Explanation of Soorah (Chapter) Al-Falaq

In the Name of Allaah, theMost Gracious, the Most Merciful:
Allaah Says (what means): "Say: 'I seek refuge in the Lord of
daybreak. From the evil of that which He created. And from the evil of
darkness when it settles. And from the evil of the blowers in knots.
And from the evil of an envier when he envies.'" [Quran113:1-5]
Explanation
1. "Say: 'I seek refuge in the Lord of daybreak."
Jaabir said that Falaq means morning. Ibn 'Abbaas said that Falaqmeans
creation. Ka'b Al-Ahbar said that Falaq is a place in Hell - when its
gate is opened, all the inmates of Hell cry out because of the
intensity of its heat. Imaams Ibn Jareer and Al-Bukhaari said that it
means morning, and this view seems reasonable. Allaah directsbelievers
to seek refuge in the Lord of the Falaq.
2. "From the evil of that which Hecreated."
Meaning, to seek refuge from the evil that He (i.e.,Allaah Almighty)
created. His creation includes Hell,Iblees (Satan) and his offspring,
and other evil things.
3. "And from the evil of Ghaasiq (darkness) when it settles ."
One should seek refuge from the evil of nightfall. According to Ibn
Zayd, the Arabs termed the setting of the Pleiades star as 'Ghaasiq'
and believed that after its setting and at its rising, disease
increases and spreads. Some commentators say that the word Ghaasiq
means moon. They base their argument on a Hadeeth (narration) where
the Prophet once held the hand of 'Aa'ishah and pointed to the moon,
saying: "Seek refuge from the evil of this Ghaasiq." [Ahmad] However,
the rising of the moon and the appearance of the stars are things that
happen atnight.
4. "And from the evil of the blowers in knots."
5. "And from the evil of an envier when he envies."
"…The blowers in knots… " refers to sorcerers. Mujaahid said: "(It is)
when they make their incantations and blow onthe knots." Ibn Jareer
quoted Ibn Taawwoos assaying, on the authority of his father: "There
is nothing closer to Shirk (polytheism) than those incantations used
as a protection from snakes and insanity, etc." Such incantations are
made to blow on a snake bite or magic-stricken man. A Hadeeth says
that Jibreel once came to the Prophet and asked: "O Muhammad! Are you
sick?" When the Prophet replied in the affirmative, he said:"Invoke
the Name of Allaah against every disease that pains you, against the
evil of every envier and against any evil eye. May Allaah heal you."
The disease referred to in this Hadeeth was probably a magic spell.
Allaah then healed His Messenger and repelled that magic.
Imaam Ahmad Ibn Hanbal reported that a Jew bewitched the Prophet who
remained under its spell for several days. Then Jibreel, peace be upon
him, came to him and informed him that such and such a Jew had
bewitched him and had hidden a knotted rope down such and such a well
and asked him to send somebody to get it. When the Prophet received
it, he untied the knots, and the spell was broken. He never mentioned
it to that Jew nor showed him any anger.
'Aa'ishah narrated:"Once when the Prophet was under a magic spell, he
thought that he had come to his wives while he had not done so. Once,
he said to me: "Iasked my Lord and He showed me. Two personscame and
one sat near my head and the other near my legs. The man sitting near
my head asked the other: 'What has happened to this man.' He replied:
'He is under a spell.' (The first) asked: 'Who bewitched him?' (The
second) answered: 'Labeed Ibn Al-A'sam from the Banu Zurayq tribe.
They are allies of the Jews.' The (first) man asked: 'What was the
item used for charming?' The other answered: 'The comb andthe hair.'
(The first) asked: 'Where are those things?' The other answered: 'In
the well of Dharwan, under a rock."' The Prophet sent 'Ali to the well
and had the things dug out. I ('Aa'ishah) suggested that the magician
should be punished. The Prophet replied: "All praise is due toAllaah
who healed me; I do not like to incite people for myself."

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Friday Prayers - , Dought & clear - , Speaking during the interval when the imaam falls silent between the two khutbahs.

during the interval when the imaam falls silent between the two
khutbahs at Jumu'ah (Friday) prayer? Is it permissible to make a
gesture by pointing to one's lips with one's forefinger in order to
remind a person that he should not speak during the khutbah?
Praise be to Allaah. It is permissible to speak during the interval
when the imaam falls silent between the two khutbahs, if there is a
need to do so. It is OK to gesture to one who speaks whilst the imaam
is preaching, to tell him to be quiet, just as it is also permissible
to gesture during the prayer if there is a need to do so. May Allaah
helpus all.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part

Friday Prayers - , Employees whose work means that they have to continue working at the time of Jumu’ah.

require the constant presence of an employee, including at the times
of obligatory prayers and Jumu'ah (Friday) prayers. Should these
employees leave their work and go and pray, or should they stay on the
job?
Praise be to Allaah.
The basic principle is that Jumu'ah prayer is obligatory upon
individuals, because 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)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
And Imam Ahmad narrated from Ibn Mas'ood (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said
concerning some peoplewho were failing to attend Jumu'ah prayers: "I
had thought to tell a man to lead the people in prayer, then I would
burn down the houses of men who fail to attend Jumu'ah
prayers."(Ahmad, 1/402; Muslim, 1/452). Muslim narrated from Abu
Hurayrah and Ibn 'Umar (may Allaah bepleased with them) that they
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say from the minbar: "There are people who should stop neglecting
Jumu'ah,or else Allaah will put a seal on their hearts, thenthey will
surely be among the negligent." And there is consensus among the
scholars on this point (that Jumu'ah is obligatory). But if a person
for whom Jumu'ah is obligatory has a legitimate shar'i excuse – such
as one who is directly responsible for a matter of national security
and protecting the interests of the ummah, and he is required to do
that job at the time of Jumu'ah, such as those who are incharge of
security, traffic, wireless and telephone communications, etc, those
whose shift happens to be at the time of the second call toJumu'ah
prayers or the time of a prayer in congregation – then such people are
excused for not praying Jumu'ah or prayers in congregation, because of
the general meaning of the verse (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whatever I forbid you to do, avoid it, and whatever I
command you to do, do as much ofit as you can." Moreover,such a person
has no lessan excuse than one who is excused because he fears for his
life or his wealth etc., who the scholars have said is excused for not
praying Jumu'ah or prayers in congregation so long as the reason is
present. But the obligation to pray Zuhr still stands, and he must
pray it on time; whenever he can pray in congregation he is obliged to
do that, as is the case with all the five daily obligatory prayers.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth

Friday Prayers - , Dought & clear - , Khateeb reciting in Jumu’ah prayer verses that are appropriate to the topic of the khutbah.

recite Soorat al-A'la (87) and al-Ghaashiyah (88) in Jumu'ah prayer,
rather they choose passages from the Qur'aan that are appropriate to
the subject of the khutbah. What is the ruling on that?.
Praise be to Allaah.
The Muslims in general should respect the Sunnah of the Prophet (peace
and blessings of Allaah be upon him) and strive to learn it and act
upon it, because this is a sign of their sincere lovefor Allaah and a
means of them attaining Allaah's love for them. Allaah, may He be
exalted, says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to mankind): 'If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism, follow the
Qur'aan and the Sunnah), Allaah will love you and forgive youyour
sins. And Allaah is Oft-Forgiving, Most Merciful'"
[Aal 'Imraan 3:31]
If the Muslim is sincere inhis love of Allaah, that will be manifested
in his following the Prophet (peace and blessings of Allaah be upon
him) in all things. The khateeb isthe first one who should be adhering
to the Sunnah of the Prophet (peace and blessings of Allaah be upon
him), because the people take him as an example, so hehas to present
the Sunnah of the Prophet (peace and blessings of Allaah be upon him)
to the people and teach them about it.
How can this khateeb enjoin the people to follow and venerate the
Sunnah of the Prophet (peace and blessings of Allaah be upon him),
then come down from the minbar and openly go against the Sunnah of the
Prophet (peace and blessings of Allaah be upon him)?!
The way of the Prophet (peace and blessings of Allaah be upon him)
wasto recite two soorahs in Jumu'ah prayer: Sabbih isma rabbika
al-A'la (Soorat al-A'laa 87) and al-Ghaashiyah (88), or hewould recite
al-Jumu'ah (62) and al-Munaafiqoon(63).
The Prophet (peace and blessings of Allaah be upon him) did not choose
verses from the Qur'aan that were appropriate to the topic of his
khutbah. The best of guidance is the guidance of Muhammad (peace and
blessings of Allaah be upon him).
Does this khateeb – or anyone else – think that he is more guided than
the Prophet (peace and blessings of Allaah be upon him) or that he
knows something that the Prophet (peace and blessings of Allaah be
upon him) did not?!
This action on the part of the khateeb is an innovation (bid'ah)
because the Prophet (peace and blessings of Allaah be upon him) did
not do it.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But there is something that some imams do: when they give a khutbah
then recite in the prayer verses that are appropriate to it. This may
be described asan innovation, because the Messenger (peace and
blessings of Allaah be upon him) always recited Soorat al-A'la (87)
and al-Ghaashiyah (88), or al-Jumu'ah (62) and al-Munaafiqoon (63),
and he did not pay any attention to the topic of the khutbah. End
quote.
Liqaa'aat al-Baab il-Maftooh (155/18).
Shaykh Bakr Abu Zayd said:
The Prophet (peace and blessings of Allaah be upon him) always did
three things in his recitation in Jumu'ah prayer: he recited
al-Jumu'ah (62) and al-Munaafiqoon (63), or al-Jumu'ah and
al-Ghaashiyah (88), or al-A'la (87) and al-Ghaashiyah.
Nowadays it has becomecommon for some of them to ignore that which is
prescribed and recite whatever verses the imam sees fit, or soorahs of
the Qur'aan that are appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of
the khutbah was not narrated from the Prophet (peace and blessings of
Allaah be upon him) and was not known among the early generations of
this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else
implies that one believes that there is something missing in what is
prescribed and it should be made up, and that may cause confusion to
ordinary Muslims. And Allaah knows best. End quote.
Tasheeh al-Du'aa' (p.