Important matters associated with Salat ul-Jumu’ah

Important matters associated with Salat ul-Jumu’ah

Abu Uthman Hernán Guadalupe EBA 141 – Fiqh of Worship I Dr. Ibrahim Dremali November 20, 2006

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Important matters associated with Salat ul-Jumu’ah

In the Name of Allah, the Most Beneficent, the Most Merciful

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Important matters associated with Salat ul-Jumu’ah

Introduction All praise is due to Allah. We praise Him, we seek His help and we ask for His forgiveness. We repent to Him and seek refuge in Allah from the evil of our own selves and from our evil deeds. Whosoever has been guided by Allah, none can misguide that person and whomsoever Allah has misguided, there is no one that can guide that person to the Straight Path. I bear witness and testify that there is no deity worthy of worship except Allah, with no partners or associates, and I bear witness that Muhammad (sulAllahu alaihi wa salaam) is the slave and messenger of Allah. Allah, the All Mighty and All Wise, has informed mankind through His Messenger (sulAllahu alaihi wa salaam) about all aspects and matters related to the purpose of life. This purpose is clearly defined in the Qur’an as Allah, the Exalted, says: “And I created not the jinn and mankind except that they should worship Me (Alone).” (Qur’an 51:56) Through this ayah human beings can clearly understand their position and relationship to this life, and the duties which must be fulfilled are specified in the Qur’an and the Sunnah of the Prophet (sulAllahu alaihi wa salaam). Among the many responsibilities and great blessings that Allah, the Exalted, has bestowed upon His slaves is the observance of Salat ul-Jumu’ah or the congregational Friday prayer. This is one along with other significant acts of worship and obligations enjoined upon all mankind who believe in Allah as their Rabb (Lord) and worship Him alone as Allah, the Exalted says:

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“O you who believe! When the call is proclaimed for the Salat on Jumu’ah, come to the remembrance of Allah and leave off business. That is better for you if you did but know!” (Qur’an 62:9) It has been stated by the Salaf that when Allah, the Exalted, begins an ayah with ‘O you who believe!’ one should pay close attention to the matter being explained as it is either something that Allah wishes for His slave to enjoin or something that Allah is prohibiting. In the case of this ayah, Muslims are being commanded to promote good and remember Allah, the Mighty and Majestic, as it is better and more beneficial for them. Due to the status of this act of worship, it is essential to learn and understand its importance in order to fulfill the duties according to the Book of Allah and the Sunnah of His Messenger (sulAllahu alaihi wa salaam). Therefore, this paper will explain the significance of Jumu’ah in the light of the Qur’an, the authentic Sunnah of the Prophet (sulAllahu alaihi wa salaam), his companions, and those who follow their way. It will also briefly summarize the rulings of Jumu’ah, the specified manners and etiquettes of a Muslim corresponding with this day, and its benefits and virtues, insha’Allah. The intent is to give a basic introduction to the importance of Salat ul-Jumu’ah and explain the fundamental process for new Muslims.

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Definition of Jumu’ah Jumu’ah in Arabic refers to the ‘day of gathering’ and is more commonly known as the Friday congregational prayer. It is a blessed day in which the Muslims from around the world come together in order to worship Allah, the Exalted, as one body in their central locations according to their respective geographical position. The Signification of Jumu’ah (Friday) Jumu’ah or Friday is considered to be the best day of the week. Its status among the

other days of the week is raised in the sight of Allah, the Exalted. Its importance has been relayed to the companions and those who follow them in virtue from the Prophet (sulAllahu alaihi wa salaam). Likewise, the scholars of Islam have stated that it is a day that is greater than the gathering for the five obligatory prayers during the other days of the week. Allah, the Exalted, says in the Qur’an: “O you who believe! When the call is proclaimed for the salat on Jumu’ah, come to the remembrance of Allah and leave off business. That is better for you if you did but know!” (Qur’an 62:9) From this ayah, the importance of this day is made known from the phrase ‘That is better for you if you did but know!’ Allah, the Exalted, has commanded every believing man and woman to cease their activities on this blessed day in order to adhere to the call of Allah. It serves as an indelible reminder of the favors bestowed upon them by Allah and encourages gratefulness in the hearts of the believers. Fulfilling this obligatory act is better for us in all aspects of life and the magnitude of its blessings is only known by Allah, the Exalted, and will be rewarded accordingly by Him Alone. The singling out of this day among the other days of the week from the direct speech of Allah, the Mighty and Majestic, is enough proof to the significance of this day.

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The Prophet (sulAllahu alaihi wa salaam) has also given detailed explanations of the significance of Jumu’ah. It has been recorded in the Sunan of Abu Dawud, An-Nasa’i, and Ibn Majah that the Prophet (sulAllahu alaihi wa salaam) said: “Among the excellent of your days is Jumu’ah.” Likewise in the Saheeh of Imam Muslim, the Prophet (sulAllahu alaihi wa salaam) said: “The best day on which the sun rises is the day of Jumu’ah; on it Adam was created, on it he entered Paradise, and on it he was taken out of Paradise.” It can be derived from this hadith of the Messenger of Allah (sulAllahu alaihi wa salaam) that since the beginning of mankind Jumu’ah was a special day. It was the day that Allah created man and gave him the gift of Paradise and the day that Allah made him the khalifah of the earth. In addition, Allah has chosen and reserved this day solely for the Muslims. The Muslims have been granted prestige and honor by Allah, the Exalted, by being the nation who worships on Jumu’ah. In a hadith narrated by Abu Hurairah (radiAllahu anhu), he said: “I heard Allah's Apostle (sulAllahu alaihi salaam) saying, ‘We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)." (Saheeh al-Bukhari and Muslim, this is the wording of Imam al-Bukhari) Muslims have been given preference by Allah, the Exalted, by being the last nation to lead, teach, and establish the preserved message, al-Islam. This is a favor no other religion has been granted and they will be at the forefront on the Day of Judgment although they were the last

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among the nations. With respect to Jumu’ah, the hadith states that the Muslims have been rightly guided through Islam and chosen to be the leaders which the people of the book follow in the congregational worship of Allah, the Mighty and Majestic. There is no doubt to the blessings and significance of this great day from the Sunnah of the beloved Prophet Muhammad (sulAllahu alaihi wa salaam). No difference of opinion exists among the companions of the Prophet (sulAllahu alaihi wa salaam) and those follow them in righteousness in the significance of Jumu’ah. The scholars of Islam have stated that Jumu’ah is the best day of the week and it precedes the other days of the week in virtue and follows the gatherings of the two celebrations, ‘Eid al-fitr and ‘Eid al-adha, and the day of Arafah. The rulings of Jumu’ah The question of Salat ul-Jumu’ah as either being fard (obligatory) or mandoob or mustahabb (recommended) is clearly defined by the verse previously stated in the Qur’an in Surah al-Jumu’ah verse 9. Allah says: “O you who believe! When the call for prayer is made, then proceed to the remembrance of Allah…” There is no doubt that the obligation of Salat ul-Jumu’ah is made fard directly from the speech of Allah, the Exalted. Likewise, its obligation is further emphasized in the hadith reported by ‘Abdullah ibn Mas’ud that the Prophet (sulAllahu alaihi wa salaam) noticed some people avoiding Salat ul-Jumu’ah and said: “I had the notion to order someone to lead the people in prayer and then to go and burn the houses of those who stayed away from al-Jumu’ah.” (Related by Imam Muslim and Imam Ahmed)

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It is agreed that Salat ul-Jumu’ah is obligatory upon every male Muslim who is a free adult, fully competent, a resident, and does not have a valid excuse. The Prophet (sulAllahu alaihi wa salaam) did make exceptions for Muslims with regards to Salat ul-Jumu’ah. It has been recorded that it does not apply to women and children, as well as the one who is ill or insane, the traveler, and the slave. These groups are found in authentic ahadith such as the hadith recorded in the Sunan of Abu Dawud on the authority of Tariq ibn Shihab that the Prophet (sulAllahu alaihi wa salaam) said: “Performing the Jumu’ah prayer in congregation is obligatory upon every Muslim, with four exceptions; a slave, a woman, a boy and a sick person.” This hadith has been deemed Saheeh by the Scholars of Hadith and its transmitters are noted as trustworthy. Likewise Ad-Daraqutni relates on the authority of Jabir ibn Abi Talib (radiAllahu anhu) that the Prophet (sulAllahu alaihi wa salaam) said: “Whoever believes in Allah and the Last Day must perform the Jumu’ah prayer in congregation, with four exceptions: a sick person, a traveler, a boy or a slave.” The Scholars of Islam unanimously agree that Jumu’ah is not obligatory for women. Some of the most common reasons for this are due to the hadith of the Prophet (sulAllahu alaihi wa salaam) who said: “Do not prevent your women from going to the masjid even through their houses are better for them.” (Sunan Abu Dawud) Likewise, women have the duty of tending to the children and the home while the husband is gone, as well as other factors that may prohibit them from making salat such as menstruation or post-natal bleeding. With regards to the other exceptions, they are excused from the obligation of

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Salat ul-Jumu’ah in order to alleviate them from any difficulties an illness or traveling may bring. This is supported by the ayah in the Qur’an where Allah, the Exalted, says: “Allah burdens not a person beyond his scope.” (Qur’an 2:286) However, it is permissible for them to attend Salat ul-Jumu’ah if they wish and are able instead of praying Salat ul-Dhuhr. There is no disagreement about the matter. The etiquettes before Jumu’ah prayer Because of the significance of this day in respect to the worship of Allah, the Prophet (sulAllahu alaihi wa salaam) has left behind his Sunnah regarding the observance of the day of Jumu’ah from the beginning of the dawn until the completion of the obligatory prayer. First, there are certain preparations a Muslim must make before observing the congregational prayer. Among these preparations is the ghusl or bathing before attending the Jumu’ah prayer. It has been confirmed by the scholars of Islam that this act is a stressed Sunnah and in the opinions of some of the scholars, ghusl is wajib (obligatory) while others hold the opinion that it is preferred but not wajib except for those who carry a foul smell. The first opinion is derived from the following ahadith related by Imam al-Bukhari (rahimahullah) in his Saheeh that Abu Sa’eed alKhudri (radiAllahu anhu) reported: “I testify that Allah’s Messenger (sulAllahu alaihi wa salaam) said: ‘The taking of a bath on Jumu’ah is compulsory for every Muslim who has attained the age of puberty and (also) the cleaning of his teeth with siwak, and the using of perfume, if available.’” In a hadith narrated by ‘Abdullah ibn ‘Umar (radiAllahu anhu): “Allah’s Messenger (sulAllahu alaihi wa salaam) said: ‘Anyone of you attending the Jumu’ah prayer should take a bath.’” (Saheeh al-Bukhari)

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Likewise, 'Abdullah ibn ‘Umar (radiAllahu anhu) reported from his father, ‘Umar bin al-Khattab (radiAllahu anhu), that while he was addressing the people on Friday (sermon), a person, one of the Companions of the Messenger of Allah (sulAllahu alaihi wa salaam), entered (the mosque). “Umar said to him loudly: ‘What is this hour (for attending the prayer)? He said: I was busy today and I did not return to my house when I heard the call (to Friday prayer), and I did no more but performed ablution only. Upon this Umar said: ‘Just ablution! You know that the Messenger of Allah (sulAllahu alaihi wa salaam) commanded (us) to take a bath (on Friday).’” (Saheeh Muslim, similar narration is also found in Saheeh al-Bukhari) The later opinion is derived from a hadith recorded by Imam Muslim that Abu Hurairah (radiAllahu anhu) reported that the Prophet (sulAllahu alaihi wa salaam) said: “Whoever makes the wudu (ablution) and perfects it and then goes to the Jumu’ah (Friday) prayer and listens attentively, will have forgiveness during the period between the Jumu’ah (Friday) and the next (Friday) and an additional three days.” Two points can be concluded from this hadith. The first that it is not wajib to perform the ghusl for Jumu’ah and wudu is sufficient according to the opinions of al-Hafiz ibn Hajar al-Asqalani and Imam al-Qurtubi (rahimahullahum). However, some of the scholars of Ahlus Sunnah wal Jamaat have stated that if a person’s scent is not pleasant and may cause distraction during the khutbah (sermon) or salat, then the person must perform ghusl. This opinion can be derived from the hadith recorded in the Saheeh of Imam Muslim: 'Aisha reported: “The people (mostly) were workers and they had no servants. Ill-smell thus emitted out of them. It was said to them: Were you to take bath on Friday.” The second point from the previous hadith is that the blessings of Jumu’ah may be attained so long as the conditions set forth in the hadith are met whether it is ghusl or wudu. The process of

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ghusl or wudu for Jumu’ah is no different than what has been prescribed for after sexual intercourse with one’s spouse or before the obligatory salat. Among the other important preparations for Jumu’ah prayer are, as previously mentioned, the use of the siwak (toothbrush) and the application of perfume. In addition, a Muslim should wear their best attire and make sure it is clean and free from any impurities. This statement is supported by the hadith collected by Imam Ahmad, Tabarani and Ibn Khuzaymah who recorded that the Prophet (sulAllahu alaihi wa salaam) said: “Whoever makes ghusl on the day of Jumu’ah, applies perfume if he has it, wears of his best clothes and then goes out until he comes to the masjid, then prays as much as occurs to him (to pray), and does not harm anyone, and then remains silent (when the imam speaks) until he prays (the obligatory prayer), it is an expiation for whatever (minor sins are) between it and the next Jumu’ah.” Ibn Mundhir (rahimahullah) said that this hadith has trustworthy narrators. Once the preparations of purifying the body have been made, a Muslim should do their best in arriving to the masjid as early as possible. The scholars of Ahlus Sunnah wal Jamaat have stated that it is desirable to go early to the masjid for Jumu’ah prayer and occupy oneself in performing Sunnah prayers, dhikr Allah, or reciting the Qu’ran until the Imam comes to commence the khutbah as this was the practice of the Salaf. Sheikh ul-Islam ibn Taymiyah (rahimahullah) said: “It is more entitled for a Muslim who goes early to the masjid for the Jumu’ah prayer to perform voluntary prayers until the imam comes (to deliver the sermon). It is stated in a saheeh hadith that the Prophet (sulAllahu alaihi wa salaam) said, ‘...Then he may perform prayer as much as (Allah has) willed for him...’ Moreover, the words of the

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Prophet (sulAllahu alaihi wa salaam) urge Muslims to perform voluntary prayers when they enter the masjid before the sermon on Friday, without determining a specific time (to do that).” (Majoo al-faataawa) Sheikh ul-Islam ibn Taymiyah (rahimahullah) also stated regarding the practice of the Sahabah: “It is also narrated that the Companions use to perform voluntary prayers as much as they could when they entered the masjid before the sermon on Friday. It could happen that one of them performed ten, twelve, or eighteen rakahs, and sometimes more or less than that.” Among the virtues of arriving to the masjid early are the rewards equal to that of sacrificing a camel, then a cow, then a sheep, then a bird, then an egg. This can be derived from the following hadith reported by Abu Hurairah (radiAllahu anhu) who said: “The Prophet (sulAllahu alaihi wa salaam) said: ‘Whoever makes ghusl on Jumu’ah like the ghusl one makes due to sexual defilement, and then goes to the masjid, it will be as if he has sacrificed a camel. If he does during the second hour, it will be as if he sacrificed a cow. If he goes during the third hour, it will be as if he had sacrificed a horned lamb. If he goes during the fourth hour, it will be as if he had sacrificed a hen. And if he does during the fifth hour, it will be as if he has sacrificed an egg. When the imam comes, the angels will be present to listen in the remembrance.’” (Related by the group with the exception of Ibn Majah) In another similar narration, the Prophet (sulAllahu alaihi wa salaam) said: “When it is a Friday, the Angels stand at the gate of the masjid and keep on writing the names of the persons coming to the masjid in succession according to their arrivals. The example of the one who enters the masjid in the earliest hour is that of one offering a

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camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumu’ah prayer) the Angels fold their papers and listen to the khutbah.” (Saheeh al-Bukhari and Muslim) Upon arriving to the masjid, a Muslim can keep himself or herself involved in the dhikr of Allah as previously stated. This begins with tahyyatul masjid or the salutations to the masjid before they sit so long as the ablution has not been nullified and can be succeeded with Sunnah prayers or dhikr. A Muslim male should do their best to sit as close as possible to the first row as there is much blessing in doing so. This is supported by the following hadith found in Saheeh al-Bukhari and Muslim narrated from Abu Hurayrah (radiAllahu anhu), in which the Messenger of Allah (sulAllahu alaihi wa salaam) said: “If the people knew what (reward) there is in the call and the first row, and there was no other way to settle the matter than drawing lots, they would draw lots for it.” In another hadith about the virtue of the first rows narrated by al-Bara’ ibn ‘Aazib (radiAllahu anhu), it was said: “The Messenger of Allah (sulAllahu alaihi wa salaam) used to walk up and down the rows, wiping our shoulders and chests, and he would say, “Do not let your rows be ragged less this create disharmony in your hearts”, and he used to say, “Allah and the angels send blessings on the front rows.” (Sunan Abu Dawud and Nasa’I, this hadith is classified as Saheeh by Sheikh al-Albani) However, this should not be at the expense of making others uncomfortable or possibly harming others by stepping over their shoulders or necks as this act is makruh or disliked. The Prophet

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(sulAllahu alaihi wa salaam) said in a hadith narrated by ‘Abdullah ibn Busr (radiAllahu anhu) when a man arrived late to the Jumu’ah khutbah: “Sit down. You have harmed the people and have come late.” (Sunan Abu Dawud, AnNasa’i and Musnad of Imam Ahmad) The best manner is to arrive to the masjid as early as possible and if one cannot do so then it is better for him and more considerate to sit in an open area closest to the first row without discomforting others even if it means sitting in the back. Once the imam or khateeb has taken his seat on the minbar, all Sunnah prayers or dhikr should stop and the focus should be directed to the khateeb. If a Muslim arrives to the masjid after the khateeb has taken a seat on the minbar or during the khutbah, he should perform tahyyatul masjid; however, he should try to keep them as short as possible in order that he or she does not miss the khutbah. This is recorded in a hadith in Saheeh Muslim in which the Prophet (sulAllahu alaihi wa salaam) said: “If any one of you comes for Jumu’ah prayers when the imam has already come out (to deliver the sermon), (even then) he should perform two rakahs and should make them short.” A Muslim should then proceed to sit and listen attentively to the khutbah. It is not permissible for anyone to speak while the khateeb is delivering the khutbah and its consequences are clearly identified in the Shari’ah. Imam Ahmad reported that the Prophet (sulAllahu alaihi wa salaam) said” “If anyone even says (to his companion sitting besides him), ‘Sahin’ (while the imam is delivering the sermon), it will be considered uttering ill speech. And whoever utters ill speech, there will be no (reward for) Jumu’ah for him.”

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In another hadith it has been reported on the authority of Abu Hurairah (radiAllahu anhu) that the Prophet (sulAllahu alaihi wa salaam) said: “If you ask your companion to keep quiet and listen while the imam is delivering the sermon, then you have uttered an ill speech.” (Saheeh al-Bukhari and Muslim) The scholars of Ahlus Sunnah wal Jamaat have stated that this ill speech is considered a sin and there is no complete reward for the Jumu’ah prayer for the individual who does so even if it be a word enjoining what is good and forbidding what is evil. Among other impermissible acts is giving charity to a beggar who by doing the act of begging commits the impermissible act of speaking. Also, conferring salaams upon the Prophet (sulAllahu alaihi wa salaam), du’a during, before, or in between the two khutbahs. Sheikh ul-Islam ibn Taymiyah (rahimahullah) said: “While the preacher is delivering the sermon, it is detestable or prohibited by uniform agreement for a Muslim to raise his voice, and neither the prayer caller nor anyone else should raise his voice with conferring blessings upon the Prophet (sulAllahu alaihi wa salaam) or by doing anything else.” (Majoo ul-faataawaa) These acts are considered by the Scholars of Islam ignorance of the Sunnah if a Muslim does so without knowledge or innovation in the religion if a Muslim does so knowing well that it is not allowed. It is allowed, however, to confer salaams upon the Messenger of Allah (sulAllahu alaihi wa salaam) or say ‘Amin’ without raising one’s voice in order to not distract the attention of others. If one sneezes, he should praise Allah, the Exalted, secretly and not raise his voice which may cause others to respond ‘May Allah have mercy on you’. A Muslim should also avoid seeking refuge in Allah, or invoking the name of Allah aloud as this, too, goes against the etiquettes of Jumu’ah and renders all good deeds worthless. It is permissible, however, to do so

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secretly and silently as stated previously according to the opinion of the Scholars of Ahlus Sunnah wal Jamaat. It is also not permitted for a Muslim who has arrived to Jumu’ah late to greet the congregation or shake hands with those near him. He should enter and directly proceed to make tahyyatul masjid and sit attentively to the khutbah. It is also not permissible for someone to play with his hands, feet, beard, and clothes or even turn his head away from the khateeb as all these acts result in distraction and prevent devoutness. This is taken from the hadith of the Prophet (sulAllahu alaihi wa salaam) who said: “Whoever touches pebbles (while the imam is delivering the Friday sermon paying no attention to the sermon) has made an evil act.” (Sunan at-Tirmidhi) Likewise it is stated that the Sahabah used to face the Prophet (sulAllahu alaihi wa salaam) during his khutbah (Sunan at-Tirmidhi). Muslims should remain in the masjid for the entire Jumu’ah prayer which consists of two khutub and is completed with the two rakahs of Jumu’ah prayer. It is from the Sunnah of the Prophet (sulAllahu alaihi wa salaam) to conduct two khutub during the Jumu’ah prayer. ‘Abdullah ibn ‘Umar (radiAllahu anhu) said: “The Prophet used to deliver two sermons while standing and sit in between them.” (Saheeh al-Bukhari and Muslim) It is highly important to remain in the masjid in full attention to the two khutub which contain words that praise Allah, the Mighty and Majestic, the testimony of faith, conferring blessings upon the Messenger of Allah (sulAllahu alaihi wa salam), the recitation of the Qur’an, the narrations of ahadith, and the giving of advice and good instruction. The khutbah is a reminder

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of the duties to Allah, the Exalted, and a warning about disobeying Him. It can move the hearts of the believer’s and may cause a change in the condition of their lives indelibly, insha’Allah. Once the khutbah has been completed, Muslims proceed to the next step of the Jumu’ah prayer which is the prayer itself. It is Sunnah to perform two rakahs for salat ul-Jumu’ah as ‘Umar bin al-Khattab (radiAllahu anhu) said: “The prayer of the traveler is two rakahs, the Jumu’ah prayer is two rakahs, the Feast prayer is two rakahs. These prayers are complete not shortened according to what your Prophet (sulAllahu alaihi wa salaam) said.” The Scholars of Islam have stated that this act is a completely independent obligation and is not a substitute for the Dhuhr prayer. Upon the saying of the tasleem, the Jumu’ah prayer is complete and talking again is permitted so long as it does not distract or discomfort others who proceed to perform their Sunnah prayers. This completes the obligation of a Muslim for Salat ul-Jumu’ah and fulfills the obligation to Allah, the Exalted. Benefits and Virtues of Jumu’ah Many of the benefits and virtues of Jumu’ah have been previously mentioned; however, it is of great benefit to mention additional ahadith to further establish the points of virtuousness. In a hadith recorded by Tabarani in al-Aswat with a solid chain of transmission it is stated that: “Jumu’ah was presented to the Messenger of Allah (sulAllahu alaihi wa salaam). Jibreal (alaihi salaam) brought it to him in his hand like a white mirror, having like a black dot in it center. He (sulAllahu alaihi wa salaam) said: ‘What is this O Jibreal!’ He (alaihi salaam) said, ‘This is al-Jumu’ah; your Rabb (Lord) is presenting it before you, in order for it to be an ‘Eid for you and for your people after you. There is good in it for you. You will be the first, and the Jews and Christians will be after you (in their holy days). And in

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it is a moment in which no-one invokes his Rabb (Lord) for good which is apportioned for him except that He give it to him, or if he seeks refuge from evil, it something even more terrible is diverted from him. In the Hereafter, we call it the Day of Plenty.’” In a hadith recorded on the authority of Abu Hurairah (radiAllahu anhu), the Prophet (sulAllahu alaihi wa salaam) said: “There is an hour (a period of time) on Friday and if a Muslim gets it while performing prayer and asks for something form Allah, then Allah will definitely meet his demand.” (Saheeh al-Bukhari and Muslim) In a hadith reported in Saheeh Muslim regarding the importance of Jumu’ah, the Prophet (sulAllahu alaihi wa salaam) said: “Whoever abandons Jumu’ah thrice without necessity, Allah seals his heart.” There is no doubt that indeed there are blessings and virtues in Jumu’ah, as well as consequences to its negligence. Conclusion Verily, the evidence detailed throughout this paper has established the authority of Salat ul-Jumu’ah upon the Muslim Ummah. The evidences reported from the Book of Allah, the Sunnah of the Prophet (sulAllahu alaihi wa salaam), his companions, and the righteous predecessors support its importance and obligation as well as outline the steps to perform this noble act of worship according to the way which most pleases Allah, the Exalted. Although this work is a brief glimpse to the Fiqh of Salat ul-Jumu’ah, insha’Allah it is sufficient to understand the basic underlining principles of adhering to its obligation which will ensure Muslims to stay upon the Straight Path and free from deviances and error. May Allah bless and grant peace upon His Messenger (sulAllahu alaihi wa salaam) who has made the Path clear for the believer. May

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Allah be pleased with his companions and those who follow them in truth and righteousness until the Last Day. How perfect You are O Allah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek your forgiveness and turn to You in repentance.

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Subject Index

Important matters associated with Salat ul-Jumu’ah Definition of Jumu’ah ......................................................................................................3 Condition of the Jumu’ah khutbah.................................................................................................14
Etiquettes before the Jumu’ah Prayer.........................................................................................7-11
Etiquettes when entering the masjid.........................................................................................11-12
Etiquettes during the Jumu’ah khutbah....................................................................................12-15
Rulings on Jumu’ah......................................................................................................................5-7
Significance of Jumu’ah in light of the Qu’ran...............................................................................3
Significance of Jumu’ah in light of the Sunnah................................................................4-5, 15-16
Significance of Jumu’ah in light of the Salaf...................................................................................5
Who is obligated to attend Jumu’ah.............................................................................................6-7

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Important matters associated with Salat ul-Jumu’ah

References

1. Al-Bukhari, Muhammad bin Isma’il. The Translation of the Meanings of Sahih Al-Bukhari volume 2. Darussalam Publishers and Distributors; 1997. 2. Al-Fawzan, Salih. A Summary of Islamic Jurisprudence volume 1. Al-Maiman Publishing House; 2005. 3. Khan, Muhammad Muhsin. The Noble Quran. King Fahd Printing Complex; 4. Sabiq, As-Sayyid. Fiqh us-Sunnah: Purification and Prayer volume I. Action with Ghusl is Preferred. American Trust Publications; 1992. 5. Sabiq, As-Sayyid. Fiqh us-Sunnah: Supererogatory Prayer volume II. The Friday Prayer. American Trust Publications; 1992. 6. Marshall University. Jumu’ah. Available at: http://webpages.marshall.edu/~laher1/jumuah.html. Accessed on November 17, 2006. 7. Wikipedia Encyclopedia. Jumu’ah. Available at: http://en.wikipedia.org/wiki/Friday_prayer. Accessed November 18, 2006.

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