4] Is it prescribed to do ghusl on Fridays for women?

''Friday Prayers'' :-:->
4]
Is doing ghusl on Fridays is obligatory for women too?.
Praise be to Allaah.
Firstly:
Doing ghusl on Fridays is mustahabb, not obligatory, according to the
majority of fuqaha', although some of them were of the view that it is
obligatory.
Secondly:
This ghusl is prescribed for those who come to Jumu'ah prayers,
whether men or women, although it is men who are addressed in the
verse which tells them to attend the prayer, as Allaah says
(interpretationof the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come tothe remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9].
But if a woman attends Jumu'ah prayer, it is prescribed for her to do
ghusl for it and observe its etiquette.
Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb
for women to do ghusl forJumu'ah if they want to attend it. Then he
quoted the hadeeth of 'Uthmaan ibn Waaqid al-'Umari from Naafi' from
Ibn 'Umar, who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man or woman, let
him do ghusl."
The authenticity of the hadeeth is agreed upon, apart from the
additional words "man or woman". This additional material was narrated
by Ibn Khuzaymah, Ibn Hibbaan, and al-Bayhaqi in al-Sunan, and that
there was a difference of opinion as to whether it issaheeh or not.
It was classed as saheeh by al-Nawawi (may Allah have mercy on him) in
al-Majmoo' (4/405) and Ibn Mulaqqin in al-Badr al-Muneer (4/649).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath
(2/358): According to the report of 'Uthmaan ibn Waaqid from Naafi',
which is narrated by Abu 'Awaanah, Ibn Khuzaymahand Ibn Hibbaan in
their Saheehs with the wording, "Whoever comes to Jumu'ah, man
orwoman, let him do ghusl, and whoever does not come to it does not
have to do ghusl," its men are thiqaat (trustworthy). But al-Bazzaar
said: I am afraid that there is some wahm (weakness of memory) in
'Uthmaan ibn 'Aaqid.
What al-Bazzaar was afraid of, namely wahm (weak memory) of 'Uthmaan
ibn Waaqid, was stated with certainty by Abu Dawood, the author of
al-Sunan, may Allah have mercy on him.
Abu 'Ubayd al-Aajurri said:I asked Abu Dawood about him and he said:
Heis da'eef (weak). I said to Abu Dawood: 'Abbaas ibn Muhammad
narrated from Yahya ibn Ma'een that he is trustworthy. He said: He is
da'eef (weak). He narrated that the Prophet (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man orwoman, let
him do ghusl.", but we do not know of anyone who saysthis apart from
him.
End quote from Tahdheebal-Kamaal, 19/505
Al-Albaani (may Allah have mercy on him) stated definitively that this
additional material is odd and he classed it as weak, as it says in
al-Silsilah al-Da'eefah (8/430).
What may support the view that women should do ghusl for Jumu'ah is
the reports narrated by Ibn Abi Shaybah in his Musannaf from 'Ubaydah
bint Naa'il who said: I heard Ibn 'Umar and the daughter of Sa'd ibn
Abi Waqqaas say: Whoever among you (women) comes to Jumu'ah, let her
do ghusl. Something similar was narrated fromTawoos, and it was
narrated from Shaqeeq that he used to tell his family, both men and
women, to do ghusl on Fridays. See al-Musannaf (2/9).
Doing ghusl for Jumu'ah makes sense, because it is cleanliness and
puts a stop to unpleasant odoursthat annoy other people present. Hence
women are asked to do that if they want to attend.
Al-Haafiz said in al-Fath: al-Zayn ibn al-Muneer said: And it was
narrated from Maalik that whoeverattends Jumu'ah apart from men, if
their attendance is to seek virtue, it is prescribed for them to do
ghusl and observe all the etiquettes of Jumu'ah, but if they attend on
the spur of the moment, then no.
End quote from al-Fath al-Baari.
Al-Nawawi (may Allah have mercy on him) said in al-Majmoo' (4/405):
Doing ghusl on Friday is Sunnah, not obligatory in the sense that not
doing it is a sin, and there is no difference of opinion among us
concerning that. With regard to the one for whom it is Sunnah, there
are four views, but the correct view that is supported by the text and
regard by theauthor and the majority as the correct view is the
following: It is Sunnah for everyone who wants to attend Jumu'ah, man,
woman, child, traveller, slave and others, because of the apparent
meaning of the hadeeth of Ibn 'Umar, and because the aim is
cleanliness, and they are all the same withregard to that.
:->

Praying Jumu‘ah in the neighbourhood mosqueis better unless there is some purpose to be served by going to a more distant mosque

''Friday Prayers'' :-:->
We live in a western country, and many of the brothers in the mosque
dislike the imam, because his khutbahs are too long and he reviles the
people. Should we pray behind him or go to the Turkish mosque? There
is no thirdmosque, only these two. Please advise us, may Allah reward
you.
Praise be to Allaah.
If the imam reviles the people and causes difficulties for them by
making his khutbah too long, then there is nothing wrong with
thempraying Jumu'ah in the other mosque. Rather there is nothing wrong
in the first place with a person praying in whichever of the two
mosques he wants, but it is better if he prays in his neighbourhood
mosque, unless there are things in the Turkish mosque that are
contrary to sharee'ah, that you have not mentioned, which made you
feel reluctant to move to it. In that case you should tell us about
that.
You should advise the imam and call upon him to make the khutbah
shorter and pay attention to the congregation's situation.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: Is it
permissible for a worshipper on Friday to leave the mosque that is in
his own locality and go to another mosque that isfurther away, because
thekhateeb there is more knowledgeable and speaks well.
He replied: It is better for the people of a neighbourhood to pray in
their own mosque, so thatthey can get to know one another and create
friendships among themselves, and thus encourage one another. But if a
person goes to another mosque for religious benefits, such as
acquiring knowledge or listening to a khutbah that will have more of
an impact on him and help him gain more knowledge, there is nothing
wrong with that. The Sahaabah (may Allah be pleased with them) used to
pray with the Messenger of Allah (blessings and peace of Allah be upon
him) in his mosque, because of the virtue of the imam and the virtue
of the mosque, then they would go and pray in their local mosques, as
Mu'aadh (may Allah be pleased with him) used to do at the time of the
Prophet (blessings and peace of Allah be upon him). The Prophet
(blessings and peace of Allah be upon him) knew about that butdid not
rebuke him.

And Allah knows best.

3a] Ruling on offering Jumu‘ah prayer in a church where there are images or statues

''Friday Prayers'' :-:->
3a]
The Standing Committee and Shaykh Ibn 'Uthaymeen (may Allah have mercy
on him) issued fatwas stating that it is makrooh to pray in a place in
which there are images, but the prayer is valid if that takes place.
In Fataawa al-Lajnah al-Daa'imah (5/377) [vol. 2] it says: What is the
ruling on praying in the house or room in which there are statues of
animals or humans for decoration?
Answer: It is haraam to keep images or statues and put them in houses,
because the Prophet (blessings and peace of Allah be upon him) said
to'Ali (may Allah be pleased with him): "Do not leave any image
without erasing it or any built-up grave without levelling it." And
because he (blessings and peace of Allah be upon him) said: "The
angels do not enter a house in which there is a dog or an image." It
is makrooh to pray in a room in which there are pictures hanging or
statues, especially if they are in front of the person when he faces
the qiblah. But the prayer is valid.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions.
Standing Committee for Academic Research and Issuing Fatwas.
Bakr Abu Zayd, 'Abd al-'Azeez Aal al-Shaykh, Saalih al-Fawzaan,
'Abd-Allah ibn Ghadyaan, 'Abd al-Razzaaq 'Afeefi, 'Abd al-'Azeez ibn
'Abd-Allah ibn Baaz. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said:… As for the
prayer, it is valid, but it is makrooh to pray in a place in which
there are images except in the case of necessity; if nothing else is
available, then there is nothing wrong with it. End quote.
To sum up:
1. There is nothing wrong with praying inside the church if it is
free of images and statues, whether that is Jumu'ah prayer or any
other prayer.
2. It is makrooh to pray in a church if there are images or
statues in it. If the Muslims need to pray there because there is no
other place available, and they cover these statues with something
that will conceal them, there is nothing wrong with it and it is not
makrooh.
And Allah knows best.

3] Ruling on offering Jumu‘ah prayer in a church where there are images or statues

''Friday Prayers'' :-:->
3]
I am a Junior doctor working in UK. We muslimdoctors are usually at
work during Juma prayer time. Hence often it UK doctors at work offer
Juma prayer in small rooms which are either Multifaith rooms(where
people from all faith can pray, ofter idols are kept in these rooms
which are covered during Juma prayer) or in dedicated muslim prayer
rooms. In my hospital there is a dedicated muslim prayer room where we
offer prayer regularly at least for day time prayers, but still as
this room is small, we offer Juma on the side in the church to be able
toaccomodate the large no of doctros attending Jumaprayer. My question
is, is Juma Valid in such all the above different places mentioned
above. One of my acquaintence comented that, Juma is only valid in a
place where all five daily prayers are being offered in congregation.
Praise be to Allaah.
It is permissible to pray ina church if there are no images or statues in it.
Al-Bukhaari included a chapter in his Saheeh which he entitled:
Chapteron praying in a "chapel". 'Umar (may Allah be pleased with him)
said: We will not enter your churches because of the images in them.
Ibn 'Abbaas would pray in a "chapel" except a "chapel"in which there
were statues. Ibn Hajar (may Allah have mercy on him) said: Chapter on
praying in "chapels"; a "chapel" is a place of worship for Christians.
The author of al-Muhkam said: The "chapel" is the cell of the monk,
or, it was said, the church of the Christians, and the latter is the
reliable view. The ruling on "chapels" also applies to churches,
synagogues, hermits' cells, temples in which there are idols, fire
temples and so on. End quote.
If there are images or statues in it, the fuqaha' differed concerning
the ruling on praying there in that case. Some of them are of the view
that it is haraam, but the majority are of the view that it is
makrooh. The reason given by those who regard it as haraam is the
general meaning of the evidence which indicates that statues and
keeping them are haraam, becausethe presence of these images prevents
the angels from entering that place.
Al-Bukhaari (3225) and Muslim (2106) narrated from Abu Talhah that the
Prophet (blessings and peace of Allah be upon him) said: "The angels
do not enter a house in which there is a dog or animage."
Al-Tirmidhi (2806) and Abu Dawood (4158) narrated that Abu Hurayrah
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Jibreel came to me and said: 'I was going to cometo you
yesterday and nothing prevented me from entering upon you in the house
where you were except that at the door of the house there was a statue
of a man, and in the house there was a curtain on which there were
images, and inthe house there was a dog. So give instructions that the
head of the statue at the door should be cut off, so that it will look
like a tree. And give instructions that the curtain should be cut up
and made into two pillows that will be placedon the ground and stepped
on. And issue instructions that the dog be put outside.'" So the
Messenger of Allah (blessings and peace of Allah be upon him) did
that. And the dog was a puppy belonging to al-Hasan or al-Husayn that
was under a bed, andhe gave instructions that it should be taken
outside.
This hadeeth was classed as saheeh by al-Albaani inSaheeh al-Jaami', no. 68.
Ibn Qudaamah (may Allahhave mercy on him) said: There is nothing wrong
with praying in a church that is clean. That was allowed by al-Hasan,
'Umar ibn 'Abd al-'Azeez, al-Sha'bi, al-Awzaa'i, and Sa'eed ibn 'Abd
al-'Azeez. It was also narrated from 'Umar and Abu Moosa. Ibn'Abbaas
and Maalik regarded churches as makrooh because of the images. But we
know thatthe Prophet (blessings and peace of Allah be upon him) prayed
at the Ka'bah when there were images in it. It is also included in the
words of the Prophet (blessings and peace of Allah be upon him):
"Wherever you are when the time forprayer comes, pray, for it [the
earth] is a place of prayer."
End quote from al-Mughni, 1/407
Among those who were of the view that it is haraam to pray in a church
if there are imagesin it was Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him). See: al-Fataawa al-Kubra, 2/59
The prohibition on praying in churches does not mean that such a
prayer is invalid; rather the prayer is valid although it involves
sin, because the reason why praying in churches is not allowed does
not have to do with the prayer; ratherit is because of the imagesin
those places, as stated above. So the reason for the prohibition is
differentfrom the prayer and othermatters pertaining to it.