the prayer" (2). And because he caught a rak'ah of Jumu'ah, he is considered to have caught it, just like someone who missed a rak'ah (masbuq). Furthermore, because the time is a condition specific to Jumu'ah, it suffices to have it for [at least] one rak'ah, similar to the congregation (jama'ah); what they mentioned is invalidated by the [case of] the congregation, for it suffices to catch it in [one] rak'ah. Based on this, if the time for 'Asr enters before a rak'ah, then according to the analogy of Al-Khiraqi's statement, it becomes void, and he must restart it as Dhuhr, as per the opinion of Abu Hanifah. According to the opinion of Abu Ishaq ibn Shaqla, he completes it as Dhuhr, like the opinion of Al-Shafi'i, and we have already mentioned the arguments for both views.

Section: If he catches enough of the time that it is possible for him to deliver the khutbah and then pray a rak'ah, then the analogy of Al-Khiraqi's statement is that he may enter into it, because he has caught enough of the time to perform it. If he is in doubt whether he caught enough of the time to perform it or not, it is valid, because the original state is the continuation of the time and its validity.

288 - Issue: He said: "And whoever enters while the Imam is delivering the khutbah, he shall not sit down until he prays two short rak'ahs."

This is the opinion of Al-Hasan, Ibn 'Uyaynah, Makhul, Al-Shafi'i, Ishaq, Abu Thawr, and Ibn al-Mundhir. Shurayh, Ibn Sirin, Al-Nakha'i, Qatadah, Al-Thawri, Malik, Al-Layth, and Abu Hanifah said: He should sit, and it is disliked for him to perform the rak'ahs, because the Prophet (peace and blessings of Allah be upon him) said to the one who came stepping over the people's necks: "Sit down, for you have caused harm and arrived late." [Narrated by Ibn Majah] (1). Also, because the bowing (ruku') keeps him occupied from listening to the khutbah, so it is disliked, like the bowing of one who is not entering [the mosque]. Our evidence is what Jabir narrated, saying: A man came while the Prophet (peace and blessings of Allah be upon him) was addressing the people, and he said: "Have you prayed (2), so-and-so?" He said: "No." He said: "Stand and perform two rak'ahs." In another narration: "Perform two rak'ahs." This is agreed upon (3). In Muslim (4), he said: Then he said: "When one of you comes on the day of Jumu'ah and the Imam is delivering the khutbah, let him pray two rak'ahs and keep them brief." This is an explicit text. And because he entered the mosque at a time that is not the time prohibited for prayer, so the performance of bowing is recommended for him, according to the statement of the Prophet (peace and blessings of Allah be upon him): "When one of you enters the mosque, he should not sit until he prays two rak'ahs." This is agreed upon (5). Their hadith is a specific incident; it is possible the place was cramped for prayer, or it was at the end of the khutbah, such that if he occupied himself with prayer, he would miss the opening takbir. The apparent [meaning] is that the Prophet (peace and blessings of Allah be upon him) only ordered him to sit to stop him from causing harm to the people by stepping over them. If his entry was at the very end of the khutbah, such that if he occupied himself with the bowing he would miss the beginning of the prayer, then occupying himself with the bowing would not be recommended.

Section: Optional prayer (tatawwu') is interrupted by the Imam's sitting on the minbar, so no one prays except the one entering [the mosque] to perform the greeting of the mosque (tahiyyat al-masjid), and he should keep it brief; because Thaalabah ibn Abi Malik narrated that they used to, in the time of Umar ibn al-Khattab on the day of Jumu'ah, pray until Umar came out; and when Umar came out, sat on the minbar, and the mu'adhdhins gave the adhan, they would sit and talk, until when the mu'adhdhin fell silent and Umar stood up, they would fall silent, and no one would speak (6). This indicates the fame of this matter among them.

Section: Silence is mandatory from the moment the Imam begins the khutbah, so speaking is not permissible.