the two constitute a congregation, and thus the requisite gathering is achieved. It is well known that congregational prayer other than Jumu‘ah is valid with two people, by consensus; and Jumu‘ah is like the rest of the prayers. Whoever claims that it differs from the other prayers, and that its congregation must consist of three, bears the burden of proof. This is the position of the Zahiris, and al-Shawkani chose it in his commentary on al-Muntaqa. It is a strong view, but what Shaykh al-Islam held is more correct: there must be a congregation that listens, the minimum of which is two, while the preacher is the third. The hadith of Abu al-Darda’ (1) supports what the Shaykh said.

The sixth view is that Jumu‘ah is valid even when performed by one person, because Jumu‘ah is the prayer prescribed for its time. What difference, then, is there between a congregation and a single person? Likewise, Zuhr is the prayer prescribed for its time, with no difference between one person and a congregation. Whoever claims that a number is a condition for Jumu‘ah bears the burden of proof. However, this is an anomalous view, and there are other opinions.

The view nearest to what is correct is that it is valid with three people and obligatory upon them. Accordingly, if this village contains one hundred students, but only three of its own residents, then it is obligatory upon the three in their own right, and upon the others by virtue of the three. If it contains two residents and one hundred resident travelers, it is not obligatory upon them.

Issue: If thirty-nine people are present, and the imam holds that forty are required, while the thirty-nine hold that three are required, we say: the imam should not lead them in prayer; rather, one of those who do not consider forty necessary should lead, after which the imam is obliged to pray, because the Jumu‘ah prayer has been established.

If the situation is the reverse—the imam does not consider forty to be required, and the thirty-nine