The Sunnats of Jummah
1. The Khateeb must be Paak (in a pure state).
2. He must be standing.
3. The Khateeb should sit before the Khutbah.
4. For the Khateeb to be on the Mimbar (Pulpit).
5. For him to be facing the Audience.
6. For his back to be to the Qibla and it is best for
the Mimbar to be to the left of the Mehraab (Niche).
7. The Audience should pay attention to the Imam.
8. To say اَعُوْذُ بِاللہِ softly
before the Khutbah.
9. For the Khutbah to be read loud enough for the people
to be able to hear.
10. To start with (the words) الحمد
(Alhamdu).
11. To Glorify Allah (Thana).
12. To testify to the Wahdaniyat (Oneness) of Allah and
the Risaalat of Rasoolullah
صلی اللہ تعالی علیہ وسلم.
13. To send Durood upon Rasoolullah
صلی اللہ تعالی علیہ وسلم
14. To recite at least one Ayat (Verse of the Qur’an).
15. To deliver words of caution and advice.
16. To repeat the Hamd-e-Thana (Praise and Glorification
of Allah), Shahaadat (Testimony) and Durood in the second Khutbah as well.
17. To make Dua for the Muslims in the second Khutbah.
18. For both Khutbahs to be adequate (not too lengthy).
19. To sit between both Khutbahs for a duration equal to
the recitation of 3 Ayats.
It is Mustahab for the voice in the second Khutbah not to be as
loud as it was in the first Khutbah, and also to take the names of the Khulafa-e-Raashideen
and the Beloved Uncles of Rasoolullah صلی اللہ
تعالی علیہ وسلم
Hazrat Hamzah and Hazrat Ab’bas رضی اللہ تعالیٰ عنہم. It is better to
commence the second Khutbah with this:
اَلْحَمْدُ لِلّٰہِ نَحْمَدُہٗ وَنَسْتَعِیْنُہٗ وَنَسْتَغْفِرُہٗ
وَنُؤْمِنُ بِہٖ وَنَتَوَکَّلُ عَلَیْہِ وَنَعُوْذُ بِاللہِ مِنْ شُرُوْرِ اَنْفُسِنَا
وَمِنْ سَیِّاٰتِ اَعْمَالِنَا مَنْ یَّھْدِی اللہُ فَلَا مُضِلَّ لَـہٗ وَمَنْ
یُّضْلِلْہُ فَلَا ھَادِیَ لَـہٗ
All praise is due to Allah. We Praise Him and
Seek Assistance from Him, and (seek His) forgiveness, and we bring Imaan in
him, and have full trust in Him, and we seek protection in Allah from the evils
of our Nafs and from the wrongs of our actions. In addition, whomsoever Allah
guides, none can misguide him, and whomsoever Allah causes to be misguided,
none can guide him.
20. If a male is in front of the Imam, then he should
direct his face towards the Imam, and if they are to the right and left of the
Imam, then they should turn towards him.
21. It is Afdal (more virtuous) to be closer to the
Imam, but it is not permissible to climb over the necks of the people to go
close to the Imam. However, if the Imam has not stepped onto the Mimbar yet and
there is still space in front, then one may go forward. If one enters the
Musjid once the Khutbah has commenced, then he should sit at the edge of the
Musjid. When listening to the Khutbah, one should sit in the position which one
sits in during Namaaz. [Alamgiri vol.1 pg.147; Durr-e-Mukhtar vol.1 pg.760;
Ghuniya]
Law: To praise the Badsha-e-Islam with qualities
that he does not possess is Haraam; for example, to say
‘Maalik-e-Riqaab-e-Umam’ whereas this is merely a lie and (thus) Haraam.
[Durr-e-Mukhtar vol.1 pg.759]
Law: Not to recite an Ayat in the Khutbah, or not
to sit between the two Khutbahs, or to talk during the Khutbah, is Makruh.
However, if the Khateeb does so to command something virtuous or to forbid an evil,
then he is not disallowed from doing this. [Alamgiri vol.1 pg.147]
Law: To deliver the Khutbah in a language other
than Arabic, or to mix any other language with Arabic in the Khutbah is
Khilaaf-e-Sunnat-e-Mutawaaritha. Similarly, poetic stanzas should also not be read
in the Khutbah, even if they are in the Arabic language. However, if one or two
stanzas are recited as advice, there is no harm.
Fifth Condition: Jama’at,
in other words a minimum of three persons, except the Imam.
Law: If 3 slaves or Musafirs, or ill-persons, or
those who cannot speak, or illiterates are Muqtadis, the Jummah will be done,
but if there are only women and children, then the Jummah will not be done.
[Alamgiri vol.1 pg.148; Raddul Muhtar vol.1 pg.761]
Law: If people were present during Khutbah, and
they ran away (left) and another three persons came, then in this case the Imam
should perform the Jummah with them. In other words, it is not necessary for
the same people to be present for the Jummah Jama’at, who were present during
the Khutbah, but it will be done even if those other than them are present.
[Durr-e-Mukhtar vol.1 761]
Law: If before performing the Sajdah of the first
Raka’at, all the Muqtadis ran away (left), or only two remained, the Jummah is
Baatil (void). They should perform Namaaz afresh with Niyyat of Zuhr. If all
ran away and only three males remained, or if they ran away after the Sajdah
and the Imam performed the Jummah with another three males, then in all these
cases the Jummah is permissible. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.761]
Law: When the Imam proclaimed the ‘Allahu Akbar’
and the Muqtadis were in Wudu, but they did not make the Niyyat, and then all
of their Wudu broke, and some other people came and these ones left, then it
(Jummah) is done. If all the Muqtadis were without Wudu at the time of the
proclamation of the Takbeer-e-Tahreema, and then others came, then in this case
the Imam should proclaim the Tahreema afresh. [Alamgiri vol.1 pg.148]
Sixth Condition: Izn-e-Aam
(Open Permission).
In other words, to open the Doors of the Musjid, allowing every Muslim
who wishes to enter, to do so. No one (Muslim) should be stopped (from
entering). If in a Jaame Musjid, the doors were closed after the people
gathered (for Jummah) and then the Jummah was performed, it is not valid.
[Alamgiri vol.1 pg.148]
Law: If the Badsha (Muslim Ruler) performed Jummah
at his house (Palace) and left the doors open, allowing people open permission
to enter, then (in this case) it is valid, whether the people come or not. If
he shut the doors and performed the Jummah and placed guards at the door to
stop the people from entering, then the Jummah is not valid. [Alamgiri vol.1
pg.148]
Law: If women are stopped from coming to the Jaame
Musjid, this will not be contrary to the Izn-e-Aam, because there is a risk of
Fitna if they come. [Raddul Muhtar vol.1 pg.761]
For Jummah to become Waajib there are eleven conditions. If any one
of them is missing, it will not be regarded as Fard. However, if one reads it,
it will be regarded as being done, but it is best for a male who is Aaqil and
Baaligh to perform Jummah, and Zuhr is Afdal (more virtuous) for a female. If
the house of a female is completely attached to the Masjid, whereby she is able
to follow the Imam of the Masjid from her house, then Jummah is also Afdal for
her. If a Na-Baaligh read Jummah, it is counted as Nafil, because Namaaz is not
Fard on him. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.764] Requirements:
1. To be Muqeem in the city.
2. To be in good health, in other words Jummah is not
Fard on a Mareedh (patient). It must be noted that Mareedh here refers to that
sick person who cannot go to the Musjid-e-Jummah (due to the severity of his
illness), or if he is able to go, but if he goes, his illness will progress, or
if it will take longer to recover from it. [Ghuniya] Shakyk-e-Faani (an
extremely old person) is in the same ruling as a Mareedh. [Durr-e-Mukhtar vol.1
pg.763]
Law: If one who is the caregiver (nurse etc.) of a
Mareedh and he knows that if he goes for Jummah, the Mareedh (ill
person/patient) will face difficulties, and there will be none to see to him,
then (in this case) Jummah is not Fard upon that caregiver. [Durr-e-Mukhtar vol.1
pg.763]
3. To be free (i.e. not a slave). Jummah is not Fard on
a slave, and his master has the right to stop him. [Alamgiri vol.1 pg.144]
Law: Jummah is Waajib on a slave who is Makaatib.
Similarly, a slave who is partially free and is working towards his freedom,
but paying off his master through his labour, then Jummah is even Fard on him. [Alamgiri
vol.1 pg.144; Durr-e-Mukhtar vol.1 pg.763]
Law: A slave whom his master has permitted to do
some business, or if he has asked him to earn and bring to him a stipulated
amount, Jummah is not Waajib on him. [Alamgiri vol.1 pg.144]
Law: If the master took his slave with him to the
Jaame Musjid and left him at the door to take care of his conveyance (horse
etc.), then if it does not interfere with him looking after the animal, he may perform
(Jummah). [Alamgiri vol.1 pg.144]
Law: Even if the Maalik (master) permits his slave
to perform Jummah Namaaz, it still does not become Waajib upon him, and if he goes
to Jummah or Eid without the permission of the Maalik and he knows that the
Maalik will not be upset with him, then it is permissible, otherwise not.
[Raddul Muhtar vol.1 pg.763]
Law: A servant and employee cannot be stopped from
performing Jummah. However, if the Jaame Musjid is far away, then whatever time
is lost in this, he is allowed to deduct it from his pay, and the employee
cannot even make a claim for it. [Alamgiri vol.1 pg.144]
4. To be a Male.
5. To be Baaligh.
6. To be Aaqil (Sane) - Both of these,
(i.e. Baaligh and Aaqil) are not only requirement for Jummah, but also the
conditions of being Aaqil and Baaligh are compulsory for every Ibaadat. [Raddul Muhtar vol.1 pg.763]
7. To have vision (not be blind).
Law: Jummah is also Fard on a person who has only
one eye or who has weak eyesight. Similarly, Jummah is Fard upon that blind
person who is present with Wudu in the Musjid at the time of Azaan. That blind
person who is unable to go to the Musjid-e-Jummah without facing some
difficulty, even though either there is someone who can take him to the Musjid,
without charge or by charging the nominal amount, Jummah is (still) not Fard
upon him. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.763]
Law: There are some blind people who are able walk
on the streets and go to the marketplace etc. without any difficulty and
without the assistance of anyone, and are able to go to the Musjid of their choice
without asking (the way) then Jummah is Fard on such persons. [Raddul Muhtar
vol.1 pg.764]
8. To have the ability to walk.
Law: Jummah is not Fard on a cripple, even though
there maybe someone available who can carry him to the Musjid and leave him there.
[Raddul Muhtar vol.1 pg.764]
Law: A person who has lost a leg or has suffered a
stroke, but is able to go to the Musjid, then Jummah is Fard upon him,
otherwise not. [Durr-e-Mukhtar vol.1 pg.764]
9. Not to be imprisoned, except if he
is imprisoned due to something which he owes, and he is wealthy. In other
words, if he has the means to fulfil it, then Jummah is Fard on him. [Raddul Muhtar vol.1 pg.764]
10. Not to be in fear for the Badsha or any thief etc.
If a poor man who owes money fears he will be imprisoned, it (Jummah) is not
Fard on him. [Raddul Muhtar vol.1 pg.764]
11. Not to have fear of rain, strong
winds, hail, or cold. In other words, if there is real danger of being harmed
by it (due to the severity of the weather). [Shaami
vol.1 pg.764]
Law: Every such male who is permitted to lead all
the other Namaaz is permitted to lead Jummah, even though Jummah may not be Fard
upon him, such as Mareedh, a Musafir or a Ghulaam (slave). [Durr-e-Mukhtar
vol.1 pg.764]. In other words, this is if the Sultan-e-Islam or his
Representative, or the one whom he has given permission to is ill, or a Musafir
(i.e. he has gone on a journey). Then in this case, all of them (i.e. a
Mareedh, Musafir or Ghulaam) may perform Jummah Namaaz, or if they granted permission
to any Mareedh, Musafir, Ghulaam or someone else who is deserving of Imamat to
perform it, or if the general public has appointed any such person as Imam, who
is able to perform Imamat. It is not such that any person who feels like it can
just perform Jummah, because in this way the Jummah will not be valid.
Law: It is Makruh-e-Tahreemi for the one on whom
Jummah is Fard to perform Zuhr before Jummah takes places in the city, but Imam
Ibn Humaam رضی اﷲ تعالیٰ عنہ says that it is Haraam. If he has already
performed it, then too it is Fard upon him to go for Jummah, and if he performs
Zuhr after the Jummah has been done, there is no disapproval to this. However,
now it is Fard for him to perform only the Zuhr, if he is not able to get the
Jummah elsewhere, but he is liable for the sin of missing the Jummah. [Raddul
Muhtar vol.1 pg.764/765]
Law: If the person who had already performed Zuhr
before Jummah, then out of regret and repentantly left home with the intention
of Jummah, then if the Imam is in Namaaz at that time, his Zuhr is invalid, so
if he gets the Jummah, he should perform Jummah. Otherwise, he should read Zuhr
Namaaz afresh, even though he missed the Jummah due to the Musjid being far away.
[Durr-e- Mukhtar vol.1 pg.765]
Law: The person who has already performed Zuhr is
in the Musjide-Jaame, and is sitting where he performed his Namaaz, then until such
time the Jummah does not commence, the Zuhr is not Baatil (void), and if he
moved from there with the intention of Jummah, the Zuhr has become void. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.765]
Law: If this person did not leave the house, or if
he left the house for some other reason, or if he left the house after the Imam
completed (the Namaaz), or if Jummah was not performed on that day, or if people
commenced performing Jummah but did not complete it due to some catastrophic
event, then in all these situations, the Zuhr is not void. [Alamgiri vol.1
pg.149]
Law: In the cases where it has been mentioned that
the Zuhr becomes baatil (void), it actually means that the Fard becomes void, because
this Namaaz now becomes Nafil. [Durr-e-Mukhtar vol.1 pg.765]
Law: If the one on whom Jummah was Fard, led the
Imamat of Zuhr and then left for Jummah, his Fard has not become void. [Durr-e-Mukhtar
vol.1 pg.765]
Law: If the one on whom Jummah is not Fard due to
some Uzr (valid excuse of Shariah), performed Zuhr and went out for Jummah,
then even his Namaaz becomes void, with the conditions that have been aforementioned.
[Durr-e-Mukhtar vol.1 pg.766]
Law: For a Mareedh, Musafir, Prisoner, or any
other person on whom Jummah is not Fard, to perform Zuhr in Jama’at on a Friday
is Makruh-e-Tahreemi, this is whether he performs the Jama’at before Jummah
takes place or after. Similarly, one who does not get Jummah; he should perform
his Zuhr by himself without Azaan or Iqaamat. Jama’at is Mamnu’ (disallowed/disapproved)
for them as well. [Durr-e-Mukhtar vol.1 pg.766]
Law: The Ulama have commanded that the Musjids, in
which Jummah is not performed, should be kept closed on a Friday at the time of
Zuhr. [Durr-e-Mukhtar vol.1 pg.766]
Law: Even in a village, the Zuhr Namaaz should be
performed in Jama’at, with Azaan and Iqaamat on a Friday. [Alamgiri vol.1
pg.149]
Law: If a Ma’zoor performs his Zuhr on a Friday,
then it is Mustahab for him to do so after the Jummah Namaaz has been
completed, and if he does not delay it (until this time) it (his action) is
Makruh. [Durr-e-Mukhtar vol.1 pg.767]
Law: One who got the Sajdah of Jummah or joined
after Sajdah-e-Sahw, he has got Jummah, so he should just complete his 2
Raka’ats. [Alamgiri vol.1 pg.149]
Law: It is Mustahab to go early for
Namaaz-e-Jummah, to perform Miswaak, to wear good and white clothing, to apply
oil, to apply fragrance and to sit in the first Saff (line). To perform Ghusl
(on Jummah) is Sunnat. [Alamgiri vol.1 pg.149]
Law: From the moment, the Imam stands for Khutbah
until the end of Namaaz, then Namaaz and other Azkaar (prayers) or any kind of conversations
are disallowed. However, one who is Saahib-e-Tarteeb is permitted to perform
his Qaza. Similarly, one who is already performing his Sunnat or Nafil should
complete it swiftly. [Durr-e- Mukhtar vol.1 pg.767/768]
Law: All those things which are Haraam in Namaaz,
such as eating, drinking, conveying Salaam, replying to Salaam etc., are all
Haraam during the Khutbah as well, even Amr bil Ma’ruf (to command something
which is right). However, the Khateeb is permitted to instruct Amr bil Ma’ruf.
When the Khutbah is being delivered all those present should listen quietly as
both these are Fard upon them. For those who are further away from the Imam and
who are unable to hear the voice of the Imam, then for them to remain silent is
also Waajib. If someone is seen doing something wrong, he can be cautioned by
gesturing with the hand or head. To do so with the tongue (i.e. audibly) is not
permissible. [Durr-e-Mukhtar vol.1 pg.768]
Law: If whilst listening to the Khutbah someone
noticed that a blind person is about to fall into a well, or if one notices
that a scorpion etc. is about to sting someone, then in this case one is
allowed to speak and warn him audibly. If one is able to get his attention by gesturing
or pressing (i.e. holding him) etc., then in this case as well, it is not
permissible to do so with the tongue. [Durr-e-Mukhtar, Raddul Muhtar vol.1
pg.768]
Law: When the Khateeb makes Dua for the Muslims,
it is disallowed for the audience to raise the hands or say Aameen. If they do
so, they are sinful. In Khutbah when reciting the Durood Shareef, it is a
Bid’at (innovation) for the Khateeb to turn his head to the right and/or to the
left. [Raddul Muhtar vol.1 pg.768]
Law: When the Khateeb takes the name of
Huzoor-e-Aqdas صلی اللہ تعالی علیہ وسلم the people should recite the Durood silently
in their hearts. We are not permitted to recite it with the tongue at this
time. Similarly, when the names of the Sahaba-e-Kiraam are mentioned (in the
Khutbah) then at this time it is not permitted to say رضی
اللہ تعالیٰ عنہم
aloud (audibly). [Durr-e-Mukhtar vol.1
pg.768/769]
Law: With the exception of the Jummah Khutbah, it
is Waajib to listen to other Khutbahs as well, such as the Khutbah of both the
Eids and the Khutbah of the Nikah etc. [Durr-e-Mukhtar vol.1 pg.769]
Law: The moment the first Azaan is called, it is
Waajib to haste towards Namaaz, and it is Waajib to leave all business
transactions etc., which are hindrance to hasting towards Namaaz. To the extent
that if whilst on the road (to Jummah) if one did some buying or selling also,
it is impermissible, and to buy and sell inside the Musjid is strictly
disallowed. If one was eating and he heard the sound of the Azaan, then if he
feels that there is a risk of missing the Jummah if he eats, he should leave
eating and go for Jummah. When going for Jummah one should do so with composure
and dignity. [Alamgiri vol.1 pg.149; Durr-e-Mukhtar vol.1 pg.770]
Law: When the Khateeb sits on the Mimbar the Azaan
should be given for the second time in front of him (meaning in line with him).
[Shaami, Durr-e-Mukhtar vol.1 pg.770]. We have already explained earlier that
that in front of him does not mean to stand inside the Masjid in front of the
Mimbar and call out the Azaan, because the Fuqaha-e-Kiraam (Distinguished
Jurists) have said this to be Makruh.
Law: In many places it has been observed that the
second Azaan (Azaan-e-Thaani) is given in a low tone of voice, this should not
be so. This too should be called out aloud, because the objective of this is
also to announce (the Prayer), and one who did not hear the first Azaan will
hear this and come (for Namaaz). [Bahr etc.]
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