comes to the Friday prayer should bathe.’

The majority interpreted Abū Saʿīd’s ḥadith as imposing a duty of preference, not a binding legal obligation—similar to a person’s saying to his friend, “Your right is obligatory upon me.” In their view, the wording was meant to underscore and highlight the importance of bathing for this great act of worship.

Shaykh al-Islām Ibn Taymiyyah adopted a middle position: the bath is recommended in principle, but it becomes mandatory for anyone who carries an offensive odor or whose perspiration would disturb the worshippers and the angels. Such a person is not permitted to attend the Friday prayer and the gathering of Muslims until he removes the smell through bathing and cleansing himself.

What supports Shaykh Taqī ad-Dīn’s view is the report in al-Bukhārī (902) and Muslim (847) on the authority of ʿĀʾishah (may Allah be pleased with her): “People used to come to the Friday prayer from their homes and from the outlying districts wearing woolen cloaks. Dust would cling to them and an odor would issue from them. The Messenger of Allah (peace and blessings be upon him) said, ‘If only you would cleanse yourselves for this day of yours.’”

As for Ibn al-Qayyim, he said in al-Hady that the command to bathe on Friday is highly emphasized, and its obligatory force is stronger than the obligation of Witr, the recitation of the basmalah during prayer, performing ablution after touching women, after touching the private part, or following a nosebleed or cupping.