Category Archives: Jumuah

the different veils of ‘piety’

Q: Asalamualaikum,
The member (where in todays time khutbahs are given) was once where the prophet peace be upon him, the sahaba ajmaeen, and ulema ul haq used to Continue reading

two jumah. Yes or no

Q: I am a new board member. None of us are above 35. Youngst is 25. We all want to do the right thing. We want your opinion on a matter that was extensively debated and we want closure. A total of 4 to 5 000 people attend our prayers. A vote indicated that people also want to do the right thing.

Continue reading

bussiness transactions? First azan or second

Q: When do business transactions stop on Friday? First azan or second. Would transaction done after first azan go through? Continue reading

jummah salah

Q: Our community does jummah salah. After jummah we do zohr salah. We are not sure if our community is zoned for jummah salah or not. If this correct to do? Continue reading

start of Jummah — khutba time

By Br Yassir Butt — (guest contributor to queries sent to him that may also be of benefit to some of you.)

The Friday Prayer time

Non Hanafi view

عن أنس بن مالك رضى الله عنه : أَنَّ النَّبِىَّ صلى الله عليه وسلم كَانَ يُصَلِّى الْجُمُعَةَ حِينَ تَمِيلُ الشَّمْسُ . رواه البخاري (رقم/904)

It was narrated from Anas ibn Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to pray Jumu‘ah when the sun had passed the meridian. Narrated by al-Bukhaari (no. 904)

1-Imam Al-Shafi says in his Famous Book  called the “Al-Umm” (the Mother of Sciences) volume 1 page 223

” الشّاَفعيُّ : وَلاَ اخْتِلاَفَ عِنْدَ أَحَدٍ لَقِيته أَنْ لاَ تُصَلَّى الْجُمُعَةُ حتى تَزُولَ الشَّمْسُ.

هذا هو قول جماهير أهل العلم بعد إطلاعهم على أدلة من أجازها قبل الزوال و هم قلة قليلة.

The Contemporary scholars like sheikh Salman al-Odah say”After Zawal is the strongest and the most authentic opinion”

مثلا يقول الشيخ سلمان العودة في دروسه لعمدة الفقه

“بعد الزوال وهوا الأقوى والأصح دليلا…….إلخ”

The late Mufti of Saudi Arabia Sh.Bin Baaz said”it is better to pray after zawal to avoid controversy because majority of the scholars indicate that it should be done after zawal

ويقول مفتي السعودية الراحل شيخ إبن باز رحمه الله

” الأفضل بعد زوال الشمس خروجا من خلاف العلماء ؛ لأن أكثر العلماء يقولون لا بد أن تكون صلاة الجمعة بعد الزوال ، وهذا هو قول الأكثرين .”

That is what Imam Nawawi headlined a chapter in his commentary of Sahih Muslim “Chapter: Time of Friday is after Zawal of the Sun

ولذلك فقد بوَّب عليها الإمام النووي في صحيح مسلم بقوله (2/587) : ( باب صلاة الجمعة حين تزول الشمس)

Ibn Rajab in his commentary of the Bukhari being a Hanbali states a statement by Imam Ahmed that it (Friday Prayer) should not be done but after Zawal.

نقل الحافظ ابن رجب في “فتح الباري” (كتاب الصلاة/باب وقت الجمعة إذا زالت الشمس) عن أبي طالب نقله عن الإمام أحمد أنه قال : ” ما ينبغي أن يصلي قبل الزوال ” انتهى.

The Kuwaiti Islamic Ministry encyclopedia of Fiqh states

“The strongest opinion followed by the majority is that the time of Friday is the same time of Zuhr Prayer

وانظر: “الموسوعة الفقهية”  27/197
فالراجح هو قول جماهير أهل العلم ، أن وقت الجمعة

Hijab — you are brave to turn sunnah into culture

Q: 1 Salaamu Alaykum,

Imam I have a story for you, and after the story I have a request/suggestion. Continue reading

Friday eid and jummah… Absolutely yes

Q:
As salaamu alaikum

If Eid al-Fitr coincides with Friday, is it permissible to pray the Eid prayer and not to pray Jumu’ah or vice versa?

Time: Monday November 23, 2009 at 8:48 pm Continue reading

Is there Salaah before Jummah khutba? (Part2)

Q. How many rakats must we perform before and after the Jummah salah? some peoples say two, some four, I even heard some say 6 and 10 rakats. Is it cultural or just nafl?

A. We need not go into the detail of fact sharing. We would mention to you some ahadeth. Because the Hadeeth vary, so would peoples behavior in carrying out the sunnah salah prior and after Jummah salaah. Our duty is to help bring clarity and share with you the facts in the most simplistic manner to help you diversify your thinking whilst giving support to doing the correct thing without imposing a single dominant thought.

First of, there are opinions linked to all the number of rakats you have mentioned in your question, however, sometimes people merely  view the number of rakats mentioned in the hadith and determine that those rakats mentioned are the amount of rakats to be read merely because the hadith makes mention of them.  Such people also assume that the number of rakats mentioned are taken as part of correct understanding and also assume that what they are doing falls with the correct category.

In other words, because a Hadeeth states that Rasulullah (sallallaahu alayhi wa sallam) read two rakats, does not mean it was the same two rakats read with the intent of it being that which we must all do. The two rakats read could be either nafl, tahiyatul musjid, etc. Thus, to only read two rakats and mistakenly have the notion that it is just that 2, 4 or 6 rakats based on an individual hadeeth would be to devalue ones understanding of the actions and words of Rasulullah (sallallaahu alayhi wa sallam) as a totality.

Take a simple case of misunderstanding regarding the performing of only 2, 4 , or 6 rakats. Sometimes conveniently forgotten is the fact that Rasulullah (sallallaahu alayhi wa sallam) read many rakats prior to the zohr, including as noted by some sahaba, the two rakats prior to zohr as tahiyatul musjid. For example, this two rakats is not compulsory, it is done and can be done at all correct times as part of tahiyatul Musjid (the salaah a person usually performs upon entering the Musjid.) Becuase Rasulullah (sallallaahu alayhi wa sallam) read tahiyatul musjid does not bind us to always read! We cannot make fard what is not fard!

Regarding the four rakats which people read, it has been proven that Rasulullah (sallallaahu alayhi wa sallam) would read them at home prior to coming to the musjid. Thus showing the significance of reading the sunnah (mukakadah) at home prior to coming to the Musjid. This has also been proven by various Ahadeith, including Ahadeth form Sayyidina Aysha (RA) who knew the finer details of Rasulullah (sallallaahu alayhi wa sallam’s) personal life and movements pertaining to certain Ibadaat. Also substantiated by her (RA) proof are similar proofs from Abdullah ibn Masood, Abudullah Ibn Umar, Ali and Abu Hurairah, Umme Habiba, etc. (May Allah subhanahu wa ta’ala be pleased with them all.) Thus, it has been stated:

عن عبد اللهبن مسعود أنه كان يصلي قبل الجمعة أربعا وبعدها أربعا)الترمذي(

حدثنا ابن أبى عمر حدثنا سفيان عن سهيل بن أبى صالح عن أبيه عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- ) من كان منكم مصليا بعد الجمعة فليصل أربعا (. قال أبو عيسى هذا حديث حسن صحيح. حدثنا الحسن بن على حدثنا على بن المدينى عن سفيان بن عيينة قال كنا نعد سهيل بن أبى صالح ثبتا فى الحديث. والعمل على هذا عند بعض أهل العلم. وروى عن عبد الله بن مسعود أنه كان يصلى قبل الجمعة أربعا وبعدها أربعا. وقد روى عن على بن أبى طالب رضى الله عنه أنه أمر أن يصلى بعد الجمعة ركعتين ثم أربعا. وذهب سفيان الثورى وابن المبارك إلى قول ابن مسعود. وقال إسحاق إن صلى فى المسجد يوم الجمعة صلى أربعا وإن صلى فى بيته صلى ركعتين. واحتج بأن النبى -صلى الله عليه وسلم- كان يصلى بعد الجمعة ركعتين فى بيته وحديث النبى -صلى الله عليه وسلم- « من كان منكم مصليا بعد الجمعة فليصل أربعا ». قال أبو عيسى وابن عمر هو الذى روى عن النبى -صلى الله عليه وسلم- أنه كان يصلى بعد الجمعة ركعتين فى بيته وابن عمر بعد النبى -صلى الله عليه وسلم- صلى فى المسجد بعد الجمعة ركعتين وصلى بعد الركعتين أربعا.

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله تعالى على النار) ورواه النسائي(

عن عائشة رضي الله عنها أن رسول الله صلى الله عليه وسلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعدها )حديث الترمذي(

. كان رسول الله صلى الله عليه وسلم إذا فاتته الأربع قبل الظهر صلاها بعد الركعتين بعد الظهر )ابن ماجه(

عن علي بن أبي طالب رضي الله عنه قال كان رسول الله صلى الله عليه وسلم يصلي أربعا قبل الظهر وبعدها

ركعتين )الترمذي(

كان لا يدع أربعا قبل الظهر وركعتين قبل الغداة ) البخاري (

عن عبد الله بن السائب أن رسول الله صلى الله عليه وسلم كان يصلي أربعا بعد أن تزول الشمس وقال إنها ساعة تفتح فيها أبواب السماء فأحب أن يصعد لي فيها عمل صالح

عن عائشة كان رسول الله صلى الله عليه وسلم يصلي أربعا قبل الظهر يطيل فيهن القيام ويحسن فيهن الركوع والسجود )ابن ماجه(

عن إبراهيم النخعي قال كانوا يصلون قبلها أربعاً

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر ، وأربع بعدها ، حرمه الله على )الترمذي(

عن أم حبيبة رملة بلفظ،(من حافظ على أربع قبل الظهر بنى الله عز وجل له بيتا في الجنة) ابن أبي حاتم في كتابه

الجرح والتعديل(

عن أم حبيبة من حافظ على أربع ركعات قبل العصر بنى الله له بيتا في الجنة (المنذري الترغيب والترهيب)

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرم على النار) النووي في المجموع (

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرم على النار) أبو داود(

عن أم حبيبة بلفظ،(من حافظ على أربع ركعات قبل الظهر ، وأربع بعدها ، حرمه الله على النار)الترمذي(

All these Hadith outline that four rakats was performed by Rasulullah (sallallaahu alayhi wa sallam) prior to Jummah salaah. The four rakats these Hadith outline were done without a separation in them, like that of 2 rakats, then 2 rakats again. The reward is emancipation from hell, in that the fire of Jahannam would not afflict the person who took these four rakats seriously. Ibn Majah proves significance in mentioning that when these four rakats were missed by Rasulullah (sallallaahu alayhi wa sallam), he would do a makeup of it after the two rakats of zohr salah at the very end.

Allah Certainly Knows Best.

salaah before jummah – yes or no? (part1)

Q. Is performing salah in the musjid before Jummah Bidah, haram or allowed but makrooh? Did Rasulullah (SAW) perform any salaah before Jumah khutba. Can we do it? Should we do it? Can Zohr salah analogy be used for sunnah of Jummah?

A. There would be no need to use the Zohr Salaah analogy upon the four rakats that is performed prior to the Jummah salaah. Jummah Salaah has its own set of proofs that function to aid itself. Imaam Tirmizi has outlined from Ibn Masood; Ibn Majah has also given recognition to the authenticity regarding the Hadith below:

أن النبي -صلى الله عليه وآله وسلم– كان يركع من قبل الجمعة أربعا

Rasulullah (sallallaahu alayhi wa sallam) used to perform four Rakats before Jummah

The above is viewed as sound, added to the above is the following:

عن صافية ، قالت : رأيت صفية بنت حيي رضي الله عنها ، صلت أربع ركعات قبل خروج الإمام للجمعة ، ثم صلت الجمعة مع الإمام ركعتين

Saafiyah narrates that “I saw Safiyyah Binti Huyay (RA) performing four rakaats of salaah prior the Imaam coming out for jummah salaah , then performed two rakaats of jummah salaat with the Imaam” (Nasbur Al-Raayah, volume 2, page 207)

Thus, the habit of performing the four rakaats prior to jumah salaah was also the habit of the sahaba (may Allah be pleased with them all.) Should one not wish to do perform it, they are at liberty to do so, however, to impose such thinking would certainly be wrong.

The opponents of  four rakaats claim: The azan would be given, and thereafter Rasulullah (sallallaahu alayhi wa sallam) would give the khutba. This flimsy argument does not address that this sunnah before the Jummah was very well performed at the home of Rasulullah (sallallaahu alayhi wa sallam) prior to him (sallallaahu alayhi wa sallam) entering the field of Jummah. Had the above Hadith been a deception or not having any worthiness, Ibn Majah, Imaam Tirmizi, Ibn Abi Shayba, Abdur-Razzaq or for that matter, the great Shafee scholar Ibn al-Mulaqin would not have made mentioned of it with at times great detail in their works.

Yes, we agree it may not have been performed in the Musjid. No person can ever claim it was never performed.

Thus, we too should read it within the confinement of our homes. However, just as we don’t usually perform the other (nafl, etc.) salaah in our homes and make spectacle of it in the Musjid, we can do likewise for these four rakaats as well.

Allah Certainly Knows Best.

two salaah at one time. Yes? No?

Q. … in some seasons, we have to pray our isha extremely really late. At times the esha salat can goes upto 11:30. Is there a ruling that allows one to deviate from ridgity of waiting for the correct time and praying it at the magrib time. Can we pray the isha with magrib to get reward of jamaat?

Answer:

إن الصلاة كانت على المؤمنين كتاباً موقوتا

Verily (perform) salaah at fixed times has been enjoined upon believers

Ahnaf state that isha salaah starts at the time of when the whiteness in the sky disappears. Imaams Muhammad and Yusuf (may Allah shower blessings upon them) state that isha time starts after the disappearance of the redness in the sky.

In situations where the isha prayer gets too late, one can follow the rulings of imaams Muhammad and Yusuf (may Allah shower blessings upon them) so as to create ease for the people.

Imaam Abu Hanifa also allows for such an occurrence as well, however, his preference is to await the disappearance of the whiteness in the sky.

Thus, if an necessity exists and an agreement between your Imaams and the community could be obtained, then performing the isha salaah upon the disappearance of the redness would be allowed. In ideal conditions this method should not be utilized, it would be better to wait for the whiteness to disappear, so as to uphold caution.

Rasulullah (sallallaahu alayhi wa sallam) stated:

أخرجه الترمذي عن حنش، عن عكرمة، عن ابن عباس، عن النبي صلَّى الله عليه وآله وسلَّم ـ قال

من جمع بين صلاتين فقد أتى باباً من الكبائر

Whoever fuses (two separate) salaah takes themselves closer to the pathways of kabair (category of major sins) (paraphrased)

An exception of the above Hadith would exist at the time of hajj, during Arafah and muzdlifah.

Everything has a time. Salaah too has a time. To gather between salaah under normal circumstances would be a violation of the Quranic injunction. Abstain from this practice.

Allah Certainly Knows Best.