al-Daraqutni (14). Ibn al-Jawzi deemed it weak. The statement of the Companion: "The Sunnah has passed," refers to the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him). As for those who narrated that they were twelve men, it is not sound; for what we have narrated is more authentic than it, as it was narrated by the authors of the Sunan. The other report could mean that they returned and attended the obligatory amount, or that they returned before a long interval had passed. As for the three or the four, that is arbitrary opinion in a matter that has no room for it, for the domain of designations (taqdirat) is that of revelation (tawqif), so there is no place for opinion therein. There is no meaning to stipulating that it be a group (jam'), nor for exceeding the group, as there is no text regarding this, nor is there any textual indication. If the group were sufficient, two would suffice, for the congregation is valid with them.
Section: As for permanent residency (istitan), it is a condition according to most scholars. It is the residence in a village, based on the aforementioned attributes, such that they do not depart from it in summer or winter. It is not obligatory for a traveler, nor for one residing in a village whose inhabitants depart from it during the winter but not the summer, or during part of the year. If the village or a part of it falls into ruin while its people remain there, intending to repair it, its ruling remains in place regarding establishing the Friday prayer there. If they intend to move from it, it is not obligatory upon them due to the absence of permanent residency.
Section: The narration differed regarding two other conditions (15). The first is freedom (from slavery). We shall mention it in its proper place, if Allah the Almighty wills. The second is the permission of the Imam. The correct view is that it is not a condition. Malik, al-Shafi'i, and Abu Thawr also held this view. The second view is that it is a condition. This is narrated from al-Hasan, al-Awza'i, Habib ibn Abi Thabit, and Abu Hanifah; because only the Imams have established it in every era, so that became a consensus. Our evidence is that Ali performed the Friday prayer with the people
(14) In: Chapter on mentioning the number for the Friday prayer, from the Book of Friday Prayer. Sunan al-Daraqutni 1/4. (15) Missing from: The original manuscript.
الدَّارَقُطْنِىّ (١٤). وضَعَّفَهُ ابنُ الجَوْزِىِّ. وقولُ الصَّحَابِىِّ: مَضَتِ السُّنَّةُ. يَنْصَرِفُ إلى سُنَّةِ رسولِ اللهِ -صلى اللَّه عليه وسلم-. فأمَّا مَن رَوَى أنَّهم كانوا اثْنَىْ عَشَرَ رَجُلًا، فلا يَصِحُّ؛ فإنَّ ما رَوَيْنَاهُ أصَحُّ منه رَوَاهُ أصْحَابُ السُّننِ. والخبَرُ الآخَرُ يَحْتَمِلُ أنَّهم عَادُوا فحَضَرُوا القَدْرَ الواجِبَ، ويَحْتَمِلُ أنَّهم عادُوا قبلَ طُولِ الفَصْلِ. فأمَّا الثَّلاثةُ والأرْبَعَةُ فَتَحَكُّمٌ بالرَّأْىِ فيما لا مَدْخَلَ له فيه، فإنَّ التَّقْدِيراتِ بَابُها التَّوْقِيفُ، فلا مَدْخَلَ لِلرَّأْىِ فيها، ولا مَعْنَى لاشْتِرَاطِ كَوْنِه جَمْعًا، ولا لِلزِّيَادَةِ على الجَمْعِ، إذْ لا نَصَّ في هذا ولا مَعْنَى نَصٍّ، ولو كان الجَمْعُ كافِيًا فيه، لاكْتُفِىَ بالاثْنَيْنِ؛ فإنَّ الجماعةَ تَنْعَقِدُ بهما.
فصل: فأمَّا الاسْتِيطانُ، فهو شَرْطٌ في قَوْلِ أكْثَرِ أهْلِ العِلْمِ. وهو الإِقامَةُ في قَرْيَةٍ، على الأوْصافِ المَذْكُورَةِ، لا يَظْعَنُونَ عنها صَيْفًا ولا شِتَاءً، ولا تَجِبُ على مُسافِرٍ ولا على مُقِيمٍ في قَرْيَةٍ يَظْعَنُ أهْلُها عنها في الشِّتاءِ دُونَ الصَّيْفِ، أو في بعض السَّنَةِ، فإنْ خَرِبَتِ القَرْيَةُ أو بعضُها، وأهْلُها مُقِيمُونَ بها، عازِمُونَ على إصْلاحِها، فَحُكْمُها باقٍ في إقامَةِ الجُمُعَةِ بها. وإنْ عَزَمُوا على النُّقْلَةِ عنها، لم تَجِبْ عليهم؛ لِعَدَمِ الاسْتِيطانِ.
فصل: واخْتَلَفَتِ الرِّوَايَةُ في شَرْطَيْنِ آخَرَيْنِ (١٥): أحدهما، الحُرِّيَّةُ. ونَذْكُرُها في مَوْضِعِها إن شاءَ اللهُ تعالى. والثانى، إذْنُ الإِمامِ. والصَّحِيحُ أنَّه ليس بَشَرْطٍ. وبه قال مالِكٌ، والشَّافِعِىُّ، وأبو ثَوْرٍ. والثانية: هو شَرْطٌ. رُوِىَ ذلك عن الحسنِ، والأوْزَاعِىِّ، وحَبِيبِ بن أبي ثَابِتٍ، وأبى حنيفةَ؛ لأنَّه لا يُقِيمُها إلَّا الأئِمَّةُ في كل عَصْرٍ، فصارَ ذلك إجْماعًا. ولَنا، أنَّ عليًّا صَلَّى الجُمُعَةَ بالنَّاسِ
(١٤) في: باب ذكر العدد في الجمعة، من كتاب الجمعة. سنن الدارقطني ١/ ٤.(١٥) سقط من: الأصل.
