Friday prayer reading. The procedure for performing Friday prayers in the Central Mosque

The best day for Muslims is Friday. This day occupies an honorable place in the life of a faithful Muslim. Friday, after which an entire sura is named in the Holy Quran, is not only a day of worship, but also a holiday for Muslims. Friday is the day of unity and fellowship of believers. And the Friday sermon is a kind of exchange of knowledge. But, unfortunately, many of our brothers skip Friday prayers, believing that this is just a sunnah, and some even, knowing that this is a fard, are still careless about their duties.

Friday is the best of all days after the day of standing on Arafat. Committing a sin on Friday is a neglect of this sacred day, to the mercy of the Almighty on this day. Therefore, not only the reward for good deeds, but also the punishment for sins is multiplied in it.

On Friday, Almighty Allah created our forefather Adam (peace be upon him), in him He moved him to Earth, and Adam (peace be upon him) died on Friday. During Friday there is a special period of time when Allah Almighty accepts our prayers. But Allah hid it so that Muslims would diligently worship Him all Friday, for worship on this day is highly valued.

Friday night is the best after the night of the birth of the noble Prophet Muhammad (peace and blessings be upon him) and the night of power and predestination - Laylat al-qadr.

Allah Almighty in the Holy Quran says (meaning): O you who believe! When the call to prayer sounds on Friday, then hasten to the remembrance of Allah (to the sermon and prayer), leaving trading affairs (Sura al-Jumu'a, verse 9).

The noble hadith also says: “Saturday is given to Jews, Sunday to Christians, and Friday to Muslims. On this day, abundance is sent to Muslims, all kinds of blessings, everything good.

Believers who rush to mosques to perform Friday prayers, listening to the sermon and performing namaz after it, are cleansed of the sins that have accumulated in their hearts over the week. That is why this worship is a ritual of weekly spiritual cleansing for believers. The Holy Prophet (peace and blessings be upon him) said the following about this:

« The one who, having made a full bath, put on clean clothes and anointed himself with incense, slowly goes to the mosque and, without uttering a single word, listens to the sermon of the imam and performs the Friday prayer after this, will return home cleansed of all the sins committed by him from the last Fridays"(Abu Dawud).

Evidence for the obligation of Friday prayer

The obligatory nature of the Friday sermon and prayer is approved by the Holy Quran, the Sunnah and the unanimous opinion of Islamic scholars. Denying this is kufr.

Just as it is a fard to preach a sermon before Friday prayer, it is also fard al-ayn for those who are able to perform two rak'ahs of Friday prayer.

The Quran says: " O you who believe! When you are called to prayer on Friday, be zealous in the remembrance of Allah, leaving trading affairs (Sura al-Jumu'a, verses 9-10).

There are also many hadiths indicating the obligatory nature of Friday prayers. Here is some of them:

In an authentic hadith narrated from Tariq ibn Shihab (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings be upon him) said: “ It is an obligation for every Muslim to perform the Friday prayer together, with the exception of four: a slave, a woman, a child and a sick person. ” (“Sunanu Abi Davuda”, No. 901).

It is forbidden to skip the Friday prayer without a valid, according to the norms of Islam, reason! For the Messenger of Allah (peace and blessings be upon him) said: Whoever leaves three Friday prayers in a row without a reason will be recorded among the hypocrites! "(" Musannafu ibn abi Shayba ", No. 5579).

“It is the duty of every Muslim to perform Friday prayer in the Jamaat. Only slaves, women, children and the sick are considered free” (Abu Dawud, Baikhaki).

« If you do not stop leaving Friday prayer, Allah will seal your hearts so that you will forever remain in carelessness."(Muslim, Riyad as-Salihin).

According to the above arguments, as well as by unanimous decision Muslim theologians it is clear that the Friday prayer is a direct order of the Almighty, which we have no right to ignore.

Those who are entrusted with the Friday prayer are forbidden (haram) to engage in trade or other business after the call (adhan) for the Friday prayer sounds, and until it ends.

Getting Permission to Absent for Friday Prayer

The performance of Friday prayer is the command of Almighty Allah, that is, an obligation (fard) for every adult and capable Muslim. The fulfillment of this fard is both a right and an obligation of every believer. Therefore, whatever work the believer is in, he has every right to demand permission for the performance of the duty assigned to him. In turn, the employer, who has Muslim employees in his subordination, must remember such a need as giving them the necessary time on Friday, sufficient at least to perform the Friday prayer. This is the fulfillment of a religious duty, and also contributes to the spread and strengthening of fraternal ties between believers.

Virtues of the day of Jum'ah and its order

Jum'ah Day is a weekly rite of collective worship of believers. To perform ghusl (full body bathing) on ​​this day and go to the mosque is a great merit. The venerable Prophet (peace and blessings be upon him) and the great people of the Ummah following in his footsteps considered the Friday ghusl a good deed and always called others to do the same. Regarding him, there are many hadiths of the Messenger of Allah (peace and blessings be upon him), here are some of them:

“Let those of you who wish to go to Friday prayers perform ghusl” (Bukhari, Muslim, Abu Dawud, Tirmizi, an-Nasai).

“Even if you are not defiled, you should perform ghusl on Fridays and wash your hair.”

“To perform ghusl on Fridays is the personal duty of every Muslim” (Bukhari, Muslim).

Putting on clean clothes and anointing with incense

Our religion is a religion of purity. A Muslim should try to be clean always and everywhere, and he should pay even more attention to his cleanliness and tidiness on Fridays. He should also try to wear his cleanest and most beautiful clothes for Friday prayer. The Messenger of Allah (peace and blessings be upon him) said the following about this:

« Every Muslim with the onset of Friday must brush his teeth, perform ghusl, put on clean clothes and, if any, anoint himself with incense».

« Each of you, in addition to your work and casual clothes, should have clean clothes intended for the Friday sermon. "(Abu Daoud, Ibn Maja).

Departure for Friday prayers in advance and on foot

After performing the ghusl, anointing with incense and putting on clean clothes, an equally encouraged action on Friday is to go to the mosque on foot. There are many hadiths of the Holy Prophet (peace and blessings be upon him) about this, here are some of them:

“On Friday, an angel stands in front of the gates of each mosque and begins, in order of turn, to write down in the book of deeds the names of those who came to the mosque that day. When the imam appears in the mosque and begins his sermon, the angels close their books and go to listen to the khutbah. Thus, those who came to the mosque in early hours, receive a reward equal to a camel. Those who came later - a reward equal to a chicken, even later - an egg ”(Abu Daud, Ibn-Maja).

“The one who, after performing the ghusl, goes on foot to the mosque in the early Friday hours and, without uttering a word, listens to the Friday sermon and performs prayer, will receive for each step he takes on the way to the mosque a reward equal to the reward for a year of fasting and prayers” (Abu Dawud, Tirmizi, an-Nasai).

Application of Miswak

Brushing your teeth with a miswak before each secondary and obligatory prayer is a highly encouraged action in our religion. This is especially encouraged when performing collective and Friday prayers. In the hadith about the need to brush your teeth, the Holy Prophet (peace and blessings be upon him) says the following:

« Namaz, which is performed with the use of sivak, is seventy times more excellent than any other "(Ahmad, Hakim).

« Brush your teeth using a miswak as this is the cause of a clean mouth and pleasing the Lord "(Ahmad).

« If I were not afraid of burdening my ummah, I would order you to brush your teeth before every prayer "(Ahmad).

Mindfulness in Khutb

One should silently listen to the Friday khutba and not talk while reading it. The hadith of the Holy Prophet (peace and blessings be upon him) states the following:

« If during the Friday khutba you say to your neighbor: “Shut up”, you yourself are considered to have spoken "(Bukhari, Muslim, Abu Dawud, Tirmizi, an-Nasai).

“If during the Friday khutba you say to your neighbor: “Shut up,” you yourself are considered to have spoken, and talking during the khutba deprives the benefits of the Jum’a day itself ”(Ahmad).

“If the one who came to Friday prayer can avoid three things, he will be cleansed of sins until next Friday, this is creating inconvenience for others, talking and instructing others with words like: “Shut up” (Ahmad).

The hour of accepting all prayers

On Friday there is an hour at which all prayers are accepted, and which is called the hour of accepting all prayers. There are different opinions as to what time of Friday this hour falls. The most reliable is that this time begins with the beginning of the khutba of the imam and continues until the end of the Friday prayer. The fact that sincerely performed prayers at this time will certainly be heard, the hadiths of the Honorable Prophet (peace and blessings be upon him) say the following:

« On Friday there is an hour in which all prayers are accepted, none of which is rejected by Allah Almighty "(Bukhari, Muslim).

« From the moment when the imam ascended the minbar and until the end of the prayer, all prayers and invocations of the callers are accepted. "(Muslim).

"O you who believe! If you are called to prayer on Friday, run to the remembrance of the Lord and leave trading [vanity, worldly affairs]. This is the best for you. Oh, if only you 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 mistress [head] of days! Eid al-Adha)" (hadith from Abu Luban ibn 'Abdul-munzir; sv. x. al-Baykhaki). 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; sv. h. Ahmad and Muslim).

The time of performance is the time of the noon prayer ("Zuhr"). It is performed only in mosques and places specially designated for prayer.

The Friday prayer consists of eight sunnah rak'yaats and two fard rak'yaats. The order of their performance is as follows: four sunna rak'yats, two fard rak'yats and four sunna rak'yats.

The order of the Friday prayer

Four rak'ahs of the sunnah

1. First azan. At the end of the adhan, both the one who read it and the one who heard it say "Salavat" and turn to the Almighty with a prayer traditionally read after the adhan (see "Azan and iqamat").
2. Niyat (intention):"I intend to perform the four rak'ahs of the sunnah of the Friday prayer, doing it sincerely for the sake of Allah Almighty." The sequence of performance is similar to the four rak'yaats of the "Zuhr" prayer. It is performed like all sunnah prayers by each independently.

First sermon

Second sermon

The second sermon is shorter than the first and is instructive.

Two fard rak'yats

Four rak'ahs of the sunnah

Niyat (intention):"I intend to perform the four rak'ahs of the sunnah of the Friday prayer, doing it sincerely for the sake of Allah Almighty." After that, the worshiper performs everything in the same sequence as the first four rak'yaats of the Sunnah of the Friday prayer.

After four rak'ahs of the Sunnah

Upon completion of the four rak'yaats of the sunnah, and thus the entire Friday prayer ("Jum'a"), while continuing to sit, preferably together with the imam, in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), perform "tasbihat".

Friday prayer, unlike others, is not replenished. If the time allotted for it is over, then the noon prayer "Zuhr" is performed.

Notes on Friday Prayer (Juma)

	See: Az-Zuhayli V. Al-fiqh al-islami wa adyllatukh. T. 2, p. 1278.
	Those. will not take part in the Friday prayer, considering it not so important.
	Friday prayer is obligatory only for men. Women, children, travelers, and physically infirm people are not required to attend the Friday sermon. At home, they perform the midday Zuhr prayer in the usual manner. If, nevertheless, they came to the mosque, then they perform the Friday prayer ("Jum'a"), which will be counted to them instead of the noon prayer ("Zuhr"). See: Az-Zuhayli V. Al-fiqh al-islami wa adyllatukh. T. 2, p. 1285. According to the Shafi'i madhhab, the traveler ceases to use canonical reliefs (not obligatory attending Friday prayers, not obligatory 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 of a period of fifteen or more days. Canonical reliefs apply to the traveler if he is on the road or at a new place of stay for less than the specified time.
	The first four rak'yaats of the Sunnah are recognized as sunnah by all theologians, the last four rak'yaats are recognized by the theologians of all madhhabs, except for the Maliki. See: Az-Zuhayli V. Al-fiqh al-islami wa adyllatukh. T. 2, p. 1291, 1326.
	Hanafi theologians believe that the minimum number of parishioners for Friday prayers is three adult, reasonable and observant Muslim males. Scholars of the Shafi'i and Hanbali madhhabs believe that the minimum quorum is forty (together with the imam) adult and reasonable, observing religious practice and not being travelers 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-Zuhayli is interesting: "The word 'jum'a' comes from the word 'ijtima'", which means "community", "community". And the number of people that is considered a community in a given territory can be the basis for holding a self-sufficient Friday prayer". See: Az-Zuhayli V. Al-fiqh al-islami wa adyllatuh. T. 2, pp. 1287, 1297. In our opinion (only Allah knows the truth!), where most of the parishioners are Shafiites, and there are not 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 the conditions of Russia cannot be overestimated, and then read the noon ("Zuhr"). See below the question about the performance of the noon prayer "Zuhr" at the end of the Friday.
	From the moment the imam ascends to the minbar and until the call for two farda rak'yats (ikamat), all parishioners must strictly remain silent, especially during the sermon itself. The Prophet warned: "If during the Friday sermon you say to your neighbor: "Shut up," then your coming [to the mosque for the Friday sermon] will be in vain"; "Whoever during a Friday sermon says to another [only] 'be quiet', he blabbed, and who blabbed, there is no Friday for him." The learned theologians, commenting on what was said, clarified: “The reward for participating in the 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 counted this person, (that is, it is canonically valid and it is not necessary to re-read it)". "The strict words of the Prophet do not mean the complete prohibition (haram) of pronouncing any words during a sermon, since there was a case when an illiterate Bedouin, referring to an extremely hopeless situation, turned to the Prophet with a request to pray du'a for him during the Friday sermon. The Messenger of the Lord fulfilled the request and did not rebuke him,” scientists argue their opinion. Exceptions may be the answer to a greeting; a petition from the Most High blessing for the Prophet, at the mention of his name; warning of danger and similar cases of extreme compulsion. See: Az-Zuhayli V. Al-fiqh al-islami wa adyllatukh. T. 2, p. 1287, 1297. In accordance with the two mentioned and several other authentic hadiths, during the Friday sermon, it is necessary to strictly remain silent. Otherwise, we leave the Friday sermon and prayer without reward (savab), which we so much, especially today, need.

Friday ( al-jum'a) is a holy day for Muslims. On this holiday, men must ( fard) Friday prayers. The Holy Quran says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ

وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُون. فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا

فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللهِ وَاذْكُرُوا اللهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ

“O you who believe! When the azan is called for the Friday prayer, then strive to remember Allah diligently, leaving the trade. After all, what is commanded to you , better for you if you know. And when the prayer is completed, then disperse over the earth and seek the mercy of Allah, remember Allah often , – h to be saved" .

Prophet Muhammad, peace and blessings of Allah be upon him, said:

“Whoever believes in Allah and the Last Day, for thatFridayprayer(al-Jum'a)iscompulsory (fard) except travelers, slaves, children, women and the sick".

“If one of you is going to Friday prayer, let him performcomplete ablution (ghusl) » .

“To the one who on Friday, having made ablution, comes toFridayprayer(al-jum'a) and will silently listen to the sermon, sins from oneth Fridayuntil nextthFridaysand 3 more days.

“If (a person) commits on Fridaysmallablution(voodoo) , it will be good if someone performs a complete ablution(ghusl), thenthis isbetter".

Friday prayer ( al-jum‘ a) consists of 4 Sunna rak'yats, 2 fard rak'yats and 4 Sunna rak'yats.

Abdullah ibn Abbas, may Allah be pleased with him, reports that the Messenger of Allah, peace and blessings of Allah be upon him, before and after the fard of the Friday prayer ( jum'a) read 4 rak'yaats of the sunnah and did not share the rak'yaats among themselves (i.e., he did not read two rak'yaats).

"I swear, either people will stop skipping Friday prayers,or Allah will seal their hearts, after which they will certainly be among those who despise.”.

Friday prayer ( al-jum'a) takes place on Friday during noon prayer (az-zuhr) and replaces it. Friday prayer ( al-jum‘ a) is performed only collectively.

Friday prayer ( al-jum'a) is mandatory ( fard) for mukallafa- a mentally normal and adult Muslim. In addition, there are 6 other prerequisites:

1. Man (for women, Friday prayers are not obligatory);
2. Free from bondage;
3. not on the road;
4. Healthy;
5. Not blind;
6. Having healthy legs.

If a person does not meet one of the 6 conditions listed above, then for him to perform the Friday prayer ( jum‘ a) not necessary. But if he performs the Friday prayer, then this prayer is counted for him. A person who has not performed the Friday prayer must perform the midday prayer ( az-zuhr).

Conditions for correct executionFriday ( al-jum 'a):

1. Performing during midday prayer az-zuhr);
2. Reading a sermon before prayer khutba);
3. The place where they gather for Friday prayers ( al-jum'a) prayer, should be open to everyone;
4. The presence of at least three men, in addition to the imam;
5. The imam must have permission to perform Friday prayers ( al-jum‘ a) from the religious leadership of the Muslims of the area;
6. Friday prayer ( al-dboom‘ a) prayer should be performed in locality.

ORDER OF FRIDAY NAMAZAH ( AL- JUM‘ BUT)

After the first call azan) for Friday prayers, 4 rak'yaats of the sunnah are performed individually. The intention for this prayer can be formulated as follows: “I intended to perform 4 rak’ahs of the sunnah of the Friday prayer ( al-jum‘ a) for the sake of Allah. The procedure for performing this prayer is the same as the sunnah of the midday prayer ( az-zuhr).

Friday is a special day in Muslim week. Probably, Allah sent her a blessing for his believers, who every week can enjoy the holiday of worship, finding peace and offering themselves to the Almighty.

One hadeeth says: “The day of Juma coincides with the day in Paradise, which is called al-Mazid, which means “addition, additions.” And it differs in that on this day the inhabitants of Paradise will gather and contemplate their Lord, He is Most Pure and Glorious. They will see Him with their own eyes, and there will be nothing more desirable for them in Paradise than the arrival of Friday, to once again contemplate His Face and once again be rewarded with His generosity, which He endows His servants on this day.

This day has many virtues and blessings for those who turn to Him. Friday prayer is fard. This is one of the most outstanding qualities of Islam.

1. Allah Ta'ala said in the Qur'an:

“O you who believe! When you are called to prayer on Friday, run to the remembrance of Allah and leave trading. It will be better for you if you only knew” (62:9).

In this verse, “remembrance” is reduced to Friday prayer and khutbah. “Strive” means that the believer should pay special attention and trembling.

1. The Messenger of Allah (peace be upon him) said: “Whoever performs a full body ablution - ghusl on Friday, cleanses himself as much as possible, lubricates his hair with oil, uses perfume, then goes to the mosque and, sitting there, does not push people away, performs the maximum number of additional prayers , and is silent during the sermon, such a person will be forgiven of sins from the previous Friday until now.
2. The Prophet Muhammad (peace be upon him) said: “Whoever bathes on Friday and goes to the mosque early on foot (and not in a wagon), listens to the sermon and does not do stupid things during it, he will receive such a reward for each step, as if he served Allah for a whole year fasted for a year and prayed for a year.
3. Hazrat ibn Umar and Abu Hurayrah reported that they heard the Prophet (peace be upon him) say: “People should not miss the Friday prayer. If they neglect this warning, then Allah Almighty will seal their hearts, and they will become extremely careless.
4. “Whoever leaves the Friday prayer three times in a row, neglecting it, his heart will be sealed by the Almighty, that is, true faith will not enter his heart.” Another hadeeth says that Allah will be displeased with such a person.
5. Tariq bin Shihab narrated that the Messenger of Allah (peace be upon him) said: “Friday prayer with jamaat is a duty that is a wajib for every Muslim except for 4 people: a slave, a woman, an immature boy, a sick person.”
6. Ibn Abbas (peace be upon him) narrated that the Messenger of Allah (peace be upon him) said: “Whoever misses Friday prayer without a valid reason, he is recorded as a hypocrite in a book that is protected from changes.”

In other words, such a person is a hypocrite. But he can repent, or Allah, in His mercy, will forgive him.

1. Hazrat Jabir reported that the Messenger of Allah (peace be upon him) said: “Friday prayer is obligatory for those who believe in Allah Almighty and the Day of Judgment, with the exception of the sick, travelers, women, children and slaves. If a person turns away from prayer and engages in unnecessary deeds or trade, then Almighty Allah will turn away from him and will not worry about him. And all praise be to Allah!”

In other words, Allah is self-sufficient and is not affected by worship, does not harm or benefit. He is immutable and does not depend on the worship of his creatures.

1. Hazrat Ibn Abbas said that a man who missed several Friday prayers in a row turned his back on Islam.
2. A man asked Ibn Abbas about the deceased who did not perform jumah and jamaat prayer: “What can you say about such a person?” To which he replied: "This man is in Hell." This man asked Ibn Abbas the same question for a month, to which he received the same answer.

Friday prayer name "Juma" It is explained by the fact that Muslims must gather in one place to perform this prayer. However, another opinion is also known that prayer is called so because this day absorbs many blessings.

Before the advent of Islam, the Arabs called Friday "Aruba". It is reported that when the Meccan Quraysh began to gather on this day, Ka'b ibn Luayy called this day "Juma"1054.

Muslims did not perform Juma prayer before moving to Medina. According to Darakutni, the Prophet (sallallahu alayhi wa sallam) sent Mus'ab ibn Umayr (died in 3/626 AH) to Medina to call people to Islam. Then, by letter, he informed Mus'ab that he should gather people on Friday, and that they all perform two rak'ahs of prayer together. After that, the Muslims gathered on the land belonging to As'ad bin Zurar (died in 1/622), which was outside Medina, and began to perform Jum'ah prayer.

According to Ibn Sirin, the people of Madinah performed this prayer even before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam), when he had not yet been given a revelation about Juma prayer. And it was those Muslims (inhabitants of Medina) who called this day "Juma". One day they got together and decided this: “The Jews have their day for worship. Christians have the same day. Let us choose a day for ourselves to remember Allah and pray collectively. Let this day be "Aruba""1056.

If we take into account that the verse, which commanded the obligatory 1057 Juma prayer, was sent down in Medina, and the Prophet (sallallahu alayhi wa sallam) led the Juma prayer in the valley belonging to Bani Salim bin Auf, then it turns out that the Juma prayer, performed by Mus' Abom bin As'ad was performed even before this prayer was prescribed as fard1058.

The history books say that the creation of the universe began on Friday, and the end of this world will be on Friday, so this day occupies a large place in the creed of Islam. In other divine religions, Friday was also considered a special day, but other days are allocated for worship in them.

Abu Hurairah (radiallahu anhu) reported the words of the Prophet (sallallahu alayhi wa sallam): “We are the very last to whom the Book (of heaven) is given, but on the Day of Judgment we will be the first. Among them (followers of other religions) a controversy arose regarding the Friday that Allah had decreed for them. And Allah this day (the sacredness of this day) showed us. Other people followed us. The next day (Saturday) belongs to the Jews, and the next day (Sunday) belongs to the Christians. 1059.

Also, Abu Hurairah (radiallahu anhu) reported the following words of the Messenger of Allah (sallallahu alayhi wa sallam): “When the Prophet (sallallahu alayhi wa sallam) was asked why the day is called “Juma”, he replied: “There is no doubt that your father (forefather) Adam was created on this day. Judgment Day will come on that day, resurrection will take place on that day, and people will be interrogated on that day. In the last three hours of Friday, there is such a moment that the du’a (prayer) made will be surely accepted. ” 1060.

A - Evidence on which the obligatory prayer of Juma is based

The obligatory nature of the Juma prayer comes from the prescriptions of the Book, the Sunnah and the evidence of Ijma.

1. Evidence from the Qur'an.

“O you who believe! When you are called to conciliar prayer on Friday, be zealous in the remembrance of Allah by leaving trading. It's better for you, if you only understand" 1061

The word "dhikr" (remembrance) was later interpreted as "namaz juma" and "khutba" (sermon)1062.

2. Evidence from the Sunnah.

There are many hadiths1065 known regarding the conditions1063 of performing the Jumah prayer, the virtues1064 of performing it, as well as those who do not perform this prayer. Some of them will be given in the respective chapters. Here we will limit ourselves to the hadith given by Abdullah bin Umar: “The Messenger of Allah (sallallahu alayhi wa sallam) commanded: “For the one who heard the azan for the jumah prayer, performing the jumah prayer is fard” 1066.

3. Evidence from ijma.

All scholars are unanimous in saying that the performance of Juma prayer is fard, but they disagree on the conditions and form of performing this prayer1067.

Now let us consider in more detail the conditions that must be observed for the validity of the Juma prayer. We will pay more attention to the issues of the place where this prayer is performed, its validity, and the number of people. It is on these issues that disagreements arise.

B - Conditions for fard namaz juma

Namaz Juma, like the terms “namaz”, “fasting”, “hajj”, “zakat”, from the point of view of “usulul-fiqh” (methodology), is a term that has the properties of “mujmal” (incomplete, hidden explanation). Therefore, it became necessary to interpret the verses, hadiths and explanations of the companions regarding the form and conditions for performing this prayer, for the Messenger of Allah (sallallahu alayhi wa sallam) said: “Perform prayer the way I do! »1068

In a hadith narrated by Jabir bin Abdullah, these conditions are defined as follows: “For those who believe in Allah and the Day of Judgment, performing Juma prayer is fard. The only exceptions are travelers, slaves, children, women and the sick. 1069.

All men who do not have a valid excuse are required to attend Friday prayers. Based on this, the following conditions exist for the validity of Juma prayer:

1. Mandatory for men. It is not fard for a woman to perform Juma prayer. But if they performed a collective prayer (Juma prayer), then they can not perform Zuhr prayer1070.

2. Be free. For slaves and captives, as well as those who are in places of deprivation of liberty, it is enough to perform the Zuhr prayer instead of the Juma prayer.

3. To be "musky" (permanently reside in a certain area). For a traveler, performing Juma prayer is not fard, since the journey is associated with significant difficulties. For example, it is difficult to find a place where you can put things, or there is a possibility of falling behind the satellites. Therefore, there are rules for travelers, according to which the fulfillment of religious prescriptions is facilitated.

4. Be healthy and not have ailments. For those people for whom visiting a mosque for jumah prayer can cause a deterioration in their condition or delay recovery, jumah is not fard. It is also allowed not to attend jumah prayers for those caring for the sick, the elderly, the blind, the disabled, suffering from scabies (and other skin diseases), as well as the police and fire department on duty. It is enough for them to perform Zuhr prayer instead of Juma. If such people have the opportunity to join the jamaat, then they are allowed to go to the mosque to perform the jumah prayer1071.

B - Conditions that must be observed for the validity of the Juma prayer

For Juma prayer to be valid, the following circumstances must occur:

1. The place where the Juma prayer is performed must be located within the city, or this settlement must have the status of a city.

This requirement comes from some messages and practical actions of the Companions. The following words of Ali (radiyallahu anhu) are transmitted: “Namaz juma, takbiru tashrik, holiday prayers of Ramadan and Kurban are performed only in crowded cities or in a “kasaba” (small town).”Ibn Hazm (died 456/1063) stated that this hadeeth is authentic. The same hadith from the words of Ali (radiyallahu anhu) through Abu Abdurrahman as-Sulami was reported by Abdurrazak. Muslim jurists consider these words of Ali (radiallahu anhu) sufficient for consideration and guidance.

The expression "crowded city" used in this hadith is interpreted by Islamic jurists as follows.

According to Abu Hanifa (died in 150/767), a "populous city" is a settlement that has a ruler, a judge, in which there are streets, a market and quarters where people live. Whereas Abu Yusuf (died 182/798) expressed the opinion that a city is a place in which so many people live that the most great mosque cannot accommodate them all. Imam Muhammad (died in 189/805) believed that the city is called the area that the rulers recognized as a city.

Imam Shafi'i (died 204/819) and Ahmad bin Hanbal (died 241/855) take the number of people as their criterion. They believe that the area where about 40 people who are of sound mind, who have reached the age of majority, are free and permanently reside there, is a city, therefore, the fulfillment of Juma prayer is obligatory for its inhabitants, that is, fard1073.

Imam Malik (died 179/795) stated that every locality that has a mosque and a market is considered a city. City and village are synonyms. In this case, the number and density of the population does not matter.

Scientists who believe that Juma prayer can be performed in small settlements cite the following facts as evidence:

1. Abu Hurayrah (radiyallahu anhu) (died in 58/677), being the governor in Bahrain, asked Umar (radiyallahu anhu) about the Juma prayer. He replied: “Wherever you are, perform Juma prayer.”

2. Umar bin Abdulaziz (died in 101/720) in his letter to the commander of the army, Adi bin Adi, wrote: “As for the villages whose inhabitants do not live in tents, then appoint responsible persons there who would lead the Juma prayer.”

3. Imam Malik reported that the Companions performed the Juma prayer on the banks of the rivers located between Mecca and Medina, although there were never cities in those places1074.

4. Ibn Abbas said that after the Mosque of the Prophet in Medina, the first Juma prayer was performed in Bahrain, in the village of Juwasa1075.

Scientists who believe that Juma prayer is performed only in large settlements, give the following arguments:

1. Since Umar (radiallahu anhu) knew that the companions would not perform Juma prayer in the desert and steppe, he ordered: “In whatever city you are, perform Juma prayer.”

2. The opinion of Umar bin Abdulaziz is personal, so scientists do not accept his words as evidence.

3. The place "Ayle", where the Juma prayer was performed, is a port on the Red Sea, and Juvasa is an important outpost in Bahrain belonging to Abdulqays. And although these places are “karya” (villages), but since there were power structures and rulers lived here, they were considered cities1076. And the fact that Ibn Abbas called Juvas a village does not prevent us from considering it a city of that time, because in their dialect the word "karya" meant both a village and a city. And in the Qur'an the word "karya" is used in this sense:"They also said, 'Why was this Qur'an not sent down to some important man from two known villages?' 1077.

The two "karyas" are the cities of Mecca and Taif. On the other hand, Mecca is also called "Ummul-kura" (mother of villages)1078, and there is no doubt that Mecca was a city. And since Juvasa was a fortress, it means that there were rulers, judges and scientists in it. Therefore, al-Sarakhsi (died in 490/1097) uses the name “mysr” (city) in relation to Juvasa1079. Abdurrazzak notes that Ali (radiyallahu anhu) considered Basra, Kufa, Medina, Bahrain, Mysyr, Sham, Jazira and, possibly, Yamama in Yemen1080 as a “mys” (city).

Abu Bakr al-Jassas (died 370/980) said: “If the performance of the Juma prayer was allowed in the villages, as it is allowed in the cities, then out of necessity, this would be reported.” And he added that, according to Hassan, the governor of Hajjaj, without performing the Juma prayer, constantly lived in the village1081.

Ibn Umar (died 74/693) said: “Places close to a city are considered a city”, while Anas bin Malik (died 91/717), while in Iraq, lived in a village located 4 farsakhs from Basra. Sometimes he came to the Juma prayer, and sometimes he did not. This fact indicates that the performance of Juma prayer is allowed only in the center, in the cities themselves1082.

Case Studies

1. The Messenger of Allah (sallallahu alayhi wa sallam) during his lifetime performed the Juma prayer only in the center of Medina. Muslims living in the vicinity of the city came here.

The venerable Aisha (died 57/676) said: “During the lifetime of the Messenger of Allah (sallallahu alayhi wa sallam), Muslims came from the “menzil” and “awali” to Medina to perform the juma prayer alternately.”

"Menzil" is translated as "the surroundings of the city, along with houses and gardens", and "Avali" are small settlements located near Medina at a distance of 2-8 miles, in the direction of Najd. And since the companions came from there to the Juma prayer alternately, therefore, the Juma prayer was not fard for them. Otherwise, they would have been ordered to perform the Juma prayer collectively in their places of residence or to come together to Medina. On the other hand, it is known that the Prophet (sallallahu alayhi wa sallam) ordered the inhabitants of Qub (located 2 miles from Medina) to be present in Medina to perform the Juma prayer.

2. When many countries were conquered during the reign of the Khulafaur-Rashidin (four righteous Caliphs), Juma was performed only in the center of the city. This indicates that they considered the performance of Jumah in the city (large settlement) one of the prerequisites for the validity of prayer. Namaz zuhr is a fard, therefore, its failure to perform can only be based on a solid "nass" (prescriptions of verses and hadiths). A clear definition of "nass" prescribes the performance of the Juma prayer. This prayer is the most important symbol of Islam, and the implementation of this is possible only in beautiful cities.

In the light of the information given in historical sources, this issue can be considered in the following aspects:

a) Cities and towns

Each locality in which there is a manager, a mufti and law enforcement agencies with powers and capabilitiesto control the observance of laws and the preservation of order in society, is a city. Later, in the works of Islamic jurists, no special significance was attached to the presence of roads, markets and bazaars, since any city or village has all this. At mosques and places of departure religious rituals in such settlements, Juma prayers are allowed. All scholars are unanimous on this issue. By this definition, regional centers are considered cities. They can be compared to Mecca and Medina, of which there is no doubt that they are cities.

b) Places considered cities

A settlement in which there are so many people who are obliged to perform Juma prayer that, despite the fact that there is a large mosque there, it does not accommodate everyone, is also considered a city. This definition in the spirit of Abu Yusuf. Most of the Islamic jurists who lived in later times issued a fatwa based on this. If there are representatives of the authorities in the settlement, then, according to Imam Muhammad, this place is also considered a city1085. According to this criterion, regional centers and many settlements are considered to be a city.

2. Availability of a permit issuedgovernment bodies

The question of "the presence of permission issued by a representative of the authorities" for the Juma prayer to be considered valid has long been a subject of dispute between Islamic jurists. Some of them argued that permission was required, but there were those who did not consider it necessary. We want to present the arguments of the opponents and then evaluate them.

a) Hanafi views

According to Hanafi jurists, it is necessary to have permission to perform namaz juma. In their conclusion, they rely on the hadith reported by Jabir ibn Abdullah and ibn Umar: “If someone during my lifetime does not perform the Jumah prayer, or, having a ruler (fair or tyrant), does not recognize or treat him with disdain, may Allah not give him good luck and do not let him finish his affairs safely” 1086.

In this hadeeth, for juma to be fard, it is put necessary condition about having a ruler. It doesn't matter if it's fair or unfair.

Since the Juma prayer is performed with a large gathering of people and the khatib (preacher) speaks to them with a speech, great importance has the preservation of public order. If permission from government agencies is not accepted as a necessary requirement for performing the Juma prayer, unrest may arise among the people. In addition, leading the prayer and reading the khutba is an honorable duty, so rivalry can arise among religious officials. Also, personal hostility or selfish interests of individuals can interfere with prayer. The desire of each group to lead the prayer nullifies all the benefits of the Juma prayer. If one group decides to pray and the other refuses, the main goal will not be achieved. In a word, taking into account the “psychology of the crowd” and other reasons, the performance of the Juma prayer should take place under the control of the authorities.

But if the authorities show indifference to this or, for no particular reason, decide to prevent the performance of the Juma prayer, Muslims can gather and perform prayer under the guidance of one of the imams. On this issue, Imam Muhammad provides the following evidence: “When Uthman (radiyallahu anhu) was under siege in Medina, the rest of the companions gathered and performed the Juma prayer under the leadership of Ali (radiyallahu anhu)”1087. Bilman notes that in "darul-harb"1088 it is allowed to do so1089.

Is it necessary that the head of state or regional and district leaders personally lead the Juma prayer?

On this issue, Ibn ul-Munzir said: “It has long been instituted that the heads of state or persons appointed by them lead the Juma prayer. But if they are not there, people performed zuhr prayer.

However, later this practice fell into oblivion and this duty was taken over by imams and khatybs.The code of fiqh laws “al-Fetawai hindiya” says: “The current state of affairs is such that the head of the police, the governor or the kady (prosecutor) cannot lead the Juma prayer, since (the state) has not assigned this duty to them. An exception is the case if the leadership of the jumah prayer is imposed on them in the instruction or in the order of appointment to the position.

When Uthman (radiallahu anhu) was elected caliph, at the first jumah prayer after taking office during the khutba, he was speechless from excitement. When he recovered from his excitement, he made it clear that in the future the khutba could be read by the khatib with correct diction. It is clear that if the head of state is a woman, the principle of leading the juma prayer may not be implemented. In such cases, the prayer is led by a person appointed by the head of state1093.

b) Views of the majority

According to Imam Shafi'i, Malik and Ahmad bin Hanbal, permission from the authorities is not a prerequisite for the validity of the Juma prayer. This is mustahabb or a display of tact and respect. Expressing this opinion, they rely on the principle of qiyas, that is, they compare the Juma prayer with the obligatory prayer. Just as the permission of the authorities is not required to perform the five times obligatory prayer of the jamaat, so it is not required for the prayer of the juma. Another proof is a case from history, when the rebels imprisoned Uthman at home, and Ali (radiallahu anhuma), without the permission of the Caliph, led the Juma prayer1094.

The Hanafi claim that Ali (pleadyallahu anhu) decided to lead the prayer for the reason that the people gathered for prayer, and the caliph did not have the opportunity to obtain permission. Therefore, the behavior of Ali (radiyallahu anhu) does not prove that it is possible to perform jumah prayer every time without the permission of the authorities1095.

As a result, we can say that the Hanafis attached great importance to maintaining order in society.

3. Jamaat size

The views of legal schools also differ on the issue of the size of the jamaat necessary for the validity of the jumah prayer.

1. Abu Hanifa believed that there should be three more people besides the Imam, while Abu Yusuf and Imam Muhammad argued that two men were needed. The proof is the verse of the Qur'an about calling people to prayer, where the plural form is used:“When you are called to the prayer of the day of assembly, hasten to the remembrance of Allah” 1096.

Abu Hanifa believed that the plural is used in relation to three people, and his students believed that in relation to two.

2. According to the well-known opinion of Imam Shafi'i and Ahmad bin Hanbal, for the validity of the Juma prayer, there must be forty men, mentally complete, free, who have reached the age of majority and live in a certain area. As for the area where there are not so many men, the Juma prayer is not performed there. As an argument, they cite the story of the Muslims performing the first Juma prayer in a place called Bani Bayada Kharra, where 40 people participated in the prayer1097.

3. Imam Malik does not indicate any number of participants. In his opinion, the jamaat can be much less than forty people, for example, out of 12 people. The proof is as follows: “Once the Messenger of Allah (sallallahu alayhi wa sallam) was reading a khutba while on the minbar. At this time there was a drought. And then the news came that a caravan had arrived in Medina. People, having learned about this, left the mosque, and only 12 people remained there1098. The ayat about the obligatory fulfillment of Jumah was sent down precisely at that moment.

Since at the time of the Prophet (sallallahu alayhi wa sallam) and his companions, namaz juma was performed with the participation of a different number of people, it is better not to set a condition for the participation of a certain number of people, but, like the Hanafis, limit ourselves to the concept of "jamaat", since the indication in the hadiths for a specific number of people may be pure coincidence.

4. Simultaneous performance of Juma prayerin several places in one city

The reason for the disagreement that arose on this issue is that at the time of the Prophet (sallallahu alayhi wa sallam) and his companions, the Juma prayer was performed only in the center of the city and in one mosque.

1. Abu Hanifa and Imam Muhammad believe that it is possible to perform Juma prayer in several places in the city at once. The book "al-Fatawai hindiya" says that this is the most reliable opinion of the Hanafis, but at the same time, its authors also give a completely opposite opinion. Abu Yusuf said that in case of need in one district, it is possible to perform Juma prayer only in two mosques1099.

2. At first, Imam Shafi'i argued that in one region the Juma prayer can only be performed in one mosque, but when he saw that in Baghdad the Juma prayer was performed in several mosques, he remained silent.

Scholars who claim that it is possible to pray in several mosques in one city give the following arguments: while Usman was surrounded by rebels, Ali (radiallahu anhuma) led the Juma prayer. In addition, he led the holiday prayer outside Medina, in the desert. And the elderly and weak people prayed in the center of the city. The rules for performing the Eid prayer are the same as for the Juma prayer. On the other hand, the hadeeth: “Prayer Juma is performed only in a crowded city” is abstract and does not indicate that in such a city prayer is performed in only one mosque. After all, if the city is large, it is very difficult to accommodate all the people in one mosque1100.

The verses of the Quran say:

“Our Lord! Don't lay on us whatwe can't do it."

“And he did not put any difficulty on you in [performing the rites] of religion”1102.

5. Waqt (time)

The time for performing the Juma prayer is the time for performing the Zuhr prayer. Anas ibn Malik said: “The Prophet (sallallahu alaihi wa sallam) performed the jumah prayer at the moment when the sun began to lean towards the west”1103. Even before the hijrah, sending Musa'b ibn Umayr as a preacher to Medina, the Messenger of Allah (sallallahu alayhi wa sallam) told him to perform the jumah prayer at the time when the sun began to decline. If the jumah prayer is not performed, then they perform qada zuhr prayer. Ahmad bin Hanbal stated that the Juma prayer can be performed before the Zuhr prayer time, while Imam Malik added that it is possible after the end of the time1104.

6. Khutba (sermon)

The expression in the verse “Hurry to the remembrance of Allah”1105 means “prayer of juma” and “khutba” (sermon). The Prophet (sallallahu alayhi wa sallam) never performed the jumah prayer without a khutba. If the khutba was not a necessary condition, he would not always recite it, showing that the khutba is not fard. From the words of Ibn Umar and the venerable Aisha (radiyallahu anhuma) it is known that because of the khutba, the Juma prayer was performed in 2 rak'ahs1106. Therefore, after the time of prayer, it is necessary to read the khutba before the jamaat. If someone does not attend the khutba, but comes later, then his prayer is considered invalid.

It is not necessary to hear the khutba, it is enough to be present.According to Abu Hanifa, the ruqn (condition) of the khutba is the remembrance of Allah. Therefore, it is enough if you say "Alhamdulillah" or "Subhanallah" or "La ilaha ilallah" with the intention of reading the khutbah, for in the verse "Hurry to the remembrance of Allah" the amount of dhikr is not specified. Uthman (radiallahu anhu), only after becoming caliph, at the first Juma prayer, said only “Alhamdulillah” and then lost the power of speech from excitement, after which he left the minbar and performed the Juma prayer.

Abu Yusuf and Imam Muhammad believe that it is enough to say a long dhikr, which can be called a khutba. For example, the size of "at-Tahiyyat", hamd, salavat and a prayer for all Muslims.

Wajibs Khutbas:

b) To be in a state of ritual purity;

c) The Awrah must be covered.

Sunnah Khutbah:

Divide the khutbah into two parts so that one tasbih or three verses can be read between the gaps. Therefore, it is considered that there are two khutbas.

In each khutba, you need to say “hamd”, “shahada”, “salavat”.

In addition, in the first khutba it is necessary to read an ayat and a small instruction.

In the second khutba, offer a prayer for Muslims.

During the reading of the second khutba, the khatib should lower his voice a little.

Don't make the khutba too long.

Reading the surahs from "Tuwali Mufassal", that is, from the surah "al-Khuzhurat" to the surah "al-Buruj", is makruh. This should be avoided, especially in winter, so as not to tire the Jamaat.

As soon as the khatib rises to the minbar, the muazzin must read the adhan.This was done in the time of the Prophet (sallallahu alayhi wa sallam). Sayb bin Yazid (radiallahu anhu) said: “In the time of the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr and Umar (radiyallahu anhum) on Friday they read one azan. But when Uthman became caliph, due to the growth in the population, he ordered the second azan to be read in the market of Medina in the Zarva area. Next to the Prophet (sallallahu alayhi wa sallam) the azan was read by the same person.

As soon as they read the second (inner) azan, the khatib should stand up, read “A’uz” to himself and say out loud the praises (hamd) to Allah, then read the khutba to the Muslims. In countries captured as a result of hostilities, the khatib, when reading the khutba, must hold a sword in his hand. This symbolizes the strength and power of Islam, shows the strength on which the Mujahideen rely. As soon as the reading of the khutbah is finished, the muazzin must pronounce the iqamah. This is also a sunnah khutbah.

D - Some questions related to the Juma prayer

Since ancient times, it was allowed to perform Juma prayer in some villages. If on a Friday day a resident of a suburban village comes to the city with the intention of staying at lunchtime, making Jumah becomes fard for him. If he has the intention to leave before dinner, then juma does not become fard. Also, jumah does not become fard if he has the intention to leave the city during the jumah prayer. The reason preventing prayer may be the scheduled traffic in the direction of the village or the lack of passing transport. In such cases, you can not wait for the beginning of the Juma prayer, but perform the Zuhr prayer.

It is allowed to go on a journey on Friday morning. But it is disapproving (makruh) to set out after the sun has deviated from the zenith without performing prayer.

For persons with valid reasons or who are in prison, the performance of zuhr jamaat prayer before or after the juma prayer is makruh. For such persons, it is mustahabb to perform zuhr prayer after performing juma.

If someone without good reason, on Friday, before performing the Juma prayer (in the mosque), he will perform the Zuhr prayer at home, his prayer will be considered valid, but for neglecting the Juma prayer, he will be a sinner. If after that he goes to the mosque to perform the jumah prayer, but does not have time to join the jamaat, then, according to Abu Hanifa, his zuhr prayer will go into the category of nafil. If he does not make it in time for the jumah, he needs to repeat the zuhr prayer. But Abu Yusuf and Imam Muhammad believe that until this person begins the Juma prayer, the Zuhr prayer performed by him will not be batyl. However, Abu Hanifa and both Imams are unanimous that if a person goes to the mosque to perform the Jumah prayer after the Imam completes the Jumah prayer, his previously performed zuhr prayer does not become batil.

Saying takbir on Friday, washing the whole body, using incense, miswak and putting on clean clothes is mustahabb. As soon as the azan is read from the minaret, everyone who does not have good reasons, and those who are obliged to perform prayer, having left their affairs, should rush to the mosque for the Juma prayer, for this is a wajib.

Come to the mosque early, perform two rak'ahs of tahiyatul-masjid prayer, read the surah al-Kahf is a mandub.

On the way to the mosque one should not cause inconvenience to others. If the khatib did not begin to read the sermon in the mosque, one should try to sit closer to the minbar. If there is no space ahead, you need to sit in an empty seat.

As soon as the khatib rises to the minbar, everyone should be silent, not greet anyone and not perform nafil prayers. If you have begun to perform the first Sunnah of the Juma prayer, you should try not to delay it. At the same time, wajibs must be observed. When the venerable Prophet (sallallahu alayhi wa sallam) is mentioned while reading the khutbah, you should not pronounce salawat, it is best to listen silently, but Abu Yusuf believes that you can pronounce salawat to yourself.

It will be better if the Juma prayer is led by the person who delivered the sermon. The one who joins the jamaat before the end of the prayer completes the prayer himself. If a person joined the jamaat at the moment when the imam was in tashahhud or while performing sazhd sahu, then it is considered that he had time for the jumah prayer. According to Imam Muhammad, one who joins the Jamaat after the ruku' of the 2nd rak'ah does not complete the Juma prayer, but the Zuhr prayer.

D - Namaz zuhr ahir

This is the Zuhr prayer performed immediately after the Juma prayer. It also means "the last prayer of zuhr", which is performed if the juma prayer does not meet the requirements, and zuhr ahir is performed as a qada prayer.

This problem occurs in those cases when, based on the opinion of scientists about the inadmissibility of performing the Juma prayer at the same time in several places, it is believed that the Juma prayer became valid only in the mosque where the takbir was first pronounced, and in other mosques the prayer is invalid. Therefore, in order to avoid such doubts and disagreements, after the last four rak'ahs of the Sunnah of Juma prayer, they perform an additional four rak'ahs "Zuhr Ahir". The following intention is made for this prayer: “I intend to perform zuhr ahir, which I did not manage to perform on time, but which I am obliged to perform.” This prayer is performed in the same way as 4 rak'ahs of the fard prayer of Zuhr or Sunnah. If this prayer is performed as a sunnah, then there is nothing wrong with adding small suras or verses to the al-Fatiha sura in the last rak'ahs.

According to the prevailing opinion, which the Hanafis take as a basis in order not to complicate the situation of people, in one city you can pray in several mosques at once, because in big cities it is impossible to accommodate all people in one mosque. Otherwise, this gives rise to such significant difficulties as the remoteness of the mosque, the difficulty of reaching the place where prayers are performed. It is best to perform Juma prayer in each city only in a few mosques.

For the reasons explained above, many scholars approve of the performance of the Zuhr Ahir prayer. This opinion is supported even by many faqih-Shafiites, since Imam Shafii believed that in one area the prayer that they began to perform earlier is valid. From all this it follows that people who began to pray later than in other mosques should perform the Zuhr prayer. As for Imam Malik, he considers juma prayers performed in ancient mosques, where they were constantly performed, to be valid, and he considers prayers performed in other mosques to be invalid.

Since this question is based on ijtihad (judgment), it is also known that Imam Shafi'i once saw that in Baghdad the Juma prayer was performed in several mosques, and did not say anything about this.

Seeing that there is no solid evidence on the issue of permissibility of prayer in several mosques, Ibn Rushd noted that the Prophet (sallallahu alayhi wa sallam) would by no means pass over such an important issue in silence and would certainly make appropriate explanations. As evidence, Ibn Rushd cited the following verses of the Qur'an: "They have sent down the Qur'an to you so that you can make it clear to people" 1109, “We have sent down to you the Scripture precisely for the purpose of clarifying what [infidels] do not agree with each other, and also as a guide to straight path and mercy for the believing people" 1110.

E - Sunnah prayers when performing Juma prayer

As well as when performing zuhr prayer, before and after the Juma prayer, 4 rak'ahs of the nafil prayer are performed. The first 4 rak'ahs are performed in the same way as the Sunnah prayer of Zuhr. For this, the intention is made: “I intend to perform the initial Sunnah of Juma prayer.” After the adhan, which is read inside the mosque and after the khutba, the iqamah is read and then two rak'ahs of the Juma prayer are performed. After the fard, just like 4 rak'ahs of the Sunnah of Zuhr prayer, they perform the final 4 rak'ahs of the Sunnah of Juma prayer. Then, as explained above, 4 rak'ahs "zuhr ahir" are performed. Then, with the intention of performing the "sunnah of the established time", they perform 2 rak'ahs of prayer, as the sunnah of subh prayer.

The need to perform these nafil prayers comes from the following:

The Prophet (sallallahu alayhi wa sallam) always performed 4 rak'ahs of nafil prayer before the Juma prayer, and this tradition was continued by his companions1111. As Abu Hurayrah reported, the Messenger of Allah (sallallahu alayhi wa sallam) once commanded: “After you perform the jumah prayer, perform 4 more rak'ahs of prayer” 1112.

The smallest number of rak'ahs of prayer performed after Jum should be 2, for "The Prophet (sallallahu alayhi wa sallam) always performed 2 rak'ahs of Nafil Namaz after prayer Jum"1113. But the largest number of rak'ahs is 6, since Ibn Umar said: "The Prophet (sallallahu alayhi wa sallam) after the Juma prayer performed 6 rak'ahs of prayer" 1114.

Note

1054 Qurtubi, Ahkamul-Kuran, Cairo, 1967, 18/97-98.
1055 as-Suyuti, ad-Durrul-mansur, Beirut, 6/218, from the transmission of Darekutni; ibn Sad, Tabaqat, Beirut, 3/118.
1056 Ibn Humam, Fathul Qadeer, Egypt, 1/1898, p. 409; ibn Sad, 3/118; Haysemi, Majmauzzavaid, Beirut, 1967, p. 176.
1057 Sura al-Jumu'a, 62/9.
1058 Ibn Maja, Iqama, 78; Ahmad Naim, Tajridu Sarikh, translation, 3rd volume, Ankara, 1980, pp. 4-8.
1059 Bukhari, Jumu'a, 1/1, p. 211; Muslim, Jumu'a, 856. (In the collection of Muslim, it is given in a slightly different version).
1060 Ahmad bin Hanbal, 2/311.
1061 Sura al-Jumu'a, 62/9.
1062 al-Jassas, Ahkamul Qur'an, volume 5, pp. 338-339, Cairo; al-Kasani, Badaius-sanai, 1/256, Beirut, 1974.
1063 Ibn Maja, Iqama, 78; Abu Dawud, 1/644; Darekutni, Volume 2, p. 3.
1064 Ahmad bin Hanbal, Musnad, 2/311; Muslim, Jumuah, 5, 17; Bukhari, Jumua, 6, 15.
1065 Muslim, Jumu'a, 855; Masajid, 42; Abu Dawud, Salat, 2; Nasai, Jumua, 14.
1066 Abu Dawud, 1/244, hadith no. 342; Darekutni, 2/6.
1067 al-Sarakhsi, al-Mabsut, 2/22, Beirut, 1978.
1068 Bukhari, Azan, 18, Adab, 27.
1069 Abu Dawud, 1/644, no. 1067; Darekutni, 2/3; Bagavi, Sharhus Sunnah, 1/225.
1070 as-Sarakhsi, 2/22-23; ibn Abidin, Raddul-Mukhtar, 1/591, 851-852.
1071 as-Sarakhsi, 2/22-23; ibn Humam, Fathul-Qadir, 1/417.
1072 Abdurrazzaq, al-Musannaf, 3/167-168; hadith no. 5175, 5177; Ibn Abu Shayba reported these words through Abbad bin al-Awwam. A similar hadith was also reported by Hasan Basri, ibn Sirin and Ibrahim al-Nakhai. Ibn Humam, 1/409.
1073 as-Sarakhsi, 2/24-25; al-Kasani, 1/259; al-Jaziri, Kitabul-fiqh alal-mazahibil-arbaa, 1/378-379, Mysr; Abdullah al-Mawsili, al-Ikhtiyar, 1/81; Cairo.
1074 As-Sarakhsi, 2/23; Ahmad Naim, 3/45.46
1075 Bukhari, Jumu'a, 11, 1/215; Bagavi, 4/218; ibn Humam, 1/490.
1076 Ahmad Naim, 3/46.
1077 Surah Zuhruf, 43/31.
1078 Sura ash-Shura, 42/7.
1079 as-Sarakhsi, 2/23.
1080 Abdurrazzak, 3/167.
1081 al-Jasas, 5/237-238.
1082 al-Jasas, 5/237-238.
1083 as-Sarahsi, 2/23; al-Kasani, 1/259; ibn Humam, 2/51.
1084 ibn Abidin, 1/546-547.
1085 as-Sarakhsi, 2/23-24; al-Qasani, 1/259-260; al-Mawsili, 1/81; al-Jaziri, 1/378-379.
1086 Ibn Majah, 78. Ibn Majah considers the Ravi (narrators of the hadith) Ali bin Zayd and Abdullah bin Muhammad al-Adawi to be untrustworthy. Haythami, citing the same hadith in his collection, said: “This hadith was taken into his collection “al-Awsat” by the hadith scholar Tabarani. But there is Musa bin Atiya al-Bahili in the isnad (chain of transmitters), I did not find his biography. And the rest of the rabbis are quite reliable.”
1087 al-Kasani, 1/261; al-Fatawa'i Hindu, 1/146; ibn Abidin, 1/540.
1088 "Darul-harb" - the country where the fighting is going on. As well as a state ruled by a secular regime.
1089 Bilmen, Umar Nasuhi, Buyuk Islam Ilmikhali, Istanbul, 1985, p. 162.
1090 Ahmad Naim, 3/48.
1091 Al-Fatawa'i Hindu, 1/145.
1092 as-Sarakhsi, 2/30-31.
1093 Ibn Humam, 1/413; ibn Abidin, 2/137.
1094 al-Qasani, 1/261; Tazhrid-i-Sarich, 3/48.
1095 Ibn Humam, Fathul-Qadir. (Interpretation at the edges of this book of another work on fiqh called "Inay").
1096 Sura al-Jumu'a, 62/9.
1097 Tajrid-i-Sarich Tarj., 3/46.
1098 Bukhari, Jumu'a, 38; Muslim, Jumuah, 36; Bagavi, 4/220; Surah Jumuah, verse 11.
1099 al-Qasani, 1/260-261; ibn Humam, 1/411; al-Fatawa'i Hindu, 1/145; ibn Abidin, 1/542; as-Sarakhsi, 2/120.
1100 as-Sarakhsi, 2/121-122.
1101 Sura al-Baqara, 2/286.
1102 Sura al-Hajj, 22/78.
1103 Bukhari, Jumu'a, 16; Abu Dawud, Salat, 216-217; ibn Maja, Ikama, 84; Tirmizi, Jumua.
1104 as-Sarakhsi, 2/24; ibn Humam, 1/412-413.
1105 Sura al-Jumu'a, 62/9.
1106 as-Sarakhsi, 2/24.
1107 al-Kasani, 1/263; ibn Humam, 1/421; ibn Abidin, 1/758, al-Fatawa'i Hindu, 1/146.
1108 ash-Shawkani, 3/262.
1109 Sura an-Nahl, 16/44.
1110 Sura an-Nahl, 16/64; ibn Rushd, Bidayatul-mujtahid, 1/154; ibn Abidin, 1/755; ibn Qudadam, al-Mugni, 2/334; Bilmen, pp. 164-165.
1111 az-Zuhayli, 2/305; (from the transmission of ibn Maja).
1112 Muslim, Jumu'ah, 67-69; Abu Dawud, Salat, 237; Tirmizi, Jumua, 24; Nasai, Jumua, 42; ibn Maja, Iqama, 95.
1113 Muslim, Jumu'a, 72; Bukhari, Jumua, 39; Tirmizi, Jumua, 24.
1114 al-Zuhayli, 2/306. (from the collection of Tirmizi).