The second [condition] is that they must be forty. The third is masculinity. The fourth is puberty. The fifth is sanity. The sixth is Islam. The seventh is permanent settlement (istitan). This is the view of the majority of scholars. As for the village, it is considered [valid] if it is constructed in the manner that is customary for buildings, whether of stone, clay, mud-brick, reeds, wood, or the like. As for those who dwell in tents, hair-houses, or kharkahat (1), the Friday prayer is not obligatory upon them, nor is it valid [if performed] by them, because such things are not generally set up for permanent settlement. This was also the case with the Arab tribes around Medina; they did not establish the Friday prayer, nor did the Prophet (peace and blessings of Allah be upon him) command them to do so. Had this occurred, it would not have been hidden, nor would its transmission have been neglected, given its frequency and the general prevalence of the issue. However, if they are residing in a place where they can hear the call, they are obligated to go [to the prayer], just like the people of a small village next to a city (misr), as mentioned by al-Qadi. It is also a condition that the village must have buildings grouped together in the manner customary for a single village. If the houses are scattered in a way that is not customary, the Friday prayer is not obligatory upon them, unless enough houses are gathered together to house forty [men], in which case the Friday prayer becomes obligatory upon them, and the rest follow them. It is not a condition that the buildings must be connected to one another. It was narrated from al-Shafi'i that it is a condition, but this is not correct; because a village (2) with closely-spaced buildings is a village built according to the custom of villages, so it resembles the connected ones. Whenever a village exists where the Friday prayer is not obligatory upon its people themselves, but they are in a position where they can hear the call from a city (3) or from a village where the Friday prayer is held, they are obligated to go to it, due to the generality of the verse.

Section: As for Islam, sanity, and masculinity, there is no disagreement regarding them being conditions for the obligation and validity of the Friday prayer, because Islam and sanity are two conditions for legal responsibility (taklif) and the validity of pure worship, and masculinity is a condition for the obligation and validity of the Friday prayer, because the Friday prayer is attended by men, and women are not among those intended to attend men's gatherings. However, it is valid for them as a congregation, just as the collective prayer is valid for them, for women used to pray with the Prophet (peace and blessings of Allah be upon him) in the congregation. As for puberty, it is also a condition for the obligation and validity of the Friday prayer in the correct view of the school and the view of the majority of scholars, because it is one of the conditions of legal responsibility, evidenced by his saying (peace be upon him): "The pen is lifted from three: from the child until he reaches puberty" (4). Some of our scholars mentioned another narration regarding the discerning child, [suggesting] that it is obligatory upon him, based on his legal accountability, but there is no basis for it.