Dought & Clear - - Friday Prayers - - Why aren't travellers mentioned in the hadeeth, “Jumu’ah prayer is an obligatory duty for every Muslim except four”?

In a hadeeth of the Messenger (blessings and peace of Allah be upon
him) it says: "Jumu'ah prayer is an obligatory duty for everyMuslim
except four." Why is it that travellers not included among those for
whom Jumu'ahprayer is waived in this hadeeth?.
Praise be to Allaah.
The hadeeth referred to in the question was narrated from Taariq
ibnShihaab (may Allah be pleased with him), that the Prophet
(blessings and peace of Allah be upon him) said: "Jumu'ah prayer is an
obligatory duty for everyMuslim, to be offered in congregation, except
four: a slave who is owned, or woman, or a child, or one who is sick."
Narrated by Abu Dawood (1067). Al-Nawawi said in al-Majmoo' (4/483):
Its isnaad is saheeh according to the conditions of the two shaykhs
(al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): Its
isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): Its
isnaad is jayyid. It was classed as saheeh by al-Albaani in Saheeh
al-Jaami' (3111).
It was narrated from Ibn 'Umar (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: "The
traveller is not obliged to pray Jumu'ah." Al-Haafiz said in
Bulooghal-Maraam: Its isnaad is da'eef.
The exception of the traveller is also mentioned in a number of
hadeeths, including the hadeeth of Abu Hurayrah, according to which
the Prophet (blessings and peace of Allah be upon him), who said:
"There are five for whom Jumu'ah is not obligatory: the woman, the
traveller, the slave, the child and the people of the wilderness." It
says in Majma' al-Zawaa'id: It was narrated by al-Tabaraaniin al-Awsat
and its isnaad includes Ibraaheem ibn Hammaad, who was classed as
da'eef (weak) by al-Daaraqutni. Shaykhal-Albaani (may Allah have mercy
on him) said:(He is) da'eef jiddan (very weak).
It is no secret that the shar'i rulings should be derived from all of
the hadeeths that were narrated concerning thisspecific subject, and
theyshould not be derived from only one hadeeth whilst ignoring the
rest of the hadeeths.
The Prophet (blessings and peace of Allah be upon him) mentioned a
number, as we see in thehadeeth being asked about here, and mentioning
a number does not necessarily mean that it is limited to this number.
The aim may have been to make it easier to remember this hadeeth for
those who heard it. A similar example is the words of the Prophet
(blessings and peace of Allah be upon him): "There are seven whom
Allah will shade with His shade on the Day when there will be no shade
but His…" By compiling all the hadeeths which speak ofthis great
matter ("Allah will shade them with His shade") it becomes clear that
there are more than20 such categories, not only seven.
Al-San'aani said in Subul al-Salaam:
We can see from the hadeeths that Jumu'ah isnot obligatory for six
people: children, as there is consensus that Jumu'ah is not obligatory
for them; slaves, as there is consensus on this matterexcept for
Dawood; women, and there is consensus that it is not obligatory for
them; sick people; travellers, who are not obliged to attend it; and
the sixth category, which is the people of the wilderness. End quote.
And Allah knows best.

Friday Prayers - - Dought & Clear - - Is it permissible for him to complete the purchase when he can hear the call to prayer?

Dought & Clear - - Friday Prayers - - Sometimes when I'm in the
market place and I am in a store and have chosen something and am at
the checkout, the call to prayer is given. Is it permissible for me to
complete the purchase or is that haraam?
Also, sometimes we are in the car and the muezzin has already given
the call to prayer, and we stop at the grocery and my brother asks the
shopkeeper to sell him something. Doesthis also come under the
prohibition?.
Praise be to Allaah.
If that is the adhaan for Jumu'ah prayer that comes after the khateeb
has ascended the minbar, then it is haraam to buy and sell at that
time, because Allah says (interpretationof 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)] and leave off business
(and every other thing). That is better for you if you did but know!"
[al-Jumu'ah 62:9].
The words "O you who believe (Muslims)! When the call is proclaimed
forthe Salaah (prayer) on Friday (Jumu'ah prayer), come to the
remembrance of Allaah [Jumu'ah religious talk (Khutbah) and Salaah
(prayer)] and leave off business" mean: stop dealing with trade and
come and listen to the khutbah and perform Jumu'ah prayer in the
mosque with the imam. This means that it is haraam to buy and sell
after the second adhaan which comes when the khateeb sits on the
minbar, until the prayer ends, unless there is a case of necessity
which calls for buying or selling, such as buying water for the
purpose ofpurification or a garment to cover one's 'awrah for prayer.
End quote.
Fataawa al-Lajnah al-Daa'imah, 13/101-102
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Buying and selling after the second call to Jumu'ah is haraam and also
invalid. Based on that, the transaction is invalid, so it is not
permissible for the purchaser to dispose of what he has bought,
because he has not taken possession of it, and it is not permissible
for the seller to dispose of the money paid, because he has not taken
possession of it. This is a serious matter, because some people may
buy or sell after the second call to Jumu'ah, then take things on the
assumption that they now belong to them. End quote.
Al-Sharh al-Mumti', 8/52.
So it is not permissible tobuy or sell after the second adhaan for
Jumu'ah, because what is required is to hasten to the mosque in order
to hear the khutbah and pray, and buying and selling distracts from
that.
But if that happens with regard to all the other prayers (Fajr, Zuhr,
'Asr, Maghrib and 'Isha'), there is nothing wrong with it, so long as
it doesnot distract one from praying in congregation and cause one to
miss it.
Allah says (interpretationof the meaning): "Men whom neither trade nor
sale (business) diverts from the remembrance of Allaah (with heart
andtongue) nor from performing As-Salât (Iqâmat-as-Salât) nor from
giving the Zakât. They fear a Day when hearts and eyes will be
overturned (out of the horror of the torment of the Day of
Resurrection)"[al-Noor 24:37].
Those are men who, even if they do business and sell and buy, there
isnothing haraam in that, but it should not distractthem and make them
give precedence to that and prefer it over the remembrance of Allah,
establishing prayer and giving zakaah; rather they should make
obedience to Allah and worship of Him their ultimate aim, so whatever
keeps them from that, they should reject it.
End quote from Tafseer al-Sa'di, p. 569
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it haraam
to buy and sell during the adhaan or after it? What about on Fridays?
He replied:
Allah says (interpretationof the meaning): "O you who believe
(Muslims)! When the call is proclaimed for the Salaah (prayer) on
Friday (Jumu'ah prayer)..." [al-Jumu'ah 62:9], so it is not permissible
to buy and sell or to rent or do any other kind of transaction; rather
people should focus on Jumu'ah prayer and hasten to pray Jumu'ah, and
not let anything elsedistract them.
With regard to other prayers, they may or may not come under the same
rulings as Jumu'ah,but to be on the safe side, one should not do
anything after the call toprayer, after the adhaan for Zuhr, 'Asr or
Maghrib,because that may distract him from praying in congregation.So
it is better to avoid that, unless it is some minor matter that will
not distract him, so perhaps there is nothingwrong with it, because
Allah, may He be glorified and exalted, only spoke about the issue of
Jumu'ah, because it is very important and it is obligatory to attend
it, and one misses out by missing it. So it is a serious matter and is
a weekly obligation.
To sum up: Jumu'ah cannot be compared with other prayers, but if he
avoids such situations so that he will not be distracted from praying
in congregation,that is better.
Whatever the case, if his buying and selling may distract him from
performing prayer in congregation, then it is haraam, but in some
cases the prayer may be delayed, if the Imam is late, so a person may
buy or sell something onhis way, and it may not affect his attending
the prayer. But if he avoids that and adheres to what applies to
Jumu'ah,that will be more on the safe side, so it is like Jumu'ah with
regard to precautions. End quote.
From Fataawa Noor 'ala al-Darb
And Allah knows best.

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Ruling on preparing wine in the college of pharmacy and tasting it

I have a friend, he is a Pharmacy student, and one of their
requirements in a subject is to ferment wine and after several months
they will be tasting it to affirm the proper mixture.
We dont like to be cursed by the Prophet sallaAllahu alayhi wa sallam
as long as we are studying(5 months/1 semester), because one day is
not enough to prepare it, then they would be sinning for a long time.
According to what we read that the Prophet sallaAllahu alayhi wa
sallam cursed 10 kinds ofpeople associated with alcoholic beverages:
1. those who make it themselves
2. those who help make it
3. those who use it
4. those who carry it
5. those whom it is carried
6. those who give it to others
7. those who sell it
8. those who use the money made from it
9. those who purchase it
10. those from whom it is purchased
[Ibn Majah and At-tirmidhi]
What is the Ruling on making wine? and what are the necessary
actionsas a student, who were just sent by their parentsto study,
should they take when their Professor requires them to do such thing?
We really seek your advice and please give a clear evidence with
regard to this matter, for most of his Muslim classmates does not
really follow without proper evidence. May Allah guide them and In sha
Allah whatever may come unto us we will accept it, May Allah give us
strong eeman and taqwa.
Praise be to Allaah.
It is haraam to consume, carry, sell or buy alcohol,and ten types of
people are cursed with regard to it, as it says in the hadeeth
narrated by at-Tirmidhi (1295) and Abu Dawood (3674) fromAnas ibn
Maalik (may Allah be pleased with him), who said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) cursed ten with
regard to wine: the one who squeezes (the grapes etc), the one who
asks for it to be squeezed, theone who drinks it, the one who carries
it, the one to whom it is carried, the one who pours it, the one who
sells it and consumes its price, the one who buys it and the one for
whom it is bought.
Calssed assaheeh by al-Albaani in Saheeh at-Tirmidhi
It is not permissible to manufacture alcohol for drinking or for
medical purposes, because of thereport narrated by Abu Dawood (3874)
from Abu'd-Darda' (may Allah be pleased with him), who said: The
Messengerof Allah (blessings and peace of Allah be upon him) said:
"Allaah has sent down the disease and the remedy, and He has created
for every disease a remedy, so treat disease but do not treat it with
anything that is haraam."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1762
Muslim (1984) narrated from Waa'il ibn Hijr (mayAllah be pleased with
him) that Taariq ibn Suwayd al-Ju'fi asked the Prophet (S) about
khamr, and he forbade him or expressed his disapproval of his making
it. He said: I only make it as a remedy. He said: "It is not a remedy,
but it is a disease."
This clearly indicates that it is haraam to use alcohol for medicinal
purposes and that it is not a remedy; rather it isa disease.
An-Nawawi said: This indicates that it is haraam to use and produce
alcohol, and it clearly indicates that it isnot a medicine, so it is
haraam to use it for medicinal purposes, because it is not a remedy,
so it is like consuming it for no reason. This is the correct view
according to our companions. End quote.
Ibn Mas'ood (may Allah be pleased with him) said: "Allah has not put
your healing in that which He has forbidden to you." It was also
mentioned by al-Bukhaari in a mu'allaqreport (5/2129)
If the alcohol is being made for drinking or to use as a remedy or as
part of a remedy, it is not permissible for the student to take part
in producing it, and he has to do announce his stance and show pride
in his religion, and refuse to participate in something that is
haraam.
If it is being produced inorder to find out the chemical properties of
alcohol, and what is produced will be destroyed and not drunkor put
into medicine, then it is permissible, but it is haraam to taste it;
tasting it should be left to non-Muslim colleagues.
Based on that, in order for the student to participate in this
production experiment, it is stipulated that the alcohol should be
destroyed and no one should be allowed to drink it or put it into
medicine. If these conditions are accepted, there is nothing wrong
with him participating; otherwise he should refrain from participating
even if thatwill lower his grade. All the Muslim students should
refuse to do that and ask the university toaccommodate their religious
needs.
And Allah knows best.

He studies in a mixed environment and when he interacts with his female classmate she doubts his actions

The learning environment am in forces me to be close to this
particular sister in islam. I treat her with all da respect a muslim
brother should give to a sister. However she doubts most of my actions
to her, and most of my favours to her, even though she acceptsthem
sometimes. please note that I dont do this very often or in a manner
that would suggest evil thoughts. This behaviour hurts me,considering
the fact thatI know I am very much sincere in all that I do to her and
I have no bad intentions. I always think of explaining this to her but
the only thingthat stops me from doing so is the hope thatmaybe by
enduring the pain to myself I'll have a better reward infront of Allah
in akhera, I haven'tfound another choice. Is there any or shuold I
stick to the one I have?.
Praise be to Allaah.
Free mixing in schools, universities and other places is haraam
because of the evils and negative consequences to which it leads. This
has been discussed previously in the answers to questions no. 1200 and
50398
The one who is faced with that and cannot find a school or university
that is not mixed has to fear Allah, lower his gaze, and keepaway from
women and talking to them, let alone making friends with them, except
for when there is a real need to talk to them, in which case he should
talk with them only as much as is necessary.
What appears to be the case from your question is that you are not
compelled to do these things, in addition to thedoubt that it causes
in this sister's mind. Hence what you have to do is give it up and
avoid this girl and others, and remember that if it werenot for the
need for education, it would not be permissible to you to remain in
this mixed environment.
If you can change to a study group other than the one in which this
sister is, then do that. If not, then refrain from these interactions
that are making her doubt you, and keep it to the minimum of
interaction between you.
We ask Allah to forgive you and to protect you from evils both
apparentand hidden.
And Allah knows best.

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