7th November 2013
السلام عليكم و رحمة الله و بركاته
Question: Is it permissible for an Imam who has already prayed or led the first Jumu’ah in a Masjid, to read the Khutbah of the second Jumu’ah there?
الجواب حامداًَ و مصلياًَ
In the name of Allāh, the Most Gracious, the Most Merciful
Answer
There are two important factors to note so to understand this matter properly. Firstly, The Jumu’ah Khutbāh followed by the two Rak’āt Salāh together comprises of the performance of Jumu’ah. Both of their respective rulings are different. In other words, some of the essential rulings pertaining to the two Rak’āt Salāh do not necessarily equally apply to the Khutbāh. What may invalidate the Salāh will not necessarily invalidate the Khutbāh. For instance, facing the Qiblāh during Salāh is essential, but not recommended for the Khateeb during the khutbah. Similarly, conversing during Salāh invalidates the Salāh, but not necessarily invalidates the Khutbāh. Moreover, performing Salāh during the state of Hadath (without wudhu) is not permissible and thus, invalidates the Salāh, whereas to deliver the Khutbāh in the state of Hadath does not invalidate it.[1] Thus, the rulings of the Khutbāh and the Salāh are different from each other although both are essential for the Jumu’ah to be complete.
Secondly, according to Hanafi Jurists, it is permissible for one person to deliver the Khutbah whilst another to lead the Salāh, though it is preferable for the same Imām to carry out both. It is not compulsory for the khateeb to fulfil all of the criteria of Salāh either, so if the Imām appointed a minor child to deliver the Khutbah whilst the Imām himself lead the Salāh then the Jumu’ah is valid.[2]
That being said, if a child, in whose respect Salāh is Nafil, delivers the Khutbāh whilst the Imām leads the Salāh will not invalidate the entire Jumu’ah, then in the similar light, an Imām from a different Masjid who has already performed his Jumu’ah Salāh delivers the Jumu’ah Khutbāh (without leading the Salāh) in another Masjid then that would be permissible and the Jumu’ah will be valid.
[Allãh Knows Best]
Written by (Mufti) Abdul Waheed
Answer Attested by Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] Al-Mabsoot Imam Sarakhsi, The conditions of Jumu’ah, p.24, vol 2
(قَالَ) بَعْضُ مَشَايِخِنَا: الْخُطْبَةُ تَقُومُ مَقَامَ رَكْعَتَيْنِ وَلِهَذَا لَا تَجُوزُ إلَّا بَعْدَ دُخُولِ الْوَقْتِ وَالْأَصَحُّ أَنَّهَا لَا تَقُومُ مَقَامَ شَطْرِ الصَّلَاةِ فَإِنَّ الْخُطْبَةَ لَا يَسْتَقْبِلُ الْقِبْلَةَ فِي أَدَائِهَا وَلَا يَقْطَعُهَا الْكَلَامُ وَيُعْتَدُّ بِهَا وَإِنْ أَدَّاهَا وَهُوَ مُحْدِثٌ أَوْ جُنُبٌ فَبِهِ تَبَيَّنَ ضَعْفُ قَوْلِهِ أَنَّهَا بِمَنْزِلَةِ شَطْرِ الصَّلَاةِ
[2] Ibn Ābideen Shami, Chapter on Jumu’ah, p.190, vol 3
فِي الْبَحْرِ عَنْ الْمُجْتَبَى يُشْتَرَطُ فِي الْخَطِيبِ أَنْ يَتَأَهَّلَ لِلْإِمَامَةِ فِي الْجُمُعَةِ اهـ لَكِنْ ذَكَرَ قَبْلَهُ مَا يُخَالِفُهُ حَيْثُ قَالَ وَقَدْ عُلِمَ مِنْ تَفَارِيعِهِمْ أَنَّهُ لَا يُشْتَرَطُ فِي الْإِمَامِ أَنْ يَكُونَ هُوَ الْخَطِيبَ وَقَدْ صَرَّحَ فِي الْخُلَاصَةِ بِأَنَّهُ لَوْ خَطَبَ صَبِيٌّ بِإِذْنِ السُّلْطَانِ وَصَلَّى الْجُمُعَةَ رَجُلٌ بَالِغٌ يَجُوزُ. وَسَيَذْكُرُ الشَّارِحُ أَنَّ هَذَا هُوَ الْمُخْتَارُ