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Resolutions of Iftaa' Board

Resolution No.(220): "Ruling on the Permissibility of the two Athans for the Friday Prayer"

Date Added : 21-12-2015

Resolution No.(220)(10/2015) by the Board of Iftaa`, Research and Islamic Studies:

"Ruling on the Permissibility of the two Athans for the Friday Prayer"

Date: 24/Thulhijjah/1436 AH, corresponding to 8/10/2015 AD.

 

All perfect praise be to Allah, The Lord of The Worlds; and may His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.
On the above given date, the Board reviewed the question sent by some citizens, and it reads as follows:

Nowadays, some students of Islamic Sharia argue that the Sunnah is to have one Athan (Call for prayer) for Friday prayer and it should be pronounced  after the Imam sits on the pulpit (Mimbar),  and not two Athans as the Sunnah which used to be practiced by the Caliphate Othman Bin Affaan (May Allah be pleased with him). As a result, this matter has led to dispute in some mosques. Would you kindly clarify the ruling of Islamic Sharia on this issue and issue a Fatwa in this regard in order to settle the dispute and  to ward off the trial?

After researching and deliberating, the Board decided what follows:
 In the lifetime of the Prophet (PBUH), the Athan for Friday prayer used to be pronounced after the Imam sat on the pulpit , and there is no dispute about its permissibility, as stated by Ibn Qodamah: "There is no dispute about the permissibility of the Athan for Friday prayer which is pronounced after the Imam sat on the pulpit, as it used to be in the lifetime of the Prophet (PBUH)." As-Saa`b Ibn Yazeed said: "In the lifetime of the Prophet, Abu Bakr and `Umar, the Adhan for the Jumua prayer used to be pronounced when the Imam sat on the pulpit." (Bukhari).
As regards pronouncing the Athan before the Imam sat on the pulpit, it is the Sunnah of Uthman Bin Affaan and it was approved by the Prophet`s companions, so this proves that it is permissible. The wisdom behind this Athan is to remind the people to get ready for the Friday prayer, one hour before its due time. As a result, this Athan remained until present, following the Sunnah of the rightly guided Caliphs (May Allah be pleased with them). The Messenger (PBUH) said: "So you must keep to my Sunnah and to the Sunnah of the Caliphs Ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. " {Mosnad ahmad}.

Nowadays, although the time between the two Athans for Friday prayer is short, it fulfills the essential purpose observed in the Sunnah of the Caliph Uthman Bin Affan (May Allah Be Pleased with him), giving prayer performers extra minutes to reach the mosque before the Imam sits on the Pulpit.

There is no sound reason for denying this Athan (the one pronounced before the Imam sits on the pulpit), nowadays, as it fulfills the aim of the Sunnah which used to be practiced by Uthman, 
and since its permissibility is based on the fact that the Prophet`s companions approved it. This is despite the fact that some traditions describe this Athan as one of the newly invented matters (in religion), as reported by Ibn Rajab in his book [Fateh Al-Bari, vol.8/pp.218-220]. It is considered newly invented (Mohdath) in the sense that it wasn`t pronounced in the lifetime of the Prophet (PBUH), and it isn`t intended for banning and forbidding. In fact, the companions invented as well as sanctioned it, and since there is no Sharia-approved evidence that it is forbidden, the four juristic schools have agreed that it is lawful as follows:

[Hashyat Ibn Adeen], a Hanafte book, stated: "The second Athan for Friday prayer is pronounced after the Imam sits on the pulpit, as a Sunnah."

[Manh Al-Jaleel], a Malikite book, stated: "The first Athan for the Friday prayer is a Sunnah."

[E`anat At-Talibeen], a Shafite book, stated: "The two Athans for the Friday prayer are permissible."

[Kash-shaaf Al-khina]," a Hanbalite book, stated: "The first Athan for the Friday prayer is recommended because Uthman has kept it as Sunnah and was observed by the Muslim Nation."

Pronouncing the Athan for the Friday prayer twice is effective in Jordan as determined by the Ministry of Awqaf, Islamic Affairs and the Holy Sites. It is also adopted in the rest of  the Muslim World. Therefore, those who have a different opinion in this regard based on their Ijtihad (independent reasoning) aren`t allowed to create dispute and conflict in mosques to impose their view. In addition, they aren`t allowed to criticize others for not following suit. And Allah Knows Best.

 

Chairman of the Iftaa` Board, The Grand Mufti of Jordan: Sheikh AbdulKareem al-Khasawneh
Vice-Chairman of the Iftaa` Board, Dr. Ahmad Hilayel
Prof. Abdulnasser Abulbasal / Member
Dr. Yahia al-Botoosh / Member
Sheikh Sae`id Hijjawi / Member
Prof. Mohammad al-Qhodat / Member
Dr. Mohammad Al-Khalayleh / Member
Dr. Mohammad Khair Al-Esa / Member
Dr. Mohammad  al-Z`obi / Member

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Summarized Fatawaa

What is the ruling of Islamic Law on a latecomer who joins the imam during the standing position of the first rakʿah but was unable to complete the recitation of al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a latecomer (masbuq) joins the prayer while the imam is standing, he should begin reciting Sūrat al-Fātiḥah immediately, without pausing to recite the opening supplication (duʿāʾ al-istiftāḥ) or the seeking of refuge (taʿawwudh). If the imam bows before he completes al-Fātiḥah, he follows the imam into the bow and leaves whatever remains of al-Fātiḥah — the imam bears it on his behalf.
It is stated in ʿUmdat al-Sālik (p. 47): "If a latecomer finds the imam standing and is confident that he has enough time to recite the taʿawwudh and al-Fātiḥah in full, he may do so. If he is uncertain, he should neither recite the opening supplication nor the taʿawwudh, but rather begin directly with al-Fātiḥah. If the imam bows before he completes it, he follows him into the bow — provided he had not already begun the opening supplication or the taʿawwudh. If he had begun either of them, he continues reciting al-Fātiḥah for as long as he spent on them." And Allah the Almighty knows best.

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

Can I start fasting based on the moon sighting of another country?

You must follow the moon sighting of the country you are in.

What is the ruling if hemorrhoid blood exits after completing ablution?

If this blood is exiting from outside the anus (due to the hemorrhoid protruding), it does not invalidate ablution, because blood exiting from the body from other than the two orifices does not invalidate ablution. If it exits from the anus (meaning from inside it), it invalidates ablution, and one must perform istinja' from it, wash the area of impurity, and repeat the ablution.
However, if this blood exits continuously such that no time remains sufficient for purification and prayer without it flowing, then it takes the ruling of urinary incontinence (sals al-bawl). One then cleanses from it after the time for each prayer enters, performs ablution immediately thereafter, and performs the obligatory prayer immediately. There is no liability upon him after that if something of it flows, and he may pray as many voluntary prayers as he wishes. If he wants to pray another obligatory prayer, he must cleanse himself and perform ablution. And Allah the Almighty knows best.

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