as is the case with the sick person.
Section: For the traveler, it is superior to attend the Friday prayer, for it is more complete. As for the slave, if his master gives him permission to attend it, it is superior for him to do so, in order to attain the virtue and reward of the Friday prayer and to emerge from the disagreement. If his master prevents him, he is not permitted to attend it, unless we hold the view that it is obligatory for him. As for the woman, if she is elderly, there is no harm in her attending, and if she is young, her attendance is permissible, but their prayer in their houses is better for them, as is mentioned in the report: "And their houses are better for them." Abu 'Amr al-Shaybani said: I saw Ibn Mas'ud turning the women out of the mosque on the day of the Friday prayer, saying: "Go out to your houses, for it is better for you."
Section: The Friday prayer is not validated by any of these individuals, nor is it valid for any of them to be an imam therein. Abu Hanifa and al-Shafi'i said: It is permissible for a slave or a traveler to be an imam therein. Malik agreed with them regarding the traveler. It was narrated from Abu Hanifa that the Friday prayer is valid with slaves and travelers because they are men from whom the Friday prayer is valid. Our argument is that they are not among those upon whom the Friday prayer is a primary obligation; therefore, the Friday prayer is not validated by them, and it is not permitted for them to lead it, just as with women and children. Furthermore, the Friday prayer is only validated by them as dependents of those through whom it is valid; if it were validated by them [or if they were imams in it, the dependent would become the one followed, and this would apply to the free resident. Moreover, if the Friday prayer were validated by them] it would be validated by them while they were alone, just as it is by free residents, and their analogy is invalidated by the case of women and children.
Section: As for the sick person and the one whom an excuse—such as rain or fear—has prevented, if he exerts himself to attend, it becomes obligatory upon him, it is validated by him, and it is valid for him to be an imam therein, because its falling away
(2) In the original manuscript: "and their prayers". (3) Its takhrij (source documentation) has been provided previously on page 39. (4) Abu 'Amr Ishaq bin Mirar al-Shaybani, author of the Diwan al-Lugha wal-Shi'r (Collection of Language and Poetry); he was truthful and died in the year 206 AH. Tarikh al-'Ulama al-Nahwiyyin 207, 208. (5) Missing from manuscript A, likely due to a copyist's oversight.
كالمَرِيضِ.
فصل: والأفْضَلُ لِلْمُسَافِرِ حُضُورُ الجُمُعَةِ؛ لأنَّها أكْمَلُ. فأمَّا العَبْدُ فإن أذِنَ له سَيِّدُه في حُضُورِها فهو أفْضَلُ؛ لِيَنالَ فَضْلَ الجُمُعَةِ وثَوابَها، ويَخْرُجَ من الخِلافِ. وإن مَنَعَهُ سَيِّدُه لم يَكُنْ له حُضُورُها، إلَّا أن نَقُولَ بوُجُوبِها عليه. وأما المرأةُ فإن كانت مُسِنَّةً فلا بَأْسَ بحُضُورِها، وإن كانت شابَّةً، جازَ حُضُورُها، وصلاتُهُما (٢) في بُيُوتِهِما خَيْرٌ لهما، كما رُوِىَ في الخَبَرِ: "وبُيُوتُهُنَّ خَيْرٌ لَهُنَّ" (٣). وقال أبو عمرٍو الشَّيْبَانِىُّ (٤): رَأيْتُ ابنَ مَسْعُودٍ يُخْرِجُ النِّساءَ من الجامِعِ يوم الجُمُعَةِ، يقول: اخْرُجْنَ إلى بُيُوتِكُنَّ خَيْرٌ لَكُنَّ.
فصل: ولا تَنْعَقِدُ الجُمُعَةُ بأحَدٍ من هؤلاءِ، ولا يَصِحُّ أن يَكُونَ إمامًا فيها. وقال أبو حنيفةَ، والشَّافِعِىُّ: يَجُوزُ أن يكونَ العَبْدُ والمُسَافِرُ إمَامًا فيها. وَوَافَقَهُم مالِكٌ في المُسافِرِ. وحُكِىَ عن أبي حنيفةَ أنَّ الجُمُعَةَ تَصِحُّ بالعَبِيدِ والمُسافِرِينَ؛ لأنَّهم رِجالٌ تَصِحُّ منهم الجُمُعَةُ. ولَنا، أنَّهم مِن غيرِ أهْلِ فَرْضِ الجُمُعَةِ، فلم تَنْعَقِد الجُمُعَةُ بهم، ولم يَجُزْ أن يَؤُمُّوا فيها، كالنِّساءِ والصِّبْيانِ، ولأنَّ الجُمُعَةَ إنَّما تَنْعَقِدُ بهم تَبَعًا لمن انْعَقَدَتْ به، فلو انْعَقَدَتْ بهم [أو كانوا أئِمةً فيها صَارَ التَّبَعُ مَتْبُوعًا، وعليه يخرجُ الحُرُّ المُقِيمُ، ولأنَّ الجُمُعَةَ لو انْعَقَدَتْ بهم] (٥) لانْعَقَدَتْ بهم مُنْفَرِدينَ، كالأحْرَارِ المُقِيمِينَ، وقِيَاسُهم مُنْتَقِضٌ بالنِّساءِ والصِّبْيانِ.
فصل: فأمَّا المَرِيضُ، ومَن حَبَسَهُ العُذْرُ من المَطَرِ والخَوْفِ، فإذا تَكَلَّفَ حُضُورَها وَجَبَتْ عليه، وانْعَقَدَتْ به، ويَصِحُّ أن يكونَ إمامًا فيها؛ لأنَّ سُقُوطَها
(٢) في الأصل: "وصلواتهما".(٣) تقدم تخريجه في صفحة ٣٩.(٤) أبو عمرو إسحاق بن مرار الشيبانى، صاحب ديوان اللغة والشعر، وكان صدوقا، توفى سنة ست ومائتين. تاريخ العلماء النحويين ٢٠٧، ٢٠٨.(٥) سقط من: أ. نقلة نظر.
