Bathing and reading Surat Al-Kahf .. Sunnahs of Friday prayer and its importance in Islam
Friday prayer is an important act of worship in Islam, as it represents a blessed day that Muslims should follow its Sunnah and beneficial deeds. The Sunnahs of Friday are considered part of the Sunnah of the Prophet, which contains the instructions and directives of the Prophet Muhammad, may God bless him and grant him peace. This article aims to review the Sunnahs of Friday and its importance in Islam.
Sunnahs of Friday prayer:
One of the recommended Sunnahs before Friday prayers is a thorough bathing of the body. A Muslim purifies himself with this purification and removes impurity before performing the prayer.
A Muslim likes to wear perfumes before going to Friday prayers, as perfuming adds luster and a good flavor to this great day.
Reading Surah Al-Kahf:
It is recommended to read Surat Al-Kahf on Friday, as there are hadiths of the Prophet that encourage reading it on this day.
Find the answer hour:
It is preferable for a Muslim to search for a blessed hour on Friday, and to pray and seek forgiveness at this time, which he believes may be the hour of answer.
Wearing the best clothes:
A Muslim should wear the best clothes he owns on Friday, as it is advised to adorn himself and prepare well for this blessed prayer.
And with the last Friday of the month of Shawwal, the “week” monitors the Sunnahs of Friday, which it is desirable for a Muslim to follow on this blessed day, which the Prophet, may God bless him and grant him peace, said. The best day when the sun shines.
The sunnahs of Friday are: washing, perfuming, reading Surat al-Kahf, looking for the hour of answer, wearing the best clothes, praying a lot for the Prophet, may God bless him and grant him peace, and going early to the mosque, using toothpicks.
The scholars of the nation, the predecessors and the successors, agreed that the Sunnah of Friday prayer is legitimate and desirable, and its reaction was based on the order of the Messenger, may God bless him and his family and grant them peace. A group of honorable companions and righteous predecessors, may God be pleased with them.
The scholars agreed on the legality of supererogatory prayers after the Friday prayer, with a difference between them as to whether it is two or four rak’ahs. As for the supererogatory prayer before Friday, it is either an absolute supererogatory prayer or an ordinary Sunnah.
As for the general supererogatory prayer: there is no disagreement about its permissibility among the jurists, as it is permissible and even desirable. Among the evidences for it are:
The hadith of Salman Al-Farsi, may God be pleased with him, said: The Messenger of God, may God’s prayers and peace be upon him, his family, and his companions, said: (Whoever takes a bath on Friday, purifies himself like him). He can purify himself, then wipe or touch an oil, then go and not separate between two, and pray what was written for him, then the imam comes out and listens, and forgives him for what is between him and him. Next Friday “. Narrated by Al-Bukhari.
On the authority of Abu Hurairah, may God be pleased with him, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: (Whoever takes a bath and then comes to the Friday prayer, he will pray for him what is destined for him, then he will be silent until he finishes his sermon, then he will pray.” Whoever is with him will be forgiven for what is between him and Friday. The coming and believing three days.Narrated by Muslim.
As for the regular year of Friday prayer, they differed in it on two sayings:
The first saying: There are regular Sunnahs in Friday prayers, which is the saying of the Hanafis, and the saying of the Shafi’is in the clearer of the two sayings, and the saying of the Hanbalis in one of the narrations. two copies.
According to the Hanafis: the year before Friday is four, and the following is four. The scholar Ibn Abdeen al-Hanafi said in “Refd al-Mukhtar ala al-Durr al-Mukhtar” (1/452 edition of Ihya al-Turath): [وسُنَّ مُؤَكَّدًا أربعٌ قبلَ الظُّهر، وأربعٌ قبلَ الجمعة، وأربعٌ بعدَها بتسليمة] Oh.
And the Shafi’is said: The least of the Sunnah is two rak’ahs before it, and two rak’ahs after it. Allamah al-Khatib al-Shirbiny al-Shafi’i said in “Mughni al-Muhtaaj Ali Sharh Minhaj al-Talibeen” (1/220, edited by Dar al-Fikr): [وبعد الجمعة أربع، وقبلها ما قبل الظهر، أى: ركعتان مؤكدتان وركعتان غير مؤكدتين] Oh.
The second saying: that the Friday prayer does not have a regular prayer before Friday, with the absolute legitimacy of the supererogatory prayer before the Friday prayer, which is the saying of the Malikis, and one of the two sayings of the Hanbalis.
And as for the Malikis: they do not have limited salaries with written prayers, with the absolute permissibility of supererogatory prayers. The scholar Ibn Shas al-Maliki said in the necklace of precious jewels in the doctrine of the world of Medina: [الفصل الأول: في الرواتب، وهي المفعولة تبعًا للفرائض، كركعتي الفجر، وركعة الوتر. وعد القاضي أبو محمد، من ذلك الركوع قبل العصر، وبعد المغرب. وقال في الكتاب: قلت: هل كان مالك يؤقت قبل الظهر من النافلة ركعات معلومات أو بعد الظهر، أو قبل العصر، أو بعد المغرب، فيما بين المغرب والعشاء، أو بعد العشاء؟ قال: لا، وإنما يؤقت في هذا أهل العراق] Oh.
As for the Hanbalis: they agreed that it is mustahabb to pray before the Friday prayer, some of them made it a regular Sunnah, and some of them made it an absolute force. Al-Hafiz Ibn Rajab Al-Hanbali said in Fath Al-Bari. [وقد اختلف في الصلاة قبل الجمعة: هل هي من السنن الرواتب كسنة الظهر قبلَها، أم هي مستحبة مرغَّبٌ فيها كالصلاة قبل العصر؟ وأكثر العلماء على أنها سُنَّةٌ راتبةٌ، منهم: الأوزاعي، والثوري، وأبو حنيفة، وأصحابه، وهو ظاهر كلام أحمد، وقد ذكره القاضي أبو يعلى في “شرح المذهب” وابن عقيل، وهو الصحيح عند أصحاب الشافعي. وقال كثير من متأخري أصحابنا: ليست سنةً راتبة، بل مستحبة] Oh.
Allamah Al-Mardaawi Al-Hanbali said in “Al-Insaf”: [وعنه (أي: من الروايات عن الإمام أحمد): لها (أي للجمعة) ركعتان، اخْتارَه ابن عَقيلٍ. قال الشيخُ تقي الدين: هو قولُ طائفةٍ من أصحاب الإِمام أحمدَ، قلتُ: اخْتارَه القاضي مُصَرَّحًا به في “شرح المذهَبِ”، قاله ابنُ رَجَبٍ في كتابِ “نفي البِدْعَةِ عن الصَّلاةِ قبلَ الجُمُعَةِ.
وعنه: أرْبَعٌ بسَلامٍ أو سلامين، قالَه في “الرعاية” أيضًا، قال الشَّيخُ تقيُّ الدين: هو قولُ طائفةٍ مِن أصحابِنا أيضًا، قال عَبْدُ اللَّهِ: رأيْتُ أبِي يصلِّي في المَسجِد إذا أذَّن المُؤَذِّنُ يومَ الجمعة ركعاتٍ، وقال: رأَيتُه يصلِّي ركعاتٍ قبلَ الخُطْبَةِ، فإذا قَرُبَ الأذانُ أو الخُطْبةُ تربَّع ونكَّس رأْسَه. وقال ابن هانئٍ: رأيتُه إذا أخَذ في الأَذانِ قامَ فصلَّى ركْعَتَين أو أرْبعًا، قال: وقال: أخْتارُ قبلَها رَكْعَتَين وبعدَها سِتًّا، وصلاةُ أحمدَ تدُلُّ على الاسْتِحْبابِ] Oh.
Whoever said that it is a regular Sunnah, inferred many hadiths, including:
The hadith of Jabir bin Abdullah, may God be pleased with them both, said: On Friday, Salik Al-Ghatfani, may God be pleased with him, came while the Messenger of God, may God’s prayers and peace be upon him and his family, was sitting on the pulpit. Solik, may God be pleased with him, sat down before the prayer. two rak’ahs? He said no. He said: Get up and bow to them. Agreed upon, and the word is of Muslim origin.