Dalīl al-Ṭālib - Marʿi al-Karmi - (56)

And the validity of the Friday prayer rests on four conditions:

The time 1 : it begins with the first moment in which the Eid prayer may be performed and lasts until the end 2 of the Zuhr period. The obligation becomes fixed when the sun passes the meridian, and performing the prayer after that point is preferable.
That it be held in a settled locality—even if the buildings are no more than reed huts—inhabited by forty permanent residents who do not leave 3 their homes in either summer or winter 4 . The prayer is also valid in the stretch of open land that adjoins the built-up area.
The presence of forty participants; if their number falls below forty before the prayer is completed, it must be restarted as Zuhr.
That two sermons precede the prayer.

Among the conditions for the validity of those two sermons are five matters: that they occur within the proper time, that the preacher intend 5 them as the Friday sermons, that they be delivered while the congregation is resident (not travelling), that forty hearers be present, and that both sermons 6 be delivered by someone 7 whose leadership of the Friday prayer is valid.

Their essential pillars are six: praising Allah 8, invoking blessings upon the Messenger of Allah, reciting a verse from the Book of Allah 9, exhorting the congregation to fear Allah, and maintaining continuity between the two sermons.

(1) He did not say “when the time begins,” as in the other prayers, because the Jumuʿah prayer is invalid both before and after its appointed time, whereas the other prayers may still be performed after their time has passed. Ḥashiyat al-Labadi, p. 95. (2) In manuscript M the reading is “until the Dhuhr time elapses” instead of “until the end of the Dhuhr time.” (3) I.e., they are not to set out on a journey away from it. Nayl al-Maʾarib, p. 197. (4) In manuscript A the phrase appears as “in winter nor in summer,” with the two words transposed. (5) This was stated in al-Funun; Ibn Muflih adds in al-Furuʿ that it is also the apparent view of other scholars. Nayl al-Maʾarib, p. 198. (6) In manuscript N the wording is the singular form “wa-an yakun” (“and that it be”). (7) In manuscript A the text reads “is valid.” (8) Manuscript N adds the word “taʿala” (“Exalted”). (9) Shaykh al-Islam [Ibn Taymiyyah] said that the khutbah must stir the hearts and impel them toward good; were the preacher to confine himself to saying, “Obey Allah and avoid His disobedience,” this, according to the stronger view, would not suffice. Stated in al-Mubdiʿ and cited in Nayl al-Maʾarib, p. 198.

وشرط لصحة الجمعة أربعة شروط: أحدها: الوقت١ وهو من أول وقت العيد إلى آخر٢ وقت الظهر وتجب بالزوال وبعده أفضل. الثاني: أن تكون بقرية ولو من قصب يستوطنها أربعون استيطان إقامة لا يظعنون٣ صيفا ولا شتاء٤ وتصح فيما قارب البنيان من الصحراء. الثالث: حضور أربعين فإن نقصوا قبل إتمامها استأنفوا ظهرا. الرابع: تقدم خطبتين. من شرط صحتها خمسة أشياء: الوقت والنية٥ وقوعهما حضرا وحضور الأربعين وأن يكونا٦ ممن تصح٧ إمامته فيها. وأركانها ستة: حمد الله٨ والصلاة على رسول الله وقراءة آية من كتاب الله٩ والوصية بتقوى الله وموالاتهما

١ وإنما لم يقل: "دخول الوقت" كبقية الصلوات لأن الجمعة لا تصح قبل الوقت ولا بعده بخلاف غيرها فتصبح بعد الوقت. حاشية اللبدي "ص: ٩٥". ٢ في "م" "إلى خروج وقت الظهر" بدل: "إلى آخر وقت الظهر". ٣ أي لا يرحلون عنها. نيل المآرب"ص: ١٩٧". ٤ في "أ" "شتاء ولا صيفا" بتقديم وتأخير. ٥ قاله في "الفنون", قال في الفروع: وهو ظاهر كلام غيره. نيل المآرب "ص: ١٩٨". ٦ في "ن" "وأن يكون" بالإفراد. ٧ في "أ" "يصح". ٨ في "ن" زيادة: "تعالى". ٩ قال شيخ الإسلام: لا بد أن يحرك القلوب ويبعث بها إلى الخير فلو اقتصر على "أطيعوا الله, واجتنبوا معاصيه" فالأظهر لا يكفي. قاله المبدع, كما في نيل المآرب "ص: ١٩٨".