That is, for Jumu‘ah to be valid, it is stipulated that it be preceded by two sermons. This is the fourth condition. If it is not preceded by two sermons, it is not valid. Likewise, if the sermons are delivered after the prayer, it is not valid. The evidence that the two sermons must precede the prayer is as follows:

1. Allah the Exalted says: “O you who believe, when the call is made for the prayer on Friday, then hasten to the remembrance of Allah.” [al-Jumu‘ah: 9] He commanded people to hasten to the remembrance of Allah from the time of the call to prayer. It is established by definitive mass-transmitted reports that, whenever the muezzin gave the call to prayer on Friday, the Prophet, peace and blessings be upon him, would deliver the sermon. Thus, hastening to the sermon is obligatory; and whatever it is obligatory to hasten to is itself obligatory, since hastening is a means of attaining it. When the means is obligatory, the end is also obligatory.

2. The Prophet, peace and blessings be upon him, said: “If you say to your companion, ‘Listen attentively,’ on Friday while the imam is delivering the sermon, then you have engaged in idle speech.” (1) This indicates that it is obligatory to listen to the two sermons, and the obligation to listen to them indicates that they are obligatory.

3. The Prophet, peace and blessings be upon him, maintained them with unbroken regularity. Not a single Friday passed without the Prophet, peace and blessings be upon him, delivering a sermon. This continual practice—in summer and winter, in hardship and ease—indicates that they are obligatory.

4. If two sermons were not obligatory for it, Jumu‘ah would be like the other prayers, and people would derive no benefit from gathering for it. One of the foremost purposes of gathering for this prayer is admonition and reminding people.