'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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(88) in Jumu'ah prayer, rather they choose passages from the Qur'aan
that are appropriate to the subject of the khutbah. What is the ruling
on that?.
Praise be to Allaah.
The Muslims in general should respect the Sunnah of the Prophet (peace
and blessings of Allaah be upon him) and strive to learn it and act
upon it, because this is a sign of their sincere lovefor Allaah and a
means of them attaining Allaah's love for them. Allaah, may He be
exalted, says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to mankind): 'If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism, follow the
Qur'aan and the Sunnah), Allaah will love you and forgive youyour
sins. And Allaah is Oft-Forgiving, Most Merciful'"
[Aal 'Imraan 3:31]
If the Muslim is sincere inhis love of Allaah, that will be manifested
in his following the Prophet (peace and blessings of Allaah be upon
him) in all things. The khateeb isthe first one who should be adhering
to the Sunnah of the Prophet (peace and blessings of Allaah be upon
him), because the people take him as an example, so hehas to present
the Sunnah of the Prophet (peace and blessings of Allaah be upon him)
to the people and teach them about it.
How can this khateeb enjoin the people to follow and venerate the
Sunnah of the Prophet (peace and blessings of Allaah be upon him),
then come down from the minbar and openly go against the Sunnah of the
Prophet (peace and blessings of Allaah be upon him)?!
The way of the Prophet (peace and blessings of Allaah be upon him)
wasto recite two soorahs in Jumu'ah prayer: Sabbih isma rabbika
al-A'la (Soorat al-A'laa 87) and al-Ghaashiyah (88), or hewould recite
al-Jumu'ah (62) and al-Munaafiqoon(63).
The Prophet (peace and blessings of Allaah be upon him) did not choose
verses from the Qur'aan that were appropriate to the topic of his
khutbah. The best of guidance is the guidance of Muhammad (peace and
blessings of Allaah be upon him).
Does this khateeb – or anyone else – think that he is more guided than
the Prophet (peace and blessings of Allaah be upon him) or that he
knows something that the Prophet (peace and blessings of Allaah be
upon him) did not?!
This action on the part of the khateeb is an innovation (bid'ah)
because the Prophet (peace and blessings of Allaah be upon him) did
not do it.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But there is something that some imams do: when they give a khutbah
then recite in the prayer verses that are appropriate to it. This may
be described asan innovation, because the Messenger (peace and
blessings of Allaah be upon him) always recited Soorat al-A'la (87)
and al-Ghaashiyah (88), or al-Jumu'ah (62) and al-Munaafiqoon (63),
and he did not pay any attention to the topic of the khutbah. End
quote.
Liqaa'aat al-Baab il-Maftooh (155/18).
Shaykh Bakr Abu Zayd said:
The Prophet (peace and blessings of Allaah be upon him) always did
three things in his recitation in Jumu'ah prayer: he recited
al-Jumu'ah (62) and al-Munaafiqoon (63), or al-Jumu'ah and
al-Ghaashiyah (88), or al-A'la (87) and al-Ghaashiyah.
Nowadays it has becomecommon for some of them to ignore that which is
prescribed and recite whatever verses the imam sees fit, or soorahs of
the Qur'aan that are appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of
the khutbah was not narrated from the Prophet (peace and blessings of
Allaah be upon him) and was not known among the early generations of
this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else
implies that one believes that there is something missing in what is
prescribed and it should be made up, and that may cause confusion to
ordinary Muslims. And Allaah knows best. End quote.
Tasheeh al-Du'aa' (p. 319).
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