Friday Prayers - - Does the sinner return to his previous station after repentance?

What should be said when the imam sits down between the two khutbahs
at Jumu'ah prayer?.
Praise be to Allaah.
It is proven that the Prophet (peace and blessings of Allaah be upon
him) used to deliver two khutbahs on Friday and he separated them by
sitting down briefly on the minbar.
It was narrated that 'Abd-Allaah ibn 'Umar (may Allaah be pleased with
him) said: The Prophet (peace and blessings of Allaah be upon him)
used to give two khutbahs and sit down between them. Narrated by
al-Bukhaari (928).
It is not narrated that the Prophet (peace and blessings of Allaah be
upon him) or the Sahaabah, as far as we know, said any specific du'aa'
or dhikr between the two khutbahs of Jumu'ah. Rather some of the
scholars said that it is mustahabb to say du'aa' between the two
khutbahs, seeking the time when du'aa' is answered on Friday. Oneof
the strongest opinions about that timeis that it is from when the imam
first comes outto give the khutbah untilthe end of the prayer. This
has been discussed in the answer to question no. 112165 .
But because this du'aa' was not narrated from the Prophet (peace and
blessings of Allaah be upon him) or the noble Sahaabah, we should not
affirm it or take it as a binding Sunnah; it is also not permissible
to raise one's voice when saying it and disturb the others who are
present. Some scholars have warned against that.
Ibn Hajar al-Haytami narrated that al-Qaadi said: Du'aa' during this
sitting (between the twokhutbahs) will be answered. Then Ibn Hajar
said:
It may be understood from what al-Qaadi said that the Sunnah is for
the people present to make use of the time when the imam sits to say
du'aa', because it is affirmed that it is answered at that time.
Ifthey say du'aa' then it is better for it to be silent, because by
saying it out loud they may disturb others, and because saying it
silently is betterin the case of du'aa', unless it is for a reason.
End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra by al-Haafiz Ibn Hajar al-Haytami (1/251-252).
Shaykh 'Abd-Allaah ibn 'Abd al-Rahmaan Abu Bateen (may Allaah have
mercy on him) said: Du'aa' whilst sitting between the two khutbahs – I
do not know anything about it, and the one who does that seeking the
time mentioned on Friday (when du'aa' may be answered) should not
beobjected to. End quote.
Rasaa'il wa Fataawa al-Shaykh 'Abd-Allaah Abu Bateen (p. 163)
Shaykh Muhammad Rasheed Rida (may Allaah have mercy on him) said:
As for raising the hands and the voice in du'aa' when the khateeb sits
down between the two khutabhs, we do not know of any Sunnah to support
that; there would be nothing wrong with it were it not for the fact
that it disturbs others and because they regarded itas a Sunnah to be
followed without any evidence.
What is narrated is to ask for silence when the imam ascends the
minbar, but the silence isfor the purpose of listening. Hence we say
that there is nothing wrong with saying du'aa' at times other than
when listening is required, but one shouldsay du'aa' quietly and not
disturb others with one's du'aa'. Not all the people should raise
theirhands so that this becomes one of the rituals of Jumu'ah for
which there is no teaching in the Sunnah. Rather they are going
against the clear Sunnah, if when the imam stands up and begins the
second khutbah they continue with their du'aa's. It is better for them
to listen and ponder at the time of the khutbah, and think and reflect
at the time when the imam is resting. The least that can be said about
this action of theirs is that it is an inappropriate innovation. End
quote.
Majallat al-Manaar (6/792).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked whether
there is a specific du'aa' or dhikr that the worshipper maysay between
the two Jumu'ah khutbahs? Is it narrated that the khateeb should say
du'aa' between the two khutbahs or not?
He replied:
There is no specific dhikror du'aa', rather a person may say whatever
supplication he wants, because this isa time when du'aa's are
answered. The Prophet (peace and blessings of Allaah be upon him)
said: "On Friday there is a time when no Muslim slave asks Allaah for
something when he is standing and praying but He will give it to him."
In Saheeh Muslim it is narrated from the hadeeth of Abu Moosa: "It is
between the time when the imam comes out – i.e., enters the mosque –
until the prayer ends."
This is a time when du'aa's are answered, soone should make the most
of this opportunity and say du'aa' between the two khutbahs, asking
for whatever he wants of the good things of this world and the
Hereafter.
The same may also be said of the imam; he should say du'aa' between
the two khutbahs but it should be silent, asking for whatever he wants
of things in this world and in the Hereafter.
The same may also be said concerning prostration during Jumu'ah
prayer, after reciting the adhkaar that were narrated from the Prophet
(peace and blessings of Allaah be upon him), one may say du'aa' as one
wishes.
And after the tashahhud and before the salaam, one may say du'aa' for
whatever one wants, after saying du'aa' for that which it is narrated
one should say du'aa' for. End quote.
He also said (may Allaah have mercy on him):
Du'aa' during this time isgood and is mustahabb, because this time is
a time when it is hoped prayers will be answered. The Prophet (peace
and blessings of Allaah be upon him) toldus that on Friday there isa
time when no Muslim slave asks Allaah for something when he is
standing and praying but He will answer him.
The time of prayer is the most likely to be the time when du'aa's are
answered, because of the report narrated by Muslim from Abu Moosa
al-Ash'ari (may Allaah be pleased with him), according to which the
Prophet (peace and blessings of Allaah be upon him) said: "It is
between the time when the imam comes out until the prayer ends."
Based on this, one should make the most ofthis opportunity and say
du'aa' between the two khutbahs.
With regard to raising the hands, I do not thinkthere is anything
wrong with it, because the basic principle with regard to du'aa' is
that its etiquette includes raising the hands. So if aperson raises
his hands there is nothing wrong with it, and if he says du'aa'
without raising his hands there is nothing wrong with it. This has to
do with du'aa' between the two khutbahs. End quote.
Fataawa Noor 'ala al-Darb (Fataawa al-Salaah/Salaat al-Jumu'ah)
Thirdly:
Some fuqaha' said that itis mustahabb to recite Qur'aan when the imam
sits down between the two khutbahs, and someof them mentioned Soorat
al-Ikhlaas in particular, based on the hadeeth of Jaabir ibn Samurah
(may Allaah be pleased with him) who said: The Prophet (peaceand
blessings of Allaah be upon him) used to give two khutbahs, sitting in
between them.He would recite Qur'aan and remind the people. Narrated
by Muslim (862). A similar version was narrated by Ibn Hibbaan in his
Saheeh (7/42), which he included in a chapter entitled "Mention of
what the Prophet (peaceand blessings of Allaah be upon him) used to
say when he sat down between the two khutbahs." End quote.
Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said:
His sitting between the two khutbahs was aboutthe length of Soorat al-Ikhlaas.
Should he recite Qur'aanor dhikr therein, or remain silent?
They did not discuss it, but in Saheeh Ibn Hibbaan it says that the
Prophet (peace and blessings of Allaah be upon him) used to
reciteQur'aan therein. End quote.
Mughni al-Muhtaaj (1/557).
The correct view is that the words of Jaabir ibn Samurah in the
hadeeth,"he would recite Qur'aanand remind the people" do not refer to
the sitting between the two khutbahs, rather they refer to what is
mentioned at the beginning of the hadeeth, "The Prophet (peace and
blessings of Allaah be upon him) used to give two khutbahs", i.e., he
(peace and blessings of Allaah be upon him) would deliver two khutbahs
on the minbar,which both included recitation of Qur'aan and
exhortation and reminders to the people.
Hence al-Haafiz al-Dhahabi said in Siyar A'laam al-Nubala' (16/102),
in his biography of Ibn Hibbaan, in an important discussion of
mistakes made by Ibn Hibbaan in his Saheeh: One of the things which
al-Dhahabi regarded as a mistake on his part was his categorizing of
this hadeeth, when he – Ibn Hibbaan – said: Mention of what [the
Prophet] (peace and blessings of Allaah be upon him) used to
recitewhen he sat down between the two khutbahs. And he did not
mention anything. End quote. Meaning that the hadeeth does not
indicate what he mentioned in the chapter heading.
The more correct view –and Allaah knows best –is that there is no
binding Sunnah from the Prophet (peace and blessings of Allaah be upon
him) concerning this matter. The one whowants to use this brief moment
of silence to saydu'aa' or dhikr or recite Qur'aan may do so, so long
as he does not disturb others.
And Allaah knows best.

Don’t Lose Hope

Any person can very quickly become a friend of Allah and thereby
remember Allah with some contentment of heart. However, the moment a
person begins to remember Allah, shaytan immediately reaches that
individual and whispers ideas of dissuasion into that person. Shaytan
dissuades the person with threats of problems,worries, and fear of
whatthe future may or may not hold. He troubles people with thoughts
of their past, present and future sins as if he is saying, "You have
committed such major sins, with what face will you present yourself in
front of Allah? How can you even hope to become a friend of Allah?"
The purpose of shaytan isto make one lose hope. Shaytan attacks those
who want to befriend Allah using various tactics. Firstly, he causes
people to focus on their past sins. He whispers, "Your past is very
dark and bleak. How can you even begin to imagine finding the road to
Allah when your path is covered with disobedience and the dark clouds
of sin hover over your head? Therefore, the first step in battling
shaytan is to rid one's self of despair and hope for the mercy of
Allah.

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Friday Prayers - - Conditions, essential parts and Sunnahs of Jumu’ah khutbahs

Can you explain to us theessential parts, obligations and Sunnahsof
the Jumu'ah khutbah?.
Praise be to Allaah.
Firstly:
The fuqaha' of the four madhhabs are agreed that the khutbah is a
condition of the Friday prayer being valid, and it is part of the
remembrance of Allaah that Allaah has enjoined in His words
(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)] and
leave off business (and every other thing)"
[al-Jumu'ah 62:9].
The Prophet (blessings and peace of Allaah be upon him) persisted in
doing this; in fact it is narrated from some of the Companions that
the khutbah is a replacement for two rak'ahs of Zuhr prayer. All of
that indicates that the khutbah is an essential condition for the
Friday prayer being valid.
Ibn Qudaamah (may Allaah have mercy on him) said:
To sum up, the khutbah is a condition of Jumu'ah, and it is not valid
without it, as was stated by 'Ata', al-Nakha'i, Qataadah, al-Thawri,
al-Shaafa'i, Ishaaq, Abu Thawr and ashaab al-ra'i. And we do not know
of anyone who disagreed with thatexcept al-Hasan. End quote.
Al-Mughni (2/74)
Secondly:
Conditions of the Friday khutbah
The fuqaha' are also agreed on two of the conditions of the Friday khutbah:
1. That it should be done after the beginning of the time for Friday prayer.
2. That it should be done before the prayer and not after.
Al-Khateebal-Sharbeeni said: according to consensus, except for those
who held odd opinions. Mughni al-Muhtaaj, 1/549. There should not be a
lengthy interval between the two, ratherthe prayer should come
immediately after the khutbah. Ibn Qudaamah (may Allaah have mercy on
him) said: It is essential that the prayer come immediately after the
khutbah. End quote. Al-Mughni, 2/79.
The scholars differed concerning other conditions. We will mention
briefly that which we believe is mostlikely to be conditions after
having studied the evidence of all opinions:
3. The intention (niyyah). That is because the Prophet (blessings
and peace of Allaah be upon him) said: "Actions are but by
intentions." Agreed upon. So it is stipulated that the khateeb should
have theintention of presenting a khutbah that is acceptable and valid
for Friday prayer. This is the view of the Hanbalis andsome of the
Shaafa'is.
4. It should be spoken out loud. It is not acceptable for the
khateeb to give a khutbah silently, because the aims of the khutbah
cannot be achieved unless it is given out loud. This is the view of
the majority of scholars, apart from the Hanafis.
Some of the scholars have stipulated that a specific number of people
must attend the Friday khutbah, and some of them stipulated that the
khutbah should be in Arabic, but we have explained previously on our
website that these two conditions are not valid. See the answer to
question no. 7718 and 112041 .
Thirdly:
Essential part of the Friday khutbah
The correct scholarly view is that the only essential part of the
Friday khutbah is the minimum to which the word khutbah may be applied
according to custom. This is the view of Ibn Hazm. Al-Muhalla, 5/97,
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not sufficient in the khutbah to discourage people from being
attached to worldly matters and to remind them of death, rather it is
essential to give what may be called a khutbah according to custom,
and that cannot be achieved by means of anabbreviated speech that
fails to fulfil the purpose.End quote.
Al-Ikhtiyaaraat, p. 79
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
The fuqaha's stipulation of the four essential parts in each of the
two khutbahs is subject to further discussion. If the speaker does in
each of the two khutbahs that which fulfils the purposeof the khutbah,
which is exhortation that moves the heart, then he has done the
khutbah. But undoubtedly praise of Allaah, blessings upon the
Messenger of Allaah (blessings and peace of Allaah be upon him) and
recitation of some Qur'aan are all things which complete and adorn the
khutbah. End quote.
Al-Fataawa al-Sa'diyyah, p. 193
The khateeb should be pure and free of impurities both minor and
major, and he should wear his best clothes, greet the peoplewith
salaam and deliver the khutbah from the minbar. He should turn to face
the people and he should be sincere in exhorting and reminding the
people in clear and eloquent words. He should keep the khutbah short
and not make it lengthy, and he should make it into two khutbahs.
There are differences of opinion with regard to many of these minor
issues, the details of which are discussed elsewhere. But here we have
limited it to an overall discussion of thatwhich all the Muslims need
to know.
However we should point out here the importance of paying attention to
the people'ssituation with regard to what the khutbah should contain.
The khateeb should give them what they need and not talk to them about
things that they cannot understand or that they do not need to know of
religious issues.
Moreover he should not differ from what people are used to in their
khutbahs of remembrance of Allaah, supplication or other things that
are mustahabb in the khutbah, and for which there is no evidence
thatthey are essential in the khutbah. It is sufficient for there to
be evidence that they are mustahabbor even allowed for him to do them.
And he should pay attention to the people's situation and needs.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, after
discussing what the Hanbali fuqaha' regard as essential in the Friday
khutbah:
Some of the scholars said that the basic condition of the khutbah is
that it should contain exhortation thatsoftens the hearts and is
beneficial to the people present, and that praising Allaah, sending
blessings upon the Prophet (blessings and peace of Allaah be upon him)
and reciting a verseare all part of perfecting the khutbah.
But this opinion, although it carries some weight, need not be
followed if the people ofthis city follow the first view which the
author mentioned above, because if he omits these conditions which the
author has mentioned, the people will become confused and everyone
will leave Jumu'ah feeling that he has not prayed Jumu'ah, but if you
fulfil these conditions you will not be doing anything haraam.
Paying attention to the people with regard to any matter that is not
haraam is the way of sharee'ah. The Prophet (blessings and peace of
Allaah be upon him) paid attention to his Companions with regardto
fasting and not fasting in Ramadan when travelling, and he paid
attention to them with regard to the rebuilding of the Ka'bah,when he
said to 'Aa'ishah: "Were it not that your people are still new in
Islam, I would have demolished the Ka'bah and rebuilt it on the
foundations of Ibraaheem." [Agreed upon] This principle is well known
in sharee'ah.
But if you go along with them with regard to something that is haraam,
this is called compromise and it is notpermissible. Allaah says
(interpretation of the meaning): "They wish that you should compromise
(in religion out of courtesy) with them, so they (too) would
compromise with you" [al-Qalam 68:9].
End quote from al-Sharh al-Mumti', 5/56
And Allaah knows best.

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Friday Prayers - - Is there a Sunnah prayerbefore and after Jumu’ah?

When I go to the mosque on Friday the athaan is pronounced, then
everyone prays 2 or4 rakaat.Then the athan is again pronounced
andimmediately after it iqamah .Having prayed 2Jum'ah rakaat people
pray again 2 or 4 rakaat.Besides,the imaam when supplicating raises
hands then wipes his face and everyone follows him .
Is it bid'ah? If so,what should I do(just look at others?)
Praise be to Allaah.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to come out of his house on the day of Jumu'ah (Friday) and climb
up on his minbar. Then the muezzin wouldgive the Adhaan, and when he
finished, the Prophet (peace and blessings of Allaah be upon him)
would start his khutbah. If there were any Sunnah prayerto be done
before Jumu'ah, he (peace and blessings of Allaah be upon him) would
have told them about it and directed them to do it after the Adhaan,
and hewould have done it himself. At the time of the Prophet (peace
and blessings of Allaah be upon him) there was nothing apart from the
Adhaan just before the khutbah.
Hence the majority of the imaams agreed that there is no sunnah to be
done at a specific time before Jumu'ah with a specific number of
rak'ahs, because that would have been reported from the wordsor
actions of the Prophet(peace and blessings of Allaah be upon him),
andnothing of that nature has been reported from him. This is the
madhhabof Maalik, al-Shaafa'i and most of his companions, and is the
well known view in the madhhab of Ahmad.
Al-'Iraaqi said:
"I have not seen anything to indicate thatthe three imaams recommended
praying Sunnah before it [Jumu'ah]."
The muhaddith al-Albaani commented:
For that reason this so-called Sunnah is not mentioned in Kitaab
al-Umm by Imaam al-Shaafa'i, or in al-Masaa'il by Imaam Ahmad, or by
any of the other early imaams, as far as I know.
Hence I say:
Those who pray this Sunnah are not following the Messengeror imitating
any of the imaams; on the contrary,they are imitating the later
scholars who are like them in that they are also imitators [of earlier
scholars] rather than mujtahideen [scholars who investigate and form
their own rulings]. I am amazed to see an imitator imitating another
imitator.
(See al-Qawl al-Mubeen, 60, 374).
Moreover, between the first call of Jumu'ah prayer and the second
call, there should be sufficient time for people to get ready to pray,
not just the time it takes to pray two rak'ahs or thereabouts, as is
done in some countries and some mosques.
With regard to making du'aa' together in one voice behind the imaam
after the prayer, Shaykh Ibn 'Uthaymeen answered this question in
al-Fataawaa, p. 368, where he said:
"This is one of the bid'ahs which was not reported from the Prophet or
from his companions. What is prescribed in Islam is for people to
remember Allaah Alone after the prayer, in accordance with the
teachings of the Messenger of Allaah, and this should be done aloud,
as reported in Saheeh al-Bukhaari fromIbn 'Abbaas (may Allaah be
pleased with them both), who said: "Peopleused to raise their voicesin
Dhikr [remembrance of Allaah] after finishing the prescribed prayer at
the time of the Prophet (peace and blessings of Allaah be upon him)."
With regard to the prayer after Jumu'ah, Ibn al-Qayyim said in al-Zaad (1/440):
When the Prophet (peace and blessings of Allaah be upon him) had
prayed Jumu'ah, he would enter his house and pray two Rak'ahs of
Sunnah, and he commanded those who had prayed it to pray four rak'ahs
afterwards. Our shaykh, Abu'l-'Abbaas Ibn Taymiyah said: if he prayed
in the mosque, he would pray four, and if he prayed at home, he would
pray two. I say: this is what is indicated by many ahaadeeth.
AbuDawood reported in his Sunan (1130) from Ibn 'Umar that when he
prayed in the mosque, he prayed four and when he prayed at home, he
prayed two.
With regard to wiping the face after making du'aa', this is not
reported in any saheeh hadeeth; indeed, some of the scholars stated
that it is bid'ah. See Mu'jam al-Bida' (p. 227).
Do not do that which is bid'ah and do not take part in it; advise and
enjoin people to follow the Sunnah; remind them and tell them about
the Islamic ruling. We ask Allaah to guide us all to the Straight
Path; may Allaah bless our Prophet Muhammad.

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