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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According to the Qur'an, it is a religiousobligation for Muslimsto be united

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> In the Qur'an, Allah commands believers to be united, to join
ranks in faith against denial, to regard and love one another as
brothers, to be forgiving and protective abd to strongly avoid
fragmentation, division and dispersal. Allah states:
Hold fast to the rope of Allah all together, and do not separate.
Remember Allah's blessing to you when you were enemies and He joined
your hearts together so that you became brothers by His blessing. You
were on the very brink of a pit of the Fire and He rescued you from
it. In this way Allah makes His Signs clear to you, so that hopefully
you will be guided. (Surah Al 'Imran,103)
The believers are brothers, so make peace between your brothers and
fear [and respect] Allah so that hopefully you will gain mercy. (Surat
al-Hujurat, 10)
Obey Allah and His Messenger and do not quarrel among yourselves lest
you lose heart and your momentum disappear. And be steadfast. Allah is
with the steadfast. (Surat al-Anfal, 46)
Those who are unbelievers are the friends and protectors ofone
another. If you do not act in this way there will be turmoil in the
land and great corruption. (Surat al-Anfal, 73)
Those who, when they are wronged, defend themselves. (Surat ash-Shura, 39)
Allah loves those who struggle in His Way in ranks like well-built
walls. (Surat ass-Saff, 4)
These are just a few verses dealing with Muslims being untited. From
these, and from the Qur'an as a whole, it can be seen that it is a
religious obligation for;
• Muslims to be united,
• To be bound to one another as brothers in love and affection,
• To avoid disputes,
• To be one another's friends and guardians,
• To protect and watchover one another under all circumstances,
• To counsel one another,
• And to engage in an intellectual struggle against denial, bonded
tightly to one another like the bricks of a building.
Therefore, to do the exact opposite, in other words;
• To be divisive insteadof unifying,
• Not to treat one's Muslim brothers with love and affection,
• Not to be forgiving, protective and mindful of one's Muslim brothers,and
• Not to be bonded to Muslims in the intellectual struggle against
denial is a sin.
If the Islamic world wants to erect a powerful, stable, and prosperous
civilization that guides and illuminates the world in every aspect, it
must act in union. The lack of such a union is responsible for the
Islamic world's discord and separation, the absence of a common voice,
and the defenselessness of innocent Muslims. Countless poor women,
children, and elderly people are desperately in need of rescue from
oppression in Palestine, Kashmir, East Turkestan (home of the
Chinese-ruled Muslim Uighur people), the southern Philippines (home of
theMuslim Moro people) and many other regions.The responsibility for
these people belongs to the Islamic world before anyone else. Muslims
must never forget the Prophet's (may Allah bless him and grant him
peace) following words:
"A Muslim is a Muslim's brother. He does not wrong him or abandon him."
The fact that the Muslimshave not been able to create a powerful and
active Islamic Union is a major contributor to many of today's ills.
When a strong Turkish Islamic Union is formed, such problems will
either not arise or will be resolved far quicker than anticipated.
It is perfectly natural for there to be different cultures, traditions
and conceptions in the Islamic world. What really matters is that this
diversity must be united under the umbrella of faith and on the basis
of mutual tolerance and solidarity. Differences of thought, practice,
or point of view are normaland common in all societies. Islamic
morality requires that Muslims never forget that they are all
brothersand sisters, irrespective of their differences. Whatever the
race, language, nation, or branch of Islam one might follow, all
Muslimsare brothers and sisters. Therefore, such differences must be
appreciated as a source of richness instead of as a source of
potential conflict and fragmentation. Such a mistaken view only
diverts one's attention from the real issues and delays urgently
needed and important preventive action.
In their mutual relations,faith and good characterare important, not
race, ethnic origin, language, financial means, status, or office.
Love between sincere believers develops through their fear and
awareness of and true love for Allah, and good deeds and a good
character. If people dedicate themselves to the path of Allah, follow
it in all their actions and behavior, and do good in the hope of
acquiring Allah's good pleasure and mercy, other believers will love
and respect them. As a result,their skin color, race, or financial
status will be irrelevant and have no bearing on the love others feel
for them. Thesame criteria must be true for relations between Muslim
nations,which must be based on the Qur'anic insight.
If situations prevent them from doing so, they should consider
thefollowing questions:
"Is this issue more important than the unityof Islam?"
"Is it beyond resolution?"
"Is it acceptable to dispute with another Muslim community instead of
working against irreligious ideologies?"
Everybody who answers these questions conscientiously will know that
the higher priority is to refrain from endless disputes and to
establish a union based on the Qur'an's values.
The Islamic world must put its various disputes aside and remember
that all Muslims are"brothers" and "sisters" so that it can provide
role models who reflect the true character of Islam and its ideals.
This unity of the believers is agift and grace of Almighty Allah.
Sincere Muslims must thank our Lord for these benefits and obey His
command"not to separate.