Part 26

It is worthy mentioning that during the Friday sermon, some listeners raise their voices, seeking refuge with Allah when they hear a warning, or invoking Allah when they hear some mentioning of the Paradise or of the rewards of Allah. This act is not permissible and it is included in the acts forbidden to be done during the sermon. The legal texts indicate that talking during the Friday sermon renders good deeds worthless and whoever talks during Friday sermon will have no reward for the Friday Prayer, and will be like a donkey that carries volumes (of books). So, one must guard oneself against such forbidden acts and warn others to guard themselves against them.

Fagihs (may Allah have mercy on them) mention that the Jumu ‘ah (Friday) Prayer is an independent obligation, not a substitute for the Zuhr Prayer. ‘Umar (may Allah be pleased with him) said:

“The prayer of the traveler is two rak‘ahs (units of prayer), the Jumu‘ah Prayer is two rak‘ahs, the Feast Prayer is two rak’ahs. These prayers are complete not shortened according to what your Prophet (PBUH) said.”

The Jurnu ‘ah Prayer differs from the Zuhr Prayer in many ways (concerning legal rulings) since the former is better and more stressed than the latter, and more warnings are narrated concerning whoever leaves the Jurmu‘ah Prayer. In addition, the Jumu‘ah Prayer has some conditions and specialties which the Zuhr Prayer does not have. It is not sufficient for any Muslim, for whom the Jumu‘ah Prayer is obligatory, to perform the Zuhr Prayer instead of the Jumu‘ah Prayer, unless the due time of the latter is over; and only then the Zuhr Prayer becomes a substitute.

The Jumu ‘ah Prayer is an individual duty for every legally competent, free and resident male Muslim. Abi Dawid relates, with his chain of transmitters, on the authority of Tariq Ibn Shihab that the Prophet (PBUH) said:

“(Performing) the Jumu'ah (Friday) Prayer in congregation is obligatory upon every Muslim, with four exceptions; a slave, a woman, a boy, and a sick person?”

The transmitters of this hadith are trustworthy, and it is deemed sahih (authentic) by many scholars. Ad-Daraqutni also relates, with his chain of transmitters, on the authority of Jabir (may Allah be pleased with him) that the Prophet (PBUH) said:

“Whoever believes in Allah and the Last Day must perform the

Jumu ‘ah Prayer in congregation, with four exceptions: a sick person, ‘Ss

“The Jumu ‘ah Prayer is obligatory upon every group of people living in permanent houses close together, whether such houses are built with mud, wood, reeds, palm branches, or any other material, as long as they do not depart from such a place in summer or winter. The kind of material is insignificant to the aforementioned legal obligation. The original rule concerning this is that they should be permanently resident and not like nomads who live in tents and move from one place to another, carrying their houses with them whenever they go seeking rain?”

The Jumu ‘ah Prayer is not obligatory upon travelers, who are permitted to shorten prayers as the Prophet (PBUH) and his Companions used to travel for Hajj or any other purpose and none of them performed the Jumu'ah Prayer during travel. The Jumu ‘ah Prayer is not obligatory upon whoever goes on a picnic (and the like) and finds no mosque around and he is to perform the Zuhr Prayer (instead of the Jumu ‘ah Prayer). In addition, the Jumu'ah Prayer is not obligatory upon women.

“Scholars unanimously agree that the Jumu'ah Prayer is not obligatory upon women and that if women go to the mosque, listen to Friday Sermon, and perform the Jumu'ah Prayer, this serves instead of performing the Zuhr Prayer.”

Likewise, a traveler or an ill person is permitted to perform the Jumu ‘ah Prayer, instead of the Zuhr Prayer, if he is able, for Allah excuses such persons (from performing the Jumu ‘ah Prayer) to lighten difficulties for them.

It is not permissible for a Muslim upon whom the Jumu‘ah Prayer is obligatory to travel on Friday after meridian unless he performs prayer. Moreover, it is detestable for him to travel, even before meridian, if he is not to perform the Jumu ah Prayer on his way.

There are some legal conditions which make the Jumu ‘ah Prayer valid:

1. The Jumu‘ah Prayer must be performed at its due time which is a condition for it as the case with other obligatory prayers. Thus, the Jumu'ah Prayer is not valid if performed either before or after its due time as Allah, Exalted be He, says:

“Indeed, prayer has been decreed upon the believers a decree of specified times.” (Qur'an: An-Nis@: 103)

It is better and more cautious to perform the Jumu‘ah Prayer after meridian as it is the time when the Prophet (PBUH) used to perform this prayer. It is a controversial issue to perform the Jumu‘ah Prayer before meridian. There is no dispute that the end of the time for the Jumu'ah Prayer is the same as the end of the time for the Zuhr Prayer.

2. Observers of the Jumu ‘ah Prayer must be residents in houses built with any usual material, not like nomads who live in tents and move with their houses from one place to another seeking rain. This is because the Prophet (PBUH) did not order the Arab tribes living around Medina to perform the Jurnu ‘ah Prayer.

If a Muslim catches up with one rak*ah (unit of prayer), he can complete his prayer as he has already caught up with the Jumu'ah prayer. Al-Bayhaqi records on the authority of Ab Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said:

“Whoever could get one rak'ah of the Jumu‘ah Prayer (in its proper time) has got the prayer.”

The origin of this hadith is recorded in the Two Sahihs.

A Muslim misses the Jumu‘ah Prayer if he gets less than one rak‘ah of the Jumu ‘ah Prayer, i.e. if he joins the prayer after the imam (i.e., leader in prayer) has risen from bowing in the second rak'ah. Then he is to intend to perform the Zuwhr Prayer and perform four rak ‘ahs as the Zuhr Prayer after the imam pronounces the final salutation.

3. The two sermons are considered a condition of the Jumu ‘ah Prayer as the Prophet (PBUH) used to deliver two sermons before performing the Jumu ‘ah Prayer. Ibn ‘Umar (may Allah be pleased with him) said:

“The Prophet used to deliver two sermons while standing and sit in between them.”

In addition, among the conditions that make the two sermons of the Jumu ‘ah valid is that they must contain words of praise of Allah, declaring the Two Testifications of Faith,” conferring blessing upon the Prophet (PBUH), giving advice to fear Allah, as well as good instruction, and the recitation of the Noble Qur'an (even one verse). Many sermons of preachers nowadays lack some or most of the aforementioned conditions.

“Contemplating the sermons of the Prophet (PBUH) and those of his Companions, one finds such lessons sufficient to make clear the guidance and the Oneness of Allah, These sermons also explain the Attributes of the Lord, Exalted be He, and the comprehensive principles of faith, call to Allah, show Allah’ favors that draw His servants near to Him and mention His days (when His punishment afflicted some of the previous nations) that make His servants fear His punishment. These sermons call Muslims to remember Allah and thank Him so that He may love them. Also, these sermons mention the Majesty of Allah, His Attributes and Names to draw His servants near to Him, and call Muslims to obey, thank, and remember Him so that He may love them. Thus, those who listen to such sermons would leave the mosque while they love Allah and Allah loves them. Years passed and the light of prophethood faded until the laws and orders of Allah become like ceremonies that are performed without fulfilling their objectives. Some recent preachers have considered their own (invented) ceremonies as if they were acts of the Sunnah (Prophetic Tradition) that must be observed, and violated the obligatory objectives of the Shari‘ah (Islamic Law). These preachers adorn the sermons with so much rhyme and rhetoric that cannot reach the hearts of people and hence they (the sermons) do not fulfill their objectives.”

This is what Ibnul-Qayyim said about the sermons at his time and, of course, things have gone worse than what he said, for, nowadays, we find most of the sermons worthless and full of wordiness, Some, or many, contemporary

preachers regard the sermon as a scholastic composition and improvise whatever matter that comes to their minds, either related to the topic or not, making their sermons long and dull. Moreover, some preachers neglect all the legal conditions of the sermon (or at least some of them) and do not adhere to the legal regularities of the sermon (according to the Sunnah). Thus, they have so badly affected the standard of the sermons that they (the sermons) no longer fulfill their effective and useful objectives.

Some preachers force irrelevant topics into their sermons that may be difficult for most of those present to understand; they include topics of press, politics, and current events, which do not (religiously) benefit the worshippers. O preachers, you must imitate the model sermon of the Prophet (PBUH) as Allah, Exalted be He, says:

“There has certainly been for you in the Messenger of Allah an excellent pattern...” (Qur'an: Al-Ahzab: 21)

You should focus your subjects on the topics of the Noble Qur‘an and the Sunnah that best suit the situation. Your sermon should include the advice to fear Allah and follow good instruction. You should treat in a brief and clear way the (spiritual) diseases of your societies. Often recite the Noble Qur'an which grants true life to hearts and light to eyes.

It is not a matter of two mere sermons but, rather, what is really meant is their expected effects on society as Shaykhul-Islam Ibn Taymiyah said:

“It is not enough for preachers to dispraise worldly life and mention death. Conventionally, there must be a specific topic for every sermon.”

Thus, a sermon can move hearts to good deeds. Moreover, it is not enough for preachers to dispraise and warn against the worldly life as this is the technique of all the deniers of Shari ‘ah. Rather, a preacher should incite people to obey Allah, warn them against disobeying Him, call them to Allah, and remind them of His favors.

Ibn Taymiyah added, “The objective of a sermon is not fulfilled through detrimental brevity that makes the listeners miss such an objective.” When Allah’s Messenger (PBUH) delivered a sermon, his eyes would become red, his voice would rise, and his anger would increase so that he was like one giving a warning against the enemy and saying:

“The enemy has made a morning attack on you and in the evening too.”"

The fagihs (may Allah have mercy on them) view that it is an act of the Sunnah (Prophetic Tradition) for the preacher to stand on a pulpit while delivering the Friday Sermon as the Prophet (PBUH) used to do. This is more effective for instruction as the worshippers can see the preacher clearly while he is delivering the sermon. Al-Nawawi (may Allah have mercy on him) said, “The preacher's standing on a pulpit is a unanimous act of the Sunnah?”

For the preacher, there are some acts of the Sunnah concerning the Friday Sermon:

He may greet those present in the mosque when he ascends the pulpit. Jabir (may Allah be pleased with him) said:

“When Allah’s Messenger (PBUH) ascended the pulpit, he used to give a salutation.”

This hadith is related by Ibn Majah and there are similar narrations of the same meaning.

The preacher may sit on the pulpit until the prayer caller (muezzin) finishes the prayer call (adhdén). Abii Dawid records on the authority of Ibn ‘Umar (may Allah be pleased with him) who said:

“When the Prophet (PBUH) ascended the pulpit, he used to sit until the prayer caller finishes (the adhan). Then, he (the Prophet) would stand and deliver the sermon.”

Among the acts of the Sunnah to be observed by the preacher is sitting between the two sermons, for the hadith recorded on the authority of Ibn ‘Umar who said:

“The Prophet (PBUH) used to deliver two sermons while standing and sit in between them.”

In addition, the preacher can deliver the sermon while standing to follow the example of the Prophet (PBUH) as Allah, Exalted be He, says, “..And left you standing...” (Qur'an: Al-Jumu ‘ah; 11) and Muslims acted according to this Sunnah.

Also, according to the Sunnah, the preacher may lean on a stick or the like.

Moreover, the preacher should look in front of him as the Prophet (PBUH) used to do. Turning right or left is regarded as ignoring the other side and contradicting the Sunnah. The Prophet (PBUH) used to look in front

of him while delivering Friday sermon and the worshippers (from among the Companions) also used to face him. Al-Tirmidhi related, on the authority of Ibn Mas‘ dd (may Allah be pleased with him), saying:

“When the Prophet (PBUH) stood on the pulpit, we used to face him.”

Furthermore, the preacher should make the sermon moderately brief for fear that the worshippers might become bored. However, he should not make it too brief to the extent that they might not benefit from it. Imam Muslim records on the authority of ‘Ammiar Ibn Yasir (may Allah be pleased with him) that the Prophet (PBUH) said:

“A man’s prolongation of the prayer and shortening of the sermon are signs of his understanding (of faith). So prolong the prayer and shorten the sermon.”

The preacher should raise his voice while delivering the sermon, for the Prophet (PBUH) used to raise his voice and his anger increased while delivering a sermon. This is more effective on the hearts of the listeners.

The language of the preacher should be clear, strong and effective, and phrases should be eloquent.

In addition to this, the preacher should invoke Allah to amend the religious and worldly conditions of Muslims. He should also invoke Allah to guide the Muslim ruler and those in authority and lead them to success. Invoking Allah during Friday sermon to lead to success those in authority was well known and always observed among Muslims, for it is observed by the Adherents of the Sunnah and Muslim community. However, it is the custom of the innovators in religion to leave this invocation (for those in authority).

Imam Ahmad Ibn Hanbal said, “If we had a supplication that was certain to be accepted, we would say it for the leader of the Muslims.” This is because if the leader of the Muslims is good, this will benefit all Muslims. However, this act of the Sunnah has so long been neglected that people consider it strange and think ill of the one who invokes Allah for those in authority.

It is also an act of the Sunnah to pronounce an immediate prayer call immediately after the second sermon, and then start the prayer without a long interval.

The Jumu ‘ah (Friday) Prayer unanimously consists of two rak ‘ahs (units of prayer) and the imam must raise his voice while reciting the Noble Quran.

In the first rak'ah, it is an act of the Sunnah that the imdm recites the surah of Al-Jumu ‘ah (Friday) after reciting Al-Fatihah, and i in the second rak‘ah he may recite the surah of Al-Mundfiqtin (the Hypocrites)” after reciting Al-Fatihah according to the hadith Imam Muslim related on the authority of Aba Hurayrah (may Allah be pleased with him)". The imam also may recite the surah of Al-A ‘la (the Most High)” vin the first rak'ah and the surah of Al-Ghashiyah (the Overwhelming Event)” in the second rak ‘ah. It is also authentically narrated that the Prophet (PBUH) used to recite the Suras of AlJumu’ah and Al-Mundfigan in the Jumu ‘ah (Friday) Prayer and sometimes he (PBUH) recited the surah of Al-A ‘Id and the surah of Al-Ghashiyah™,

The imam should not divide one surah of the aforementioned between the two rak'ahs as this is contrary to the Sunnah. The apparent wisdom behind raising the voice while reciting the Noble Qur‘an in the Jumu ‘ah Prayer is that it is more evident and effective for achieving the desired objectives.

1 Aba Dawdd (1047) [1/443], An-Nasa’i (1373) [3/101], and Ibn Majah (1085) [2/8].

9 Al-Bayhaqi (5994) [3/353], Ahmad, Aba Dawdd, An-Nasaii, and Ibn Majah

11 Al-Bukhari (1052) [1/445], Al-Tirmidhi (499) [2/373], An-Nasa’i (1368) [2/97], Ibn Majah (1125) [2/26] and Muslim (1999) [3/391].