Monthly Archives: January 2011

Acts of worship which are prescribed on Fridays

Acts of worship which are prescribed on Fridays


Praise be to Allaah.

There are many acts of worship which are prescribed for the Muslim to do on this day. These include: 

1 – Salaat al-Jumu’ah (Friday prayer) 

Allaah says (interpretation of the meaning): 

“O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!”

[al-Jumu’ah 62:9] 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (1/376): 

Friday prayer is one of the most important obligations in Islam, and one of the greatest gatherings of the Muslims. Gathering on Friday is more important and more obligatory than any other gathering apart from ‘Arafah. Whoever neglects it, Allaah will place a seal on his heart. 

It was narrated from Abu’l-Ja’d al-Damari – who was a companion of the Prophet (peace and blessings of Allaah be upon him) – that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever neglects three Jumu’ahs, Allaah will place a seal on his heart.” 

Narrated by Abu Dawood, 1052; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 928 

It was narrated from ‘Abd-Allaah ibn ‘Umar and Abu Hurayrah that they heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar: 

“Let people stop neglecting Jumu’ah, or Allaah will place a seal on their hearts, then they will be among those who are neglectful.” 

Narrated by Muslim, 865. 

2 – Making a lot of du’aa’. 

On this day there is a time when a person’s Lord will answer his du’aa’ – by Allaah’s leave. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: “On this day there is a time when no Muslim stands and prays, asking Allaah for something, but Allaah will grant him it” – and he gestured with his hands to indicate how short that time is. 

Narrated by al-Bukhaari, 893; Muslim, 852 

3 – Reading Soorat al-Kahf. 

It was narrated from Abu Sa’eed al-Khduri that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever reads Soorat al-Kahf on Friday, he will be illuminated with light between the two Fridays.” Narrated by al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 836 

4 – Sending a lot of blessings upon the Prophet (peace and blessings of Allaah be upon him). 

It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allaah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.” 

Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925. 

He said in ‘Awn al-Ma’bood: 

Friday is singled out because it is the best of days and the chosen day. So there is an advantage to sending blessings upon him on that day that is not present on any other day. 

Along with these virtues and acts of worship, the Prophet (peace and blessings of Allaah be upon him) forbade singling out Friday for fasting, or singling out the night of Friday for doing acts of worship that are not narrated in sharee’ah.  

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out the night of Friday for qiyaam al-layl, and do not single out the day of Friday for fasting, unless that is part of the habitual fasting of any one of you.”

(Narrated by Muslim, 1144). 

Al-San’aani said in Subul al-Salaam: 

This hadeeth indicates that it is haraam to single out the night of Friday for worship or reading Qur’aan that is not one’s regular custom, apart from that which is indicated in the texts, such as reading Soorat al-Kahf. 

Al-Nawawi said: 

This hadeeth clearly states that it is forbidden to single out the night of Friday for prayer or the day of Friday for fasting. It is agreed (among the scholars) that this is makrooh. 

He also said: 

The scholars said that the reason why it is forbidden to single out Friday for fasting is that Friday is a day of du’aa’, dhikr and worship, such as ghusl, going early to the prayer, waiting for the prayer, listening to the khutbah and reciting a lot of dhikr afterwards, because Allaah says (interpretation of the meaning): 

“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much”

[al-Jumu’ah 62:10] 

And there are other acts of worship to be done on this day. So it is preferable not to fast then, as this will help a person to perform these duties in an energetic manner and enjoy them without feeling bored or tired. This is like the pilgrim on the day of ‘Arafah in ‘Arafah, because the Sunnah is for him not to fast on that day for the same reason… This is the reason for not allowing singling out Friday for  fasting. And it was said that the reason is so that people will not go to extremes in venerating it as happened in the case of Saturday. But this view is weak, because on that day we offer Jumu’ah prayer and do other acts of worship which are a kind of veneration. And it was said that the reason for its prohibition is so that people would not think that this was obligatory. This is also a weak view because it is encouraged to fast on Mondays and there was no fear that anyone would think it was obligatory. No attention should be paid to this far-fetched view. The same argument is applicable in the case of fasting the day of ‘Arafah and the day of ‘Ashoora’, etc. The correct view is that which we have stated above. 

And Allaah knows best.


The Prophet Muhammad: a mercy for all creation

The Prophet Muhammad: a mercy for all creation


“Indeed, in this [Quran] is notification for a worshipping people. And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Quran: 21:106-107)

Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) was the kindest of men in the same way as he excelled all others in courage and valour. Being extremely kind-hearted, his eyes brimmed with tears at the slightest sign of inhumanity. A Companion, Shaddaad bin ‘Aws (radhi Allaahu ‘anhu) reported the Apostle as saying: “Allaah has commanded you to show kindness to everyone, so if you have to kill, kill in a good manner, and if you slaughter an animal, slaughter it gently. If anyone of you has to slay an animal, he should sharpen the blade first and treat the animal well.”Ibn ‘Abbas (radhi Allaahu ‘anhu) relates that a man threw a goat on its side and then started sharpening his knife. When the Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) saw him he said: “Do you want to kill it twice? Why did you not sharpen the knife before throwing it on the ground?”

A Mercy for the Believers

The Messenger’s compassion towards the believers was of the utmost degree. The Quran describes his compassion in the following verse, which means: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” (Quran: 9:128)

Sa‘d bin ‘Ubaadah (radhi Allaahu ‘anhu) once became ill, so Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) visited him in his house. On seeing his faithful Companion in a pitiful state, he was moved to tears. Then, he said: “Allaah does not punish because of tears, nor because of grief, but he punishes because of this.”- and he pointed to his tongue. (Al-Bukhari)

A Mercy Towards his Enemies

The prisoners of war taken captive at the battle of Badr were amongst his bitterest enemies. Nevertheless, Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) made sure that they were given the best of treatment. Among them was Suhayl bin ‘Amr who was a fiery speaker and was denouncing the Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) . ‘Umar (radhi Allaahu ‘anhu) one the Prophet’s closest companions, suggested that two of his lower teeth be pulled out so that he might not be so vile in his speeches. The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) replied: “Were I to do this, Allaah would disfigure me on the Day of Judgement, despite the fact that I am His messenger.” (Hadith)

In Makkah, his people inflicted him with every kind of suffering, eventually forcing him to emigrate to Madinah, and then waged war on him for five years. However, when he conquered Makkah without bloodshed in the twenty-first year of his Prophethood, he asked the Makkan unbelievers who were awaiting his decision about them: “How do you expect me to treat you?” They responded unanimously: “You are a noble one, the son of a noble one.” He announced to them his decision:

“You may go free! No reproach this day shall be on you; may God forgive you.”

A Mercy for Women

Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) was also very kind and affectionate towards women. Women were very badly treated in those times. The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) gave them honour and dignity at par with men in the community. ‘Umar (radhi Allaahu ‘anhu) reported: “We did not have much regard for women while we were at Makkah, but they were better treated in Madinah. Allaah’s Messenger established women’s rights through his sayings and commandments, which improved their position and status.”

A Mercy for Children

Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) was particularly compassionate towards children. When he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said: “I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling.” (Al-Bukhaari)

He would take children in his arms and embrace them. He was once hugging his beloved grandsons, Hasan and Hussain, when Aqrah bin Haabis told him, ‘I have got ten children. So far, I have not kissed any of them.’ Messenger of Allaah (sallallaahu ‘alayhi wa’sallam)responded: “The one with no pity for others is not pitied.” (Al-Bukhaari and Muslim)

According to another version, Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) said: “What can I do for you if Allaah has removed from you the feeling of compassion?” (At-Tirmidhi)

A Mercy for Slaves

The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) strongly enjoined the duty of kind and generous treatment upon slaves, servants and labourers engaged in manual work. Jaabir (radhi Allaahu ‘anhu) related the Messenger of Allaah (sallallaahu ‘alayhi wa’sallam)as saying: “Feed them with the food which you eat, clothe them with such clothing as you wear, and do not cause trouble to Allaah’s creatures.” The Apostle is further stated to have said: “Those whom Allaah has made your dependents are your brothers, servants and helpmates. Anybody whose brother has been made subservient to him ought to feed him with the food he eats and clothe him with the clothes he wears; command him not to do that which he is unable to do and if it becomes necessary to do so then he should help him in doing the job.”

A Mercy for Animals

His compassion encompassed not only human beings, but also animals.

The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) forbade his companions to keep the unintelligent creatures hungry or thirsty, to disturb or to overburden them. He commended that kindness and putting them at ease were meritorious acts tending to bring man nearer to Allaah. Abu Hurairah (radhi Allaahu ‘anhu) reports the Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) as saying: “A traveler who was thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud due to thirst. The man realised that the dog was as thirsty as him, so he got into the well again, filled his leather sock with water and carried it out holding it with his teeth. Thus, he quenched the thirst of the dog. Allaah was pleased with this act of kindness and pardoned his sins.” The Companions asked: “O Messenger of Allah is there recompense in the matter of beasts and wild animals also?” The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) replied: “There is recompense in regard to every creature that has a living heart.”

‘Abdullah bin ‘Umar (radhi Allaahu ‘anhu) related that the Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) said: “A woman was cast away to hell only because she had withheld food and water from her cat and refused to set it free so that the cat might satisfy its hunger by eating worms and insects.”

Once on return from a military campaign, a few Companions took away the chicks of a bird from their nest to stroke them. The mother bird came back and when it could not find its chicks in the nest, it began to fly around screeching. When informed of the matter, Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) became angry and ordered the chicks to be put back in the nest. (Abu Dawood)


The love and compassion of Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) for all kinds of creatures was not of the kind claimed by today’s ‘humanists’. He was sincere and balanced in his love and compassion. He was more compassionate than any other person. He was a Prophet raised by Allaah, the Creator and Sustainer of all beings, for the guidance and happiness of conscious beings – mankind and jinn – and the harmony of existence. Therefore, he lived not for himself but for others; he is a mercy for all the worlds.

Patience over tyranny and oppression

Patience over tyranny and oppression

From the morals and manners of the Salaf was their ample patience over the unfairness and tyranny of those in power. They would recognize that such situations were less than what their sins had earned.

The Most High said, “Thus do we make the wrongdoers turn to each other because of what they earn.”1

“When We destroy a township We send commandment to those among thme who are given the good things of this life, yet commit abominable sins, so that the word is established against them. Then We destroy them completely.”2

‘Umar ibn Abdul Azeez (rahimahullaah) would say, “Hajjaj Ath-Thaqafee was a tribulation from Allaah in accordance with the people’s sinning.”

Another person wrote to Muhammad ibn Yusuf (rahimahullaah) complaining about their leader’s oppression. So he replied. “We have received your letter, but dear brother; it is not beyond your knowledge that the sinner has no right to complain about his penalty. All that I see is that you are in the misery of sins.”

So Allaah (azza’wajall) could punish a wrongdoer (zaalim) with the hand of another wrongdoer to eventually drive them both into the Fire. Meanwhile helping the wrongdoers or inclining towards them is forbidden.

“Do not incline to those who do wrong or the fire will seize you.”3

Abdullaah ibn Mas’ood (radhiAllaahu ‘anhu) used to say, “Whoever aids an oppressor or taught him an argument to nullify the right of an ordinary Muslim, has drawn upon himself the anger of Allaah.



  1. Sooratul-An’aam       (06) : 129
  2. Soorah Banee Israel   (17) : 16
  3. Soorah Hood               (11) : 113


Accompanying the righteous


Accompanying the righteous

From the morals and manners of the Salaf was their ardent zeal for the sake of Allaah to support the pure Sharee’ah and sense of dishonour if anyone entered into the forbidden.

So they would never do an action nor accompany anyone without knowing whether the pleasure of Allaah was there or nor, never hating anyone or loving them for a worldly reason.

The Messenger of Allaah (sallallaahu ‘alayhi wa’sallam) said, “Whoever possesses three things will find the sweetness of Imaan. For Allaah and His Messenger to be more beloved to him than anything else. To love a person for Allaah’s sake alone. To hate to return to disbelief the way he hates to be thrown into the fire.”1

The Messenger of Allaah (sallallaahu ‘alaihi wa’sallam) also said, “Whoever loves for Allaah and hates for Allaah, gives for Allaah and withholds for Him, has completed his faith (imaan).”2

One of the Salaf said, “Accompanying the righteous people gives rise to righteousness in the heart.”

Ahmad ibn Harb (rahimahullah) said, “There is nothing more beneficial to a Muslim’s heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart than mixing with the sinners and watching their actions.”



  1. Collected by al-Bukhaari (1/60) and at0Tirmidhi (10/91) both of them in the chapter of Al-Imaan.
  2. Collected by Abu Daawood (4656) in the chapter of as-Sunnah, Al-Mundhiri said: That particular chain has al-Qaasim ibn Abdur-Rahmaan in it. He has been slightly criticized by more than one person. Another hadeeth with the same meaning though is reported by Mu’aadh ibn Anas al- Juhaani collected by Ahmad (3/440) and at-Tirmidhi (9/323) in Sifat-ul-Qiyaamah who said: This hadeeth is Hasan. Al-Baghawi also reported this hadeeth in his “Sharh-us-Sunnah” (13/54). The editor said: The chain of this hadeeth is strong.

Striving to maintain a constant nature publicly and privately


Striving to maintain a constant nature publicly and privately

From the morals and manners of the Salaf was their hard labour in countering hypocrisy so that their good nature remained the same whether in public or private. This way they would have no action left for their realities to be exposed tomorrow in the Afterlife.


Once ‘Umer ibn Abdul Azeez’ (rahimahullaah) was advised, “O ‘Umer, beware of being the ally of Allaah in open, while being his enemy in secret. If one’s nature in open and secret not equate, then he is a hypocrite, and the hypocrites occupy the lowest level in Hellfire.”

It was said by one of the Salaf, “Beware of hypocritical fear!” On being asked, “What is hypocritical fear?” he replied, “When your body is seen to be fearing whereas your heart is not fearing.”

So search yourself. Does your open and secret (self) equate? Increase in seeking forgiveness knowing that whoever displays to the people beyond what is in his heart is a hypocrite.

The following are some of the characteristics which Allaah the Most High ascribes to the hypocrites:


1) A lazy attitude towards prayer (salah) and little remembrance of Allaah whilst in prayer.

 When they stand for prayer, they stand lazily; to be seen by the people, but little do they  hold Allaah in remembrance.1


2) They enjoin what is bad and forbid what is good.

The hypocrites both men and women, proceed one from another. They enjoin the wrong and forbid the right and they withhold their hands (from spending in the cause of Allaah). They forget Allaah so Allaah has forgotten them. Lo! The hypocrites, they are the transgressors.2


3) Their alignment and befriending the disbelivers (kuffaar) as the Most High has said:

Bear unto the hypocrites the tidings that for them are painful doom. Those who choose disbelievers as their friends instead of the believers, is it honour they seek with them? Lo! All honour is with Allaah.3

4) Their disapproval of Allaah’s decision.

When it is said to them, come to what has been revealed and come to the Messenger, you see the hypocrites turn from you with disgust.4

5) Their lying, treachery and deception and insult during quarrels.

The Messenger of Allaah (sallallahu ‘alaihi wa sallam) said, “Whoever has the following four characteristics will be a pure hypocrite, and whoever has one of them will possess a characteristic of hypocrisy until he gives it up. Whenever he speaks he lies. Whenever he promises he betrays. Whenever he makes a covenant he proves treacherous. Whenever he quarrels he is insulting.5



  1. Sooratun-Nisaa (4) : 142
  2. Sooratut-Tawbah (9) :67
  3. Sooratun-Nisaa (4) : 138-139
  4. Sooratun-Nisaa (4) :61
  5. Collected by al-Bukhaari (1/81) and Muslim (2/46) in the chapter of Al-Imaan, and an-Nasaai (8/116) also in the chapter of Al-Imaan.
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