Friday Prayers - He lives in a city where there are no other Muslims; how should he pray Jumu‘ah?.

I live in a city where there are no other Muslims and no Mosques.I
need to peform my friday Jumuah, unfortunately I am not knowledgeable
enough to peform the prayer myself, may I use a audiorecording to lead
me? Also may I use earphonessince I don't want to disturb those in the
next room and it blocks out distracting noises. I'm studying so that I
may peform my own prayers confidently, in the meantime may I use these
measures?.
Praise be to Allah.
Firstly:
In order to establish Jumu'ah prayer it is sufficient for there to be
three men who are residents. Ibn 'Uthaymeen (may Allah have mercy on
him) said:
The most correct scholarly opinion is that the number that is
sufficient for Jumu'ah is three: an imam to deliver the khutbah, a
mu'adhdhin to give the call to prayer, and a worshipper to answer the
call.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/831
Please see also the answer to question no. 7718
Secondly:
The Muslims who are resident in non-Muslim countries are obliged to
offer Jumu'ah if the conditions are met, in accordance with the
general meaning of the texts of the Qur'an and Sunnah which indicate
that it is an individual obligation upon the Muslims if the
conditionsstipulated in sharee'ah are met.
Fataawa al-Lajnah ad-Daa'imah, 8/186
Thirdly:
It is not stipulated that Jumu'ah prayers should be held in a masjid
(mosque) or jaami' (main mosque), according to the majority of Hanafi,
Shaafa'i and Hanbali fuqaha'; the Maalikis hold a different view.
Please see the answer to question no. 153872
Based on that, if there are three Muslim permanent residents in the
city where you live, then you have to establish Jumu'ah prayer, even
if that is not in a mosque.
Fourthly:
If there is no mosque in the city where you live or in a neighbouring
town from which the callto prayer can be heard and you are able to go
there, and there are no Muslims who could pray Jumu'ah with you, then
you are not obliged to pray Jumu'ah; rather youshould pray Zuhr when
the time for it begins; you should not pray following the radio
broadcast.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I am on my own in Cyprus and I cannot find any Muslims with whom to
pray; there is no mosque but I can hear the adhaan from one of the
Arab countries on the radio, and I pray Jumu'ah following the
broadcast from one of the Arab countries. Is this prayer of mine
regarded as prayer in congregation?
He replied:
Undoubtedly Jumu'ah prayer is obligatory upon the Muslims, but you
should not pray following the radio broadcast; rather what isrequired
of you is to look for Muslims who could establish Jumu'ah prayer, and
you have to put some effort into doing that. If you are able to find a
congregation of Muslimsin any mosque, you should pray Jumu'ah with
them, even if they are only two and you are the third one, because the
correct opinion is that Jumu'ah prayer may be held with three people,
if they are settled and resident in a city and are not travellers. If
they are residents and are settled, then you should all pray Jumu'ah.
But if you are not able tofind anyone, then you should pray Zuhr, with
four rak'ahs, after the sun has passed the zenith and the time for the
prayer has begun; you should not pray Jumu'ah unless there aretwo or
more other people with you who are residents in the city. This is what
has been stated by the scholars.
End quote from Fataawa Noor 'ala ad-Darb, 13/182-184
He was also asked (may Allah have mercy on him):
We live in a town where there is no mosque; are we obliged to go to a
mosque in the town thatis 2 km away in order to pray Jumu'ah? Is that
required of someone who finds it difficult to reach the mosque in
thattown because the route is mountainous and rugged? What is the
ruling on one who praysZuhr instead in his house?
He replied:
This matter is subject to further discussion. If the mosque is far
away and they cannot hear the callto prayer and it is difficult for
them to go to the mosque, then theyare not obliged to do that, but
they have to pray Zuhr in their places if they are not able to
establish Jumu'ah. If they are able to establishJumu'ah then they
should establish it in their town, and they have no need to go to the
other town. If they are three or more, then it is obligatory for them,
according to the most correct scholarly opinion, to establish Jumu'ah;
one of them should deliver a khutbah(sermon) to the others and lead
them in prayer;he may say in his khutbah whatever he can of words of
exhortation and reminder to those who are present, and he should
praise Allah and send blessings upon the Prophet (blessings and peace
of Allah be upon him), and he should recite the Shahaadatayn (twin
declaration of faith), and exhort and remind his brothers in whatever
ways he can. Then he should sit down,then stand up again and give the
second khutbah, reminding his brothers as he did in the first. Then he
should lead them in praying two rak'ahs in which he recites out loud,
as is well known, and they donot have to go to the distant mosque.
But if it is possible to go there with other brothers and increase
their numbers, and that does not entail any hardship for them, then
going to join their brothers and pray with them is preferable. But
they do not have to do that in the situation mentioned; they can
establish Jumu'ah in their own place and pray in their own place.
End quote from Fataawa Noor 'ala ad-Darb, 13/138-140
See also the answer the question no. 45611
To sum up: no one should pray following the radio broadcast; rather if
you can find someone with whom to pray Jumu'ah in the place where you
are staying, you should do so; if that is not possible,then pray Zuhr,
as you do every day, and you do not have to pray Jumu'ah in that case.
We ask Allah to help you to do that which He loves and which pleases Him.
And Allah knows best. - < - < - "Published by, M NajimudeeN
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Friday Prayers - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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The man who got trapped in an island

Islamic Stories - The only survivor of a shipwreck was washed up on a
small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today. -
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The Prince who left everything for Allah

Islamic Stories - As a young boy, 'Abbaas, one of the sons of Haaroon
Rasheed liked to talk and listen to good religious people. He would
visit graveyards frequently and learn lessons from the outcome of
people. He cared nothing for theway he dressed.
Once, when his father was talking with his ministers and officers, the
boy came up to themwearing only two piecesof cloth, one round his
waist and the other on his head. The men looked at him. They did not
like to see a prince dressed this way. They thought it was not right
for a king's son to dress in such a poor manner."This boy is very bad,
he upsets his father. He should dress properly so that the king may be
proud of him when other kings come to see him", they said. When the
king asked his son todress in rich clothes the boy did not answer but
decided to show them a miracle, something he was able to do because of
his intense love for Allah. He looked around and seeing a bird a long
way off, he called it to his side. The bird flew onto the child's
hand. Hethen told the bird to fly away and it did so.
Having shown everyone what he was able to do because he loved Allah
more than anything else,he turned to his father and told him that he
wore shabby clothes because, if he loved Allah, such earthly
thingswere not important and that he was sad because his father seemed
to love the world more than Allah.
Soon, the boy knew it was time to leave his father's court and serve
Allah Alone. He took withhim a copy of the glorious Qur'aan and a
precious ring, which his mother gave him to make use of if he ever
needed any money.
When the prince reached Basrah, he worked as a labourer forone day in
the week andtook only enough money to last him a week. At this time,
Aboo 'Amar Basri (a learned man and a mystic of repute) was looking
for a builder to mend a wall which had fallen down. Suddenly, he saw a
handsome youth busy reciting words from the glorious Qur'aan. He asked
the boy if he would do the job. The boy said, "I will do the job but I
want only a small sum of money to last a week and I must stop working
at the times of Salaah". Aboo 'Amar agreed to this andthe youth
started to work. By the end of the day Aboo 'Amar noticed that the boy
had done the work of ten men. He paid him his wages (minimal, as
requested by the boy). To his surprise, the boy did not come the next
day. As hewas so pleased with his work, Aboo 'Amar set out to look for
him but could not find him until the next week at the same time and in
the same place that he had seen him before. The boy again asked for
the same small sum of money and time off for Salaah, and carried on
building the wall.
At the end of the day, Aboo 'Amar gave the boymore money than he had
asked for, but the boy would not take more than what would last him a
week. Aboo 'Amar waited until the next week for the youth to come for
work. He didnot come and was nowhere to be found. Aboo 'Amar looked
all over for him. He told his story in the following words: "I asked
all and sundry. At last a man toldme that the boy had been ill and lay
unconscious in the forest. I paid a man to take me to him. When I
reached the place, the boy was lying on the ground, resting his headon
a stone. I spoke to him but he did not answer. I greeted him again and
this time he opened his eyes. He recognised me at once. I lifted his
head and put itin my lap. He raised his head and spoke some verses
reminding everyone about death and warned against people who were
greedy for worldly goods. He asked me to bathe him and bury him in one
of his garments, to give the other piece of cloth and his wudhoo cup
to the man who would dig his grave, to take the glorious Qur'aan and
the ring to Haaroon Rasheed personally and to tell him, 'These are
your things. They belonged toyour son. Make sure you do as Allah
wishes.' with that, the boy died. Only then did I realise that the boy
was the prince. Iburied him there as he had asked and took the ring to
the King in Baghdad. I stood on a high mound near the palace and saw a
troop of horsemen riding out from the palace. Nine more battalions
followed. The king himself rode with the tenth troop. When I saw him,
I shouted at the topof my voice. The king stopped and I showed him the
things that his son had left. He recognised them and so I was able to
tell him all Icould about his son. Tears rolled down his cheeks as I
spoke. He ordered one of his guards to look after me until he returned
from his royal visit. When I saw the king again he was very sad
indeed. He asked me how I came to know his son. He was very shocked to
hear that his son, a prince, should wish to work as alabourer and for
enoughmoney to last him only a week. I said that I had not known that
he was the king's son, and a Sayyid, the descendant of the Prophet
Muhammad
The king asked me if I had bathed his son with my own hands. I told
him that I had and he took my hands and pressed them to his heart as
he said some couplets, which showed his great sadness. He also visited
the grave and recited more couplets, which told of the fact that death
must come to everyone."
Later, Aboo 'Amar Basri dreamt of the departed soul of this boy which
told him of his great joy in Paradise where he found happiness
beyondthe realms of human thought or knowledge.
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