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.

4a] Is it prescribed to do ghusl on Fridays for women?

''Friday Prayers'' :-:->
4a]
and because the aim is cleanliness, and they are all the same
withregard to that. It is not Sunnah for the one who does not intend
to attend,even if he is one of those who should attend Jumu'ah,
because of the meaning of the hadeeth and because the reason is no
longer present; and because of the hadeeth ofIbn 'Umar, according to
which the Prophet (blessings and peace of Allah be upon him) said:
"Whoever comes to Jumu'ah, man or woman, let him do ghusl, and whoever
does not come to it, man or woman, doesnot have to do ghusl." Narrated
by al-Bayhaqi with this wording and with a saheeh isnaad. End quote.
And Allah knows best.

4] Is it prescribed to do ghusl on Fridays for women?

''Friday Prayers'' :-:->
4]
Is doing ghusl on Fridays is obligatory for women too?.
Praise be to Allaah.
Firstly:
Doing ghusl on Fridays is mustahabb, not obligatory, according to the
majority of fuqaha', although some of them were of the view that it is
obligatory.
Secondly:
This ghusl is prescribed for those who come to Jumu'ah prayers,
whether men or women, although it is men who are addressed in the
verse which tells them to attend the prayer, as Allaah says
(interpretationof the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come tothe 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].
But if a woman attends Jumu'ah prayer, it is prescribed for her to do
ghusl for it and observe its etiquette.
Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb
for women to do ghusl forJumu'ah if they want to attend it. Then he
quoted the hadeeth of 'Uthmaan ibn Waaqid al-'Umari from Naafi' from
Ibn 'Umar, who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man or woman, let
him do ghusl."
The authenticity of the hadeeth is agreed upon, apart from the
additional words "man or woman". This additional material was narrated
by Ibn Khuzaymah, Ibn Hibbaan, and al-Bayhaqi in al-Sunan, and that
there was a difference of opinion as to whether it issaheeh or not.
It was classed as saheeh by al-Nawawi (may Allah have mercy on him) in
al-Majmoo' (4/405) and Ibn Mulaqqin in al-Badr al-Muneer (4/649).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath
(2/358): According to the report of 'Uthmaan ibn Waaqid from Naafi',
which is narrated by Abu 'Awaanah, Ibn Khuzaymahand Ibn Hibbaan in
their Saheehs with the wording, "Whoever comes to Jumu'ah, man
orwoman, let him do ghusl, and whoever does not come to it does not
have to do ghusl," its men are thiqaat (trustworthy). But al-Bazzaar
said: I am afraid that there is some wahm (weakness of memory) in
'Uthmaan ibn 'Aaqid.
What al-Bazzaar was afraid of, namely wahm (weak memory) of 'Uthmaan
ibn Waaqid, was stated with certainty by Abu Dawood, the author of
al-Sunan, may Allah have mercy on him.
Abu 'Ubayd al-Aajurri said:I asked Abu Dawood about him and he said:
Heis da'eef (weak). I said to Abu Dawood: 'Abbaas ibn Muhammad
narrated from Yahya ibn Ma'een that he is trustworthy. He said: He is
da'eef (weak). He narrated that the Prophet (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man orwoman, let
him do ghusl.", but we do not know of anyone who saysthis apart from
him.
End quote from Tahdheebal-Kamaal, 19/505
Al-Albaani (may Allah have mercy on him) stated definitively that this
additional material is odd and he classed it as weak, as it says in
al-Silsilah al-Da'eefah (8/430).
What may support the view that women should do ghusl for Jumu'ah is
the reports narrated by Ibn Abi Shaybah in his Musannaf from 'Ubaydah
bint Naa'il who said: I heard Ibn 'Umar and the daughter of Sa'd ibn
Abi Waqqaas say: Whoever among you (women) comes to Jumu'ah, let her
do ghusl. Something similar was narrated fromTawoos, and it was
narrated from Shaqeeq that he used to tell his family, both men and
women, to do ghusl on Fridays. See al-Musannaf (2/9).
Doing ghusl for Jumu'ah makes sense, because it is cleanliness and
puts a stop to unpleasant odoursthat annoy other people present. Hence
women are asked to do that if they want to attend.
Al-Haafiz said in al-Fath: al-Zayn ibn al-Muneer said: And it was
narrated from Maalik that whoeverattends Jumu'ah apart from men, if
their attendance is to seek virtue, it is prescribed for them to do
ghusl and observe all the etiquettes of Jumu'ah, but if they attend on
the spur of the moment, then no.
End quote from al-Fath al-Baari.
Al-Nawawi (may Allah have mercy on him) said in al-Majmoo' (4/405):
Doing ghusl on Friday is Sunnah, not obligatory in the sense that not
doing it is a sin, and there is no difference of opinion among us
concerning that. With regard to the one for whom it is Sunnah, there
are four views, but the correct view that is supported by the text and
regard by theauthor and the majority as the correct view is the
following: It is Sunnah for everyone who wants to attend Jumu'ah, man,
woman, child, traveller, slave and others, because of the apparent
meaning of the hadeeth of Ibn 'Umar, and because the aim is
cleanliness, and they are all the same withregard to that.
:->