Rules Pertaining to Jumu’ah Salaat
(Shaykh Ashraf Ali Thanwi)
FATWASQ. I am a student of UNISA (University of South Africa). Exams will have to be written even on a Friday during Jumuah Salaat time. The University refuses to accommodate its Muslim students. In view of the importance of these exams, will it be permissible for the Muslim students to forgo Jumuah and perform Zuhr later?
A. Rasulullah (sallallahu alayhi wasallam) said: “There is no obedience for anyone in any act which is a sin against Allah.” On earth there will always be conflicts between the demands of the material word and the Law of Allah Ta’ala. It is precisely for this trial that Allah Ta’ala has sent us to earth. The conflict you are facing is between a Fardh command of Allah Ta’ala and a demand of the material world. The Mu’min who understands the meaning of Imaan, the futility of this worldly life and the reality of the Hereafter knows exactly what course to adopt. Never will it be permissible to forsake Jumuah Salaat for the sake of the university exams. Confound the exams.
On the Day of Qiyaamah you will not be reprimanded/punished for shunning the exams for the Sake of Allah’s commands. On the contrary you will be lauded and rewarded. But if such an important injunction as Jumuah Salaat is missed for the sake of this worldly carrion – the kufr exams – then it is perpetrated at the peril of Allah’s Wrath. The consequence is Hell-Fire. The sin of missing Jumuah for the sake of the exams is of the worst kind. It is a calamity the magnitude and notoriety of which cannot be computed in earthly terms. It is Fardh to forsake the exams, but never the Jumuah Salaat. UNISA is a non-Muslim institution. They have planned the exams in this way because of the un-Islamic attitude and fisq and fujoor of most of the Muslim students.
Since the Muslim students themselves are not concerned, the non-Muslim authorities of UNISA should not be blamed. Lament over the depraved and degenerate moral condition of the Muslim students. The misconduct is not of UNISA. It is that of the Muslim students. Sanctions should be against the Muslim students. In the Aakhirah the sanction will be Hell-Fire. It is puerile to lament the conduct of UNISA. Assuming UNISA refuses to budge, what will be the attitude and reaction of the Muslim students? We are sure that they will kick Allah’s Law and proceed to fulfill Shaitaan’s and their nafs’ desire by submitting. They will abandon Jumuah and opt for the world’s carrion, and sit for the exams–and confound Jumuah! This will be the reaction of Muslims students.
Now when Muslim students themselves are prepared to abandon Jumuah for the sake of the kufr exams, by what standard of justice should the non-Muslim UNISA be castigated? Those Muslims who are prepared to abandon Jumuah for the exams are the villains in terms of the Shariah, not UNISA. It is Waajib on the Muslim students to oppose the measure imposed by UNISA –that is, the measure designed to prevent students from Jumuah. But the opposition should not be in the fashion of louts and hooligans. It should not be in the form of toy toying demonstrations in the way non-Muslim students conduct themselves. The opposition should simply be to stay away from the exams and attend Jumuah, and come what may.
Since UNISA is a non-Muslim institution, its conduct is not zulm (oppression). The action of Muslim students, which will lead to abstention from Jumuah for the sake of the exams, is a massive act of zulm against their own souls and against the Shariah. The ‘protest’ of the Muslim students should be dignified. They should not resort to any type of action which is akin to anarchy, insolence, disobedience and rebellion. They should simply inform the UNISA authorities that under no circumstances whatsoever is it permissible to forgo Jumuah, and that they (the students) will opt for abstention from the exams at that particular time on that Friday.
Q. Is one’s job sufficient grounds for missing Jumuah Salaat? The non-Muslim boss refuses to allow time off for Jumuah.
A. A job is not valid grounds for missing this Fardh obligation. It is indeed a terrible calamity to miss Jumuah Salaat. Those in such lamentable positions should look for other employment. If Jumuah is missed, Zuhr has to be performed. Irreparable spiritual damage is inflicted on one’s Imaan by forgoing Jumuah Salaat.
Q. A few Muslim employees perform Jumuah Salaat on the premises where they work. Is their Jumuah valid?
A. The minimum number of persons necessary for the validity of Jumua Salaat is four. One is the Imaam, and three muqtadis (followers) according to the Hanafi Math-hab. Jumuah Salaat will be valid at the workplace only if every Muslim is allowed to attend. If the Jumuah is restricted to only the workers, it will not be valid. The validity of Jumuah depends of the condition of general permission. Any Muslim who wishes to join may not be debarred.
Q. Some persons on Fridays arrive very late in the Musjid. They enter the Musjid while the Arabic khutbah is being recited. Then, they stand right in front of the mimbar in line or almost in line with the Imaam to perform Tahyatul Musjid. Is this correct?
A. This act of the insolent Salafis is disgusting. It is not permissible to display such audacity, takabbur and disrespect for the Imaam and the Khutbah. Salafis are notorious for their insolence since they are spiritually barren.
Q. If a person enters the Musjid while the Imaam is reciting the Khutbah, may he perform Tahyatul Musjid?
A. If one enters while the Imaam is reciting the Jumuah Khutbah, one should sit down and listen to the Khutbah. In this case one should not perform the two raka’ts.
Q. Is it permissible to perform Sunnat Salaat while the Jumuah Khutbah is being recited?
A. When the Khutbah is being delivered it is not permissible to engage in Salaat or any other activity. It is Waajib to listen to the Khutbah.
Q. When the Khateeb, during the Friday Khutbah, recites the Durood upon our Nabi (sallallahu alayhi wasallam) shall the congregation recite the Durood as well?
A. The congregation should recite the Durood without any movement of the lips. While the Khutbah is being recited the Durood could be recited within the mind when the name of Rasulullah (sallallahu alayhi wasallam) is mentioned.
Q. Is it Sunnat for the Khutbah to be longer than the Salaat or vice versa?
A. It is Sunnat that the Khutbah be shorter than the Salaat. According to the Hadith it is one of the minor signs of Qiyaamah for the Khutbah to be long and very long while the Salaat will be short. This is generally the practice nowadays, especially on Eid days when the khateeb bloated by ujub (vanity) and endeavouring to make an impression on the congregation, recites a very long specially prepared khutbah which tires the people. Some khatiebs go out of their way to create an impression with their khutbahs.Their motive is to impress the musallis who do not understand anything of the khutbah. As long as it is new-sounding, the khateeb basks in his ujub thinking that he is making a wonderful impression on the musallis. The desire to recite very long khutbahs and to depart from the Masnoon khutbahs are signs of the unwholesome intention of the khatieb. One who is concerned with ibaadat and thawaab will opt for a Masnoon Khutbah,and such khutbahs are not long. The need for reciting Masnoon Khutbahs is greater for us who do not understand Arabic. Firstly, the Sunnat is observed. Secondly, the people do not become weary. Thirdly the barkat in reciting a Masnoon khutbah is far greater than reciting the poetry which was compiled centuries after Rasulullah (sallallahu alayhi wasallam). Fourthly, the khateeb does not have much latitude for his ujub.
Q. Please comment on the growing trend of Imaams delivering lengthy khutbahs.
A. Rasulullah (sallallahu alayhi wasallam) said: “Verily, shortening the Khutbah and lengthening the Salaat are signs of a man’s intelligence. Therefore, lengthen the Salaat and shorten the Khutbah. There will soon come after you (the Sahaabah) such people who will lengthen the Khutbah and shorten the Salaat.” – Narrated by Ibn Mas’ood (radhiyallahu anhu) The trend of lengthy Jumuah Khutbah and very short Jumuah Salaat has become the practice nowadays in most places. The Imaams in the Haram of Makkah and Madinah are particular fond of this trend. It is a clear display of lack of intelligence.
Q. I have observed in many Musjids that the Jumuah Khutbah and Salaat are very short while the talk is very long. Does the Hadith not say something contrary to this?
A. Yes, the Hadith does say something contrary to this practice. The Hadith implies that a standard of measuring the Aql (intelligence) of a man is the Jumuah Khutbah and Salaat. A long Khutbah and a short Salaat indicate that the man’s Aql is blighted or stunted. From this we can infer that when both the Khutbah and the Salaat are shorter than the bayaan (lecture), the Aql would be more clouded. The Salaat should be longer than the Khutbah.
Q. What should be longer – the Jumuah Khutbah or the Salaat?
A. It is Sunnah for the Salaat to be longer than the Khutbah. Generally the English talk is too long and the Khutbah is too short. According to the Hadith, long khutbas and short Salaat are signs of deficient Aql (intelligence).
Q. Our Jumuah Athaan is at 1 pm. Is this too late? What is the appropriate time for Jumuah Athaan?
A. The time for Jumuah Salaat commences after Zawwaal. The appropriate time for Jumuah Athaan and commencement of the Khutbah is determined by the convenience of the musallis. Whatever time is convenient for the musallis in general should be adopted. The trustees of the Musjid should take special heed of the convenience of workers who have to report to their jobs on time. While shopkeepers are their own bosses, workers do have a problem if the Salaat begins late.
Q. Between the Jumuah Athaan (i.e. the first Ahaan) and Jumuah Salaat/Khutbah, a bayaan is given in English. Immediately after the bayaan, the Khutbah commences. No time is given for performing the four raka’ts Sunnatul Muakkadah. Is this proper and permissible?
A. The four raka’ts can be performed while the bayaan is in progress. It is not incumbent to listen to the talk. One may even perform the four raka’s at home before coming to the Musjid.
Q. The Jumuah Athaan is announced at 1pm. At 1:15 or 1:20 a bayaan is given. Immediately after the talk, the Imaam mounts the mimbar for the Khutbah. The musalli who arrives during the progress of the lecture is not given time to perform the four raka’ts Sunnats. Are these four raka’ts not Sunnatul Muakkadah?
A. Undoubtedly, the four raka’ts are Sunnatul Muakkadah and have to be compulsorily performed. We do not understand how the latecomer is not given time to perform his Sunnat Salaat. Firstly, musallis should ensure that they are in the Musjid long before the time the Imaam will be mounting the mimbar. When it is known that the khutbah will commence at the latest by 1:20 pm, everyone should be in time to perform the two raka’ts Tahyatul Musjid and the four raka’ts Sunnatul Muakkadah. These Salaat should be performed even while the lecture is in progress. It is not Waajib to listen to the bayaan, but it is waajib to perform the Sunnatul Muakkadah Salaat. No one has the right to prevent a musalli from performing the four raka’ts Sunnatul Muakkadah as long as the Imaam has not mounted the mimbar.
Q. In most Musjids there is a new trend on the Day of Jumuah. By custom, musallis are not allowed to perform the four raka’ts Sunnatul Muakkadah before the talk. After the talk, the entire congregation rises altogether and engage in the four raka’ts. A late-comer observing the scene, at a glance gains the impression that the Fardh Jamaa’t has commenced. Is this not a bid’ah?
A. Undoubtedly, it is a bid’ah. It is a new-fangled bid’ah. The primary objective for attending the Musjid on Jumuah and for the daily Salaat, is to perform Salaat. The bayaan is secondary. It is not permissible to interfere with the Sunnah method of performing the acts of ibaadat. When a person arrives at the Musjid, his first Waajib duty is to perform two raka’ts Tahyatul Musjid. Thereafter he has to engage in the four raka’ts Sunnatul Muakkadah. The practice which you have explained has displaced this Sunnah. Furthermore, after the bayaan, everyone rushes through the four raka’ts Sunnatul Muakkadah. In most Musjids, the Imaam makes haste to proceed to the mimbar even while many musallis are engaged in Salaat. Those responsible for this custom bear the sin of the calamity of preventing people from the primary ibaadat of Salaat, and the Sunnatul Muakkadah of Tahyatul Musjid. They further, are guilty of preventing people from performing the four raka’ts Sunnatul Muakkadah in its proper time, and the proper time is not an orchestrated time – a time which has become fixed after the bayaan.
With the passing of time, the next generation will believe that it is compulsory to delay the four raka’ts and perform it after the talk which itself has attained bid’ah proportions by virtue of it being regarded to be incumbent. Nowadays the talk too is considered to be a constituent of the Jumuah Salaat proceedings. Due to this custom, people feel pressurized to forgo Tahyatul Musjid and to delay the Sunnatul Muakkadah unnecessarily. Even the bid’ah practices of the Ahl-e-Barelwi sect had begun innocently and with good intentions. But all acts initiated in conflict with the Sunnah develop into hardcore bid’ah irrespective of sincere and good intentions. People should not feel obliged to sit and listen to the talk on Jumuah. They should not abandon Tahyatul Musjid nor delay the four Raka’ts Sunnatul Muakkadah. The Ulama and Imaams of the Musaajid should take heed and refrain from initiating practices which will most assuredly develop into bid’ah. The argument of benefits should not be presented when the practice has neither origin nor sanction in the Sunnah. There are benefits in everything in this dunyah, good or bad. Nothing is devoid of benefit, even major sins have worldly benefits. The criterion is the Shariah. Its letter, form and spirit have to be zealously guarded by the Ulama.
Q. In the Musjids in Natal which I visited, the English lecture begins immediately after the first Athaan of Jumuah. If there is a nikah, this is performed after the lecture. The Sunnats are performed after the Nikah. Is this practice proper?
A. This is a new bid’ah. Bid’ah is not confined to meelad, qiyaam and urs. In our circles (Ahl-e-Deoband) too, acts of bid’ah are perpetrated. The lecture beginning immediately after the Athaan prevents people for engaging in Tahyatul Musjid and the Sunnatul Muakkadah Salaat. Custom constrains the arriving musallis to forego Tahyatul Musjid, and to delay the Sunnatul Muakkadah until after the lecture or the Nikah. This is a despicable bid’ah which interferes with the Salaat and its proper sequence. It disturbs many musallis who are forced to listen to the lecture when it is actually time for the Sunnat Salaat, and to sit through the Nikah ceremony against their wishes.
This is not the time for the nikah ceremony which should be performed after the Sunnat and Nafl Salaat. Furthermore, we too have noticed the evil of this bid’ah. After the lecture, the four raka’ts Sunnatul Muakkadah are performed with haste. While many people are still engaging in the Sunnats, the Imaam Sahib hastily mounts the mimbar for the khutbah. The khushu’ of musallis is ruined by the haste and the Imaam beginning the khutbah before they have completed. Their minds do not fully concentrate on the Salaat. Part of their mind is focused on hastily completing the Salaat before the Imaam mounts the mimbar. This bid’ah trend shouldbe incumbently abandoned. In many places it has assumed the form of hardcore bid’ah. The next generation will believe that this bid’ah order from the Athaan onwards is Waajib. In fact, even presently if someone performs Tahyatul Musjid or the Sunnatul Muakkadah while the lecture is being delivered, there are unfriendly frowns and glances. Everyone feels constrained by custom to abandon the Masnoon Salaat until the lecture has ended.
Q. What is the status of a lecture before the Jumuah Khutbah or of a translation?
A. A translation of the Jumuah Khutbah before the Salaat is not necessary. A lecture or translation may be given before the Imaam mounts the mimbar to deliver the Khutbah. A translation may not be given during the Khutbah on the mimbar nor after the Khutbah and before the Salaat.
Q. Prior to the Friday Khutbah being delivered, a translation of the Khutbah is given. Is it compulsory to do so as has become the practice nowadays?
A. The translation has absolutely no connection with the Jumuah Khutbah. If it has become a compulsory practice to translate the Khutbah and in some places it has assumed an obligatory nature then it is necessary to desist from this practice. Where the translation is not regarded as part and parcel of the Jumuah lbaadat decreed by the Shariah, it will be permissible to translate the Khutbah. However, this should not be made a regular practice, for it will then develop into a “bida” (innovation).
Q. Is it permissible to read a translation of the Khutbah after the two Khutbahs have been completed while the Imaam is on the mimbar?
A. This bid’ah is not permissible. The Khutbah is a special act of ibaadat which may not be tampered with. Jumuah Fardh Salaat commences immediately after the Khutbah. There should be no delay between the Khutbah and the Salaat. A translation or a bayaan (discourse) may be given before the Imaam mounts the mimbar for the actual ibaadat of the Khutbah.
Q. When I entered the Musjid the Friday Khutbah was being recited. What should I do - perform my Sunnats or listen to the Khutbah?
A. Once the Khutbah has been commenced the Sunnats should not be performed. Listen to the Khutbah, and perform the Sunnats after the Fardh of Jumuah has been performed.
Q. During the pause between the two Friday Khutbas I raise my hands and make dua. A friend of mine says that I should not do so. Please advise me.
A. It is not permissible to do so. In the pause between the Jumuah Khutbas dua could be made, but without raising the hands and without any movement of the lips.
Q. Between the two Khutbahs there is a 5 second pause. Is it permissible to raise the hands and make dua during this pause?
A. The pause between the two Khutbah should not be only 5 seconds. It should be the duration of Surah Ikhlaas. It is permissible to make dua during the pause without raising the hands, and without lip movement. The dua should be made only in the heart/mind.
Q. Is it permissible to raise the hands to make dua during the brief pause between the two Jumuah khutbah?
A. It is not permissible to raise the hands to make dua during the pause between the two khutbah. You may make a dua in the heart.
Q. After the first Jumuah Khutbah, the Imaam did not sit. Instead he gave a brief talk, then continued with the second Khutbah. Is this proper?
A. It is Sunnah, hence compulsory for the Imaam to sit between the two khutbahs on Friday. It is not permissible for him to do anything whatsoever after the first khutbah other than sitting down, and immediately after the pause the second khutbah should be commenced.
Q. Is it permissible for the Imaam to deliver the Friday Khutbah without holding the stick (or whatever it is called)?
A. Yes it is permissible. In fact, under present conditions, (i.e. regarding it as being compulsory and part and parcel of the Khutbah), the Imaam should desist from taking the aswaa’ (the stick) when delivering the Khutbah. In cases where the taking of the aswaa’ is regarded as obligatory, the practice becomes a “bida” (innovation) which has to be necessarily shunned.
Q. A Maulana has been employed to be the Imaam of a Musjid. After one and half years he suddenly started holding the Asaa during the Jumuah khutbah.
A. Holding the asaa for the Jumuah khutbah is an incumbent characteristic of the people of Bid’ah. They consider the asaa to be Waajib, hence it is bid’ah. The Maulana Saheb must have been influenced by some miscreants to adopt the way of the Ahl-e-Bid’ah.
Q. Should “reply” be given to the second Azaan of Jumuah Salaat?
A. Replying to the Azaan applies to only the first Azaan. When the Muazzin recites the second Azaan in front of the mimbar no reply should be given.
Q. On Jumuah during the bayaan (talk), a Maulana announced from the mimbar that Muslims should vote in the elections. Please comment.
A. The Musjid is a sacred Venue dedicated to the Ibaadat of Allah Ta’ala. It was highly improper for the Maulana to have abused the mimbar for a political purpose.
Q. Are the two raka’ts Sunnat after the Jumuah Fardh and the four Sunnats, Sunnatul Muakkadah or Ghair Muakkadah?
A. These two Sunnats are Sunnatul Muakkadah.
Q. In our Musjid the Imaam now uses a stand (pulpit) to place his kitaabs for the Jumuah bayaan. Is this permissible?
A. In so doing he creates a resemblance with the style of Christian priests in their churches. This is not permissible.
Q. Please comment on latecomers to Jumu’ah.
A. Latecomers to the Musjid on Fridays deprive themselves of immense thawaab (reward). The earlier one arrives at the Musjid, the greater is his share of thawaab. Rasulullah (sallallahu alayhi wasallam) said: “Verily, the Malaaikah (Angels) take up positions at the entrances of the Musaajid on Fridays. They have manuscripts with them. They record all those who attend the Musjid (for Jumuah). The moment the Imaam gets up (to proceed to the mimbar), the Malaaikah close their manuscripts.” Those who arrive after the closure of the manuscripts are not recorded as participants in the Jumuah Salaat.
Q. I have been told that if Eid falls on a Friday and one attends the Eid Salaat, then Jumuah Salaat on that day is no longer Fardh. Is this correct?
A. Jumuah remains Waajib even if it falls on the Day of Eid, and even if one has performed the Eid Salaat. According to the Hambali Math-hab Jumuah will not be Waajib on those who had participated in the Eid Salaat.
Q. Is Jumuah Salaat valid in prison?
A. Jumuah Salaat is not valid in a prison according to all Four Mathhabs.
Q. I have been told that Jumuah Salaat is not valid in prison. What should prisoners do on Fridays in prison?
A. Surely, the one who gave you this information must have also informed you what to do. On Fridays, all Muslims of any Math-hab, should perform Zuhr Salaat in prison without Jamaa’t, and without Athaan and Iqaamah.
Q. If there are 40 Muslim inmates in a prison, will Jumuah Salaat for them be valid according to the Shaafi' Math-hab? Since the prison is their Watan Iqaamah, they are muqeem, hence Jumuah would be valid for them.
A. Inmates in a prison while ‘Muqeem’ (resident) are not ‘Mustawtin’ (one who is a permanent/settled dweller of a place). If there are 40 tent-dwellers in the wilderness who are staying at a particular place in the wilderness for a couple of months, then too, Jumuah is not valid for them according to all Four Math-habs. In terms of the Shaafi’ Math-hab, the condition of Mustawtin is lacking, hence Jumuah will not be valid for these 40 tent-dwellers. Prison does not fulfil the condition of Istitaan. While a prison can be a Watan-e-Iqaamah, it is not one’s permanent place of residence. Watan-e-Iqaamat (which is a temporary place of residence) negates Qasr Salaat, but does not satisfy the condition of Istitaan (permanent residency). While Jumuah of prisoners will be permissible and valid if they are allowed to perform outside prison, inside prison it is not valid.
Q. I accept that Jumuah Salaat is not valid in a prison. Is it permissible to sit only during the ‘khutbah’ for the purpose of ta’leem? A translation is also presented.
A. It is not permissible to attend the mock/baatil jumuah khutbah held in prison regardless of the intention. One may not participate in baatil on the basis of a good intention. Good intentions are valid for only acts of obedience, not for sinful deeds.
Q. In prison when we perform Zuhr on Fridays, should the Sunnat raka'ts also be made or only the Fardh?
A. On Fridays, you have to perform Zuhr as usual, including the Sunnats and Nafl. However, there will be neither Athaan nor Iqaamah.
Q. Where should the second Athaan for Jumuah be recited according to the Maaliki Math-hab?
A. Even according to the Maaliki Math-hab, the second Athaan on Friday should be in front of the mimbar.
Q. The number of Musallees in our Jamaat Khana is between fifteen and twenty-five. We all are Hanafis, but our Imaam is Shaafi. It is said that according to lmaam Shaafi (rahmatullahi alayh) a condition for the validity of Jumuah is the number of persons should be forty. Now what happens to our Jumuah Salaat and Khutbah in this case where the Imaam is a Shaafi, but leads the Jumuah Salaat and recites the Khutbah despite the number of Musallees being far less than forty?
A. The Jumuah obligation of the Hanafi Musallees is discharged since according to the Hanafi Madhab three Musallees will suffice for this purpose. However, the Jumuah of the Shaafi lmaam is not discharged. He being a member of the Shaafi Madh-hab should know better. To trifle with the Shariah is indeed most serious. This lmaam is most unreliable in leading the Jumuah Salaat and delivering the Jumuah khutbah when the compulsory conditions for the validity of the Jumuah according to his Madh-hab are lacking. This lmaam’s Jumuah is not valid, hence he will have to make Qadhaa of Zuhr for all Fridays which he has performed in this deficient manner.
Q. In Jumuah when the Muath-thin gives the second Athaan, should he stand in line with the Imaam on the mimbar or may he stand anywhere, even at the side, not directly in line with the Imaam.
A. It is the Sunnah practice of the Ummah since the time of the Sahaabah that the Muath-thin should stand directly in line with the mimbar. Although it is not compulsory for him to stand in the first saff, he has to stand in line with the mimbar.
Q. What is the significance of dying on the day of Jumu’ah?
A. There is considerable excellence and hopes for a person who dies on Friday. The questioning in the Grave is waived for one who dies on Friday. Along with this wonderful favour, the punishment and torments of the Grave will also be cancelled, Insha’Allah. Hadhrat Abdullah Ibn Abbaas (radhiyallahu anhuma) narrated: “Allah Ta’ala will save three persons from the punishment of the Grave – the Muath-thin, the Shaheed and the one who dies on a Friday.”
Q. If one is fasting on alternate days, is it ok to fast if it lands on a Friday?
A. The permanent practice of Hadhrat Nabi Daawood was to fast every alternate day. If the alternate day which happened to be his day of Iftaar, i.e. the day of not fasting, was a Friday, then he would fast. He would say to himself: “Why should I not fast on a Day whose fast is the equivalent of fasting 50,000 (fifty thousand) years?” This immense increase in reward applies to all good deeds on a Friday. There is absolutely no dearth of reward (thawaab) in the Divine Treasury.
Q. When is the best time to cut nails on a Friday?
A. It is Makrooh to cut nails and hair on Fridays before Jumuah Salaat. The one who cuts his nails and trims his moustache after Jumuah Salaat will receive the reward of a Hajj and Umrah. CLARIFICATION: In Vol. 20 No. 7 [i.e. the previous question], it was mentioned that on Fridays nails and hair should be cut after Jumuah Salaat. Several readers have queried this statement. Both views are authentic in terms of the Hanafi Math-hab: cutting before or after Jumuah Salaat. However, cutting the nails and hair before Jumuah Salaat appears to be the stronger view, and our senior Ulama generally adhere to this view.
Q. Why is Friday called Jumuah?
A. Friday is called Jumuah which means ‘conglomeration’ because on this Day Allah Ta’ala created the Arsh ( His Throne), the Kursi, the heaven, the earth, Jannat, the sun, the moon, the stars and Hadhrat Aadam (alayhis salaam).
Q. An Imaam of a Musjid after performing Jumuah Salaat, goes to another Musjid and leads the congregation in Jumuah Salaat, and also recites the Khutbah. Is this permissible?
A. It is not permissible for the same Imaam to conduct a second Jumuah Salaat whether in the same Musjid or in another Musjid. The Salaat of the second group performing behind this Imaam will not be valid. If this had really taken place, then they should make qadha of Zuhr Salaat.
Q. Is it incumbent for a traveller passing through a city to perform Jumuah Salaat?
A. If a musaafir (traveller) happens to be near to a Musjid where Jumuah is being performed, and he is not in a hurry, or he has chosen to remain in the city, then it is incumbent that he performs Jumuah Salaat. If he abstains, he sins. But his Qasr will be valid.
Q. If a musaafir leads the Jumuah Salaat, will the Salaat be valid?
A. A musaafir may be the Imaam for Jumuah Salaat even if the Muqtadis are Muqeem.
Q. Recently in Samoa, the clocks were advanced 24 hours. This happened on Thursday which became Saturday. What is the position of Jumuah Salaat?
A. Advancing the clocks 24 hours does not change anything in terms of the Shariah. Such baseless action is not permissible in Islam. It is the duty of the Muslim community to prepare their own calendar reflecting the correct days and dates. Just as we have our own Islamic calendar, so too should a calendar be prepared to show the correct days corresponding with the dates. Regarding the particular occasion mentioned by you, the ‘Saturday’ was in reality Friday. Therefore Jumuah Salaat had to be conducted on that so-called ‘Saturday’.
Q. Is it Sunnat to wish people ‘Jumuah Mubarak’ on Fridays?
A. There is no Masnoon practice of wishing people on Jumuah. This is a baseless practice.
Q. What is the status of ‘Jumuah Mubarak’ messages which people nowadays send to one another?
A. The Jumuah Mubaarak messages are bid’ah. It is not permissible to initiate such futile practices which eventually will assume the form of hardcore bid’ah. The only greeting Islam has is ‘Assalamu Aalaikum’.