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Friday without any excuse. They should take heed and never miss the Friday salah.
(١٣٧٩) وَعَنِ ابْنِ عَبَّاسٍ أَثَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تَرَكَ الْجُمُعَةً مِنْ غَيْرٍ ضَرُؤْرَةٍ كُتِبَ
مُنَافِقًّا فِي كِتَابٍ لَا يُمُحِى وَلَا يُبَدَّلُ وَفِى بَعْضِ الزَّوايَاتِ ثَلَاثًا - (رواه الشافعى)
1379. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If
anyone omits to offer the salah of Friday without an excuse than he is recorded as a
hypocrite in a book that is neither erased nor altered."
In some versions, it is "Three times.1
(He neglects three Fridays, or that the Prophet alugdeath to spoke these words three times.)
COMMENTARY: The book is the record of deeds. In the hereafter, Allah may forgive him if
He wishes out of His mercy.
(١٣٨٠) وَعَنْ جَابِرٍ أَرَّ رَسُوْلَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِللهِ وَالْيَوْهِ الْآخِرِ فَعَلَيْهِ
الْجُمُعَةُ يَوْمَ الْجُمْعَةِ إِلَّ مَرِيِضْ أَوْ مُسَافِرْ أَوْ إِمْرَأَةٌ أَوْ صَىٍ أَوْ مَمْلُوْكْ فَمَنِ اسْتَغْنِى بِلَهُوِ آَوْ تِجَارَةٍ اسْتَغْنَى
اللُّهُ عَنْهُ وَ اللَّهُ غَنِىٌّ حَمِيُّدْ - (رواه الدار قطنى)
1380. Sayydiuna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who believes in Allah and the last Day is bound to the fard (obligatory), to offer the
salah of Friday, except the sick, the traveller, the woman, the child or the slave. But,
if anyone neglects it for play or trade, then Allah is Independent, Praiseworthy."2
COMMENTARY: If anyone occupies himself in play and frolics and in trading unmindful
of the Friday salah then he causes his own loss. Allah does not care for such a person and he
whom Allah leaves to himself suffers in both the worlds.
CAHPATER - XLV
PURIFYING ONESELF & GOING OUT
EARLY FOR THE FRIDAY SALAH
بَابُ التَّنْظِيْف وَالتَّبْكِيْر
To purify oneself is to have a bath and cleanse, the body, trim the moustaches, clip the
nails, shave unwanted hair, clean the garments and apply perfume. These things are sunnah
on Friday. This subject has been covered in the Book on purity (taharah) III, chapter III (for
instance, hadith # 379).
As for going out early for the Friday salah it is to come to the mosque or the place where the
salah is observed at the earliest time. It anyone comes there for the salah in the part of the
day then it is the best. Imam Ghazali wall so, has cited the practice of the predecess ors that
they used to come to the mosque in the morning for the Friday salah to be ahead in
worship. However, the ulama (Scholars) say that it is not reasonable to occupy one's place
in the mosque early morning by putting something, like prayer rugs etc. and then coming
at the time of the salah as people do in the Masjid Nabvi. Rather, they should themselves sit
there and engage in dhikr, otherwise people would be put to inconvenience. Hence, people
1 Musnad Shafi'i P 70
2 Daraqtni # 1 Obligation of Friday
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should not do this sort of thing in the mosques.
SECTION I
الفَضل الآوَّلُ
MANNERS TO BE OBSERVED
(١٣٨١) عَنُ سَلْمَاتَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَخْتَسِلُ رَجُلْ يَوْمَ الْجُمُعَةِ وَيَتَطَهَّرُ
مَا اسْتَطَاءً مِنْ طُهْرٍ وَيَذَّهِنُ مِنْ دُهْنِهِ أَوْ يَمَتُّ مِنْ طِيْبٍ بَيْتِهِ ثُوَّ يَخْرُجُ فَلَا يُفَرِّقُ بَيْنَ اثْنَيْنِ تُؤَّ يُّصَلِى مَا كُتِبَ
لَه ◌ُتَّ يُنْصِتُ إِذَا تَكَلَّمَ الْإِمَامُ إِلَّا غُفِرَ لَهُ مَا بَيْنَّهُ وَبَيْنَّ الْجُمُعَةِ الْأُخْزى- (رواه بخارى)
1381. Sayyiduna Salman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone has a bath on Friday and attains purity to the best of his ability with
ablution, anoints himself with oil or applies some perfume lying (in his house and
goes out mosque by thrusting himself), and offers so much salah as is decreed for
him and observes silence while the imam delivers the sermon, then his sins
between then and the last Friday are forgiven him.1
COMMENTARY: If two men who are related or friends are sitting next to one another then
he must not sit between them. Or, he must not force himself between any two men when
there is no space there. If then he may sit in the space available. If there is space in the front
rows enough for him or he hopes that the people there would accommodate him, then he
might jump over people to go there because it is the fault of these people who occupy the
back rows instead of filling up the front rows.
Thus, worshippers must come early for the Friday salah to occupy the front rows and leave
the back rows for the late-comers.
(١٣٨٢) وَعَنُّ أَبٍ هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ اغْتَسَلَ ثُّ أَقَ الْجُمُعَةَ فَصَلَى مَا قُدِرَ لَهُ
◌ُؤَّ أَنْصَتَ حَتَّى يَفْرَُ مِنْ خُطْبَتِهِ ثُمَّ يُصَلِّى مَعَدُ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَّ الْجُمُعَةِ الْأُخْرِى وَفَضْلُ ثَلَاثَةٍ آَيَّامٍ.
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1382
said, "If anyone has a bath and comes to the salah of Friday and offers as much
salah as is decreed for him and observes silence till the sermon is delivered and
offers salah with him (the imam), then he is forgiven his sins between that time and
the last Friday, and three more days."2
COMMENTARY: The extra three days are because every piety is rewarded ten times. So,
three days are added to the seven of the week to make up ten.
(١٣٨٣) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوْءَ ثُمَّ أَتَى الْجُمُعَةَ فَاسْتَمَعَ
وَأَنْصَتَ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَّ الْجُمُعَةِ وَزِيَادَةُ ثَلَاثَةٍ آَيَّامٍ وَمَنْ حَسَّ الْخُطِى فَقَدُ لَغَا- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1383
said, "If anyone performs ablution and make it perfect and comes to the Friday salah
1 Bukhari # 883, Nasi # 1403, Darani # 1541
2 Muslim # 26-857.

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listens attentively observing silence, then he is forgiven his sins between then and the
last Friday, and three more days. But, he who touches the pebbles has blundered."1
COMMENTARY: To touch the pebbles is to brush them aside more than once to level the
place of prostration. Or, it is to toy with them during the sermon. This kind of thing is
meaningless and interrupts one's attention during the sermon.
MERIT OF EARLY COMERS
(١٣٨٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ يَوْمُ الْجُمُعَةِ وَقَفَتِ الْمَلَائِكَةُ عَلى بَابٍ
الْتَسْجِدِ يَكُتُبُوْنَ الْأَوَلَ فَأَلَا وَلَ وَمَثَلُ الْمُهَجِّرِ كَمَثَلِ الَّذِىُ يُهْدِىٌ بَدَّنَةً ثُؤَّ كَالَّذِى يُهْدِىٌ بَقَرَأَ تُؤَّ كَبْنًا
تُؤَّ دَجَاجَةً تُؤَّ بَيْضَةً فَإِذَا خَرَجَ الْإِمَامُ طَوَوْ اصُحُفَهُمْ وَيَسْتَمِئُونَ الذِّكْرَ - (متفق عليه) .
1384. Sayyiduna Abu Hurayrah Au ail so) narrated that Allah's Messenger said,
"When it is Friday, the angels stand at the gate of the mosque recording the arrivals,
the first one first and the next. He who comes first for Friday is like one who sends
a camel (to Makkah) for sacrifice. He who comes next is like one who sends a cow
(to Makkah) for sacrifice. He who follows him is like one who sends a sheep, and
the next is like one who sends a hen, and the one following him is lay one who
sends an egg. When the imam sits on the pulpit for the sermon, they fold up their
sheets and listen to the mention of Allah."2
COMMENTARY: The angles stand at the mosque's gate from the time of zawal to note
down the names of the comers in sequence. These angles are not the same angles who are
constantly with every individual.
EVEN PREACHING IS DISALLOWED DURING THE SERMON
(١٣٨٥) وَعَنْهُ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قُلْتَ لِصَاحِبِكَ يَوْمَ الْجُمْعَةِ أَنْصِتُ وَالْإِمَامُ
يَخْلُبُ فَقَدٌ لَغَوْتَ - (متفق عليه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1385
said,"If you say to your neighbour, "Quiet! While the imam is delivering the
sermon then you have blundered."3
COMMENTARY: This means that any kind of speech is disallowed while the imam
delivers the sermon. Even enjoining piety and forbidding evil is not allowed. But, this may
be conveyed by sign.
Most of the ulama (Scholars) including Imam Abu Hanifah &we all so hold that it is wajib
(expedient) to observe silence during the sermon. Some, however, say that it is mustahab to
do so. Imam Shafi'i dar> is among them, but he has alo given the verdict of wajib (expedient)
according to Mawahib ladunniyah.
Imam Abu Hanifah allar> rules that when the imam walks to the pulpit, the worshippers
1 Muslim # 27-857.
2 Bukhari # 929, Muslim # 24-850, Abu Dawud # 351, Tirmidhi # 499, Nasi # 1385 Ibn Majah # 1092,
Muwatta Maalik # 5.1-1 Mukad Ahmad 2-259
3 Bukhari # 934, Muslim # 11-851, Abu Dawud # 1112, Timidhi # 512 Nasa # 1402, Muwatta Maalike
# 5-1-6, Musnad Aahmad 2-272

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must cease to offer salah and talk and if anyone is engaged in salah then he must end it at
two raka'at as soon as the imam begins the sermon. However, Imam Abu Yusuf tl47) and
Imam Muhammad lazy held that there is no harm in talking while the imam walks for the
sermon (to the pulpit) till he begins to deliver it and also from the time he ends it till he
calls the takbir tahrimah because conversation is disallowed only that the sermon may be
heard calmly. Imam Abu Hanifah &s all so) points out to the words of the hadith when the
imam comes out .... '1
إِذَا خَرَجَ الإِمَامُ فَلَا صَلوةٍ وَلَّا كَلَامَ
Moreover the sahabah also gave this verdict and their verdicts are evidences. It us wajib
(expedient) to emulate them.
The ulama (Scholars) say that it is makruh (unbecoming) to offer even the redeeming salah
while the sermon is being delivered.
Though the ulama (Scholars) differ about the men who are at a distance from the imam and
cannot hear him, yet the correct verdict is that even they should not talk during the sermon.
ETIQUETE OF LISTENING TO SERMON: The ulama (Scholars) have said very clearly
that when the imam delivers the sermon, it is forbidden to eat, drink, write and engage in
any kind of worldly activities. It is markruh to respond to greetings and to the sneezer. The
Durr ul-Mukhtar gives the gist of it: (ِكُلُّ شَيْئ حُرِّمٌ فِي الصَّلوةِ حُرِّمَ فِي الْخُطْبَة) Everything that is forbidden
during the salah is forbidden during the sermon. So, even the durud (invocation of blessing
on the Prophet w, 4,le all de must not be made with the tongue, but may be spoken to
oneself. It is makruh (unbecoming) to stop someone from doing something contrary to
Shari'ah (divine law), but not makruh (unbecoming) to make a gesture to stop him.
The hadith emphasizes that it is virtuous to go the mosque early for the Friday salah. But, if
anyone/speaks a word of advice to someone during the sermon, then he might lose his reward.
DO NOT REMOVE ANYONE FROM HIS PLACE
(١٣٨٦) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُقِيْمَنَّ أَحَدُكُمْ آَخَاهُ يَوْمَ الْجُمُعَةِ ثُؤَّ يُخَالِفٌ
إِلى مَقْعَدِهِ فَيَقْعُدُفِيْهِ وَلكِنْ يَقُولُ اقْسَحُوا- (رواه مسلم)
1386. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "let
no one of you intend to make his brother get up (from his place) on Friday, then to
take over his place and sit in it. Rather, he should request, "Spread out."2
COMMENTARY: It is unlawful to occupy someone's place by force and if he gives it
willingly then that must be a sincere consent, not out of fear or modesty. It is also unlawful
to remove from his place a person whom one has sent early to the mosque to occupy a
place for him, because no one becomes eligible to occupy simply by sending someone in
advance. Only one who comes early deserves to retain the place where he site. It is makruh
(unbecoming) for one to surrender his place to the man who had sent him, but not if the
sender is superior to him.
As for the verse (a) of surah al-Hashr (59) about preferring them above themselves, the
preference, here, is about natural desires and needs.
1 Hadith # 1387
2 Muslim # 30-2178.

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There was a time, in the past, when cruel, people sent their menials to the mosque to drive
out people from the first rows for their masters to occupy them.
A saintly man commented sorrowfully:
If this is their worship.
What may requesting the people who are already seated to spread out to enable one to find
place to sit, this is allowed only when there is adequate space to do so. If there is no
possibility to make room, then he should not even make the request. Rather, he must sit
wherever he finds space and offer the salah, even if it is in the doorways.
In other words, the hadith encourages people to go to the mosque at an early time.
SECTION II
الفصل الثانى
DON ELEGANT GARMENTS
(١٣٨٧) عَنْ آَبِ سَعِيْدٍ وَ آَبي هُرَيْرَةً قَالَا قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَلَيِسَ
مِنْ أَحْسَنِ ثِيَّابِهِ وَمَسَّ مِنْ طِيْبٍ إِنْ كَانَ عِنْدَهُ ثُمَّ أَتَى الْجُهُعَةَ فَلَمْ يَتَخَتَطَ أَعْنَاقَ النَّاسِ ثُتَّ صلّى مَاكَتَبَ
اللَّهُ لَهُ ثُؤَ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتَّى يَفْرُءَ مِنْ صَلّاتِهِ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ جُمُعَتِهِ الَّتِ قَبْلَهَا.
(رواه أبوداود)
1387. Sayyiduna Abu Saeed auail (so) and Sayyiduna Abu Hurayrah &cable, narrated
that Allah's Messenger Aw, Ale il Jo said, "He who has a bath on Friday, dons the
best of garments he possesses, applies some perfume if he has it and goes to (offer)
and Friday salah, without jumping over the necks of the people (assembled there)
and after that, offers salah as much as Allah has decreed for him and observes
silence as his imam comes out till he finishes his salah, that is an expiation for his
sins between that Friday and the last Friday."1
COMMENTARY: The best of garments mean white dress. The Prophet w, 4.le ul . loved
white garments most.
WALKING TO THE MOSQUE
(١٣٨٨) وَعَنْ أَوْسٍ بِنْ أَوْسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ غَثَلَ يَوْمَ الْجُمُعَةِ وَاغْتَسَلَ وَ
بِكَّرَ وَابْتَكِّر وَمَثَى وَلَمْ يَرْكَبُ وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلُهُ كَانَ لَهُ بِكُلِّ خُطُوَةٍ عَمَلُ سَنٍَّ آَجُرُ
صِيَامِھَا وَقِيَامِها-(رواه الترمذى، وابوداود والنسائى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Aws ibn Aws .1388
said, "If anyone helps (or cause) someone to have a bath and has a bath himself and
goes out early (to the mosque to hear the imam's sermon from the beginning),
walking not riding, and goes near to the imam, listening to the sermon without
speaking during it, when a reward is credited for his against each step of a year's
fasting and offering salah in the night. 2
COMMENTARY: Helping someone to have a bath is to have sexual intercourse with his
1 Abu Dawud # 343, Musnad Ahmad 3-81
2 Abu Dawud # 345, Tirmidhi # 496, Nasai # 1384, Ibn Majah # 1087, Musnad Ahmad 4-104

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wife so when she will have a purifying bath. Or, it means that he has his clothes washed, or
washes his head with marsh mellows. If anyone has sexual intercourse with his wife on
Friday then he does not get a temptation to commit adultery and finds it easy to
concentrate on the salah.
He walks and doses not ride means that he walks throughout the distance. The words does
not ride, suggest that he does not walk part of the distance and ride the rest, but walks
throughout to the mosque.
NEW CLOTHES FOR FRIDAY
(١٣٨٩) وَعَنُ عَبْدِ اللَّهِ بْنِ سَلَامٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ آَنُ
يَتَّخِذَ ثَوْبَيْنَّ لِيَوْمِ الْجُمُعَةِ سِوَىُ ثَوْنَى مِهْنَتِهِ رَوَاهُ ابْنُ مَاجَةً وَرَوَاهُ مَالُ-
1389. Sayyiduna Abdullah ibn Salaam Acable, narrated that Allah's Messenger
Alw, ale said, "There is no harm if any of you takes a pair of (new) garments for
Friday apart from the garments he has for everyday use.1
(١٣٩٠) عَنْ يَحُمِى بُنِ سَعِيدٍ
1390. Sayyiduna Yahya ibn Saeed &sabl so, narrated (the same hadith).2
COMMENTARY: If anyone gets himself new garments for Friday and the eeds then it is not
against piety and asceticism. The Prophet alugade all to had a pair of garments that he had
kept aside to wear on Friday.
SIT NEAR IMAM
(١٣٩١) وَعَنُ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُخْفُرُ و الذِّكْرَ وَ أُذُنُوْا مِنَ الْإِمَامِ
فَإِّ الرَّجُلَ لَايَزَالُ يَتَّبَا عَدُ حَتَّى يُؤَخَّرَ فِي الْجَنَّةِ وَإِنْ دَخَلَهَا-(ورواه ابوداود)
1391. Sayyiduna Samurah ibn Jundub Al narrated that Allah's Messenger tid
Aw,ale said, "Come quickly for the sermon and sit near to the imam, for, if anyone
keeps away (from pious places without a valid excuse), he will be put back while
entering paradise, even though he does enter it (Eventually)."3
COMMENTARY: This hadith motivates to superlative standards in every pious deeds. One
must not be content with the lower degrees.
DO NOT PUSH OVER PEOPLE
(١٣٩٢) وَعَنْ مُعَاذِ بْنِ آَنَسٍ الْجُهَنِّى عَنْ آَبِهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَخَتِى رِقَابَ النَّاسِ
يَوْمَ الْجُمْعَةِ أُّخِذَّ جَسْرًا إلى جَهَنَّمَ رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبْ-
1392. Sayyiduna Mu'adh ibn Anas al-Juhani <tl47, reported that his father narrated
that Allah's Messenger A, 4,le atl Jo said, "He who steps over people's necks on
Friday (to go the front rows) will be made a bridge to hell."4
1 Ibn Majah # 1095, Abu Dawnd # 1078
2 Muatta Maalike # 5-8-18
3 Abu Dawud # 1108
4 Tirmidhi # Musnad Ahmad 3-437, Ibn Majah # 116.

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COMMENTARY: The chain of narrators is mistaken in this hadith because the father of
Mu'adh atlar>, Anas atlar>, was not a sahabi. The correct chain is Sahl ibn Mu'adh atlar> from
his father (Anas Juhani) as stated by Tirmidhi.
People will walk over him on the day of resurrection.
SITTING STYLE
(١٣٩٣) وَعَنْهُ أَكَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ الْحَبْوَةِ يَوْمَ الْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ - (رواه الترمذى)
صلى الله عليه narrated that the Prophet رحمه اثه Sayyiduna (Sahl ibn) Mu'adh ibn Aans .1393
Alwy forbade the manner of habwah (sitting) on Friday during the sermon.1
COMMENTARY: Habwah or ihtiba is to sit on the hips, knees raised and touching the belly
with legs tied with a piece of cloth, or grasping then with the hands. Such a style induces
one to dose off.
SHIFT WHEN SLEEPY
(١٣٩٤) وَعَنَ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا نَعَسَ أَحَدُ كُمْ يَوْمٌ الْجُمُعَةِ فَلْيَتَحَوَّلُ
مِنْمجلسِہ ذالك۔(رواه الترمذى)
1394. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"If one of you dozes on Friday, he must move over to another place.2
SECTION III
الفَضلُ الثَّالِثُ
ASK NONE TO VACCATE
(١٣٩٥) عَنْ نَافِعٍ قَالَ سَمِعْتُ ابْنَ عُمَرٌ يَقُولُ نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُقِيْمَ الرَّجُلُ
الرَّجُلَ مِنْ مَفْعَدٍهٍ وَيَجْلِسُ فِيْهِ قِيْلَ لِنَافِعٍ فِي الْجُمُعَةِ قَالَ فِىِ الْجُمُعَةِ وَغَيْرِهَا - (متفق عليه)
رضى الله عنه narrated that he heard Sayyiduna Ibn Umar رحمه الله Sayyiduna Nafi .1395
narrate that Allah's Messenger صلى الله عليه وسلم forbade that anyone should get another
man to vaccate his place and sit on it. Nafi atlar, was asked, "On Friday! "He said,
"Friday and besides it (too). 3
HE WHO OBSERVES ETIQUETTE OF FRIDAY
(١٣٩٦) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَحُرُا الْجُمُعَةَ ثَلَاثَةُ نَفَرٍ فَرَجُلْ
حَضَّرَهَا بِلَغْوٍ فَذَالِكَ حَتُّهُ مِنْهَا وَ رَجُلْ حَضَّرَهَا بِدُعَاءٍ فَهُوَ رَجُلْ دَعَا اللَّهَ إِكْ شَاءَ أَعْطَاهُ وَإِنْ شَاءَ مَنَّعَهُ
وَ رَجُلْ حَضَّرَهَا بِإِنْصَاتٍ وَسُكُّوْتٍ وَلَمْ يَتَخَّظَ رَقَبَةً مُسْلٍِ وَلَمْ يُؤْذٍا آَحَدًّا فَهِىَ كَفَّارَةٌ إِلَى الْجُمُعَةِ الَّتِى
تَّلِيُّهَا وَزِيَادَةُ ثَلاثَةِ آَيَّامٍ وَذَالِكَ بِاَنَّ اللَّهُ يَقُوْلُ مَنْ جَاءَ بِالْحُسَنَةِ فَلَه عَشْرٌ آمَالِهَا- (رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .1396
Aw, said, "Those who come to the Friday (salah) are of three kinds. He who comes
1 Abu Dawud # 1110, Tirmidhi # 514
2 Tirmidhi # 526, Abu Dawud # 1119, Musnad Ahmad 2-32.
33 Bukhani # 6270, Muslim # 27.2177, Abu Dawud # 4828, Tirmdhi # 2758, Musmad Ahmad 2-17

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and occupies himself in nonsense (talk and activity), so his share is simply that
much. And, a man who comes to make supplication (during the sermon and
deprives himself of hearing it), so Allah may grant him his prayer or turn it down as
He wishes. And, a man who comes to keep quit (to hear the range) and neither to
step over necks of Muslims nor hurt them so for him that is an expiation for his sins
till the next Friday and three days more. This is because of Allah's words:
مَنْ جَاءَ بِالْحُسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
[Whoever brings a good deed shall have tenfold the like of it] (6:160)1
COMMENTARY: As for one who makes supplication, Allah may grant him or may not
grant him if He will, because he makes supplication at a time when the sermon is being
read and ought to be heard with rapt attention. Hence, the Hanafis regard it as makruh
(unbecoming) to make supplication while the imam delivers the sermon but some ulama
(Scholars) regard it as haraam (unlawful, forbidden).
He doses not hurt anyone means that he does not occupy another's place, does not occupy
another's place, does not push any person or does not come to the mosque after eating garlic.
(١٣٩٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَكُلَّمَ يَوْمَ الْجُمْعَةِ وَالْإِمَامُ يَخْتُبُ
فَهُوَ كَمَثَلِ الْحِمَارِ يَجْمِلُ أَسْفَارًا وَالَّذِى يَقُولُ لَهُ أَنْصِتْ لَيْسَ لَهُ جُمُعَةٌ-(رواه احمد)
1397. Sayyiduna Ibn Abbas 4e abl >> narrated that Allah's Messenger said, "He who
speaks on Friday while the imam delivers the sermon is like an ass who carries books.
And, he who says to him, "Quiet, is not deemed to have offered the Friday salah.2
COMMENTARY: The ass carrying burden of books is a scholar who fails to match his
deeds with his knowledge.
The man who asks another to keep quiet does what is disallowed. This is explained in the
hadith # 1396
THE PROPHET'S Au,ale dl . SPEECH DURING SERMON: According to one tradition,
the Prophet Alwyd leallo was delivering a sermon on Friday. A villager pleaded (during the
sermon), "O Messenger of Allah, I have lost my property. My family is hungry. Do pray for
us. "The Prophet alugale ail to (interrupted his sermon,) raised his hands and prayed for
him. There are other such traditions that prove that the Prophet alugacall to spoke during
his sermon. Among the explanations given are that he had not commenced the sermon
when the villager pleaded with him, or these things happened in the early days when
speech was not disallowed during the sermon. It is also said that the Prophet ,le tio
was exempted from this disallowance.
FRIDAY IS EED OF MUSLIMS
(١٣٩٨) وَعَنُ عُبَيْدٍ بْنِ السَّبَّاقِ مُرْسَلَّا قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي جُمُعَةٍ مِنَ الْجُمُعِ يَا مَعْشَرَ
الْمُسْلِمِيْنَ إِثَّ هَذَا يَوْمٌّ جَعَلَهُ اللّهُ عِيْدًا فَاغْتَسِلُوْا وَمَنْ كَاتَ عِنْدَهُ طِيْبٌ فَلَا يُضُرُّهِ أَنْ يَمَسَ مِنْهُ
وَعَلَيُّكُمُ بِالسِّوَاتِ رَوَاهُ مَالِكْ وَرَوَاءُ ابْنُ مَاجَةً عَنُّهُ
1 Abu Dawud # 1113
2 Musnad Ahmad 1-230

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1398. Sayyiduna Ubayd ibn as-Sabbaq lar narrated in a mursal form that Allah's
Messenger alugade atl to said one Friday, "O company of Muslims, surely this day
Allah has appointed a (day of) eed. So, have bath and, if anyone of you has perfume
with him, then it is not wrong to apply some of it And you must use the siwak.1
(١٣٩٩) وَهُوَ عَنِ ابْنِ عَبَّاسِ مُتَّصِلًا
1399. Sayyiduna Ibn Abbas «call so narrated it in a mursil form.2
COMMENTARY: Friday is a day of eed for the poor and saintly men. The perfume that
they use should be colures. Ibn Hajar said that musk with a tinge of rose is the best because
the Prophet صلى اللهعليه وسلم used mask frequently.
The statement that there is no harm in using perfume should not mislead anyone. The fact
is that some Muslims imagined that perfume was used by women only, so this statement
explains that anyone may use it. This may be compared to Allah's words:
فلا جُنَاءٌ عَلَيْهِ آَنْ يَتَطَّوَّفَ بھمًا
{ .... there is no blame on him if he goes round them} (2:158), referring to said which
is a rite of the pilgrimage.
(١٤٠٠) وَعَنَّ الْبَرَاءِ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَقًّا عَلَى الْمُسْلِمِيْنَ أَنْ يَخْتَسِلُوا يَوْمَ الْجُمُعَةِ
وَلْتَمَسَّ أَحَدُهُمْ مِنْ طِيُبٍ إِهْلِهِ فَإِنْ لَمْ يَجِدُ فَالْمَاءُ لَه ◌ِيُبْ رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنٌ
1400. Sayyiduna Al-Bara رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The duty binds every Muslim to have a bath on to have a bath on Friday and each
of them must apply perfume available in his house but if it is not available then
water is perfume for him."3
COMMENTARY: This and the pervious hadith are cited by Imam Maalik to prove that have
bath is wajib (expedient) on Friday. Other ulama (Scholars) say that to have a bath on
Friday is sunnah (practice of Holy Prophet ,leangL.), yet they say that not to have a bath on
Friday is makruh (unbecoming).
CHAPTER - XLVI
THE KHUTBAH AND THE FRIDAY SALAH
بَابُ الْخُطْبَةِ وَالصَّلْوةِ
The word Khutbah means 'speech' 'conversation' and the address to the people. In the
terminology of Shariah, it means the speech and collection of words that is made up of
advice, exhortation remembrance, guidance invocation of blessing and peace on the
Prophet alugarcall to and the testimonies. (Roughly, it is the sermon.)
The Khutbah is fard (obligatory) (obligatory) and a prerequisite for the Friday salah.
According to Imam Abu Hanifah «lar>, the briefest Khutabah is (angl ... ) (subhan Allah), or
is صلى اللهعليه وسلم al ilaha ill Allah). Though the prophet) (لا اله الا الله) al-hamdu lillah), or) (الحمدلله)
1 Ibn Majah # 1098, Muwatta Maalik # 2.32-115
2 Ibn Majah # 1097
3 Tirmidhi # 528, Musnad Ahmad 4-282.

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know to have delivered a lengthy sermon, yet a lengthy sermon is either wajib (expedient) or
sunnah (practice of Holy Prophet ,,leaso), not a prerequisite or fard (obligatory) and it is not
that the Friday salah will not be proper without a lengthy sermon. However, Imam Abu
Yusuf atlar, and Imam Muhammad atlar, said that a lengthy remembrance and exhortation,
which in general parlance is called khutbah is essential, and saying merely subhan Allah or
al-hamdu lillah is not a khutbah. And, Imam Shafi'i atlar> said that if two Khutbahs are not
delivered, the khutabah is not valid at all. The books of figh may be consulted for the
arguments of all these imams.
SECTION I
الفضل الأول
TIME FOR THE FRIDAY SALAH
(١٤٠١) عَنْ آَنَسِ آَثّ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلّى الْجُمْعَةَ حِيْنَّ تَمِيْلُ الشَّمْسُ- (رواه البخارى)
1401. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليهوسلم used to offer the
salah of Friday when the sun declined past the meridian.1
COMMENTARY: In winter, the Prophet alugado all to offered the Friday salah immediately
after the declension of the sun, but in severe heat he offered it as the heat subsided and it
was cooler. This is found is another hadith of Sayyiduna Aans dicabul go, to follow.
(١٤٠٢) وَعَنْ سَهْلِ بْنِ سَعْدٍ قَالَ مَا كُنَّا نُقِيْلُ وَلَّا نَتَغَدُّى إِلَّ بَعْدَ الْجُمْعَةِ- (متفق عليه)
1402. Sayyiduna Sahlibn Sa'd duatlo) narrated that they did not have a short nap or
meal till after the salah of Friday.2
COMMENTARY: The after noon nap is called qaylulah whether one sleeps or simply rests.
(١٤٠٣) وَعَنْ آَنَسٍ قَالَ كَاتَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَدَّ الْبَرُدُ بَكَّرَ بِالقَّلوةِ وَإِذَا اشْتَدَّ الُّ أَبْرَدَ
بِالصَّلَوةِ يَعْنِى الْجُمُعَةَ - (رواه البخارى)
1403. Sayyiduna Anas &cable, narrated that the Prophet used to offer the salah early
to put it back (in summer) when it was very hot till it cooled down, meaning the
Friday salah. 3
ONE ADHAN ON FRIDAY
(١٤٠٤) وَعَنِ الشَّائِبِ بُنِ يَزِيْدَ قَالَ كَانَ النَّدَاءُ يَوْمِّ الْجُمُعَةِ آَوَّلُهُ إِذَا جَلَسَ الإِمامُ عَلَى الْمِنْبَرِ عَلَى عَهْدٍ
رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَيْ بَكْرٍ وَ حُمَرَ فَلَمَّا كَانَ عُثْمَاهُ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ
عَلَى الزَّوْرَاءِ- (رواه البخارى)
1404. Sayyiduna Sarib ibn Yazid narrated that the first adhan in the times of Allah's
Messenger صلى الله عليه وسلم, Abu Bakr رضى الله عنه and Umar رضى الله عنه on Friday was called
when the imam sat on the pulpit. Later, in the times of Uthman aus atl so, as the
1 Bukhari # 904, Abu Dawud # 1084, Musnaed Ahmad 3-150.
2 Bukhari # 939, Muslim # 30-859, Abu Dawud # 1086, Tirmidhi # 525, Ibn Majah # 1099, Mumad
Ahmad 5-336
3 Bukhari # 906.

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people grew in number, he added a third adhan which was called at az-Zawra.1
COMMENTARY: In the Prophet's alugadail Jo times, the (first) adhan, as we know when
the time of Friday commences, was not called. This practice continued in the times of
Sayyiduna Umar Ate all (so). The Muslims resided near the mosque and mostly stayed in the
company of the Prophet Aw, ale atl Jo. Then not only did Muslims increase in number but
also resided far away from the mosque. They also occupied in their businesses and
occupations. So, Sayyiduna Uthman we all so) decided to add another adhan to enable these
people to make preparations and be able to come to the mosque for the sermon. So, the first
adhan (as we know) began to be called and this is what the third adhan means. Though in
terms of positions it is the first adhan yet it was added after the two adhans of the
Prophet's alugade atl to times (one of the khutbah and the other before the salah takbir or
iqamah), so it is called the third adhan. This adhan, too, is a sunnah (practice of Holy Prophet
ytte ano) and cannot be called a bidah because the deeds of the righteous caliphs and
their practices are also counted as sunnah (practice of Holy Prophet (1 ,4,le ino).
Perhaps it is no more done anywhere, but in earlier days, it was custom in some places to call
another adhan while the sunnah (practice of Holy Prophet ,,4Je ando) salah was being offered.
There was no precedent for it and it is not known who imitated this bid'ah (innovation).
The ulama (Scholars) write that it is wajib (expedient) to hasten to reach the Friday salah after the
first adhan. When it is called, buying and selling (and al worldly pursuits) become unlawful.
TWO SERMONS
(١٤٠٥) وَعَنْ جَابِرٍ بُنِ سَمُرَةً قَالَ كَانَتْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خُطْبَتَانٍ يَجْلِسُ بَيْنَهُمَا يَقْرَأُ
الْقُرْآنَ وَيُذَكِّرُ النَّاسَ فَكَانَتْ صِلَاتُهُ قَصْدًا وَخُطُبَتُّهُ قَصْدًّا - (رواه مسلم)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Jabir ibn Samurah .1405
delivered two sermons and he sat between them. (In these sermons,) he recited the
Quran and urged the people (to be pious and righteous). His salah was of a
moderate length and his sermon, too, was of a moderate length (both of them were
neither too lengthy nor too short). 2
COMMENTARY: The Prophet صلى الله عليه وسلم sat between the two sermon only till all his
limbs returned to their proper places. The jurists put this duration to be as much as is
enough to say subhan Allah three times. It is not wajib (expedient) to sit between the two
sermons, but it is a sunnah (practice of Holy Prophet (,,le auLo). It is not known certainly
whether the Prophet Alw, leall Jo made a supplication during this sitting.
BRIEF SERMON SIGN OF WISDOM
(١٤٠٦) وَعَنْ عَمَّارٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ ◌ُوْلَ صَلْوةِ الرَّجُلِ وَقَصِرَ
خُطَبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ فَأَطِيْلُوْا القَّلَوةَ وَاقْصُرُوا الْخُطْبَةَ وَإِنَّ مِنَ الْبِيَّانِ سِحُرًّا- (رواه مسلم)
1406. Sayyiduna Ammar cato, narrated that he heard Allah's Messenger ,lechlo
1 Bukhari # 912, Abu Dawud # 1087, Tirmidhi # 516 Musnad Ahmad 3-450
2 Muslim # 34-862, and (second protion): Muslim # 41-866, Abu Dawud # 1094, Tirmidhi 507, Nasai #
1418, Ibn Majah # 1106, Darimi # 1557, Musnad Ahmad 5-93

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.
say, "Surely, the length of the salah of a man and the brevity of his sermon are signs of
his wisdom. So, let the salah be long and the sermon be short, for in oratory lies magic.1
COMMENTARY: During the sermon, people are attentive to the orator but while offering the
salah their minds are oriented to wards the Creator. The hadith emphasizes very briefly that a
man's sagacity demands that the condition in which people's attention is towards Allah
should be prolonged but the state when they concentrate on a creature should be shortened.
However, the salah must comply with the sunnah (practice of Holy Prophet ,le ano) and
should not exceed the limits set by the Prophet la, lead to either in length nor in brevity.
The sermon should meet the demands of (15,Je) say and guide. It should speak a few words
but encompass wide knowledge. It is like sorcery that does a lot in the fewest words. The
brief sermon should leave a lasting impression. The hadith praises the oratory and also
blames it. It a speech moulds the minds of listeners from evil to piety then it is
praiseworthy but if a speech diverts them from piety to evil then it is blameworthy.
THE PROPHET'S CONDITION WHILE DELIVERING THE SERMON
(١٤٠٧) وَعَنُ جَابِرٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا خَطَبَ إِحُمَرَّتْ عَيْنَاهُ وَ عَلَا صَوْتُهُ
وَاشْتَدَّ ◌َقَبُهُ حَتّى كَانَّهُ مُنْذِرُ جَيْشٍ يَقُولُ صَبَّكَكُمُ وَمَشَاكُمْ وَيَقُولُ بُعِفْتُ أَنَا وَالسَّاعَةُ كُهَا تَيْنٍ وَيَقُرِبُ
بَيِّنَّ إِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسطى- (رواه مسلم)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Jabir .1407
delivered the sermon his eyes turned red, his voice become loud and his anger was
apparent as though he was warning an army, saying. "In the morning and in the
evening (the enemy will attack you). "He would say, "The last Hour and I Have
been sent like these too, and he put together his forefinger and his middle finger. 2
COMMENTARY: The Prophet's alwgale all to condition during the sermon was influenced
by the ummah's shortcomings and their way wardness. He raised his voice that his
audience right hear him. He warned them that they night come out of their negligence.
He demur trated with his fingers that he had come to the world just a little before the last day.
VERSES OF THE QURAN
(١٤٠٨) وَعَنْ يَعْلَى بْنِ أُمَيَّةٍ قَالَ سَمِعْتُ النَّبِيَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ عَلَى الْمِنْبَرِ وَنَادَوْا يَا مَالِكُ لِيَقُضِ
عَلَيْنَا رَبُّك۔ (متفق عليه)
1408. Sayyiduna Yarla ibn Umayyah "cable, narrated that he heard the Prophet uly
Aluga,le recite on the pulpit (the verse 77 of the surah az-Zukhruf):
يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
{O Keeper, let your Lord make an end of us) 3
COMMENTARY: The inmates of hell will be subject to such severe chastisement that they
world plead with the keeper of hell to recommend to the lord to end their torment. He will
1 Muslim # 47-869, Darimi # 1556, Musnad Ahmad 4-263
2 Muslim # 43-867, Ibn Majan # 45.
3 Bukhari # Muslim # 49-871.

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صلى اللهعليه وسلم tell them that they will not get that (for, there will be no death). The Prophet
recited this verse to let his listeners fear the punishment.
(١٤٠٩) وَعَنْ أُمِّ هِشَامٍ بِنْتِ حَارِثَةَ بْنِ الْتُّعْمَانِ قَالَتْ مَا أَخَذْتُ قّ وَالْقُرْاِ الْمَجِيْدِ إِلَّ عَنْ لِّسَانٍ
رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُهَا كُلَّ جُمْعَةٍ عَلَى الْمِنْبَرِ إِذَا خَطَبَ النَّاسَ- (رواه مسلم)
1409. Sayyidah Umm Hisham &sail so, daughter of Marithah ibn an-Numan narrated
that she learned the surah (Qaaf) (ِقَ وَالْقُرْآنِ الْمَجِيْد) only from the tongue of Allah's
Messenger صلى الله عليه وسلم who recited (parts of) it every Friday on the pulpit while
delivering the sermon to the people. 1
i
COMMENTARY: The Prophet صلى الله عليه وسلم recited portions of this surah on Friday.
Sayyidah Umm Hisham catl so, learnt it from him over several Fridays. .
TURBAN
(١٤١٠) وَعَنْ عَمْرِو بْنِ حُرَيْثٍ آَربّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَطَبَ وَعَلَيْهِ عِمَاَمَةٌ سَوْدَاءُ قَدْ آَرُخى
طَرَفَيْهَا بَيْنَ گتِفَيْهِیَوْمَ الْجُمُعَةِ۔(رواه مسلم)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Amr ibn Hurayth .1410
wore a black turban while delivering the sermon on Friday. He let hang the two
ends of it between his shoulders. 91)2
COMMENTARY: According to a weak hadith, if a salah is offered with the turban on the
head then it is better than seventy salahs without a turban.
Allamah Teebi lar> concludes from this hadith that it is sunnah (practice of Holy Prophet
to a dorn oneself on Friday and to don nice garments and wear a black turban (صلى الله عليه وسلم
with its ends suspended on both shoulders.
Mirak said that this sermon was delivered by the Prophet ,a lail . during his last illness.
Zil'i رحمه الله said that it is sunnah (practice of Holy Prophet صلى الله عليه وسلم) to wear black garments.
The author of Madkhal' said that the Prophet's alugadas to turban was seven cubits in length.
Suyuti alar> has named the sahabah (companions) que atl se, and the tabirun who wore a
black turban. They included sayyiduna Anas usable, ibn Maalik was also, Ammar ibn Yasar
رضى ,Abdur Rahman ibn AtI , رضى الله عنه Bakr , رضى الله عنه Abu Darda رضى الله عنه Muawiyah , رضى الله عنه
.Sareed ibn Jubayr, and others رضى الله عنه ,Wathilah الله عنه
Nawawi atlar> said that it is allowed to wear the turban in two ways:
With the ends hanging on the shoulders or not hanging. Neither of the ways is makruh (unbecoming).
TAHIYAT UL-MASJID DURING THE SERMON
(١٤١١) وَعَنُ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَنَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَخْتُبُ إِذَا جَآءَ أَحْدُ كُمْ يَوْمَ الْجُمُعَةِ وَالْإِ
مَامُ يَخْطُبُ فَلْيَرْ كَعْ رَكْعَتَيْنِ وَلَيَتَجَوَّزُ فِيُهِمَا- (رواه مسلم)
1411. Sayyiduna Jabir 4 <il (o) narrated that, while delivering a sermon, Allah's
1 Muslim # 51-873, Masnad Ahmad 6-436.
2 Muslims # 552-1359, Abu Dawud # 4077, Nasai # 5346, Ibn Majah (in brief) # 2821.

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Messenger w, ale atl do said, "When any of you comes on Friday and the imam is
delivering a sermon, he must offer two raka'at salah but must make them brief.1.
COMMENTARY: Imam Shafi'i lar> said that this hadith is about the tahiyat ul-masjid and
it is wajib (expedient) to offer it even while the imam is delivering the sermon. Imam
Ahmad held the same opinion.
The Hanafis do not regard the salah of tahiyatul masjid as wajib (expedient) at all whether
during a sermon or otherwise. Imam Maalik ablar, and Sufyan Thawri assail so, and the tabiri
subscribed to this view.
These people say that his hadith allows the tabiyat ul-Masjid when the imam arises for the
sermon with intention to deliver it but not when he is actually delivering it. They are
supported by the ahadith that disallow salah during the sermon. For instance, the Prophet
Augdleatl Jo said. "When the imam comes out (for the sermon towards the pulpit) neither is
conversation nor salah proper." Sayyiduna Ali Que atil (so) and Umar de atl so, also regarded
speech and salah as makruh (unbecoming) once the imam comes out. The sayings of the
sahabah (companions) que «tl (so) are evidence and it is wajib (expedient) to emulate them
.(صلى الله عليه وسلم provided they do not contradict a sunnah (practice of Holy Prophet
A hadith is transmitted by Bukhari and Muslim through Multiple lines of narrators that a
man comes to the mosque .when the Prophet w, ale all do was delivering a sermon. He
asked him if he had offered the salah (of tahiyat ul masjid) and he said, 'No' The Prophet Jo
Alwy Lle 4tl instructed him to offer two raka'at and make them brief. This is explained by
suggesting that it happened when offering salah during the sermon was not disallowed. Or,
perhaps this permission was given exclusively to this man. Some people say that the
Prophet ,alatly had not commenced the sermon at that time.
Shaykh Ibn Hammam aulas, explained it in a more reasonable manner. He said, "Perhaps the
Prophet da latlo had stopped the sermon till that man had finished offering the salah."
This opinion is not merely a conjecture but something of Daraqutni makes it very plain and
clear : "The Prophet Au, ale atl do said to him, "Offer two raka'at salah and he observed
silence till the man finished his salah (Afther that, he resumed the sermon)."
EVEN ONE RAKA'AH WITH THE IMAM
(١٤١٢) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنُ أَدْرَكَ رَكْعَةٌ مِنَ الصَّلَاةِ مَعَ الْإِمَامِ
فَقَدْ أَدُرَكَ الصَّلاَةَ- (متفق عليه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1412
said, "If anyone gets (only) one raka'at of the salah with the imam then has offered
the entire salah with the imam.2
COMMENTARY: This command applies to all the salahs, not merely Friday.
Su hadith # 1148. However, Imam Sahfi'i atlar> has interpreted it as referring exclusively to
Friday, basing his conclusion on the hadith of Sayyiduna Abu Hurayrah 'sabl so) (# 1419) at
the end of this chapter.
1 Muslims # 59-875, Musnad Ahmad 3-316
2 Bukhari # 580, Muslim # 162-607, Abu Dawud # 1121, Tirmidhi 524, Nasai # 553, Ibn Majah # 112,
Darimi # 1220, Muwatta Maalik # 5.3-12, Musnad Ahmad 1-241

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The well known book of the fiqh Hanfiyah Hidayah, writes that whatever portion of the
salah a man gets with the imam on Friday, he should offer it with the imam and regard it as
the base of Friday and complete the rest. Thus if anyone catches the imam when he is at the
end of the salah reciting the at - tahiyat or making the sajdah sahw. (prostration of for get
fullness), then he must join the imam. That is his portion of Friday salah and then he must
complete the rest of it. This is also the contention of Imam Abu Hanifah atlar, and Imam
Abu Yusuf, deatl so, but Imam Muhammad atlar, said that if anyone gets most of the second
raka'ah of the salah with the imam then that will be his base of the Friday salah but if he
does not get most of the second raka'ah then he cannot make it a base of Friday, but he will
have to make it his base for the salah of zuhr.
Most of the second raka'ah means the ruku of the second raka'ah. If he joins the imam by
the ruku of the second ruka'ah then he gets most of this raka'ah.
If he joins him after he has raised he head from the ruku then he does not get of the most of
the second raka'ah.
Shaykh Ibn Hammam <14>> said that the hadith on which Imam Abu Hanifah &tl 47, and
Imam Abu Yusuf atl 47> base their foregoing contention is a general hadith and it is not
specific to Friday.
SECTION II
الفضلُالثَّانِى
STYLE OF THE KHUTBAH
(١٤١٣) عَنِ ابْنِ عُمَرَ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَخْتُبُ خُطْبَتَيْنِ كَانَ يَجْلِسُ إِذَا صَعِدَ الْمِنْبَرَ
حَتَّى يَفْرُءُ أَرَاهُ الْمُؤَذِّنَ ثُؤَّ يَقُوْمُ فَيَخْتُلِبُ ثُمَّ ◌َجْلِسُ وَلَا يَتَكُلَّمُ ثُوَّ يَقُوْمُ يَخْطُبُ- (رواه ابوداؤد)
1413. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم that the
Prophet A, Ale wil do used to deliver two sermons. He sat down on ascending the
pulpit till he finished, (the sub-narrator said that) the narrator meant the
mua'dhdhin (finished). Then he stood up and delivered the sermon. Then he sat
down and did not say anything. Then he stood up and delivered the sermon.1
COMMENTARY: The ulama (Scholars) say that it is mustahab to deliver the sermon
standing on the pulpit. As for sitting between the two sermons, Ibn Hajar atlar> said that it
is better to sit for the time it takes to recite surah al-ikhlas.While sitting the Prophet &ld
Alwyale said nothing, made no supplication and did not recite anything.
It is mustahab in the second sermon to make supplication for the Prophet's alugado all to
family and descendants, companions and wives the righteous Caliphs Sayyiduna Hamzah
ducatilse, and Sayyiduna Abbas duatl so). It is also allowed to pray for the ruling monarch, but
according to Sharah Muniyah it is markruh tahrimi to praise kings with attributes that do
not belong to them and are misplaced, for, that is sinful and adding falsehood to worship.
In fact, some of our scholars have said that to call the kings of our times as just boarders on disbelief.
While Shaykh Abdul Haq Muaddith Dahlawi atlar> concurs with the foregoing explanation
about not speaking between two sermons, Mulla Ali Qari atlar, has cited Sharah Teebi to
say that it is better to recite the verses of the Quran between the two sermons. According to
1 Abu Dawud # 1092, Musnad Ahmad 2-35

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a tradition in Ibn Hibban, the Prophet alugacall to recited the verses of Allah's Book when
he sat down between the two sermons. So some people say that it is mustahab to recite
surah al-Ikhlas during this (Short) period. Perhaps, Shaykh Abdul Haq atlar, had not come
across this tradition. When he expounded this portion of this hadith.
WORSHIPPERS SHOULD BE ATTENTIVE TO THE KHATIB DELIVERING THE
SERMON
(١٤١٤) وَعَنْ عَبْدِ اللَّهِبْنِ مَسْمُوْدٍ قَالَ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَوَى عَلَى الْمِنْبَرِ اسْتَقْبَلْنَاهُ بِوُجُوهِنَا
رَوَاهُ التِِّ مِذِىُّ وَقَالَ هَذَا حَدِيْتْ لَا تَعْرِفُهُ إِلَّ مِنْ حَدِيْثِ مُحَتَّدِ ابْنِ الْفَضْلِ وَهُوَ ضَحِفْ ذَاهِبُ الْحَدِيْثِ.
1414. Sayyiduna Abdullah ibn Mas'ud deatl so> narrated that when the Prophet tid
Aw,ale sat down on the pulpit they turned their faces towards him. 1
COMMENTARY: It is mustahab for the people to turn their faces towards the khatib. He
too, should face the people and look at them while delivering the sermon.
According to the Hanafis when he ascends the pulpit he should not offer salutation to the
people. But, Imam Shafi'i atlar> and Imam Ahmad atlar> disagree with this opinion.
SECTION III
الفَضلُ القَّالِثُ
DELIVER SERMON WHILE STANDING
(١٤١٥) عَنْ جَابِرٍ بُنِ سَمُرَةً قَالَ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَخْتُلْبُ قَائِمَّا تُؤَّ تَجْلِسُ تُبَّ يَقُوْمُ فَيَخْتُبُ
قَائِمًا فَمَنْ نَبََّكَ أَنَّهُ كَانَ يَخْطُلبُ جَالِمًا فَقَدْ كَذَّبَ فَقَدُ وَ اللَّهِ صَلَّيْتُ مَعَهُ أَكْثَرَ مِنْ الْفَى صَلَاةٍ - (رواه مسلم)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Jabir ibn Samurah .1415
delivered the sermon standing, then he would sit down, then he would stand and
deliver the (rest of the) sermon standing. "If anyone informs you that he delivered
the sermon sitting, he has lied, for, indeed, by Allah, I offered salah along with him
more than two thousand times, "he said. 2
COMMENTARY: The two thousand plus salah include every salah besides the Friday salah.
The Prophet Awa leat Jo offered the first Friday in Madinah and he resided here for ten years,
so he offered not more than five hundred salah of Friday in Madinah. Sayyiduna Jabir disableso)
meant to say that he was with the Prophet , leatl Jo for a very long period of time.
It is stated in Sharah Muniyah that if a city is conquered by force with the sword, as
Makkah was then the khatib should carry a sword while delivering the sermon. If it
surrenders willingly, as Madinah did, then he should not carry a sword.
It is written in Yanabi that the second sermon should be delivered in a voice lower than the
voice during the first.
(١٤١٦) وَعَنْ كَعْبٍ بُنِ عُجُرَةَ أَنَّهُ دَخَلَ الْمَسْجِدَ وَعَبْدُ الرَّحمُنِ بْنُ أُمِّ الْحْكِّمِ يَخْلُبُ قَاعِدًا فَقَالَ الْتُّكُرُؤُ إلى هذا
الْحُبِيْثِ يَخْطِبُ قَاعِدًا وَقَدْ قَالَ اللّهُ تَعَالِى وَإِذَا رَأَوْ اتِجَارَةً أَوْلَّهُوَ انْفَضّوْا إِلَيْهَا وَتَرَكُوْكَ قَائِمًّا - (رواه مسلم)
1416. It is reported about Sayyiduna Karb ibn Ujrah 's al (50) that he entered the
1 Tirmidhi # 509.
2 Muslims # 35-862

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mosque when (Sayyiduna) Abdur Rahman ibn Umm al-Hakam was delivering the
sermon sitting. So, he remarked, "Look at this good-for nothing fellow delivering
the sermon sitting though Allah has said:
وَإِذَا رَأَوْ اتِجَارَةٌ أَوْلَهُوَ انْفَقُّوًّا إِلَيْهَا وَتَّرَكُوْكَ قَائِمًا
{And when they saw some merchandise or sport, they flocked to it eagerly and left
you (o Prophet) standing,}" (62:11)
COMMENTARY: A sever drought had gripped Madinah causing anxiety and misery to the
Madinans. During those days while the Prophet alugarcall to was delivering a sermon from
the pulpit on Friday standing, suddenly a trade caravan from Shaam arrived. The Sahabah
(companions) aus all (so) who were in distress from hunger rushed out to look at the trade
caravan, but twelve of them continued to listen to the sermon a attentively. The verse
quoted in the hadith was revealed on this occasion.
Sayyiduna Ka'b 'weall soy meant to say that the sermon is delivered standing as is clear form
these word from of Allah, Mighty and Glorious. It is also established through sahih ahadith.
So, if this man ignores that and delivers the sermon sitting, there is no doubt that he is an
evil man. "he said.
Imam Shafi'i atlar> said that it is a condition that the sermon must be delivered standing.
. (صلى اللهعليه وسلم said that it is a sunnah (practice of Holy Prophet رحمه الله Imam Abu hanifah
TIME FOR SALAH AND SERMON: The correct time is one of the conditions for the
Friday salah. Hence, the salah of Friday is not valid after its time while other salahs may be
redeemed after their time expires. The time of Friday is as of zuhr. So, it is disallowed to
offer the salah of Friday before its time, but Imam Ahmad ibn Hanbal Atlar> regards it as
correct. And as the time of are begins the salah of Friday is not valid, but the salah of Friday
is not valid, but it is allowed in the view is of Imam Maalik atlar).
This hadith is evidence that it is permitted to be stern with and angry on, one who
perpetrates what is unlawful or makruh (unbecoming). To do the opposite of what the
Prophet alugarcall to was know to be doing is a sign of concealed wickedness.
HANDS SHOULD NOT BE RAISED
(١٤١٧) وَعَنْ عُمَارَةَ بْنٍ رُوَّيْبَةً أَنَّهُ رَأى بِشْرَ بُنَّ مَرُوَانَ عَلَى الْمِنْبَرِ رَافِعًا يَدَيْهِ فَقَالَ قَبََّ اللهُ هَاتَيْنِ الْيَدَيْنِ
لَقَدْ رَآَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا يَزِيدُ عَلَى أَنْ يَقُولُ بِيَدِهِ هُكَّذًا وَآَشَارَ بِأَصْبَعِهِ الْمُسَبِّحَةِ -.
(رواه مسلم)
1417. Sayyiduna Umarah ibn Ruwaybah ate also) is reported to have seen Bishr ibn
Marwan on the pulpit raising his hands (While delivering the sermon, as orators are
want to do now a days). So, he remarked, "May Allah ruin these hands! I had seen
Allah's Messenger w, a,le all Jo gesture not more than this much with his hand" -
and he gestured with his fore finger. 1
COMMENTARY: Bisher was defying the Prophet's alugade all o sunnah (practice of Holy
Prophet صلى الله عليه وسلم) , Sayyiduna Ummarah رضى الله عنه was most displeased with it. He made it
1 Muslim # 53-874

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apparent with strong words. The Prophet alugarcall to made a very slight gesture only that
people may pay attention and be encouraged to abide by his sayings.
SUMMONS DURING THE SERMON
(١٤١٨) وَعَنُ جَابِرٍ قَالَ لَّمَّا اسْتَوِى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْجُمُعَةِ عَلَى الْمِنْبَرِ قَالَ اجْلِسُوْا فَسَمِعَ
ذُلِكَ ابْنُّ مَسْكُوْدٍ فَجَلَسَ عَلَى بَابٍ الْمَسْجِدِ فَرَاهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ تَعَالَ يَا عَبْدَ اللّهِ بُنَّ
مَسْمُؤْدٍ- (رواهابوداؤد)
صلى الله عليه وسلم narrated that (once) Allah's Messenger رضى الله عنه Sayyiduna Jabir .1418
settled on the pulpit and said (to the sahabah (companions) que at so); "Sit down!"
Sayyiduna Ibn Masud Heard him and sat down (promptly) at the door of the
mosque (where he was at that time). Allah's Messenger ., Llc atl saw him and
said, "Come here, O Abdullah ibn Mas'ud!"1
COMMENTARY: Allamah Teebi de atl so, said that it is clear from this hadith that speech is
allowed to one who stands on the pulpit to deliver the sermon. But, the Hanafis hold that it
is not allowed to speak from the pulpit while standing for the sermon if the speech is not to
enjoin piety. (But, even that must be in Arabic. It another language is used that would be
makruh (unbecoming).
Ibn Hajar رضى الله عنه said that it seems that the Prophet صلى الله عليه وسلم may have seen someone
stand up to offer the salah. So, he commanded him to sit down because when the khatib is
on the pulpit, it is forbidden to offer salah. All the ulama (Scholars) agree on this point.
MISSING THE SALAH OF FRIDAY
(١٤١٩) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَدْرَكَ مِنَ الْجُمُعَةِ رَكْعَةً فَلْيُصَلِّ إِلَيْهَا
أُخْرِى وَمَنْ فَاتَتْهُ الزَّكْمَتَانِ فَلْيُضَلٍ آرْبَعَا أَوْقَالَ النَّهُرَ-(رواهالدارقطنى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1419
A, said, "If anyone gets only one raka'ah of the Friday salah, then he must
offer the other with it. It he misses two raka'ah then he must offer four
(raka'ah). "Or, he said, "Zuhr."2
COMMENTARY: This issue has been explained against hadith # 1412.
1 Abu Dawud # 1091
2 Daraqutni # 7

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CHAPTER - XLVII
بَابُصَلُوقِالْخَوْفِ
SALAT UL-KHAWF (SALAH WHEN IN FEAR)
The salah that is offered for fear of the infidels and at the time of an encounter with the
enemy is called salat ul-khawf. It is confirmed through both the Book and the sunnah
(practice of Holy Prophet صلى الله عليه وسلم). Most ulama (Scholars) agree that it is valid even after
the death of the Prophet w,Ale atl Jo though some do say that this salah was allowed only
.صلى اللهعليه وسلم during the times of the Prophet
Some scholars, like Imam Malik atlas, say that the salat ul-Khawf is limited to a journey only
but Imam Abu Hanifah dar, said that it is valid both during a journey and at residence.
Ahadith about this salah are transmitted through as many as sixteen lines of transmission, or
more or less. All of them are reliable.
Allamah Shamni شمنى) رحمه الله) said that the Prophet صلى اللهعليه وسلم offered the salah ul-khawf at
four Places: Bhat ur-Riga, Batn an-Nakh! Us fan and Dhu Qarad This shows that the salah
al-khawf was peculiar to journey, but the jurist have ruled that it is allowed to offer it even
at residence.
SECTION I
الفَضل الآۇَّلْ
AGAINST AN ENEMY
(١٤٢٠) عَنْ سَالِمٍ بُنِ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ آَيْهِ قَالَ غَزَوْتُ معَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِبَلَ نَجُدٍ
فَوَازَيْنَا الْعَدُوَّ فصَا فَقْنَا لَهُمْ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلّى لَنَا فَقَامَتْ طَائِفَةٌ مَعَهُ وَأَقْبُلَتْ
طَآئِفَةٌ عَلَى الْعَدُقِّ وَرَكَةَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَنْ مَعَّهُ وَسَجَّدٌ سَجْدَتَيْنٍ ثُمَّ انْصَرَفُوا مَكَاتٌ
طَائِفَةِ الَّتِيِّ لَوْ تُصَلِّ فَجَاءُوا فَرَكَةَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهِمْ رَكْعَةً وَسَجَدَ سَجَد تَیْنِ تُؤَّسَلَّمَ
فَقَامَ كُلُّ وَاحِدٍ قِنْهُمْ فَرَكَّةَ لِنَفْسِهِ رَكْعَةٌ وَسَجَدَ سَجْدَتَيْنٍ وَرَوَى نَافِعْ تَخُوَهُ وَزَادَ فَإِنْ كَانَ خَوْفْ هُوَ
اشَُّ مِنْ ذُلِكَ صَلُّوْا رِجَالَّا قِيَامًا عَلَى أَقْدَامِهِمْ أَوْ رُكْبَانًا مُسْتَقْبِى الْقِبْلَةِ آَوْغَيِرٍ مُسْتَقْبِلِيْهَا قَالَ نَافِةٌ لَا اُرى
ابْنَ عُمَرَ ذَكِّرَ ذُلِكَ إِلَّ عَنْ أَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى) .
1420. Sayyiduna Saalim ibn Abdullah ibn Umar Also, narrated on the authority of
his father (Abdullah ibn Umar رضى اللهعنه that he (Abdullah رضى الله عنه went with Allah's
Messenger Alw, ale atl do to wage battle at Najd. When they encountered the enemy,
they formed lines facing them. Then Allah's Messenger , le atl Jo stood up and
led them in salah, a section standing up along with him while another faced the
enemy. He (offered salah) making one ruku and two prostrations along with those
who were with him. Then, they took the places of those who had not prayed (with
him) and they came (to the salah) and he made one ruku and two prostrations with
them. Then he gave the salutation and each of them stood up and made a ruku and
two prostrations each by his self.
Nafi' dlar, reported the like of it but added that (at the speak of the battle) when

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there was a greater danger than on that occasions, they offered the salah standing
on their feet, or (if that was not possible) mounted, facing, the qiblah or (if that
could not be done then) whichever direction they faced.
Nafi all ar, said that Ibn Umar as al , narrated this (tradition) from Allah's
Messenger himself. 1
COMMENTARY: Najd is the word for a highland. Here, it refers to of the Hijaz, not of Yemen.
This hadith is evidence that to offer a number of congregational salahs, many times one after
the other, is markruh particularly when all worshippers are present. This hadith is also
evidence that it is not allowed to offer the fard (obligatory) salah behind one who offers an
optional salah. If it was allowed, the Prophet alugarcall to would have led the two sections
separately in salah.
This hadith is also evidence that the congregational salah is wajib (expedient). Even when
locked in battle against an enemy, the congregational salah must not be abandoned.
Ibn Hamman atlar> said that the salat ul-Khawf must be offered in this way only when all
the people insist on following the same imam. If this is not the case, then same imam. If this
is not the case then it is better that one imam should lead one congregation through a
complete salah and another imam should lead another congregation though a complete
salah. As for the words and each of then stood up, some of the Hanafi ulama (Scholars)
explain that the second section returned to face the enemy after the Prophet , Ale att
gave the salutation and the first who had joined the first raka'ah returned to their place of
prayer to complete the salah and each of them individually offered their remaining salah
and gave the salutation and went back to face the enemy. Then the second section came
and they too offered their remaining salah each by himself, gave the salutation and
resumed their places against the enemy.
Ibn Malik abl 4>> said that some ulama (Scholars) give these details and method. So did
Imam Abu Hanifah 4?>. Though the hadith does not give all details, Ibn Hamman lar,
said that it up holds one portion of Imam Abu Hanifah's atlar> verdict that the first section
should go away after offering one raka'ah and the second should come and join the imam
in the second raka'ah and while they are there, the imam completes his salah and give the
salutation. However, the entire verdict of Imam Abu Hanifah tl 4>> and his complete
method is proved through another tradition which is narrated by Ibn Abbas Aus 4tl so, in a
mawquf manner. Imam Muhammad «lar> has reproduced the verdict and tradition of Abu
Hanifah allar, in his book kitab ul-Aathar.
The verdict of Imam Abu Hanifah lar, and his detailed explanation is proved by a hadith
mawquf. Since reason has no say in this chapter, so hadith mawquf too is of the same rank
as hadith marfu.
Further, Imam Abu Hanifah lar> also holds that in the afore mentioned condition, the first
section will complete their salah like the Iahiq without reciting the Quran while the second
section will complete their with recitation of the Quran as the masbuq do. However, this is
done when the salah is offered during a journey and the imam is a traveller, or the salah is
made up of two raka'at. If the imam is a resident and the salah comprises four raka'at, then
each of the two sections will offer two raka'at with the imam. If the salah is of three raka'at,
1 Bukhari # 942, Nasai # 1539, Darini # 1521 Musnad Ahmad 2-150