never without those who were excused, yet it was not reported that they performed it in a congregation. Our argument is the statement of the Prophet (peace and blessings of Allah be upon him): "Congregational prayer is superior to the prayer of an individual by twenty-five degrees." It was narrated from Ibn Mas'ud that he missed the Friday prayer and prayed [in a congregation] with 'Alqamah and al-Aswad. Ahmad relied upon this, and it was also performed by those whom we mentioned previously, as well as by Mutarrif and Ibrahim. Abu 'Abd Allah said: "I am amazed at people who deny this; as for the time of the Prophet (peace and blessings of Allah be upon him), it was not reported to us that a group of excused people gathered who needed to establish a congregation." Once this is established, it is not recommended to repeat it in a congregation in the Mosque of the Prophet (peace and blessings of Allah be upon him), nor in any mosque where repeating the congregation is disliked. It is also disliked in the mosque where the Friday prayer was held, because it leads to being accused of having a distaste for the Friday prayer, or that he does not acknowledge praying behind the Imam, or that he is repeating the prayer along with him in the same place. This involves an overstepping of bounds against the Imam and may lead to discord, or to fear of harm to him and others. Rather, he should perform it in his house or in a place where this negative consequence does not occur by praying it there.
295 - Issue: He said: (It is recommended for one who comes to the Friday prayer to perform Ghusl [ritual bathing], wear two clean garments, and apply perfume).
There is no disagreement regarding the recommendation of this, and there are many authentic reports concerning it. Among them is what Salman al-Farisi narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) said: "No man performs Ghusl on Friday, purifies himself as much as he is able, applies his perfume or touches some of his household's fragrance, then goes out, does not separate two people [sitting together], then prays what has been prescribed for him, then remains silent when the Imam speaks, but that he will be forgiven for what is between him and the other Friday." Narrated by al-Bukhari. This is not obligatory
(11) Its verification was previously provided in 2/573. (12) Recorded by 'Abd al-Razzaq, in: The Chapter on People Coming to the Mosque on Friday After the People Have Departed, from the Book of Friday. Musannaf 'Abd al-Razzaq 3/231. (13) Abu Mus'ab Mutarrif ibn 'Abd Allah ibn Mutarrif al-Asamm, who accompanied Malik and studied jurisprudence under him; he died in Medina in the year 220 AH. Tabaqat al-Fuqaha, by al-Shirazi, 147. (1) In: The Chapter on Perfume for Friday, and the Chapter on Not Separating Two People on Friday, from the Book of Friday. Sahih al-Bukhari =
لم يَخْلُ من مَعْذُورينَ، فلم يُنْقَلْ أنَّهم صَلَّوْا جَماعَةً. ولَنا، قولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "صَلَاةُ الجَمَاعَةِ تَفْضُلُ صَلَاةَ الفَذِّ بِخَمْسٍ وعِشْرِينَ دَرَجَةً" (١١). وَرُوِىَ عن ابنِ مَسْعُودٍ أنَّه فَاتَتْهُ الجُمُعَةُ، فَصَلَّى بِعَلْقَمَةَ والأسْوَد (١٢). واحْتَجَّ به أحْمَدُ، وفَعَلَهُ من ذَكَرْنَا من قبلُ، ومُطَرِّفٌ (١٣)، وإبراهيمُ. قال أبو عبدِ اللهِ: ما أَعْجَبَ النَّاس يُنْكِرُونَ هذا، فأمَّا زَمَنَ النَّبِيِّ -صلى اللَّه عليه وسلم- فلم يُنْقَلْ إلينا أنَّه اجْتَمَعَ جَماعَةٌ مَعْذُورُونَ يَحْتاجُونَ إلى إقامَةِ الجَماعَةِ. إذا ثَبَتَ هذا، فإنَّه لا يُسْتَحَبُّ إعَادَتُها جَماعَةً في مَسْجِدِ النَّبِيِّ -صلى اللَّه عليه وسلم-، ولا في مَسْجِدٍ تُكْرَهُ إعادَةُ الجماعةِ فيه، وتُكْرَهُ أيضًا في المَسْجِدِ الذي أُقِيمَتْ فيه الجُمُعَةُ؛ لأنَّه يُفْضِى إلى النِّسْبَةِ إلى الرَّغْبَةِ عن الجُمُعَةِ، أو أنَّه لا يَرَى الصلاةَ خَلْفَ الإِمامِ، أو يُعِيدُ الصلاةَ معه فيه، وفيه افْتِيَاتٌ على الإِمامِ، ورُبَّما أفْضَى إلى فِتْنَةٍ، أو لِخَوْفِ ضَرَرٍ به وبغيرِه، وإنَّما يُصَلِّيها في مَنْزِلِه، أو مَوْضِعٍ لا تَحْصُلُ هذه المَفْسَدَةُ بِصلاتِها فيه.
٢٩٥ - مسألة؛ قال: (ويُسْتَحَبُّ لمن أَتَى الجُمُعَةَ أن يَغْتَسِلَ، ويَلْبَسَ ثَوْبَيْنِ نَظِيفَيْنِ، ويَتَطَيَّبَ).
لا خِلافَ في اسْتِحْبابِ ذلك، وفيه آثَارٌ كَثِيرةٌ صَحِيحَةٌ؛ منها ما رَوَى سَلْمَانُ الفَارِسىُّ، قال: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "لا يَغْتَسِلُ رَجُلٌ يَوْمَ الجُمُعَةِ، ويَتَطَهَّرُ ما اسْتَطَاعَ من طُهْرٍ، وَيَدَّهِنُ مِنْ دُهْنِه، أو يَمَسُّ من طِيبِ بَيْتِه، ثم يَخْرُجُ، فلا يُفَرِّقُ بَيْنَ اثْنَيْنِ، ثم يُصَلِّى ما كُتِبَ له، ثم يُنْصِتُ إذا تَكَلَّمَ الإِمَامُ، إلَّا غُفِرَ له ما بَيْنَهُ وبين الجُمُعَةِ الأُخْرَى". رَوَاهُ البُخَارِىُّ (١). وليس ذلك بواجِبٍ
(١١) تقدم تخريجه في ٢/ ٥٧٣.(١٢) أخرجه عبد الرزاق، في: باب القوم يأتون المسجد يوم الجمعة بعد انصراف الناس، من كتاب الجمعة. مصنف عد الرزاق ٣/ ٢٣١.(١٣) أبو مصعب مطرف بن عبد اللَّه بن مطرف الأصم، صحب مالكا، وتفقه به، وتوفى بالمدينة سنة عشرين ومائتين. طبقات الفقهاء، للشيرازي ١٤٧.(١) في: باب الدهن للجمعة، وباب لا يفرق بين اثنين يوم الجمعة، من كتاب الجمعة. صحيح البخاري =
