The First Muslim Jinns

Allaah tells us that some of the jinn said (interpretation of the meaning):
" 'And some of us are Muslims, and of us some are al-qaasitoon
(disbelievers - those whohave deviated from the Right Path). And
whosoever has embraced Islam, then such have sought the Right Path.
And as for the qaasitoon, they shall be firewood for Hell.'" [al-Jinn
72:14-15]
The Muslims among the jinn are of different levels as regards
righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] 'There are among us some that are righteous, and
some the contrary; we are groups, each having a different way
(religious sects, etc.)'" [al-Jinn 72:11]
The story of how the first jinns of this ummah became Muslims was
narrated by 'Abd-Allaah ibn 'Abbaas, who said:"The Prophet (peace
andblessings of Allaah be upon him) went out with a group of his
Companions heading forthe marketplace of 'Ukaaz. This was when the
shayaateen were prevented from getting any news from heaven, and
shooting stars had been sent against them. The shayaateen went back to
their people, who said, 'What is the matter with you?' They said, 'We
cannot get news from heaven, and shooting stars were sent against us.'
Their people said, 'Nothing is stopping you from hearing news from
heaven except some new event that must have happened. Go and look in
the east and the west of the earth, and see if you can find out what
it is that is stopping you from hearing news from heaven.' Those who
went out in the direction of Tihaamah came upon the Prophet (peace and
blessings of Allaah be upon him) in Nakhlah, when he was on his way to
'Ukaaz, and found him leading his Companions in Fajr prayer. When they
heardthe Qur'aan, they listened to it and said, 'By Allaah, this is
what is stopping us from hearing news from heaven.' When they went
back to their people, they said, 'O our people, we have heard
awonderful Recital (the Qur'aan). It guides to theRight Path, and we
have believed therein, and weshall never join (in worship) anything
with our Lord (Allaah). [al-Jinn 72:2 - interpretation of the
meaning]. Then Allaah revealed to His Prophet peace and blessings of
Allaah be upon him) the words (interpretation of the meaning): "Say (O
Muhammad): 'It has been revealed to me that a group of jinns listened
(to this Qur'aan)...' [al-Jinn 72:1],and Allaah revealed to him what
the jinn had said." (reported by al-Bukhaari, 731).

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Abdullah ibn Masud- Biographies of the Companions (Sahabah)

Abdullah ibn Masud>

When he was still a youth, not yet past the age of puberty, he used to
roam the mountain trails of Makkah far away from people, tending the
flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "Ibn
Umm Abd"--the son of the mother of a slave. His real name was Abdullah
and his father's name was Masud.
The youth had heard the news of the Prophet who had appeared among his
people but he did not attach any importance to it both because ofhis
age and because he was usually far away from Makkan society. It was
his custom to leave with the flock of Uqbah early in the morning and
not return until nightfall.
One day while tending the flocks, Abdullah saw two men, middle-aged
and of dignified bearing, coming towards him from a distance. They
were obviously very tired. They were also so thirsty that their lips
andthroat were quite dry. They came up to him, greeted him and said,
"Young man, milk one of these sheep for us that we may quench our
thirst and recover our strength."
"I cannot," replied the young man. "The sheep are not mine. I am only
responsible for looking after them."
The two men did not argue withhim. In fact, although they were so
thirsty, they were extremely pleased at the honest reply. The pleasure
showed on their faces .. .
The two men in fact were the blessed Prophet himself and his
companion, Abu Bakr Siddiq. They had gone out on that day to the
mountains of Makkah to escape the violent persecution of the Quraysh.
The young man in turn was impressed with the Prophet and his companion
and soon becamequite attached to them.
It was not long before Abdullah ibn Masud became a Muslim and offered
to be in the service of the Prophet. The Prophet agreedand from that
day the fortunate Abdullah ibn Masud gave up tending sheep in exchange
for looking after the needs of the blessed Prophet.
Abdullah ibn Masud remained closely attached to the Prophet. He would
attend to his needs both inside and outside the house. He would
accompany himon journeys and expeditions. He would wake him when he
slept. He would shield him when he washed. He would carry his staff
and his siwak (toothbrush) and attend to his other personal needs .
Abdullah ibn Masud received a unique training in the householdof the
Prophet. He was under the guidance of the Prophet, he adopted his
manner and followed his every trait until it was said of him, "He was
the closest to the Prophet in character."
Abdullah was taught in the 'school" of the Prophet. He was the best
reciter of the Quran among the companions and he understood it better
than them all. He was therefore the most knowledgeable on the Shariah.
Nothing can illustrate this betterthan the story of the man who came
to Umar ibn al-Khattab as he was standing on the plain of Arafat and
said:
"I have come, O Amir al-Mumineen, from Kufah where I left a man
filling copies of the Quran from memory." Umar became very angry and
paced upand down beside his camel, fuming. "Who is he?" he
asked."Abdullah ibn Masud," replied the man. Umar's anger subsided and
he regained his composure."Woe to you," he said to the man. "By God, I
don't know of any person left who is more qualified in this matter
than he is. Let me tell you about this." Umar continued: "One night
the Messenger of God, peace be upon him, was having a conversation
with Abu Bakr about the situation of Muslims. Iwas with them. When the
Prophet left, we left with him also and as we passed through the
mosque, there was a man standing in Prayer whom we didnot recognize.
The Prophet stood and listened to him, then turned to us and said,
'Whoever wants to read the Quran as freshas when it was revealed, then
lethim read according to the recitation of Ibn Umm Abd.'
After the Prayer, as Abdullah sat making supplications, the Prophet,
peace be on him, said,"Ask and it will be given to you. Ask and it
will be given to you." Umar continued: "I said to myself, I shall go
to Abdullah ibnMasud straight away and tell him the good news of the
Prophet's ensuring acceptance of his supplications. I went and did so
but found that Abu Bakr had gone before me and conveyed the good news
to him.By God, I have never yet beaten Abu Bakr in the doing of any
good."
Abdullah ibn Masud attained such a knowledge of the Quran that he
would say, "By Him besides Whom there is no god, no verse of the book
of God has been revealed without my knowing where it was revealed and
the circumstances of its revelation. By God, if I know there was
anyone who knew more of the Book of Allah, I will do whatever is in my
power to be with him."
Abdullah was not exaggerating in what he said about himself. Once Umar
ibn al-Khattab met a caravan on one of his journeys as caliph. It was
pitch dark and the caravan could not be seen properly. Umar ordered
someone to hail the caravan. It happened that Abdullah ibn Masud was
in it.
"From where do you come?" asked Umar.
"From a deep valley," came the reply. (The expression used fajj amiq
deep valley--is a Quranic one).
"And where are you going?" asked Umar.
"To the ancient house," came the reply. (The expression used al-bayt
al-atiq ancient house, is aQuranic one.)
"There is a learned person (alim)among them," said Umar and
hecommanded someone to ask theperson:
"Which part of the Quran is the greatest?"
"God. There is no god except Him, the Living, the Self-subsisting.
Neither slumber overtakes Him nor sleep," replied the person
answering, quoting the Ayat al-Kursi (the verse of the Throne).
"Which part of the Quran is the most clear on justice?"
"God commands what it just and fair the feeding of relatives..." came
the answer.
"What it the most comprehensive statement of theQuran?'
"Whoever does an atom's weight of good shall see it, and whoever does
an atom's weight of evil shall see it."
"Which part of the Quran gives risk to the greatest hope?'
"Say, O my servants who have wasted their resources, do not despair of
the mercy of God. Indeed, God forgives all sins. He is the Forgiving,
the Compassionate."
Thereupon Umar asked:
"Is Abdullah ibn Masud among you?'
"Yes, by God," the men in the caravan replied.
Abdullah ibn Masud was not onlya reciter of the Quran, a learned man
or a fervent worshipper. He was in addition a strong and courageous
fighter, one who became deadly serious when theoccasion demanded it.
The companions of the Prophet were together one day in Makkah. They
were still few in number, weak and oppressed. They said, "The Quraysh
have notyet heard the Quran being recited openly and loudly. Who is
the man who could recite it for them?'
"I shall recite it from them," volunteered Abdullah ibn Masud. "We are
afraid for you," they said. "We only want someone who has a clan who
would protect him from their evil . "
"Let me," Abdullah ibn Masud insisted, "Allah shall protect me and
keep me away from their evil." He then went out to the mosque until he
reached MaqamIbrahim (a few meters from the Kabah). It was dawn and
the Quraysh were sitting around the Kabah. Abdullah stopped at the
Maqam and began to recite:
"Bismillah irRahma nirRahim. Ar-Rahman. Allama-l Quran. Khalaqal
insan. Allamahul bayan... (In the name of God, theBeneficent, the
Merciful. The Merciful God. He has taught the Quran. He has created
man and taught him the clear truth...)"
He went on reciting. The Qurayshlooked at him intently and someof them
asked: "What is Ibn Umm Abd saying?" "Damn him! He is reciting some of
what Muhammad brought!" they realized.
They went up to him and began beating his face as he continued
reciting. When he went back to his companions the blood was flowing
from his face.
"This is what we feared for you,"they said. "By God," replied
Abdullah, "the enemies of God are not more comfortable than Iat this
moment. If you wish. I shall go out tomorrow and do the same." "You
have done enough," they said. "You have made them hear what they
dislike."
Abdullah ibn Masud lived to the time of Khalifah Uthman, may God be
pleased with him. When he was sick and on his death-bed, Uthman came
to visit him and said:
"What is your ailment?"
"My sins."
"And what do you desire?"
"The mercy of my Lord."
"Shall I not give you your stipendwhich you have refused to take for years now?"
"I have no need of it."
"Let it be for your daughters after you."
"Do you fear poverty for my children? I have commanded them to read
Surah al-Waqiah every night for I have heard the Prophet saying,
"Whoever reads Al-Waqiah every night shall not be afflicted by poverty
ever."
That night, Abdullah passed away to the company of his Lord, his
tongue moist with the remembrance of God and with the recitation of
the verses of HisBook.

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

What do you say about an imam 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's understandingof Islam, as he 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 his regular khutbahs; indeed this is what he enjoined, and
itis the best way. Similarly his exhortations were few so that what he
exhorted the people could be remembered. So his Jumu'ah khutbahswere
short and the exhortations few.
Abu Waa'il said: 'Ammaaraddressed 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
made it 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 is charm 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 whichsome is forgotten
because of the length, and they like that in which the listener can
focus on what is 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
ofkeeping the khutbah short:
(i) The listeners do not get bored, because if the
khutbah islengthy – especially if the khateeb delivers it ina 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 the listener remember better, because if
it is too long, the first part ofit 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'slengthening 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 need for a lengthy
exhortation, and if a person speaks at length because the situation
requires that, it does notmean that he is excludedfrom 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 or come out
of their homes merely to see the khateeb, or to hear the tone of his
voice, rather they have come to attainsome benefit by hearing his
exhortation or an Islamic ruling and so on. Hence attention should be
paid to moderation in this matter.
It was narrated that Jaabir ibn Samurah (mayAllaah 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)
He also said:
It is mustahabb to keep the khutbah short, because of the hadeeth
quoted above, and so that they do not get bored by it. Our companions
said: Keeping it short should be done in moderation, and should not be
taken to such extremes that (itsbenefit) is erased altogether.
Al-Majmoo' (4/358)
Thirdly:
But we cannot say that akhutbah that is very short does 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.
Thecorrect view is that thereis nothing that can be called the
essential parts or pillars of the khutbah,and everything that maybe
called a khutbah, even if it is only a few words, is counted 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 outthat it should not be
followed. Please see his words in that answer.
Fourthly:
This khateeb whose khutbah and prayer together take ten minutes does
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 ofthe 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 the khutbah being short in modern terms, I say –
and Allaah 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 moderatespeed, 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], andhe used to
make the bowing, rising, prostration and sitting between two
prostrations lengthy, 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 prostrations were 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 offerthe Jumu'ah prayer in ten minutes,
unless thereis clear undermining of both matters, the khutbah and the
prayer.
Such a person needs to be told, because perhapshe may have
misunderstood something from the Sunnah with regard to this matter, so
he is spoiling both the khutbah and the prayer, whilst thinking that
he isone 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.

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Friday khutbah in languages other than Arabic

Could you kindly detail what should be done by the congregation for
Juma prayers? Basically, we listen to a speech in our language then
Adhan, then four sunna salaat. After this the Imam devlivers the
khutba in Arabic. During his khutbha how should we sit? Then there is
a pause in the khutbha, what should be recited here?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that it is better for the khutbah
to be in Arabic, but they differed as to whether that is
essential.There are three points ofview:
1-
That it is essential for it to be in Arabic for the one who is able to
do that, even if the listenersdo not know Arabic.
This is the view of the Maalikis and it is the well-known view of the Hanbalis.
See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al-Qinaa' (2/34).
2-
That it is essential for it to be in Arabic for the one who is able to
do that, unless none of the listeners know Arabic, in which case he
should give the khutbah in theirlanguage.
This is the correct view according to the Shaafa'is, and it is the
view of some of the Hanbalis.
See: al-Majmoo' by al-Nawawi (4/522).
3-
It is mustahabb for the khutbah to be in Arabic but it is not
essential, and the khateeb may deliver the khutbah in his own language
instead of Arabic. This is the view of Abu Haneefah and some of the
Shaafa'is.
See: Radd al-Muhtaar (1/543) and al-Mawsoo'ah al-Fiqhiyyah (19/180).
This third view is the correct one, and it is the view favoured by a
number of our contemporary scholars, because there is no clearevidence
to say that the khutbah must be in Arabic, and because the purpose of
the khutbah is to exhort, benefit and teach, which can only bedone by
using the language of the people present.
It says in a statement of the Fiqh Council of the Muslim World League:
The fairest opinion is that using Arabic when giving the khutbah on
Friday and at Eid in countries where it is not spoken is not a
condition of it being valid, but it is better to say the preliminaries
of the khutbah and any Qur'aanic verses quoted in Arabic, so as to get
non-Arabs used to hearing Arabic and the Qur'aan, which will make it
easier to learn it and read the Qur'aan in the language in which it
was revealed. Then the khateeb can follow that with exhortation in
theirlanguage which they understand. End quote.
Qiraaraat al-Majma' al-Fiqhi (p. 99) (fifth session, fifth statement).
The scholars of the Standing Committee for Issuing Fatwas said:
There is no proof in the hadeeth to suggest that the Prophet (peace
and blessings of Allaah be upon him) stipulated that the Friday
khutbah should be in Arabic, rather he delivered the khutbah in Arabic
because it was his language and the language of his people. So the one
who addressed them and guided them and reminded them spoke in their
language that they understood. But he sent letters in Arabic to the
kings and rulers of nations, and he knew that they spoke languages
other than Arabic, and he knew thatthey would have them translated
into their languages so that they would know what was in them.
Based on this, it is permissible for the khateeb to deliver the
khutbah in a language where the people or the vast majority of its
inhabitants do not knowArabic to deliver the khutbah in Arabic then
translate it into the local language, so that they will understand
what he is advising and reminding them of, and they will benefit from
his khutbah.
He may also deliver the khutbah in the languageof his country, even if
it is not Arabic, and thus he will accomplish the guidance, teaching,
exhortation and reminder that are the purpose of the khutbah.
But it is better to deliver the khutbah in Arabic and then translate
it to the listeners, so as to combine the guidance ofthe Prophet
(peace and blessings of Allaah be upon him) in his khutbahs and his
letters with achieving the aim of giving the khutbah, and so as to
avoid an area concerning which there is scholarly dispute. End quote.
Fataawa al-Lajnah al-Daa'imah (8/253).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Perhaps it is better, and Allaah knows best, to discuss this matter in
detail and say:
If the majority of people in the mosque are non-Arabic speakers who do
not understand Arabic, then there is nothing wrong with giving the
khutbah in a language other than Arabic, or delivering it inArabic
then translating it.
But if most of the peoplepresent know Arabic andunderstand it in
general,then it is better to stick to Arabic and not go against the
guidance of the Prophet (peace and blessings of Allaah be upon him),
especially since the salaf used to deliver khutbahs in mosques where
there were non-Arabs present,and it is not narrated that they used to
translate it, because Islam was prevalent and so was Arabic.
As for the evidence that it is permissible in cases of necessity;
there is some evidence to that effect in sharee'ah. Allaah says
(interpretation of the meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4]
For example, when the Sahaabah invaded non-Arab lands such as Persia
and Byzantium, they did not fight them until they called them to Islam
via interpreters. End quote.
Majmoo' Fataawa Ibn Baaz (12/372).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
The correct view with regard to this matter is that it is permissible
for the khateeb to deliver the khutbah in a language that the people
present understand, if the people present are not Arabs and do not
know Arabic. He may deliver the khutbah in their language, because
that is the means of explaining to them, and the purpose of the
khutbah is to explain thesacred limits of Allaah to His slaves, and
exhort them, and guide them. But the verses of Qur'aanshould be
recited in Arabic, then explained inthe language of the people.
The fact that he may give the khutbah in the language of the people is
indicated by the verse in which Allaah says (interpretation of the
meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4].
Allaah stated that the means of conveying should be in the language
that the people addressed understand. Based on that, he may give the
khutbah in a language other than Arabic, but if he recites verses of
Qur'aan, they must be in Arabic, in which the Qur'aan was revealed,
then after that he may explain them to these people in their language.
End quote.
Fataawa Noor 'ala al-Darb .
See the answer to question no. 984 .
Secondly:
The format of Jumu'ah prayer should not be changed to what is
mentioned in the question, whereby thereare two khutbahs, one before
the adhaan in thepeople's language and another after the adhaan in
Arabic. Ratherthere should a khutbah either in the language ofthe
people or in Arabic then translated into the other language
straightaway whilst the khateeb is still on the minbar.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) was asked
about translating the Friday khutbah into some other languages, after
Jumu'ah prayer in al-Masjid al-Haraam, so that those who do not know
Arabic could benefit from it. He replied:
We do not agree with what has been mentioned, and there is no
justification for delivering another khutbah on Friday before or after
the prayer.
If the aim is to translate the khutbah to those who do not understand
Arabic, then the khutbahetc can be translated via the radio at times
other than Jumu'ah prayer. End quote.
Majmoo' Fataawa al-Shaykh Muhammad ibn Ibraaheem (3/20).
We encourage all Muslims to learn Arabic, because it is the language
of the Qur'aan and through it they can understand Islam better, and
understand the meanings of the ahaadeeth of the Prophet (peace and
blessings of Allaah be upon him).
Shaykh Rasheed Rida (may Allaah have mercy on him) said:
We have stated more than once that knowledge of Arabic is obligatory
upon every Muslim, because understanding the religion, establishing
its rituals and fulfilling its obligations all depend on understanding
this language, and cannot bevalid without it. Although the Friday
khutbah does not absolutely have to be in Arabic, this ritual is of
great importance.
The non-Arabs who entered Islam in the early period hastened tolearn
Arabic in order to understand the Qur'aan and Sunnah and to form bonds
through the language without whichthe unity of the ummah cannot be
achieved. The Sahaabah used to address the people in Arabic in every
land that they conquered, and it was not long before the language of
the lands that they entered became Arabic, due to the influence of the
spirit of Islam, not for worldly gains or by forceof compulsion. If
they had thought that it was acceptable to leave the non-Arab nations
who entered their religion with their own languages, they would have
hastened to learn the languages of those nations and established the
religious obligations and acts of worship for them in those languages,
and Greek would have remained Greek, Persian would have remained
Persian, and so on.
The difference in languages that we see today among Muslims is one of
the most serious bad effects of politics. If the Ottoman and
Iranianstates do not try to spread Arabic in their realms, there will
come aday when they will regret that. We cannot rely on any religious
reform in India or 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. This has been discussed
And Allaah knows best.

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