Is it permissible for the imam to make du'a while on the minbar on Friday, because there is an hour of response in it?
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The questioner: Well, Shaykh, regarding the topic of the khatib's du'a on the minbar on Friday?
The Shaykh: Yes.
The questioner: In one of the scholars' interpretations regarding the hour on Friday day, it is said that no servant will coincide with it in du'a except that it will be answered. It was said: It is from the time of ascending the minbar until the prayer is completed?
The Shaykh: Yes.
The questioner: So this, for example, and I do not know about the athar, if it is established as authentic from 'Umar that he said on the minbar: "O people, I am about to make du'a, so say 'Ameen'"; would that and this mean there is evidence for the imam's du'a on the minbar?
The Shaykh: As for the athar of 'Umar, I have not heard of it until now. As for that statement, your saying about it: "It was said," relieves us from investigating it.
The questioner: No, "It was said" is not a hadith technical term, I mean.
The Shaykh : Then?
The questioner: That it is one of the interpretations.
The Shaykh: Well, this "It was said."
The questioner: In the interpretation that it is from 'Asr until the setting of the sun, and there is another statement here that it is from the imam's ascent to the minbar until the prayer is completed?
The Shaykh: All right.
The questioner: So if this comes with that, perhaps it would be in?
The Shaykh: Are both statements correct?
The questioner: Regarding the athar of 'Umar... I mean, I do not know.
The Shaykh: No, I have finished with the athar of 'Umar, we avoided it, we do not know it. But regarding determining the time of the prayer; the time of the response to du'a, the research now is in determining the time of the response to du'a, and you are saying there are two statements, and Al-Hafiz Ibn Hajar mentioned forty statements in "Fath al-Bari," but - praise be to Allah - you were moderate with us in the statements, so you mentioned two; but do you not know with us that the truth does not multiply? So what is the stronger position (rajih) for you?
The questioner: I do not have evidence to prefer one with, I mean, I only know these two statements mentioned from the scholars, but until now it has not become preferred for me.
The Shaykh: Good, I will tell you.
The questioner: Yes.
The Shaykh: The hadith that says that the hour of response is when the khatib ascends the minbar; this hadith, although it is in "Sahih Muslim," is one of the hadiths that scholars like al-Daraqutni and others criticized, and it became clear to us that the correct view is with them, and the criticism is from the perspective of the chain of narration (isnad), and then from the perspective of the text (matn), it contradicts authentic hadiths that explicitly state that the hour of response on Friday is in the last hour of Friday day; so at that time, there is no problem with the issue according to what we mentioned earlier.
Then it can be said that if the hour of response is in this weaker time - according to what we mentioned -; that does not necessitate that we make du'a a regular practice (sunnah) in the second Friday sermon; because every person can take advantage of the opportunity as some people do, making du'a between the two sermons, this if the hadith were authentic, but since it is not authentic; the argument based on it has fallen from its root.
The questioner: Well, if the athar of 'Umar were authentic; would there be evidence in it?
The Shaykh: No, because I am bringing you now an authentic narration from the action of the Messenger of Allah (peace and blessings be upon him); Al-Shaykhayn al-Bukhari and Muslim narrated in their "Sahihayn" from the hadith of Anas (may Allah be pleased with him), who said: While the Messenger of Allah (peace and blessings be upon him) was delivering the sermon on a Friday, a man entered from one of the doors of the mosque and said: O Messenger of Allah, the wealth and families have perished from the scarcity of rain; so make du'a to Allah for us. The Messenger of Allah (peace and blessings be upon him) raised his hands and made du'a to his Lord, and he said:Sunan Abi Dawud 1169Sahih (Al-Albani), and the Messenger (peace be upon him) did not finish his words until the sky churned with rain like the mouths of water skins. Anas said: So we continued to be rained upon for a Saturday; meaning: a full week, until the second Friday. And while the Messenger (peace be upon him) - also - was delivering the sermon, the same man or another - Anas is unsure - entered the mosque and said: O Messenger of Allah, the wealth and families have perished from the abundance of rain; so make du'a to Allah for us. The Messenger (peace be upon him) raised his hands and said: Sahih al-Bukhari 1014, and the sky cleared, and the sky over Medina was like a helmet, like a shield; so it did not rain, and what was around it rained.
I want to say that this hadith does not establish the legality of adhering to du'a in the Friday sermon, but rather it contains du'a for an occasion; so it is possible that the athar of 'Umar, if it is authentic from him, is of this kind; because it is not sufficient to make du'a once; so that we take the regularity (sunnah); the regularity of continuity.
In the name of Allah.
Muhammad Hashim al-Hadiyyah: ...
The Shaykh: Ah, this is the calamity of the age.
Muhammad Hashim al-Hadiya: O Allah, destroy the Jews, and the Jews are sitting [everyone laughs!].
The Shaykh : This word reminded me of a joke about some of the Shaykhs of Damascus.
The questioner: Yes.
The Shaykh : Your saying: "O Allah, destroy the Jews, and the Jews are sitting there." One of the teachers there in the Great Mosque—the Mosque of Banu Umayyad—was, I mean, of a gentle disposition and a joker, but truly so. During the lesson, Syria was a colony of the French at the time, and the spies were scattered everywhere, as is the case today—unfortunately!—even in the mosques. So when he got to the topic of spies, he would say: "The strange thing is that the Shari'ah taught us that in order to drive the devils away from us, we recite the Verse of the Throne, and the devil no longer enters the house in which the Verse of the Throne has been recited. He said: But there is a type of devil that if we recite the Qur'an from beginning to end, he will remain in his place on the ground and not move! [Everyone laughs!] ... those who are sitting around him!!"
The questioner : Even the sermons.
Muhammad Hashim al-Hadiyyah: We were in the detention center, O Shaykh.
The Shaykh: Yes.
Muhammad Hashim al-Hadiyyah: And there were spies with us, we knew them.
The Shaykh: Yes.
The questioner : Because we ... in the gate, and we buy all our needs from the gate.
The Shaykh : Yes.
The questioner : That he was inside the prison with a notebook and a pen!! [Everyone laughs!]
The Shaykh : He was not sleeping, raising the flag, Allahu Akbar!
The questioner : So we would supplicate, saying: "O Allah, You know that we are wronged; so take revenge for us against those who wronged us!"
The Shaykh : Good, fine.
Muhammad Hashim al-Hadiyyah: "O Allah, let the one who spied on us have his children killed and ... [Everyone laughs!] ... and if his order were to be revealed, it is an order that is originally revealed!"
The Shaykh: Allah is the Greatest!
Muhammad Hashim al-Hadiyyah: ...
The Shaykh: Yes.
The questioner: In one of the scholars' interpretations regarding the hour on Friday day, it is said that no servant will coincide with it in du'a except that it will be answered. It was said: It is from the time of ascending the minbar until the prayer is completed?
The Shaykh: Yes.
The questioner: So this, for example, and I do not know about the athar, if it is established as authentic from 'Umar that he said on the minbar: "O people, I am about to make du'a, so say 'Ameen'"; would that and this mean there is evidence for the imam's du'a on the minbar?
The Shaykh: As for the athar of 'Umar, I have not heard of it until now. As for that statement, your saying about it: "It was said," relieves us from investigating it.
The questioner: No, "It was said" is not a hadith technical term, I mean.
The Shaykh : Then?
The questioner: That it is one of the interpretations.
The Shaykh: Well, this "It was said."
The questioner: In the interpretation that it is from 'Asr until the setting of the sun, and there is another statement here that it is from the imam's ascent to the minbar until the prayer is completed?
The Shaykh: All right.
The questioner: So if this comes with that, perhaps it would be in?
The Shaykh: Are both statements correct?
The questioner: Regarding the athar of 'Umar... I mean, I do not know.
The Shaykh: No, I have finished with the athar of 'Umar, we avoided it, we do not know it. But regarding determining the time of the prayer; the time of the response to du'a, the research now is in determining the time of the response to du'a, and you are saying there are two statements, and Al-Hafiz Ibn Hajar mentioned forty statements in "Fath al-Bari," but - praise be to Allah - you were moderate with us in the statements, so you mentioned two; but do you not know with us that the truth does not multiply? So what is the stronger position (rajih) for you?
The questioner: I do not have evidence to prefer one with, I mean, I only know these two statements mentioned from the scholars, but until now it has not become preferred for me.
The Shaykh: Good, I will tell you.
The questioner: Yes.
The Shaykh: The hadith that says that the hour of response is when the khatib ascends the minbar; this hadith, although it is in "Sahih Muslim," is one of the hadiths that scholars like al-Daraqutni and others criticized, and it became clear to us that the correct view is with them, and the criticism is from the perspective of the chain of narration (isnad), and then from the perspective of the text (matn), it contradicts authentic hadiths that explicitly state that the hour of response on Friday is in the last hour of Friday day; so at that time, there is no problem with the issue according to what we mentioned earlier.
Then it can be said that if the hour of response is in this weaker time - according to what we mentioned -; that does not necessitate that we make du'a a regular practice (sunnah) in the second Friday sermon; because every person can take advantage of the opportunity as some people do, making du'a between the two sermons, this if the hadith were authentic, but since it is not authentic; the argument based on it has fallen from its root.
The questioner: Well, if the athar of 'Umar were authentic; would there be evidence in it?
The Shaykh: No, because I am bringing you now an authentic narration from the action of the Messenger of Allah (peace and blessings be upon him); Al-Shaykhayn al-Bukhari and Muslim narrated in their "Sahihayn" from the hadith of Anas (may Allah be pleased with him), who said: While the Messenger of Allah (peace and blessings be upon him) was delivering the sermon on a Friday, a man entered from one of the doors of the mosque and said: O Messenger of Allah, the wealth and families have perished from the scarcity of rain; so make du'a to Allah for us. The Messenger of Allah (peace and blessings be upon him) raised his hands and made du'a to his Lord, and he said:
O Allah! give us rain which will replenish us, abundant, fertilising and profitable, not injurious, granting it now without delay.
اللهم اسقِنا غيثًا مغيثًا سحًّا طبقًاO Allah! Round about us and not on us. O Allah!' On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.
اللهم حوالَينا ولا علينا ، اللهم على الآطام ، والضِّراب ، ومنابت الشجرI want to say that this hadith does not establish the legality of adhering to du'a in the Friday sermon, but rather it contains du'a for an occasion; so it is possible that the athar of 'Umar, if it is authentic from him, is of this kind; because it is not sufficient to make du'a once; so that we take the regularity (sunnah); the regularity of continuity.
In the name of Allah.
Muhammad Hashim al-Hadiyyah: ...
The Shaykh: Ah, this is the calamity of the age.
Muhammad Hashim al-Hadiya: O Allah, destroy the Jews, and the Jews are sitting [everyone laughs!].
The Shaykh : This word reminded me of a joke about some of the Shaykhs of Damascus.
The questioner: Yes.
The Shaykh : Your saying: "O Allah, destroy the Jews, and the Jews are sitting there." One of the teachers there in the Great Mosque—the Mosque of Banu Umayyad—was, I mean, of a gentle disposition and a joker, but truly so. During the lesson, Syria was a colony of the French at the time, and the spies were scattered everywhere, as is the case today—unfortunately!—even in the mosques. So when he got to the topic of spies, he would say: "The strange thing is that the Shari'ah taught us that in order to drive the devils away from us, we recite the Verse of the Throne, and the devil no longer enters the house in which the Verse of the Throne has been recited. He said: But there is a type of devil that if we recite the Qur'an from beginning to end, he will remain in his place on the ground and not move! [Everyone laughs!] ... those who are sitting around him!!"
The questioner : Even the sermons.
Muhammad Hashim al-Hadiyyah: We were in the detention center, O Shaykh.
The Shaykh: Yes.
Muhammad Hashim al-Hadiyyah: And there were spies with us, we knew them.
The Shaykh: Yes.
The questioner : Because we ... in the gate, and we buy all our needs from the gate.
The Shaykh : Yes.
The questioner : That he was inside the prison with a notebook and a pen!! [Everyone laughs!]
The Shaykh : He was not sleeping, raising the flag, Allahu Akbar!
The questioner : So we would supplicate, saying: "O Allah, You know that we are wronged; so take revenge for us against those who wronged us!"
The Shaykh : Good, fine.
Muhammad Hashim al-Hadiyyah: "O Allah, let the one who spied on us have his children killed and ... [Everyone laughs!] ... and if his order were to be revealed, it is an order that is originally revealed!"
The Shaykh: Allah is the Greatest!
Muhammad Hashim al-Hadiyyah: ...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.