Muslim scholars of all madhhabs are unanimous in the opinion that juma namaz is imputedin dutyevery believerto the wajib degree (in all Sunni legal schools, except for the Hanafi, this hukm is equated to a fardu).
In His Book, the Lord of the Worlds said the following:
“O you who have believed! When they call for prayer on Friday, then strive for the remembrance of Allah ... ”(62: 9)
The final messenger of the Almighty (sgv) gave Friday the epithet "mistress of all days." Its majesty is considered greater than even that of two Islamic holidays - Eid al-Adha (Feast of Sacrifice) and Eid al-Fitr (Feast of Breaking the Fast). The corresponding hadith is given in al-Bayhaqi's collection.
Click on this to view the time of juma namaz in the cities of Russia.
How to read Friday prayer
1. After the adhan, the worshiper usually says dua:
"Allahumma, Rabba Hazihi Dagwatit-Tammati, Was-Salatil Kaa Ima". Ati Muhammadan-il wasilyata wal fadilyata ouabgashu makamam-mahmudanillazi ouagyadta. Innakya la tuhliful-migad ".
Translation: “O Allah, Lord of this perfect invocation and preparing prayer! Give Muhammad the highest position in the Paradise abode, virtue and resurrect him in the most glorious place that You have promised. There is no doubt that you will fulfill your promise. "
2. After completing the dua, the praying person rises to perform the first four rak'ahs. He performs all the actions, as is the case with the obligatory daily prayers, which consist of exactly the same number of rak'ahs.
4. At this moment, the muezzin pronounces the second adhan and the believers again recite the above-described dua prayer to themselves.
5. Then the imam begins to preach the sermon to the parishioners and delivers. In it, he traditionally utters the words of praise of the Creator of the worlds, blesses His Final Messenger (s.g.v.) and raises any relevant topic, explaining it through the prism of the Holy Quran, as well as the Most Pure Sunnah.
6. After the sermon, there are 2 rak'ah farda collectively by all jamaat and 4 rak'ah sunnat.
Features of juma namaz
For this prayer, in addition to the usual requirements for obligatory prayers (the presence of a taharat, covering shameful places, referral to Kyiblu, etc.), there are additional conditions, for example, in terms of gender representation. For men, this prayer is obligatory, while this obligation does not apply to women.
Friday prayer times- the sun must pass the zenith stage until the objects' shadows are equal to their height.
Different theological and legal schools establish different conditions for the required number of jamaat in order for namaz to be counted as. According to the Hanafi madhhab, 3 or 5 people are required (some scholars of this theological and legal school speak of 7 believers). Shafi'is and Hanbalis insist on the number of Jamaat 40 Muslims, including the imam. The Maliki madhhab occupies the middle position - 12 people, excluding the imam.
Namaz Juma includes four Sunnat rak'ahs, two Farda rak'ahs and four Sunnat rak'ahs. However, there are some nuances in this issue. The theologians of each of the madhhabs recognize the first four rak'ahs as important at the level of the Sunnah-Mu'akkad. If we are talking about the last four rak'ahs, then the situation is not so straightforward. The Hanafi, Shafi'i and Hanbali schools also tend to consider the Sunnat after two rak'ahs of the Farda as Sunnah-Mu'akkad, while the Malikis regard it as the practice of the Prophet Muhammad (s.g.v.), which at times he could leave.
Is Juma prayer equal to midday?
Interesting is the opinion of the alims of the four madhhabs as to whether juma replaces them. There is no unified position on this issue. If there is one mosque in a settlement, and the entire male population goes there for Friday prayer, then there is no need to read the daytime prayer. But in a situation where there are a lot of mosques, then the matter takes the following form.
Hanafi theologians insist that juma prayers in all mosques are self-sufficient, there is no need to perform a separate prayer-zuhr. If a person nevertheless decides to read the midday prayer, he can do it, but not as part of a jamaat. After all, such an action within the framework of the Hanafi madhhab is considered highly condemned (Makhruk Tahriman).
Shafi'i scholars think otherwise. In their opinion, the prayer is counted as a Friday prayer and does not require a separate addition of its midday prayer only in that mosque, the takbir tahrim for two rak'ahs of the fard part of which will be pronounced earlier than the rest in the city. In this mosque, reciting the zuhr prayer will be a desirable action (mustahab). However, in other mosques, midday prayer must be performed without fail.
A position similar to that of the Shafi'is is held by theologians... In their opinion, the midday prayer should be read in each of the mosques of a given settlement, except for the one where the Friday prayer ended earlier than everyone else.
In the opinion Hanbali scholars, the Juma prayer also replenishes the noon prayer only if the head of state or city is present in the jamaat. In other mosques, the zuhr prayer should be recited after the juma prayer.
There is an opinion that in modern realities the most appropriate point of view in this matter is offered by the Hanafi madhhab. It is based on the fact that during the life of the Grace of the worlds of Muhammad (s.g.v.), there were not many mosques in the settlements, since the ummah had a small number. In this regard, the direct transfer of the practice of the first decades of the spread of Islam to the current everyday life, when there are much more adherents of Islam in large cities, is inappropriate.
"O you who have believed! If they are called to prayer on Friday, strive to remember the Lord and leave commerce [vanity, worldly affairs]. This is the best for you. Oh, if you only knew!" (Holy Quran, 62: 9).
The last Messenger of the Creator, Muhammad (peace and blessings of Allaah be upon him) marked the most important day in the calendar with the following words: “Friday is the Lady [head] of days! Eid al-Adha) "(hadith from Abu Luban ibn 'Abdul-Munzir; St. H. al-Bayhaqi). It is also necessary to remember the words of the Messenger of God: "Whoever leaves the Friday prayer three times [in a row], neglecting it, his heart will be sealed by the Lord."(hadith from Ibn Mas''ud; holy kh. Ahmad and Muslim).
The time for performing is the time of the midday prayer ("Zuhr"). It is performed only in mosques and places specially designated for prayer.
Friday prayer consists of eight Sunnah rak'ats and two Farda rak'yats. The order of their implementation is as follows: four Sunnah rak'ats, two Farda rak'yats and four Sunnah rak'ats.
The procedure for performing Friday prayer
The four Rakyats of the Sunnah
- First adhan. At the end of the adhan, both the one who read and heard it, pronounce "Salavat" and turn to the Almighty with a prayer traditionally read after the adhan (see "Adhan and Ikamat").
- Niyat (intent):"I intend to perform the four rak'yats of the Friday prayer sunnah, doing it sincerely for the sake of Allah Almighty." The sequence of performance is similar to the four rak'yats of the Zuhr prayer. It is performed like all Sunnah prayers by everyone independently.
First Sermon
Second Sermon
The second sermon is shorter and didactic in nature.
Two Rakyats of Farda
The four Rakyats of the Sunnah
Niyat (intent):"I intend to perform the four rak'yats of the Friday prayer sunnah, doing it sincerely for the sake of Allah Almighty." After that, the praying person performs everything in the same sequence as the first four rak'yats of the Friday prayer sunnah.
After four Rakyats of the Sunnah
At the end of the four Rakyats of the Sunnah, and thus the entire Friday prayer ("Jum'iyah"), while continuing to sit, preferably with the Imam, in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), perform the "tasbihat".
Friday prayer, unlike others, is not replenished. If the time allotted for her is up, then the midday prayer "Zuhr" is performed.
Notes on Friday namaz (juma)
| See: V. Az-Zuhayli Al-Fiqh al-Islami wa adyllatuh. T. 2, p. 1278. | |
| Those. will not take part in Friday prayers, considering it not so important. | |
| Friday prayer is compulsory for men only. Women, children, travelers, and the physically disabled are not required to attend Friday sermon. At home, they usually perform the midday prayer "Zuhr". If, nevertheless, they come to the mosque, then they perform the Friday prayer ("Dzhum'iyah"), which will be credited to them instead of the midday prayer ("Zuhr"). See: V. Az-Zuhayli Al-Fiqh al-Islami wa adyllatuh. T. 2, p. 1285. According to the Shafi'i madhhab, the traveler ceases to use canonical relief (optional attendance at Friday prayers, optional fasting in the month of Ramadan, etc.) if he intends to stay in a new place for four or more days. In this case, the Hanafi theologians speak of a period of fifteen or more days. Canonical reliefs apply to the traveler if he is on the way or at a new place of stay for less than the specified periods. |
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| The first four rak'yats of the sunna are recognized by all scholars and theologians, the last four rak'yats are theologians of all madhhabs, except for the Maliki. See: V. Az-Zuhayli Al-Fiqh al-Islami wa adyllatuh. T. 2, p. 1291, 1326. | |
| Hanafi theologians believe that the minimum number of parishioners for Friday prayers is three adult, reasonable and religiously practiced Muslim men. Scholars of the Shafi'i and Hanbali madhhabs believe that the minimum quorum is forty (together with the imam) adults and reasonable, observing religious practice and not being travelers of Muslim men. Both of these opinions are canonical assumptions (ijtihad) and have no direct justification in the Sunnah of the Prophet. The opinion of the modern theologian Wahba al-Zuhaili is interesting: "The word" jum'a "comes from the word" ijtima ", which means" community "," community. " conducting a self-sufficient Friday prayer. ”See: V. Az-Zuhayli, Al-fiqh al-Islami wa adyllatuh, vol. 2, pp. 1287, 1297. In our opinion (only Allah knows the truth!), Where most of the parishioners are Shafi'ites, and there are no forty men in the mosque who meet the above requirements, it would still be better to hold a Friday sermon and prayer, the importance of which in Russian conditions cannot be overestimated, and then read the noon ("Zuhr"). See further on the question of performing the midday prayer "Zuhr" at the end of the Friday prayer. |
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| From the moment the imam ascends to the minbar and until the call for two rak'yats of farda (ikamat), all parishioners must strictly remain silent, especially during the sermon itself. The Prophet warned: "If during your Friday sermon you say to your neighbor:" Be quiet, "then your coming [to the mosque for Friday sermon] will be in vain"; "Whoever during the Friday sermon says to another [just]" be quiet, "he blabbed, and who blabbed, it is not Friday." Scientists-theologians, commenting on what was said, clarified: "The reward for participation in Friday prayer, even with an insignificant conversation during the sermon, will not be complete. But all theologians, without exception, agree that the obligatory prayer is valid for a given person, (that is, is canonically valid and it is not necessary to reread it) ". "The strict words of the Prophet do not mean the complete prohibition (haram) of uttering any words during the sermon, since there was a case when an illiterate Bedouin, referring to an extremely desperate situation, turned to the Prophet with a request to pray du'a for him during Friday The messenger of the Lord fulfilled the request and did not comment on him, "the scientists argue. Exceptions might be answering a greeting; asking the Almighty for a blessing for the Prophet, at the mention of his name; warning of danger and similar extremely forced cases. See: V. Az-Zuhayli Al-Fiqh al-Islami wa adyllatuh. T. 2, p. 1287, 1297. According to the two mentioned and several other authentic hadiths, strict silence is required during the Friday sermon. Otherwise, we leave the Friday sermon and prayer without reward (sawab), which we so badly, especially today, need. |
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12:57 2018
Imam Ibn al-Munzir, Hafiz Abu Bakr ibn al-‘Arabi and Imam Ibn Qudama said: Allah Almighty said: “O you who believed! When they are called to prayer on Friday, then hurry to the remembrance of Allah and leave the trade. It will be better for you if you only knew ”(al-Jumu'a 62: 9). It is reported from Abu Hurayrah and Ibn ‘Umar that they heard the Messenger of Allah (peace and blessings of Allaah be upon him), standing on his wooden minbar, said: "By Allah, either people will stop missing Friday prayers, or Allah will seal their hearts, after which they will certainly be among the scattered (distracted)." Muslim 2/136. Also, the prophet (peace and blessings of Allaah be upon him) said: "Whoever leaves three Friday prayers for no reason will be recorded among the hypocrites!" at-Tabarani. "Performing Friday prayers is mandatory by unanimous opinion (al-ijma ')!"
What kind of person should be in order for juma to become obligatory for him: 1. The male. 2. Free. 3. Local, "muky". 4. Healthy. (Able to walk, that is, not sick. Also released is the one who is forced to stay and take care of the sick if the patient needs care.) 5. Adult. 6. Reasonable. 7. Muslim (Islam).
Azan: Anyone who has heard the adhan is obliged to answer it (prayer). Imam Malik, al-Shafi'i and Ahmad said that wajib would go to the mosque even if the call was not heard. An example is a large village, but there is only one adhan and you cannot hear it on the outskirts of the village, in which case everyone must also visit the mosque to perform juma. Almighty and Great Allah said: “O you who have believed! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving the trade, it is better for you, if you understand. (Surah Friday Prayer, 9). The azan is done at the moment when the khatib climbed the minbar and sat on it. So it was during the time of the Messenger of Allah, alayhi salatu wa salam, and it was the same during the time of Abu Bakr and Umar, may Allah be pleased with him. As-Sa'ib bin Yazid said: “During the life of the prophet (peace and blessings of Allaah be upon him), as well as under Abu Bakr and 'Umar, may Allah be pleased with them, the adhan was pronounced when the imam sat on the minbar, when he became the caliph 'Uthman, may Allah be pleased with him, and the number of people increased, he added a third call, which was pronounced in az-Zaur. " (Saheeh al-Bukhari 912.)
In the hadith, three azans mean two azans + one ikamah, since in hadiths sometimes the word “azan” also means “ikamah”, as, for example, in the hadith: "There is a prayer between every two adhans." al-Bukhari and Muslim, i.e. between the azan and ikamah, one should perform a prayer in two rak'ats. Another version of this hadith says that al-Sa'ib, may Allah be pleased with him, said: "The Prophet (peace and blessings of Allaah be upon him) had only one muazzin, and the call to prayer on Friday was heard only after the imam sat down."(Saheeh al-Bukhari 913.). The azan, which Uthman commanded to pronounce, was made not in the mosque, as in our days, but in the market. (Az-Zaur is a market). The reason for this was the large number of new people who needed to be notified in advance of the onset of Jumu'a. However, if we know the reason for this act of Uthman, should we adhere to this in our days ?! Of course, it is better to limit yourself to one adhan. The goal pursued by Uthman was to alert people who were far from the mosque and did not hear the call to the khutba. But in our time this goal is achieved if the adhan is pronounced through microphones and loudspeakers. And also, almost all people have a watch, and they can stop work in advance and get ready for Friday prayer without any problems.
Sale and other matters, after adhan for juma: It is forbidden to trade and engage in other matters that distract from the juma after the adhan. You can trade for those who do not have wajib to go to Juma, for example, women or slaves. If a woman sells and a Muslim approaches, then wajib will not sell him anything on her, because he must go to juma, thus she forbids what is condemned. Will scholars disagree as to whether such trade will be saheeh? Some said that "Yes," she will be saheeh. For all (shuruts and arcana) conditions and pillars of the trade deal were observed and took place, but both of them become sinners. In Jumhur, if a person did namaz at the forbidden time, then such a namaz is sahih, for he was performed properly, but he also takes sin. It is more certain that such worship and trade are not valid, for at this time they are not valid. Almighty and Great Allah said: “O you who have believed! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving the trade, it is better for you, if you understand. (Surah Friday Prayer, 9). Imam al-Nawawi said: "At such a time, not only trade is prohibited, but in general any activity that distracts him from Juma, for he is not busy with Juma, but with something else, but it was called to Juma." Mazhab Abu Hanifa and al-Shafi'i on the fact that such a trade is saheeh. Ahmad and Daud al-Zohiri said it was not valid.
Juma time: The time of Juma begins with the rising of the sun and ends with the beginning of the al-Asr prayer. It came from Salyama that most often they gathered when the sun had already passed its zenith. According to Anas bin Malik, may Allah be pleased with him, the Prophet (peace and blessings of Allaah be upon him) used to start his Friday prayer as soon as the sun began to decline. (Sahih al-Bukhari, no. 904). Also, hadiths come, indicating that it is permissible to perform jumah before the sun begins to decline. It is reported that Sahl ibn Sa'dand, may Allah Almighty be pleased with him, said: "We went on a noon rest and dined only after Friday prayer."... This hadith was narrated by al-Bukhari and Muslim 858, and the text of the hadith belongs to the latter. One version of the hadith also says: "At the time of the Messenger of Allah, peace and blessings of Allah be upon him ..."(See "Bulug al-Maram", 436.) Companions told that they did juma, then they went and slept (rest). As a rule, they had such a rest before the onset of the zenith. It is highly condemned to engage in earning money or other things from worldly life, while the time of juma has come, even if you are outside the city or town. Almighty and Great Allah said: “O you who have believed! When you are called to prayer on Friday, show zeal in the remembrance of Allah, leaving the trade, it is better for you, if you understand. " (Surah Friday Prayer, 9)
Categories of people who are exempt from visiting juma: 1. Slave (all kinds of slaves, even those that redeem themselves). 2. Women. Imam Ibn al-Munzir said: "The scholars are unanimous that the Friday prayer is not obligatory for women, and that they perform it as a lunch prayer at 4 rak'at." See al-Ijma '26. 3. Minor. Ibn Hajar brought ijma to al-Fatah al-Bari, arguing that he was not fard. 4. Sick. (The one for whom it is difficult to walk, or he can walk, but this will give him inconvenience or he will be unbearable, unpleasant and painful). Jumhur on the fact that any definition of the word "disease" frees from juma. Women and children are better off going, but they don't have to. These people need to do zuhr instead of juma, if they do not go to the mosque for juma, for juma is done in the mosque together with the imam. It is narrated from Tariqa ibn Shihab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: "Performing a joint Friday prayer is an obligation for every Muslim, except for four: a slave, a woman, a child and a sick person." ... Abu Daud, al-Hakim. Abu Daud noted that Tariq never heard the speeches of the Prophet himself, peace and blessings of Allah be upon him. However, al-Hakim transmitted a different version of this hadith, in which it is reported that Tariq transmitted the words he heard from Abu Musa al-Ash'amiqari, may Allah Almighty be pleased with them. (See "Bulug al-Maram No. 459"). * Commentary on the word "illness" does not mean that if a person has a runny nose or a slight cough and similar manifestations, then he can not go, on the contrary, the sheikh says that such a person must go. Each person himself looks at his condition, evaluating his illness and determines how bad he is.
Is it obligatory for a traveler to go to Juma? Ibn al-Munzir said that the Jumhur were told that the traveler does not have to go, even if he stops in the city. From Ibn ‘Umar (may Allah be pleased with him) it is reported that the Prophet (peace and blessings of Allaah be upon him) said:" There is no (duty) on the traveler to perform Friday prayer. " ad-Darukutni. This hadith was narrated by at-Tabarani with a weak chain of narrators. (See "Bulug al-Maram No. 460"). But, the author's opinion is that if a traveler stops in the city for several days and finds Juma, then he must go. The reason for these words is that the explicit meaning of the verse and hadith indicates that the traveler is fard to go, and he does not belong to the category of liberated. The opinions of those who said that the traveler juma is fard are Said ibn Musayib, al-Zuhri, Umar bin Abdul-Aziz. The traveler is allowed to go out before the time of Juma comes. This is if he is not pressed for time. And if, for example, his transport leaves once a day, say at 12 o'clock, and at 12 o'clock azan for juma, then in such a situation he can go. Urgent travel can be a good reason not to attend Friday prayers. It is reported that when one person said that if it had not been for Friday prayers, he would have left, ‘Umar ibn al-Khattab (may Allah be pleased with him) told him: "Go away, truly, Friday prayer is not a reason to keep you from going."... Imam ash-Shafi'i. Even if someone decides to leave on Friday early in the morning out of necessity, he is allowed to do so. Hafiz al-Iraqi said that most scholars consider this to be permissible. Also, the reason why it is allowed not to attend Friday prayer is fear for your life or property, caring for the sick, heavy rain and excessive dirt.
Late for juma namaz: If the Muslim was late for Juma and managed to join the Jamaat only in 2 rak'ah, then: They say that Ibn ‘Umar, may Allah Almighty be pleased with him and his father, said that the Messenger of Allah, peace and blessings of Allah be upon him, said: "Whoever has had time for at least one rak 'at Friday or any other namaz, let him perform the remaining rak' at, and then his namaz will be completed." This hadith was narrated by al-Nasai, Ibn Majah and ad-Darakutni, and the text of the hadith belongs to the latter. The chain of hadith narrators is reliable, but Abu Hatim called it sent out. (See Bulyug al-Maram No. 438.) If he managed to join only after the ruk 'of the second rak'ah, then he joins and takes the intention to recite zuhr. This is the opinion of the Jumhur, including Imam Malik, Ash-Shafi'i and Ahmad. Sheikh Ibn Useymin also said that whoever made it to the second rak'ah, then let him finish the juma, if he didn’t have time, then let him complete the zuhr. This is also the opinion of Ibn Baz and al-Munajid. Ibn Mas'ud (may Allah be pleased with him) said: "Whoever missed two rak'ats of the Friday prayer, let him perform four rak'ats of the lunchtime." Ibn Abu Shayba. The opinion of the Hanifis and Zohirites is that if they even managed to Tashakhhud, they also managed to pray. They made qiyas and say that in hadiths it comes that “the one who managed to bow down to the ground ..” (See “Bulug al-Maram 158-159”) means not rak'ah, but sajdah, thus, if anyone -to have time at least for a prayer, no matter what, then he overtook the prayer. But this analogy is erroneous, for then one of the narrators of the hadith said: "Bowing down to earth means rak‘ koedovate. "... This hadith was narrated by Muslim. They also argued their opinion with the following hadith: It is reported that Abu Qatada, may Allah be pleased with him, said: “(Once,) when we were praying with the Prophet (peace and blessings of Allaah be upon him), he heard (behind him) the noise and cries of people. When he finished praying, (the Prophet (peace and blessings of Allaah be upon him) asked: "What's the matter?" They answered: "We were in a hurry to pray." Then he said: “(henceforth) do not do this! When you go to prayer, you should be quiet. Perform (together with everyone that part) of the prayer, which you have had time for, and do what you missed yourself. "(Saheeh al-Bukhari, no. 635)
Two khutbahs: Khutba, sitting, Khutba - this is the routine. Ibn Umar said: "The Messenger of Allah, preached on Friday while standing, then sat down, and then got up again." He said, "You do it the same way today."(Sahih al-Bukhari No. 920 and Muslim No. 861). Jabir Ibn Sumra said: “The Prophet had two sermons, between which he sat down (briefly). (By delivering these sermons), he read the Koran and reminded people (of the truth). "(Sahih Muslim No. 862)
Khukm of both khutbs: Jumhur said that both khutbs are wajib, due to the persistence in performing them, and the Messenger of Allah, alayhi salatu wa salam, always did them.
The goal of both khutbs: Khutbahs are based on the fact that they are based on the remembrance, praise and exaltation of Allah. The khutba should mention the foundations of Islam, Tawhid. It is necessary to remember about Heaven, Hell and about Akhira. It should be mentioned that one should follow the orders of Allah, which will cause his contentment and beware of what may incur the wrath of Allah. Khutba was done according to circumstances, i.e. the topic should be relevant. For example, Ramadan is coming soon, so it is necessary to raise the topic of fasting. Khutb must begin with praise of the Almighty and the words of shahada. Any khutbah in which there is no shahada is like a shackled hand, i.e. it is useless and it is about any gathering of believers. Khutb should be given in an easy and understandable language, one should be guided by even the most illiterate, one should not try to speak in clever words and try to present oneself as clever.
Condition (shart) hutb: The condition is that it must be authentic, as well as the shahadah and praise, any verses from the Quran must also be read. The more outweighing opinion is that all these conditions are not conditions for the authenticity of the khutbah. Ibn Useymin said: Rule: "Any action of the Messenger of Allah, alayhi salat wa salam, which is not accompanied by his order, is not wajib." Dua for the Messenger of Allah, alayhi salatu wa salam - no instructions came to this. But, to say the shahadah is wajib, but not shart. (Said al-Azzazi). Sheikh al-Islam Ibn Taymiyyah said that any kind of khutb, not only during the juma, is wajib to say the words of the shahada. Ibnul-Qayim said that the dua for the prophet, alayhi salatu wa salam, is not wajib, but shahada wajib. Ash-Shaukani said that, according to Jumhur, the reading of the Quran in the khutba is not fard. It is narrated from the words of Amra, who said: “I took (sura) "Kaph, I swear by the glorious Kuran ..."(50: 1) from the mouth of the Messenger of Allah, on Friday. He read it in Minbar every Friday. " (Sahih Muslim No. 872). But you can read any suras during the khutbah, as well as the time limit, i.e. can be read at the beginning, middle and end of the khutbah, this is at the discretion of the imam. Saadi said in al-Mukhtarat al-Jaliyya that “the conditioning of these conditions, i.e. reciting shahada, praising, reciting the Quran, dua, etc. there is no indication that the absence of this indicates the invalidity of the khutbah. The most important thing is to do the khutba itself - exhortation. From the usefulness of the khutbah, this is the accomplishment of these deeds. But to praise in the way we have been instructed. " And if you do these actions, but do not preach, then this is wrong. Note: khutba - to begin with the sunnah with the words "In alhamduli Llyahi ..." etc.
The required number of people for the Juma: Scholars disagreed on how much of Jumaa to take place. Up to the point that they were divided into 15 madhhabs (directions). Some believe that 40 people are needed, some 50, and some have conditioned Juma prayer with three men. These opinions were mentioned by Ibn Hajar al-Askalyani (may Allah have mercy on him) in his book “al-Fath al-Bari”. And the scholar ash-Shaukani brought from him in the book "Neylul Autar". There is no reliable evidence that would substantiate the number of worshipers for the validity of Juma Namaz. And the evidence on which the jurists (fakikhs) rely in determining the number differs in the following: in reliable hadiths there is no evidence, direct indication of the number of worshipers, and those that indicate the number are unreliable. It is certain that there is no indication of the number, and all hadiths indicating this are either weak or saheeh, but without an indication of the number in them. From Abu Daud and Ibn Maj came the hadith from Abdur Rahman ibn Kaab ibn Malik that 40 people were present at the Juma prayer. And the fakikhs took evidence from the hadith that there were 40 of them then, although it did not come reliably from the Messenger of Allah (peace and blessings of Allaah be upon him) that he (not) prayed Juma Namaz with less than 40. Ash- Shaukani (may Allah have mercy on him) said: “They are told in response that in the hadith cited there is no proof of the conditionality of 40 worshipers, because this is a specific case. And there is no evidence in it that Juma Namaz performed by a Jamaat of less than 40 people is considered invalid. " And in the foundations of Sharia law (usul al-fiqh), the rule was established that specific cases (precedents) cannot be a justification for a general rule (hukma). Narrated from at-Tabarani and ad-Darakutni from Abu Umamah (may Allah have mercy on him), who said: “The Messenger of Allah (peace and blessings of Allaah be upon him) said:“ 50 men should perform Juma Namaz. And there is no juma-namaz among the jamaat of less than 50 people. " As-Suyuti (may Allah have mercy on him) said: "This hadith is weak." There is evidence that Juma prayer performed alone is invalid. And this hadith from Torikh ibn Shihab: "Friday prayer is obligatory for every Muslim in the jamaat." And it is known that at least two are considered jamaat. Nothing reliable about the quantity came, except for the instruction that the juma should be performed by the jamaat.
The definition of the word "jamaat" - from 3 or more: And if the dual were plural, then they, the Arabs, would not separate the dual and the plural. Sheikh al-Islam Ibn Taymiyyah, considered that the smallest number of jamaat is three. According to the hadith from Abu ad-Dard, may Allah be pleased with him: "Shaitan will surely take possession of those three who, being together, do not stand jamaat" (quoted from Ahmad). Shaykh Ibn Useymin (may Allah have mercy on him) said that this was a strong opinion. The opinion of Sheikh Adil al-Azzazi is that Juma Namaz is valid even for two, because they are Jamaat. As for the hadith on which Ibn Taymiyyah is based, he indicates that the three Muslims, being together and not performing jamaat namaz, deserve the punishment of being disunited by the shaitan. However, this hadith does not indicate that their prayer is not counted alone. And Allah knows best. Imam ash-Shaukani said about such a condition for Friday prayer as the cathedral mosque: "There is no proof for this condition!" He also said: "And if in any place there are no Muslims, except two, then one of them reads a sermon (khutba), and the other listens, then the two of them perform Friday prayer!" See Sailul Jarar 1/298.
Certain conditions for performing juma: 1. The presence of amirul-muminin in the area and in general. (If absent, do not do juma). 2. Land of Muslims (Dar al-Islam). 3. Cathedral Mosque, where all 5 prayers are performed per day. All these conditions and many others - there is no reason for them, and the reason for their establishment only repels from Juma. And some, after performing Juma, out of fear, began to perform Zuhr, because the conditions were not met. Sheikh Siddik Hasan Khan, speaking about the issue of conditions for the Jumua, as the presence of a ruler of the Muslims, said: “These words have no basis for knowledge. There is not even a single letter in the Book of Allah Almighty, or in the Sunnah of the Prophet (peace and blessings of Allah be upon him), indicating this condition! " See ar-Raudatu-nadiya 1/135. Juma will be reliable, even if there are several mosques, together they will celebrate or not, whether there is an emir or not. Even if there is no mosque, they can gather anywhere by choosing an imam who, even while sitting on a stool, can conduct a khutba. And even if there are two, then this is saheeh (author's opinion). And the Khutbah is conducted in their language.
The conditions are for the one who gives the khutba and the one who listens to it: The basis is for the juma to be held in the cathedral mosque, so that the jamaat is larger and there is greater cohesion, and this is exactly what the salaf of the first three centuries did, but due to the exception and complexity, it is possible to hold and visit other, smaller mosques. And this is because the juma was held only once and in one place, and everyone was obliged to come to it. But still, if juma is held in different mosques, even in courtyards and small ones, i.e. Several juma are held around the city, and a person visits them without visiting the cathedral, due to the fact that he is reluctant or uncomfortable, then such juma will still be saheeh. Although there is a strong khilaf in this matter. Sheikh Abdur Rahman al-Saadi said: “In all cases, the juma will be sahih, if there was a khutba and the imam who conducted it, also the people who listened to this khutba. The problem of fragmentation in the performance of juma is in the government, which is obliged to provide all the conditions for the performance of juma properly. And there is no need to redo the juma, even if you did it, and in the neighboring mosque (even after 200 meters), the juma has not yet been performed. There is no reason to repeat the prayer in such a situation. "
Imam child: If the imam is a child who has not reached the age of majority, then such a juma-sahih. “... After that (my fellow tribesmen) began (to look for such a person), however, there was no one who would know the Koran, (ayats) of which I memorized from the words of the caravans, better than me, and they put me ahead, although it was me (only) six or seven years. (Because) the cape I wore (was too short), it bulged when I bowed to the ground, and one woman from (our) tribe said, “Would you please cover your reader's ass (so that we don't see him) ? " - after which (people) bought me (a piece of fabric) and cut out a shirt for me, and I was not happy about anything (then so much) as this shirt. "(Saheeh al-Bukhari # 4302)
The number of rak'ahs in juma: Juma namaz is performed by a jamaat of 2 rak'ahs. According to a hadith from Umar ibn al Khattab (may Allah be pleased with him), who said: "Juma namaz in 2 rak'ahs and the traveler's prayer (musafir) in 2 rak'ahs from the words of your prophet, peace and blessings of Allah be upon him."(Quoted from al-Nasai and Ahmad, Sheikh al-Albani said the hadith is authentic). And this is reliably known from the actions that the Messenger of Allah (peace and blessings of Allaah be upon him) did. And the Messenger of Allah (peace and blessings of Allaah be upon him) said: "Pray the way you see me praying"(al-Bukhari). Ibn al-Munzir brought ijma to the fact that juma is performed in two rak'ahs. See "al-Ijma"
Performing juma when there are many people: What is the way to perform Sajda when there is not enough space and it is not possible: 1. You perform Sajda on your back in front of the one standing (performing Sujud), and this came from Umar. 2. It can be done in the same way as when performing additional prayers on a riding animal, ie. you don't touch anything with your forehead. (In this case, you tilt your head, i.e. with signs and nods). This is the opinion of Ibn Useymin. 3. The imam and those standing behind do sajdah, but you wait and don’t do it until they get up and then do it. Thus, you lag behind, but you have no other choice, and after committing them, you get up and catch up with the imam. The second and third opinions are based on the words of the Almighty: "Allah does not impose on a person beyond his capabilities"(Surah al-Bak'ara, 286). Also: "Fear Allah to the best of your ability, listen, obey and spend for your own good."(Surah "Mutual Deception", 16)
Additional prayers before juma: Sheikhul-Islam Ibn Taymiyyah said: “Most scholars were unanimous that there is no specific Sunnah with a specific amount until the Friday prayer. The fact is that such a thing can be confirmed either by the words of the prophet (peace and blessings of Allah be upon him), or by his deed, and in this case he did not establish anything either by words or deeds! " See “Majmu'atu-rrasail al-kubra” 1/136. After performing the adhan, everyone should sit and listen carefully to the khutba, and they can get up only when they hear the ikamat. If a person began to read 2 rak'ahs of an additional prayer and heard how ikamah is done, is it possible to leave the prayer without a reason? The Messenger of Allah, alayhi salatu wa salam, said: "When they call to prayer, then there is no prayer, except the obligatory one!" Muslim 710. Hafiz Ibn Hajar said: “The words“ When they call for prayer ”mean“ when they will recite ikamah for the obligatory prayer ”. In the words “there is no prayer, except for the obligatory one,” an indication of the prohibition of performing voluntary prayer after calling for obligatory prayer, whether it is a voluntary prayer from among the Sunan Rauatib or not. In another version of this hadith, according to ‘Amr ibn Dinar, there is an addition where the prophet (peace and blessings of Allaah be upon him) was asked:“ And two rak'ats of the morning Sunnah are not even performed (after the call for the obligatory one) ?! ” He replied: "And even two rak'ats of the morning Sunnah." This hadith is quoted by Ibn ‘Adi, and its isnad is good. As for the word "obligatory", then we can talk about both the missed obligatory prayer, and the one to which they call, but it is more correct that we are talking about the prayer to which they are calling. This is confirmed by the hadith transmitted by Ahmad and at-Takhawi: "When they call to prayer, then there is no prayer other than the one to which they called!" See Fathul Bari 2/173. Answering the ikamat wajib, and doing an additional prayer is desirable.
Desirable actions for imam - khatib:
1. It is advisable to do khutba while standing, but if there is a reason to do it while sitting, then it is permissible, for there is no instruction strictly to perform it while standing. Ibn Umar said: "The Messenger of Allah, preached on Friday while standing, then sat down, and then got up again." He said, "You do it the same way today."(Sahih al-Bukhari No. 920 and Muslim No. 861). Jumhur's opinion is that to do while standing khutba is wajib. Abu Hanifa said that this is desirable and this is the opinion of Adil al-Azzazi.
2. It is also desirable for the khatib, after he has climbed the minbar, to give salam to those who are going to listen to him. Hadith from Jabir bin Abdullah, in which he says that when the Messenger of Allah, alayhi salatu wa salam, ascended the minbar, he greeted those present with salam. This is an indication of the legitimacy of the fact that before the muazzin does the adhan, give the salam, and after the khatib gives the salam, he must sit down, and the muazzin is supposed to perform the adhan.
3. It is advisable to make the khutba shorter and the prayer longer. Jabir Ibn Sumra said: "I prayed with the Messenger of Allah, and his prayer was short, and his sermon was short."(Sahih Muslim # 866)
4. Speak loudly, ie. raising your voice and doing it impressively. Narrated by Jabir Ibn Abdullah, who said: “When the Messenger of Allah preached, his eyes turned red, his voice rose and he had strong anger, as if he was frightening the army, saying:“ Here, you are in the morning ... Here, you are in the evening ... ”He also said:“ I and the Hour were erected like these two! " Then he closed two fingers - the index and the middle. He also said: “So, the best saying is the book of Allah, the best way is the way of Muhammad, and the worst of deeds are brought in. Any innovation (in verostav) is a delusion. " Then he said: “I am dearer to any believer than his relatives. Who will leave the property - to his family, and who will leave the debt or the property that has not been returned due to the loss, then for these two, while I am alive, I am responsible ”.(Sahih Muslim # 867-0). Jabir Ibn Abdullah said: "The Prophet's sermon on Fridays was like this: he praised Allah, thanked Him, and then pronounced, while his voice was raised ..." Then a similar hadith followed. (Sahih Muslim # 867-1)
5. It is Sunnah to stand on the minbar, which consists of 3 steps. Abdul-Aziz Ibn Abu Hazim reported from his father that a group of people came to Sahl Ibn Saad to resolve their doubts about the type of wood from which the minbar was made. "..." The Messenger of Allah, sent for a certain woman. " Abu Hazim said, "On that day he called her by her name." “Look, your youth is a carpenter. Let him make me a dais out of a tree, from which I will speak with people. " He made three steps in it and then the Messenger of Allah ordered to put him in this place. It was from forest tamarisk ... ”(Sahih al-Bukhari 917 and Muslim 544). As for getting up on the minbar, which consists of more steps, then: 1) This is not Sunnah. 2) This tends to break the rows, especially the front ones. The essence of the minbar is that the imam is visible to everyone. During the lifetime of the Messenger of Allah, alayhi salatu wa salam, it so happened that the minbar was of 3 steps, but there are no indications to prohibit more or fewer steps.
6. It is also Sunnah to lean on a stick, staff or bow during the khutbah. It is reported that al-Hakam ibn Hazn, may Allah Almighty be pleased with him, said: "We were present at Friday prayer with the Prophet, peace and blessings of Allah be upon him, and he stood leaning on a staff or bow." This hadith was narrated by Abu Dawood. (See Bulug al-Maram no. 463.) Weapons cannot be used as support.
7. It is Sunnah to take a stick of exactly that size and length.
8. It is Sunnah to be in ablution while pronouncing the khutba. Khutba can be done without ablution, for there is no dalil on the contrary. According to Imam Abu Hanifa, Malik and Ahmad, it is desirable that the imam was in ablution when pronouncing the khutba. In the opinion of ash-Shafi'i, to be in ablution is wajib.
9. The one who performed the khutba, let him also perform the namaz. It is not necessary that the one who performed the khutba should also perform the prayer, different people can do it, but it would be better if one person does it, for this corresponds to the Sunnah, as well as the Sunnah of the 4 righteous caliphs. You can even make one person perform one khutba, another person conducts the second khutba, and a third recite the namaz. Sheikh ash-Shankyti said: "It is Sunnah for one person to do all this, and this is not a Shart, even if the third one performs namaz, it will be sahih."
Talk to the imam as needed: Ibn al-Qayyim said: “You can talk to the imam if necessary, and the imam can even interrupt the khutba to answer, and then continue. The Imam can ask someone about something or make an admonition himself. Sometimes you can descend from the minbar as needed. You can also carry out khutba with a child in your arms. You can tell about someone that he needs help or call him. " This is based on the hadiths when the Messenger of Allah, alayhi salat wa salam, was asked during the khutba to ask Allah to send down rain (Sahih al-Bukhari no. 933), and also when he, alayhi salatu wa salam, interrupted the khutba and began to teach a person about the religion of Allah (Sahih Muslim # 876), he, alayhi salatu wa salam, also made remarks if someone entered the mosque and did not make 2 rak'ahs (Sahih al-Bukhari # 930, 931 and Muslim # 875), etc. See “ Zaad al-Maad ".
Is it possible to raise your hands when making a prayer / dua / when the imam stands on the minbar and makes a prayer to Allah on Friday?
No, you can't, because the prophet (peace and blessings of Allaah be upon him) did not do that. Husayn ibn Abdurrahman said: “When Ummara ibn Ruaiba saw how Bishr ibn Marwan raised his hands during the khutba, making du'a, he said:“ May Allah disfigure both his hands! Indeed, I saw that the prophet did not do this anymore, "and he raised his index finger." Muslim 874. An exception is the raising of hands when pleading for rain during the khutba. It is reported that Anas bin Malik (may Allah be pleased with him) said: “(Once) during the life of the Prophet (peace and blessings of Allaah be upon him), people were struck by a drought. (Once,) when the Prophet (peace and blessings of Allaah be upon him) was delivering a Friday sermon, (from his place) one Bedouin got up and said: “O Messenger of Allah! (Our) property has disappeared, and the children are starving, so turn to Allah with a prayer for us! " - and then (the Prophet, peace and blessings of Allah be upon him,) raised his hands to the sky ... "(Sahih al-Bukhari No. 933 and Muslim No. 897). It is undesirable to do so, for it is bidah. It is narrated from Anas that the Prophet of Allah never raised his hands in any prayer, except for the prayer for the sending down of rain, and even so that the whiteness of his armpits was visible. " Whereas Abdul-Ala said: "... you can see the whiteness of his armpit." Or: "... the whiteness of his armpits."(Sahih Muslim # 895). Said al-Nawawi: “And it came that the Messenger of Allah, alayhi salatu wa salam, raised his hands in different situations and in different places. And I collected about 30 hadiths on this topic, where hands were raised, and they are from two Saheehs. " See "Neylul-Outar". Sheikhul-Islam Ibn Taymiyyah said: "It is undesirable for the imam to raise his hands during the khutbah, and this is the most correct of the two opinions in our (Hanbali) madhhab." Abdullah Ibn Umar said: “The Messenger of Allah said:“ Allah will turn away, He is All-Honorable and All-Glorious Heaven on the Day of Representation, and then he will take them with His right hand and say: “I am the Master! So where are all the rulers? Where are all the proud? " Then He will twist the Earth with His left hand and say: “I am the Master! So where are all the rulers? Where are all the proud? "(Sahih Muslim No. 2788 and Ibn Majah), in another riyuay it is said that the Messenger of Allah, alayhi salatu wa salam, showed how it would be. Here are indications that the khatib can perform other actions during the khutba, except for lifting with a finger.
Is it obligatory to pronounce khutba in Arabic: Some scholars have said that the first khutba wajib is pronounced entirely in Arabic, while the second can be pronounced in any other language. But another group of scholars said that it is possible to make the khutba completely in the language of the people in which the imam resides, for there is no reason for the opposite. They also say that the Khutbah was conducted earlier in Arabic because the Messenger of Allah, alayhi salatu wa salam, did not know another language, and most Muslims at that time also did not know anything except Arabic. And this is a more outweighing opinion. Sheikh Ibn Useymin said: “Khutba can be pronounced in the language of the people in which you reside and the reason for this is that all the messengers, alayhi salam, spoke only in the language of the people to whom they were sent and it would be wrong to disperse after the khutbah, without understanding its meaning and goals. And speaking in Arabic is not worship, but the verses from the Quran must be read in Arabic, because the Quran is only in Arabic, and then these verses can be translated. " If Muslims of different nationalities are present on the khutba, then it is possible to conduct khutba in 2 languages so that everyone will benefit.
Mistakes and blameworthy things during the khutbah:
2. Bidaa is that people start shouting, yelling, exclaiming something and making dua while the imam climbs the minbar.
3. Juma in the last week of Ramadan is not any special, and there is no dalil and it is bidah.
4. It is also Bida'a that on Fajr on the day of Juma, some imams recite exactly the Surah where sajda should be done, and this act is contrary to the Sunnah and is haram.
5. No need to step over others. It is reported that Salman al-Farisi, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) said:“ If a person takes complete ablution on Friday, cleanse himself (as thoroughly) as he can, smear (hair) or anoint (body) with incense (which he has) at home, after which will go (to Friday prayer), and will not push those sitting next to (in the mosque), and will pray as much as it was (Allah pleases), and then will remain silent, carefully listening to the words of the Imam, he will certainly be forgiven (sins committed by him) between this and the previous Friday ””.(Saheeh al-Bukhari, 883). It is narrated that Abdullah ibn Busr (radia allahu anhu): “A man came to the mosque and began to cross people on Friday, when the Prophet (peace and blessings of Allaah be upon him) recited the khutba, and the Prophet (peace and blessings of Allaah be upon him) said him: "Sit down, you disturbed (people)." Abu Daud # 1118 and Ibn Majah # 1115. Assessed as "saheeh" by Sheikh al-Albani in Saheeh Abu Dawud. The Hanbalis said it was makrooh. Others said that this is haram, and this is the madhhab of ash-Shafi'i, al-Nawawi and Sheikh al-Islam Ibn Taymiyyah agreed with him, as stated in al-Ikhtiyarat al-Fiqhiyya, p. 81. Among his contemporaries, he held this opinion Sheikh Ibn Useymin. Al-Nawawi said: "To cross people is haram, because there is a hadith on this score." See Roudat at-Tolibin (11/224). Sheikh Ibn Useymin said: “It is haram to step over people during the khutbah and at other times, because the Prophet (peace and blessings of Allaah be upon him) said to a person stepping over people:" Sit down, you are causing inconvenience. " It is even more forbidden during the khutbah, because it distracts people from listening to the khutbah, even if one goes to take an empty seat. " See al-Fatawa wa Rasa'il al-Sheikh Ibn Useimin, 16/147. An exception is the imam. Also, let's say you walked in and saw a place ahead, but you can't get to it in any way, except if you step over the people, then it is permissible, because those places were supposed to be taken by these people, but they did not do that.
6. Do not talk at all or play with anything during the khutbah. Khutba refers to what is said immediately before Friday prayer, at the end of which the jumua namaz immediately begins. This is the khutba, during which it is forbidden to talk and the conversation during which becomes the reason for the loss of the reward. Abu ad-Darda said: “Once the prophet (peace and blessings of Allaah be upon him), sitting on the minbar, read the khutba (sermon) to people and recited one verse. Ubai ibn Ka'b was sitting next to me and I said to him: "O Ubay, when was this verse revealed?" However, he did not answer me. Then I asked him again and again he did not answer me. When the Messenger of Allah (peace and blessings of Allaah be upon him) finished his khutba, Ubay told me: "You have nothing from your Friday prayer!" Then I went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him about it, and he said: “Kill you right! If you hear what your imam says, then keep quiet until he finishes! " Ahmad 5/274, Ibn Majah 1111, at-Tayalisi 2365. The credibility of the hadith was confirmed by Hafiz al-Munziri, al-Busayri, Imam al-Sindi, Sheikh al-Albani and Shu'ayb al-Arnaut. See "at-Targib" 1/257, "Tamamul-minna" 338. It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “If you say to the person next to you:“ Listen (carefully)! ” - on Friday when the imam is pronouncing the khutba, then you say something inappropriate. "(Sahih Muslim 851 and al-Bukhari 934). It is also forbidden to be distracted during the khutbah, playing with your beard, touching pebbles or keys, etc. do whatever distracts you from listening to the khutbah. But, you can talk until the imam gets up and starts talking. Both khutbahs should be silent until the imam finishes. Hadith quotes ash-Shafi'i in his al-Musnad. And the disagreement is when to start talking. Abu Hanifa and al-Shawkani said it was makrooh to talk. But you can talk to the imam if necessary, and the imam can even interrupt the khutba to answer, and then continue. The Imam can ask someone about something or make an admonition himself. This is based on the hadiths when the Messenger of Allah, alayhi salat wa salam, was asked during the khutbah to ask him to send down rain (Sahih al-Bukhari no. 933), and also when he, alayhi salatu wa salam, interrupted the khutba and began to teach a person about the religion of Allah (Sahih Muslim # 876), and he, alayhi salat wa salam, made remarks if someone entered the mosque and did not make 2 rak'ahs (Sahih al-Bukhari # 930, 931 and Muslim # 875). As for those things to which the urge comes in hadith, for example, to say "Yarhamukyallah" to a sneezed person, answer salam or say salawat to the prophet, alayhi salatu wa salam, when it is pronounced, alayhi salatu wa salam, name. There is a disagreement on this issue, but it is difficult to determine exactly who is right, let each one decide on an opinion, based on arguments, and not blame the other for a different choice. Some said what to do and this is an exception to the general prohibition, while others replied that in the hadith there is a prohibition on any conversation. Sheikh al-Azzazi leaned towards the forbiddenness of any conversation. You can quietly, silently, make a dua for the prophet, alayhi salat wa salam.
7. It is forbidden to lift a person in order to then sit in his place. It is reported from Ibn Umar, from the Prophet, alayhi salat wa salam, who said: “Let a man not lift a man out of his seat, so that afterwards he can sit on him. However, give space and make yourself more spacious. " In Ibn Jarij's hadith, he adds: "I asked:" On Fridays? " He replied: "Both on Fridays and on other days."(Sahih Muslim # 2177). Sheikh Ibn Useymin also spoke in "al-Sharh al-Mumti", pointing out the forbiddenness of such actions. The prohibition is general and should not be limited only to the day of juma and khutba, this is valid in any assembly. This applies to women, old people and children, because all these people are equal in hukma, and if the order came only to men, then all this also applies to them, except if the Dalil does not come to the contrary. As can be seen from the hadith, one can ask to move, but during the khutba one has to let know only by hand, without uttering a word. If a person came early and sat down, and then wanted to go to the toilet and left, then upon returning you can sit down, and even you are more worthy to sit down, even if your place is taken. Throwing rugs, hats, etc., at places of worship, thereby, as it were, "take" a place, and then leave and occupy extraneous things, then this is prohibited, as al-Azzazi said. Sheikh Abdur Rahman al-Saadi said: “Such actions are not permissible. In this case, the one who came can safely remove these rugs or hats and take this place. " See "al-Mukhtaratul-Jaliya" But if you know or assume that, most likely, the one who comes will shout or scandalize in the mosque, then it is better not to do this, but to sit aside, in the hope that all deeds graded by intent. And this is in the event that this (place) was (occupied) not by right and for no reason, and if, by necessity, a person took a place, then you can put it down or return and ask to vacate your place.
Desirable actions for a person praying on the day of Juma:
1. The legitimacy of the performance of the gusl. And the more reliable opinion is that it is wajib. And the time when it needs to be taken begins from the moment of the beginning of Fajr and up to Juma, and this is the opinion of the Hanifis, Shafiis and Hanbalis. And there is an opinion that ghusl is not wajib and can be taken from sunset, because the indication goes exactly on the day of Juma, i.e. from Thursday evening. Ibn Useymin said: “When scientists disagree on any issue about how to act correctly without having a clear distance, then you can do as you want. Example: When do you have to get up when doing ikamah? Answer: When you want, because there is no clear and dividing dalil when exactly ”. We must understand the word wajib as it was understood by the companions, and not fukaha, as we do now. The meaning of the word "wajib" is "it is necessary to act in this way." Gusl must be taken for the reason of Friday day, and not for the reason of juma prayer.
2. Dress in separate, good clothes and anoint yourself with incense. It is reported that Salman al-Farisi, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) said:“ If a person takes complete ablution on Friday, cleanse himself (as thoroughly) as he can, smear (hair) or anoint (body) with incense (which he has) at home, after which will go (to Friday prayer), and will not push those sitting next to (in the mosque), and will pray as much as it was (Allah pleases), and then will remain silent, carefully listening to the words of the Imam, he will certainly be forgiven (sins committed by him) between this and the previous Friday ””.(Saheeh al-Bukhari, 883)
3. Use miswak. It is reported that Abu Saamiyid al-Khudri (may Allah be pleased with him) said: “I testify that the Messenger of Allah (peace and blessings of Allaah be upon him) said:“ Full bath on Friday is mandatory for everyone who has reached puberty, (and he should also) brush his teeth with a toothpick and anoint himself with incense, if he (can) find (them) ""... (Saheeh al-Bukhari, 880)
4. Go to Juma early. It is narrated from the words of Abu Huraira, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “He who will perform the same full ablution / ghusl / on Friday, which is performed after a great desecration / janab /, and then (early) he will go (to prayer in the mosque), become like a camel that sacrificed (Allah); the one who went (to prayer) in the second hour will be like the one who sacrificed a cow; he who departed in the third hour will be like one who sacrificed a horned ram; one who leaves at the fourth hour will be like one who sacrificed a chicken, and one who leaves at the fifth hour sacrificed an egg. (Saheeh al-Bukhari, 881)
5. It is advisable to go on foot if it is not difficult. Sheikh Ibn 'Useymin said: "If a person lives far from the mosque, or if a person is weak and sick and it is difficult for him to walk, then there is no problem using transport to get to the mosque."
6. Get closer to the imam so that you can hear him better. Reported from Abu Hurayrah, who said: “The Messenger of Allah said:“ Whoever perfectly performs the small ablution, and then comes to the Friday meeting and listens attentively, he will be forgiven everything from this moment until the next Friday and three more days of the remainder. And whoever (during the Friday sermon) touched the stones, he did something impermissible. "(Saheeh Muslim 857 and al-Bukhari 883)
7. Those who come to Juma should sit facing the khatib. It is reported that ‘Abdullah ibn Mas'ud, may Allah Almighty be pleased with him, said: "When the Messenger of Allah, peace and blessings of Allah be upon him, sat down on the pulpit, we turned to face him." This hadith was narrated by at-Tirmidhi with a weak chain of narrators. However, it is reinforced by the hadith of the Messenger of Allah, peace and blessings of Allah be upon him, narrated from the words of al-Bar ibn Malik and narrated by Ibn Huseimah.(See "Bulug al-Maram 461-462")
8. To do a lot of dua for the prophet, alayhi salatu wa salam. Hadith, but there are disagreements in its authenticity. Gather in circles or other things in front of the juma. As for simple lessons or any instructions before Friday prayer, this does not apply to Friday khutba itself, during which it is haram to speak. It's just that the khutbah is part of the prayer on Friday. By the way, at the expense of lessons and admonitions before jumua, it is better not to do this. Reported from 'Abdullah ibn' Amr, who narrated: "The Messenger of Allah (peace and blessings of Allaah be upon him) forbade gathering in circles until Friday prayers on Friday." Abu Dawood 1079, at-Tirmidhi 322, al-Nasai 714, Ibn Majah 749. Sheikh Ahmad Shakir and Sheikh al-Albani confirmed the authenticity of the hadith. Scholars such as Sheikh al-Albani and Sheikh Ibn ‘Usaymin, they generally referred to the innovation (bid'a) of meeting before Friday prayer, even if it is done for the purpose of teaching. See "al-Lum'a fi hukmil-ijtima 'li-ddars kablya salatil-jumu'a." Other scholars believed that the ban was due to the fact that people gathering in circles for conversations or lessons, etc. will interfere with those present, who, in accordance with the Sunnah, came early and wish to read the Koran, remember Allah, or perform voluntary prayers.
The scholars of the Standing Committee (al-Lajdnatu-ddayim) on this issue said that one should not engage in exhortation or give any lessons on Friday before Friday prayers, as the mentioned hadith indicates. And they said that neither the Messenger of Allah (peace and blessings of Allah be upon him) nor the righteous caliphs after him did this. However, if there is a need for exhortation or clarification of any important issue for Muslims, then there is nothing to worry about, unless it is made permanent. See "Fatawa al-Lajna" No. 2761. There is also a ban on reading poetry in the mosque. It is reported that Abu Hureira, may Allah Almighty be pleased with him, also said that Hassan ibn Thabit al-Ansari al-Khazraj was reading poetry inside the mosque, and at that time ‘Umar passed by him and looked sternly at him. Then Hassan said: "I read verses here when there was someone who was better than you (ie the Prophet, may Allah bless him and grant him peace)." (This hadith was narrated by al-Bukhari 453 and Muslim 2485. See "Bulug al-Maram" # 252). This hadith testifies that it is allowed to recite verses in mosques if these verses are not condemned by the Muslim Shariah.
It is forbidden to arrange trade in the mosque: It is not allowed to sell and buy, as well as announce this, or about matters related to this in the hall designated for prayer, which is attached to the mosque. Since the Messenger of Allah (peace and blessings of Allaah be upon him) said: "If you lead someone who sells in a mosque or buys, then say: May Allah not give success in your trade!"(Hadith is quoted by Imam at-Tirmiziy, 1321, also al-Hakim, 2/56. Sheikh Albaniy confirmed its authenticity. See "Bulug al-Maram" No. 254). Also, you cannot make announcements in the mosques themselves, as the mosques were not built for this. Also in this hadith it is narrated that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “If you hear someone announce the loss in the mosque, then tell him:“ May Allah not return what you lost! ” - because the mosques were not built for this! "(See Bulug al-Maram # 253 and Sahih Muslim # 568 and 569). (See “Fatwas of the Standing Committee. Fatwa No. 11967, question No. 3 and Fatwa No. 12087, question No. 11. Mufti - Abdul-Aziz ibn Baz, deputy -‘ AbduRrazak al-Afifiy). Sheikh Ibn Jibrin said: It is not allowed to sell or buy in the mosque, be it books or anything else, even if the profits are used for orphans. But there is nothing wrong with putting things in a special box and putting the price on them, putting a box for money next to them. Thus, whoever wants to make a purchase can put money in a box and make a purchase, without shouting, reducing prices, offers, etc. Allah knows best. (See al-Fatawa Sheikh Ibn Jibrin, p. 32.)
The desirability of reading Surah "Qaf" during Juma: It is advisable to read Sura "Qaf" during the whole day of Juma. Jabir Ibn Sumra said: “The Prophet, at the morning prayer (and on Friday) read the sura:“ Kaph. I swear by the Glorious Koran ... "And the rest of his (obligatory public) prayers were lighter (shorter)."(Sahih Muslim # 458). Narrated from the daughter of Haris Ibn Al-Numan, who said: "I memorized (sura)" Kaf "precisely from the mouth of the Messenger of Allah, which he preached as a sermon every Friday." She said: "Our oven and the oven of the Messenger of Allah were one."... (Sahih Muslim # 873-0). Umm Hisham Bint Harith Ibn Al-Numan said: “Our oven and the oven of the Messenger of Allah were the same for two years or one year, or part of a year. I learned by heart (Surah) "Kaf, I swear by the glorious Koran ..." precisely from the language of the Messenger of Allah, which he read every Friday in Minbar, "when he preached to people." (Sahih Muslim # 873-1)
Auspicious time for making dua on the day of juma: It is narrated from the words of Abu Huraira, may Allah be pleased with him, that one day the Messenger of Allah (peace and blessings of Allaah be upon him) mentioned (in a conversation with people) about Friday and said: “There is a certain hour on (this day), and if a slave (of Allah), who is a Muslim and who performs (at this time) prayer, asks for something from Allah Almighty, then He will definitely grant him this,” after which he made a sign with his hand, wishing indicate that this period of time is extremely small.(Sahih al-Bukhari # 935 and Muslim # 852). The disagreement is about which times are auspicious. Ibn Hajar said: "There are many opinions on this issue, more than forty, of which I have listed in my comments to the collection of hadiths of Imam al-Bukhari." Ibn al-Qayyim said: "The disagreement on this issue reached 40 opinions, but only 2 opinions based on reliable hadith are more reliable, while the rest have no basis and they have no evidence": 1. This time lasts from the beginning of the al-Asr prayer until al-Maghrib. In the hadith ‘Abdullah ibn Salamah, may Allah Almighty be pleased with him, it is said that it is about the time interval between the afternoon prayer and sunset. This hadith was narrated by Ibn Majah. A similar hadith was narrated by Abu Daud and al-Nasai from the words of Jabir. (See "Bulug al-Maram" No. 453-455). 2. This time begins with the adhan and ends with the end of the Juma prayer. Abu Burda Ibn Abu Musa Al-Ashariya said: “Abdullah Ibn Umar asked me:“ Have you heard what your father was saying about Friday? ” He said: “I answered:“ Yes, I heard him say: “I heard the Messenger of Allah say:“ This period of time is somewhere in the interval between the moment when the imam sits down and when the prayer (salat) will be completed. "(Sahih Muslim # 853, but ad-Darakutni said that these words belonged to Abu Burda himself. See Bulug al-Maram # 453-455). More reliable in the opinion of the author is the first, i.e. from the moment of Asr to Maghreb, indicating that Asars from Ibn Abbas come to confirm this. Said ibn Jubeir used to retire at this time to perform dua, up to the Maghreb. Most of the hadiths come in confirmation of the first opinion, and this is the opinion of the majority of the Companions. Reason for answering dua: Solidarity, gathering, unity of Muslims. This condition is the reason for the response to dua by Allah Almighty.
Falling out of holiday prayers on Friday: If the Eid Prayer falls on Friday, then the more reliable opinion is that the Eid Prayer is sufficient, and the Juma prayer becomes desirable, but the Imam is obliged to hold a Juma for those who came. Sheikh al-Islam Ibn Taymiyyah preferred this opinion. Sheikh Syddyk Hasan Khan said: “Among the evidence that holiday prayers are obligatory is that if holiday prayer coincides with Friday prayer on the same day, then Friday prayer is no longer obligatory. And that which is not obligatory in its essence cannot in any way cancel the obligatory prescription! ” See ar-Raudatu-nnadiyya 1/142. Indeed, if the Eid Prayer did not have the same status, then it would not cancel the obligation to perform the Friday prayer. Zayd ibn Arkam said: “Once the Messenger of Allah (peace and blessings of Allaah be upon him) performed the Eid Prayer, and after that, when it was time for Friday prayer, he said:“ Whoever wants to perform this prayer, let him do it ”. Abu Dawud, 3/407, Ibn Majah 1/415. The authenticity of the hadith was confirmed by Imam Ibn al-Madini, al-Hakim, Imam al-Zahabi, Hafiz al-Busayri, Sheikh al-Albani, Sheikh ‘Abdul-Qadir al-Arnaut and Shu’aib al-Arnaut. See al-Mughni 2/385, Talhisul-khabir 2/178, Iruaul-galil 2/135 and Bulug al-Maram no. 448.
The one who did the festive prayer and decided that he would not go to juma, then should he perform zuhr?
Imam ash-Shaukani said: "Such a person does not need to do anything else before the prayer of al-asr." This was also mentioned by Ibn Abbas and Ibn al-Zubair, and this is also the opinion of Atyo and al-Maghribi in “Sharh Bulug al-Maram”. Sheikh al-Islam Ibn Taymiyyah said that Zuhr is still read, for the festive prayer replaces Juma, but not Zuhr. Sheikh al-Azzazi said the second opinion is safer, but the first opinion is stronger.
Some bidaa and mistakes made during juma: 1) On the day of Juma there are no times of unhappiness, as some say, because on the contrary, on the day of Juma there is a good time. 2) Put a special reader for reading the Quran before the adhan. 3) Shouts, duas, etc. during the khutbah. 4) Loud pronunciation of "Amin" during dua. 5) Minbar, more than 3 steps is not a bidaa, but a mistake if he does not break the ranks. 6) In the first khutba, making dua is a mistake. 7) After the second khutba, they force me to read certain suras. 8) Doing Sunnah before Juma. 9) Lay rugs and hats. 10) The imam does not need to make dua during the ascent to the minbar. 11) Sitting under a minbar hoping for healing. 12) Do not do khutba properly. 13) Make 2 rak'ahs when the imam sits between the khutbs. 14) A very short second khutbah, which is limited only by dua, although both the first and the second should be the same in length. 15) It is reproached to use clever words in khutba or in poetic form. 16) Holding from 2 rak'ahs of the mosque greeting. 17) Khatib and those present should not raise their hands when making dua. 18) Making juma in small mosques (in courtyards and back streets) is a mistake, but juma sahih. 19) To do zuhr after juma is bidaa. 20) Putting a small child near the door and tying his big toes with a thread and demanding that he break them, as soon as he does, he can walk in two weeks - bidaa.
If a musafir performed juma namaz in the mosque, can it be combined with the asr prayer? (By analogy with combining the Zuhr prayer with the Asr prayer).
Shaykh Ibn Baz, rahimahu Llah, said: "From what we know, there are no arguments in favor of combining the Jum" a "and" Asr "prayers, this is not transmitted either from the Prophet, PBUH alayhi wa sallam, or from any of his companions. Therefore, it is necessary ( wajib) to refrain from this, and the one who has combined these prayers should perform "asr again when his time comes." See "Majmu" Fataua wa makalat mutanauui "a lisamahati-sh-sheikh al-" allam "Abdul-" Aziz ibn "Abdullah ibn Baz, rahimahullah" / 12th volume, 300 pages.
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“O believers! If they call on Friday to prayer, then strive to remember the Lord and leave commerce [vanity, worldly affairs]. This is the best for you. Oh, if you only knew! " (see Holy Quran, 62: 9).
The final messenger of the Creator, Muhammad (peace and blessings of Allaah be upon him) marked the most important day on the calendar with the words: “Friday is the lady [head] of days! It is more majestic than the day of the feast of Conversations (Eid al-Adha) and the day of the feast of sacrifice (Eid al-Adha). "
It is also necessary to remember the words of the messenger of God: "Whoever leaves the Friday prayer three times [in a row], neglecting it, his heart will be sealed by the Lord."
Friday prayer is compulsory for men only. Women, children, travelers, and the physically disabled are not required to attend Friday sermon. If, nevertheless, they came to the mosque to perform the Friday prayer ("Jummania"), it will be credited to them instead of the midday prayer (Zuhr).
On Friday morning, it is advisable to perform a full ablution. Prophet Muhammad (may the Most High bless him and greet him) said: "If any of you is going to go to Friday sermon, then let him complete ablution (ghusl)."
What does Friday prayer (juma) consist of
Time of commission- this is the time of midday prayer (Zuhr). It is performed only in mosques and places specially designated for prayer-namaz.
Friday prayer consists of eight Sunnah rak'ats and two Farda rak'yats. The order of their implementation is as follows: four Sunnah rak'ats, two Farda rak'yats and four Sunnah rak'ats.
The four Rakyats of the Sunnah
First adhan.
At the end of the adhan, both the one who read and heard it pronounce "salavat" and turn to the Almighty with a prayer traditionally read after the adhan.
Niyat (intent): "I intend to perform the four rak'yats of the Friday Prayer Sunnah, doing it sincerely for the sake of the Almighty."
The sequence of performance is similar to the four rak'yats of the Zuhr prayer. It is performed, like all Sunnah prayers, by everyone independently.
First Sermon
The imam ascends the minbar and greets the parishioners who have come to prayer with the words "al-salamu‘ alaykum wa rahmatullah ", after which he sits down.
Second adhan.
At the end of the adhan, both the one who read and heard it pronounce "Salavat" and, raising their hands to the level of the chest, turn to the Almighty with a prayer traditionally read after the adhan.
The sermon begins with words of praise to the Lord of the Worlds and a request for a blessing for the Prophet Muhammad. Then the preacher, quoting the Holy Quran and the Sunnah, turns to a sermon, the topic of which should be relevant for the region and useful for replenishing the spiritual and vitality in the hearts and deeds of Muslims.
At the end of the first sermon, the imam-khatib sits down on one of the steps of the minbar and everyone turns to the Almighty Creator with a prayer, reciting the du'am'a prayer.
Second Sermon
The second sermon is shorter and didactic in nature.
It should be added that from the moment the imam ascends to the minbar and until the call (ikamat) to two rak'yats of farda, all parishioners must strictly remain silent, especially during the sermon itself. The Prophet (peace and blessings of Allaah be upon him) emphasized: “Whoever speaks during Friday sermon is like a mule carrying sacred books [that is, one who, having the opportunity to enrich himself with an atmosphere of instruction, Divine blessings and grains of knowledge, ignorantly neglects this , ignores, going against the command of the Prophet] ”.
Exceptions might be answering a greeting; asking the Almighty for a blessing for the Prophet ("salavat") at the mention of his name; warning of danger and similar extremely forced cases.
Two Rakyats of Farda
Ikamah.
Niyat (intent): "I intend to perform two rak'yats of farda Friday prayers, doing it sincerely for the sake of the Almighty."
The two farda rak'yats are performed in strict accordance with the order of the two farda rak'yats of the morning prayer. The Imam conducts prayer aloud.
The four Rakyats of the Sunnah
Niyat (intent): "I intend to perform the four rak'yats of the Friday Prayer Sunnah, doing it sincerely for the sake of the Almighty."
After that, the praying person performs everything in the same sequence as the first four rak'yats of the Friday prayer sunnah.
After completing the four rak'yats of the Sunnah and thus the entire Friday prayer ("Jummoyah"), while continuing to sit, it is advisable to perform "tasbihat" together with the imam.
Friday prayer, unlike others, is not replenished. If the time allotted for her is up, then the midday prayer of Zuhr is performed.
Hadith from Abu Luban ibn ‘Abdul-Munzir; St. X. Ahmad, Ibn Majah and al-Bayhaqi. See: Al-‘Ajluni I. Qashf al-hafa ’wa muzil al-ilbas. At 2 pm Beirut: Al-Qutub al-‘ilmiya, 2001. Part 2. P. 363, paragraph 3250; Zaglul M. Mavsumania atraf al-hadith al-nabawi al-sharif [Encyclopedia of the beginnings of noble prophetic utterances]. In 11 volumes, Beirut: al-Fikr, 1994.Vol. 11, p. 447.
That is, he will not take part in Friday prayer, considering it not so important.
St. x. Ahmad, Abu Daud, at-Tirmidhi, al-Nasai, Ibn Majah, etc. See, for example: Zaglul M. Mavsumania atraf al-hadith an-nabawi ash-sharif. T. 8.S. 180, 181; at-Tirmizi M. Sunan at-tirmidhi [Code of Hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002, p. 176, hadith no. 499, "hasan"; al-Qari ‘A. Mirkat al-mafatih sharh mishkat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. T. 3. P. 1024, hadiths No. 1371-1373, "hasan", "sahih".
According to the Shafi'i madhhab, the traveler ceases to use canonical relief (optional attendance at Friday prayers, optional fasting in the month of Ramadan, etc.) if he intends to stay in a new place for four or more days. Hanafi theologians speak in this case about a period of fifteen days or more. Canonical reliefs apply to a traveler if he is (2) on the way or (2) at a new place of stay for less than the specified periods.
See, for example: Az-Zuhaili V. Al-fiqh al-Islami wa adillatuh. T. 2.P. 1285.
Hadith from Ibn 'Umar; St. X. al-Bukhari.
The first four rak'yats of the sunna are recognized by all scholars and theologians, the last four rak'yats are theologians of all madhhabs, except for the Maliki. For more details, see, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2.S. 1291, 1326.
The Shafi'is also perform four rak'yats, but dividing them into two prayers of two rak'yats each.
The Shafi'i scholars say: “The sermon has five obligatory provisions: three of them must be observed in both sermons - the words of praise of the Almighty; asking Him for a blessing for the Prophet Muhammad ("salavat") and instructions regarding fear of God ("taqwa"), and the explanation of the verse from the Holy Qur'an and the supplication-du'a for the well-being of believing men and women in eternal life must be observed in one of the two sermons. "
See: Al-Shavkiani M. Neil al-Avtar [Achieving Goals]. In 8 volumes. Beirut: al-Qutub al-‘ilmiyya, 1995. T. 3. P. 287, hadith no. 1250, and also p. 288; al-Sanhovani M. Subul al-salam (tabaniani muhakkaka, muharraja) [Ways of the world (revised edition, with clarification of the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 2. P. 639, hadith No. 421, "Hasan li hairikhi".
The Imam adds to what has been said that he is performing prayer with those who are praying behind him. Those who stand behind the imam should stipulate that they are praying with the imam.
This is also desirable in modern Russia, where Muslims have few opportunities for frequent meetings and are in great need of joint (in the jamam'at) supplication-du''a, especially on such a significant day as Friday. Having performed tasbihat together, the believers stand up at the same time and greet each other, communicate.
See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. T. 2.P. 1335.
Due to numerous requests from one person, I spread ... How to do Friday prayer?
Friday namaz is a two-rakaat collective namaz performed on Friday during lunchtime namaz by the entire Muslim community. Friday prayer is obligatory (farz) for all male Muslims who have reached the age of majority (i.e. puberty, about 14.5 years old) and live in a given locality. participate at least forty people who know the mahraj (i.e. correct pronunciation of sounds and correct reading of prayers). In each locality, Friday namaz is performed by the whole community in one place - in the Juma mosque. Only if the juma mosque is overflowing and does not accommodate everyone, it is allowed to perform Friday prayer in another mosque.
Provided that you come to the mosque on Friday, then you perform a dvuhrakat sunnat - tasbih namaz (for the mosque), hear the words of the call to prayer (As-sola ....)! and then the imam's sermon begins (in Russian) ... it lasts 40 minutes, followed by AZAN! after it, the imam makes short announcements and we hear iKAMAT, after it a 4-rakat JANAZA prayer is performed (without bows) where each rakat begins with Takbir (glorification of the Creator with the words "ALLAHU Akbar!") ...
JANAZA-NAMAZ
(Funeral prayer)One of the duties of Muslims in relation to the deceased Muslim is to perform Janaza prayer over the deceased, having previously washed him and wrapped him in a shroud.
In Janaza namaz, they do not bow, they pray while standing. Janaza namaz can be performed alone and with jamaat.
The procedure for performing janaz prayer
- It is necessary to have a mental intention, it is also desirable to say it: "I intend to perform srarz-janaza-namaz for the soul (such-and-such is the name of the deceased) son (the daughter of such-and-such is the name of the father of the deceased), in the name of Allah." If you do not know the name of the deceased, you can say "... for the soul of this deceased." When performing janaza-namaz for the imam, one can say "... for the one (zateh) for whom the imam did niyat (performs namaz)."
- With a raise of hands, as in the usual prayer, Allahu akbar is said to enter namaz.
- Lowering their hands and placing them on their stomachs, they recite the sura "Fatiha".
- After reading the sura "Fatiha", they raise their hands again, as in the beginning, and say "Allagyu an bar".
5. Lowering your hands and placing them on your stomach, as well as
when reading the sura "Fatiha", they read the salavat: "Al-lahgyumma sa.ii g / ala Muh1ammad". (You can read longer versions of salavat, best of all "kama salaita").
- Again they raise their hands and say "Al-lahu akbar".
- Lowering and placing their hands on their stomach, they read dua for the deceased:
"Allagumma g'fir lagu va rh1amgyu" (if a deceased woman is "Allahgyumma g'fir lagya va rkh1amgya", if namaz is performed for many - "All-lakhgyumma g'fir lagum wa rkh1am gum, that is, depending on the gender and number, only windows change.) There is another, longer prayer (dua), read at the same time.22 But for a start, the above prayer is sufficient.
- They raise their hands again and say "Aiahu akbar".
- Lowering and placing their hands on their stomachs, they recite the following prayer (dua):
"Allagumma la takh1rimna azhragyu, wa la sh posters pi bag / dagu, wa gfir lana va lagu". Before memorizing this prayer, you can read the same prayer as the previous time (see paragraph 7).
10. Say "Salam" twice, first turning the head to the right, then to the left.
At the end of the prayer, stretching out their hands forward, they once again read the dua (supplication prayer) for the deceased.
after this namaz, two 2x rakat Sunnat-ratib namaz are performed (they are done separately from the jamaat, that is, each one does it himself ...)
after which we hear another AZAN followed by the obligatory sermon-KHUTBA consisting of two parts (khut1ba-special Friday sermon in Arabic) ... during which it is forbidden to talk to each other and to oneself out loud :) !!! After the end of the first part of the khutba, the imam sits down, and at this time the dua (supplication prayer) is recited. Then the imam gets up and reads the second part of the khutbah, after which they immediately read "kamat" (qamat) and proceed directly to Friday prayer ... if you missed the khutba, that is, did not have time to hear at least its end, then your Friday prayer does not count. At the end of the KHUTBA, the iKAMAT sounds (the second call to prayer is similar to the adhan but shorter), the imam descends from the MINBAR (a very high pulpit) and stands in front of the jamaat, and now the obligatory Friday prayer begins - JUMA namaz (RUZMAN)!
FRIDAY NAMAZ
(Salatul-jumg1a)
The order of performance is the same as for any two-rakat prayer performed by a jamaat i.e. while the imam reads Fatiha, everyone is silent and listens ... after he reads it, everyone reads Fatiha separately ... and the imam begins to read any Sura from the Koran ... ...
In some cases (for example, if Friday prayer is also performed in another mosque of the given locality, or forty people who know the mahraj are not recruited, or when they doubt it), after Friday prayer, the usual 4-rak'ah lunch prayer is also performed. After him, the azkars (prayers) read after namaz are recited, and ratibats (sunnat namaz) are performed.
Everything! this is not difficult...
