They work in an area where no people live; dothey have to pray Jumu’ah?

* Friday Prayers - - - We are a group of men working far away from
our homes and families, in a place where there are no people living,
andno buildings or mosques. The time we spend at work is equal to the
time we spend in our homes, i.e., we workfor 28 days in return for 28
days off. This continues all year round,and we work for 12 hours each
day.
What about holding Jumu'ah prayers in this place – is it obligatory ornot?.
Praise be to Allaah.
It is not obligatory to pray Jumu'ah in this place, rather you should
pray Zuhr, because you are not permanent residents there and there are
no permanent residents with whom you can pray Jumu'ah.
The scholars of the Standing Committee were asked about some people
who left the city to work in agriculture, and they stayed there for as
long as the work lasted, no less than two to four months each year. It
is difficult for them to go back to the city to pray Jumu'ah whilst
they are working. Is Jumu'ah prayer obligatory for them? Is
itpermissible for them to hold Jumu'ah prayers in their work place or
not, or do they have to go to the city even though that is difficult
for them?Or is it waived in their case as it is for travellers? What
is the length of time in the workplace at which Jumu'ah is waived for
them?
They replied:
If the farms on which they work are permanently inhabited, then they
have to pray Jumu'ah, with the permanent residents. They can pray with
themor with others with whom it is easy for themto pray Jumu'ah,
because of the general meaning of the evidencewhich indicates that
Jumu'ah is obligatory and it is obligatory to make the effort to
attend Jumu'ah prayers.
If those who work on these farms can hear theadhaan for Jumu'ah from
their village or from another village near their farms, then they must
go and pray with the congregation (jamaa'ah) of the Muslims, because
of the general meaning of the verse in which Allaah says
(interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)]"
[al-Jumu'ah 63:9]
If there are no permanent residents on these farms and they cannot
hear the adhaan for Jumu'ah from the village that is near their farm,
they do not have to pray Jumu'ah but theyshould pray Zuhr in
congregation.
There were tribes and farms in the al-'Awaali districts around
Madeenah at the time of the Prophet (peace and blessings of Allaah be
upon him), and he did not command the people there to come to Jumu'ah
prayers. If he had, that would have been narrated. This indicates that
it is not obligatory for such people because of the hardship involved.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta', 8/221, 222
And they also said:
If the company for which you are working is not in a place where
Jumu'ah prayers are held or near such a place, and there are no
permanent residents in the company for whom Jumu'ah is obligatory, you
do not have to offer Jumu'ah prayers, rather you have to pray Zuhr.
But if the company is in a place where Jumu'ah prayers are held or
near such a place and you canhear the adhaan, or there are permanent
residents for whom Jumu'ah is obligatory, then you have to pray
Jumu'ah with the permanent residents of that place or company.
Fataawa al-Lajnah al-Daa'imah, 8/220.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about some
students living away from home and the ruling on holding Jumu'ah
prayers in foreign lands. He replied:
The scholars have stated that you and people like you do not have to
hold Friday prayers, and thereis some dispute as to whether Friday
prayers offered by you are valid. Rather what you have todo is to pray
Zuhr, because you are more akin to travellers and those who live in
the desert. Jumu'ah is only obligatory for permanent residents. The
evidence for that is the fact that the Prophet(peace and blessings of
Allaah be upon him) did not command travellers or those living in the
desert to pray Jumu'ah, and he (peace and blessings of Allaah be upon
him) did not do that when he was travelling, and neither did his
companions (mayAllaah be pleased with them). It is proven in thesaheeh
ahaadeeth that during the Farewell Pilgrimage the Prophet (peace and
blessings of Allaah be upon him) prayed Zuhr in 'Arafah on a Friday;
he did not pray Jumu'ah or command the pilgrims todo so, because they
came under the ruling on travellers. I do not know of any differing
opinion among the scholars of Islam regarding this matter, praise be
to Allaah, apartfrom some odd views among some of the Taabi'een, with
which we need not concern ourselves.
But if there are some permanent Muslim residents who pray Jumu'ah
there, then it is prescribed in sharee'ah for you and others like you
who are staying in that place temporarily inorder to seek knowledge,
do business,etc, to pray with them sothat you may attain the virtue of
praying Jumu'ah. Some the scholars have stated thatit is obligatory
for the traveller to join the permanent residents if he stays in a
place whereJumu'ah prayers are held and his stay exceeds the period
during which shorteningthe prayers is allowed.

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

Holding two jumu'ah prayers in one place

Can we organize two Friday prayers!? We do not have a mosque until
now inside the campus--we ask you for doa'a ... May Allaah help us to
gain a permanent room. Due todifferent schedules of the university,
students can not attend Friday Prayer which is scheduled at 1:00p.m.
Currently new Muslim brothers are asking if we can hold a second
Friday arrangement on campus. Is it correct to host two Friday
prayers in the samecampus or same place!?
I personally am afraid [thereality is that it is] madhhab excuses, and
different groups favour one time to another.I urgeyou to answer this
question fast
may Allaah reward you.
All Praise be to Allaah.
After discussing the question you raised with the learned sheikh
Abdul-Aziz bin Abdullaah bin Baz,he has indicated that Islamic
shari'ah does not legislate holding two jumu'ah prayers in one place.
You should choose the most convenient time--and its timing extends
until the 'asr prayer--and urge and enjoin all the Muslims to attend.
Note that it is mandatory to stop all work (including attending
classes) for the jumu'ah prayer. Whoever misses itwould pray the
dhuhr prayer.
May Allaah grant you all success in obeying Him and pleasing Him and
mayHe ease your affairs wherever you may be.

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

Ruling on doing tawaaf during the Friday khutbah

Is it permissible to do the farewell tawaaf in the Haram whilst the
imam is delivering the Friday khutbah?.
Praise be to Allaah.
The scholars differed concerning the ruling on doing tawaaf during the
Friday khutbah, whether that is an obligatory tawaaf such as tawaaf
al-ifaadah, the farewell tawaaf and the tawaaf of 'umrah, or it is
mustahabb.
The Maalikis are of the view that it is not allowed,by analogy with
prayer, because the one who is praying behind the imam is not allowed
to pray during the Friday khutbah,except for tahiyyat al-masjid
("greeting the mosque", two rak'ahs performed upon entering the
mosque). That is because it involves ignoring the khateeb and his
khutbah, and tawaaf is like prayer in this regard.
See Mawaahib al-Jaleel (3/78).
The Shaafa'is are of the view that it is permissible to do tawaaf
during the Friday khutbah, and they rejected the analogy with prayer,
because tawaaf does not prevent one fromlistening to the khutbah,
unlike prayer which is a greater distraction.
See al-Ghurar al-Bahiyyah (2/29) and al-Fataawa al-Fiqhiyyah al-Kubra (1/239).
Shaykh Ibn Jibreen was of the view that tawaaf during the Friday
khutbah is not allowed. He was asked: What is the ruling on residents
and travellersdoing tawaaf when the khateeb is delivering the khutbah
on Friday?
He replied: Once the khateeb begins his khutbah, the worshippers must
listen attentively to the khutbah and stay where they are, and it is
not permissible to busy oneself with something other than that, except
forone who comes in during the khutbah, who may pray two rak'ahs but
he should make them short, whether he is one of the people of Makkah
or not. The evidence that it is forbidden to move and speak during the
khutbah is general in meaning, to such an extent that the Prophet
(peace and blessings of Allaah be upon him) said: "If you sayto your
companion, 'Listenattentively' when the imam is delivering the
khutbah, then you have engaged in idle speech." Thus he warned against
asking someone to be quiet even though it is done for the right
reason. Based on this, we think that it is not permissible to do
tawaaf at all so long as the imam is delivering the Friday khutbah.
The imams of old forbade doing tawaaf during the khutbah, but the
later imams were more lenient and claimed that they could not prevent
those people who were doing tawaaf and those who gave the reason that
they were travelling and were bidding farewell to the Ka'bah in this
tawaaf, or who think that tawaaf is superior to listening attentively
to the khutbah.But this is not correct, and we think that they should
be prevented until the Friday prayer is over. With regard to the Eid
khutbah, there is nothing wrong with doing tawaaf during this khutbah,
because it is sunnah, and the worshippers are not obliged to stay
until it end.
And Allaah knows best.

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

The ruling on being silent and speaking during the khutbah (sermon) on Friday

* Friday Prayers - - - I go to Jumu'ah prayer, but every time I enter
the prayer-hall of the mosque, I say salaams and the other worshippers
return the greeting, even those who are reading Qur'aan. When the
khutbah has begun, some worshippers come in and say salaams, and the
imam return the greeting in a low voice. Is this permissible?.
Praise be to Allaah.
Those who attend Jumu'ah prayer should be quiet and listen attentively
to the imam when he is preaching. It is not permissible to speak to
others, even if that is to tell them to be quiet. Whoever does that
has engaged in idle talk (laghw), and whoever engages in idletalk, his
Jumu'ah prayer does not count.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "If you say to your companion when the
imam is preaching on Friday, 'Be quiet and listen,' you have engaged
in idle talk." Narrated by al-Bukhaari, 892; Muslim,851).
This prohibition also applies to responding to a question about Islam,
let alone any other kind of speech that has to do with worldly
matters.
It was narrated that Abu'l-Darda' said: The Prophet (peace and
blessings of Allaah be upon him) sat on the minbar and addressed the
people, and he recited a verse. Ubayy ibn Ka'b was next to me, so I
said to him: "O Ubayy, when was this verse revealed?" But he refused
to speak to me, so I asked him again andhe refused to speak to me,
until the Prophet (peace and blessings of Allaah be upon him) came
down (from the minbar). Then Ubayy said to me: "You have gained
nothing from your Jumu'ah except idletalk." When the Messenger of
Allaah (peace and blessings of Allaah be upon him) had finished (the
prayer), I went to him and told him (what had happened). He said:
"Ubayy was right. When you hear your imam speaking, then keep quiet
and listen attentively until he has finished." Narrated by Ahmad,
20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri andal-Albaani
in Tamaam al-Mannah, p. 338.
This indicates that it is obligatory to remain silent and listen
attentively, and that it is forbidden to speak while the imam is
delivering the khutbah on Friday.
Ibn 'Abd al-Baarr said:
There is no dispute among the fuqaha' of allregions that it is
obligatory to remain silent and listen attentively to the khutbah, for
those who hear it.
Al-Istidhkaar, 5/43.
Some of them held an odd opinion and said that it is not obligatory,
but they have no evidence to support their view.
Ibn Rushd said, concerning the ruling onremaining silent and listening
attentively to the khutbah:
With regard to those who do not regard it as obligatory, I do not know
that they have anyargument except that the suggestion that it is
obligatory may seem to contradict the verse (interpretation of the
meaning): "So, when theQur'aan is recited, listen to it, and be
silent" [al-A'raaf 7:204] – i.e., that it is not obligatory to remain
silent for anything except the Qur'aan. There is some weakness in this
argument, and Allaah knows best. It is very likely that this hadeeth
did not reach them.
Bidaayat al-Mujtahid, 1/389.
An exception is made from that in the case of speaking to the imam,
orthe imam speaking to the worshippers for some important reason.
It was narrated that Anasibn Maalik said: The people were afflicted
with a drought at the time of the Prophet (peace and blessings of
Allaah be upon him), andwhilst the Prophet (peace and blessings of
Allaah be upon him) wasdelivering the khutbah one Friday, a Bedouin
stood up and said: "O Messenger of Allaah, our wealth has been
destroyed and our children are starving. Pray to Allaah for us." So he
raised his hands [and made du'aa']. And it rained that day and the
next and the next and the next, until the following Friday, when that
Bedouin – or he said, someone else – stood up and said: "O Messenger
of Allaah, our houses have been destroyed and our wealth drowned. Pray
toAllaah for us." So he raised his hands… Narrated by al-Bukhaari,891;
Muslim, 897.
It was narrated that Jaabir ibn 'Abd-Allaah said: A man came whilst
the Prophet (peace and blessings of Allaah be upon him) was addressing
the people on Friday, and he [the Prophet (peace and blessings of
Allaah be upon him)] said: "Have you prayed, O So and so?" He said,
"No." He said: "Stand up and pray two rak'ahs." Narrated by
al-Bukhaari, 888; Muslim, 875.
Whoever quotes these hadeeth as evidence that it is permissible for
worshippers to speak to one another and that it is not obligatory to
remain silent, is not correct.
Ibn Qudaamah said:
What they quote as evidence may be understood as referring only to the
one who speaks to the imam or towhom the imam speaks, because that
does not distract anyone from listening to his khutbah. Hence the
Prophet (peace and blessings of Allaah be upon him) asked him, "Have
you prayed?" and he replied;and 'Umar asked 'Uthmaan a question, when
he came in whilst he was preaching, and he answered. Thus we should
understand thesereports in this manner, in order to reconcile the
reports. It is not correct to draw an analogy withanything else,
because when the imaam speaks,he interrupts his khutbah, so he is not
talking to the other person during the khutbah as such, unlike when
others speak during the khutbah.
Al-Mughni, 2/85
With regard to saying Yarhamuk-Allaah (may Allaah have mercy on you)
to one who sneezesor returning salaams whilst the imam is delivering
the khutbah, the scholars differed concerning that.
Al-Tirmidhi said in his Sunan, following the hadeeth of Abu Hurayrah,
"If you say to your companion…":
They differed concerning returning salaams and saying Yarhamuk-Allaah
(may Allaah have mercy on you) to one who sneezes. Some scholars
granted a concession allowing returning salaams and saying
Yarhamuk-Allaah (may Allaah have mercy on you) to one who
sneezeswhilst the imam is delivering the khutbah. This is the view of
Ahmad and Ishaaq. But some of the scholars among the Taabi'een and
others regarded that as makrooh. This is the view of al-Shaafa'i.
It says in Fataawa al-Lajnah al-Daa'imah (8/242):
It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on
you) to one who sneezes or to return salaams whilst the imam is
delivering the khutbah, according to the correct scholarly opinion,
because both ofthem involve speaking, which is forbidden when the imam
is delivering the khutbah, because of the general meaning of the
hadeeth.
It also says (8/243):
It is not permissible for the one who enters whilst the imam is
delivering the khutbah on Friday, if he can hear the khutbah, to greet
the people in the mosque, and those in the mosque should not return
his greeting whilst the imam is delivering the khutbah.
And it says (8/244):
It is not permissible to speak whilst the khateebis delivering the
Friday sermon except for one who speaks to the imam for an important
reason.
Shaykh Ibn 'Uthaymeen said:
It is haraam to give salaams during the Friday khutbah, so it is not
permissible for one who enters the mosque whilst the imam is
delivering the khutbah to give salaams, and it is also haraam to
return the greeting.
Fataawa Ibn 'Uthaymeen, 16/100
Shaykh al-Albaani said:
If someone says "Be quiet!", this is not regarded as idle talk (laghw)
from a linguisticpoint of view, because itcomes under the heading of
enjoining what is good and forbidding what is evil. However the
Prophet (peace and blessings of Allaah be upon him) called it laghw
that is not permissible. This comes under the heading of giving
precedence to what is more important (namely being silent and
listening to the preaching of the khateeb) over what is important
(namely enjoining what is good during the khutbah). As this is the
case, everything that comes under the heading of enjoining what is
good comes under the same ruling as enjoining whatis good – so how
about if it of less importance than that? Undoubtedly in that case it
is more appropriate that it not be allowed and it comes under the
heading of laghw (idle talk).
Al-Ajwabah al-Naafi'ah, p. 45
Conclusion:
Those who attend Jumu'ah prayers have to be silent and listen
attentively to the imam. It is not permissible to speak whilst the
imam is delivering the khutbah, except in the cases indicated by the
evidence, such as speaking to the khateeb or responding to him, orin
cases of necessity suchas saving a blind man from falling and so on.
Greeting the imam with salaam or returning the greeting of one who
comes in also come under this prohibition, because there is no
concession allowing oneto speak with the imam except in cases of need,
which does not include giving or returning greetings.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti', 5/140:
It is not permissible for the imam to say anything that serves no
purpose, rather it shouldbe for a reason connected with the prayer or
other suitable topics. But if the imam says something that serves no
purpose, that is not permissible.
If there is a need, then it is permissible. For example, if a listener
does not understand something that the khateeb says in his khutbah, or
if the khateeb makes a mistake in reciting a verse that alters the
meaning, or if he omits aphrase from a verse, andso on.
Other reasons in which the imam may speak for a purpose include
problems with the loudspeakers, in which the imam may speak to the
engineer and ask him to see what is wrong.
And Allaah knows best.

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -