Friday Saläh
Alläh said:
اِذَا نُوْدِيَ لِلصَّلٰوةِ مِنْ يَّوْمِ الْجُمُعَةِ فَاسْعَوْا اِلٰى ذِكْرِ اللّٰهِ وَذَرُوا الْبَيْعَ ۭ ذٰلِكُمْ خَيْرٌ لَّكُمْ اِنْ كُنْتُمْ تَعْلَمُوْنَ Ḍ (القرآن ٩:٦٢)
When the call for Saläh is proclaimed on Friday, hasten for the remembrance of Alläh, and leave off business. That is much better for you, if you only knew.
Alläh’s Prophetﷺ said:
مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ أَتَى الْجُمُعَةَ، فَاسْتَمَعَ وَأَنْصَتَ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ، وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ، وَمَنْ مَسَّ الْحَصَى فَقَدْ لَغَا. (مسلم: ٨٥٧)
He who performed ablution well, then came to Friday prayer, listened (to the sermon), kept silence, all (his sins) between that time and the next Friday would be forgiven with three days extra. And he who touched pebbles caused an interruption. (EQ 9121)
Alläh’s Prophetﷺ said:
مَنْ تَرَكَ ثَلَاثَ جُمَعٍ تَهَاوُنًا بِهَا، طَبَعَ اللَّهُ عَلَى قَلْبِهِ. (سنن أبي داوٗد: ١٠٥٢)
He who leaves the Friday prayer (continuously) for three Friday on account of slackness, Alläh will print a stamp on his heart. (EQ 15742)
Friday Saläh consists of two Saläh-units performed audibly. It is an individual obligation in its own right. It is not a substitute of Zuhr. However, if a person misses Friday Saläh, the four Saläh-units of Zuhr become obligatory for him.
Prerequisites for Friday Saläh to become obligatory
Friday Saläh is obligatory for a person who fulfills the following prerequisites:
1. He should be a male. Friday Saläh is not obligatory for a female.
2. He should be free. Friday Saläh is not obligatory for a slave.
3. He should be resident in a city[1] or a large village equivalent de jure to a city. So, it is not obligatory for a traveler, nor for a person residing in a village.
4. He should be healthy. It is not obligatory for a sick person.
5. He should be safe. It is not obligatory for a person who is hiding in fear of a tyrant.
6. He should be able to see. It is not obligatory for a blind person.
7. He should be capable of walking. It is not obligatory for a person incapable of walking.
If a person on whom Friday Saläh is not obligatory, performs it, then his Saläh will be valid and the obligatoriness of Zuhr upon him will become void. In fact, it is desirable for him to perform Friday Saläh.
However, a woman should perform Zuhr in her house as she has been forbidden from attending congregational Saläh.
Prerequisites for validity of Friday Saläh
Friday Saläh is valid only if the following conditions are met:
Holding Friday Saläh at several places in a city and its outskirts is valid.
3. The Friday Saläh should be held in the time of the Zuhr Saläh. It will not be valid if it is held before or after the time of Zuhr Saläh.
4. Arabic Sermon: It should be delivered in the time of Zuhr Saläh and before performing the Friday Saläh.
It is essential that at least one person out of those for whom Friday Saläh is obligatory should be present to listen to the sermon.
5. General permission: The place where Friday Saläh is being held should be open to all who want to enter. Friday Saläh is not valid in a house whose gate has been closed to prevent people from entering.
6. Performing in congregation: Friday Saläh is not valid if the people perform it individually.
Congregation for a Friday Saläh is valid if there are at least three men other than the Imäm.
If a traveler or a sick person is the Imäm in Friday Saläh, it will be valid.
Traditions of the Arabic sermon
The following things are traditions in the Arabic sermon:
1. The sermon-deliverer should be free from de facto and de jure filths.
2. The sermon-deliverer should be covering his organs to be hidden.
3. The sermon-deliverer should sit on the pulpit before starting the sermon.
4. Saläh-call should be delivered in front of the sermon-deliverer.
5. He should deliver the sermon while standing.
6. He should start the sermon with praise of Alläh.
7. He should extol Alläh as is appropriate for Him.
8. He should deliver the two testimonies regarding oneness of Alläh and the prophethood of Muhammadﷺ.
9. He should recite the supplication of blessings upon the Prophetﷺ.
10. He should counsel and exhort the people and recite at least one verse of the holy Qurän.
11. He should deliver two sermons separating them with a short sitting.
12. He should begin the second sermon as well with praise and extolment of Alläh and supplication for blessings upon the Prophetﷺ.
13. He should supplicate for and seek Alläh’s forgiveness for all male and female Believers during the second sermon.
14. The Arabic sermon should be delivered in a loud voice so that the audience is able to hear.
15. He should keep the sermon short, to the length of a Quränic chapter in the Tiwäl e Mufassal[4] category.
Other rulings related to Friday Saläh
At the first Saläh-call, it is compulsory to hasten and leave off business.
When the Imäm comes out for the Arabic sermon, then neither Saläh nor conversation is permitted. So one should neither respond to a Saläm greeting nor respond to a sneezer till the Friday Saläh is over.
It is detestable for the sermon-deliverer to lengthen the Friday sermon.
It is detestable for the sermon-deliverer to leave out any of the traditions of the Arabic sermon.
It is detestable for those attending the Arabic sermon to eat, drink, play about or turn around.
On standing up at the pulpit, the sermon-deliverer should not say the Saläm-greeting to the audience.
If a person catches up the Friday Saläh during At Tahiyyät or during a prostration of forgetfulness, then he has caught up with the Friday Saläh, and he should complete only two Saläh-units after the Imäm’s ending Saläm.
It is detestable for the excused and the prisoners to perform Zuhr Saläh in congregation on Friday inside a city.
Rulings of the two Ïds
Anas رَضِيَ اللهُ عَنْهُ reports:
قَدِمَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا، فَقَالَ: مَا هَذَانِ الْيَوْمَانِ؟ قَالُوا: كُنَّا نَلْعَبُ فِيهِمَا فِي الْجَاهِلِيَّةِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِنَّ اللَّهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا: يَوْمَ الْأَضْحَى، وَيَوْمَ الْفِطْرِ. "[5]
When Alläh’s Prophetﷺ came to Madinah, the people had two days on which they engaged in games. He asked: What are these two days (what is the significance)? They said: We used to engage ourselves on them in the pre-Islamic period. Alläh’s Prophetﷺ said: Alläh has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast (Ïd of sacrifice and Ïd of fast-breaking).
The Salähs of the two Ïds is compulsory. It consists of two Saläh-units in which Qurän is recited audibly. It is performed after the sun has risen up by around the length of a spear. It contains special Takbïrs called Additional Takbïrs: three in the first Saläh-unit after saying the invocation of Subḧänak-allähumma[6] and three in the second Saläh-unit before bowing. The Arabic sermon for the Ïd Salähs is delivered after the Saläh.
For whom is the Ïd Saläh compulsory?
Ïd Saläh is compulsory only for those people on whom Friday Saläh is obligatory.
Thus, Ïd Saläh is compulsory for a healthy, free, resident and secure man capable of seeing and walking.
Ïd Saläh is not obligatory for woman, sick man, slave, traveler, blind man and a man living in fear.
Similarly, Ïd is not compulsory for a man who is unable to walk.
If the people on whom the Ïd Saläh is not obligatory perform it with other people, their Saläh will be valid.
Prerequisites for validity of Ïd Saläh
Ïd Saläh will be valid only if the following prerequisites are fulfilled:
1. The place should be a city or its outskirts.
2. The Muslim sovereign or his deputy should be present in the Ïd Saläh.
3. General permission to attend the Saläh
4. Congregation: The congregation for Ïd Saläh is valid if one person other than the Imäm is present.
5. The time: The time for Ïd Saläh starts when the sun rises to almost the height of a spear and ends when the sun reaches the zenith.
Ïd Saläh is valid without the Arabic sermon but it is detestable.
Ïd Saläh is valid if the Arabic sermon is delivered before the Saläh but it is detestable.
Desirable acts for the day of fast-breaking
The Ïd of fast-breaking occurs on the 1st of Shawwäl, the 10th month of the Islamic Hijrï calendar.
The following acts are desirable on the day of the Ïd of fast-breaking:
1. Getting up early from sleep
2. Performing Fajr Saläh in the local mosque
3. Cleaning the mouth with a tooth-stick
4. Bathing
5. Wearing one’s best garments
6. Applying perfume
7. Eating before going to the special mosque for Ïd
8. Paying the charity of fast-breaking before going to the special mosque for Ïd, if it is compulsory for him
9. Giving more in charity as per his means
10. Displaying cheerfulness and jubilation
11. Going early to the special mosque for Ïd walking and saying Takbïr inaudibly: He should stop saying Takbïrs upon reaching the special mosque.
12. Returning from the special mosque by another way.
It is detestable to perform supererogatory Salähs before the Ïd Saläh at home.
It is detestable to perform supererogatory Salähs before the Ïd Saläh in the special mosque.
Performing supererogatory Salähs after the Ïd Saläh is detestable in the special mosque for Ïd, but not at home.
Manner of performing the Salähs of the two Ïds
The person intending to perform Ïd Saläh should stand behind the Imäm with the intention of performing Ïd Saläh[7] and following the Imäm. He should say the prohibitive Takbïr, then recite the invocation of Subḧänak-allähumma[8] and say Takbïrs thrice with the Imäm. For each Takbïr, he should raise his hand up to the level of his ears. After the three Takbïrs, he should get quiet. The Imäm would recite inaudibly:أَعُوذُ بِاللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ (A`üzu billähi minash shaiẗän-ir rajïm[9]) and بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (Bismilläh-ir Raḧmänir Raḧïm[10]). Then he should recite audibly the Quränic chapter of Fätihah followed by another Quränic chapter. It is desirable for the Imäm to recite the Quränic chapter of Al A’lä in the first Saläh-unit. The Saläh-performer should then bow and prostrate along with the Imäm as one does in the five daily Salähs. When he stands up with the Imäm for the second Saläh-unit, he should stand without saying anything. The Imäm will then reciteبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (Bismilläh-ir Raḧmänir Raḧïm[11]) inaudibly followed by the audible recitations of Al Fätihah and another Quränic chapter. It is desirable for the Imäm to recite Al Ghäshiyah in the second Saläh-unit. When the Imäm completes the recitations and says the three Takbïrs, he should also say them. For each additional Takbïr, he should raise his hands up to the level of his ears. Then he should bow[12], prostrate and complete the rest of the Saläh like the daily Salähs. On completion of Saläh, the Imäm should deliver two Arabic sermons in which he will teach the people the rulings of the corresponding Ïd.
If the Imäm says the additional Takbïrs of the second Saläh-unit before reciting Al Fätihah, then it is valid. But the preferable method is to first complete the recitations and then say the additional Takbïrs in the second Saläh-unit.
It is permissible to postpone the Saläh of Ïd to the next day if there is an excusable difficulty.
If a person misses Ïd-Saläh with the Imäm, he should not late-perform it as it is not valid without congregation.
Rulings of the Ïd of sacrifice
The Ïd of sacrifice occurs on the 10th of Zul Ḧijjah, the 12th month of the Islamic Hijrï calendar.
Rulings of the Ïd of sacrifice are similar to those for the Ïd of fast-breaking and the Saläh of the Ïd of sacrifice is similar to the Saläh of the Ïd of fast-breaking.
The only exceptions are:
1. The man should eat after Saläh on the occasion of the Ïd of sacrifice.
2. He should say the Takbïrs on the way audibly.
3. The Imäm should teach the rulings of sacrifice and the Takbïrs of Tashrïq[13] in the Arabic sermon of the Ïd of sacrifice.
4. If there is an excusable difficulty, then it is permissible to postpone the Saläh of the Ïd of sacrifice to the 12th of Zul Ḧijjah.
It is compulsory to say the Takbïr of Tashrïq once audibly – starting from the Fajr Saläh on the 9th of Zul Ḧijjah and ending at the Asr Saläh on the 13th of Zul Ḧijjah. It is compulsory for every person who performs an obligatory Saläh, no matter whether he performs the Saläh in congregation, or as singleton, whether he is a traveler or a resident, a man or a woman, a villager or a city-dweller.
Eclipse Saläh
Imäm Bukhärï quotes Abü Bakrah رَضِيَ اللهُ عَنْهُ as saying:
خَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَخَرَجَ يَجُرُّ رِدَاءَهُ، حَتَّى انْتَهَى إِلَى المَسْجِدِ وَثَابَ النَّاسُ إِلَيْهِ، فَصَلَّى بِهِمْ رَكْعَتَيْنِ، فَانْجَلَتِ الشَّمْسُ، فَقَالَ: «إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ، وَإِنَّهُمَا لاَ يَخْسِفَانِ لِمَوْتِ أَحَدٍ، وَإِذَا كَانَ ذَاكَ فَصَلُّوا وَادْعُوا حَتَّى يُكْشَفَ مَا بِكُمْ» (البخاري ١٠٦٣)
In the life-time of the Allah's Apostle (p.b.u.h) the sun eclipsed and he went out dragging his clothes till he reached the Mosque. The people gathered around him and he led them and offered two Rakat. When the sun (eclipse) cleared, he said, "The sun and the moon are two signs amongst the signs of Allah; they do not eclipse because of the death of someone, and so when an eclipse occurs, pray and invoke Allah till the eclipse is over." (EQ 1011)
It is tradition to perform two or four Saläh-units in congregation at the time of solar eclipse.
The congregational Saläh is emphasized tradition at the time of solar eclipse.
At the time of lunar eclipse, congregational Saläh is not a tradition. People should perform Saläh individually without congregation at the time of lunar eclipse.
There is no Saläh-call, Saläh-start-call, or the Arabic sermon. Instead, the announcement should be made with these words: اَلصَّلَاةُ جَامِعَة (Congregate for Saläh.)
It is tradition for the Imäm to make the recitation, bowing and prostration long in the Saläh of solar eclipse.
On completion of the Saläh, the Imäm should start supplication and the Imäm-followers should say آمِيْن (Ämïn [14]) at his supplications. This should go on till the sun comes out of the eclipse.
Rain-prayer
Abdulläh Ibn Abbäs reported:
خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُتَبَذِّلًا مُتَوَاضِعًا، مُتَضَرِّعًا، حَتَّى أَتَى الْمُصَلَّى - زَادَ عُثْمَانُ، فَرَقَى عَلَى الْمِنْبَرِ، ثُمَّ اتَّفَقَا، - وَلَمْ يَخْطُبْ خُطَبَكُمْ هَذِهِ، وَلَكِنْ لَمْ يَزَلْ فِي الدُّعَاءِ، وَالتَّضَرُّعِ، وَالتَّكْبِيرِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، كَمَا يُصَلِّي فِي الْعِيدِ. (أبو داود ١١٦٥)
The Apostle of Allah (peace_be_upon_him) went out wearing old clothes in a humble and lowly manner until he reached the place of prayer. He then ascended the pulpit, but he did not deliver the sermon as you deliver (usually). He remained engaged in making supplication, showing humbleness (to Allah) and uttering the takbir (Allah is most great). He then offered two rak'ahs of Saläh as done on the 'Id (festival). (EQ 15857)
In Arabic, it is called S̈alät-ul Istisqä’. Istisqä’ literally means asking Alläh to provide water when in need.
It has been established that Alläh’s Prophetﷺ went for rain-prayer and supplicated to Alläh.
According to Imäms Abü Yüsuf and Muhammad, the Imäm should lead the Saläh for rain. The Saläh will consist of two Saläh-units and the Quränic recitation in it will be audible. After the Saläh, the Imäm should deliver two Arabic sermons[15].
It is desirable that the people go out of the populated region of the locality three days without break for the Saläh for rain.
It is desirable that the people should go walking in old, washed clothes or clothes with patches. They should walk obsequiously, humbly and submissively keeping their heads lowered.
It is desirable that the people give something in supererogatory charity every day before going out for Saläh.
It is desirable that they observe fast.
It is desirable that they repeatedly seek Alläh’s forgiveness from sins.
It is desirable that they take their animals, old people and children along with them.
The Imäm should stand up for supplication facing the Saläh-direction with raised hands.
The Imäm-followers should sit facing the Saläh-direction and say Ämïn at the Imäm’s supplications.
In his supplication, the Imäm should say this:
اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا، مَرِيئًا مَرِيعًا، نَافِعًا غَيْرَ ضَارٍّ، عَاجِلًا غَيْرَ آجِلٍ. اللَّهُمَّ اسْقِ عِبَادَكَ، وَبَهَائِمَكَ، وَانْشُرْ رَحْمَتَكَ، وَأَحْيِ بَلَدَكَ الْمَيِّتَ. اللَّهُمَّ أَنْتَ اللَّهُ، لَا إِلَهَ إِلَّا أَنْتَ الْغَنِيُّ وَنَحْنُ الْفُقَرَاءُ، أَنْزِلْ عَلَيْنَا الْغَيْثَ، وَاجْعَلْ مَا أَنْزَلْتَ لَنَا قُوَّةً وَبَلَاغًا إِلَى حِينٍ. (أبو داود ١١٦٩، ١١٧٦، ١١٧٣)
O Allah! give us rain which will replenish us, abundant, fertilising and profitable, not injurious, granting it now without delay. O Allah! Provide water for Thy servants and Thy cattle, display Thy mercy and give life to Thy dead land. O Allah, Thou art Allah, there is no deity but Thou, the Rich, while we are the poor. Send down the rain upon us and make what Thou sendest down a strength and satisfaction for a time. (EQ 15859, 15866, 15863)
[1] Jurists have held differing opinions regarding the definition of city. The famous definition is that a city is a locality that has a Muftï, an Amïr and a Qäzï who is authorized to implement most of the Alläh-decreed punishments. (A Muftï is an expert in Islamic jurisprudence who suggests to the ignorant people the Islamic rulings pertaining to their particular situations. An Amïr is a governor with full executive powers. A Qäzï is a judge who gives verdict in disputes and decides the punishments for crimes.)
Jurists of later times are of the opinion that a city is a locality where the largest mosque is not sufficient for all its inhabitants. And a village is a locality not meeting this criteria.
[2] i.e. small villages which are not equivalent de jure to city.
[3] Jurists of later times have delivered the ruling that Friday Saläh and Ïd Saläh should be held even in the absence of Muslim sovereign or his deputy in countries without Islamic government, Muslim sovereign (caliph) and his deputies. The local Muslims should appoint the Imäm for Saläh and the Qäzï through mutual consultation and consensus.
[4] Tiwäl e Mufassal comprises Quränic chapters 49 to 85.
[5] Abü Dawüd 1134, EQ 15824
[6] سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ. (Subḧänak-allähumma wa biḧamdika wa tabärak-asmuka wa ta`älä jadduka wa lä iläha ghairuk.)
[7] On the day of the Ïd of fast-breaking, he should make the intention of performing the Saläh for the Ïd of fast-breaking. On the day of the Ïd of sacrifice, he should make the intention of performing the Saläh for the Ïd of sacrifice.
[8] سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ. (Subḧänak-allähumma wa biḧamdika wa tabärak-asmuka wa ta`älä jadduka wa lä iläha ghairuk.)
[9] I seek refuge with Alläh from Satan, the outcast. (Bukhärï 6115, EQ 5766)
[10] With the name of Alläh, the All-Merciful, the Very-Merciful.
[11] With the name of Alläh, the All-Merciful, the Very-Merciful.
[12] The Imäm will perform bowing with the fourth Takbïr. In the fourth Takbïr, none should raise his hand.
[13] Takbïr of tashrïq: saying اَللهُ أكْبَرُ، اَللهُ أكْبَرُ، لَا إلٰهَ إلَّا اللهُ، وَاللهُ أكْبَرُ، اَللهُ أكْبَرُ، وَلِلهِ الْحَمْدُ (Allähu akbar, Allähu akbar, Lä iläha illalläh, wallähu akbar, Allähu akbar, wa lillähil ḧamd) meaning: “Alläh is the greatest. Alläh is the greatest. There is no god but Alläh. Alläh is the greatest. Alläh is the greatest. All praise be to Alläh.”
[14] Ämïn: So be it!
[15] In the opinion of Imäm Abü Hanïfah, the congregation for Saläh for rain is not a tradition.
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