Indexed OCR Text

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has also been made clear that the bigger the jama'at the more those benefits
will become apparent. This will only be possible if the people of all the
different areas and the residents of that place get together and offer their
salaat collectively. This would have been extremely difficult if it were to be
done five times daily. Because of all this, the Shariah has specified such a
day in the week in which the people of all the different residential areas and
villages can get together and fulfil this ibaadah. Since jumu'ah is the most
virtuous and noble of days, this ibaadah has been specified for this day.
Allah Ta'ala had also specified this day as a day of ibaadah for the previous
nations. But because of their bad-luck, they disputed and differed with
regards to it. The result of this dispute was that they were deprived of this
great bounty and this ummah has been favoured with this bounty. The Jews
set aside Saturday on the basis that Allah Ta'ala had completed creating the
entire creation on this day. The Christians set aside Sunday thinking that
this is the day when Allah Ta'ala commenced with the creation. Because of
this, both these groups make numerous arrangements on both these days -
leaving all work on these days and spending it in worship. It is because of
this that all the offices are closed on Sundays in Christian countries.
The Virtues of Jumu'ah
1. Rasulullah sallallahu alayhi wa sallam said: "Friday is the best of days. It
was on this day that Hadrat Aadam alayhis salaam was created, it was on
this day that he was granted entry into jannah, it was on this day that he was
removed from jannah (which became the cause for man's existence in this
universe, and which is a great blessing), and the day of resurrection will
also take place on this day." (Sahih Muslim)
2. It is related from Imam Ahmad rahmatullahi alayh that he said that in
certain aspects the rank of the night of jumu'ah is even higher than Laylatul
Qadr. One of the reasons for this is that it was on this night that Rasulullah
sallallahu alayhi wa sallam appeared in the womb of his mother.
Rasulullah's sallallahu alayhi wa sallam appearance in this world was a
cause of so much good and blessings both in this world and in the hereafter
that they cannot be enumerated. (A'sh'atul Lama'aat)
3. Rasulullah sallallahu alayhi wa sallam said: "There is such an hour on
Friday that if any Muslim makes dua in it, his dua will definitely be
accepted." (Bukhari, Muslim) The ulama have differed in specifying that

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hour which has been mentioned in the Hadith. Shaykh Abdul Haq
Muhaddith Dehlawi rahmatullahi alayh has mentioned 40 different opinions
in his book Sharh Sifrus Sa'aadah. However, from among all these opinions
he has given preference to two opinions: (1) That time is from the
commencement of the khutbah till the end of the salaat, (2) That time is
towards the end of the day. A big group of ulama have given preference to
this second opinion and there are many Ahadith which support this opinion.
Shaykh Dehlawi rahmatullahi alayh says that this narration is correct that
Hadrat Fatimah radiallahu anha used to order her maid on Fridays to inform
her when the day is about to end so that she could occupy herself in making
zikr and duas. (Ash'atul Lama'aat)
4. Rasulullah sallallahu alayhi wa sallam said: "Of all the days, Friday is
the most virtuous. It is on this day that the trumpet will be blown. Send
abundant durood upon me on Fridays because they are presented to me on
that day." The Sahabah radiallahu anhum asked: "O Rasulullah! How will
they be presented to you when even your bones will not be present after
your death?" Rasulullah sallallahu alayhi wa sallam replied: "Allah Ta'ala
has made the earth haraam""> upon the prophets forever." (Abu Daud)
5. Rasulullah sallallahu alayhi wa sallam said: "The word "shaahid" refers
to Friday. There is no day more virtuous than Friday. There is such an hour
in this day that no Muslim will make dua in it except that his dua will be
accepted. And he does not seek protection from anything except that Allah
Ta'ala will grant him protection." (Tirmidhi) The word "shaahid" appears in
Surah Burooj. Allah Ta'ala has taken an oath of that day. He says in the
Quran:
وَالسَّمَآءِ ذَاتِ الْبُرُوُجِ ) وَالْيَوْمِ الْمَوْعُوْدِ) وَشَاهِدٍ وِمَشِهُودٍ)
Translation: "By the sky in which there are constellations. By the promised
day (of judgement). By the day that witnesses (Friday), and the day that is
witnessed (day of Arafah)."
6. Rasulullah sallallahu alayhi wa sallam said: "Friday is the "mother" of all
days and the most virtuous in the sight of Allah Ta'ala. In the sight of Allah
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That is, the ground cannot have any effect on their bodies. They will remain just as they
were in the world.

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Ta'ala it has more greatness than Eid ul-Fitr and Eid ul-Ad'haa." (Ibn
Majah)
7. Rasulullah sallallahu alayhi wa sallam said: "The Muslim who passes
away on the night or during the day of Friday, Allah Ta'ala saves him from
the punishment of the grave." (Tirmidhi)
8. Once Hadrat Ibne Abbas radiallahu anhu recited the following verse:
"This day, I have completed your Deen for you." A Jew was sitting near
him. On hearing this verse being recited he remarked: "If this verse was
revealed to us, we would have celebrated that day as a day of eid." Ibne
Abbas radiallahu anhu replied: "This verse was revealed on two eids, i.e. on
the day of jumu'ah and the day of arafah." In other words, what is the need
for us to make that day into a day of eid when it was already a day of two
eids?
9. Rasulullah sallallahu alayhi wa sallam used to say that the night of
jumu'ah is a lustrous night, and the day of jumu'ah is a lustrous day.
(Mishkaat)
10. After qiyaamah, Allah Ta'ala will send those who deserve paradise into
paradise, and those who deserve hell into hell. The days that we have in this
world will also be there. Although there will be no day and night, Allah
Ta'ala will show us the extent of days and nights and also the number of
hours. So when Friday will come and that hour when the people used to go
for jumu'ah will approach, a person will call out saying: "O dwellers of
jannah! Go into the jungles of abundance, the length and breadth of which
are not known to anyone besides Allah Ta'ala. There will be mounds of
musk which will be as high as the skies. The prophets alayhimus salaam
will be made to sit on towers of light, and the believers on chairs of sap-
phires. Once everyone is seated in their respective places, Allah Ta'ala will
send a breeze which will carry that musk. That breeze will carry the musk
and apply it to their clothing, faces and hair. That breeze will know how to
apply that musk even better than that woman who is given all the different
perfumes of the world. Allah Ta'ala will then order the carriers of His
throne to go and place His throne among all these people. He will then
address them saying: "O my servants who have brought faith in the unseen
despite not seeing Me, who have attested My Rasul sallallahu alayhi wa
sallam, and who have obeyed My laws! Ask Me whatever you wish for.
This day is the day of giving abundantly." They will all exclaim in one
voice: "O Allah! We are pleased with You, You also be pleased with us."

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Allah Ta'ala will reply: "O dwellers of jannah! If I were not pleased with
you all, I would not have kept you in My jannah. Ask for something
because this is the day of giving in abundance." They will all say in one
voice: "O Allah! Show us Your beauty, that we may be able to look at Your
noble being with our very eyes." Allah Ta'ala will lift the veil and will
become apparent to these people and His beauty will engulf them from all
sides. If this order was not given from before hand that the jannatis will
never get burnt, without doubt they would not have endured the heat of this
light and they would all have got burnt. He will then ask them to go back to
their respective places. Their beauty and attractiveness will double through
the effects of that Real beauty. These people will then go to their wives.
They will not be able to see their wives nor will their wives be able to see
them. After a little while, the nur which was concealing them will be
removed and they will now be able to see each other. Their wives will tell
them that how is it that you do not have the same appearance which you
had left with? That is, your appearance is a thousand times better now.
They will reply that the reason for this is that the noble being of Allah
Ta'ala was made apparent to us and we saw His beauty with our very eyes.
(Sharh Sifrus-Sa'aadah) See what a great bounty they received on the day of
jumu'ah.
11. Every afternoon, the heat of jahannam is increased. However, through
the blessings of jumu'ah, this will not be done on Fridays. (Ihyaa ul-Uloom)
12. On one Friday, Rasulullah sallallahu alayhi wa sallam said: "O
Muslims! Allah Ta'ala has made this day a day of eid. So have a bath on
this day, whoever has perfume should apply it, and use the miswaak." (Ibn
Majah)
The Aadaab of Jumu'ah
1. Every Muslim should make preparations for jumu'ah from Thursday.
After the asr salaat of Thursday, he should make a lot of istighfaar. He
should clean his clothes and keep them ready. If he does not have any
perfume in his house, then if it is possible he should try and obtain some
and keep it ready so that he will not get distracted with these things on
jumu'ah. The pious people of the past have stated that the person to receive
the most benefit on Friday will be that person who waits for it and who
makes preparations for it from Thursday. The most unfortunate person will

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be he who does not even know as to when Friday will fall, so much so that
he will ask the people in the morning as to which day this is. Some pious
people used to go and stay in the jaame musjid from the night of jumu'ah in
order to make full preparations for the following day. (Ihyaa ul-Uloom, vol.
1, page 161)
2. On the day of jumu'ah, ghusl should be made and the hair of the head and
the rest of the body should be thoroughly washed. It is also very virtuous to
use the miswaak on this day.
3. After making ghusl, a person should wear the best clothing that he
possesses, and if possible he should also apply some perfume. He should
also clip his nails.
4. He should try and go very early to the jaame musjid. The earlier a person
goes, the more reward he will receive. Rasulullah sallallahu alayhi wa
sallam said: "On the day of jumu'ah, the angels stand at the entrance of that
musjid in which jumu'ah salaat is to be offered. They write down the name
of the person who enters the musjid first, and thereafter the name of the
person who follows, and they continue doing this. The person who entered
first will receive the reward of sacrificing a camel in the path of Allah, the
one who followed him will get the reward of sacrificing a cow, thereafter a
chicken, thereafter the reward of giving an egg as charity in the path of
Allah. Once the khutbah commences, the angels close the register and
begin listening to the khutbah." (Bukhari and Muslim)
In olden times, the roads and alleys used to be extremely busy in the
mornings and at fajr time. All the people used to go so early to the jaame
musjid and there used to be such a large crowd that it used to look like the
days of eid. Later, when this habit was given up, people began saying that
this is the first innovation16 in Islam. After writing this, Imam Ghazali
rahmatullahi alayh says: "Aren't the Muslims ashamed of themselves that
the Jews and Christians go so early in the morning to their synagogues and
churches on Saturdays and Sundays. Those who are businessmen go so
early to the bazaars in order to do their buying and selling. Why don't the
Muslims do the same?" The reality of the situation is that the Muslims have
totally reduced the value of this blessed day. They do not even know what
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That is, not going early to the musjid is the first innovation. Here, innovation is taken
literally (i.e. something new) and not from the Shar'ee point of view, which means to do
something new in the Deen while regarding it as an act of ibaadah. Because this is haraam, and
not to go early to the musjid is not haraam.

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day this is, and what a high status it has. How sad it is that the day which
was more valuable than eid in the eyes of Muslims of the past, which
Rasulullah sallallahu alayhi wa sallam was proud of and the day which was
not granted to the previous nations has become so dishonoured at the hands
of Muslims today and it is such a great ingratitude to the favour of Allah
Ta'ala that the consequence of all this can be seen with our very eyes."
5. By going walking for the jumu'ah salaat, one gets the reward of fasting
for one year for every step that he takes. (Tirmidhi)
6. On Fridays, Rasulullah sallallahu alayhi wa sallam used to recite Surah
Alif Laam Meem Sajdah and Surah Hal Ataa, in the fajr salaat. These
Surahs should therefore be occassionally recited in the fajr salaat on
Fridays. Occassionally they should be left out so that people do not regard
their recitation as wajib.
7. For the jumu'ah salaat, Rasulullah sallallahu alayhi wa sallam used to
recite the following Surahs: al-Jumu'ah and al-Munaafiqun, or al- A'la and
al-Ghaashiyah.
8. There is a lot of reward in reciting Surah Kahf either before the jumu'ah
salaat or after it. Rasulullah sallallahu alayhi wa sallam said: "The person
who recites Surah Kahf on Fridays, a nur will appear for him from below
the arsh as high as the skies. This light will help him in the darkness of the
day of resurrection. And all the sins which he may have committed from
the last Friday till this Friday will be forgiven." (Sharh Sifrus-Sa'aadah)
The ulama have written that this Hadith refers to minor sins because major
sins are not forgiven without making taubah.
9. There is more reward in reciting durood on Fridays than on other days. It
has been mentioned in the Hadith that durood should be recited abundantly
on Fridays.
The Virtues and Importance of Jumu'ah Salaat
Jumu'ah salaat is fard-e-ayn. It has been established from the Quran, Hadith
and the consensus of the ummah. It is one of the most salient features of
Islam. The person who rejects jumu'ah salaat is a kaafir. The one who
misses it without any valid excuse is a faasiq.
1. Allah Ta'ala says in the Quran:

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يَاَ يُّهَا الَّذِيْنَ ا مَنُؤُآ إِذَا نُودِىَ لِلصَّلوةِ مِنْ يَّوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى
ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمُ تَعْلَمُوْنَ O
Translation: "O you who believe! When the call for jumu'ah salaat is
made, hasten towards the remembrance of Allah Ta'ala and leave all
transactions. This is best for you if only you know."
In this verse, "remembrance" refers to the jumu'ah salaat and khutbah.
"Hasten" means that one should go with great concern and care.
2. Rasulullah sallallahu alayhi wa sallam said: "The person who has a bath
on Friday, purifies himself as far as possible, applies oil to his hair, applies
perfume, leaves for the musjid, when he arrives at the musjid he does not sit
down by removing anyone from his place, offers as many nafl salaats as
possible, when the imam delivers the khutbah he remains silent - then his
sins from the previous jumu'ah till now will be forgiven." (Bukhari)
3. Rasulullah sallallahu alayhi wa sallam said: "The person who has a bath
on Friday and goes early to the musjid on foot, and not by a vehicle, listens
to the khutbah and does not do any foolish act while it is being delivered,
will get the reward of one year's ibaadah, one year's fasting, and one year's
salaat; for every step that he takes." (Tirmidhi)
4. Hadrat Ibn Umar and Abu Hurayrah radiallahu anhuma narrate that they
heard Rasulullah sallallahu alayhi wa sallam saying: "People should abstain
from leaving out jumu'ah salaat. If not, Allah Ta'ala will put a seal over
their hearts whereby they will fall into severe negligence." (Muslim)
5. Rasulullah sallallahu alayhi wa sallam said: "The person who misses out
three jumu'ah's without any valid reason, Allah Ta'ala puts a seal over his
heart." (Tirmidhi) In another narration it is mentioned that Allah Ta'ala
becomes displeased with him.
6. Taariq bin Shihaab radiallahu anhu narrates that Rasulullah sallallahu
alayhi wa sallam said: "The jumu'ah salaat with jama'at is a duty which is
wajib on every Muslim with the exception of the following four persons: (i)
a slave, that is the one who is owned by someone according to the rules laid
down by the Shariah, (ii) a woman, (iii) an immature boy, (iv) a sick per-
son." (Abu Daud)

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7. Ibn Umar radiallahu anhu narrates that Rasulullah sallallahu alayhi wa
sallam said the following in regard to those who leave out jumu'ah: "It is
my earnest desire that I appoint someone as imam in my place while I go
and burn the homes of those who do not attend the jumu'ah salaat."
(Muslim) A similar Hadith has also been related with regard to leaving out
jama'at. We have mentioned this Hadith previously.
8. Ibn Abbas radiallahu anhu narrates that Rasulullah sallallahu alayhi wa
sallam said: "The person who leaves out jumu'ah salaat without a valid
reason is written down as a hypocrite in a book that is absolutely protected
froin any changes and modifications." (Mishkaat) In other words, he will be
labelled as a hypocrite forever. However, if he repents or Allah forgives
him solely out of His mercy, then this is another matter.
9. Hadrat Jaabir radiallahu anhu narrates that Rasulullah sallallahu alayhi
wa sallam said: "Jumu'ah salaat becomes obligatory on the person who
believes in Allah Ta'ala and the last day, except for the sick, musafir,
woman, child, and a slave. If a person occupies himself in something
unnecessary, or in some transaction, Allah Ta'ala also turns away from him
and does not worry about him and Allah is worthy of all praise." (Mishkaat)
In other words, He is not affected by anyone's ibaadah nor does He benefit
in any way. His essence and being will remain the same irrespective of
whether anyone praises Him and worships Him or not.
10. Hadrat Ibn Abbas radiallahu anhu says that the person who leaves out
several jumu'ah salaats consecutively has in fact turned away from Islam.
(Ash'atul Lama'aat)
11. A person asked Ibn Abbas radiallahu anhu regarding a person who
passed away and who should not join the jumu'ah and jama'at salaats:
"What do you have to say regarding such a person?" He replied: "That
person is in jahannam." This person continued asking him this question for
a full month and he gave him the same reply. (Ihyaa ul-Uloom)
Even by merely glancing at these Ahadith, one can come to the conclusion that
the Shariah has laid great stress on jumu'ah salaat and that severe warnings
have been given to the one who leaves out jumu'ah. Can a person who claims
to be a Muslim still have the audacity of leaving out this fard duty?
The Method of Offering Jumu'ah Salaat
After the first adhaan of jumu'ah and before the second adhaan, four rakaats
of sunnah salaat should be offered. This sunnah is sunnah-e-mu'akkadah.

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After the khutbah, two rakaats fard jumu'ah salaat should be offered with
the imam. Thereafter, four rakaats sunnah should be offered. These are also
mu'akkadah. Thereafter, another two rakaats should be offered. According
to some ulama these two rakaats are also sunnah-e-mu'akkadah.
Prerequisites which make Jumu'ah Salaat Wajib
1. To be a muqeem. Jumu'ah salaat is not wajib on a musafir.
2. To be sound and healthy. Jumu'ah is not wajib on a person who is sick.
That sickness which prevents a person from going to the jaame musjid on
foot will be considered. If a person is very weak due to old-age, is unable to
go to the musjid or is blind, then all these people will fall under the
category of the sick and jumu'ah salaat will not be wajib on them.
3. To be a free person. Jumu'ah salaat is not wajib on a slave.
4. To be a male. Jumu'ah salaat is not wajib on a female.
5. To be free from those excuses which allow one from leaving out the
jama'at. These have been mentioned previously. If any of these excuses are
found, jumu'ah salaat will not be wajib. Examples: (i) It is raining very
heavily: (ii) One is taking care of a sick person. (iii) By going to the musjid
there is a fear of a certain enemy. (iv) The prerequisites which we
mentioned in order for salaat to be wajib are also considered here. That is,
to be sane. mature, and to be a Muslim.
All these prerequisites which have been mentioned make jumu'ah salaat
wajib. If any of these prerequisites are not found in a person and he still
offers jumu'ah salaat, then his salaat will be valid. That is, the duty of
offering zuhr salaat will fall off. For example, a certain musafir or
woman'
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offers jumu'ah salaat.
Prerequisites for the Jumu'ah Salaat to be Valid
1. The place has to be a city or town. Jumu'ah salaat is not valid in a village
or jungle. However, jumu'ah will be valid in a village if its population is
equal to that of a town. For example, if there is a population of three to four
thousand, jumu'ah salaat will be valid.
2. It has to be at the time of zuhr. Jumu'ah salaat is not valid before zuhr
time or after the expiry of zuhr. So much so. that if the zuhr time expires
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Her jumu'ah salaat will be valid even though she was not supposed to join the jama'at.

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while jumu'ah salaat is being offered, then that salaat will become invalid
even if the last qa'dah equal to the tashahhud has been completed. It is for
this reason that qada is not made for jumu'ah salaat.
3. The khutbah has to be delivered. That is, to face the people and remind
them of Allah Ta'ala even if it means merely saying Sub'haanallah or
Alhamdo lillah. However, it is makruh to suffice with this alone because it
is contrary to the sunnah.
4. The khutbah has to be before the salaat. If the khutbah is delivered after
the salaat, the salaat will not be valid.
5. The khutbah has to be delivered within the time of zuhr. If the khutbah is
delivered before the time of zuhr, the salaat will not be valid.
6. Jama'at. That is, there has to be at least three persons apart from the
imam who are present from the beginning of the khutbah till the sajdah of
the first rakaat. This is irrespective of whether those who were present for
the khutbah are different from those who are present for the salaat. But this
is on the condition that these three persons are such that they are eligible for
imamate. Therefore, if there are only women or immature children, the
salaat will not be valid.
7. If the people go away before the sajdah and less than three persons
remain or no one remains, the salaat will become invalid. However, if they
go after the sajdah, the salaat will not be invalid.
8. To offer jumu'ah salaat openly and with full permission. It will not be
permissible to offer jumu'ah salaat in any private and secluded place. If
jumu'ah salaat is offered at such a place where the general public is not
allowed to come or the doors of the musjid are closed at the time of
jumu'ah, the salaat will not be valid.
If a person offers jumu'ah salaat despite any of the above-mentioned
prerequisites not being met, his salaat will not be valid. He will have to
offer zuhr salaat. Since this salaat of his will become a nafl salaat, and since
nafl salaat is not offered with such preparations, in such a case it will be
makruh-e-tahrimi to offer jumu'ah salaat.
Rules for the Jumu'ah Khutbah
1. Once all the people have gathered together, the imam should sit on the
mimbar and the mu'azzin should call out the adhaan in front of him.
Immediately after the adhaan, the imam should stand up and deliver the
khutbah.

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2. Twelve things are sunnah in the khutbah: (a) The person delivering the
khutbah should be standing, (b) Two khutbahs should be delivered, (c) He
must sit inbetween both the khutbahs to such an extent that Sub'haanallah
could be recited three times, (d) He must be pure from hadath-e-akbar and
hadath-e-asghar, (e) While delivering the khutbah, he must face the people,
(f) He must recite A'udhu billahi minash shaytaanir rajeem in his heart
before commencing with the khutbah, (g) He must deliver the khutbah in
such a way that all the people can hear his voice, (h) The subject matter of
the khutbah must comprise of the following eight things: (i) gratitude to
Allah Ta'ala, (ii) praise to Allah Ta'ala, (iii) testifying the Oneness of Allah
Ta'ala and the prophethood of Rasulullah sallallahu alayhi wa sallam, (iv)
salutations to Rasulullah sallallahu alayhi wa sallam, (v) admonition and
advice, (vi) recitation of verses or a Surah from the Quran, (vii) to repeat all
these things in the second khutbah as well, (viii) to make dua for the
Muslims instead of giving advice and admonition in the second khutbah.
This was a list of the subject matter.
We will now go back to those factors which are sunnah for the khutbah
itself. (i) The khutbah should not be too lengthy. Instead, it should be
shorter than the salaat. (j) To deliver the khutbah from the mimbar. If there
is no mimbar, one should stand up by taking support from a staff or rod. To
take support from a staff or rod or to place one hand over the other while
one is on the mimbar, which is the habit of some people; has not been
reported. 118
18 (k) Both the khutbahs have to be in Arabic. To deliver the
khutbah in any other language or to add any poetry or idioms of another
language as is prevalent today at some places is contrary to sunnah-e-
mu'akkadah and is in fact makruh-e-tahrimi. (1) Those listening to the khu-
tbah should face the qiblah.
In the second khutbah it is mustahab to make dua for Rasulullah's sallallahu
alayhi wa sallam family, companions, wives, and specifically for the
khulafaa-e-raashidin and Hadrat Hamzah and Abbas radiallahu anhuma. It
is also permissible to make dua for the leader of the Islamic state. But it is
makruh-e-tahrimi to praise him for things which are not true.
3. Once the imam stands up to deliver the khutbah, it is makruh-e-tahrimi to
offer any salaat or to speak with each other. However, it is permissible for
118
This is based on the opinion of the author of Durre Mukhtaar. The author of Radd ul-
Muhtaar quotes two narrations which indicate that the staff or rod had been used by Rasulullah
sallallahu alayhi wa sallam. This second opinion will therefore have to be given preference.

243
Heavenly Ornaments (Behishti Zewar)
the saahib-e-tarteeb to offer his qada salaat at that time. In fact, it is wajib
for him to offer his qada salaat. As long as the imam does not complete his
khutbah, all these things will be prohibited.
4. Once the khutbah commences, it is wajib for all those present to listen to
the khutbah. This is irrespective of whether they are sitting near the imam
or far away from him. It is also makruh-e-tahrimi to do such a thing which
will distract one from listening. Just as eating, drinking, talking, walking,
making salaam, answering to a salaam, reading some tasbeeh, showing
someone a masa'ala of the Shariah is prohibited while one is in salaat, it is
also prohibited while the khutbah is being delivered. However, it is
permissible for the one who is delivering the khutbah to show a mas'ala of
the Shariah while he is delivering his khutbah.
5. If the khutbah commences while one is offering one's salaat, it is better
to complete it if it is sunnah-e-mu'akkadah. If it is a nafl salaat, one should
make salaam after two rakaats.
6. It is makruh-e-tahrimi for the muqtadis as well as the imam to raise their
hands and make dua inbetween the two khutbahs when the imam is sitting.
However, it is permissible to make dua in one's heart without raising one's
hands as long as one does not say anything with one's tongue - neither
silently nor loudly.
Nothing has been related from Rasulullah sallallahu alayhi wa sallam and
his companions with regard to delivering khutbahs on the last Friday of
Ramadaan which contain matters related to the departure of Ramadaan. Nor
is there any mention of this in the books of Islamic jurisprudence. In doing
so, there is the danger of the masses thinking that this is necessary. It is
therefore a bid'ah. Note: These days undue attention is given to this sort of
khutbahs. If anyone does not deliver such khutbahs, he is accused and
mocked at. Special preparations are made in listening to such khutbahs.
7. It is permissible to deliver a khutbah while looking into a book.
8. If Rasulullah's sallallahu alayhi wa sallam name is mentioned in the
khutbah, it is permissible for the muqtadis to send durood to him in their
hearts.
The Jumu'ah Khutbah of Rasulullah sallallahu alayhi wa sallam
By quoting the jumu'ah khutbah of Rasulullah sallallahu alayhi wa sallam it
is not intended that people should start restricting themselves to this

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Heavenly Ornaments (Behishti Zewar)
khutbah. This khutbah should be delivered occasionally as a source of
barakah and with the intention of following the sunnah. It was the habit of
Rasulullah sallallahu alayhi wa sallam that once all the people had
gathered, he used to enter the musjid and make salaam to all those present.
Hadrat Bilal radiallahu anhu used to call out the adhaan. On the completion
of the adhaan, he used to immediately stand up and deliver his khutbah.
Until the mimbar was not constructed, he used to take support from a staff.
Occasionally, he used to place the staff against a pillar which was near the
mihraab from where he used to deliver his khutbah, and then lean against it.
After the construction of the mimbar, there is no evidence that he used to
take support from a staff.119
He used to deliver two khutbahs and sit down for a little while in-between
the two khutbahs. When sitting down, he did not engage in any conversa-
tion nor should he make any dua. On completing the second khutbah,
Hadrat Bilal radiallahu anhu used to call out the iqaamah and Rasulullah
sallallahu alayhi wa sallam used to commence the salaat.
While delivering the khutbah, Rasulullah's sallallahu alayhi wa sallam
voice used to get loud and his blessed eyes used to get red. It is mentioned
in Sahih Muslim that when Rasulullah sallallahu alayhi wa sallam used to
deliver the khutbah his condition used to be as if he is warning the people
of an invasion of an enemy that is very nearby. In most of the khutbahs he
used to say: "Qiyaamah and I have been sent just as these two fingers are!"
And he used to join his middle and forefinger together. Thereafter, he used
to deliver the following khutbah:
أَمَّا بَعُدُفَانَّ خَيْرَ الْحَدِيثِ كِتَابُ اللهِ وَخَيْرَ الْهَدُىِ هَدُئُ مُحَمَّدٍ وُ
شَرُّالُأُ مُوْرٍ مُحْدَ ثَاتُهَاوَ كُلُّ بِدْعَةٍ ضَلَالَةٌ آَنَا أَوْلِى بِكُلِّ مُؤْمِنٍ مِّنُ نَفْسِهِ
مَنْ تَرَكَ مَالاً فَلِاَ هُلِهِ وَمَنْ تَرَكَ دَيْناً أَوْضِيَا عاً فَعَلَىَّ
119 Refer to previous footnote.

245
Heavenly Ornaments (Behishti Zewar)
At times he used to deliver this khutbah:
يَاَ يُّهَا النَّاسُ تُوْبُوا قَبْلَ أَنْ تَمُوتُواوَبَادِرُ وابِاْلَا عُمَالِ الصَّالِحَةِ
وَصِلُوا الَّذِى بَيْنَكُمُ وَبَيْنَ رَبِّكُمُ بِكَثْرَةِ ذِكْرِ كُمْ لَهُ وَكَثُرَةِ الصَّدَقَةِ
بِالسّرّ وَالْعَلَانِيَةِ تُؤْجَرُواوَ اتُحْمَدُ وْاَوَ تُرْزَقُوْ وَاَعْلَمُوْ اأَنَّ اللَّهَ قَدْ فَرَضَ
عَلَيْكُمُ الْجُمُعَةَ مَكْتُوْبَةً فِىْ مَقَامِىُ هُذَا فِىُ شَهُرِئُ هُذَا فِىُ عَامِىُ
هذّا إِلَى يَوْمِالْقِيمَةِ مَنْ وَّجَدَ إِلَيْهِ سَبِيُلاً فَمَنُ تَر. كَهَا فِىُ حَيَاتِىٌّ اوْ بَعْدِىُ
حُجُودًا بِهَا وَاِسْتِخْفَافًا بِهَا وَلَهُ إِمَامٌ جَابِرٌ أَوَ عَادِلٌ فَلَا جَمَعَ اللَّهُ شَمْلَةً
وَلَا بَارَكَ لَهُ فِىْ آَمَرَّهِ الَاوَلَا صَلَوةَ لَهُ اَلا وَلَاصَوْمَ لَةُ الَاوَلَازَ كِوَةَ لَةُ الَاوَلَا
حَجَّ لَةُ الَا وَلَا بِرَّلَةُ حَتّى يَتُوُبَ فَإِنْ تَابَ تَابَ اللَّهُ اَلاوَلَا تُؤَّمَّنَّ إِمُرَأَةٌ
رَجُلاًّ اَلَاوَلَا يُوَّ مَّنَّ أَعْرَابِيٌّ مُهَا جِرًّا اَلاوَلَايُوَمَّنَّ فَاجِرٌ مُؤْ مِنَّا إِلَّا أَنْ
يَّقُهَرَهُ سُلْطَانٌ يَّخَافُ سَيْفَهُ وَسَوْطَةً.
At times, after saying the praises of Allah Ta'ala, he used to deliver the fol-
lowing khutbah:
اَلْحَمْدُ لِلْهِ نَحْمَدُةً وَنَسْتَغُفِرُهُ وَنَعُوذُبِاللّهِ مِنْ شُرُوْرِ اَنْفُسِنَا وَمِنُ سَيّئَاتِ
اَعْمَالِنَامَنُ يَّهْدِهِ اللَّهُ فَلاَ مُضِلَّ لَهُ وَ مَنْ يُضلِلُ فَلَ هَادِىَ لَهُ وَ أَشْهَدُ أَن
لَّ الَهَ إِلَّ اللَّهُ وَحُدَةً لَا شَرِيكَ لَهْ وَ اشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْ لُهُ
اَرْسَلَهُ بِالْحَقِّ بَشِيْرًا وَّنَذِيْرَآ بَيْنَ يَدَىِ السَّاعَةِ مَنْ يُّطِعِ اللَّهَ وَرَسُوْلَهُ فَقَدْ
رَشَدَوَاهْتَدِى وَمَنْ يَّعْصِهِمَا فَانَّهُ لاَ يَضُرُّإِلَّا نَفْسَهُ وَلَا يَضُرُّ اللّهَ شَيْئاً
A Sahabi says that Rasulullah sallallahu alayhi wa sallam used to recite
Surah Qaaf very regularly in his khutbahs so much so that I learnt Surah
Qaaf merely by listening to Rasulullah sallallahu alayhi wa sallam reciting
it on the mimbar. At times he used to recite Surah al-Asr, and at times he
used to recite the following verses:

246
Heavenly Ornaments (Behishti Zewar)
لاَ يَسْتَوِىٌ أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ) أَصْحَابُ الْجَنَّةِ هُمُ
الْفَآئِزُوُنَ ط
وَنَادَوْا ايَا مَالِكُ لِيَقُضِ عَلَيْنَارَبُّكَ قَالَ إِنَّكُمُ مَّا كِثُوْنَ ط
Rules Related to Jumu'ah Salaat
1. It is preferable that the person who delivers the khutbah also performs
the salaat. However, it is permissible for someone else to perform the
salaat.
2. It is sunnah to call out the iqaamah and commence with the salaat
immediately after the completion of the khutbah. It is makruh-e-tahrimi to
engage in any worldly activity between the khutbah and the salaat. If there
is a very lengthy gap between the khutbah and the salaat, it will be
necessary to repeat the khutbah. However, if the delay is caused because of
a Deeni reason, e.g. to show someone a mas'ala, or the wudu of the imam
broke and he went to make wudu, or after delivering the khutbah he
realized that he had to have a bath, so he went to have a bath - in all these
cases it will not be makruh nor will it be necessary to repeat the khutbah.
3. Jumu'ah salaat should be offered with the following intention: "I intend
offering two rakaats fard of jumu'ah salaat."
4. It is preferable for all the people to get together and offer jumu'ah salaat
in one musjid. However, it is permissible for the people of one place to
offer their jumu'ah salaat in several musjids.
5. If a person joins the salaat in the last qa'dah at the time of reciting the at-
tahiyyaat or after sajdah-e-sahw, his joining the jama'at will be correct and
he will have to complete his jumu'ah salaat. He will not have to offer zuhr
salaat.
6. Some people offer zuhr salaat after the jumu'ah salaat as a precaution.
Since the belief of the masses has become corrupted in this regard, they
should be strictly stopped from this. However, if a knowledgeable person
wishes to offer the zuhr salaat due to some doubt, he should do so without
letting anyone come to know of it.

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Heavenly Ornaments (Behishi Zewar)
EID SALAAT
1. The first of Shawwaal is known as Eid ul-Fitr, and the tenth of Zil Hijjah
is known as Eid ul-Ad'haa. Both these days are days of festivity and
celebration in Islam. On both these days it is wajib to offer two rakaats of
salaat as a form of gratitude. The prerequisites and conditions that have
been mentioned for the validity and compulsion for jumu'ah, apply for the
Eid salaat as well. With the exception that for the jumu'ah salaat the khut-
bah is a prerequisite and fard, while for the Eid salaats it is not fard but
sunnah. Furthermore, the jumu'ah khutbah is delivered before the salaat
while for the Eid salaats, the khutbah is delivered after the salaat. However,
listening to the khutbah of Eid is wajib just as it is wajib for the khutbah of
jumu'ah, i.e: while the khutbah is being delivered, it is haraam to talk, walk
about or offer salaat.
Thirteen things are sunnah on the day of Eid ul-Fitr:
(i)
To adorn oneself according to the Shariah.
(ii)
To have a bath.
(iii)
To use miswaak.
(iv)
To wear the best of clothing which one possesses.
(v)
To apply perfume.
(vi)
To wake up very early in the morning.
(vii)
To go early to the eid-gaah.
(viii) To eat something sweet, such as dates, before going to
the eid-gaah.
(ix)
To give the sadaqatul fitr before going to the eid-gaah.
(x)
To offer the Eid salaat in the eid-gaah.
That is, one should not offer Eid salaat in the musjid without
any valid reason.
(xi)
To return from the eid-gaah taking a route that is different
from the one that he had taken when going towards the eid-
gaah.
(xii)
To go to the eid-gaah on foot.
(xiii) To read the following takbeer softly while walking towards
the eid-gaah:
اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لَا إِلَهُ إِلَّا اللّهُ وَاللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ وَلِلّهِ الْحَمُدُ

248
Heavenly Ornaments (Behishi Zewar)
2. The method of offering Eid ul-Fitr salaat is as follows: the following
intention should be made: "I intend offering two rakaats wajib of Eid ul-Fitr
salaat with six wajib takbeers." After making this intention, he should
commence his salaat. He must recite the thanaa' and then say Allahu Akbar
three times. Each time that he says Allahu Akbar, he should raise his hands
to his ears just as he does for the takbeer-e-tahreemah. After making the
takbeer, he should let his hands rest at his sides. In-between each takbeer,
he should pause to such an extent that he can read Sub'haanallah three
times. After the third takbeer, he should not rest his hands but tie them. He
should then read the ta'awwudh and bismillah, Surah Faatihah and another
Surah. Thereafter, he should make his ruku and sajdahs and stand up as he
normally does. In the second rakaat, he should first recite Surah Faatihah
and another Surah. Thereafter, he should make three takbeers but after the
third takbeer he should not tie his hands but leave them at his sides. He
should then make one more takbeer and go into ruku.
3. After the salaat, the imam has to stand on the mimbar 'and deliver two
khutbahs. He should sit down in-between the two khutbahs to the extent
that he sits between the khutbahs of jumu'ah.
4. Dua should be made after the Eid salaat, or even after the khutbah.
Although this dua has not been established from the life of Rasulullah
sallallahu alayhi wa sallam, the Sahabah, Taabi'een 2 and even the Tabe
Taabi'een121, but because it is sunnah to make a dua after every salaat, it
will be preferable to make it after the Eid salaat as well.
5. The khutbahs of Eid should commence with the takbeers. The takbeer
should be said nine times in the first khutbah and seven times in the second
khutbah.
6. The method of Eid ul-Ad'haa salaat is the same as that mentioned above,
and the sunnahs of Eid ul-Fitr will also apply here. The difference is that
when making the intention for the salaat, then instead of mentioning the
word Eid ul-Fitr, one should say Eid ul-Ad'haa. Before going to the eid-
gaah it is preferable to eat something on Eid ul-Fitr. But this is not the case
in Eid ul-Ad'haa. On Eid ul-Fitr, it is sunnah to say the takbeers softly while
going towards the eid-gaah. But on Eid ul-Ad'haa the takbeers should be
120
A Taabi'ee is a Muslim who has met a Sahabi and who also died as a Muslim.
121
A Tabe Taabi'ee is a Muslim who has met a Taabi'ee and who also died as a Muslim.

249
Heavenly Ornaments (Behishi Zewar)
said in a loud voice. It is preferable to offer the salaat of Eid ul-Fitr a little
late. But for Eid ul-Ad'haa it should be offered early. For Eid ul-Ad'haa
there is no sadaqatul fitr. Instead, there is the sacrificing of animals for
those who can afford it. There is no adhaan nor igaamah for both Eid ul-Fitr
and Eid ul-Ad'haa.
7. It is makruh to offer any other salaat122 on that day at the place where eid
salaat is offered - not before the salaat nor after it. However, it is not
makruh to offer any salaat after the Eid salaat at home. But to do so before
the Eid salaat is makruh at home as well.
8. It is makruh for women and those people who do not offer Eid salaat to
offer any nafl salaat before the Eid salaat.
9. The rules related to sadaqatul fitr should be mentioned in the khutbah of
Eid ul-Fitr. The rules related to qurbaani and takbeer-e-tashreeq should be
mentioned in the khutbah of Eid ul-Ad'haa. Takbeer-e-tashreeq is wajib
after every fard salaat. The takbeer-e-tashreeq is as follows:
اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لَّا إِلَهُ إِلَّ اللَّهُ وَاللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلّهِ الْحَمْدُ
This takbeer will be wajib on the condition that the fard salaat has been
offered with jama'at and the place is a city. 23 This takbeer is not wajib on a
woman and a musafir. But if they are muqtadis of a person on whom this
takbeer is wajib, then it will be wajib on them as well. However, if a
munfarid, a woman or a musafir recites this takbeer, it will be better for
them because according to Imam Muhammad and Imam Abu Yusuf
rahmatullahi alayhima it is wajib on them as well.
10. This takbeer should be recited after the fajr salaat of the ninth of Zil
Hijjah till after the asr salaat of the thirteenth of Zil Hijjah. This totals 23
salaats after which this takbeer is wajib.
11. It is wajib to recite this takbeer in a loud voice. However, women
should recite it in a soft voice.
122
This refers to nafl salaat.
123
This is the opinion of Imam Abu Hanifah rahmatullahi alayh. According to Imam Muhammad
and Imam Abu Yusuf rahmatullahi alayhima this takbeer is wajib on the residents of a town or
village as well. The fatwa for this mas'ala is based on the opinion of these two Imams. Therefore.
takbeer-e-tashreeq is wajib on the residents of a town or village as well.

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Heavenly Ornaments (Behishi Zewar)
12. The takbeer should be recited immediately after the salaat.
13. If the imam forgets to recite the takbeer, the muqtadis should
immediately commence reciting it. They should not wait for the imam to
commence.
14. According to some ulama, it is also wajib to say this takbeer after the
salaat of Eid ul-Ad'haa.
15. All the ulama are of the opinion that it is permissible to offer the salaats
of Eid at several places.
16. If a person misses his Eid salaat and all the other people have already
completed their salaat, this person cannot offer his salaat alone. This is
because jama'at is a prerequisite for the Eid salaats. In the same way, if a
person joins the jama'at but for some reason or the other his salaat becomes
invalid, then he cannot make qada of it nor will qada be wajib on him.
However, if a few other people also join him, qada will become wajib.
17. If for some reason the Eid salaat is not offered on the first day, then Eid
ul-Fitr salaat could be offered on the second day. And Eid ul-Ad'haa salaat
could be offered till the twelfth of Zil Hijjah.
18. If the Eid ul-Ad'haa salaat is delayed till the twelfth without any excuse,
it will still be valid. But it is makruh to do so. If the Eid ul-Fitr salaat is
delayed without any excuse, the salaat will not be valid at all. Examples of
excuses: (i) the imam124 does not come to perform the salaat for some
reason or the other, (ii) it is raining heavily, (iii) the date of the moon has
not been established and it only becomes established after mid-day when
the time for the salaat has already expired, (iv) salaat was offered on a
cloudy day, and after the disappearance of the clouds it is realized that the
salaat was not offered in its correct time.
19. If a person joins the Eid salaat at a time when the imam has already
completed saying the takbeers, then if he joined the jama'at while they were
still in the standing posture, he should immediately make the takbeers even
if the imam is busy with his qira'at. If he joins the salaat while the imam is
in ruku, he should make his takbeers only if he feels that he will be able to
catch up with the imam in his ruku. But if he fears that he will not be able
to catch up with the imam, he should go straight into ruku. Instead of
124
Here it refers to that imam whose absence will be a cause of dissension irrespective of whether
he has been appointed by the state or not. But if there is no fear of any dissension or conflict, then
the Muslims can appoint anyone as the imam and offer their salaat. They should not delay their
salaat because of the absence of the imam.

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Heavenly Ornaments (Behishi Zewar)
reading the tasbeehs in the ruku, he should recite the takbeers. However,
when he makes the takbeers in his ruku, he should not raise his hands. If the
imam stands up from the ruku before he can complete his takbeers, he
should not try to complete them. Instead, he should stand up with the imam.
The takbeers which he missed will be forgiven.
20. If a person misses the first rakaat of Eid salaat, when he stands up to
complete it, he should first recite Surah Faatihah, another Surah and then
make the takbeers. Although, according to the rule, he ought to have made
the takbeers first, he should not do this. Because if he does this, then the
takbeers of both the rakaats will come one after the other. And this is not
the method of any Sahabi. Therefore, the rule has been given contrary to
this.
If the imam forgets to say the takbeers and only remembers this while in
ruku, he should say the takbeers in his ruku and should not return to the
standing posture. But if he returns to the standing posture, it will still be
permissible, i.e. the salaat will not become invalid. However, because of the
large crowd, sajdah-e-sahw should not be made.
SALAATUL KUSOOF AND KHUSOOF
1. At the time of solar eclipse (kusoof) two rakaats of salaat are sunnah.
2. Salaatul kusoof has to be offered with jama'at on the condition that it is
led by the imam of jumu'ah salaat, the ruler of that time or his deputy.
According to one narration, it is permissible for the imam of every musjid
to perform this salaat in his musjid.
3. There is no adhaan or igaamah for salaatul kusoof. But in order to gather
the people, this announcement can be made: "as-Salaatu jaami'atun" i.e. the
salaat is about to commence with jama'at.
4. It is sunnah to recite lengthy Surahs such as Surah Baqarah in salaatul
kusoof, and also to lengthen the ruku and sajdahs. The qira'at should be
made silently.
5. After the salaat, the imam should occupy himself in dua and the
muqtadis should continue saying aameen to his duas. This dua should
continue until the eclipse disappears. However, if in this state, the sun sets
or the time of a certain salaat enters, the dua should be stopped and the
salaat should be offered.