if they perform the Friday prayer while some of its conditions are lacking, it is not valid, and they are obligated to pray the Zhuhr prayer. Those upon whom the Friday prayer is not obligatory are not counted among the forty by whom the Friday prayer is formed, nor is the gathering of (all) conditions considered for its validity; rather, it is valid for those upon whom it is not obligatory, as followers of those upon whom it is obligatory. It is also not considered, for the obligation of the Friday prayer, that one be among those by whom it is formed, as it is obligatory upon those who hear the call (to prayer) from outside the city, even though it is not formed by them.

Section: The continuity of the conditions is considered during the obligatory portion of the two sermons. Abu Hanifah said, in one narration from him, that the number is not a condition for them, because it is a remembrance that precedes the prayer, so a number is not required for it, like the Adhan (call to prayer). Our evidence is that it is a remembrance that constitutes one of the conditions of the Friday prayer, so the number is a condition for it, like the opening Takbir (Takbirat al-Ihram). It differs from the Adhan, as that is not a condition; its purpose is merely to inform, and informing is for the absent, whereas the purpose of the sermon is admonition and exhortation, which is only for those present. It is derived from the word 'khitab' (address), and address is only directed toward those present. Based on this, if they disperse during the sermon and then return and are present for the obligatory portion, it suffices them; otherwise, it does not, unless they are present for the obligatory portion, then disperse, and return before he begins the prayer, without a long interval. If the interval is long, he is obligated to repeat the sermon if the time is still sufficient, because they are among those upon whom the Friday prayer is obligatory, and the time is sufficient for it so that the Friday prayer may be valid for them; if the time is short, they must pray the Zhuhr prayer. The reference for the length or shortness of the interval is based on custom.

Section: The continuity of the conditions is considered throughout the entire prayer. If the number decreases before its completion, the apparent position of Ahmad is that he does not complete it as a Friday prayer. This is one of the two opinions of al-Shafi'i, because a condition of the prayer has been lost, so it is like the loss of purity. According to the analogy of al-Khiraqi’s view, if they disperse after one rak'ah, he completes it as a Friday prayer. This is the view of Malik, and al-Muzani said: 'It is the most likely in my opinion,' based on the saying of the Prophet—may Allah bless him and grant him peace: 'Whoever catches one rak'ah of the Friday prayer, let him add another to it.'