(اس باب میں خطبہ جمعہ اور نماز جمعہ کے احکام مذکور ہیں)

(1) His statement: "The Sermon (Khutbah)" – The branches of the sermon include obligations (furood) and recommended acts (sunan). As for the obligations, there are two: the timing, which is after the sun passes its zenith (after Dhuhr) and before the prayer. Thus, if one delivers the sermon before the zenith or after the prayer, it is not valid. As for the recommended acts, there are fifteen: purification (taharah), to the extent that it is disliked for someone in a state of major impurity (junub) or minor impurity (hadath) to deliver it; standing; facing the people with his face; sitting before the two sermons. This was stated by Abu Yusuf. The sermon should begin with "Alhamdulillah" (Praise be to Allah) and praising Him as He deserves, the two testimonies (Shahadatayn), sending blessings upon the Prophet (ﷺ), admonition (maw'izah), reminders (tadhkirah), recitation of the Quran, and neglecting this is improper. Sitting between the two sermons, repeating the praise and glorification of Allah in the second sermon, increasing the supplication for Muslim men and women in the second sermon, and keeping the two sermons brief, equivalent to the length of some long chapters of the Mufassal (short chapters of the Quran). As for the preacher (khatib), among the recommended acts for him are purification, facing the people with his face, refraining from greeting (salam) from the time he leaves his house until he enters the prayer, and refraining from speaking. This was stated by Al-Allamah Al-Ayni in Sharh Al-Hidayah. It was also stated in "Al-Durr Al-Mukhtar" that it is disliked for him to speak during the sermon except for enjoining good (amr bil ma'ruf), as it is part of the sermon. And the statement of Allah, the Exalted: "So proceed to the remembrance of Allah" (2) (62:9), and His statement: "And they left you standing" (62:9), and His statement: "And when the prayer is concluded, disperse" (62:10).

(2) His statement: "To the remembrance of Allah" – meaning, to the sermon according to the majority. Abu Hanifah argued that if the preacher confines himself to saying "الحَمْدُ لله" it is sufficient. This was stated in "Al-Madarik."

(3) His statement: "When the sun declines, etc." – Al-Allamah Al-Shami said: It is decisively stated in "Al-Ashbah" from the chapter of rulings that it is not recommended to delay it (i.e., to wait for the heat to subside), and matching the time of the predecessors in every aspect is not a condition. Al-Allamah Al-Ayni said: They stated that delaying the Jumu'ah prayer is recommended due to the severe consequence of missing it and because people come early to it, so they are not harmed by the heat.

(۱) قوله: الخطبة فروع الخطبة يشتمل على فروض وسُنَن. أما الفروض فشيئان الوقت، وهو ما بعد الزوال وقبل الصلاة، حتى لو خطب قبل الزوال، أو بعد الصلاة لا يجوز. وأما السنن فخمسة عشر : الطهارة حتى كره من الجنب والمحدث، والقيام واستقبال القوم بوجهه، والقعود قبل الخطبتين. قاله أبو يوسف والبداية بـ «الحمد لله، والثناء عليه بما هو أهله، وكلمتا الشهادة، والصلاة على النبي ، والموعظة، والتذكرة، وقراءة القرآن، وتاركها مسيء، والجلوس بين الخطبتين، وإعادة التحميد والثناء على الله تعالى في الخطبة الثانية، وزيادة الدعاء للمسلمين والمسلمات في الثانية، وتخفيف الخطبتين بقدر سُور من طوال المفصل. وأما الخطيب فمن السُّنَن فيه طهارته واستقباله بوجهه إلى القوم، وترك السلام من وقت خروجه إلى دخوله في الصلاة، وترك الكلام. قاله العلامة العيني في شرح الهداية». وقال في «الدر المختار» ويكره تكلمه فيها إلا لأمر بمعروف؛ لأنه منها.

(٢) قوله : إلى ذكر الله : أي إلى الخطبة عند الجمهور. واستدل أبو حنيفة على أن الخطيب إذا اقتصر على «الحَمْدُ الله» جاز. قاله في المدارك».

(۳) قوله: حين تميل الشمس إلخ : قال العلامة الشامي: جزم في الأشباه من فن الأحكام أنه لا يُسَنُّ لها الإبراد وموافقة الخلف لأصله من كل وجه ليس بشرط. وقال العلامة العيني: قالوا : ندب الإبراد في الجمعة؛ لشدة الخطر في فواتها، ولأن الناس يبكرون إليها، فلا يتأذون بالحر.

(1) His statement: "Then he would stand and deliver the sermon" – This refers to the Imam delivering the sermon with a sword in a city conquered by it, such as Makkah. Otherwise, it is not done, as in Madinah. Al-Qahistani narrated from "Ayd Al-Muhit" that holding a staff is a Sunnah, just like standing. This is taken from "Al-Durr Al-Mukhtar" and "Rad Al-Muhtar".

(۱) قوله ثم يقوم فيخطب أي يخطب الإمام بسيف في بلدة فتحت به كمكة، وإلا لا كالمدينة. ونقل القهستاني عن عيد المحيط أن أخذ العصا سُنَّة كالقيام، كذا التقطناه من الدر المختار» و«رد المحتار».

(1) The statement: "Make up what you missed" and its explanation in Sharah al-Minya: "Whoever catches the Imam in the prayer, he prays with him what he has caught, and completes the Friday prayer with him, even if he catches it while the Imam is in the tashahhud (testification) or in the prostration of forgetfulness (Sujood as-Sahw)." Muhammad said: "If one catches the Imam during the second bowing (ruku'), he continues the Friday prayer with him, but if he catches it later, he prays the Zuhr prayer instead of the Friday prayer." The author of Al-Hidaya said: "The wording of the Hadith has been narrated by the six major Hadith collections in their books from Abu Salama from Abu Huraira (may Allah be pleased with him), who reported that the Messenger of Allah ﷺ said: 'When the prayer is established, do not rush to it, but walk calmly and with dignity. Pray what you catch, and make up for what you missed.' And in one narration: 'Complete what you missed.'" Ibn al-Humam said: "What was narrated: 'Whoever catches a rak'ah of the Friday prayer adds another rak'ah to it, otherwise he prays four rak'ahs,' is not established." As for the wording in Al-Mishkat, if it is considered authentic, there is no indication that this proves the permissibility of the difference in opinion. The meaning of 'If you miss the two rak'ahs, then pray four' means that if one did not catch any of the two rak'ahs, he should pray the Zuhr prayer, meaning there is no makeup for the Friday prayer. This is summarized from Al-Marqat.

(۱) قوله: واقض ما سبقك وفي شرح المنية»: من أدرك الإمام فيها صلى معه ما أدرك، وبنى عليه الجمعة وإن أدركه في التشهد أو سجود السهو. وقال محمد: إن أدرك معه ركوع الثانية بنى عليها الجمعة، وإن أدركها فيما بعد ذلك بنى عليها الظهر. قال صاحب الهداية»: لهما إطلاق قوله أخرجه الستة في كتبهم عن أبي سلمة عن أبي هريرة قال: قال رسول الله ﷺ : إذا أقيمت الصلاة فلا تأتوها وأنتم تسعون والتوها تمشون، وعليكم السكينة. فما أدركتم فَصَلُّوا، وما فاتكم فأتموا ، وفي رواية: فاقضوا». وقال ابن الهمام: وما رواه: من أدرك ركعة من الجمعة أضاف إليها ركعة أخرى، وإلا صلى أربعا، لم يثبت. وأما لفظ المشكاة على تقدير ثبوته فلا دلالة له على صحة المخالفة؛ لأن معنى من فاتته الركعتان فليصل أربعا أي من لم يدرك شيئا منهما فليصل الظهر، أي لا قضاء الجمعة، ملخص من «المرقاة».