and another person leads the prayer due to an excuse, it is permissible. Ahmad explicitly stated this. If an emir preaches, then is removed and replaced by another who leads them in prayer, their prayer is complete. He explicitly stated this; for if substitution (istikhlaf) is permissible in a single prayer due to an excuse, then it is even more appropriate for the sermon combined with the prayer. If there is no excuse, Ahmad, may Allah have mercy on him, said: 'I do not favor it without an excuse.' Thus, it potentially implies prohibition, because the Prophet (peace and blessings of Allah be upon him) used to perform both, and he said: 'Pray as you have seen me praying' (21). Also, because the sermon is established in place of two rak'ahs. It also potentially implies permissibility, because the sermon is separate from the prayer, so they are like two separate prayers. Is it a condition that the person leading the prayer must be among those who attended the sermon? There are two narrations: One of them is that it is a condition. This is the view of Al-Thawri, the People of Opinion (Ashab al-Ra'y), and Abu Thawr; because he is an imam for the Jumu'ah, so his attendance at the sermon is required, just as if he had not appointed a substitute. The second is that it is not a condition. This is the view of Al-Awza'i and Al-Shafi'i; because he is someone through whom the Jumu'ah is valid, so it is permissible for him to lead the prayer, just as if he had attended the sermon. It has been narrated from Ahmad, may Allah have mercy on him, that substitution is not permissible, neither for an excuse nor otherwise. He said, in the narration of Hanbal, regarding the imam if he breaks his wudu' after he has preached, and puts forward a man to lead them in prayer: 'He should not lead them in prayer except for four [rak'ahs], unless he repeats the sermon and then leads them in two rak'ahs.' This is because this has not been narrated from the Prophet (peace and blessings of Allah be upon him), nor from any of his successors. The first [view] is the [official] madhhab.

Section: It is from the sunan of the sermon that the preacher should face towards the people, because the Prophet (peace and blessings of Allah be upon him) used to do that, and because it is more effective for the people to hear and more equitable among them; for if he were to turn to one of his sides, he would be turning away from the other side. If he were to act contrary to this by turning his back to the people and facing the Qiblah, the sermon would still be valid, because the intended purpose is achieved without it, so it is like someone who gives the adhan without facing the Qiblah. It is recommended that he raise his voice so that the people may hear. Jabir said: 'When the Messenger of Allah (peace and blessings of Allah be upon him) preached, his eyes would turn red, his voice would rise, and his anger would intensify, until'