27.1 CHAPTER THE FRIDAY PRAYER
SECTION: There are conditions that validate it. The imam’s permission is not one of them. Firstly: The timing, its earliest time is like the earliest time of the ‘Eid prayer and its latest time is like the latest time of zuhr prayer. If the time elapses before one makes takbiratul ihram, then he must perform the zuhr prayer.
“Section”: This section further elaborates on the conditions that validate the Friday prayer. We have already seen the mandatory conditions.
“There are conditions that validate it. The imam’s permission is not one of them”: Seeking the permission of the Muslim ruler is not a condition for performing the Friday prayer. This is because the Companions prayed in various circumstances but did not seek the permission of the Prophet. However, the advice of the mufti of the country and his council should be sought to determine if all the conditions which validate the Friday prayer are present. The conditions are:
“Firstly: The timing”: If one prays the Friday prayer before it is due, it is invalid. This is based on the ayah where Allah says: {Indeed, prayer has been decreed upon the believers a decree of specific times.} (Al-Nisa: 103)
“Its earliest time is like the earliest time of the ‘Eid prayer and its latest time is like the latest time of zuhr prayer”: The earliest time when the Friday prayer can be performed is, according to the Hanbali madhab, the time when the ‘Eid prayer is performed. (See al-Kafi (1/215).) This means when the sunrise is established. According to the madhab, performing it during the time of the duha prayer is also acceptable. In the hadith, the people used to perform the Friday prayer with the Prophet(pbuh). When they returned, no shadow fell on the walls which provided shade. (Reported by al-Bukhari with this meaning (5/159) and Muslim (3/9) from the narration of Salmah ibn al-Akwa’.) Another hadith mentions that the people did not take their noon siesta or their lunch until after performing the Friday prayer. (Reported by al-Bukhari with this meaning (2/17), (8/77) and Muslim (3/9) from the narration of Sahl ibn S’ad) They did not water the animals except after performing the Friday prayer. (Reported by Muslim (3/8), Ahmad (3/331) and al-Nasa’i (3/100) from the narration of Jabir ibn Abdullah.) These ahadith prove that it is permissible to expedite the Friday prayer even before zawal.
The majority of scholars are of the view that: “The timing for Friday prayer does not begin except after the sun has set from its zenith (zawal).”(See al-Mughni (3/159).)
This was also reported by Imam Ahmad. The Prophet(pbuh) used to perform the Friday prayer after the sunset from the zenith. As for the narrations mentioning that some Companions saw no shadows on walls while returning after the prayer, or that they did not have lunch, take the afternoon nap nor water (Camel, buffalo or donkey. See al-Lisan (2/619).) the animals except after performing Friday prayer, this is only an expediting of the prayer to its earliest time such that it is of less burden to the people. This is not evidence to show that they performed the Friday prayer before zawal.
The reference in the hadith, “The walls do not have shadows that can provide shade,” (Mentioned previously.) does not mean that there was no shadow at all. It means that the shadow was not vast enough to provide shade for them.
“If the time elapses before one makes takbiratul ihram, then he must perform the zuhr prayer”: The Friday prayer has been performed in its time if the takbiratul ihram at least is said before the time for the prayer elapses. If as soon as the takbir, the time elapses, he is considered to have performed the prayer in its time. If the time elapses before he makes the takbir, then he has missed the Friday prayer and can only perform zuhr as a replacement.
Second condition: Attendance of forty men upon whom the Friday prayer is wajib.
The second condition without which Friday prayer is invalid is the, “Attendance of forty men upon whom the Friday prayer is wajib.” Only this number of men is considered to be a congregation. An individual or two cannot perform the Friday prayer.
Scholars differ in opinion as to whether it is valid if more than two people offer Friday prayer. There are more than twenty-one different opinions regarding this issue which are all mentioned by al-Hafiz ibn Hajar in his book Fath al-Bari. (Fath al-Bari (2/423).) Below are some examples:
First: Friday prayer is not valid without forty people attending it” based on the words of Jabir, who said, “The Sunnah was that for every forty men that gathered, there was a Friday prayer.” He was referring to the Sunnah of the Messenger(pbuh). As’ad ibn Zurarah performed the Friday prayer with his companions who made up a congregation of about forty men.
Second: The Friday prayer is valid if the congregation consists of twelve men as the Messenger(pbuh) used to give a sermon before the prayer. A caravan arrived there and they were in need of goods and needed to trade. When this came to the attention of the people, they left the Prophet while he was still giving his sermon. Only twelve men remained. The Messenger(pbuh) continued his sermon and later the prayer. Allah then revealed the ayah: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, “What is with Allah is better than diversion and than a transaction, and Allah is the best of providers.”} (Al-Jumu’ah: 11) (Reported by al-Bukhari (2/16), (71, 73) and Muslim (3/9, 10) from the narration of Jabir ibn ‘Abdullah.)
Third: Only three men are needed to successfully perform the Friday prayer. This view is justified by the fact that three people make up a group or congregation. So, one of them gives the sermon while the other two listen to it.
This is the correct view which was preferred by Shaykh al-Islam ibn Taymiyyah (See al-Ikhtiyarat al-Fiqhiyyah (pp. 119-120) and al-Insaf (2/378).) as well as many other scholars of hadith and da’wah. The remaining views are not substantiated with evidence from the Sunnah.
Third condition: They are in the city where they reside. It is valid if performed near dwellings in the desert. If the congregation diminishes before the prayer is performed, it should be replaced with the zuhr prayer.
The third condition without which Friday prayer is invalid is that, “They are in the city where they reside in.” They must be residents and not travelers. Friday prayer is not wajib for the traveler. The Prophet(pbuh) never once performed the Friday prayer on his journeys and he did not command the Bedouins living on the outskirts of Madinah to come perform Friday prayer for they were considered non-residents.
“It is valid if performed near dwellings in the desert”: Since it is similar of sorts to an urban setting, the Friday prayer is valid if prayed in an area where people inhabit even if it is far from the city. As’ad ibn Zararah prayed it with his companions at a district which was outside the borders of Madinah.
As for those far from dwellings, such as those praying in the desert and on excursions there, it is not valid for them to pray the Friday prayer.
“If the congregation diminishes before the prayer is performed, it should be replaced with the zuhr prayer”: That is, the numbers diminish below what is prescribed as the minimum congregation for the Friday prayer. Hence, they have to perform zuhr prayer instead of the Friday prayer.
Whosoever prays one rakat with the imam he may go on to complete it as the Friday prayer. If he prays less than that however, he must complete it as zuhr prayer provided that he had made the intention to perform the zuhr prayer.
“Whosoever prays one rakat with the imam he may go on to complete it as the Friday prayer”: I.e., he joins in the prayer as a masbuq (one who joins in late for the congregational prayer). If he joins in the Friday prayer before the imam raises his head from the ruku position of the second rakat, then he has attained the Friday prayer and should complete another rakat after the imam’s taslim.
“If he prays less than that however, he must complete it as zuhr prayer”: If he joins in the prayer when the imam has already risen from the ruku position [in the second rakat], then he must join in the prayer with an intention to perform zuhr prayer. When the imam pronounces the taslim, he stands up to pray four rakat of zuhr prayer.
This is based on the hadith where the Prophet(pbuh) said, “He who joins in the Friday prayer and prays one rakat, should make up one more rakat and his prayer will be complete.” (Reported by al-Nasa’i (1/274) (3/112) and Ibn Majah (1121) from the narration of Abu Hurairah.)
“Provided that he had made the intention to perform zuhr prayer”: It is a pre-requisite that he makes the intention to perform zuhr before joining in with the imam in the prayer. If he makes the niyyah for the Friday prayer even though he missed the second rakat, then it is considered a nafl prayer. He has to pray another four rakat of zuhr once more.
Another condition is that the two sermons must precede the prayer. The pre-requisite for the two sermons are: Praising Allah(swt) and sending salutations upon the Messenger of Allah(pbuh)
This is the fourth condition without which the Friday prayer is invalid, “The two sermons must precede the prayers.” If the sermons are not delivered before the Friday prayer, it becomes invalid as the Prophet(pbuh) never performed the prayer without delivering the two sermons. The two sermons act as a replacement for two rakat as the Friday prayer in its asl is four rakat, just like the zuhr prayer. Since the two sermons are delivered, we pray only two rakat for the Friday prayer. Allah says: {O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed. But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, “What is with Allah is better than diversion and than a transaction, and Allah is the best of providers.”} (Jumu’ah: 9-11)
The words dhikr Allah (remembrance of Allah) in the ayah refer to the sermon which is proof that they are a condition without which the Friday prayer is null and void. The sermons have prerequisites which must be observed. If any of these prerequisites are ignored, the sermon becomes invalid which in turn nullifies the prayer, for indeed the two sermons and the prayer are interdependent. Nullifying one will lead to nullification of the other.
There are eight prerequisites for the sermons:
First: “The two sermons must precede the prayer”: They must be delivered before the prayer. If the sermons, or one of them are delivered after the prayer, then this is not valid.
Second: Two sermons must be delivered. If only one is delivered, then they are both null and void.
Third: “Praising Allah(swt)”: The sermon should begin with the praise of Allah as the Prophet used to start his sermon with it. If an imam starts to deliver his sermon with some other phrase, the sermon is null and void as this contradicts the way our Prophet(pbuh) delivered his sermon. “Alhamdulillah” is the correct phrase for the praise as this is found in the Qur’an. Here are a few examples:
{[All] praise is due to Allah (alhamdulillahi), Lord of the worlds.} (Al-Fatihah: 1)
{[All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord.} (Al-An’am: 1)
{[All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter.} (Saba’:1)
{All praise is due to Allah, the Originator of the heavens and the earth.} (Fatir: 1)
We find this term being repeated in the Noble Qur’an. And the Prophet(pbuh) used to say, “Alhamdulillah” and his way is the best. Saying, “Ahmadullah’, or “Nahmudullaha wa nasta’inuhu” (these are other forms of praising Allah) were not used by the Messenger(pbuh).
Fourth: “And sending salutations upon the Messenger of Allah(pbuh)”: We are duty-bound to send salutations upon the Messenger(pbuh). Allah commands us to send peace and blessing upon the Prophet(pbuh) saying: {Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.} (Al-Ahzab: 56)
Since the sermon is invocation to and glorification of Allah it is fitting to send salutations upon the Prophet(pbuh) when delivering it.
Fifth: To say the two declarations of faith (shahadatayn) before sending salutations upon the Prophet(pbuh). We say, “’Ashadu an la ilaha illallahu wahdahu la sharika lahu, wa ashadu anna muhammadan ‘abduhu wa rasulahu.” This is followed by the salutations upon the Prophet M as it must always be preceded by the declaration of his message. This is the preferred view of Shaykh al-Islam. (See al-Ikhtiyarat al-Fiqhiyyah (p. 120).)
Sending peace and blessings on the Prophet is to be done at the beginning of the sermon. In recent times however, it is being said at the conclusion of the sermon. This style is unprecedented. In fact, the sermon should conclude with istighfar (seeking forgiveness) as mentioned by Ibn al-Qayyim in his book Zad al-Mad’. (See Zad al-Ma’ad (1/187)) The Prophet ended his sermons with istighfar. The preacher (khatib) says, “I say these words of mine and I seek forgiveness of Allah for me, you and all Muslims.” The salutations upon the Prophet(pbuh) should be sent at the beginning of the sermon, after the shadatayn, this is the correct place according to the Shari’ah.
And the recitation of verses.
Sixth: “And the recitation of verses”: That is ayat of the Qur’an which are appropriate to the sermon topic. The preacher may select some ayat or even a single ayah which is related to the topic of the sermon. The Prophet used to read many ayat of the Quran when he delivered the sermon on Fridays.
The Qur’an is a warning and a reminder. Therefore he(pbuh) used to read many ayat from it during the sermon. If one does not even recite one ayah of the Qur’an throughout the sermons, they are considered null and void as this contradicts the actions of the Prophet(pbuh) who used to read ayat of the Qur’an in his sermons so much so that he would read Surah Qaf in its entirety. One of the female companions said, “I memorized Surah Qaf by just listening to the Messenger recite it on the pulpit every Friday.” (Reported by Muslim (3/13), Ahmad (6/463) and Abu Dawud (1100) from the narration of Umm Hisham bint Harith ibn al-Nu’man.)
And to remind the people to fear Allah(swt) and to ensure that the size of the congregation fulfils the condition.
Seven: “And to remind the people to fear Allah(swt)”: The imam says, “To proceed. O people! Fear Allah (Ama ba’d, ya ayuhannas, itaqullah ta’alah).”This is because the word “fear” embodies all the good characteristics. Hence, the sermon should not be void of this command to fear Allah. It was the practice of the Prophet(pbuh) to do so for each sermon.
Eight: “And to ensure that the size of the congregation fulfils the condition”: So that the sermon is valid. We saw earlier that the least number for the prayer is three people. One of them delivers the sermon while the other two listen to it. If he delivers it and there is none to listen to it, then it is invalid; even if people join in later while the sermon is in progress.
These are the conditions for the validity of the sermon during Friday prayer. The sermon is not an ordinary speech. It is a speech with specific conditions. All sermons should correspond to the properties of the Prophet’s sermons which have been recorded and preserved by the Muslims. If a person gives a sermon disregarding any of these conditions, or decides to speak off the cuff just to fill up the time allocated to him, it demeans the occasion. His speech is also not deemed a sermon. If the sermon is invalid, then the prayer becomes nullified too. If his speech is not in agreement with these conditions, then the sermon is null and void and in extension the prayer as well.
The matter is very serious. Friday sermons play a crucial role which calls for our attention and focus and we must study the laws pertaining to it. Sermons are not ordinary speeches delivered atop the pulpit. Instead, they bear a distinct structure which was the mark of the Prophet(pbuh).
To have taharah is not a prerequisite for both sermons. One who leads the prayer need not necessarily deliver them. The Sunnah of the two sermons are: They should be delivered atop a pulpit or an elevated ground.
“To have taharah is not a prerequisite for both sermons”: I.e., he may deliver the sermons without taharah, although being in a state of cleanliness is better.
“One who leads the prayer need not necessarily deliver them”: It can be done by separate individuals. However, it is better for the imam leading the prayer to deliver the sermons.
The recommended sunan (supererogatory) acts of the two Friday sermons:
“The Sunnah of the two sermons are: They should be delivered atop a pulpit or an elevated ground”: This is so that the preacher can be seen by the people, it is an ideal method to project information and it was done this way by the Prophet(pbuh). The Messenger(pbuh) used to lean against a date palm trunk when he delivered the sermons. Later on, a pulpit was built and he used to deliver the sermons from it. (Reported by al-Bukhari (4/237) and al-Tirmidhi (505) from the narration of Ibn ‘Umar.)
This is evidence to prove that it is a Sunnah to deliver sermons atop a pulpit or something that is raised. However, the sermons are valid if one delivers it on level ground as was the practice of the Prophet(pbuh) before the pulpit was built.
He greets those gathered for prayer when he faces them. He then sits until the adhan is concluded.
“He greets those gathered for prayer when he faces them”: Among the Sunnah acts of the two sermons are: To send greetings of salam to the ma’mumin as soon as he climbs atop the pulpit. He does this by facing the people and saying, “Assalamu’alaykum wa rahmatullahi wa barakatuh.” The Prophet is used to do this. (Reported by Ibn Majah (1109) from the narration of Jabir ibn ‘Abdullah. This was mentioned by Abdul Razzaq in al-Musannaf (5281 and 5282).)
“He then sits until the adhan is concluded”: It is a Sunnah for the preacher to sit while atop the pulpit until the adhan is concluded. Bilal used to call the adhan while the Messenger(pbuh) sat waiting. This is the wajib adhan regarding which Allah mentions in the ayah: {O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.} (Al-Jumu’ah: 9)
This was the only adhan called for the Friday prayer during the lifetime of the Prophet M which indicates that the prayer is due. As for the first adhan (called before the specified time for zuhr prayer), it was introduced during the lifetime of ‘Uthman the third of the rightly-guided caliphs. When the Muslim population increased, Madinah expanded to accommodate them. Since the Muslims became busy in their work and trade, ‘Uthman felt that they should be reminded of the Friday prayer early so they would have ample time to get ready for it. Furthermore, the second adhan was performed with the khatib (the preacher), so it was not loud and not many people could hear it. Even if they heard it, there was not much time for them to leave their work or business and ready themselves to attend the prayer.
‘Uthman commanded that the adhan be called on the streets so that the people of Madinah would hear it. This act is a Sunnah of the rightly-guided caliph. The Prophet mentioned, “Incumbent upon you is my Sunnah and the Sunnah of the rightly-guided caliphs.” (An excerpt from a lengthy hadith. Reported by Ahmad (4/126), Abu Dawud (4607) and al-Tirmidhi (2676) from the narration of al-Irbadh ibn Sariyah.) He did this act with the approval and support of the Companions who were from among the Muhajirin and Ansar.
Anyone who claims that this act is an innovation is an ignoramus who knows next to nothing about the Sunnah. It is not an innovation but a Sunnah brought about by a rightly-guided caliph. This Sunnah was endorsed by the Muhajirin and the Ansar and this Sunnah has been practiced by all Muslims to our present time. Those who claim that it is an innovation in fact do not know what Sunnah or bid’ah (innovation).
He sits between the two sermons and stands to deliver them. He may lean on a sword, a bow or a staff. He faces ahead, shortens the sermon and supplicates for the Muslims.
He sits between the two sermons and stands to deliver them. He may lean on a sword, a bow or a staff. He faces ahead, shortens the sermon and supplicates for the Muslims.
“And stands to deliver them”: This is a Sunnah for both sermons. The Prophet(pbuh) stood to deliver the sermons. Allah says: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing.} (Al-Jumu’ah: 11) That is, while he was delivering the sermon. This is evidence to show that standing is a Sunnah when delivering the sermons of the Friday prayer. It is best and closer to perfection that one stands to deliver the sermons if he is capable of it.
“He may lean on a sword, a bow or a staff”: This is yet another Sunnah of the sermon. This was practiced by the Prophet(pbuh) who used to lean on the bow sometimes and on a staff at others. (Reported by Ibn Majah (1107) from the narration of Sa’d ibn A’idh who said, “If the Messenger of Allah(pbuh) delivered a sermon while at the battlefield, he leaned on a bow. At other times, he leaned on a staff.”) This aided him in standing throughout the sermon which in turn made it easy for him to deliver the sermon.
It is perfectly acceptable if the preacher does not lean on a thing. He should not gesture with his hands while delivering the sermon. Instead, he should be still and not make unnecessary movements.
“He faces ahead”: This is also a Sunnah of the Friday sermon. The preacher should not swing his head from left to right but rather look ahead. The Prophet did not shift his head to the right or to the left while delivering the sermon. As for those attending the Friday prayer, they should face the preacher. The Companions used to look intently at the Messenger of Allah(pbuh) when he delivered the sermon (Reported by Ibn Majah (1136) from the narration of Adi ibn Thabit who related it from his father who said, “When the Prophet(pbuh) stood on the pulpit, his Companions faced him.”) so as to focus and benefit from it.
“Shortens the sermon”: This is another Sunnah of the Friday sermon. The Prophet(pbuh) used to deliver short sermons and commanded others to do likewise. He(pbuh)said, “When a person shortens his sermons and lengthens his prayer, it reflects his high level of understanding.” Referring to his understanding of the din. He also said, “Lengthen the prayer and shorten the sermon.” (Reported by Muslim (3/12) and Ahmad (4/263) from the narration of ‘Ammar.)
The people innovate in our present times by lengthening the sermons and making the prayers brief; a direct contrast of the Sunnah which the Prophet(pbuh) had commanded. Not only do they lengthen the sermons, they are lackadaisical when it comes to implementing the prerequisites of the sermon to such an extent that its validity is in doubt and in extension the Friday prayer itself.
We must bear in mind the command of the Prophet(pbuh). So, the preacher should deliver a concise yet meaningful sermon. It should not be so brief that none understands it and it should not be too lengthy that it bores the listeners. The listeners should be pleased with the sermon. It should not be so verbose to the extent that it is both tiring and unpleasant to the listeners.
The preacher should himself focus on the sermon and the topic discussed in it, making it brief and delivering only the essential information. He must deliver it in a lucid fashion without reducing its impact. It should not be an ordinary speech but instead should sway the hearts of the listeners, making them listen to it attentively.
“And supplicates for the Muslims”: This is a Sunnah of the Friday sermon. This is because the Muslims are in need of supplication. The preacher supplicates for their well-being, their guidance, their enlightenment and their steadfastness in practicing their din. He also supplicates that Allah rectifies both their religious and worldly affairs. This is a great task due to the Muslims being assembled. The congregation replies to the supplication by saying “amin”. It is assumed that the supplications will be granted.
The preacher supplicates for the well-being of the Muslim ruler. (See al-Mughni (3/181).) His well-being will pave the way for the well-being of his countrymen. The preacher invokes Allah to rectify the ruler’s affairs, for his steadfastness, his enlightenment and guidance. This is a good deed on the part of the preacher and the Muslims who reply with “amin” to the supplication for the ruler.
Imam Ahmad said, “If we know that an invocation will be surely granted, then we would invoke for the ruler.” Imam Ahmad uttered this even as the ruler during his lifetime was causing him great distress and harm. This is advice from Imam Ahmad, left behind as a legacy for the Muslims. If Allah guides the ruler and makes him righteous, the masses will benefit and their well-being can be assured.
Some people dislike supplicating on behalf of the rulers. They consider it flattery and ingratiating oneself to the ruler. They go on and on with these kinds of comments which reflect their ignorance or vain desires. Some of these people are envious of the rulers and may also have hatred for them. Some others are plain ignorant. Supplicating for the Muslim ruler is an act enjoined by generations of Muslims for therein lays much benefit for Islam and the Muslims.
By Shaykh Salih ibn Fawzan al-Fawzan
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