Surah Jumuah ayat 10 Tafsir Quran 62:10

﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ﴾
[ الجمعة: 10]

62:10 And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.

And when the prayer is finished disperse in the land this is an imperative denoting permissibility and seek provision through God’s bounty and remember God with remembrance frequently that perhaps you may be successful that perhaps you may be the winners.

When the prayer is concluded then disperse and spread about and make it your aim to seek the bounty of Providence, and keep Allah in mind whether you buy or sell, give or take and as often as you possibly can; heaven may prosper you

Al-Jumu`ah ( Friday ), and the Orders and Etiquette for Friday Friday is called Al-Jumu`ah because it is derived from Al-Jam`, literally, gathering.
The people of Islam gather weekly, on every Friday in the major places of worship.
It was during Friday when Allah finished the creation, the sixth day, during which Allah created the heavens and earth.
During Friday, Allah created Adam, and he was placed in Paradise, and ironically, it was a Friday when he was taken out of Paradise.
It will be on a Friday when the Last Hour will commence.
There is an hour during Friday, wherein no faithful servant asks Allah for something good, but Allah will give him what he asked for.
All of this is based upon Hadiths in the authenic collections.
In the ancient language Friday was called, `Arubah.
It is a fact that previous nations were informed about Friday, but they were led astray from it.
The Jews chose Saturday for their holy day, but Adam was not created on Saturday.
The Christians chose Sunday, which is the day the creation was initiated.
Allah chose Friday for this Ummah, because it is the day the creation was finished.Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ إِنَّ هَذَا يَوْمَهُمُ الَّذِي فَرَضَ اللهُ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ»
( We are the last (to come ) but the first on the Day of Resurrection, though the former nations were given the Scriptures before us.
And this was their day ( Friday ) the celebration of which was made compulsory for them, but they differed about it.
So, Allah gave us guidance to it, and all other people are coming after us: the Jews tomorrow and the Christians the day after tomorrow." This is the wording of Al-Bukhari in another narration of Muslim;
«أَضَلَّ اللهُ عَنِ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ، وَكَانَ لِلنَّصَارَى يَوْمُ الْأَحَدِ، فَجَاءَ اللهُ بِنَا فَهَدَانَا اللهُ لِيَوْمِ الْجُمُعَةِ، فَجَعَلَ الْجُمُعَةَ وَالسَّبْتَ وَالْأَحَدَ، وَكَذَلِكَ هُمْ تَبَعٌ لَنَا يَوْمَ الْقِيَامَةِ نَحْنُ الْاخِرُونَ مِنْ أَهْلِ الدُّنْيَا، وَالْأَوَّلُونَ يَوْمَ الْقِيَامَةِ الْمَقْضِيُّ بَيْنَهُمْ قَبْلَ الْخَلَائِقِ»
( Allah diverted those who were before us from Friday.
For the Jews there was Saturday, and for the Christians there was Sunday.
Allah then brought us and guided us to Friday.
He made them; Friday, Saturday and Sunday, and it is in this order they will come after us on the Day of Resurrection.
We are the last of among the people of this world and the first among the created to be judged on the Day of Resurrection. ) Necessity of the Remembrance of Allah on Friday, by attending the Khutbah and the Prayer Allah commanded the believers to gather to worship Him on Friday, يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ ( O you who believe! When the call is proclaimed for the Salah on Al-Jumu`ah (Friday ), then hasten ( Fas`aw ) to the remembrance of Allah) meaning, go to it and head for it.
The meaning of Sa`y ( hasten ) here does not refer to walking quickly.
It only refers to the importance of it.
`Umar bin Al-Khattab and Ibn Mas`ud - may Allah be pleased with them - recited it; ( فَامْضُوا إِلَى ذِكْرِ اللهِ ) ( "Then proceed to the remembrance of Allah." ) As for walking in haste to the prayer, that was indeed prohibited, since it was recorded in the Two Sahihs from Abu Hurayrah that the Prophet said,
«إِذَا سَمِعْتُمُ الْإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ وَعَلَيْكُمُ السَّكِينَةَ وَالْوَقَارَ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا»
( When you hear the Iqamah, proceed to offer the prayer with calmness and solemnity and do not rush.
And pray whatever you catch, and complete whatever you have missed. ) This is the wording with Al-Bukhari.
Abu Qatadah said, "While we were praying behind the Messenger of Allah ﷺ he heard commotion.
At the end of the prayer, the Prophet said;
«مَا شَأْنُكُمْ»
( What is the matter with you ) They said, `We hastened to the prayer.' The Prophet said,
«فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَامْشُوا وَعَلَيْكُمُ السَّكِينَةَ فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا»
( Don't do that.
When you come for prayer, there should be tranquility upon you.
Pray what remains of the prayer and complete what you have missed. )" The Two Sahihs collected this Hadith.
Al-Hasan commented, "By Allah! Hastening to the prayer is not accomplished by the feet.
Indeed they were prohibited from coming to prayer without tranquility and dignity.
Rather it is about the hearts, the intention, and the submission." Qatadah said, فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ "( then hasten to the remembrance of Allah ) means that you have to hasten to the prayer with your heart and actions, and walk to it." It is recommended for those coming to the Friday prayer to perform Ghusl ( taking bath ) before they come.
It is collected in the Two Sahihs that `Abdullah bin `Umar said that Allah's Messenger ﷺ said,
«إِذَا جَاءَ أَحَدُكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ»
( When one of you comes to the Friday prayer, then let him perform bath. ) The Two Sahihs recorded that Abu Sa`id said that the Messenger of Allah ﷺ said,
«غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ»
( Ghusl on the day of Jumu`ah is Wajib (required ) from every Muhtalim.
) Abu Hurayrah narrated that Allah's Messenger ﷺ said,
«حَقٌّ لله عَلى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ، يَغْسِلُ رَأْسَهُ وَجَسَدَهُ»
( It is Allah's right on every Muslim to bathe during every seven days, by washing his head and body. ) Muslim collected this Hadith.
Jabir narrated that Allah's Messenger ﷺ said,
«عَلى كُلِّ رَجُلٍ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ غُسْلُ يَوْمٍ وَهُوَ يَوْمُ الْجُمُعَةِ»
( Within every seven days, every Muslim man has the obligation to perform Ghusl at least one day, the day of Jumu`ah. ) Ahmad, An-Nasa'i and Ibn Hibban collected this Hadith. Virtues of Jumu`ah Imam Ahmad recorded that `Aws bin `Aws Ath-Thaqafi said that he heard Allah's Messenger ﷺ say,
«مَنْ غَسَّلَ وَاغْتَسَلَ يَوْمَ الْجُمُعَةِ وَبَكَّرَ وَابْتَكَرَ وَمَشَى وَلَمْ يَرْكَبْ، وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلْغُ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ أَجْرُ سَنَةٍ صِيَامُهَا وَقِيَامُهَا»
( Whoever performs Ghusl (well ) on the day of Jumu`ah, leaves early, walking not riding, and sits close to the Imam and listens without talking, will earn the reward of fasting and performing standing ( in prayer ) for an entire year for every step he takes.) This Hadith has various chains of narration, the compilers of the Four Sunan collected it, and At-Tirmidhi graded it Hasan.
The Two Sahihs also recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فِي السَّاعَةِ الْأُولَى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ»
( Any person who takes a bath on Friday like the bath for sexual impurity and then goes for the prayer in the first hour, it is as if he had sacrificed a camel.
Whoever goes in the second hour, it is as if he had sacrificed a cow.
Whoever goes in the third hour, then it is as if he had sacrificed a horned ram.
If one goes in the fourth hour, then it is as if he had sacrificed a hen.
Whoever goes in the fifth hour, then it is as if he had offered an egg.
When the Imam appears, the angels present themselves to listen to Allah's remembrance. ) It is recommended that one cleans his body, performs Ghusl, wears his best clothes, applies perfume and uses Siwak ( tooth stick ) for Jumu`ah.
We mentioned that Abu Sa`id narrated that the Messenger of Allah ﷺ said,
«غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَأَنْ يَمَسَّ مِنْ طِيبِ أَهْلِهِ»
( Ghusl on the day of Jumu`ah is Wajib (required ) from every Muhtalim and also using Siwak and applying some of his household's perfume.) Imam Ahmad recorded that Abu Ayyub Al-Ansari said that he heard the Messenger of Allah ﷺ say,
«مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَمَسَّ مِنْ طِيبِ أَهْلِهِ إِنْ كَانَ عِنْدَهُ وَلَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ حَتْى يَأْتِيَ الْمَسْجِدَ فَيَرْكَعَ إِنْ بَدَا لَهُ وَلَمْ يُؤْذِ أَحَدًا، ثُمَّ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتْى يُصَلِّيَ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الْأُخْرَى»
( Whoever performs Ghusl on Friday and applies perfume, if he has any, wears his best clothes, then goes to the Masjid and performs voluntary prayer, if he wishes, does not bother anyone, listens when the Imam appears until he starts the prayer.
Then all of this will be an expiation for whatever occurs between that Friday and the next Friday. ) Abu Dawud and Ibn Majah recorded in their Sunans that `Abdullah bin Salam said that he heard the Messenger of Allah ﷺ say, while on the Minbar:
«مَا عَلَى أَحَدِكُمْ لَوِ اشْتَرَى ثَوْبَيْنِ لِيَوْمِ الْجُمُعَةِ سِوَى ثَوْبَيْ مِهْنَتِهِ»
( What harm would it cause if one of you bought two garments for the day of Jumu`ah, other than the garment he wears daily ) `A'ishah said that during a speech he gave on a Friday when he saw people wearing Nimar garments, the Messenger of Allah ﷺ said,
«مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ سَعَةً أَنْ يَتَّخِذَ ثَوْبَيْنِ لِجُمُعَتِهِ سِوَى ثَوْبَيْ مِهْنَتِهِ»
( When one of you has wealth, he should keep two garments for Friday, other than the two garments he has for his daily wear. ) Ibn Majah collected this Hadith. The Meaning of the Call in the Ayah is the Adhan that precedes the Khutbah Allah said, إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ ( When the call is proclaimed for the Salah on Friday, ) referring to the Adhan which was called, during the time of the Prophet , when he came out of his house and sat on the Minbar.
The Adhan would be called before the Prophet near the door of the Masjid.
As for the earlier Adhan that the Leader of the faithful, `Uthman bin Affan added, it was done because the Muslims increased in number during his time.
Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet , Abu Bakr and `Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit.
But during `Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra"' Az-Zawra' was the tallest house in Al-Madinah near the Masjid. Prohibiting buying and selling after the Call on Friday, and the Exhortation to seek Provisions after it Allah said, وَذَرُواْ الْبَيْعَ ( and leave off business. ) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made.
Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan.
Allah's statement, ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ( That is better for you if you did but know! ) means, `your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement, فَإِذَا قُضِيَتِ الصَّلَوةُ ( Then when the Salah is complete, ) means, when the Friday prayer is finished, فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ ( you may disperse through the land, and seek the bounty of Allah, ) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished.
Ibn Abi Hatim recorded that when the Friday prayer finished, `Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me.
Therefore, grant me of Your favor and You are the best of those who grant provisions." Allah's statement, وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ ( and remember Allah much, that you may be successful. ) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter.
There is a Hadith that states,
«مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ»
( Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things." Then Allah will record a thousand-thousand (a million ) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant ( of Allah ) will not be among those who remember Allah often, until he does so while standing, sitting and lying down."

(62:10) But when the Prayer is ended, disperse in the land and seek Allah's Bounty, *16 and remember Allah much *17 so that you may prosper. *18

And when the prayer has been concluded, meaning

*16) " This does not mean that after the Friday is over, it is obligatory to go in search of livelihood.
but it only implies permission.
As it was ordered to stop aII worldly business as soon as the call was made for the Prayer, so it is allowed that after the Prayer is over, the people may dispose and resume or pursue whatever occupation or business they may like.
It is just like the prohibition of hunting in the state of ihram, but after ihram is put off, one is told to hunt.
( AI-Ma'idah: 2 ).
That does not mean that one must hunt, but that one may hunt if one so likes.
Or, for instance.
in Surah An-Nisa', permission to marry more than one wife has been given, saying: "Marry two or three or four women whom you 'choose.
" Here, although the verb is in the imperative mood, no one has taken it in the meaning of a command This gives the principle that the imperative form of the verb does not always imply an obligation or command it sometimes implies the permission and sometimes exercise of choice or preference.
The context determines where it implies the command, where the permission and where Allah's approval of the act, and not that the act is obligatory.
Immediately after this very sentence itself, it has been said: "And remember Allah much.
" Here also the verb is in the imperative mood, but obviously it implies exercise of one's choice and not that it is a duty or compulsion.
Here, another thing worthy of mention is that although in the Qur'an Friday has not been declared a public holiday like the Jewish Sabbath and the Christian Sunday, yet no one can deny that Friday is a symbol of the Muslim community precisely in the carne way as Saturday is a Jewish and Sunday a Christian symbol.
And if declaring a day in the week a public holiday be a cultural necessity, then just as the lews naturally select Saturday for it and the Christians Sunday, so a Muslim ( if he has any Islamic feeling ) will necessarily select only Friday for this purpose.
The Christians did not even hesitate to impose their Sunday on some other countries where Christian population was negligible.
When the Jews established their state in Palestine, the first thing they did was to announce Saturday as the weekly holiday instead of Sunday.
In prepartitioned India one conspicuous distinction between British India and the Muslim states was that in one part of the country Sunday was observed as a closed holiday and in the other Friday.
However, where the Muslims lack Islamic values, they hold w Sunday even after attaining to sovereign power as we see in Pakistan.
In case of excessive westernization Friday is replaced by Sunday as the weekly holiday as was done by Mustafa Kamal in Turkey.

*17) "Remember Allah much" : "Do not forget Allah even when you arc otherwise occupied; but remember Him under alI circumstances and remain conscious of Him at ail times." ( For explanation, see E.N.
63 of Surah Al-Ahzab )
*18) At several places in the Qur'an, after giving an-instruction or an admonition, or a command words to the effect: perhaps, you achieve success " or 'perhaps you may be shown mercy" have been used.
The use of 'perhaps " on such occasions dces not mean that AIIah, God forbid, is entertaining a doubt, but it is in fact a royal style of address.
It is just like a kindly master's giving out hope to his servants to continue doing their best so that they may achieve and win the desired goal and reward, It contains a subtle promise which fills the servant with hope and he carries out his duties and obligations with enthusiasm.'
As the Commands pertaining to the Friday congergational prayer come to an end here, it would be useful to give a resume of the injunctions that the four schools of juristic thought have derived from the Qur'an, the Hadih, traditions of the Companions of the Holy Prophet and the general principles of Islam.

According to the Hanafi school of thought, the time for the Friday Prayer is the same as for Zuhr Prayer.
The Friday Prayer can neither be held before it nor after it.
Business and trade become forbidden with the first call to the Prayer and not with the second call which is made after the Imam has taken his place on the pulpit, for the words of the Qur'an in this regard are explicit and definite.
Therefore, whichever call is made for the Friday Prayer after the declining of the sun when the Prayer time begins, the people should stop conducting business on hearing it.
However, if a person has made a bargain at that time, it will not be void, but will only be a sin.
The Friday Prayer cannot be held in every settlement but only in the misr Jami which has been defined as a large town or city, where there arc market places, adequate security arrangements, and which has large enough population so that if alI the people upon whom attendance at the Friday Prayer is obligatory, gather together, they should be too many for the principal mosque to hold.
The people who live outside the city will have to offer the Prayer in the city only in case the call to the Prayer reaches them, or if they live within six miles of the city.
The Prayer may not necessarily be held in the mosque; it may also be held in the open field and also on a ground which is outside the city but a part of it.
The Friday Prayer can be validly held only in a place where any and every person may come to attend it without any hindrance.
It will not be valid if it is held in a restricted place where every person is not allowed to join in no matter how many people may gather together.
For the Prayer to be valid there should at least be three men ( according to Imam Abu Hanifah beside the Imam, or two men including the Imam (according to Imams Abu Yusuf and Mohammed ), upon whom it is obligatory to attend the Friday Prayer.
A person will be exempt from the Prayer if he is on a journey, or is so ill that he cannot walk to attend it, or is disabled of both the legs, or is blind ( but according to Imam Abu Yusuf and Imam Muhammad, a blind person will be exempt from the Prayer duty only in case he dces not find a man who can take him along for the Prayer ), or he apprehends a danger to he life and honour, or an unbearable financial loss from a tyrant, or It is raining heavily and there is slush and rainwater on the way, or he is a.
prisoner, For the prisoner and the disabled, it is undesirable that they should perform the Zuhr Prayer on Friday In congregation.
For those also who have missed the Friday Prayer it is undesirable to perform the Zuhr Prayer collectively, The sermon is one of the pre-requisites of the Friday Prayer to be valid, for the Holy Prophet ( upon whom be peace ) never performed the Friday Prayer without the Sermon; the Sermon must necessarily precede the prayer, and there should be two Sermons.
From the time the Imam steps towards the pulpit for the sermon, every kind of speech becomes forbidden till he brings it to an end; no prayer may be performed during it, whether one can hear the Imam at the place where one is sitting or not.
( Hedayah, Al-Fath ul-Qadir; al-Jassas: Ahkam al-Qur'an; AI-Fiqh alai-Madhahib al-Arb'ah; 'Umdat al-Qari ).

According to the Shafe'is the time of the Friday Prayer is the same as of the Zuhr Prayer.
Trade and business become forbidden and hastening to the remembrance of Allah becomes obligatory from the time the second call is sounded, i.e.
the call which is sounded after the Imam has taken his place on the pulpit.
However, if A person carries out a transaction at this time, it does not become void.
The Friday Prayer can be held in every such settlement among the permanent residents of which there are 40 such men upon whom it is incumbent to perform the Prayer.
Attendance at the Friday Prayer is obligatory for, those people of the suburbs whom the call may reach The Friday service must be held within the bounds of the settlement, but it may not necessarily be held in the mosque.
Thus, it is not obligatory for nomadic peoples who live in tents, in the desert.
For the Prayer to be valid there should at least be 40 such men including the Imam in the congregation upon whom the Prayer is incumbent.
A person would be exempt from the Prayer if he is on a journey, or intends to stay at a place for four or less than four days provided that the journey is lawful, or he is old or sick and cannot go to attend the Prayer even by a conveyance, or is blind and does not find a man .
who can take him along for the Prayer, or apprehends danger to lift or property or honour, or is a prisoner provided that this imprisonment has not been caused by his own crime.
There should be two sermons before the Prayer.
Although it is according to the Sunnah to sit quiet during the sermon, yet speech is not forbidden.
For the person who is sitting close to the Imam so that he can hear the sermon, speech is disapproved, but he can respond to a greeting, and can recite prayer on the Holy Prophet ( upon whom be Allah's peace ) aloud when he hears his name being mentioned.
( Mughni al-Muhtaj Al-Fiqh alal-Madhahib al-Arb'ah ).

According to the Malikis, 'the Friday Prayer time begins from the declining of the sun and lasts till such time in the evening that the Sermon and the Prayer can be concluded before sunset.
Business transactions become forbidden and hastening becomes obligatory with the second call.
If a transaction takes place after it, it would be void and sinful.
The Friday Prayer can be held in the settlements, residents of which live in permanent houses and do not migrate in the summer or the winter, and whose needs and requirements are met in the same settlements, and who can defend themselves on the basis of their strength.
In temporary dwelling places the Friday 'Prayer cannot be established even though many people may be staying there and staying for long periods.
Attendance at the Prayer is obligatory for the people who live within- three miles of the settlement where the Prayer is held.
The Prayer can be held only in the mosque, which is inside the settlement or adjoining it, and the building of which is not inferior to the houses of the common residents of the place.
Some Malikis have also imposed the condition that the mosque should be roofed, and arrangements for offering collective Prayer five times daily should also exist in it However, the better known view of the Malikis is that for the Prayer to be valid the mosque's being roofed is no pre-requisite.
The Friday Prayer can also be held in a mosque which has been built only for the Friday Prayer and no arrangements exist in it for the five daily Prayers.
For the Prayer to be valid there must at least be 12 other men, apart from the Imam, in the congregation upon whom the Friday Prayer is incumbent.
A person would be exempt from it if he is on a journey, or intends to stay for Less than four days at a place during the journey, or is so ill that he cannot come to the mosque, or has an ailing mother or father, or wife, or child, or he is nursing a stranger who has nobody else to nurs him, or has a close relative who is seriously ill, or at the point of death, or apprehends an unbearable loss to property, or a danE to his life or honor, or is hiding from fear of imprisonment, or punishment, provided that he is a wronged and oppressed person, or it is raining heavily and there is slush and rainwater on the way, or the weather is oppressive due to excessive heat or cold.
The Prayer has to be preceded by two Sermons; so much so that if the Sermon is given after the Prayer, the Prayer has to be repeated, and the Sermons must necessarily be delivered inside the mosque.
It is forbidden to offer a voluntary Prayer after the Imam has stepped towards the pulpit, land to talk when the Sermon has begun, even if one is not hearing it, However, if the Imam indulges in meaningless and absurd things in the Sermon, or uses abusive language for a person who does not deserve it, or starts praising a, person for whom praise is unlawful, or starts reciting something irrelevant to the Sermon, the people have the right to protest.
Furthermore, it is reprehensible that a prayer be made in the Sermon for the temporal ruler, unless the Imam apprehends danger to his life.
The Imam must necessarily be the same person who leads the Prayer; if another person than the one who gave the Sermon led the Prayer it would be void.
( Hashiyah ad-Dusuqi ila-sh-Sharh al-Kabir,' Ibn 'Arabi, .4hkam al-Qur an; Al-Fiqh alal-Madhahib al-'Arb ah ).

According to the Hanbalis, the Friday Prayer time begins when the sun has risen about a spear's length high and lasts till the beginning of the 'Asr Prayer time in the afternoon, but performing the Prayer before the declining of the sun is just permissible but after it obligatory and meritorious.
Business transactions become forbidden and hastening to the Prayer becomes obligatory with the second call, A transaction contracted after it has no effect in the law.
The Prayer can be held only at a place where 40 men on whom the Friday Prayer is incumbent have permanently settled in houses ( and not in tents ) and are not nomadic tribesmen.
For this purpose, it will not make any difference if the houses of the settlement or its different parts are scattered or compact; if their combination is called by ane name, it will be one settlement even if its different parts are miles apart.
Attendance at the Prayer will be obligatory for the people who live within three miles of the settlement.
The congregation should consist of 40 men including the Imam.
The Prayer may not necessarily be performed in the mosque; it may be performed in the open as well.
A person will be exempt from it if he is on a journey and intend to stay in the settlement for four or less than four days, or is so iII that he cannot come to the mosque even by a conveyance, or is blind unless he can grope his way to the mosque; ( it is not obligatory for the blind man to come for the Prayer with another man's help ), or he is prevented by extreme weather or heavy rain or slush and rainwater, or he is hiding to escape persecution or apprehends danger to life or honour, or fears an unbearable financial loss, The Prayer should be preceded by two Sermons.
The person who is sitting so close to the Imam that he can hear him, is forbidden speech; however, the one sitting far away, who cannot hear the Sermon, can speak.
The people have to sit quiet during the Sermon whether the person delivering the Sermon is a just man or an unjust man.
If 'Id falls on a Friday, the people who have performed the `Id Prayer will be exempt from the Friday Prayer.
In this matter, the viewpoint of the Hanbalis is different from that of the other three Imams.
( Ghayat al-Muntaha; AI-Fiqh alal-Madhahib al-Arb ah ),
All jurists are agreed that if the person upon whom the Friday Prayer is not incumbent, joins in the Prayer, his Prayer would be valid, and he would be absolved from the Zuhr Prayer.

 

Al-Jumu`ah ( Friday ), and the Orders and Etiquette for Friday Friday is called Al-Jumu`ah because it is derived from Al-Jam`, literally, gathering.
The people of Islam gather weekly, on every Friday in the major places of worship.
It was during Friday when Allah finished the creation, the sixth day, during which Allah created the heavens and earth.
During Friday, Allah created Adam, and he was placed in Paradise, and ironically, it was a Friday when he was taken out of Paradise.
It will be on a Friday when the Last Hour will commence.
There is an hour during Friday, wherein no faithful servant asks Allah for something good, but Allah will give him what he asked for.
All of this is based upon Hadiths in the authenic collections.
In the ancient language Friday was called, `Arubah.
It is a fact that previous nations were informed about Friday, but they were led astray from it.
The Jews chose Saturday for their holy day, but Adam was not created on Saturday.
The Christians chose Sunday, which is the day the creation was initiated.
Allah chose Friday for this Ummah, because it is the day the creation was finished.Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ إِنَّ هَذَا يَوْمَهُمُ الَّذِي فَرَضَ اللهُ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ» ( We are the last (to come ) but the first on the Day of Resurrection, though the former nations were given the Scriptures before us.
And this was their day ( Friday ) the celebration of which was made compulsory for them, but they differed about it.
So, Allah gave us guidance to it, and all other people are coming after us: the Jews tomorrow and the Christians the day after tomorrow." This is the wording of Al-Bukhari in another narration of Muslim; «أَضَلَّ اللهُ عَنِ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ، وَكَانَ لِلنَّصَارَى يَوْمُ الْأَحَدِ، فَجَاءَ اللهُ بِنَا فَهَدَانَا اللهُ لِيَوْمِ الْجُمُعَةِ، فَجَعَلَ الْجُمُعَةَ وَالسَّبْتَ وَالْأَحَدَ، وَكَذَلِكَ هُمْ تَبَعٌ لَنَا يَوْمَ الْقِيَامَةِ نَحْنُ الْاخِرُونَ مِنْ أَهْلِ الدُّنْيَا، وَالْأَوَّلُونَ يَوْمَ الْقِيَامَةِ الْمَقْضِيُّ بَيْنَهُمْ قَبْلَ الْخَلَائِقِ» ( Allah diverted those who were before us from Friday.
For the Jews there was Saturday, and for the Christians there was Sunday.
Allah then brought us and guided us to Friday.
He made them; Friday, Saturday and Sunday, and it is in this order they will come after us on the Day of Resurrection.
We are the last of among the people of this world and the first among the created to be judged on the Day of Resurrection. ) Necessity of the Remembrance of Allah on Friday, by attending the Khutbah and the Prayer Allah commanded the believers to gather to worship Him on Friday, يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ ( O you who believe! When the call is proclaimed for the Salah on Al-Jumu`ah (Friday ), then hasten ( Fas`aw ) to the remembrance of Allah) meaning, go to it and head for it.
The meaning of Sa`y ( hasten ) here does not refer to walking quickly.
It only refers to the importance of it.
`Umar bin Al-Khattab and Ibn Mas`ud - may Allah be pleased with them - recited it; ( فَامْضُوا إِلَى ذِكْرِ اللهِ ) ( "Then proceed to the remembrance of Allah." ) As for walking in haste to the prayer, that was indeed prohibited, since it was recorded in the Two Sahihs from Abu Hurayrah that the Prophet said, «إِذَا سَمِعْتُمُ الْإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ وَعَلَيْكُمُ السَّكِينَةَ وَالْوَقَارَ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا» ( When you hear the Iqamah, proceed to offer the prayer with calmness and solemnity and do not rush.
And pray whatever you catch, and complete whatever you have missed. ) This is the wording with Al-Bukhari.
Abu Qatadah said, "While we were praying behind the Messenger of Allah ﷺ he heard commotion.
At the end of the prayer, the Prophet said; «مَا شَأْنُكُمْ» ( What is the matter with you ) They said, `We hastened to the prayer.' The Prophet said, «فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَامْشُوا وَعَلَيْكُمُ السَّكِينَةَ فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا» ( Don't do that.
When you come for prayer, there should be tranquility upon you.
Pray what remains of the prayer and complete what you have missed. )" The Two Sahihs collected this Hadith.
Al-Hasan commented, "By Allah! Hastening to the prayer is not accomplished by the feet.
Indeed they were prohibited from coming to prayer without tranquility and dignity.
Rather it is about the hearts, the intention, and the submission." Qatadah said, فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ "( then hasten to the remembrance of Allah ) means that you have to hasten to the prayer with your heart and actions, and walk to it." It is recommended for those coming to the Friday prayer to perform Ghusl ( taking bath ) before they come.
It is collected in the Two Sahihs that `Abdullah bin `Umar said that Allah's Messenger ﷺ said, «إِذَا جَاءَ أَحَدُكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ» ( When one of you comes to the Friday prayer, then let him perform bath. ) The Two Sahihs recorded that Abu Sa`id said that the Messenger of Allah ﷺ said, «غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ» ( Ghusl on the day of Jumu`ah is Wajib (required ) from every Muhtalim.
) Abu Hurayrah narrated that Allah's Messenger ﷺ said, «حَقٌّ لله عَلى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ، يَغْسِلُ رَأْسَهُ وَجَسَدَهُ» ( It is Allah's right on every Muslim to bathe during every seven days, by washing his head and body. ) Muslim collected this Hadith.
Jabir narrated that Allah's Messenger ﷺ said, «عَلى كُلِّ رَجُلٍ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ غُسْلُ يَوْمٍ وَهُوَ يَوْمُ الْجُمُعَةِ» ( Within every seven days, every Muslim man has the obligation to perform Ghusl at least one day, the day of Jumu`ah. ) Ahmad, An-Nasa'i and Ibn Hibban collected this Hadith. Virtues of Jumu`ah Imam Ahmad recorded that `Aws bin `Aws Ath-Thaqafi said that he heard Allah's Messenger ﷺ say, «مَنْ غَسَّلَ وَاغْتَسَلَ يَوْمَ الْجُمُعَةِ وَبَكَّرَ وَابْتَكَرَ وَمَشَى وَلَمْ يَرْكَبْ، وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلْغُ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ أَجْرُ سَنَةٍ صِيَامُهَا وَقِيَامُهَا» ( Whoever performs Ghusl (well ) on the day of Jumu`ah, leaves early, walking not riding, and sits close to the Imam and listens without talking, will earn the reward of fasting and performing standing ( in prayer ) for an entire year for every step he takes.) This Hadith has various chains of narration, the compilers of the Four Sunan collected it, and At-Tirmidhi graded it Hasan.
The Two Sahihs also recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فِي السَّاعَةِ الْأُولَى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ» ( Any person who takes a bath on Friday like the bath for sexual impurity and then goes for the prayer in the first hour, it is as if he had sacrificed a camel.
Whoever goes in the second hour, it is as if he had sacrificed a cow.
Whoever goes in the third hour, then it is as if he had sacrificed a horned ram.
If one goes in the fourth hour, then it is as if he had sacrificed a hen.
Whoever goes in the fifth hour, then it is as if he had offered an egg.
When the Imam appears, the angels present themselves to listen to Allah's remembrance. ) It is recommended that one cleans his body, performs Ghusl, wears his best clothes, applies perfume and uses Siwak ( tooth stick ) for Jumu`ah.
We mentioned that Abu Sa`id narrated that the Messenger of Allah ﷺ said, «غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَأَنْ يَمَسَّ مِنْ طِيبِ أَهْلِهِ» ( Ghusl on the day of Jumu`ah is Wajib (required ) from every Muhtalim and also using Siwak and applying some of his household's perfume.) Imam Ahmad recorded that Abu Ayyub Al-Ansari said that he heard the Messenger of Allah ﷺ say, «مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَمَسَّ مِنْ طِيبِ أَهْلِهِ إِنْ كَانَ عِنْدَهُ وَلَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ حَتْى يَأْتِيَ الْمَسْجِدَ فَيَرْكَعَ إِنْ بَدَا لَهُ وَلَمْ يُؤْذِ أَحَدًا، ثُمَّ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتْى يُصَلِّيَ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الْأُخْرَى» ( Whoever performs Ghusl on Friday and applies perfume, if he has any, wears his best clothes, then goes to the Masjid and performs voluntary prayer, if he wishes, does not bother anyone, listens when the Imam appears until he starts the prayer.
Then all of this will be an expiation for whatever occurs between that Friday and the next Friday. ) Abu Dawud and Ibn Majah recorded in their Sunans that `Abdullah bin Salam said that he heard the Messenger of Allah ﷺ say, while on the Minbar: «مَا عَلَى أَحَدِكُمْ لَوِ اشْتَرَى ثَوْبَيْنِ لِيَوْمِ الْجُمُعَةِ سِوَى ثَوْبَيْ مِهْنَتِهِ» ( What harm would it cause if one of you bought two garments for the day of Jumu`ah, other than the garment he wears daily ) `A'ishah said that during a speech he gave on a Friday when he saw people wearing Nimar garments, the Messenger of Allah ﷺ said, «مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ سَعَةً أَنْ يَتَّخِذَ ثَوْبَيْنِ لِجُمُعَتِهِ سِوَى ثَوْبَيْ مِهْنَتِهِ» ( When one of you has wealth, he should keep two garments for Friday, other than the two garments he has for his daily wear. ) Ibn Majah collected this Hadith. The Meaning of the Call in the Ayah is the Adhan that precedes the Khutbah Allah said, إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ ( When the call is proclaimed for the Salah on Friday, ) referring to the Adhan which was called, during the time of the Prophet , when he came out of his house and sat on the Minbar.
The Adhan would be called before the Prophet near the door of the Masjid.
As for the earlier Adhan that the Leader of the faithful, `Uthman bin Affan added, it was done because the Muslims increased in number during his time.
Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet , Abu Bakr and `Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit.
But during `Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra"' Az-Zawra' was the tallest house in Al-Madinah near the Masjid. Prohibiting buying and selling after the Call on Friday, and the Exhortation to seek Provisions after it Allah said, وَذَرُواْ الْبَيْعَ ( and leave off business. ) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made.
Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan.
Allah's statement, ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ( That is better for you if you did but know! ) means, `your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement, فَإِذَا قُضِيَتِ الصَّلَوةُ ( Then when the Salah is complete, ) means, when the Friday prayer is finished, فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ ( you may disperse through the land, and seek the bounty of Allah, ) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished.
Ibn Abi Hatim recorded that when the Friday prayer finished, `Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me.
Therefore, grant me of Your favor and You are the best of those who grant provisions." Allah's statement, وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ ( and remember Allah much, that you may be successful. ) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter.
There is a Hadith that states, «مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ» ( Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things." Then Allah will record a thousand-thousand (a million ) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant ( of Allah ) will not be among those who remember Allah often, until he does so while standing, sitting and lying down."

Allah then gave them a dispensation, after imposing a prohibition upon them, in His saying ( and leave your trading ) and said: ( And when the prayer is ended ) when the Imam finishes the Friday prayer, ( then disperse in the land ) then leave the mosque if you wish ( and seek of Allah’s bounty ) and seek Allah’s provision if you wish, and this is the dispensation which came after prohibition. There is also another way of understanding this: when the Imam finishes the Friday prayer, disperse in the mosque and seek that which is better for you, i.e. the hidden knowledge, Oneness, non-attachment and reliance on Allah, ( and remember Allah ) with your tongues and hearts ( much ) in all circumstances, ( that ye may be successful ) that you may escape Allah’s chastisement and wrath.

Then when the (Jumu'ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember Allah much, that you may be successful.

Page 554 English transliteration