MSSN - College of Health Sciences And Technology Idah, Kogi State Branch.

28/02/2026

Big shout-out to my newest top fans! Muhammad Esaa, Fatima Bin't Umar, Ummi Salma, Muhammad Nurud-deen Edzu, Anana Mustapha Isah, Nana Khadijah Bin't Abdulkarim, Classiq AB Hameed, Ridwan Ilyasu

28/02/2026

THE MSSN KOGI STATE COLLEGE OF HEALTH SCIENCES AND TECHNOLOGY IDAH WISHES TO EXTEND HER WARMEST CONGRATULATIONS TO MR MALLAM AYUBA MAHMUD FOR HIS WELL DESERVED APPOINTMENT AS THE HEAD OF DEPARTMENT OF EPIDEMIOLOGY AND DISEASE CONTROL DEPARTMENT, KOGI STATE COLLEGE OF HEALTH SCIENCES AND TECHNOLOGY IDAH.

WE PRAYED THAT ALMIGHTY ALLAH STRENGTHEN YOU, PROTECT YOU, SAFEGUARD YOU, GRANT YOU PATIENT, WISDOM, PERSEVERANCE TO PILOT THE AFFAIRS OF THAT DEPARTMENT.

THIS MAN HAS BEEN A SUPPORTIVE, A MOTIVATOR, A FATHER TO MSSN OF THIS BRANCH FOR A WHILE NOW EVEN CURRENTLY AND TILL ETERNITY INSHAA ALLAAH

BARAKALLAHU FEEK SIR

ONCE AGAIN, CONGRATULATIONS SIR

BEST REGARDS,

THE MSSN KSCHST IDAH BRANCH

13/02/2026

ASSALAMU ALAIKUM WÂRAHMATULLAHI WÂBARAKATUH

Is Fasting Compulsory?

For whom is fasting Ramadan obligatory?

Praise be to ALlāh, and blessings and peace be upon the Messenger of ALlāh:

“Fasting is obligatory for a person if he fulfils five conditions:

He is a Muslim
He is accountable (mukallaf)
He is able to fast
He is settled (not travelling)
There are no impediments to fasting

If these conditions are met, then it is obligatory for a person to fast .

Non-Muslims are excluded from the first condition.

The non-Muslim is not obliged to fast and his fast is not valid. If he becomes Muslim, he is not obliged to make up fasts from before.
The evidence for that is the verse in which ALlāh says (interpretation of the meaning):

“And nothing prevents their contributions from being accepted from them except that they disbelieved in ALlāh and in His Messenger (Muhammad) and that they came not to As-Salah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly” [Al-Tawbah 9:54]

If the contribution is not acceptable even though it benefits others, because of their disbelief, then other acts of worship may be even more unacceptable.

He does not have to make up fasts if he becomes Muslim because ALlāh says (interpretation of the meaning):

“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven.” [Al-Anfal 8:38]

And it was proven in mutawatir reports that the Messenger (peace and blessings of ALlāh be upon him) did not tell those who became Muslim to make up the obligatory duties that they had missed.

Will the non-Muslim be punished in the Hereafter for not fasting if he did not become Muslim?

The answer is:

Yes, he will be punished for not fasting, and for not doing any other obligatory duties, because if the Muslim who obeyed ALlāh and adhered to His laws will be punished for that, then it is more apt that he (the kafir) should be punished. If the kafir is to be punished for the blessings of ALlāh that he enjoyed, such as food, drink and clothing, then it is more appropriate that he will be punished for doing haram actions and not doing obligatory duties. This is by way of analogy.

With regard to the texts, ALlāh says that those on the Right (i.e., the believers) will say to the disbelievers:

“‘What has caused you to enter Hell?’

They will say: ‘We were not of those who used to offer the Salah (prayers), Nor used we to feed Al-Miskin (the poor); And we used to talk falsehood (all that which ALlāh hated) with vain talkers. And we used to belie the Day of Recompense’” [Al-Muddaththir 74:42]

These four things are what will cause them to enter Hell.

“We were not of those who used to offer the Salah (prayers)” means they did not pray; “Nor used we to feed Al-Miskin (the poor)” means they did not pay zakah; “And we used to talk falsehood (all that which ALlāh hated) with vain talkers” means things like mocking the verses of ALlāh; “And we used to belie the Day of Recompense.”

The second condition:
He should be accountable (mukallaf).

The one who is mukallaf is one who has reached the age of puberty and is of sound mind, because a minor or one who is insane is not accountable.

Puberty is reached when one of three signs is noticed.

The one who is of sound mind is the opposite of one who is insane, which is one who has lost his mind, whether he is insane or feeble-minded.

Everyone who has lost his mind, in whatever sense, is not accountable and he is not obliged to do any of the obligatory duties of Islam, be it prayer, fasting or feeding the poor; he does not have to do anything at all.

The third condition:
Being able to fast. The one who is unable to fast does not have to fast, because ALlāh says (interpretation of the meaning):

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days.” [Al-Baqarah 2:185]

But being unable to fast falls into two categories: temporary inability and permanent inability.

Temporary inability is that which is mentioned in the verse quoted above, such as one who is sick but hopes to recover, and the traveller. These people are allowed not to fast, then they have to make up for what they missed.

Those who are permanently unable to fast, such as one who is sick and has no hope of recovery, or those who are elderly and are unable to fast, are mentioned in the verse (interpretation of the meaning):

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed aMiskin (poor person) (for every day).” [Al-Baqarah 2:184]

As Ibn `Abbas (may ALlāh be pleased with him) interpreted it, it refers to the old man and old woman who are not able to fast, so they should feed one poor person for each day.

The fourth condition:
He should be settled (not travelling). If he is travelling then it is not obligatory for him to fast, because ALlāh says (interpretation of the meaning):

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days.” [Al-Baqarah 2:185]

The scholars agreed that it is permissible for a traveller not to fast .

It is better for the traveller to do that which is easier. If fasting is likely to be harmful then it becomes haram to fast, because ALlāh says (interpretation of the meaning):

“And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” [Al-Nisa 4:29]

This indicates that whatever is harmful to a person is forbidden to him.

If you ask,what is the degree of harm which makes fasting haram?

The answer is:
Harm may be physical, or someone advises him that fasting may harm him. With regard to physical harm, that means that the sick person feels that fasting is harming him and causing him pain, and will delay his recovery and so on.

With regard to being advised, this means that a knowledgeable and trustworthy doctor tells him that it will harm him.

The fifth condition:
There should be no impediments. This applies specifically to women. Women who are menstruating or bleeding following childbirth should not fast, because the Prophet (peace and blessings of ALlāh be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?”

So she should not fast and her fast is not valid in this case, according to scholarly consensus. And she has to make up for the days missed, also according to scholarly consensus.” (Al-Sharh al-Mumti’, 6/330)

And ALlāh Knows Best.

©Islam Teaches Everything
®Ahmed Salim Jn ✍️

13/02/2026

13/02/2026

May Almighty Allaah Replenish your account as you donate for his sake

Mssn Fudma Branch
MSSN Gwagwalada Area Council.
MSSN A-Zone

09/02/2026

Can I Eat During the Adhān?

Question: If the mu'adhin makes adhān for Fajr prayer while a cup is already in your hand, should you continue drinking?

Sheikh Abdulḥamīd Az-Zu'kari hafidahullāh:

As for the hadith that says, “If one of you hears the adhān while the container is in his hand, he should not put it down until he fulfils his need,” this hadith is rejected (munkar) and considered weak.

Our Shaykh Muqbil (may Allāh have mercy on him) retracted his earlier view of declaring it authentic. This is because Allāh Almighty says: “Eat and drink until the white thread becomes clear to you from the black thread of dawn.” So once dawn is certain, it is not permissible to eat or drink.

If it is known from the mu'adhin’s habit that he calls the adhān before the actual time—as is the case in many masjids—then drinking does not harm you. But if it is known that he calls the adhān exactly at the correct time, then it is not permissible for you to drink, because the adhān is an announcement that the time has begun.

©Al-Madrasatul Al-Athariyya Idah

®Ahmed Salim Jn ✍️

06/02/2026

ASSALAMU ALAIKUM WÂRAHMATULLAH

How should she make up the prayers?

Praise be to ALlāh, and blessings and peace be upon the Messenger of ALlāh:

Firstly:

The pregnant woman is obliged to pray like any other woman who is in a state of purity. Prayer is only waived for women in the case of me**es or nifaas (postpartum bleeding). Knowledge of that is widespread and readily available, and ignorance of that is very strange, especially in Muslim countries. Rather it is to be regarded as a shortcoming and negligence.

What every accountable individual must do is learn what he needs for his acts of worship and interactions with others to be sound and valid.

This is part of the knowledge that it is obligatory to acquire, and it is not permissible to delay it or be distracted from it.

Therefore what your wife must do is repent to ALlāh, may He be exalted, for her shortcomings and negligence in learning and asking people of knowledge. But she does not have to make up these prayers, according to the more correct scholarly opinion, regardless of whether she did not do them out of ignorance or heedlessness, but she should strive to do a lot of acts of worship and obedience, and a lot of naafil (supererogatory) prayers.

Shaykh al-Islam Ibn Taymiyah (may ALlāh have mercy on him) said:

Based on that, if a person does not purify himself as he is obliged to because the text did not reach him, such as if he eats camel meat and does not do wudoo’ after that, then the text reaches him and it becomes clear to him that wudoo’ is required in this case, or he prays in the camel pens, then the text reaches him and the ruling becomes clear to him, does he have to repeat his past prayers?

There are two scholarly opinions, both of which were narrated from Ahmad.

A similar case is if he touches his p***s then prays, then it becomes clear to him that it is obligatory to do wudoo’ after touching one’s p***s.

The correct view in all these cases is that he does not have to repeat the prayers, because ALlāh pardons things done by mistake or because of forgetting, and because He says (interpretation of the meaning): “And We never punish until We have sent a Messenger (to give warning)” [Al-Isra’ 17:15].

If the command of the Messenger (blessings and peace of ALlāh be upon him) concerning a particular matter did not reach a person, then the ruling that it is obligatory was not proven in his case. Hence in the case of ‘Umar and ‘Ammaar, when they became junub and ‘Umar did not pray whilst ‘Ammaar did pray after rolling in the dust, the Prophet (blessings and peace of ALlāh be upon him) did not instruct either of them to repeat the prayer.

Similarly, he did not instruct Abu Dharr to repeat the prayer when he used to become junub and remained for several days without praying. And he did not instruct the Companion who ate until he could clearly distinguish the white thread from the black thread to make up the fast. And he did not instruct those who prayed facing towards Jerusalem before news reached them that this ruling (of facing Jerusalem when praying) had been abrogated to make up those prayers.

A similar case is that of the woman who was suffering from istihaadah (irregular, non-menstrual bleeding) and did not pray for a while because she thought that prayer was not obligatory in her case. There are two scholarly views as to whether she is obliged to make up the prayers.

The first view is that she is not required to do so as was narrated from Maalik and others because when the woman who was suffering from istihaadah said to the Prophet (blessings and peace of ALlāh be upon him): I bleed very heavily and that has kept me from praying and fasting, he told her what she had to do in the future, but he did not instruct her to make up prayers from the past.

It is proven to me through the mutawaatir reports that among women and men in the desert and elsewhere there are those who reach the age of puberty and are not aware that prayer is obligatory for them. In fact, if a woman is told to pray, she says, Not until I am older and become an old woman! thinking that prayer is only obligatory for old women and the like. Among the followers of the shaykhs (i.e., Sufis) there are many groups who do not know that prayer is obligatory for them. In these cases they are not required to make up the missed prayers, according to the correct opinion. End quote.

Majmoo‘ al-Fataawa (21/101, 102)

Secondly:

Nifaas is the bleeding that occurs with childbirth, or two or three days before childbirth, if it is accompanied by signs of impending childbirth, such as contractions.

It says in Kashshaaf al-Qinaa‘ (1/219):

If she sees blood three days or less before any part of the child emerges, and she feels pain, then this is nifaas, like that which appears with childbirth. End quote.

Shaykh Ibn ‘Uthaymeen (may ALlāh have mercy on him) was asked about a pregnant woman: a few days before she gives birth she experiences bleeding and the like; when does prayer become waived in her case?

He replied:

The scholars say that nifaas is the blood which appears at the time of childbirth, accompanied by contractions. If the contractions come one or two days before the birth, then this is nifaas. As for bleeding which occurs without contractions, it is not nifaas, even if that occurs on the day that she gives birth. When the bleeding of nifaas stops, some time after giving birth, then when she becomes pure she must purify herself (ghusl) and start to pray, and she should not wait for that time to be completed.

End quote from al-Baab al-Maftooh (no. 31/8).

If a woman is about to give birth and she feels labour pains and starts to bleed, then that is the blood of nifaas, and she should stop praying and fasting.

But if no blood appears, she should pray even if the cervix has started to dilate, and she should carry on praying until she gives birth.

And ALlāh knows Best.

©Islam Teaches Everything
®Ahmed Salim Jn ✍️

30/01/2026

ASSALAMU ALAIKUM WARAHMATULLAH

Kinds of talk that are prohibited in the mosque

Praise be to ALlah, and blessings and peace be upon the Messenger of ALlah:

The mosques are places where the Muslims gather for the purpose of worshipping, obeying and remembering their Lord. Hence ALlah, may He be Exalted, has enjoined us to venerate and honour them, as He says:

{… in houses [mosques] which ALlah has ordained to be built so that His name may be remembered therein. In them His name is glorified morning and afternoon,

by men who are not distracted by buying or selling from the remembrance of ALlah, or from establishing prayer or giving zakat. They fear a day when hearts will quiver and eyes will stare fixedly} [An-Noor 24:36-37].

The Prophet (blessings and peace of ALlah be upon him) said: “rather they [mosques] are for the remembrance of ALlah, may He be Glorified and Exalted, and prayer, and reading Quran.” Narrated by Muslim (285).

To highlight the importance of respecting the mosques, ALlah, may He be Exalted, has ordained specific rules concerning them, and He has forbidden things that should not be done in the mosques. They include the following:

1.. Making announcements regarding lost property, which means raising one’s voice in asking about the lost item. The Prophet (blessings and peace of ALlah be upon him) said: “Whoever hears a man making a lost property announcement in the mosque, let him say: May ALlah not restore it to you, for the mosques were not built for this purpose.” Narrated by Muslim (568).

What is meant here by making an announcement is raising the voice.

End quote from Sharh Sunan Ibn Majah by Mughaltay (1/1279).

But if he asks about the matter without raising his voice, such as if he asks the people around him or he asks the imam in a quiet voice, then there is nothing wrong with that.

Al-Baji said in Al-Muntaqa Sharh al-Muwatta’ (1/3122): Malik said regarding the one who raises his voice to ask about a lost item in the mosque: He should not stand up and raise his voice. As for the one who asks the people sitting near him, without raising his voice, there is nothing wrong with that.

The reason for that is that raising the voice is not allowed in the mosques, for the reasons we have mentioned above. As for asking the person sitting next to him, that comes under the same heading as conversing or chatting, which is not disallowed, so long as the conversation does not become noisy or clamorous, or go on for too long. End quote.

An example of that is the prohibition on raising the voice to describe a lost item, such as if a man finds something in the mosque, so he raises his voice and shouts: I have found such and such, or: Who has lost such and such?

`Umar ibn al-Khattab (may ALlah be pleased with him) said: If you find a lost item, then announce it at the door of the mosque for three days, then if someone comes to you who is able to describe it [then give it to him], otherwise it is up to you what you do with it. Narrated by `Abd ar-Razzaq (18620).

Imam Malik (may ALlah have mercy on him) was asked: Can lost items be announced in the mosque? He said: I do not like voices to be raised in the mosques; rather `Umar instructed that such announcements should be made at the door of the mosque. But if he walks about the among the study circles in the mosque, telling them about it without raising his voice, I do not see anything wrong with that.

End quote from At-Taj wal-Iklil (8/42).

2.. Buying and selling in the mosque

The Prophet (blessings and peace of ALlah be upon him) said: “If you see someone buying or selling in the mosque, then say: ‘May ALlah not make your trade profitable!’” Narrated by at-Tirmidhi (1321); classed as authentic by al-Albani.

3.. Competing in reciting poetry. The Prophet (blessings and peace of ALlah be upon him) forbade competing in reciting poetry in the mosque. Narrated by an-Nasa’i (415); classed as sound (hasan) by al-Albani.

What is meant is when one man composes a line of verse and another responds to him, also in verse. This is a scenario which may give the impression that the mosque has been turned into a literary society, where poetry takes the place of dhikr and Quran.

`Umar ibn al-Khattab (may ALlah be pleased with him) constructed a yard outside the mosque which was called al-Butayha’, and he said: Whoever wants to engage in clamorous talk or recite poetry or raise his voice, let him go out to this public space. Narrated by Malik in Al-Muwatta’ (93).

It says in Fat-h al-Bari by Ibn Rajab (3/334): Ibn `Abd al-Barr said: Poetry may be recited in the mosque occasionally, but that should not be done on a regular basis. End quote. What is meant is that it is something that may be done every now and then, but should not be taken as a regular practice.

The prohibition is emphasized if the poetry speaks of the topics that poets love and specialise in, such as romantic love, or praising and lampooning people.

As for reciting permissible types of poetry in the mosque, there is nothing wrong with that.

Ibn Rajab said in Fat-h al-Bari (3/335): The majority of scholars are of the view that it is allowed to recite permissible types of poetry in the mosques. End quote.

If the poetry contains inspiring and motivational meanings, such as defending Islam, highlighting its beauties and calling people to it, or if it is an academic text presented in the form of poetry, and the like, then this is something that is allowed.
Hassan ibn Thabit, the Prophet’s poet, said to `Umar ibn al-Khattab (may ALlah be pleased with them both), when he forbade him to recite poetry in the mosque: I used to recite poetry here (in the mosque) when there was one present who was better than you (meaning the Messenger of ALlah (blessings and peace of ALlah be upon him)). Narrated by al-Bukhari (3212).

An-Nawawi said in Al-Majmu` (1/177): There is nothing wrong with reciting poetry in the mosque if it is praising the Prophet or Islam, or if it is an aphorism, or it speaks of noble characteristics or asceticism and other good things. As for poetry that contains blameworthy content, such as lampooning a Muslim, or describing alcohol or speaking of women or beardless youths, or praising an evildoer, or types of boasting that are not allowed, and so on, then it is prohibited. End quote.

4.. Talking about worldly matters in the sense that they become the main topic, in addition to what accompanies that of disturbing others, talking in a clamorous manner and raising voices, so that the mosque becomes like a place for discussing worldly matters, because the mosques were not built for that purpose.

Imam al-Bukhari (may ALlah have mercy on him) included in his Sahih a chapter entitled “Raising one’s voice in the mosque,” in which he narrated (470) with his isnad from As-Sa’ib ibn Yazid, who said: I was standing in the mosque when a man threw a stone in my direction [to get my attention]. I looked and saw that it was `Umar ibn al-Khattab. He said: Go and bring these two men to me. So I brought them to him, and he said: Who are you? or: Where are you from? They said: From at-Ta’if. He said: If you were local people, I would have punished you for raising your voices in the mosque of the Messenger of ALlah (blessings and peace of ALlah be upon him).

Ibn Muflih said in Al-Adab ash-Shar`iyyah (3/382): It is prescribed to protect the mosque from clamour and a great deal of idle talk, and from talking in raised voices about inappropriate matters. End quote. But if talk about worldly matters is not the main topic of those who are chatting in the mosque, and it does not distract those who are praying and remembering ALlah, and there is no clamour and raised voices, then there is nothing wrong with it, as we see in the hadith of Jabir ibn Samurah, which says that the Prophet (blessings and peace of ALlah be upon him) would not get up from the place in which he had prayed Fajr until the sun had risen, and when the sun had risen he would get up. They [his Companions] used to chat and talk about matters of the Jahiliyyah, and they would laugh but he smiled. Narrated by Muslim (670).

An-Nawawi said in Al-Majmu` (2/177): It is allowed to talk about permissible things in the mosque, and to talk about worldly matters and other permissible things, even if there is some laughter and the like, so long as the topics are permissible, because of the hadith of Jabir ibn Samurah (may Allah be pleased with him). End quote.

5.. Raising the voice in the mosque in general, even if that is when reciting Quran or dhikr, if it disturbs others who are present in the mosque, except for cases in which Islam allows raising the voice, such as when giving the adhan, in prayers in which recitation is to be done out loud, when giving the khutbah, and so on.

In the hadith it says: “and beware of the tumult of the marketplace.” Narrated by Muslim (432).

An-Nawawi said in Sharh Sahih Muslim (4/156): That is, beware of its disputes, arguments, raised voices, and the clamour and troubles that are to be found there. End quote.

It was narrated that Abu Sa`id said: The Messenger of ALlah (blessings and peace of ALlah be upon him) observed i`tikaf in the mosque, and he heard them reciting out loud, so he lifted the curtain and said: “Indeed each of you is conversing with his Lord, so do not disturb one another and do not raise your voices over one another when reciting – or he said: when praying.” Narrated by Abu Dawud (1332); classed as authentic by al-Bukhari.

Al-Nawawi said in Al-Majmu` (2/175): It is disliked to argue and raise voices in the mosque. End quote.

Secondly:

What those young men did of playing with spears in the presence of the Prophet (blessings and peace of ALlah be upon him) was not acrobatics as the questioner said; rather it was war games.

In Sahih al-Bukhari (5190) it is narrated that `A’ishah (may ALlah be pleased with her) said: The Ethiopians were playing with their spears.

Ibn Hajar said in Fat-h al-Bari (2/445): This is quoted as evidence that it is permissible to play with weapons, by way of jumping around, for the purpose of training for war and encouraging people to engage in such training.

From this report the scholars derived the ruling that it is permissible to spar and train together, because that is training their hands in how to handle weapons.

In Mirqat al-Mafatih (5/2120) it says: They were allowed to do that because their playing with spears is regarded as preparation for fighting against the enemies of ALlah, may He be Exalted, and by having that intention it becomes an act of worship, like training in archery. End quote.

One of the causes of misunderstanding the wording of texts is when a person understands the texts in the light of the customs and traditions with which he grew up, and not in the light of the customs and traditions of the people at the time of the Prophet (blessings and peace of ALlah be upon him), who engaged in these matters and concerning whom Revelation came down.

See: Majmu` al-Fatawa by Ibn Taymiyah (7/106).

And ALlah Knows Best

©Islam Teaches Everything
®Ahmed Salim Jn ✍️

23/01/2026

ASSALAMU ALAIKUM WARAHMATULLAH

Turning off the cell phone during the Friday khutbah, does this come under the heading of idle action that invalidates the reward of Jumu’ah?

Praise be to ALlah, and blessings and peace be upon the Messenger of ALlah:

Firstly:

Using musical tunes as the ring tones for cell phones is an evil action and is haram, because the Prophet (peace and blessings of ALlah be upon him) forbade all musical instruments.

The one who forgets to turn off his cell phone during the Friday khutbah has to turn it off if it rings, even if the ring tone is permissible, because leaving it disturbs the khateeb and other worshippers, and distracts them from the obligation of listening to the khateeb.

We hope that switching it off does not come under the heading of idle talk that is forbidden during the Friday khutbah, which is referred to in the question. This is mentioned in the words of the Prophet (peace and blessings of ALlah be upon him), “but whoever touches the pebbles has engaged in an idle action.” Narrated by Muslim (857).

The hadith applies to the one who fiddles with something that distracts him from listening to the khutbah, such as a cell phone, a carpet and so on.

Al-Haafiz Ibn Hajar, in Fath al-Baari, commentary on hadith no (934), narrated that the majority of scholars said that the one who needs to enjoin something good or forbid something bad at the time of the khutbah may do so by gesturing.

Al-Nawawi said in Sharh Saheeh Muslim:

This hadith indicates that all kinds of speech are haram during the khutbah. … Rather the way to do it if one wants to tell someone else not to speak is by gesturing to him to be quiet, if he will understand it. End quote.

Based on this, then a slight movement that is done for a good reason is acceptable and is not idle action, and there is nothing wrong with doing it during the Friday khutbah.

Secondly:

The meaning of the Prophet’s words, “There is no Jumu’ah for him”, concerning the one who engages in idle action during the Friday khutbah, is that it will be recorded for him as Zuhr, and he will be deprived of the reward for Jumu’ah prayer.

It was narrated from ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may ALlah be pleased with him) that the Prophet (peace and blessings of ALlah be upon him) said: “If a person engages in idle action or steps over people’s necks, it will be Zuhr for him.” Narrated by Abu Dawood (347); classed as hasan by al-Albaani in Saheeh Abi Dawood.

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Al-Nadr ibn Shameel said: “you engaged in idle action” means: you lost something of your reward; and it was said: you invalidated the virtue of your Jumu’ah. And it was said: Your Jumu’ah became Zuhr.

I [Ibn Hajar] said: The comments of the scholars of [Arabic] language are close in meaning, and the latter view is supported by what Abu Dawood and Ibn Khuzaymah narrated from ‘Abd-Allah ibn ‘Amr in a marfoo’ hadith: “If a person engages in idle action or steps over people’s necks, it will be Zuhr for him.” Ibn Wahb – one of the narrators – said: What it means is: His prayer is still valid but he is deprived of the virtue of Jumu’ah."(Fath al-Bari 2/414).

Badr al-Deen al-‘Ayni (may ALlah have mercy on him) said:

The words “it will be Zuhr for him” mean: his Jumu’ah will be Zuhr for him, in the sense that the virtue that he would have attained from Jumu’ah will not be attained, because he failed to fulfil the condition of this virtue."(Sharh Sunan Abi Dawood 2/169).

What those who come to Jumu’ah prayer should do is respect the symbols of Allah, which includes keeping the physical faculties still and refraining from fidgeting, and keeping the tongue still and refraining from talking, otherwise he has sinned and his Jumu’ah has become Zuhr.

Shaykh Salih al-Fawzan (may Allah preserve him) said:

Undoubtedly the Muslim is enjoined during the khutbah to listen and pay attention, and stop moving. He is enjoined to do two things:

1.Be silent and still, and refrain from moving or fidgeting.

2.He is enjoined to be quiet and refrain from speaking. It is haram for him to speak whilst the imam is delivering the khutbah, and it is also haram for him to move, fidget, touch the pebbles, draw lines on the ground, or anything else of that nature. End quote.

Al-Muntaqa min Fataawa al-Shaykh Salih al-Fawzan (5/71).

And ALlah Knows Best.

©Islam Teaches Everything
®Ahmed Salim Jn ✍️