوَةٌ حَسَنَةٌ...﴿٢١﴾... سورة الاحزاب
“Indeed, in the Messenger of Allah ﷺ, you have an excellent example.”
Reference: Al-Ahzab:33/21
They should align the titles and subjects of their sermons with the context, based on the evidence from the Qur'an and Sunnah, encourage piety, emphasize admonition and advice, clearly and concisely address the ailments of society, and ensure the recitation of the Qur'an, for therein lies the life of hearts and the light of visions. The goal is not merely to complete two sermons, but the primary aim is to identify and rectify the ailments of society.
شیخ الاسلام ابن تیمیہ رحمه الله فرماتے ہیں: “It is not sufficient to merely condemn the world and mention death in the khutbah; rather, the purpose of the khutbah is to inspire hearts and encourage people towards goodness. Merely condemning the world and advising caution is something that even the deniers of Shari'ah continue to do. The khutbah should include encouragement for obedience and following, warnings against disobedience, a call towards Allah, and mention of His bounties.”
آگے فرماتے ہیں: “The khutbah should not be so brief that the main objective is lost. When رسول اللہ صلی اللہ علیہ وسلم would give a khutbah, His eyes would turn red, His voice would rise, His passion would increase, and it would seem as if He was warning against an army that was about to attack in the morning or evening.”
Reference: Sahih Muslim, Jumu'ah, Chapter on Shortening Prayer and Khutbah, Hadith 867
The Sunnah Methods of the Friday Khutbah
① According to the jurists, it is Sunnah to deliver both khutbahs while standing on the minbar, as رسول اللہ صلی اللہ علیہ وسلم used to do. The wisdom behind this may be that when the audience sees the speaker on the minbar, the message is better understood and more impactful. Imam Nawawi رحمه الله has mentioned the consensus of scholars regarding the use of the minbar.
② It is Sunnah for the Imam to say “As-salamu Alaikum” when he ascends the minbar and turns towards the people, as it is narrated from سیدنا جابر رضی اللہ تعالیٰ عنہ:
"أن النبي صلى الله عليه وسلم كان إذا صعد المنبر سلّم"
“When the Prophet صلى الله عليه وسلم would ascend the minbar, He would greet (the attendees) with peace.”
Reference: (Al-Da'if) Sunan Ibn Majah, Establishment of Prayer, Chapter on What Has Been Reported Regarding the Khutbah on Friday, Hadith 1109
③ The speaker should remain seated on the minbar until the mu'adhdhin completes the adhan. It is narrated from سیدنا ابن عمر رضی اللہ تعالیٰ عنہ:
"كَانَ يَجْلِسُ إِذَا صَعِدَ الْمِنْبَرَ حَتَّى يَفْرَغَ - أُرَاهُ قَالَ : الْمُؤَذِّنُ - ثُمَّ يَقُومُ فَيَخْطُبُ"
“The Messenger of Allah ﷺ would sit on the pulpit until the Mu'adhdhin finished, then he would stand and begin the sermon.”
Reference: Sunan Abu Dawood, Salah, Chapter on Sitting When Ascending the Pulpit, Hadith 1092
④ It is the Sunnah for the Khateeb to sit for a short while between the two sermons. It is narrated from Sayyidina Ibn Umar رضي الله عنه:
"كان النبي صلى الله عليه وسلم يخطب خطبتين وهو قائم يفصل بينهما بجلوس"
“The Noble Prophet ﷺ would deliver two sermons while standing and would sit in between them.”
Reference: Sahih al-Bukhari, Jummah, Chapter on Sitting Between the Two Sermons on Friday, Hadith 928; Sahih Muslim, Jummah, Chapter on Mention of the Two Sermons Before the Prayer and What is Related to Sitting, Hadith 861; Sunan an-Nasa'i, Jummah, Chapter on Separation Between the Two Sermons by Sitting, Hadith 1417, and this wording is from him
⑤ Delivering both sermons while standing is also a Sunnah. The Messenger of Allah ﷺ did this, and Allah تعالى has stated: "وَتَرَكُوكَ قَائِمًا"(الجمعۃ 62/11)
“And they leave you standing.”
And the practice of Muslims is also in accordance with this, that both sermons are delivered while standing.
⑥ It is also Sunnah for the Khateeb to lean on a stick or similar support.
⑦ It is Sunnah for the Khateeb to mostly look towards the audience in front. Only looking to one side causes the people on the other side to be neglected and goes against the Sunnah. The listeners should also sit facing the Imam. Sayyidina Ibn Mas'ud رضي الله عنه states:
“When the Messenger of Allah ﷺ was on the pulpit, we would turn our faces towards him ﷺ.”
Reference: Sahih al-Bukhari, Jummah, Chapter on Facing the Imam When He Delivers the Sermon, Hadith 921; Jami' at-Tirmidhi, Jummah, Chapter on What Has Been Narrated About Facing the Imam When He Delivers the Sermon, Hadith 509, and this wording is from him
⑧ The sermon should be appropriate and moderate: it should not be so long that it causes boredom and resentment among the people, nor so short that the purpose is lost. It is narrated from Sayyidina Ammar رضي الله عنه that the Messenger of Allah ﷺ said:
"إِنَّ طُولَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ ، فَأَطِيلُوا الصَّلَاةَ ، وَاقْصُرُوا الْخُطْبَةَ "
“The length of a man's prayer and the brevity of the sermon are signs of his understanding; therefore, make the prayer long and the sermon short.”
Reference: Sahih Muslim, Jumu'ah, Chapter on Shortening Prayer and Sermon, Hadith 869
⑨ It is also a Sunnah for the speaker to raise his voice during the sermon. When the Noble Prophet ﷺ delivered a sermon, his voice would become elevated, and his passion and intensity would increase.
Reference: Sahih Muslim, Jumu'ah, Chapter on Shortening Prayer and Sermon, Hadith 867
It is clear that speaking in this manner resonates in the hearts, and this tone is more effective for admonition and advice. Furthermore, the speaker should choose clear, impactful, and comprehensive words and phrases.
⑩ The speaker should pray for the well-being and reform of the Muslims' religion and worldly affairs during the Friday sermon, and pray for goodness and improvement for the leaders and authorities of the Islamic government. This has been the practice of the righteous predecessors from the very beginning; abandoning it is the way of the innovators. Imam Ahmad رحمه الله said: “If we were certain of the acceptance of any prayer, we would pray for goodness and improvement for our caliph.”
Reference: Al-Siyasah Al-Shar'iyyah, Section on the Status of Authority, 1/169
It is a fact that the rectification of the caliph/emir is the rectification of the subjects. Unfortunately, this matter has weakened today, to the extent that people are astonished at praying for the rulers, and they even harbor suspicions about those who pray.
⑪ It is Sunnah to establish the prayer immediately after completing both sermons. There should not be a long interval in between.
The Friday prayer, by consensus, consists of two rak'ahs, and the recitation is performed aloud. In the first rak'ah, it is Sunnah to recite Surah Al-Fatiha followed by Surah Al-Jumu'ah or Surah Al-A'la, and in the second rak'ah, to recite Surah Al-Munafiqun or Surah Al-Ghashiyah. It is against the Sunnah to recite half of one of these surahs in both rak'ahs.
The wisdom behind the loud recitation in the Friday prayer is that it effectively fulfills the purpose of Friday (sermon and admonition).
ھذا ما عندی والله اعلم بالصواب
