Is it prescribed for the imam to make du'a while on the minbar on Friday, because there is an hour of response, and because of the athar of Ibn 'Umar (may Allah be pleased with them both), "O people, I am calling, so say 'Amin'"?
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The questioner : Okay, Shaykh, regarding the matter of the khatib making du'a on the minbar on Friday?
The Shaykh : Yes, exactly.
The questioner : In one of the scholars' interpretations regarding the hour on Friday when a servant does not coincide with it in du'a except that it is answered, it was said that it is from the time of ascending the minbar until the prayer is completed?
The Shaykh : Yes.
The questioner : So this... 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 calling, so say 'Amin,'" would that and this mean there is evidence for the imam making 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, it relieves us of researching it, given your saying about it, "it was said."
The questioner : No, "it was said" is not... the hadith... one of the interpretations.
The Shaykh : Okay, this...
The questioner : In the interpretation, it is from 'Asr until the setting of the sun, and there is another statement here, from the imam ascending the minbar until the prayer is completed?
The Shaykh : Fine.
The questioner : So if this comes with that, perhaps...?
The Shaykh : Are both statements correct?
The questioner : Regarding the athar of 'Umar...
The Shaykh : No, the athar of 'Umar is finished... 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 and 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, meaning I only know these two statements mentioned from the scholars, but until now, neither has become stronger for me.
The Shaykh : Good, I will tell you.
The questioner : Yes.
The Shaykh : The hadith that says the hour of response is when the khatib ascends the minbar, although it is in Sahih Muslim, is one of the hadiths that scholars like al-Daraqutni and others criticized. It became clear to us that the correct view is with him, and the criticism is from the perspective of the isnad, and then from the perspective of the matn, it contradicts authentic hadiths that explicitly state that the hour of response on Friday is in the last hour of Friday. Therefore, 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 time, which is the weaker position according to what we mentioned, that does not necessitate that we make du'a a regular practice (sunnah) in the second Friday khutbah, because every person can take advantage of the opportunity, as some people do, by making du'a between the two khutbahs. This is if the hadith is authentic. But since it is not authentic, the argument based on it has fallen from its root.
The questioner : Okay, if the athar of 'Umar is 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). The Shaykhs al-Bukhari and Muslim narrated in their Sahihs 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 khutba 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 due to the scarcity of rain, so call upon Allah for us.' The Messenger of Allah (peace and blessings be upon him) raised his hands and called upon his Lord, and he said:Sunan Abi Dawud 1169Sahih (Al-Albani) The Messenger of Allah (peace and blessings be upon him) had not finished his words when the sky burst with rain like the mouths of jars. Anas said: "So we continued to be rained upon for a Saturday, meaning a full week, until the second Friday. And while the Messenger of Allah (peace and blessings be upon him) was also delivering the khutba, the same man or another—Anas is uncertain—entered the mosque and said, 'O Messenger of Allah, the wealth and families have perished due to the excess of rain, so call upon Allah for us.' The Messenger of Allah (peace and blessings be upon him) raised his hands and said: The sky cleared, and the sky over Medina was like a pot, the kettle, so it did not rain, but it rained around it. I want to say that this hadith does not establish the legitimacy of adhering to du'a in the Friday khutbah, but rather it contains du'a for a specific occasion. So it is possible that the athar of 'Umar, if it is authentic from him, is of this nature, because it would not be... once, so that we do not lose the sunnah, the sunnah of continuity. In the name of Allah.
The questioner : ... .
The Shaykh : Is this a disaster for the house?
The questioner : O Allah, destroy the Jews, and the Jews are sitting.
The Shaykh : Yes, exactly.
The questioner : In one of the scholars' interpretations regarding the hour on Friday when a servant does not coincide with it in du'a except that it is answered, it was said that it is from the time of ascending the minbar until the prayer is completed?
The Shaykh : Yes.
The questioner : So this... 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 calling, so say 'Amin,'" would that and this mean there is evidence for the imam making 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, it relieves us of researching it, given your saying about it, "it was said."
The questioner : No, "it was said" is not... the hadith... one of the interpretations.
The Shaykh : Okay, this...
The questioner : In the interpretation, it is from 'Asr until the setting of the sun, and there is another statement here, from the imam ascending the minbar until the prayer is completed?
The Shaykh : Fine.
The questioner : So if this comes with that, perhaps...?
The Shaykh : Are both statements correct?
The questioner : Regarding the athar of 'Umar...
The Shaykh : No, the athar of 'Umar is finished... 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 and 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, meaning I only know these two statements mentioned from the scholars, but until now, neither has become stronger for me.
The Shaykh : Good, I will tell you.
The questioner : Yes.
The Shaykh : The hadith that says the hour of response is when the khatib ascends the minbar, although it is in Sahih Muslim, is one of the hadiths that scholars like al-Daraqutni and others criticized. It became clear to us that the correct view is with him, and the criticism is from the perspective of the isnad, and then from the perspective of the matn, it contradicts authentic hadiths that explicitly state that the hour of response on Friday is in the last hour of Friday. Therefore, 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 time, which is the weaker position according to what we mentioned, that does not necessitate that we make du'a a regular practice (sunnah) in the second Friday khutbah, because every person can take advantage of the opportunity, as some people do, by making du'a between the two khutbahs. This is if the hadith is authentic. But since it is not authentic, the argument based on it has fallen from its root.
The questioner : Okay, if the athar of 'Umar is 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). The Shaykhs al-Bukhari and Muslim narrated in their Sahihs 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 khutba 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 due to the scarcity of rain, so call upon Allah for us.' The Messenger of Allah (peace and blessings be upon him) raised his hands and called upon 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 اسقنا غيثا مغيثا سحا طبقاO Allah, around us and not upon us. O Allah, upon the mountains, the valleys, and the places where trees grow.
اللهم حوالينا ولا علينا الله على الأطاب والضراب ومنابت الشجرThe questioner : ... .
The Shaykh : Is this a disaster for the house?
The questioner : O Allah, destroy the Jews, and the Jews are sitting.