6] Turning off the cell phone during the Fridaykhutbah – does this come under the heading of idle action that invalidates the reward of Jumu’ah?

''Friday Prayers'' :-:->
6]
During the Friday khutbah, some brothers' cell phones ring whilst
thekhateeb is delivering the khutbah on the minbar, and some of them
have musical tones that are similar to the tunes of promiscuous songs.
Thosewhose cell phones ring turn them off during the khutbah. Is this
regarded as coming under the heading of idle action to which the
Prophet (peace and blessings of Allaah be upon him) referred in his
hadeeth? Does this mean that there is no Jumu'ah for the one who
engages in idle action, and that thereward of Jumu'ah becomes like the
reward for Zuhr only? We hope you can clarify this matter.
Praise be to Allaah.
Firstly:
Using musical tunes as thering tones for cell phones is an evil action
and is haraam, because the Prophet (peace and blessings of Allaah be
upon him) forbade all musical instruments. See the answer to question
no. 47407 .
The one who forgets to turn off his cell phone during the Friday
khutbahhas to turn it off if it rings,even if the ring tone is
permissible, because leaving it disturbs the khateeb and other
worshippers, and distractsthem from the obligation of listening to the
khateeb.
We hope that switching itoff does not come under the heading of idle
talk that is forbidden during the Friday khutbah, whichis referred to
in the question. This is mentioned in the words of the Prophet (peace
andblessings of Allaah be upon him), "but whoever touches the pebbles
has engaged in an idle action." Narrated by Muslim (857).
The hadeeth applies to the one who fiddles with something that
distracts him from listening to the khutbah, such as a cell phone, a
carpet and so on.
Al-Haafiz Ibn Hajar, in Fathal-Baari, commentary on hadeeth no (934),
narrated that the majorityof scholars said that the one who needs to
enjoin something good or forbid something bad at the time of the
khutbah may do so by gesturing.
Al-Nawawi said in Sharh Saheeh Muslim:
This hadeeth indicates that all kinds of speech are haraam during the
khutbah. … Rather the way to do it if one wants to tell someone else
not to speak is by gesturing to him to be quiet, if he will understand
it. End quote.
Based on this, then a slight movement that is done for a good reason
is acceptable and is not idle action, and there is nothing wrong with
doing it during the Friday khutbah.
Secondly:
The meaning of the Prophet's words, "There isno Jumu'ah for him",
concerning the one who engages in idle action during the Friday
khutbah, is that it will be recorded for him as Zuhr, and he will be
deprived ofthe reward for Jumu'ah prayer.
It was narrated from 'Abd-Allaah ibn 'Amr ibn al-'Aas (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "If a person engages in idle action or steps over
people's necks, it will be Zuhr for him." Narrated byAbu Dawood (347);
classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Al-Nadr ibn Shameel said: "you engaged in idle action" means: you lost
something of your reward; and it was said: you invalidated the
virtueof your Jumu'ah. And it was said: Your Jumu'ah became Zuhr.
I [Ibn Hajar] said: The comments of the scholars of [Arabic] language
are close in meaning, and the latter view is supported by what Abu
Dawood andIbn Khuzaymah narrated from 'Abd-Allaah ibn 'Amr in a
marfoo' hadeeth: "If aperson engages in idle action or steps over
people's necks, it will be Zuhr for him." Ibn Wahb –one of the
narrators – said: What it means is: Hisprayer is still valid but he is
deprived of the virtue of Jumu'ah. End quote.
Fath al-Baari (2/414).
Badr al-Deen al-'Ayni (may Allaah have mercy on him) said:
The words "it will be Zuhr for him" mean: his Jumu'ah will be Zuhr for
him, in the sense that the virtue that he would haveattained from
Jumu'ah will not be attained, because he failed to fulfil the
condition of this virtue. End quote.
Sharh Sunan Abi Dawood (2/169).
What those who come to Jumu'ah prayer should do is respect the symbols
of Allaah, which includes keeping the physical faculties still and
refraining from fidgeting, and keeping the tongue still and refraining
from talking, otherwise he has sinned and his Jumu'ah has become Zuhr.
Shaykh Saalih al-Fawzaan (may Allaah preserve him)said:
Undoubtedly the Muslim is enjoined during the khutbah to listen and
pay attention, and stop moving. He is enjoined to do two things:
1. Be silent and still, and refrain from moving or fidgeting.
:->

5a] Is it permissible for him to complete the purchase when he can hear the call to prayer?

''Friday Prayers'' :-:->
5a]
To sum up: Jumu'ah cannot be compared with other prayers, but if he
avoids such situations so that he will not be distracted from praying
incongregation, that is better.
Whatever the case, if his buying and selling may distract him from
performing prayer in congregation, then it is haraam, but in some
casesthe prayer may be delayed, if the Imam is late, so a person may
buy or sell something on his way, and it may not affecthis attending
the prayer. But if he avoids that and adheres to what applies to
Jumu'ah, that will be more on the safe side, so it is like Jumu'ah
with regard to precautions.

And Allah knows best.

5] Is it permissible for him to complete the purchase when he can hear the call to prayer?

''Friday Prayers'' :-:->
5]
Sometimes when I'm in the market place and I amin a store and have
chosen something and amat the checkout, the call toprayer is given. Is
it permissible for me to complete the purchase or is that haraam?
Also, sometimes we are inthe car and the muezzin has already given the
call to prayer, and we stop at the grocery and my brother asks the
shopkeeper to sell him something. Does this also come under the
prohibition?.
Praise be to Allaah.
If that is the adhaan for Jumu'ah prayer that comes after the khateeb
has ascended the minbar, then it is haraam to buy and sell at that
time, because Allah 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].
The words "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" mean: stop dealing with trade and
come and listen to the khutbah and perform Jumu'ah prayer in the
mosque with the imam. This means that it is haraam to buy and sell
after the second adhaan which comes when the khateeb sits on the
minbar, until the prayer ends, unless there is a case of necessity
which calls for buying or selling, such as buying water for the
purpose of purification or a garment to cover one's 'awrah for prayer.
End quote.
Fataawa al-Lajnah al-Daa'imah, 13/101-102
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said:
Buying and selling after the second call to Jumu'ahis haraam and also
invalid. Based on that, thetransaction is invalid, so itis not
permissible for the purchaser to dispose of what he has bought,
because he has not taken possession of it, and it is not permissible
for the seller to dispose of the money paid, because he has not taken
possession of it. This is a serious matter, because some people may
buy or sell after the second call to Jumu'ah, then take things on the
assumption that they now belong to them.End quote.
Al-Sharh al-Mumti', 8/52.
So it is not permissible to buy or sell after the second adhaan for
Jumu'ah, because what is required is to hasten to the mosque in order
to hear the khutbah and pray, and buying and selling distracts from
that.
But if that happens with regard to all the other prayers (Fajr, Zuhr,
'Asr, Maghrib and 'Isha'), there is nothing wrong with it, so long as
it does not distract one from praying in congregation and causeone to
miss it.
Allah says (interpretation of the meaning): "Men whom neither trade
nor sale (business) diverts from the remembrance of Allaah (with heart
and tongue) nor from performing As-Salât (Iqâmat-as-Salât) nor from
giving the Zakât. They fear a Day when hearts and eyes will be
overturned (out of the horror of the torment of the Day of
Resurrection)" [al-Noor 24:37].
Those are men who, even if they do business and sell and buy, there is
nothing haraam in that, but it should not distract them and make them
give precedence to that and prefer it over the remembrance of Allah,
establishing prayer and giving zakaah; rather theyshould make
obedience toAllah and worship of Him their ultimate aim, so whatever
keeps them from that, they should reject it.
End quote from Tafseer al-Sa'di, p. 569
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it haraam
tobuy and sell during the adhaan or after it? What about on Fridays?
He replied:
Allah says (interpretation of the meaning): "O you who believe
(Muslims)! When the call is proclaimed for the Salaah (prayer) on
Friday (Jumu'ah prayer)..." [al-Jumu'ah 62:9], so it is not permissible
to buy and sell or to rent or do any other kind of transaction; rather
peopleshould focus on Jumu'ah prayer and hasten to prayJumu'ah, and
not let anything else distract them.
With regard to other prayers, they may or may not come under the same
rulings as Jumu'ah, but to be on the safe side, one should not do
anything after the call to prayer, after the adhaan for Zuhr, 'Asr or
Maghrib, because that may distract him from praying in congregation.
So it is better to avoid that, unless it is some minor matter that
will not distract him, so perhaps there is nothing wrong with it,
because Allah, may He be glorified and exalted, only spoke about the
issue of Jumu'ah, because it is very important and it is obligatory to
attend it, and one misses out by missing it. So it is a serious matter
and is a weekly obligation.
:->

Why aren't travellers mentioned in the hadeeth, “Jumu’ah prayer is an obligatory duty for every Muslim except four”?

''Friday Prayers'' :-:->
In a hadeeth of the Messenger (blessings and peace of Allah be upon
him) it says: "Jumu'ah prayer is an obligatory duty for every Muslim
except four." Why is it that travellers not included among those for
whom Jumu'ah prayer is waived in this hadeeth?.
Praise be to Allaah.
The hadeeth referred to inthe question was narratedfrom Taariq ibn
Shihaab (may Allah be pleased with him), that the Prophet (blessings
and peace of Allah be upon him) said: "Jumu'ah prayer is an obligatory
duty for every Muslim, to be offered in congregation, except four:a
slave who is owned, or woman, or a child, or one who is sick."
Narrated by Abu Dawood (1067). Al-Nawawi said in al-Majmoo' (4/483):
Its isnaad is saheeh according to the conditions of the two shaykhs
(al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): Its
isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): Its
isnaad is jayyid. It was classed as saheeh by al-Albaani in Saheeh
al-Jaami' (3111).
It was narrated from Ibn 'Umar (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: "The
traveller is not obliged to pray Jumu'ah." Al-Haafiz said in Buloogh
al-Maraam: Its isnaad is da'eef.
The exception of the traveller is also mentioned in a number
ofhadeeths, including the hadeeth of Abu Hurayrah, according to which
the Prophet (blessings and peace of Allah be upon him), who said:
"There arefive for whom Jumu'ah is not obligatory: the woman, the
traveller, the slave, the child and the people of the wilderness."It
says in Majma' al-Zawaa'id: It was narrated by al-Tabaraani in
al-Awsat and its isnaad includes Ibraaheem ibn Hammaad, who was
classed as da'eef (weak) by al-Daaraqutni. Shaykh al-Albaani (may
Allah have mercy on him) said: (He is) da'eef jiddan (very weak).
It is no secret that the shar'i rulings should be derived from all of
the hadeeths that were narrated concerning this specific subject, and
they should not be derived from only one hadeeth whilst ignoring the
rest ofthe hadeeths.
The Prophet (blessings and peace of Allah be upon him) mentioned a
number, as we see in the hadeeth being asked about here, and
mentioning a number does not necessarily meanthat it is limited to
this number. The aim may have been to make it easier to remember this
hadeeth for those who heard it. A similar example is the words of the
Prophet (blessings and peace of Allah be upon him): "There are seven
whom Allah will shade with His shade on the Day when there will be no
shade but His…" By compiling all the hadeeths which speak of this
great matter ("Allah will shade them with His shade") it becomes clear
that there are more than 20 such categories, not only seven.
Al-San'aani said in Subul al-Salaam:
We can see from the hadeeths that Jumu'ah is not obligatory for six
people: children, as there is consensus that Jumu'ah is not obligatory
for them;slaves, as there is consensus on this matter except for
Dawood; women, and there is consensus that it is not obligatory for
them; sick people; travellers, who are not obliged to attend it; and
the sixth category, which is the people of thewilderness. End quote.
And Allah knows best.