three others besides the imam, whereas Abū Yūsuf and Muḥammad require only two in addition to the imam. The imam recites aloud in both rakʿahs, and no particular surah is obligatory.

The Friday obligation does not apply to a traveller, a woman, one who is ill, a slave, or a blind person; yet if any of them attend and pray with the congregation, it satisfies the prayer due for that time.

A traveller, a slave, an invalid, and those in comparable circumstances may lawfully lead the Friday prayer.

Whoever performs ẓuhr in his home on Friday before the imam has prayed, without a valid excuse, has done something disliked, though the prayer is valid. If he then decides to attend the Friday congregation and sets out for it, his earlier ẓuhr is nullified merely by setting out, according to Abū Ḥanīfah; Abū Yūsuf and Muḥammad say it is not nullified until he actually joins the imam.

It is reprehensible for those exempt from Jumuʿah to pray ẓuhr in congregation on Friday; the same ruling applies to prisoners.

Whoever catches up with the imam on Friday prays what he finds and completes it as Friday prayer. Should he join during the tashahhud or the prostration of forgetfulness, it still counts as Friday according to Abū Ḥanīfah and Abū Yūsuf. Muḥammad, however, maintains that only if one joins for most of the second rakʿah does it count as Friday; if he joins for less, he must count it as ẓuhr.

When the imam emerges onto the pulpit on Friday, the people cease both prayer and speech until he has finished his sermon. Once the muʾadhdhins give the first adhān on Friday, people must abandon buying and selling and proceed to the Friday prayer.

When the imam ascends the pulpit he sits, and the muʾadhdhins give the adhān in front of it. After the sermon, they pronounce the iqāmah and the congregation performs the prayer.