27.2 CHAPTER THE FRIDAY PRAYER
Section: The Friday prayer consists of two rakats.
The Friday prayer consists of two rakats. It is a Sunnah to recite aloud Surah al-Jumu’ah and al-Munafiqun in the first and second rakat respectively.
“Section: The Friday prayer consists of two rakats”: The Friday prayer is two rakat which is agreed upon by all Muslims. (See al-Ijma by Ibn al-Mundhir (p. 38).) This is what the Prophet prescribed for us. ‘Umar said, “Friday prayer is two rakats, which is the complete prayer and not the shortened form. Indeed, the one who believes this shall be unsuccessful.” (Reported by Ibn Majah (1/338).)
“It is a Sunnah to recite aloud”: The two surahs are read aloud after reciting aloud Surah al-Fatihah for the Friday prayer, the two ‘Eid prayers, the prayer seeking rain and the eclipse prayer. The recitation in all of these prayers is to be done aloud, regardless of them being prayed during the day.
This is so as to let the Muslims in attendance listen to the Book of Allah as this will touch their hearts. This is the advantage of reading the ayat aloud.
“Surah al-Jumu’ah and al-Munafiqun in the first and second rakat respectively”: After reciting al-Fatihah, the imam should read portions from the Qur’an that are convenient to him. However, it is better to read in the first rakat Surah al-Jumu’ah as this surah emphasizes the importance of attending the Friday prayer. In this surah, Allah commands us to remember Him, reminding us of His favor when he sent the Messenger(pbuh) saying: {It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses.} (Al-Jumu’ah: 2)
The word al-umiyin actually refers to people who are illiterate. This great Prophet(pbuh) was sent to these people and the magnificent Qur’an was sent to them. These are the greatest bounties of Allah upon this Ummah.
{Reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error.} I.e., before the Messenger(pbuh) was sent to them they were worshipping idols and engaged in licentious acts. Allah removed them away from this evil condition and gave them Islam. As a result, they became the best of creations. They used to be the worst of mankind. With the coming of the Messenger(pbuh) they became the best of mankind. This yet again is the greatest blessing upon the Muslims.
This surah refutes the Jews who are adverse to Islam and who deny the message of the Messenger of Allah(pbuh) with these words: {Say, “O you who are Jews, if you claim that you are allies of Allah, excluding the [other] people, then wish for death, if you should be truthful.”} (Al-Jumu’ah: 6)
Their claim is, “We are the allies of Allah and we are the children of Allah. We are also the chosen people while the rest of mankind are our servants who lay below our feet.”
Allah refutes them saying: {But they will not wish for it, ever, because of what their hands have put forth.} (Al-Jumu’ah: 7)
For they know themselves to be disbelievers who are in falsehood. They know that when they meet Allah, they will end up in Hellfire. Knowing this, they do not wish for death.
There is a warning in Surah al-Munafiqun against hypocrisy {nifaq). The surah describes the characteristics of the hypocrite as the Friday prayer was attended by the Munafiqun. This surah was read so that the hypocrites would hear it and repent to Allah for their hypocrisy and to warn the Muslims regarding hypocrisy.
At the end of the surah, there is a warning against flouting the remembrance of Allah. He says: {O you who have believed, let not your wealth and your children divert you from remembrance of Allah.}(Al-Munafiqun: 9)
This surah relates the way the pious draw close to Allah and the way of the evil-doers. It warns against prioritizing worldly life over the life of the Hereafter. It is indeed a great surah.
Surah al-Ghashiyah is similar to it. Allah explains the events that mankind shall face on the Day of Judgement, that they will be divided into two groups, and what each group shall go through on that Day: {[Some} faces, that Day, will be humbled. Working [hard} and exhausted. They will [enter to] burn in an intensely hot Fire. They will be given a drink from a boiling spring. For them there will be no food except from a poisonous, thorny plant. Which neither nourishes nor avails against hunger. [Other] faces, that Day, will show pleasure. With their effort [they are] satisfied. In an elevated garden.} (Al-Ghashiyah: 2-10)
At the end of the surah, Allah lets man reflect on the signs of Allah found in the creations: {Then do they not look at the camels – how they are created? And in the sky – how is it raised? And at the mountains – how they are erected? And at the earth – how it is spread out? So, remind, [O Muhammad]; you are only a reminder. You are not over them a controller.} (Al-Ghashiyah: 17-22)
It is forbidden to be held in more than one place in an area unless there is a necessity. If done so, it is only valid when the imam himself attends it or if he gives permission for it. If two Friday prayers are equal in terms of being given permission or the lack of it, then the later prayer is considered invalid. If it is conducted at the same time or it is unknown when the first prayer was performed, then both the prayers are invalid.
“It is forbidden to be held in more than one place in an area unless there is a necessity”: This is because the objective of the Friday prayer is to gather the residents of an area at a single masjid. This was the practice during the lifetime of the Prophet(pbuh). They gathered at the Prophet’s masjid and prayed as a single congregation. If it is possible to gather all residents of the area in one masjid, then it becomes wajib to do so. If a second or third session of the Friday prayer needs to be performed, it may be done so provided that the area is large and has an expansive territory.
“If done so, it is only valid when the imam himself attends it or if he gives permission for it”: If many Friday prayers are performed within an area unnecessarily, then only the Friday prayer that was performed with the permission of the imam or to which he attended is valid. The permission of the imam mentioned here is sought if repetition of the Friday prayer is unprecedented. Repetitions of Friday prayer cannot be held except with Islamic rulings being issued from the authorized body which will determine if there is a need or not.
“If two Friday prayers are equal in terms of being given permission or the lack of it, then the later prayer is considered invalid. If it is conducted at the same time or it is unknown when the first prayer was performed, then both the prayers are invalid”: That is, both the prayers which are performed without a need are permitted by the imam or lacking it. Only the prayer performed first from among the two prayers is valid. This is because the obligation to perform the Friday prayer ceases with the performance of the first prayer. The second Friday prayer is invalid; hence they must perform the zuhr prayer instead. However, if both prayers are held at the same time or if the timing sequence is unknown, such that some say the first prayer is valid while others say the second is valid, then both prayers are invalid. This is because one claim does not have an advantage over the other. The people must perform the zuhr prayer instead of the Friday prayer except when there is sufficient time still available to perform the Friday prayer. In this case, they may perform the Friday prayer.
And the least number is two rakat of Sunnah prayer after the Friday prayer and the most is six rakats.
There are no ratibah prayers before the Friday prayer. This is in contrast to zuhr which has ratibah prayers before and after it.
However, one may perform Sunnah prayers as many units as are convenient to him once he enters the masjid when attending the Friday prayer. These units of prayers are general Sunnah prayers called nafl mutlaq. He may perform these prayers and busy himself with the remembrance of Allah and recitation of the Qur’an while waiting for the arrival of the imam. It is best for him to continuously offer units of nafl mutlaq from his entry into the masjid until the arrival of the imam.
“And the least number is two units of Sunnah prayer after the Friday prayer”: This is by way of consensus. The Prophet(pbuh) used to pray two rakat of Sunnah prayer at his home. (Reported by al-Bukhari (2/16) and Muslim (3/17) from the narration of Abdullah ibn ‘Amr.)
“And the most is six rakats’-. Performing four rakat with two taslims has been reported in a hadith. (Reported by Muslim (3/16) from the narration of Abu Hurairah who said, “The Prophet(pbuh) said, ‘If one of you performs Friday prayer, let him perform four rakat after it.”) And performing six rakat has also been reported, with the taslim performed after every two rakat. The most complete and perfect deed would be to pray six rakat of it, the middle would be four rakat and then the least would be two rakat. This is what is authentically narrated regarding the ratibah prayers after the Friday prayer.
It is best for a person to perform two units of ratibah prayer if he performs it at his home as was the practice of the Prophet(pbuh). If one decides to pray at the masjid, then he should pray four or six rakat.
It is from the sunan of Jumu’ah (Friday) to take a bath, which we have discussed, clean himself, apply perfume and wear his best clothes.
“It is from the sunan of Jumu’ah (Friday) to take a bath, which we have discussed, clean himself”: These are Sunnah acts of Friday. Having a bath (ghusl) was discussed earlier on in the book, in the Book of Taharah. Having a bath on Friday is a strongly recommended Sunnah (mu’akkadah). Some scholars claim that it is wajib, (See al-Mughni (3/224-225).) based on the hadith, “Taking a bath on Friday is wajib upon all those who have reached puberty.” (Reported by al-Bukhari (1/217), (2/3,6) and Muslim (3/3) from the narration of Abu Saʿid al-Khudri.)
However, the majority of the scholars are of the opinion that it is either mustahab (recommended) or Sunnah mu’akkadah. They substantiate this with the hadith of the Prophet “He who performs wudu on the day of Jumu’ah, in it is a blessing. He who performs ghusl, this is better.” (Reported by Abu Dawud (354), al-Nasa’i (3/94) and al-Tirmidhi (497) from the narration of Samrah.) This hadith proves that taking a bath is better, hence it is not wajib. The majority of the scholars are of this view.
Imam ibn al-Qayyim said, “If he is soiled by dirt or his body has a foul smell, then it is wajib for him to take a bath so that this foul smell, which is caused by perspiration, is removed. If his body does not have a foul smell or perspiration, then it is only mustahab that he takes a bath.” (See Zad al-Ma’ad (1/376-377).)
This is because Friday is a day when people come together and so it is incumbent upon us to prepare for it by taking a bath, applying perfume and wearing clean and fine clothes. Friday is the ‘Eid day of the week, when Muslims gather. Hence, he should adorn himself, groom himself well and smell nice.
“Apply perfume”: Apply the best perfume he has in anticipation of the day of ‘Eid and enjoyment.
“And wear his best clothes”: He should adorn himself with the best clothes he has, which is appropriate for this great day.
He arrives early, walking to the masjid and sits close to the imam.
“He arrives early”: It is mustahab that one arrives early for the Friday prayer. However, this etiquette is lost amongst the people nowadays. Even those living beside the masjid and even the students of knowledge do not arrive early and are amongst the last to arrive. Due to this lax approach, goodness is being deprived. Muslims are duty bound to arrive early for the Friday prayer.
The Prophet(pbuh) said, “Whoever comes [to the masjid] in the first hour, it is as if he sacrificed a camel. Whoever comes at the second hour, it is as if he sacrificed a cow. Whoever comes at the third hour, it is as if he sacrificed a horned ram. Whoever comes at the fourth hour, it is as if he sacrificed a chicken. Whoever comes at the fifth hour, it is as if he sacrificed an egg.” (Reported by al-Bukhari (2/3) and Muslim (3/4) from the narration of Abu Hurairah.) After the fifth hour, there is no sacrifice. Hence Muslims should try and gain rewards by arriving early at the masjid for the Friday prayer.
“Walking”: I.e., towards the masjid. Every footstep that he takes towards it is recorded. If the masjid is far away and there is a need to use transport, then he may do so. However, he must do his level best to walk to the masjid for it is better to possess humility and unpretentiousness in walking to the masjid for the sake of Allah.
“And sits close to the imam”‘. It is mustahab that he sits as close as he can to the imam as virtues regarding this act on a Friday have been reported. The closest people to Allah on the Day of Judgement, the Day of increase, will be those who were the earliest to attend the Friday prayer. These people shall visit the Creator(swt) every Friday. The earliest to meet Allah and the closest to Him will be those who were the earliest to come to the masjid for the Friday prayer. Those who came late for the prayer will be the last to be with Allah(swt).
To read Surah al-Kahf on Friday, to increase in du’a and in sending salutations upon the Prophet(pbuh), not skip over the necks of people except if he is the imam or if there is a gap. It is prohibited to ask someone who is already seated at a spot to move from it so that he may sit there unless it is a person he sent to reserve the spot on his behalf.
“To read Surah al-Kahf on Friday”: It is mustahab to read Surah al-Kahf on Friday as there are ahadith which mention the virtues of doing so.”(Reported by al-Hakim (2/368), al-Bayhaqi (3/249) from the narration of Abu Saʿid al-Khudri who heard the Prophet(pbuh) say, “Whoever reads Surah al-Kahf on Friday, it shall be a radiance for him for the period between the two Fridays.”) Though the [authenticity] of these ahadith is not devoid of discussion, when they are brought together, they support the virtues of reciting the surah on Fridays.
“To increase in du’a”: As Friday is a day of significance. The Prophet(pbuh) informed us that there is a particular hour on Friday in which a Muslim shall not come by, while standing in prayer engaged in the invocation of Allah and asking Him something, except that it shall be granted. (Reported by al-Bukhari (2/16), (7/66), (8/105) and Muslim (3/5) from the narration of Abu Hurairah.) However, the particular time period is unknown. Allah concealed it so that the Muslims would put great effort throughout the whole day in invoking Him, so that the Muslims would engage in the remembrance of Allah throughout the day so that they receive immense rewards.
“And sending salutations upon the Prophet(pbuh)”: It is also mustahabb that one increases sending Allah’s blessings upon the Prophet. This is a right he has upon us. It is also an injunction of Allah. He says: {O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.} (Al-Ahzab: 56)
“Not skip over the necks of people ”: It is prohibited to step across the shoulders of people already seated. A man entered the masjid while the Prophet(pbuh) was delivering the sermon and started to cross over the shoulders of those seated. The Prophet addressed him saying, “Sit down! Indeed, you are late and you are harming others.” (Reported by Abu Dawud (1118), al-Nasa’i (3/103) and Ahmad (4/188,190) from the narration of Abdullah ibn Basr and by Ibn Majah (1115) from the narration of Jabir ibn ‘Abdullah) I.e. “Not only are you late but you harm others by crossing over the shoulders of those already seated. “The correct etiquette is to sit wherever one finds an empty place, even if it is at the back of the masjid. He had squandered his chance to sit in the front by being late for the prayer.
“Except if he is the imam or if there is a gap”: It is prohibited to step over the shoulders of those already seated while trying to find a place at the front of the masjid except in two cases:
First: If one was the imam and there is no other way to the pulpit except through the congregation.
Second: If he notices an empty spot in the row ahead, he may move forward to fill up the gap in the row. The others are in error as they left a gap and for not having filled up the row properly.
“It is prohibited to ask someone who is already seated at a spot to move from it so that he may sit there”: If someone else sat at the spot where he normally sits at the masjid for the Friday prayer or other than it, the one who is already seated has more right to it than the other person. Whoever sits at a place first is more worthy of the spot. (Reported by Abu Dawud (3071), al-Bayhaqi in al-Sunan (6/142) and al-Tabarani in al-Mu’jam al-Kabir (1/280) from the narration of Asmar ibn Mudhris)
“Unless it is a person, he is sent to reserve the spot on his behalf”: If he had dispatched his friend, servant or one of his children to reserve the spot for him, then there is no problem in asking him to move from the spot so that he can sit there. This is because the one who was already sitting at the spot was his representative.
To remove a prayer mat placed to reserve a spot is prohibited until the prayer commences. One who leaves his spot due to a predicament he faces has a right over that spot if he returns to it in a short while.
“To remove a prayer mat placed to reserve a spot is prohibited until the prayer commences”: Placing a mat to reserve a spot in the masjid requires elaboration:
If a person places the mat to reserve his spot, leaves the spot to fulfil a need and returns to it in a short while, then he has the right over that spot and is most worthy of it. However, if he places the mat to reserve his spot and then leaves the masjid without a valid reason, then he has no right over that spot. (It is mentioned in al-Ikhtiyarat al-Fiqhiyyah, “If he placed his mat on the ground but did not sit on it, then he has no rights over the spot. Others can remove his mat. This is the most common view among the scholars.” (p. 81))
“One who leaves his spot due to a predicament he faces has a right over that spot if he returns to it in a short while”: If he has to fulfil a need that forces him to leave his spot and his intention is that he will return promptly, then he has the priority to that spot.
If one enters the masjid while the imam is delivering the sermon, he should not sit down until he prays two rakat of concise prayer. Talking while the imam is delivering the sermon is prohibited, except the imam or those spoken to by the imam. It is permissible before and after the sermon.
“If one enters”: I.e., for the Friday prayer.
“While the imam is delivering the sermon”: The Friday sermon.
“He should not sit down until he prays two rakat of concise prayer”: The prayer in this circumstance should be brief. The Prophet ordered a man who entered the masjid while he was delivering the sermon to pray two rakat of prayer. (Reported by al-Bukhari (2/15) and Muslim (3/14, 15) from the narration of Jabir ibn ‘Abdullah.) This is evidence that this prayer is legislated in Islam and that one should not sit down until after performing this prayer. However, he should perform a brief prayer so that he may listen to the sermon.
“Talking while the imam is delivering the sermon is prohibited”: Below are some of the etiquettes while the sermon is being delivered:
One: If one enters the masjid while the imam is delivering the sermon, he must offer two units of prayer before sitting down.
Two: There should be no talking during the two sermons. In fact, it is wajib to listen attentively to them.
These etiquettes underscore the importance of the Friday sermons. It is incumbent on both the preacher and the congregation to ensure the effectiveness of the sermons. The preacher should present the points of the sermon topic clearly, and ensure that it conforms to the Shariah. He should include in it the praise of Allah and His glorification, the shahadatayn and salutations upon the Prophet(pbuh). He delivers it in such a manner that rattles the heart and recites ayat of the Qur’an in it that are associated with the sermon topic.
A sermon is not a normal speech spoken atop the pulpit or a speech that does not address the concerns of the people. In fact, a sermon topic tackles the issues of the masses and their needs. It rectifies the errors of the society and informs of Islamic issues which many of its members are unaware of, especially the issues pertaining to creed (aqidah). The preacher takes great effort to explain the creed for it is the as I (foundation) of the din. Being in a state of ignorance and error in relation to creed is tantamount to tainting one’s faith and may lead to its loss. So, the preacher emphasizes it and warns the listeners about the matters that tarnish the creed as there are a lot of misconceptions among the people regarding the creed.
The preacher should try to ensure that he delivers a high-quality sermon that affects the people as how the Prophet(pbuh) used to deliver his sermons. His eyes would turn blood-shot, he would raise his voice, and he would increase in emotion. His manner was to the extent that it seemed that he was warning the army, “[The enemy is to attack you] in the morning and in the evening!” (Reported by Muslim (3/11) from the narration of Jabir ibn ‘Abdullah.) This is the way of the preacher (khatib).
As for the listeners, their duty is to be silent and pay attention to the preacher. They should not be preoccupied with anything else. They should not fidget or fiddle with their hands. They should listen attentively to the sermon. The Prophet(pbuh) forbade talking while the preacher was delivering the sermon. He said, “Whoever says ‘sab’ on Friday while the imam is delivering the sermon, indeed has squandered. He who fiddles with a pebble has squandered. There is no Friday prayer for he who has squandered.” (Reported by Ahmad (1/93) and Abu Dawud (1051) from the narration of ‘Ali.) The Prophet(pbuh) also said, “He who talks on the day of Jumu’ah while the imam is delivering the sermon is like a donkey which carries volumes of books.” (Reported by Ahmad (1/230) from the narration of Ibn Abbas.) That is, he is present for the prayer but has gained nothing. Hence, he is like a donkey which carries books but does not benefit from them.
This yet again highlights the importance of the sermons and the functions played by the preacher and the listeners. If the members of the congregation talk while the imam is delivering the sermon, then their reward for the prayer is lost, though one is not required to repeat the prayer. This is a great loss indeed which receives scant attention from the people. This is the reason why many attend the prayer only after the sermon has been concluded. Even when they arrive at the masjid early, they pay no attention to the preacher and do not know what he is talking about.
This is akin to the attitude of the hypocrites. Allah says: {And among them, [O Muhammad], are those who listen to you, until when they depart from you, they say to those who were given knowledge, “What has he said just now?”} (Muhammad: 16)
They do not know what the preacher said in his sermon. It is wajib for the Muslim to attend the sermon, be silent, listen and grasp its content.
“Except the imam or those spoken to by the imam”: That is, speaking is not allowed while the sermon is being delivered. The exceptions are: Firstly, the imam who is allowed to talk if he has to alert the congregation about a thing that concerns them.
Secondly, the members of the congregation may speak if the imam asks them a question. The Prophet asked the man who entered the masjid and sat, “Have you prayed two rakat?” To which the man said, “No.” The Prophet then said, “Get up and pray two rakat.” (Reported by al-Bukhari (2/15) from the narration of Jabir ibn ‘Abdullah.) The Prophet asked the man a question and he replied to it. This happened in the midst of the sermon. Talking was allowed as there was a need for it.
In another similar incident, a man entered the masjid while the Prophet(pbuh) was delivering the sermon. He complained to the Prophet about the drought, the lack of rain and the needs of the Muslims. He requested that the Messenger(pbuh) invoke for rain on behalf of the Muslims. The Messenger raised his hands and invoked Allah for rain. While he was invoking, clouds formed and spread in the sky. It rained soon after and all of them went out into the rain. Rain water flowed on the ground and the rain lasted for a week. The man entered the masjid the next Friday and requested that the Messenger invoke Allah to hold back the rain. The excessive rain was causing much harm to the Muslims. The Prophet(pbuh) raised his hands and invoked Allah to make the sky cloudless. (Reported by al-Bukhari (2/15, 36, 37), (4/236) and Muslim (3/25) from the narration of Anas ibn Malik.)
“It is permissible before and after the sermon”: Speaking is allowed before the sermon and after it has concluded. Speaking is only forbidden during the sermon. It is even allowed during the break in between the two sermons when the imam sits down to rest momentarily. However, it is better for the Muslims to busy themselves whilst they are in the masjid with the remembrance of Allah rather than engage in a conversation.
By Shaykh Salih ibn Fawzan al-Fawzan
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