Juma prayer for all Muslims. Juma (Friday) prayer

“Oh, believers! If you are called to prayer on Friday, then rush to the remembrance of the Almighty and leave trade [vanity, worldly affairs]. This is the best for you. Oh, if you only knew!” (Quran, 62:9).

Prophet Muhammad (peace and blessings of Allaah be upon him) noted the most important day in the calendar with these words: “Friday is the lady [head] of days! It is more majestic than the day of the holiday of Breaking the Fast (Oraza Bayram) and the day of the holiday of sacrifice (Kurban Bayram).”

It is also necessary to remember the words of the Messenger of Allah Almighty: “Whoever leaves the Friday prayer three times [in a row], neglecting it, his heart will be sealed by Allah Almighty.”

Friday prayer is obligatory only for men. Women, children, travelers and physically infirm people are not required to attend the Friday sermon. If they nevertheless came to the mosque to perform Friday prayer (juma namaz), it will be counted for them instead of midday prayer (uyle).

On Friday morning it is advisable to perform a complete ablution. Prophet Muhammad (peace and blessings of Allaah be upon him) said: “If any of you is going to go to the Friday sermon, then let him perform a complete ablution (ghusl).”

The time of performance is the time of midday prayer (uyle). It is performed only in mosques and places specially designated for prayer (namaz).

Friday prayer consists of 10 rekyat (rekyat is the order of words and actions that make up the Muslim prayer). Collectively, 2 rekyat are performed instead of the 4 noon rekyat. When the time for prayer approaches, it is necessary to perform 4 sunnet raykahs (an additional prayer that the Messenger of Allah, peace and blessings of Allah be upon him, performed, and advised others to do), then after the sermon (khutbah) 2 rahatahs with jamaat (fard - obligatory prayer), at the end 4 Rekyata Sunneta.

Four Rekyata of the Sunnet

First Ezan.

At the end of the ezan, both the reader and the one who heard it say “salavat” and turn to the Almighty with a prayer, traditionally read after the ezan.

Niet (intention): “Sincerely for the sake of Allah Almighty, I intend to fulfill the four raykahs of the sunnet of Friday prayer.”

The sequence of performance is similar to the four rekyats of the uyle prayer. It is performed, like all sunnet prayers, by everyone independently.

Sermon (khutbah)

The imam rises during the reading of the second ezan and sits down. After reading the second ezan, the imam stands up to preach (khutbah). The sermon begins with words of praise to Allah Almighty and asking for blessings for the Prophet Muhammad. Then the preacher, quoting the Holy Quran and Sunnet, delivers a sermon, the topic of which should be relevant to the region and useful for replenishing the spiritual and vital forces in the hearts and deeds of Muslims.

At the end of the first part of the sermon, the imam-khatib sits on one of the steps of the minber and everyone turns to the Almighty Creator, reading a prayer (dua). The second part of the sermon is shorter than the first and is edifying in nature.

It should be added that from the moment the imam ascends to the minber and until the call (ikamet) for two rekyats of farz, all parishioners must strictly maintain silence, especially during the sermon itself. The Prophet (peace and blessings of Allaah be upon him) emphasized: “Whoever talks during the Friday sermon is like a mule carrying holy books [that is, one who, having the opportunity to be enriched by an atmosphere of instruction, Divine blessing and grains of knowledge, ignorantly neglects it , ignores, going against the command of the Prophet].”

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(Persian نماز‎) or salat (Arabic: صلاة‎) is a canonical prayer, one of the five pillars of Islam. The prayers of the first Muslims consisted of loudly pronouncing together the formulas of monotheism and the exaltation of Allah. There are no clear instructions in the Koran for performing prayers, although there are many indications of such particulars as prayer times, prayer formulas, certain movements, etc. The entire order of performing prayers developed as an imitation of the prayer postures and movements of the Prophet Muhammad and is enshrined in the memory of the first Muslims. The uniformity of prayer was practiced over almost a century and a half and was recorded in writing by the Hanafi jurist Muhammad al-Shaybani (d. 805).

The words of the Iqamat in the madhhab of Imam Abu Hanifa:

Allahu Akbar, Allahu Akbar
Allahu Akbar, Allahu Akbar

Ashhadu alla ilaha illa Allah
Ashhadu alla ilaha illa Allah

Ashhadu Anna Muhammadar Rasulu Allah

Hayya ala ssalah
Hayya ala ssalah

Hayyah alaal fallah
Hayyah alaal fallah

Kad Kamati ssalah
Kad Kamati ssalah

Allahu Akbar
Allahu Akbar

La ilaha illya Allah

I rak'at

"For the sake of Allah, I intend to make fard* of this morning namaz A".

Important Notes:
*Fard is obligatory in Islam. Failure to perform fard is considered a sin.

In this case, we give a simplified example of performing the morning namaz a, in which there are 2 cancers (cycles of body movements).

Remember that everyone namaz includes a certain number of cancers of the sunnah (desirable) and fard (obligatory).

Morning - 2 sunnahs, 2 fards
Daytime - 4 sunnahs, 4 fards, 2 sunnahs
Afternoon - 4 fards
Evening - 3 fard, 2 sunnah
Night - 4 fard, 2 sunnah

Takbir. The gaze is turned to the place of soot (the place that the head touches when bowing to the ground). The palms are turned towards the Qibla, the thumbs touch the earlobes. Feet are parallel to each other. There is a distance of four fingers between them.

3. Then place your right hand with the palm of your left hand, clasping the little finger and thumb of your right hand around the wrist of your left hand, and lower the hands folded in this way just below the navel and read:

"Suru Fatiha"

But you, as a beginner performing your first prayers in your life, can limit yourself to only reading Surah Fatiha.

Qiyam. The gaze is turned to the place of soot. Hands folded on the stomach, just below the navel. The thumb and little finger of the right hand wrap around the wrists of the left hand. Feet are parallel to each other. There is a distance of four fingers between them.

Hand." The gaze is directed to the tips of the toes. The head and back are at the same level, parallel to the surface of the place of prayer. The legs are straightened. The fingers are spread apart and clasp the knees.

6. After straightening, with the words “Allahu Akbar”, perform soot. When performing soot, you must first kneel down, then lean on both hands and, only after that, touch the soot with your forehead and nose.

Soot. Head - between hands. The forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.

Soot. The head is between the hands. The forehead and nose touch the floor. Fingers and toes should point in the direction of the Qibla. The elbows do not touch the carpet and are moved away from the body. The belly does not touch the hips. The heels are closed.

II rak'at

First, as in the first rak'at, read Surah "Fatiha", an additional surah, for example "Ikhlas" (although for beginners you can limit yourself to only reading Surah "Fatiha" - see above), perform ruku (upper bow) and soot.

10. After the second soot of the second rak'at, sit on your feet and read the prayer (du'a) "Attahiyyat":

"Attahiyaty lillaahi vassalavaty vatayibyatu
Assalaam aleyke ayuhannabiyu wa rahmatyllahi wa baraka'atyh
Assalaam aleyna wa ala ibadillahi s-salihiin
Ashhad alla illaha illallah
Wa ashkhady Anna Muhammadan "abduhu wa rasylyukh"

Attention! When pronouncing the words “la illaha,” the index finger of the right hand rises, and when saying “illa illaha,” it goes down.

Ka´da (sitting). The gaze is turned to the knees. Hands are on your knees, fingers in a free position. Both legs are slightly shifted to the right. You should sit not on your left leg, but on the floor.

Salam (greeting) to the right side. Hands on knees, fingers in a free position. The foot of the right foot is placed on the carpet at a right angle, the toes are directed towards the Qibla. The head is turned to the right, looking at the shoulder.

Everything about religion and faith - “Muslim Friday prayers how to do” with detailed descriptions and photographs.

“O believers! If you are called to prayer on Friday, then strive to remember the Lord and leave trade [vanity, worldly affairs]. This is the best for you. Oh if you only knew!” (see Holy Quran, 62:9).

The final messenger of the Creator, Muhammad (peace and blessings of Allah be upon him), noted the most important day in the calendar with these words: “Friday is the lady [head] of days! It is more majestic than the day of the holiday of Breaking the Fast (Eid al-Fitr) and the day of the holiday of sacrifice (Eid al-Adha).”

It is also necessary to remember the words of the Messenger of God: “Whoever leaves the Friday prayer three times [in a row], neglecting it, his heart will be sealed by the Lord.”

Friday prayer is obligatory only for men. Women, children, travelers and physically infirm people are not required to attend the Friday sermon. If, however, they came to the mosque to perform the Friday prayer (Jum'ah), it will be counted for them instead of the midday prayer (Zuhr).

On Friday morning it is advisable to perform a complete ablution. Prophet Muhammad (peace and blessings of God be upon him) said: “If any of you is going to go to the Friday sermon, then let him perform a complete ablution (ghusl).”

What does Friday prayer (juma) consist of?

Commitment time- This is the time for midday prayer (Zuhr). It is performed only in mosques and places specially designated for prayer and prayer.

Friday prayer consists of eight rak'ahs of sunnah and two rak'ahs of fard. The order of their implementation is as follows: four rak'ahs of sunnah, two rak'ahs of fard and four rak'ahs of sunnah.

Four rak'yats of sunnah

At the end of the azan, both the reader and the one who heard it say “salavat” and turn to the Almighty with a prayer, traditionally read after the azan.

Niyat (intention): “I intend to perform four rak’ahs of the sunnah of Friday prayer, doing it sincerely for the sake of the Almighty.”

The sequence of performance is similar to the four rak'ahs of the Zuhr prayer. It is performed, like all sunnah prayers, by everyone independently.

The imam climbs onto the minbar and greets the parishioners who have come to pray with the words “as-salamu ‘alaikum wa rahmatullah,” and then sits down.

At the end of the adhan, both the reader and the one who heard it say “Salavat” and, raising their hands to chest level, turn to the Almighty with a prayer traditionally read after the adhan.

The sermon begins with words of praise to the Lord of the worlds and a request for blessings for the Prophet Muhammad. Then the preacher, quoting the Holy Quran and Sunnah, delivers a sermon, the topic of which should be relevant to the region and useful for replenishing the spiritual and vital forces in the hearts and deeds of Muslims.

At the end of the first sermon, the imam-khatib sits on one of the steps of the minbar and everyone turns to the Almighty Creator with a prayer, reading a prayer-du‘a.

The second sermon is shorter than the first and is edifying in nature.

It should be added that from the moment the imam ascends the minbar until the call (ikamat) for two fard rakyaats, all parishioners must strictly remain silent, especially during the sermon itself. The Prophet (peace and blessings of Allaah be upon him) emphasized: “Whoever talks during the Friday sermon is like a mule carrying holy books [that is, one who, having the opportunity to be enriched by an atmosphere of instruction, Divine blessing and grains of knowledge, ignorantly neglects it , ignores, going against the command of the Prophet].”

Exceptions may include responding to a greeting; asking the Almighty for blessings for the Prophet (“salawat”) when his name is mentioned; warning of danger and similar extremely necessary cases.

Two rak'ahs fard

Niyat (intention): “I intend to perform two rak’ahs of fard Friday prayer, doing it sincerely for the sake of the Almighty.”

Two fard rakyaats are performed in strict accordance with the order of performing two fard rakyaats of the morning prayer. The imam leads the prayer out loud.

Four rak'yats of sunnah

Niyat (intention): “I intend to perform four rak’ahs of the sunnah of Friday prayer, doing it sincerely for the sake of the Almighty.”

After this, the worshiper performs everything in the same sequence as the first four rakyaats of the sunnah of Friday prayer.

Upon completion of four rak'ahs of the sunnah and thus the entire Friday prayer (Jum'ah), while continuing to sit, it is advisable to perform "tasbihat" together with the imam.

Friday prayer, unlike others, is not replenished. If the time allotted for it has expired, then the midday prayer of Zuhr is performed.

Hadith from Abu Luban ibn ‘Abdul-munzir; St. X. Ahmad, Ibn Majah and al-Bayhaqi. See: Al-‘Ajluni I. Kyashf al-khafa’ wa muzil al-ilbas. At 2 hours. Beirut: Al-kutub al-‘ilmiya, 2001. Part 2. P. 363, paragraph 3250; Zaglyul M. Mavsu'a atraf al-hadith an-nabawi al-sharif [Encyclopedia of the beginnings of noble prophetic sayings]. In 11 volumes. Beirut: al-Fikr, 1994. T. 11. P. 447.

That is, he will not take part in Friday prayer, considering it not so important.

St. x. Ahmad, Abu Daud, at-Tirmizi, an-Nasai, Ibn Majah and others. See, for example: Zaghlul M. Mavsu'a atraff al-hadith an-nabawi al-sharif. T. 8. P. 180, 181; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. P. 176, Hadith No. 499, “Hasan”; al-Qari 'A. Mirkat al-mafatih sharkh miskyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. T. 3. P. 1024, hadiths No. 1371–1373, “hasan”, “sahih”.

According to the Shafi'i madhhab, a traveler ceases to enjoy canonical reliefs (the optionality of attending Friday prayers, the optionality of fasting in the month of Ramadan, etc.) if he intends to stay in a new place for four or more days. Hanafi theologians speak in this case of a period of fifteen days or more. Canonical reliefs apply to a traveler if he is (2) on the road or (2) at a new place of stay for less than the specified period.

See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2. P. 1285.

Hadith from Ibn ‘Umar; St. X. al-Bukhari.

The first four rak'ahs of the sunnah are recognized as sunnah by all theologians, the last four rak'ahs are recognized by theologians of all madhhabs, except the Maliki one. For more details, see, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2. P. 1291, 1326.

Shafi'is also perform four rak'yats, but dividing them into two prayers of two rak'yats.

Shafi'i scholars say: “A sermon has five mandatory provisions: three of them must be observed in both sermons - words of praise to the Almighty; asking Him for blessings for the Prophet Muhammad ("salawat") and instructions regarding piety ("taqwa"), and the explanation of the verse from the Holy Quran and the prayer-du'a for the well-being of believing men and women in eternal life must be observed in one of two sermons."

See: Al-Shavkyani M. Neil al-avtar [Achieving goals]. In 8 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 3. P. 287, hadith No. 1250, as well as p. 288; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 2. P. 639, hadith No. 421, “Hasan li gairihi.”

The imam adds to what has been said that he performs the prayer with those praying behind him. Those who stand behind the imam must stipulate that they are praying with the imam.

This is also desirable in modern Russia, where Muslims have few opportunities for frequent meetings and are in great need of joint (in jama'at) prayers-du'a, especially on such a significant day as Friday. Having performed “tasbihat” together, believers stand up at the same time and greet each other and communicate.

See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2. P. 1335.

Friday (al-jum'afard

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُون. فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللهِ وَاذْكُرُوا اللهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ

“O you who believe! When the azan is proclaimed for Friday prayer, then rush to remember Allah diligently, leaving trade. For what is commanded to you is best for you if you know. And when the prayer is completed, then disperse throughout the earth and seek the mercy of Allah, remember Allah often, so that you may be saved.” .

“Whoever believes in Allah and the Day of Judgment, for him the Friday prayer (al-jum’ah) is obligatory (fard), except for travelers, slaves, children, women and the sick.” .

Friday prayer ( al-jum'a

jum'a

The Messenger of Allah, peace and blessings of Allah be upon him, repeated three times:

“I swear, either people will stop skipping Friday prayers, or Allah will seal their hearts, after which they will certainly be among those who neglect them.” .

Friday prayer ( al-jum'aaz-zuhral-jum'a

Friday prayer ( al-jum'a) is mandatory ( fard) For mukallafa

1. Free from slavery;
2. Not in transit;
3. Healthy;
4. Not blind;
5. Having healthy legs.

jum'aaz-zuhr).

Conditions for correct execution of Friday ( al-jum'a):

1. az-zuhr);
2. khutbah);
3. al-jum'a
4. al-jum'a
5. Friday prayer ( al-jum'a

AL-JUM'A)

After the first call ( adhanal-jum'aaz-zuhr).

After the second call ( adhankhutbahs Iqamat al-jum'aal-jum'aal-jum'aal-fajr).

After fard, perform 4 rakyaats of the sunnah of Friday prayer ( al-jum'a), which is performed in the same way as the sunnah of the midday prayer ( az-zuhr). Intention for this prayer: “I intended to perform 4 rakyaats of the sunnah of Friday prayer ( al-jum'a) for the sake of Allah Almighty."

Muslim Friday prayer how to do

Juma Namaz - Friday prayer

Friday prayer or Friday prayer is a mandatory action for every adult Muslim (male). Prophet Muhammad (peace and blessings of the Almighty be upon him!) said that the collective performance of Friday prayers in the mosque is obligatory for those who believe in Allah and the Day of Judgment. The exceptions are women, slaves, children and the sick. It is allowed not to visit the mosque on Friday during natural disasters and bad weather: severe frosts, rain, hail.

Juma prayer is performed every Friday during the midday prayer. It consists of four rak'ahs of sunnah, two rak'ahs of fard and four rak'ahs of sunnah. There are certain conditions for performing juma prayer:

1. Exact time: namaz is performed precisely during az-zuhr (midday prayer).
2. Sermon: religious sermons help strengthen faith and gain new knowledge.
3. Specific place: must be located in a populated area and be open to everyone who wants to visit it.
4. In addition to the imam, at least three men must be present at prayer.
5. The imam must have permission from the religious administration of his region to conduct juma prayers and read sermons.

People with sore legs, blind people, those on a journey, women are not required to attend the mosque on Friday.

Before going to the mosque, a Muslim must perform a complete ablution. It is recommended to wear your best and always clean clothes, use perfume (not alcohol!). Friday is recognized as the best day to cut your nails and trim your beard. Coming to the mosque in dirty clothes is a sin.

What you should not do when you come to Juma Namaz at a mosque:

• If you are late to the mosque, you must not disturb or cause inconvenience to the people already gathered there.
• Conversations during a sermon are prohibited and sinful: a Muslim must hang on every word of the preacher.

It is recommended to go to the mosque on foot and in advance. There is an hour on Friday when all prayers are accepted and will definitely be answered. There are different opinions about what time this hour falls, but the majority is inclined to think that this is the time from the start of the imam’s sermon to the end of the prayer.

After prayer, Muslims can devote time to communicating with each other, sharing joys and news, and discussing religious issues. The collective prayer of Muslims on Fridays has a beneficial effect on strengthening the ummah: a Muslim needs communication with fellow believers (especially those living in countries where Islam is not the main religion).

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Rights of a husband over his wife in Islam

Relations between spouses should be the most friendly; they must share with each other joy, sorrow, and sadness: “They are a garment for you, and you are a garment for them.” (Surah al-Baqarah, verse 197).

12:57 2018

Imam Ibn al-Mundhir, Hafiz Abu Bakr ibn al-'Arabi and Imam Ibn Qudama said: Allah Almighty said: “O you who believe! When called to prayer on Friday, then hasten to the remembrance of Allah and leave trading. It would be better for you if only you knew” (al-Jumu’ah 62:9). It is reported from Abu Hurayrah and Ibn ‘Umar that they heard the Messenger of Allah (peace and blessings of Allah be upon him), standing on his wooden minbar, say: “I swear by Allah, either people will stop skipping Friday prayers, or Allah will seal their hearts, after which they will certainly be among the scattered (distracted).” Muslim 2/136. The Prophet (peace and blessings of Allah be upon him) also said: “Whoever leaves three Friday prayers without a reason will be recorded among the hypocrites!” at-Tabarani. “Performing Friday prayer is obligatory by unanimous consent (al-ijma’)!”

What kind of person should be for juma to become mandatory for him: 1. Man. 2. Free. 3. Local, “mukym”. 4. Healthy. (Able to walk, i.e. not sick. Also exempt is someone who is forced to stay and care for a sick person if the sick person requires care.) 5. Adult. 6. Reasonable. 7. Muslim (Islam).

Azan: The one who heard the adhan is obliged to answer it (with prayer). Imam Malik, al-Shafi'i and Ahmad said that it is wajib to go to the mosque even if the call is not heard. An example is a large village, but there is only one azan and it cannot be heard on the outskirts of the village, in this case, everyone must also visit the mosque to perform juma. Allah Almighty and Great said: “O you who believe! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving trade, it is better for you, if you understand. (Sura Friday Prayer, 9). The azan is done at the moment when the khatib climbed onto the minbar and sat down on it. This was the case during the time of the Messenger of Allah, alayhi salatu wa sallam, and the same thing happened during the time of Abu Bakr and Umar, may Allah be pleased with him. As-Sa'ib bin Yazid said: “During the life of the prophet (peace and blessings of Allah be upon him), as well as during the time of Abu Bakr and 'Umar, may Allah be pleased with them, the adhan was pronounced when the imam sat on the minbar, and when he became the caliph 'Uthman, may Allah be pleased with him, and the number of people increased, he added a third call, which was pronounced in al-Zaur." (Sahih al-Bukhari 912.)

In the hadith, three adhans mean two adhans + one iqama, since in hadiths sometimes the word “adhan” also means “iqama,” as for example in the hadith: “Between every two adhans there is a prayer.” al-Bukhari and Muslim, i.e. Between azan and iqamah, a prayer of two rak'ats should be performed. Another version of this hadith reports that al-Sa'ib, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) had only one muazzin, and the call to prayer on Friday was heard only after the imam sat down.”(Sahih al-Bukhari 913.). The adhan that Usman ordered to be pronounced was not done in the mosque, as in our days, but in the market. (az-Zaur is a market). The reason for this was the large number of new people who needed to be notified in advance about the onset of Jumu'a. However, if we know the reason for this action of Usman, should we adhere to this in our days?! Of course, it is better to limit yourself to one adhan. The goal that Usman pursued was to notify people who were far from the mosque and did not hear the call to the khutbah. But in modern times, this goal is achieved by pronouncing the adhan through microphones and loudspeakers. And also, almost all people have a watch, and they can stop work in advance and prepare for Friday prayer without any problems.

Sales and other matters, after adhan for juma: It is forbidden to trade and engage in other activities that distract from jumah after adhan. You can trade with those who are not allowed to go to juma, for example, women or slaves. If a woman sells and a Muslim approaches her, then it is wajib on her not to sell him anything, for he must go to juma, thus she forbids what is blameworthy. Scholars disagree on whether there will be such a Sahih trade? Some said that “Yes”, she will be sahih. For all (shuruts and arcana) conditions and pillars of the trade deal were met and took place, but they both become sinners. In Jumhur, if a person performed a prayer during a forbidden time, then such a prayer is sahih, because it was performed properly, but it also takes on sin. What is more certain is that such worship and trade are not valid, for at this time they have no force. Allah Almighty and Great said: “O you who believe! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving trade, it is better for you, if you understand. (Sura Friday Prayer, 9). Imam an-Nawawi said: “At such a time, not only trade is prohibited, but in general any activity that distracts him from juma, for he is not busy with juma, but with something else, and they were called specifically to juma.” Madhhab of Abu Hanifa and al-Shafi'i on what such trade is sahih. Ahmad and Dawud al-Zohiri said that it was not valid.

Juma time: The time of Juma begins at sunrise and ends with the beginning of the al-Asr prayer. It came from Salama that most often they gathered when the sun had already passed its zenith. It is reported from the words of Anas bin Malik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, usually began Friday prayers as soon as the sun began to set. (Sahih al-Bukhari, no. 904). There are also hadiths indicating the permissibility of performing jumah before the sun begins to set. It is reported that Sahl ibn Sa'd, may Allah be pleased with him, said: “We went for a midday rest and had lunch only after Friday prayers.”. This hadith was narrated by al-Bukhari and Muslim 858, and the text of the hadith belongs to the latter. One version of the hadith also states: “During the time of the Messenger of Allah, peace and blessings of Allah be upon him...”(See Bulyug al-Maram, 436.) The Companions said that they did Juma, then walked and slept (rest). As a rule, they had such rest before the zenith. It is highly condemned to engage in earning money or other things from worldly life while the time of Juma has arrived, even if you are outside the city or town. Allah Almighty and Great said: “O you who believe! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving trade, it is better for you if you understand.” (Sura Friday Prayer, 9)

Categories of people who are exempt from attending juma: 1. Slave (all types of slaves, even those who ransom themselves). 2. Women. Imam Ibn al-Mundhir said: “The scholars are unanimous that Friday prayer is not obligatory for women, and that they perform it as the lunch prayer of 4 rak’ahs.” See al-Ijma' 26. 3. Minor. Ibn Hajar brought ijma to al-Fath al-Bari that it is not fard for him. 4. Sick. (One who finds it difficult to walk, or he can walk, but it will cause him inconvenience or it will be unbearable, unpleasant and painful for him). Jumhur is based on the fact that any definition of the word “disease” exempts from jum. Women and children are better off going, but they don't have to. These people need to do zuhr instead of juma if they do not go to the mosque for juma, because juma is done in the mosque together with the imam. It was narrated from Tariqa ibn Shihab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Performing congregational Friday prayers is an obligation for every Muslim, with the exception of four: a slave, a woman, a child and a sick person.” . Abu Dawud, al-Hakim. Abu Daoud noted that Tariq had never heard the speeches of the Prophet himself, peace and blessings of Allah be upon him. However, al-Hakim narrated another version of this hadith, which reports that Tariq reported the words he heard from Abu Musa al-Ash'ari, may Allah Almighty be pleased with them. (See “Bulyug al-Maram No. 459”). *Comment on the word “illness” - this does not mean that if a person has a runny nose or a slight cough and similar manifestations, then he does not have to go, on the contrary, the sheikh says that such a person is obliged to go. Each person looks at his own condition, assessing his illness and determines how bad he feels.

Is it obligatory for a traveler to go to juma? Ibn al-Mundhir said that the Jumhur were told that a traveler does not have to go even if he stops in a city. From Ibn ‘Umar (may Allah be pleased with him) it is reported that the Prophet (peace and blessings of Allah be upon him) said: “There is no (obligation) on a traveler to perform Friday prayer.” ad-Darukutni. This hadith was narrated by at-Tabarani with a weak chain of narrators. (See “Bulyug al-Maram No. 460”). But the author’s opinion is that if a traveler stops in the city for several days and finds a juma, then he is obliged to go. The argument for these words is that the clear meaning of the verse and hadith indicates that it is fard for the traveler to go, and he is not included in the category of liberated ones. The opinions of those who said that Juma is fard for a traveler are Said ibn Musayib, az-Zuhri, Umar bin Abdul-Aziz. The traveler is allowed to set off before the time of Juma comes. That is if he is pressed for time. And if, let’s say, his transport leaves once a day, say at 12 o’clock, and at 12 o’clock there is azan for Juma, then in such a situation he can go. A valid reason for not attending Friday prayers may be an urgent trip. It is reported that when one person said that if it were not for Friday prayers, he would have left, ‘Umar ibn al-Khattab (may Allah be pleased with him) said to him: “Leave, truly, Friday prayer is not a reason to keep you from going”. Imam al-Shafi'i. Even if someone decides to leave early on Friday morning out of necessity, he is allowed to do so. Hafiz al-Iraqi said that most scholars consider this permissible. Other reasons for not attending Friday prayers include fear for one's life or property, caring for the sick, heavy rain and excessive dirt.

Lateness for Juma Prayer: If a Muslim was late for juma and managed to join the jamaat only in the 2nd rak'ah, then: It is reported that Ibn ‘Umar, may Allah Almighty be pleased with him and his father, said that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Whoever has time for at least one rak’ah of Friday or any other prayer, let him perform the remaining rak’ah, and then his prayer will be completed.” This hadith was narrated by an-Nasai, Ibn Majah and ad-Darakutni, and the text of the hadith belongs to the latter. The chain of narrators of the hadith is reliable, but Abu Hatim called it sent away. (See Bulyug al-Maram No. 438.) If he managed to join only after the second rak’ah, then he joins and intends to read zuhr. This is the opinion of the Jumhur, including Imam Malik, al-Shafi'i and Ahmad. Sheikh Ibn Uthaymeen also said that whoever was in time for the second rak’ah, then let him complete the juma; if he didn’t have time, then let him perform zuhr. This is also the opinion of Ibn Baaz and al-Munajid. Ibn Mas’ud (may Allah be pleased with him) said: “Whoever missed two rak’ats of Friday prayer, then let him perform four rak’ats of lunch.” Ibn Abu Shaybah. The opinion of the Hanifites and Zohirites is that if you even have time for Tashahhud, then you have time for prayer. They made qiyas and say that in the hadiths it comes that “the one who managed to make prostration...” (See “Bulyug al-Maram 158-159”), this does not mean rak’ah, but sajdah, thus, if anyone If he manages to at least reach the hand of prayer, no matter what, he catches the prayer. But this analogy is false, for then one of the narrators of the hadith said: “Bowing to the ground means rak’at”. This hadith was reported by Muslim. They also supported their opinion with the following hadith: It is reported that Abu Qatada, may Allah be pleased with him, said: “(Once) when we were praying with the Prophet (peace and blessings of Allaah be upon him), he heard (behind him) noise and screams of people. Having finished praying, the Prophet (peace and blessings of Allaah be upon him) asked: “What’s the matter?” They replied: “We were in a hurry to pray.” Then he said: “(In future) don’t do this! When you go to prayer, you should be quiet. Complete (together with everyone else) the part of the prayer that you have time for, and complete what you missed on your own.”(Sahih al-Bukhari, no. 635)

Two khutbas: Khutbah, sitting, khutbah – that’s the routine. Ibn Umar said: “The Messenger of Allah preached on Friday standing, then sat down, and then stood up again.” He said, “You do it the same way today.”(Sahih al-Bukhari no. 920 and Muslim no. 861). Jabir Ibn Sumra said: “The Prophet had two sermons, between which he sat down (for a short time). (While delivering these sermons), he read the Koran and reminded people (of the truth).”(Sahih Muslim No. 862)

The ruling of both khutbahs is: Jumhur said that both khutbas were wajib, due to the consistency in their performance, and the Messenger of Allah, alayhi salatu wa sallam, always did them.

The purpose of both khutbas: Khutbahs are based on the fact that they are based on the remembrance, praise and exaltation of Allah. The khutbah must mention the fundamentals of Islam, Tawhid. It is necessary to remember about Heaven, Hell and akhir. It should be mentioned that one should follow the commands of Allah that will cause his pleasure and beware of that which may bring the wrath of Allah. The khutbah was made according to circumstances, i.e. the topic must be relevant. For example, Ramadan is coming soon, which means we need to raise the topic of fasting. The khutbah must begin with the praise of the Almighty and the words of the Shahadah. Any khutbah that does not have a shahada is like a fettered hand, i.e. there is no benefit from it, and this applies to any gathering of believers. The khutba should be given in an easy and understandable language, you should be able to navigate even the most illiterate language, you should not try to speak in smart words and try to pretend to be smart.

Condition (shart) of the khutb: The condition is that it must be reliable, as well as the shahada and praise, and any verses from the Koran must also be read. The more overwhelming opinion is that all these conditions are not conditions for the authenticity of the khutbah. Ibn Uthaymeen said: Rule: “Any action of the Messenger of Allah, alayhi salatu wa sallam, which is not accompanied by his order, is not wajib.” Dua for the Messenger of Allah, alayhi salatu wa sallam, there was no indication of this. But, pronouncing the Shahada is wajib, but not shart. (Said al-Azzazi). Sheikh al-Islam Ibn Taymiyyah said that any type of khutb, not only during Juma, is wajib to say the words of the shahadah. Ibnul-Qayyim said that dua for the prophet, alayhi salatu wa sallam, is not wajib, but shahada wajib. Ash-Shaukani said that, in the opinion of the Jumhur, reading the Quran in the khutbah is not fard. It is reported from the words of Amra, who said: “I took (the surah) “Kaf, I swear by the glorious Kuran...”(50:1) from the mouth of the Messenger of Allah, on Friday. He read it on the minbar every Friday.” (Sahih Muslim No. 872). But you can read any surahs during the khutbah, as well as a time limit, i.e. can be read at the beginning, middle and end of the khutbah, this is at the discretion of the imam. Al-Saadi said, in al-Mukhtarat al-Jaliyya, that “the conditioning of these conditions, i.e. reciting shahada, praise, reciting the Quran, dua, etc. there is no indication that the absence of this indicates the invalidity of the khutbah. The most important thing is to make the khutbah itself - the exhortation. The completeness of the khutbah is the accomplishment of these deeds. But to praise in the way we were instructed.” And if you perform these actions, but do not preach, then this is wrong. Note: The khutbah is a sunnah to begin with the words “In alhamdulillahi...” etc.

Required number of people to conduct jumah: Scholars disagree on the amount of Juma'ah to take place. To the point that they were divided into 15 madhhabs (directions). Some believe that 40 people are needed, some 50, and some have determined that Juma prayer requires three men. These opinions were mentioned by Ibn Hajar al-Askalani (may Allah have mercy on him) in his book al-Fath al-Bari. And the scientist al-Shaukani brought it from him in the book “Neylul Autar”. There is no reliable evidence that would justify the number of worshipers for the validity of Juma prayer. And the evidence on which jurists (fuqaha) rely in determining the number differs in the following: in reliable hadiths there is no evidence, direct indication of the number of worshipers, and those that indicate the number are unreliable. What is certain is that there is no indication of the number, and all hadiths indicating this are either weak or sahih, but without indicating the number in them. A hadith came from Abu Dawud and Ibn Majah from Abdur Rahman ibn Ka'b ibn Malik that 40 people were present at the Juma prayer. And the fuqahas took evidence from the hadith that there were 40 of them at that time, although it did not come reliably from the Messenger of Allah (peace and blessings of Allaah be upon him) that he (did not) pray the Juma prayer with less than 40. Ash- Shaukani (may Allah have mercy on him) said: “They are told in response that in the cited hadith there is no evidence of the conditionality of 40 worshipers, because this is a specific case. And there is no evidence in it that Juma prayer performed by a jamaat of less than 40 people is considered invalid.” And in the foundations of Sharia law (usul al-fiqh) the rule was established that specific cases (precedents) cannot be the basis for a general rule (hukmah). Narrated from at-Tabarani and ad-Daraqutni from Abu Umama (may Allah have mercy on him), who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Juma prayer should be performed by 50 men. And there is no juma prayer for a jamaat of less than 50 people.” As-Suyuti (may Allah have mercy on him) said: “This hadith is weak.” There is evidence that Juma prayer performed alone is invalid. And this hadith from Torikh ibn Shihab: “Friday prayer is obligatory for every Muslim in the jamaat.” And it is known that at least two people are considered a jamaat. Nothing reliable has come about the number, except for the indication that juma should be carried out by the jamaat.

Definition of the word “jamaat” - from 3 or more: And if the dual number were plural, then they, the Arabs, would not separate the dual and the plural. Sheikh al-Islam Ibn Taymiyyah considered that the smallest number of jamaat is three. According to the hadith from Abu ad-Dard, may Allah be pleased with him: “Shaitan will certainly take possession of those three who, being together, do not stand up for the jamaat” (quoted from Ahmad). Shaykh Ibn Uthaymeen, may Allah have mercy on him, said that this is a strong opinion. The opinion of Sheikh Adil al-Azzazi is that Juma prayer is valid even for two, because they are jamaat. As for the hadith on which Ibn Taymiyyah is based, he indicates that three Muslims, being together and not performing jamaat prayer, deserve the punishment of being separated by the shaitan. However, this hadith does not indicate that their prayer alone does not count. And Allah knows best. Imam al-Shaukani said about such a condition for Friday prayer as a cathedral mosque: “There is no evidence for this condition!” He also said: “And if there are no Muslims in any place except two, then one of them reads the sermon (khutbah) and the other listens, then the two of them perform Friday prayer!” See “Sailul-jarar” 1/298.

Certain conditions for performing jumah: 1. The presence of amirul-muminin in the area and in general. (In the absence, they do not do juma). 2. Land of Muslims (Dar al-Islam). 3. Cathedral mosque, where all 5 prayers are performed per day. All these conditions and many others - there is no argument for them, and the reason for their establishment only repels one from jumah. And some, after performing Juma, out of fear, began to perform Zuhr, because the conditions were not met. Sheikh Syddik Hasan Khan, speaking about the issue of conditions for jumuah, such as the presence of a Muslim ruler, said: “These words have no basis in knowledge. There is not even one letter in the Book of Allah Almighty, nor in the Sunnah of the Prophet (peace and blessings of Allah be upon him) indicating this condition!” See “ar-Raudatu-nnadiyya” 1/135. Juma will be authentic even if there are several mosques, whether they perform together or not, whether there is an amir or not. Even if there is no mosque, they can gather anywhere by choosing an imam who can conduct the khutbah even while sitting on a stool. And even if there are two, then this is sahih (author’s opinion). And the khutba is carried out in their language.

The conditions are that there should be one who gives the khutbah and one who listens to it: The basis is that the juma be held in the cathedral mosque, so that the jamaat is larger and there is greater unity, and this is exactly what the salaf did in the first three centuries, but due to the exception and complexity, other, smaller mosques can be held and visited. And this is because the Juma was held only once and in one place and everyone was obliged to come to it. But still, if juma is held in different mosques, even in courtyards and small ones, i.e. Several juma are held around the city, and a person attends them without visiting the cathedral, due to the fact that he is reluctant or inconvenient, then such a juma will still be sahih. Although there is a strong khilaf in this matter. Sheikh Abdur Rahman al-Saadi said: “In all cases, juma will be sahih if there was a khutbah and the imam who conducted it, as well as the people who listened to this khutbah. The problem of fragmentation in the performance of juma lies in the government, which is obliged to provide all the conditions for the performance of juma properly. And there is no need to redo the juma, even if you have done it, but in the neighboring mosque (even 200 meters away), the juma has not yet been performed. There is no reason to repeat the prayer in such a situation.”

Child Imam: If the imam is a child who has not reached the age of majority, then such a juma-sahih. “...After this (my fellow tribesmen) began (to look for such a person), but there was no one who knew the Koran, (verses) of which I memorized from the words of the caravan leaders, better than me, and they put me in front, although it was (only) for me six or seven years. (Because) the cape that I wore (was too short), it rode up when I made prostrations, and one woman from (our) tribe said: “Will you cover your reader’s butt (so that we do not see him) ? - after which (people) bought me (a piece of fabric) and cut a shirt out of it for me, and I did not rejoice at anything (then so much) as this shirt.”(Sahih al-Bukhari No. 4302)

Number of rakats in juma: Juma prayer is performed by the jamaat in 2 rakats. According to a hadith from Umar ibn al-Khattab (may Allah be pleased with him), who said: “Jumah prayer of 2 rakats and the traveler’s prayer (musafir) of 2 rakats according to the words of your prophet, peace and blessings of Allah be upon him.”(Reported by an-Nasai and Ahmad, Sheikh al-Albani said that the hadith is authentic). And this is reliably known from the actions that the Messenger of Allah (peace and blessings of Allah be upon him) did. And the Messenger of Allah (peace and blessings of Allah be upon him) said: “Pray in the way you see me praying”(al-Bukhari). Ibn al-Mundhir cited ijma that juma is performed in two rak'ahs. See al-Ijma'

Performing juma when there are a lot of people: How to perform sajdah when there is not enough space and it is not possible: 1. You make sajdah on the back of the person in front (performing sajdah), and this came from Umar. 2. Can be performed in the same way as when performing additional prayers on a riding animal, i.e. you don't touch anything with your forehead. (In this case, you tilt your head, i.e. with signs and nods). This is the opinion of Ibn Uthaymin. 3. The imam and those standing behind make sajdah, but you wait and don’t do it until they stand up and then do it. Thus, you fall behind, but you have no other choice, and after completing them, you get up and catch up with the imam. The second and third opinions are based on the words of the Almighty: “Allah does not impose on a person beyond his capabilities”(Surah al-Baqarah, 286). Also: “Fear Allah to the best of your ability, listen, obey and spend for your own good.”(Sura Mutual Deception, 16)

Additional prayers before Juma: Sheikhul-Islam Ibn Taymiyyah said: “Most scholars were unanimous that before Friday prayer there is no specific Sunnah with a specific amount. The fact is that something like this can be confirmed either by the words of the prophet (peace and blessings of Allah be upon him) or by his deed, but he did not establish anything in this case either by words or deed!” See “Majmu'atu-rrasail al-kubra” 1/136. After performing the adhan, everyone must sit and listen carefully to the khutbah, and can only stand up when they hear the iqama. If a person began to read 2 rak'ahs of additional prayer and heard how the iqamah was being done, is it possible to leave the prayer without a reason? The Messenger of Allah, alayhi salatu wa sallam, said: “When there is a call to prayer, there is no prayer except the obligatory one!” Muslim 710. Hafiz Ibn Hajar said: “The words “When the call to prayer” means “when the iqamah is said for the obligatory prayer.” The words “there is no prayer except the obligatory” indicate the prohibition of performing voluntary prayer after the call to the obligatory, whether it is a voluntary prayer from among the Sunan-Rawatib or not. In another version of this hadith, from the words of ‘Amr ibn Dinar, there is an addition where the prophet (peace and blessings of Allah be upon him) was asked: “And you don’t even perform two rak’ats of the morning Sunnah (after the call for obligatory)?!” He replied: “And even two rak’ats of the morning Sunnah.” This hadith is reported by Ibn ‘Adi, and its isnad is good. As for the word “obligatory,” we can talk about both the missed obligatory prayer and the one that is called for, but it is more correct that we are talking about the prayer that is called for. This is confirmed by the hadith transmitted by Ahmad and at-Tahawi: “When they are called to prayer, there is no prayer except that which is called!” See “Fathul-Bari” 2/173. It is advisable to answer the iqamat wajib, and perform an additional prayer.

Desirable actions for the imam - khatib:

1. It is advisable to do the khutba while standing, but if there is a reason to do it while sitting, then it is permissible, because there is no strict instruction to do it while standing. Ibn Umar said: “The Messenger of Allah preached on Friday standing, then sat down, and then stood up again.” He said, “You do it the same way today.”(Sahih al-Bukhari no. 920 and Muslim no. 861). Jumhur's opinion on what to do while standing the khutbah is wajib. Abu Hanifa said that this is desirable and this is the opinion of Adil al-Azzazi.

2. It is also desirable for the khatib, after he has ascended to the minbar, to give salam to those who are going to listen to him. Hadith from Jabir bin Abdullah, in which he says that when the Messenger of Allah, alayhi salatu wa sallam, climbed onto the minbar, he greeted those present with salam. This is an indication of the legality of the fact that before the muazzin makes the adhan, give salam, and after the khatib gives the salam, he must sit down, and the muazzin is supposed to make the adhan.

3. It is advisable to make the khutbah shorter and the prayer longer. Jabir Ibn Sumra said: “I prayed with the Messenger of Allah, and his prayer was short, and his sermon was short.”(Sahih Muslim No. 866)

4. Speak loudly, i.e. raising your voice and doing it impressively. It is narrated from Jabir Ibn Abdullah who said: “When the Messenger of Allah preached, his eyes turned red, his voice rose and he had great anger, as if he was intimidating the army, saying: “Behold, you in the morning... Behold, you in the evening...” He also said: “I and the Hour were raised like these two! Then he closed two fingers - index and middle. He also said: “So, the best saying is the book of Allah, the best path is the path of Muhammad, and the worst of deeds are those introduced. Any innovation (in the religious code) is a delusion.” Then he said: “I am dearer to any believer than his relatives. Whoever leaves property to his family, and whoever leaves a debt or property that has not been returned due to loss, then for these two, as long as I am alive, I am responsible.”(Sahih Muslim No. 867-0). Jabir Ibn Abdullah said: “The Prophet’s sermon on Fridays was like this: he praised Allah, thanked Him, and then said, while his voice was raised...” A similar hadith followed. (Sahih Muslim No. 867-1)

5. It is sunnah to stand on a minbar consisting of 3 steps. Abdul-Aziz Ibn Abu Hazim reported from his father that a group of people came to Sahl Ibn Saad to resolve their doubts regarding the type of wood from which the minbar was made. “...The Messenger of Allah sent for a certain woman.” Abu Hazim said: “That day he called her by name.” “Look, your young man is a carpenter. Let him make me a platform from a tree from which I will speak to people.” He made three steps in it and then the Messenger of Allah ordered it to be placed in this place. It was from forest tamarisk...” (Sahih al-Bukhari 917 and Muslim 544). As for standing on a minbar that has more steps, then: 1) It is not sunnah. 2) This tends to break the rows, especially the front rows. The essence of the minbar is for the imam to be visible to everyone. During the life of the Messenger of Allah, alayhi salatu wa sallam, it so happened that the minbar had 3 steps, but there is no indication that more or less steps were prohibited.

6. It is also sunnah to lean on a stick, staff or bow during the khutbah. It is reported that al-Hakam ibn Hazn, may Allah be pleased with him, said: “We were present at Friday prayers with the Prophet, peace and blessings of Allah be upon him, and he stood leaning on a staff or bow.” This hadith was narrated by Abu Dawud. (See Bulyug al-Maram No. 463.) Weapons cannot serve as a support.

7. It is sunnah to take a stick of exactly the right size and length.

8. It is sunnah to be in ablution when pronouncing the khutbah. The khutbah can be done without ablution, because there is no dalil to the contrary. According to Imam Abu Hanifa, Malik and Ahmad, it is desirable for the imam to be in ablution when pronouncing the khutbah. According to al-Shafi'i, being in ablution is wajib.

9. The one who performed the khutbah, let him also perform the prayer. It is not obligatory that the one who performed the khutbah also perform the prayer; different people can do this, but it will be better if one person does this, because this corresponds to the sunnah, as well as the sunnah of the 4 righteous caliphs. You can even make it so that one person conducts one khutbah, another person conducts the second khutbah, and a third person reads the prayer. Sheikh al-Shanqiti said: “It is sunnah for one person to do all this, and this is not shart, even if a third person performs the prayer, this juma will be sahih.”

Talk to the imam as needed: Ibn al-Qayyim said: “You can talk to the imam as needed, and the imam can even interrupt the khutbah to answer and then continue. The imam can ask someone about something or make an admonition himself. Sometimes you can go down from the minbar if necessary. You can also perform the khutbah with the child in your arms. You can tell someone that they need help or call them.” This is based on the hadith when the Messenger of Allah, alayhi salatu wa sallam, was asked during the khutbah to ask Allah to send down rain (Sahih al-Bukhari No. 933), and also when he, alayhi salatu wa sallam, interrupted the khutbah and began to teach a person the religion of Allah (Sahih Muslim No. 876), he also, alayhi salatu wa sallam, made comments if someone entered the mosque and did not make 2 rak’ahs (Sahih al-Bukhari No. 930, 931 and Muslim No. 875), etc. See “ Zaad al-Ma'ad."

Is it possible to raise your hands when making a prayer /dua/ when the imam stands on the minbar and makes a prayer to Allah on Friday?

No, it’s impossible, because the prophet (peace and blessings of Allah be upon him) did not do that. Husayn ibn Abdurrahman said: “When Ummara ibn Ruaiba saw how Bishr ibn Marwan raised his hands during the khutbah, making dua, he said: “May Allah disfigure both of his hands! Verily, I saw that the prophet did not do this anymore,” and he raised his index finger.” Muslim 874. An exception is the raising of hands when praying for rain during the khutbah. It is reported that Anas bin Malik, may Allah be pleased with him, said: “(Once) during the life of the Prophet (peace and blessings of Allaah be upon him), people were struck by drought. (Once,) when the Prophet (peace and blessings of Allaah be upon him) was delivering the Friday sermon, a Bedouin stood up (from his seat) and said: “O Messenger of Allah! (Our) property has disappeared, and the children are starving, so turn to Allah with a prayer for us!” - and then (the prophet, peace and blessings of Allah be upon him,) raised his hands to the sky ... "(Sahih al-Bukhari no. 933 and Muslim no. 897). It is not advisable to do this, because it is bidaah. It is reported from Anas that the Prophet of Allah never raised his hands in any prayer, except for the prayer for the sending of rain, and even so that the whiteness of his armpits was visible.” Then Abdul-Ala said: “...the whiteness of his armpit is visible.” Or: “...the whiteness of his armpits.”(Sahih Muslim No. 895). An-Nawawi said: “And it came that the Messenger of Allah, alayhi salatu wa sallam, raised his hands in different situations and in different places. And I collected about 30 hadiths on this topic, where hands were raised, and they are from two Sahihs.” See "Neylul-Autar". Sheikhul-Islam Ibn Taymiyah said: “It is undesirable for the imam to raise his hands during the khutbah, and this is the most correct of the two opinions in our (Hanbali) madhhab.” Abdullah Ibn Umar said: “The Messenger of Allah said: “Allah, All-Honoured and All-Glorified, will roll up the heavens on the Day of Revelation, and then take them with His right hand and say: “I am the Lord! So where are all the rulers? Where are all the proud people? Then He will twist the Earth with His left hand and say: “I am the Lord! So, where are all the rulers? Where are all the proud people?(Sahih Muslim No. 2788 and Ibn Majah), in another riuayah it is said that the Messenger of Allah, alayhi salatu wa sallam, showed how this will be. Here are indications that the khatib can perform other actions during the khutbah, besides raising his finger.

Is it compulsory to recite the khutbah in Arabic: Some scholars have said that the first khutbah of wajib can be pronounced entirely in Arabic, but the second can be pronounced in any other language. But another group of scholars said that it is possible to make a khutbah entirely in the language of the people in which the imam resides, because there is no argument to the contrary. They also say that the khutbah was previously conducted in Arabic because the Messenger of Allah, alayhi salatu wa sallam, did not know another language, and most Muslims at that time also did not know anything other than Arabic. And this is the more outweighing opinion. Sheikh Ibn Uthaymeen said: “The khutbah can be pronounced in the language of the people in which you are located and the argument for this is that all the messengers, alayhi salam, spoke only in the language of the people to whom they were sent and it would be wrong to disperse after the khutbah without understanding its meaning and goals. And speaking in Arabic is not worship, but the verses from the Quran must be read in Arabic because the Quran is only in Arabic, and then these verses can be translated.” If Muslims of different nationalities are present at the khutbah, then the khutbah can be conducted in 2 languages ​​so that everyone benefits.

Mistakes and disgraceful things during the khutbah:

2. Bid'ah is when people start shouting, yelling, shouting and making dua while the imam rises to the minbar.

3. Juma in the last week of Ramadan is not special and there is no dalil for it and it is a bid'ah.

4. Also, the bidaah is that on Fajr on the day of Juma, some imams read exactly the surah where it is necessary to make sajdah, and this act is contrary to the sunnah and is haram.

5. There is no need to step over others. It is reported that Salman al-Farisi, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) said: “If a person performs a complete ablution on Friday, cleanses himself (as thoroughly) as he can, greases (his hair) or anoints (his body) with incense (which he has) at home, after why he will go (to Friday prayer), and will not push aside those sitting next to him (in the mosque), and will pray for as long as he has (pleased by Allah), and then will remain silent, listening carefully to the words of the imam, he will definitely be forgiven (the sins he has committed) between this and the previous Friday."(Sahih al-Bukhari, 883). It is narrated that Abdullah ibn Busr (Radi Allahu Anhu): “A man came to the mosque and began to cross people on Friday when the Prophet (peace and blessings of Allaah be upon him) was offering the khutbah, and the Prophet (peace and blessings of Allaah be upon him) said him: “Sit down, you disturbed (the people).” Abu Dawud No. 1118 and Ibn Majah No. 1115. Rated as "sahih" by Sheikh al-Albani in Sahih Abu Dawud. The Hanbalis said that this is makrooh. Others said that this is haram, and this is the madhhab of al-Shafi'i, an-Nawawi and Sheikh al-Islam Ibn Taymiyya agreed with him, as stated in al-Ikhtiyarat al-Fikhiya, p. 81. Of his contemporaries, this opinion was held Sheikh Ibn Uthaymeen. An-Nawawi said: “Stepping over people is haram, because there is a hadith on this matter.” See “Roudat at-Tolibin” (11/224). Shaykh ibn Uthaymeen said: “Stepping over people is haraam during the khutbah and at other times, because the Prophet (peace and blessings of Allaah be upon him) said to the person stepping over people: “Sit down, you are causing inconvenience.” This is even more forbidden during the khutbah because it distracts people from listening to the khutbah, even if the person goes to take an empty seat.” See “al-Fatawa wa Rasa’il ash-Shaykh Ibn Uthaymeen, 16/147.” The exception is the imam. Also, let’s say you walked in and saw a place ahead, but there was no way to get to it except by stepping over people, then this is permissible, because those places should have been taken by these people, but they didn’t do that.

6. Do not talk at all or play with anything during the khutbah. The khutbah refers to what is said immediately before the Friday prayer, after which the jumuah prayer immediately begins. This is the khutbah during which it is forbidden to talk and talking during which becomes the reason for the loss of the reward. Abu ad-Darda said: “Once the prophet (peace and blessings of Allah be upon him), sitting on a minbar, read a khutbah (sermon) to people and read one verse. Ubay ibn Ka'b was sitting next to me and I said to him: “O Ubay, when was this verse revealed?” However, he didn't answer me. Then I asked him again and again he didn't answer me. When the Messenger of Allah (peace and blessings of Allah be upon him) finished the khutbah, Ubay said to me: “You have nothing from your Friday prayer!” Then I approached the Messenger of Allah (peace and blessings of Allah be upon him) and informed him about this, and he said: “Ubay is right! If you hear what your imam is saying, then remain silent until he finishes!” Ahmad 5/274, Ibn Majah 1111, at-Tayalisi 2365. The authenticity of the hadith was confirmed by Hafiz al-Munziri, al-Busayri, Imam al-Sindi, Sheikh al-Albani and Shu'ayb al-Arnaut. See “at-Targhib” 1/257, “Tamamul-minna” 338. It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “If you say to the person next to you: “Listen (carefully)!” - on Friday while the imam is delivering the khutbah, you will say something inappropriate.”(Sahih Muslim 851 and al-Bukhari 934). It is also forbidden to be distracted during the khutbah by playing with your beard, picking up pebbles or keys, etc., i.e. do anything that distracts you from listening to the khutbah. But, you can talk until the imam gets up and starts talking. Both khutbahs should be kept silent until the imam finishes. The hadith is reported by al-Shafi'i in his al-Musnad. And there is disagreement about when to start talking. Abu Hanifa and al-Shaukani said that it is makrooh to talk. But you can talk to the imam if necessary, and the imam can even interrupt the khutbah to answer, and then continue. The imam can ask someone about something or make an admonition himself. This is based on the hadith when the Messenger of Allah, alayhi salatu wa salaam, was asked during the khutbah to ask for rain (Sahih al-Bukhari No. 933), and also when he, alayhi salatu wa salaam, interrupted the khutbah and began to teach a person the religion of Allah (Sahih Muslim No. 876), he also, alayhi salatu wa sallam, made comments if someone entered the mosque and did not make 2 rak'ahs (Sahih al-Bukhari No. 930, 931 and Muslim No. 875). As for those things that are prompted in the hadiths, for example, to say “Yarhamukallah” to someone who has sneezed, to respond to salaam or to say salawat to the prophet, alayhi salatu wa salaam, when pronouncing his, alayhi salatu wa salaam, name. There is disagreement on this issue, but it is difficult to determine exactly who is right, let everyone decide on an opinion based on the arguments, and do not blame the other for a different choice. Some said that this must be done and this is an exception to the general prohibition, while others responded that the hadith prohibits any conversation. Sheikh al-Azzazi was inclined to forbid any conversations. You can quietly, silently, make dua for the prophet, alayhi salatu wa sallam.

7. It is forbidden to lift a person and then sit in his place. It is reported from Ibn Umar, from the Prophet, alayhi salatu wa sallam, who said: “Let no man lift a man out of his seat and then sit on it himself. However, give space and sit more spaciously.” In a hadith by Ibn Jarij, he adds: “I asked: “On Fridays?” He replied: “And on Fridays and on other days.”(Sahih Muslim No. 2177). Sheikh Ibn Uthaymin also spoke out in al-Sharkh al-Mumti, pointing out the prohibition of such actions. The prohibition is general and should not be limited only to the day of juma and khutba; this applies to any gathering. This applies to women, the elderly and children, because all these people are equal in the ruling, and if the order came only to men, then all this also applies to them, unless the Dalil comes to the contrary. As can be seen from the hadith, you can ask to move, but during the khutbah you need to let them know only with your hand, without uttering words. If a person came early and sat down, and then wanted to go to the toilet and left, then upon returning you can sit down, and even you are more worthy to sit down, even if your place is taken. Throwing rugs, hats, etc., at places of worship, thereby, as it were, “taking” the place, and then leaving and occupying with extraneous things, this is prohibited, as al-Azzazi said. Sheikh Abdur Rahman al-Saadi said: “Such actions are not permissible. In this case, the one who came can calmly remove these rugs or hats and take this place.” See “al-Mukhtaratul-Jaliyah” But, if you know or assume that most likely the one who comes will shout or make a row in the mosque, then it is better not to do this, but to sit aside, in the hope that all actions measured by intent. And this is the case if this (place) was (occupied) not by right and without reason, but if, out of necessity, a person took the place, then you can put it down or return and ask to vacate your place.

Desirable actions for those praying on the day of Juma:

1. Legality of performing ghusl. And a more reliable opinion is that this is wajib. And the time when it needs to be taken begins from the beginning of Fajr until Jumah, and this is the opinion of the Hanifis, Shafiis and Hanbalis. And there is an opinion that the ghusl is not wajib and can be taken from sunset, because the indication is for the day of juma, i.e. from Thursday evening. Ibn Uthaymeen said: “When scientists disagree on any issue about what is the right thing to do, without having a clear dalil, then you can do as you want. Example: At what point should you get up when doing iqama? Answer: Whenever you want, because there is no clear and dividing dalil when exactly.” We must understand the word wajib as the Companions understood it, and not fuqaha, as we do now. The meaning of the word “wajib” is “one must act in this way.” Ghusl must be taken because of Friday, and not because of Juma'ah prayer.

2. Wear separate, good clothes and anoint yourself with incense. It is reported that Salman al-Farisi, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) said: “If a person performs a complete ablution on Friday, cleanses himself (as thoroughly) as he can, greases (his hair) or anoints (his body) with incense (which he has) at home, after why he will go (to Friday prayer), and will not push aside those sitting next to him (in the mosque), and will pray for as long as he has (pleased by Allah), and then will remain silent, listening carefully to the words of the imam, he will definitely be forgiven (the sins he has committed) between this and the previous Friday."(Sahih al-Bukhari, 883)

3. Use miswak. It is reported that Abu Sa'id al-Khudri, may Allah be pleased with him, said: “I bear witness that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Full ablution on Friday is obligatory for everyone who has reached puberty, (and he should also) brush his teeth with a toothpick and put on incense if he (can) find (it).” "". (Sahih al-Bukhari, 880)

4. Go out early for juma. It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever performs the same complete ablution (ghusl) on Friday as one does after a major desecration (janabah), and then (early) he will go (to prayer in the mosque), become like one who sacrificed (to Allah) a camel; he who goes (to prayer) in the second hour will be like one who sacrificed a cow; he who goes to the third hour will be like one who sacrificed a horned ram; he who goes at the fourth hour will be like one who sacrificed a chicken, and one who goes at the fifth hour will be like one who sacrificed an egg; when the Imam comes out, the angels will appear to listen to (the words of) the remembrance (of Allah).” (Sahih al-Bukhari, 881)

5. It is advisable to walk if this is not difficult. Shaykh Ibn Uthaymeen said: “If a person lives far from the mosque or the person is weak and sick and it is difficult for him to move on foot, then there is no problem using transport to get to the mosque.”

6. Get closer to the imam to hear him better. It is reported from Abu Hurayrah who said: “The Messenger of Allah said: “Whoever performs ablution perfectly and then comes to the Friday meeting and listens attentively, everything will be forgiven for him from this moment until next Friday and three more days of the remainder. And whoever (during the Friday sermon) sorted out the stones did something impermissible.”(Sahih Muslim, 857 and al-Bukhari 883)

7. Anyone who comes to juma should sit facing the khatib. It is reported that ‘Abdullah ibn Mas’ud, may Allah be pleased with him, said: “When the Messenger of Allah, peace and blessings of Allah be upon him, sat down on the pulpit, we turned to face him.” This hadith was narrated by at-Tirmidhi with a weak chain of narrators. However, it is strengthened by the hadith of the Messenger of Allah, peace and blessings of Allah be upon him, narrated from the words of al-Bara ibn Malik and transmitted by Ibn Khuzaimah.(See "Bulyug al-Maram 461-462")

8. Make a lot of dua for the prophet, alayhi salatu wa sallam. Hadith, but there is disagreement about its authenticity. Gather in circles or other things before juma. As for simple lessons or any instructions before Friday prayer, this does not apply to the Friday khutbah itself, during which it is haram to speak. It’s just that the khutbah is part of the prayer on Friday. By the way, regarding lessons and exhortations before jumuah, it is better not to do this. It is reported from ‘Abdullah ibn ‘Amr, who reported: “The Messenger of Allah (peace and blessings of Allah be upon him) forbade gathering in circles before Friday prayer on Friday.” Abu Dawud 1079, at-Tirmidhi 322, an-Nasai 714, Ibn Majah 749. Sheikh Ahmad Shakir and Sheikh al-Albani confirmed the authenticity of the hadith. Scholars such as Sheikh al-Albani and Sheikh Ibn ‘Uthaymeen generally considered gatherings before Friday prayers to be an innovation (bid‘a), even if this is done for the purpose of teaching. See “al-Lum’a fi hukmil-ijtima’ li-ddars qabla salatil-jumu’a.” Other scientists believed that the ban was due to the fact that people gathering in circles for conversations or lessons, etc. will interfere with those present who, in accordance with the Sunnah, came early and want to read the Koran, remember Allah, or perform voluntary prayers.

The scholars of the Standing Committee (al-Lajdnatu-ddayimah) regarding this issue said that one should not engage in exhortation or give any lessons on Friday before Friday prayer, as indicated by the mentioned hadith. And they said that neither the Messenger of Allah (peace and blessings of Allah be upon him) nor the righteous caliphs after him did anything like this. However, if there is a need for exhortation or clarification of any important issue for Muslims, then there is nothing wrong with this, as long as it is not made permanent. See Fataawa al-Lajna No. 2761. There is also a ban on reciting poetry in the mosque. It is reported that Abu Hurayrah, may Allah be pleased with him, also said that Hassan ibn Thabit al-Ansari al-Khazraj was reading poetry inside the mosque, and at that time ‘Umar passed by him and looked at him sternly. Then Hassan said: “I was reading poetry here when someone who was better than you (i.e. the Prophet, may Allah bless him and send him peace) was here.” (This hadith was reported by al-Bukhari 453 and Muslim 2485. See “Bulyug al-Maram” No. 252). This hadith indicates that it is permissible to read poetry in mosques if these verses are not condemned by Muslim Sharia.

It is prohibited to conduct trade in the mosque: It is not permissible to sell and buy, or to announce this, or matters related to this, in the hall designated for prayer, which is attached to the mosque. Because the Messenger of Allah (peace and blessings of Allah be upon him) said: “If you lead someone who sells or buys in the mosque, then say: May Allah not make your trade successful!”(The hadith is reported by Imam at-Tirmidhiy, 1321, also by al-Hakim, 2/56. Sheikh Albany confirmed its authenticity. See “Bulyug al-Maram” No. 254). Also, announcements cannot be made in the mosques themselves, as mosques were not built for this purpose. Also in this hadith it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If you hear someone announcing something missing in the mosque, then tell him: “May Allah not return what you lost to you!” “For this is not what mosques were built for!”(See Bulyug al-Maram No. 253 and Sahih Muslim No. 568 and 569). (See “Fatwas of the Standing Committee. Fatwa No. 11967, issue No. 3 and Fatwa No. 12087, issue No. 11. Mufti - Abdul-'Aziz ibn Baz, deputy - 'AbduRrazaq al-'Afifiy). Shaykh Ibn Jibrin said: It is not permissible to sell or buy in the mosque, be it books or anything else, even if the profit is used for orphans. But there is nothing wrong with putting things in a special box and writing the price on them, then placing a money box next to them. Thus, anyone who wants to make a purchase can put money in the box and make a purchase, without shouting, price reduction, offers, etc. Allah knows best. (See al-Fatawa Sheikh Ibn Jibrin, p. 32.)

The advisability of reading Surah “Kaaf” during Juma: It is advisable to read Surah “Kaaf” throughout the entire day of Juma. Jabir Ibn Sumra said: “The Prophet, at morning prayer (and on Friday) read the surah: “Kaf. I swear by the Glorious Koran...” And the rest of his (obligatory public) prayers were easier (short).”(Sahih Muslim No. 458). It is narrated from the daughter of Haris Ibn Al-Numan who said: “I learned by heart (Surat) “Kaf” precisely from the mouth of the Messenger of Allah, which he delivered as a sermon every Friday.” She said: “Our oven and the oven of the Messenger of Allah were one.”. (Sahih Muslim No. 873-0). Umm Hisham Bint Harith Ibn Al-Numan said: “Our furnace and the furnace of the Messenger of Allah were one for two years or one year or part of a year. I learned by heart (surah) “Kaf, I swear by the glorious Koran...” precisely from the language of the Messenger of Allah, which he read every Friday on the minbar, “when he preached to the people.” (Sahih Muslim No. 873-1)

Favorable time to make dua on the day of Juma: It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that one day the Messenger of Allah, peace and blessings of Allah be upon him, mentioned (in a conversation with people) about Friday and said: “There is a certain hour on (this day), and if a servant (of Allah), who is a Muslim and performs (at this time) prayer, asks Allah Almighty for something, then He will certainly grant it to him,” after which he made a sign with his hand, wishing point out that this period of time is extremely short.(Sahih al-Bukhari No. 935 and Muslim No. 852). The disagreement is about what time is auspicious. Ibn Hajar said: “There are many opinions on this issue, more than forty, of which I have listed in my commentaries on the collection of hadiths of Imam al-Bukhari.” Ibn al-Qayyim said: “The disagreement on this issue reached 40 opinions, but only 2 opinions are more reliable, based on reliable hadiths, the rest have no basis and they have no evidence”: 1. This time lasts from the beginning of the al-Asr prayer until al-Maghrib. In the hadith of ‘Abdullah ibn Salam, may Allah be pleased with him, it is reported that we are talking about the period of time between the afternoon prayer and sunset. This hadith was reported by Ibn Majah. A similar hadith was reported by Abu Dawud and an-Nasai from the words of Jabir. (See “Bulyug al-Maram” No. 453-455). 2. This time begins with the Adhan and ends with the end of the Juma prayer. Abu Burda Ibn Abu Musa Al-Asharia said: “Abdullah Ibn Umar asked me: “Did you hear what your father said about Friday?” He said: “I replied: “Yes, I heard him say: “I heard the Messenger of Allah say: “This period of time is somewhere between the moment when the imam sits down and when the prayer (salat) will be completed."(Sahih Muslim No. 853, but ad-Darakutni said that these words belong to Abu Burda himself. See “Bulyug al-Maram” No. 453-455). In the author’s opinion, the first one is more reliable, i.e. from the time of Asr to Maghrib, pointing out that the Asars come from Ibn Abbas to confirm this. Said ibn Jubeir used to retire at this time to make dua, right up to Maghrib. Most hadiths come to support the first opinion, and this is the opinion of the majority of the Companions. Reason for answering dua: Cohesion, gathering, unity of Muslims. This state is the reason for the answer to dua by Allah Almighty.

Eid prayers fall on Friday: If the Eid prayer falls on Friday, then a more reliable opinion is that the Eid prayer is sufficient, and the Juma prayer becomes desirable, but the imam is obliged to perform the Juma for those who came. Shaykh al-Islam Ibn Taymiyyah preferred this opinion. Sheikh Siddyk Hasan Khan said: “One of the proofs that Eid prayers are obligatory is that if Eid prayer coincides with Friday prayer on the same day, then Friday prayer is no longer obligatory. And what is not fundamentally obligatory cannot in any way cancel a mandatory order!” See “ar-Raudatu-nnadiyya” 1/142. Indeed, if the Eid prayer did not have the same status, it would not cancel the obligation to perform the Friday prayer. Zayd ibn Arqam said: “One day the Messenger of Allah (peace and blessings of Allah be upon him) performed the Eid prayer, and after that, when the time for Friday prayer came, he said: “Whoever wants to perform this prayer, let him do it.” Abu Daud, 3/407, Ibn Majah 1/415. The authenticity of the hadith was confirmed by Imam Ibn al-Madini, al-Hakim, Imam al-Zahabi, Hafiz al-Busayri, Sheikh al-Albani, Sheikh ‘Abdul-Qadir al-Arnaut and Shu’ayb al-Arnaut. See “al-Mughni” 2/385, “Talkhisul-Khabir” 2/178, “Iruaul-Galil” 2/135 and “Bulyug al-Maram” No. 448.

The one who performed the holiday prayer and decided that he will not go to juma, then does he need to perform zuhr?

Imam al-Shaukani said: “Such a person does not need to do anything else before praying al-Asr.” This was also mentioned by Ibn Abbas and Ibn az-Zubeir, and this is also the opinion of At'o and al-Maghribi in Sharh Bulyug al-Maram. Sheikh al-Islam Ibn Taymiyyah said that zuhr is still read, because the festive prayer replaces juma, but not zuhr. Sheikh al-Azzazi said that the second opinion is safer, but the first opinion is stronger.

Some bid'ah and mistakes made during jumah: 1) On the day of Juma there are no times of misfortune, as some say, for on the contrary, on the day of Juma there is a good time. 2) Place a special reader to read the Quran before the adhan. 3) Shouts, duas, etc. during the khutbah. 4) Loud pronunciation of “Amin” during dua. 5) Minbar, more than 3 steps is not a bidaah, but a mistake if it does not break the ranks. 6) Making dua on the first khutbah is a mistake. 7) After the second khutbah, force people to read certain surahs. 8) Do sunnah before juma. 9) Lay out rugs and hats. 10) The imam does not need to make dua while ascending to the minbar. 11) Sitting under the minbar, hoping for healing. 12) Not doing the khutbah as expected. 13) Do 2 rak'ahs when the imam sits between khutbas. 14) A very short second khutbah, which is limited only by duas, although both the first and second should be the same in duration. 15) It is condemned to use clever words in a khutba or in poetic form. 16) Withholding from 2 rak'ahs of greetings from the mosque. 17) Khatib and those present should not raise their hands when making dua. 18) Making juma in small mosques (in courtyards and nooks and crannies) is a mistake, but juma is sahih. 19) Doing zuhr after jumah is bida'ah. 20) Putting a small child near the door and tying his big toes with a thread and asking him to break them, once he does this, he will be able to walk in two weeks - bid'ah.

If Musafir performed Juma prayer in the mosque, is it possible to combine it with the Asr prayer? (Similar to combining the Dhuhr prayer with the Asr prayer).

Sheikh Ibn Baz, may Allah bless him and grant him peace, said: “From what we know, there is no evidence that it is possible to combine the prayer of Jum and Asr; this is not transmitted from the Prophet, sallallaahu alayhi wa sallam, or from any of his companions. Therefore, it is necessary ( wajib) to refrain from this. The one who combined these prayers needs to perform “Asr again when his time comes.” See “Majmu” Fataua wa maqalat mutanauui "a lisamahati-sh-sheikh al-"allama "Abdul-"Aziz ibn "Abdullah ibn Baz, rahimahullah" / 12th volume, 300 pages.

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