pure worship. 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 the congregation 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.
Section: As for the forty, the famous view in the school is that it is a condition for the obligation and validity of the Friday prayer. This has been narrated from Umar ibn Abd al-Aziz and Ubayd Allah ibn Abd Allah ibn Utbah. It is the school of Malik and al-Shafi'i. It is also narrated from Ahmad that it is not valid unless there are fifty, based on what Abu Bakr al-Najjad narrated from Abd al-Malik al-Raqqashi, who said: Raja' ibn Salamah narrated to us, [who said] Abbad ibn Abbad al-Muhallabi narrated to us, from Ja'far ibn al-Zubayr, from al-Qasim, from Abu Umamah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The Friday prayer is obligatory upon fifty men, and it is not obligatory upon less than that" (5). With his chain of transmission from al-Zuhri, from Abu Salamah, he said: I asked Abu Hurayrah: Upon how many men does the Friday prayer become obligatory? He said: When the companions of the Messenger of Allah (peace and blessings of Allah be upon him) reached fifty, the Messenger of Allah (peace and blessings of Allah be upon him) held the Friday prayer with them. Another view from Ahmad is that it is valid with three. This is the view of al-Awza'i and Abu Thawr, because it is encompassed by the term "group" (jam'), so a congregation is formed by it just like with forty, and because Allah the Almighty said: "When the call is proclaimed for the prayer on Friday, hasten to the remembrance of Allah" (6), and this is a plural form, so it includes three. Abu Hanifah said: It is valid
(4) Its documentation was mentioned previously in 2/50. (5) Narrated by al-Daraqutni, in: Chapter on Mentioning the Number for the Friday Prayer, from the Book of Friday Prayer. Sunan al-Daraqutni 2/4. Al-Haythami attributed it in Majma' al-Zawa'id to al-Tabarani in al-Kabir. Majma' al-Zawa'id 2/176. (6) Surah al-Jumu'ah, 9.
المَحْضَةِ، والذُّكُورِيَّةَ شَرْطٌ لِوُجُوبِ الجُمُعَةِ وانْعِقادِها، لأنَّ الجُمُعَةَ يَجْتَمِعُ لها الرِّجالُ، والمَرْأَةُ ليستْ من أهْلِ الحُضُورِ في مجامِع الرِّجالِ، ولَكِنَّها تَصِحُّ منها لِصِحَّةِ الجماعةِ منها، فإنَّ النِّسَاءَ كُنَّ يُصَلِّينَ مع النَّبِيِّ -صلى اللَّه عليه وسلم- في الجماعةِ. وأمَّا البُلُوغُ، فهو شَرْطٌ أيضًا لِوُجُوبِ الجُمُعَةِ وانْعِقادِها، في الصَّحِيحِ من المذهبِ، وقَوْلِ أكْثَرِ أهْلِ العِلْمِ؛ لأنَّه مِن شَرائِط التَّكْلِيفِ، بِدَلِيلِ قَوْلِه عليه السَّلامُ: "رُفِعَ القَلَمُ عَنْ ثَلَاثَةٍ: عَنِ الصَّبِىِّ حتى يَبْلُغَ" (٤)، وذَكَرَ بعضُ أصْحابِنَا في الصَّبِىِّ المُمَيِّزِ رِوَايَةً أُخْرَى، أنَّها وَاجِبَةٌ عليه، بِنَاءً على تَكْلِيفِه. ولا مُعَوَّلَ عليه.
فصل: فأمَّا الأرْبَعُونَ، فالمَشْهُورُ في المذهبِ أنَّه شَرْطٌ لِوُجُوبِ الجُمُعَةِ وصِحَّتِها. ورُوِىَ ذلك عن عمرَ بن عبدِ العزيزِ، وعُبَيْدِ اللهِ بن عبدِ اللهِ بن عُتْبةَ. وهو مذهبُ مالِكٍ، والشَّافِعِىِّ. وَرُوِىَ عن أحمدَ أنَّها لا تَنْعَقِدُ إلَّا بِخَمْسِينَ؛ لما رَوَى أبو بكر النَّجَّادُ، عن عبدِ المَلِكِ الرَّقَاشِىّ، حَدَّثَنا رَجَاءُ بن سَلَمَةَ، حَدَّثَنَا عَبَّادُ بن عَبَّادٍ الْمُهَلَّبِىِّ، عن جعفر بن الزُّبَيْرِ، عن القَاسِمِ، عن أبي أُمَامَةَ، قال: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "تَجِبُ الجُمُعَةُ عَلَى خَمْسِينَ رَجُلًا، ولا تَجِبُ عَلَى مَا دُونَ ذلِكَ" (٥). وبإسْنَادِهِ عن الزُّهْرِىِّ، عن أبي سَلَمَةَ، قال: قلتُ لأبي هُرَيْرَةَ: علَى كم تَجِبُ الجُمُعَةُ مِن رَجُلٍ؟ قال: لمَّا بَلَغ أصْحَابُ رَسُولِ اللهِ -صلى اللَّه عليه وسلم- خَمْسِينَ جَمَّعَ بهم رسولُ اللهِ -صلى اللَّه عليه وسلم-. وعن أحمدَ أنَّها تَنْعَقِدُ بِثلاثةٍ. وهو قولُ الأوْزَاعِىِّ، وأبى ثَوْرٍ؛ لأنَّه يَتَنَاوَله اسْمُ الجَمْعِ، فانْعَقَدَتْ به الجماعةُ كالأرْبَعِينَ، ولأنَّ اللهَ تعالى قال: {إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ} (٦) وهذه صِيغَةُ الجَمْعِ فيَدْخُلُ فيه الثَّلاثةُ. وقال أبو حَنِيفَةَ: تَنْعَقِدُ
(٤) تقدم تخريجه في ٢/ ٥٠.(٥) أخرجه الدارقطني، في: باب ذكر العدد في الجمعة، من كتاب الجمعة. سنن الدارقطني ٢/ ٤. وعزاه الهيثمي في مجمع الزوائد للطبراني في الكبير. مجمع الزوائد ٢/ ١٧٦.(٦) سورة الجمعة ٩.
