The response is that this possibility runs contrary to both the basic presumption and what is apparent.

It runs contrary to the basic presumption, because the presumption is that whoever left did not return unless evidence establishes that he did return.

It also runs contrary to what is apparent, because it is not apparent that they would merely go out to look and then come back. Rather, they would remain there to purchase the merchandise that had arrived. This is why Allah, glorified and exalted is He, reproached them, saying:

“And when they see some trade or amusement, they rush off to it and leave you standing.” [Surah al-Jumu‘ah 62:11]

It is difficult for people to accept that the Messenger, peace and blessings be upon him, should be left standing among them, admonishing and guiding them, only for them to leave him before he had finished the sermon. Allah therefore rebuked them with something even more severe, saying:

“Say, ‘What is with Allah is better than amusement and trade; and Allah is the best of providers.’”

The second view is that there must be twelve men upon whom attendance is obligatory.

They cited as evidence the aforementioned hadith of Jabir (1). The response is that this occurred coincidentally and was not deliberate: sometimes more might remain, and sometimes fewer [and it is not valid to cite this as evidence].

The third view is that four men are stipulated: [an imam and three persons to whom the address is directed]. This is the view of Abu Hanifah, based on the saying of Allah, Exalted is He:

“O you who believe, when the call is made for prayer on the day of Jumu‘ah, hasten to the remembrance of Allah.” [Surah al-Jumu‘ah 62:9]

The expression “you who believe” is plural, and the minimum number denoted by the plural is three; and the imam is the one to whose sermon they hasten.