Raising one’s hands during the khateeb’s du’aa’ in the second khutbah

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What is the ruling on one who raises his hands when the khateeb makes
du'aa' for the Muslims during the second khutbah? Please quote the
evidence (daleel), mayAllaah reward you.
Praise be to Allaah.
Raising the hands is not prescribed during the Friday khutbah or the
Eid khutbah, neither for the imaam nor for the members of the
congregation. Rather what is prescribed is to listen attentively to
the imaam and to say ameen to his du'aa', saying that to oneself
without raising one's voice. But raising the hands is not prescribed,
because the Prophet (peace and blessings of Allaah be upon him) did
not raise his hands during the Friday khutbah or the Eid khutbah. When
one of theSahaabah saw one of the governors raising his hands during
the Friday khutbah, he denounced him for that and said that the
Prophet (peace and blessings of Allaah be upon him) did not raise his
hands. Yes, if the imaam prays for rain during the Friday khutbah,
then he may raise his hands whilst praying for rain, because the
Prophet (peace and blessings of Allaah be upon him) used to raise his
hands in this case. So ifhe prays for rain during the Friday khutbah
or Eid khutbah, then it is prescribed for him to raisehis hands,
following the example of the Prophet (peace and blessings of Allaah be
upon him).

3a] What is your opinion of a Jumu’ah khutbah that,along with the prayer, lasts ten minutes?

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3a]
He also said:
It is mustahabb to keep the khutbah short, because of the hadeeth
quoted above, and so thatthey do not get bored by it. Our companions
said: Keeping it short should bedone in moderation, and should not be
taken to such extremes that (its benefit) is erased altogether.
Al-Majmoo' (4/358)
Thirdly:
But we cannot say that a khutbah that is very shortdoes not count,
when most of the scholars are of the view that if the khutbah contains
the essential parts (lit. pillars) then it is valid. There is a great
difference of opinion as to the definition of those essential parts.
The correct view is that there is nothing that can be called the
essential parts or pillars of the khutbah, and everything that may be
called a khutbah, even if it is only a few words, iscounted as such
and is valid as a khutbah.
This is the view of Shaykh al-Islam Ibn Taymiyah and Shaykh Ibn Sa'di,
whose views we have mentioned in the answer to question no. 115854. In
the answer referred to, Shaykh al-'Uthaymeen (may Allaah have mercy on
him) supported this view, but he pointed out that it should not be
followed. Please see his words in that answer.
Fourthly:
This khateeb whose khutbah and prayer together take ten minutesdoes
not have deep understanding of Islam, rather he is ignorant, because
understanding of the religion means keeping the khutbah short and
making the prayer long, not effectively destroying them both!
Let us read what the Khateeb of al-Masjid al-Haraam, Shaykh Sa'ood
al-Shuraym, says concerning the length of the Jumu'ah khutbah and
prayer, with approximate length of time:
Shaykh Sa'ood al-Shuraym(may Allaah preserve him)said:
In order to reach an approximate definition of what is meant by the
prayer being long and thekhutbah being short in modern terms, I say –
andAllaah is the source of strength –
If you recite in Fajr prayer,for example, al-Jumu'ah and
al-Munaafiqoon at a moderate speed, the prayer will take you no less
than ten minutes, if not fifteen. I tried it and I found that to be
the case. All of this applies if you recite at a moderate speed, with
the rukoo' (bowing) and sujood (prostration) of the prayer. So how
about if the Prophet (peace and blessings of Allaah be upon him) was
following the command of his Lord, "And recite the Qur'aan (aloud) in
a slow, (pleasant tone and) style" [al-Muzzammil 73:4], and he used to
make the bowing, rising, prostration and sitting between two
prostrationslengthy, and the narrator of the hadeeth said: "to such an
extent that one would think he had forgotten"? In the hadeeth of
al-Bara' ibn 'Aazib (may Allaah be pleased with him) it says: The
prayer of the Messenger of Allaah (peace and blessings of Allaah be
upon him) and his bowing, and when he raised his head from bowing, and
when he prostrated, and the time between two prostrationswere all
nearly the same.
Al-Shaamil fi Fiqh al-Khateeb wa'l-Khutbah (p. 154)
From this it is clear that it is not possible for this khateeb to
deliver the Friday khutbah and offer the Jumu'ah prayer in ten
minutes, unless there is clear undermining of bothmatters, the khutbah
and the prayer.
Such a person needs to betold, because perhaps he may have
misunderstood something from the Sunnah with regard to this matter, so
he is spoiling both the khutbahand the prayer, whilst thinking that he
is one of those who do good!
If he does not respond to your telling him, then look for someone else
who establishes the Sunnah in a proper way or close enough, and pray
with him, and protect your prayer, and keep your heart sound. As for
him who does not learn and does not want to, leave him to his own
devices.
And Allaah knows best.

3] What is your opinion of a Jumu’ah khutbah that,along with the prayer, lasts ten minutes?

Key word - {*Friday Prayers:-}
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3]
What do you say about animam whose khutbah, along with the prayer,
takes only ten minutes? Yes, ten minutes! Is this Jumu'ah valid?.
Praise be to Allaah.
Firstly:
There can be no doubt that keeping the Jumu'ah khutbah short is
indicative of the khateeb'sunderstanding of Islam, ashe can compile
many meanings in a few words, and does not speak for so long that the
people forget the first things he said by the time he reaches the end.
This was the way of the Prophet (peace and blessings of Allaah be upon
him) in hisregular khutbahs; indeed this is what he enjoined, and it
is the best way. Similarly his exhortations were few so that what he
exhorted the people couldbe remembered. So his Jumu'ah khutbahs were
short and the exhortations few.
Abu Waa'il said: 'Ammaar addressed us and he spoke briefly but
eloquently. When he came down (from the minbar), we said: O
Abu'l-Yaqzaan, you spoke eloquently but briefly, would that you had
madeit longer. He said: I heard the Messenger of Allaah (S) say: "A
man's lengthening his prayer and shortening his khutbah is a sign of
his understanding (of religion), so make your prayers lengthy and your
khutbahs brief, for there ischarm in eloquent speech."
Narrated by Muslim (969).
There are many comments from the scholars to confirm this idea:
1.
Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
As for making the khutbah short, it is a Sunnah to be followed. The
Messenger of Allaah (peace and blessings of Allaah be upon him)
enjoined that and did it. According to the hadeeth of 'Ammaar ibn
Yaasir: The Messenger of Allaah (peace and blessings of Allaah be upon
him) enjoined making the khutbah short. And he used to give khutbahs
with good words and few,and he disliked prattle and long-windedness.
The scholars disapprove of exhortations in which some is forgotten
becauseof the length, and they like that in which the listener can
focus on whatis said and learns from it after memorizing it. That can
only occur when the exhortation is brief.
Al-Istidhkaar (2/363, 364).
2.
Ibn Hazm (may Allaah have mercy on him) said:
It is not permissible to make the khutbah lengthy.
Al-Muhalla (5/60).
3.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
It is better to keep the khutbah short, because there are two benefits
of keeping the khutbah short:
(i) The listeners do not get bored, becauseif the
khutbah is lengthy –especially if the khateeb delivers it in a boring
manner which does not move their hearts and does not motivate them
–then the people will get bored and fed up.
(ii) That makes thelistener remember better, because if
it is too long, the first part of it is lost by the time he reaches
the end, but if it is short, then it is possible to remember it and
learn from it. Hence the Prophet(peace and blessings of Allaah be upon
him) said: "A man's lengthening his prayer and shortening his khutbah
is a sign of his understanding (of religion)," i.e., it is indicative
of his understanding of religion and shows that he pays attention to
people's circumstances. But sometimes there is a needfor a lengthy
exhortation, and if a person speaks at length because the situation
requires that, it does not mean that he is excluded from the
description of being one who understands religion,because length and
shortness are relative matters. It is proven that the Prophet (peace
and blessings of Allaah be upon him) would sometimes give a khutbah by
reciting Soorat Qaaf, and Soorat Qaaf, when recited slowly and
carefully (tarteel) and pausing at every verse, takes a long time.
Al-Sharh al-Mumti' 'ala Zaad al-Mustaqni' (5/65).
Secondly:
This keeping the khutbah short should not be done in such a way as to
erode the khutbah altogether, so that the people do not benefit at all
from the khutbah. They have not travelled long distances orcome out of
their homes merely to see the khateeb, or to hear the tone of his
voice, rather they have come to attain some benefit by hearing his
exhortation or an Islamic ruling and so on. Hence attention should
bepaid to moderation in thismatter.
It was narrated that Jaabiribn Samurah (may Allaah be pleased with
him) said:I was praying with the Messenger of Allaah (peace and
blessings of Allaah be upon him) and his prayer was moderate and his
khutbah was moderate.
Narrated by Muslim (1433).
Al-Nawawi (may Allaah have mercy on him) said:
i.e., it was somewhere between being very long or too short to be any benefit.
Sharh Muslim (6/159):->

2b] Friday khutbah in languages other than Arabic

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2b]
elsewhere in the Muslim world, unless Arabic is taught from the
primary stage and is made the language of knowledge. End quote.
Majallat al-Manaar (6/496).
Fourthly:
With regard to praying four Sunnah rak'ahs before Jumu'ah, there is no
Sunnah prayer before Jumu'ah. Rather it is prescribed to offer
voluntary prayers in general before it, without specifying any
particular number.
And Allaah knows best.