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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

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.

What is the ruling of Islamic Law on performing prayer on the upper floors of al-Masjid al-Ḥarām?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Facing the actual structure of the Ka‘bah (‘ayn al-Ka‘bah) is one of the conditions for the validity of the prayer. The scholars have clarified what is meant by "the actual structure of the Ka‘bah."
Imam ash-Sharwānī (raḥimahullāh) said: "What is meant by its ‘ayn (actual structure) is its physical body, or the airspace directly aligned with it — if the person praying is not inside it. But if he is inside it, then the airspace alone does not suffice; rather, the actual physical structure must be faced, such that even if he faces a projecting part of it measuring roughly two-thirds of a dhirā‘ (cubit) or more, this would be sufficient." [Ḥāshiyat ash-Sharwānī ‘alā Tuḥfat al-Muḥtāj, Vol.1/P.484]
Sheikh al-Qulyūbī (raḥimahullāh) said: "Unlike one who prays outside it — i.e., outside the Ka‘bah — for him the airspace (directly above it) suffices, even if he is higher than it, or even if he is at the location where it (hypothetically) has been demolished." [Ḥāshiyat al-Qulyūbī ‘alā Sharḥ al-Minhāj,  Vol.1/P.154]
Accordingly, the prayer is valid on the upper floors of al-Masjid al-Ḥarām, even though these floors are higher than the roof of the Ka‘bah itself. And Allah, the Exalted, knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

Is prayer nullified by nose bleed?

 All praise be to Allah, The Lord of The Worlds.                                                                                                                                                                           Blood coming out of the nose, or a wound doesn`t nullify prayer regardless of its quantity. And Allah Knows Best.

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