Jumma Prayers - Praying Zuhr in congregation for those who missed Salaat al-Jumu’ah

In the name of Allah, Most Kind Most Merciful
All praise is for Allah, peace and blessings be upon Muhammed (saalahu
alayhi wa sallam)
to proceed :
My question is this :
We hold jummah (Friday) prayer at university. A group of brothers came
late and they missed the prayer. They decided to pray Dhur as the
jummah prayer has been done. The question was do they dhur together in
Jammah (congregation) or do they pray Dhur individually. Please advise
me with proofs.
Jazakallah Khair
Wasalam
Praise be to Allaah.
You should urge the brothers around you to attend Salaat
al-Jumu'ah(Friday prayers) at the right time, because Jumu'ah is of
great importance. The Prophet(peace and blessings of Allaah be upon
him) said: "Let people stop neglecting to attend Jumu'ah, or else
Allaah will seal their hearts, then they will be among the heedless."
(Reported by Muslim, 1432)
He (peace and blessings of Allaah be upon him) also said: "Whoever
neglects Salaat al-Jumu'ah three times with no good reason, Allaah
will put a seal on his heart." (Reported by al-Tirmidhi, 460; he said:
this is a hasan hadeeth).
As for the people who missed Jumu'ah, they should pray Zuhr, and there
is nothing wrong with praying it in jamaa'ah (congregation). And
Allaah knows best.

Jumma Prayers - doing tawaaf during the Friday khutbah

Is it permissible to do the farewell tawaaf in the Haram whilst the
imam is delivering the Friday khutbah?.
Praise be to Allaah.
The scholars differed concerning the ruling ondoing tawaaf during
theFriday khutbah, whetherthat is an obligatory tawaaf such as tawaaf
al-ifaadah, the farewell tawaaf and the tawaaf of 'umrah, or it is
mustahabb.
The Maalikis are of the view that it is not allowed, by analogy with
prayer, because theone who is praying behind the imam is not allowed
to pray during the Friday khutbah, except for tahiyyat al-masjid
("greeting the mosque", two rak'ahs performed upon entering the
mosque). That is because it involves ignoring the khateeb and his
khutbah, and tawaaf is like prayer in this regard.
See Mawaahib al-Jaleel (3/78).
The Shaafa'is are of the view that it is permissible to do
tawaafduring the Friday khutbah, and they rejected the analogy with
prayer, because tawaaf does not preventone from listening to
thekhutbah, unlike prayer which is a greater distraction.
See al-Ghurar al-Bahiyyah (2/29) and al-Fataawa al-Fiqhiyyah al-Kubra (1/239).
Shaykh Ibn Jibreen was of the view that tawaaf during the Friday
khutbah is not allowed. He was asked: What is the ruling on residents
and travellers doing tawaaf when the khateeb is delivering thekhutbah
on Friday?
He replied: Once the khateeb begins his khutbah, the worshippers must
listen attentively to the khutbah and stay where they are, and it is
not permissible to busy oneself with something other than that, except
for one who comes in during the khutbah, who may pray two rak'ahs but
he should make them short, whether he is one of thepeople of Makkah or
not. The evidence that it is forbidden to move and speak during the
khutbah is general in meaning, to such an extent that the Prophet
(peace and blessings of Allaah be upon him) said: "If you say to your
companion, 'Listen attentively' when the imam is delivering the
khutbah, then you have engaged in idle speech."Thus he warned against
asking someone to be quiet even though it is done for the right
reason. Based on this, we think that it is not permissible to do
tawaafat all so long as the imam is delivering the Friday khutbah. The
imams of old forbade doing tawaaf during thekhutbah, but the later
imams were more lenient and claimed that they could not prevent those
people who were doing tawaaf and those who gave the reason that they
were travellingand were bidding farewell to the Ka'bah inthis tawaaf,
or who think that tawaaf is superior to listening attentively to the
khutbah. But this is not correct, and we think that they should be
prevented until the Friday prayer is over. With regard to the Eid
khutbah, there is nothing wrong with doing tawaaf during thiskhutbah,
because it is sunnah, and the worshippers are not obliged to stay
until it ends.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

All about Paradise - Jannah - Some Superstitions About Paradise

The verses depicting Paradise awake in the reader today the same sense
of grandeur, quality, beauty, richness,bounteousness, well-being, and
prosperity as they did 14centuries ago. All of the values associated
with Paradise have been desired by people of every period of history
and of every social class. For example, the gold, silver, and precious
jewels in Paradise, as described in the Qur'an, are even more in
demand today than theywere in the past.
The Qur'an also mentions that silk will befound in Paradise. Today,
either as clothingor for decorative purposes, silk is preferred as a
high quality material. At the same time, it is a symbol of wealth and
grandeur. All of the precious thingsused to describe Paradise are far
more valuable today than theywere 1,400 years ago.
Again, the beautiful residences, palaces, and mansions mentioned in
the Qur'an are luxurious places desired by everyone regardless of when
they live. Today's villas and mansions are all of this category, and
are marks of distinction, quality, and wealth.
Similarly, the thrones, couches, and cushions ofParadise form a part
of the most comfortable and grand interior decoration. This kind of
aesthetically beautiful furnishing is today displayed in the grandest
of places.
Allah is the owner of all material things, and it belongs to His glory
to find His beloved servantsworthy of all of these beautiful things,
both in this life and the next.
Does Paradise Contain Things Not Mentioned in the Qur'an?
The Qur'an describes Paradise through examples and comparisons taken
from this world, for people can imagine something unknown only in
terms of that which is known to them. However basic the description
might be, it gives a certain idea. The Qur'an's detailed and subtle
descriptions of Paradise's blessings show us that these blessings and
beauties are superior to the best, most beautiful, and highest quality
things to be found in this world.
The Qur'an describes Paradise by giving examples of the most
desirable, high quality, and rarest things. For example, women with
large dark eyes have a rare quality that gives them an extremely
aesthetic and attractive appearance. Therefore, women in Paradise
havelarge, dark gazelle-like eyes. This does not meanthat no women
there have green, blue, or brown eyes, but only serves to emphasize
the excellent quality of Paradise and Allah's statement that the
finestthings here are much finer there. To give another example: The
Qur'an says that every kind of fruit is present inParadise. But, in
various verses, bananas and figs are generally singled outmore often
as the preferred fruits. Of course, these fruits are two blessings
chosen from the infinite abundance of all fruits inParadise.
The announcement that everything desired by everyone exists in
Paradise for their pleasure and to fulfill their hearts' desire is
enough to express the idea that Paradise's blessings are infinite and
far beyond human imagination. Everyone understands the Qur'an to the
degree of his or her faith, intelligence, and sincerity. Thus
disbelievers who read it with ill-intentions will understand the
verses about Paradise according to their own sterile ideas. However,
Paradise's superior beauty is evident to anyone who thinks about such
verses with an open and intelligent awareness. Allah displaysa perfect
design even in the smallest details of this world; surely, it would be
easy for Him tocreate far more excellentthings than these.
Indifference
Some people are indifferent to Paradise, saying: "If it comes; fine.
If it doesn't, that's fine too." However, in the afterlife there are
only two possibilities: Paradise or Hell. There is no option to go to
a place in between.
It is clear that someone who does not appreciateParadise as is due,
who does not long for or desire to attain it, is unworthy of it and
will never be admitted to it. There is only one place for such a
person to go: Hell. For this reason, being indifferent to Allah's
greatest grace and gift to believers and not desiring to enter it, as
well as persisting in this attitude is one of the clearest signs that
heor she belongs among the people of Hell.

All about Paradise - Jannah - The Highest Blessing: Allah's Good Pleasure

Allah has promised the men and women of the believers Gardens with
rivers flowing under them, remaining in themtimelessly, forever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba, 72)
Earlier, we looked at the dazzling blessings found in Paradise. The
picture that emerges is one of letting people experience the greatest
pleasures and delights ofthe five senses.
But the biggest blessing of all is Allah's good pleasure, and the joy
and happiness a believerfeels when he or she wins it. As one hadith
also relates: "Allah wouldsay to the inmates of Paradise: 'I shall
cause My pleasure to alight upon you' " (Muslim). Moreover, being
contentwith everything that Allah has given and offering Him continual
thanksgiving brings a noble contentment. The Qur'an draws our
attention to this, as follows:
Allah is pleased with them and they are pleased with Him. That isthe
Great Victory. (Surat al-Ma'ida, 119)
The most striking expression of what believers feel when they win
Allah's good pleasure is that He will manifest Himself to themin a way
that they can see Him. This is impossible in the world because, as the
Qur'an says: "Eyesight cannot perceive Him" (Surat al-An'am, 10) But
according to the Qur'an, in the next life and in a certain way Allah
will manifest Himself to His believing servants. Only Allah knows how
this will happen. But we are informed in the Qur'an that the
believers' "facesthat Day will be radiant, gazing at their Lord"
(Surat al-Qiyama, 22-23) and "'Peace!' A word from a Merciful Lord"
(Surah Ya sin, 58) will be heard. Believers will be"on seats of honor
in thepresence of an All-Powerful King" (Suratal-Qamar, 55).
In other words, the greatest possible blessing that believers can have
is the deep sense of Allah's mercy and will. By winning His good
pleasure, they experience a joy and a happiness that cannot be
compared with any material blessing.
Actually, it is Allah's will that gives value to Paradise's other
blessings. The same blessings may exist on Earth to a certain
extent,but they have no meaning for believers aslong as they surpass
the limits Allah established.
Believers should think carefully about this extremely important point.
The real thing thatgives a blessing its value is something far beyond
its intrinsic pleasure and delight, for its real value lies in the
fact that Allah"granted" it. Believers who use the blessing and thank
Allah for it feel that they have received Allah's gift; thatthe Lord
loves, protects, and looks after them; and gives them a taste ofHis
mercy. They take realjoy from this.
A blessing is not an end; rather, it is a means to an end. As its
purpose is to encourage men and women to offer greater thanksgiving to
Allah, all of Paradise's blessings have only one goal: To lead
believers to offer eternal thanksgiving to Allah. This is what gives
them their value. In short, the blessings of Paradise are no more than
a means whereby believers can approach Allah and attain the
indescribable joy of winning His eternal friendship, love, and
approval. This is why Allah's good pleasure is the greatest blessing
of Paradise and far above all other material pleasures.
Let us consider one of Paradise's most striking blessings, one that is
frequently mentioned in the Qur'an: beautiful women, who represent the
height of the aesthetic idea. Just to be with them is a great
blessing. The Qur'an describes the beauty of their faces, their skin,
and even their bosoms. With these magnificent women, one of Allah's
greatest material blessings - sexuality - canbe experienced
eternallyin the most wonderful way. In the same manner, unmarried
women will be married to young palace servants. This also is a free
gift to them from Allah.
However, what makes these women so valuable is not merely their
beauty, but the factthat they are known to be a gift from Allah.
Indeed, the greatest pleasure that can be hadis that which comes
fromreceiving the love, closeness, grace, and benevolence of the
Giver. No matter how valuable a gift may be, Allah's gift is more
valuable for the pleasureit gives in being deemedworthy to be of the
gifts of Allah, Lord of the Worlds, and in receiving it.
Accordingly, if they werenot Allah's gifts, all blessings would lose
their meaning for a believer. Prophet Yusuf's(as) great nobility
orients a believer's moral sense in that direction. The Qur'an tells
how the wife of an Egyptian governor, desired Yusuf (as) and even
forced herself on him. We are told that Yusuf (as) found her
attractive, but avoided this forbidden relationship due to Allah's
sign to him. Whenshe continued to press him, he preferred to go to
prison rather than to commit adultery. He said: "My Lord, prison is
preferable to me than what they call on me to do" (Surah Yusuf, 33).
The fact that he found the prison's extremely difficult conditions
preferable to what the governor's wife wanted him to do shows the
importance that a believer places upon Allah's good pleasure. Toact in
such a manner andto know that you have gained His approval is the most
important thing in a believer's heart. If material blessings present
themselves to a believer in a way that goes against Allah's good
pleasure, they lose their value.
In Paradise, all material blessings are approved by Allah. He
especially created beautiful women and gives them as a gift to
believers. Houses, food, natural beauty, and everything else are
blessings that Allah offers, and this is what makes them valuable.
Thus, the human heart can be satisfied only in Paradise, for it was
created to serve Allah and takes pleasure only in His generously given
gifts. In this world, it takes refuge in places that are reminiscent
of Paradise; that is, in places whose blessings are used with thanks
and in a way that gains Allah's good pleasure. This is why Paradise on
Earth, the ideal long cherished by unbelieversand atheists, is
impossible. If you were to take things in this world that resemble
Paradise's material beauties and gather them in one place, they would
have no meaning without Allah's approval.Moreover, He may also destroy
the pleasure thatmight be derived from such material beauties.
In short, Paradise is a gift of Allah and is valuable only because
ofthat. The people of Paradise experience eternal happiness and joy
because "they are honored servants" (Suratan-Anbiya', 26).
The wisest word that canbe spoken there is a word that praises Allah's
mighty name: "Master of Majesty and Generosity" (Surat ar-Rahman, 78).

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤