Friday: the day of the gathered multitude, as they say: a laugh, for the one laughed at. And Friday, with the 'm' opened, is the day of the gathering time, as they say: a laugh, and a curse, and a game. And Friday is a heavy form of the gathering, as it was said: hardship in hardship. And it has been recited in all of these forms. If you say: what is the meaning of 'from' in the saying 'from the day of Friday'? I say: it is a clarification of 'when' and an explanation of it. And the call is the adhan. They said: what is meant by it is the adhan when the imam sits on the pulpit. The Messenger of Allah, blessings and peace be upon him, had one caller, so when he sat on the pulpit, he would call at the door of the mosque. When he descended, he would establish the prayer. It is agreed upon from the hadith of Al-Sa'ib bin Yazid without this context, and it does not mention at the door of the mosque. Then Abu Bakr and Umar, may Allah be pleased with them, followed that, until when it was Uthman and the people increased and the homes became distant, he added another caller. He ordered the first adhan to be called at his house which is called Al-Zawra. When he sat on the pulpit, the second caller would call, and when he descended, he would establish the prayer, and he was not criticized for that. It is said that the first one to name it 'Friday' was Ka'b bin Lu'ay, and it was called 'Al-‘Arabah'. It is said that the Ansar said: the Jews have a day they gather every seven days, and the Christians have a similar day, so let us make a day to gather and remember Allah and pray. They said: Saturday is for the Jews, and Sunday is for the Christians, so let it be the day of Al-‘Arabah. They gathered to Sa'd bin Zurarah, and he prayed with them that day two rak'ahs and reminded them, so they named it Friday for their gathering in it. Then Allah revealed the verse of Friday, so it was the first Friday that was in Islam. It was narrated by Abdul Razzaq from Ma'mar from Ayoub from Ibn Sirin in detail. And Al-Thalabi narrated it through him. And Al-Tabarani narrated from the hadith of Ka'b bin Malik something similar in brief. As for the first Friday that the Messenger of Allah, blessings and peace be upon him, gathered, it was when he arrived in Medina as an emigrant. He stayed in Quba with Banu Amr bin Awf, and he remained there on Monday, Tuesday, Wednesday, and Thursday, and he established their mosque. Then he went out on Friday heading to Medina, and the Friday prayer caught him in Banu Salim bin Awf in the bottom of their valley. He delivered a sermon and prayed Friday. It was narrated by Ibn Ishaq in Al-Maghazi from Muhammad bin Ja'far from Urwah bin Abdul Rahman bin A'uwm who informed me some of my people said the Messenger of Allah, blessings and peace be upon him, entered Medina on Monday. This was mentioned in detail. And through him, Al-Bayhaqi in Al-Dala'il.

Ibn Hisham mentioned it in his summary from Ibn Ishaq without a chain of narration. And from some of them: Allah has refuted the words of the Jews in three matters: they boasted that they are the allies of Allah and His beloved ones, so He contradicted them in His saying, "So wish for death if you are among the truthful." And that they are the people of the Book while the Arabs have no Book, so He likened them to a donkey carrying books. And regarding the Sabbath, He stated that there is nothing like it for the Muslims, so Allah legislated for them Friday. And from the Prophet, blessings and peace be upon him: "The best day on which the sun has risen is Friday. On it, Adam was created, on it he was admitted to Paradise, on it he was sent down to the earth, and on it the Hour will be established. It is a day of abundance with Allah." And from him, peace be upon him: "Gabriel came to me with a white mirror in his hand and said: 'This is Friday, which your Lord presents to you to be a festival for you and your nation after you. It is the master of the days with us, and we call it to the Hereafter, the day of abundance.'" [Agreed upon, except for the saying, "And it is with Allah a day of abundance," which is narrated by Al-Bazzar and Al-Tabari through the route of Jahdum ibn Abdullah ibn Al-Tufail from Abu Taybah from Uthman ibn Umayr from Anas, in detail. Its wording is: "And we call it in the Hereafter," which is correct. And in the narration of Al-Tabari in his Tafsir, it was narrated to us by Jahdum ibn Abdullah ibn Al-Tufail from Abu Taybah from Uthman ibn Umayr from Anas in detail, and its wording is: "And we call it in the Hereafter," which is correct. And in the narration of Al-Tabari in Tafsir, it was narrated to me by Abu Taybah from Muawiyah Al-Absi from Uthman. And Ibn Mardawayh narrated it from the narration of Ali ibn Al-Hakam Al-Banani and Anbasa ibn Sa'id, both from Uthman ibn Umayr from Anas. And the route of Ali ibn Al-Hakam from Abu Ya'la, and it was narrated by Ibn Abi Shaybah and Ishaq from the narration of Lyth ibn Abu Salim from Uthman ibn Umayr. And Al-Shafi'i narrated it with a weak chain, he said: Ibrahim ibn Abu Yahya informed me, Musa ibn Ubaidah informed me, Abu Al-Azhar Muawiyah ibn Ishaq ibn Talhah informed me that Abdullah ibn Umayr heard Anas ibn Malik narrate it similarly. And there is another route from Anas narrated by Al-Tabarani in Al-Awsat from the narration of Thabit ibn Thuban from Salim ibn Abdullah from Anas. And Ishaq ibn Rahawayh said: Muhammad ibn Shu'ayb informed us, Umar the freed slave of Umrah informed me from Anas. And there is a witness from the hadith of Hudhayfah, narrated by Al-Bazzar from the narration of Al-Qasim ibn Mutayyib from Al-Amash from Abu Wa'il from him." And from him, peace be upon him: "Indeed, Allah has in every Friday six hundred thousand freed from the Fire." [Narrated by Abu Ya'la and Al-Bayhaqi in Al-Shu'ab and Ibn Adi and Ibn Hibban from the narration of Azur ibn Ghalib from Sulayman Al-Taymi from Thabit from Anas and Al-Azur. Al-Daraqutni said: He is abandoned. Abu Ya'la narrated it from the narration of Al-Mu'tamir ibn Nafi from Abdullah Al-Umari from Thabit who informed me that Anas said it. And Al-Bukhari narrated it in Al-Tarikh in the biography of Al-Mu'tamir. And Al-Daraqutni narrated it in Al-Afrad from the narration of Abdullah ibn Zayd ibn Thabit.] And from Ka'b: Allah has favored from the towns: Mecca, from the months: Ramadan, and from the days: Friday. And he, peace be upon him, said: "Whoever dies on Friday, Allah will write for him the reward of a martyr and protect him from the trial of the grave." [Abdul Razak said: Ibn Jurayj informed us from a man from Ibn Shihab that the Prophet, blessings and peace be upon him, said: "Whoever dies on Friday or the night of Friday is protected from the trial of the grave and is written for him the reward of a martyr." And Abu Murrah in Al-Sunan mentioned: Ibn Jurayj informed me, Sufyan informed me from Rabi'ah ibn Sif from Abdullah ibn Amr, raised to the Prophet similarly. And through Rabi'ah, it was narrated by Al-Tirmidhi, who did not mention martyrdom and said: It is strange and Rabi'ah did not hear from Abdullah ibn Amr. It has been connected by Al-Tabarani and Abu Ya'la from the hadith of Rabi'ah from Iyad from Qubbat Al-Azha from Abdullah ibn Amr, may Allah be pleased with them. And there is another route narrated by Ahmad, Ishaq, and Al-Tabarani from the narration of Baqiyyah: Muawiyah informed me from Sa'id, I heard Abu Qubail say, I heard Abdullah ibn Amr narrate similarly. And Abu Nu'aym narrated it in Al-Hilyah in the biography of Ibn Al-Munkadir from the route of Umar ibn Musa ibn Al-Wajih from Jabir, with the wording: "Whoever dies on Friday or the night of Friday is protected from the punishment of the grave and will come on the Day of Resurrection with the seal of martyrs." And in the hadith: "When it is Friday, the angels sit at the doors of the mosque with silver scrolls and golden pens, writing down the first to arrive according to their ranks." [Narrated by Ibn Mardawayh from the route of Amr ibn Samurah from Sa'd ibn Tarif from Al-Asbagh ibn Nabatah from Ali, and its chain is very weak. It is in the Sahih from the hadith of Abu Hurairah without the saying: "With their hands are scrolls of silver and pens of gold."] And the streets in the days of the predecessors at dawn and after Fajr were crowded with those who arrived early for Friday, walking with lanterns.

It is said: The first innovation that occurred in Islam was the neglect of the early attendance to Friday prayers. And from Ibn Mas'ud: He arrived early and saw three men who had preceded him. He felt distressed and began to blame himself, saying: You are the fourth of four, and the fourth of four is not fortunate. [Reported by Ibn Majah and Al-Bazzar from the narration of Al-A'mash from Ibrahim from Al-Qamah, who said, 'I went out with Abdullah Ibn Mas'ud to Friday prayers, and found three who had preceded him - and he mentioned it. It does not include the part about feeling distressed and blaming himself, and it added, 'I heard the Messenger of Allah, blessings and peace be upon him, say: People will be seated before Allah on the Day of Resurrection according to how they attended the Friday prayers.' They disagreed on the narrator from Al-A'mash while both agreed that it is narrated from Abdul Majid Ibn Abi Rawwad. In Ibn Majah, the narrator between them is Ma'mar, and in Al-Bazzar, it is Marwan Ibn Salim. Ibn Abi Hatim mentioned it in Al-'Ilal, narrated from Abdul Majid from Al-Thawri from Al-A'mash. This is not authentic from Al-Thawri.] And according to Abu Hanifah, may Allah be pleased with him, Friday prayers are only established in a congregational city, due to his saying, blessings and peace be upon him: 'There is no Friday, no Eid al-Fitr, and no Eid al-Adha except in a congregational city.' [I have not seen it as a raised narration, and it was narrated by Ibn Abi Shaybah from Ali. Its chain is weak.] The congregational city is one where the limits are established and the rulings are enacted. Among its conditions is the imam or one who takes his place, due to his saying, blessings and peace be upon him: 'Whoever neglects it while having a just or tyrannical imam... the hadith.' [Reported by Ibn Majah from the narration of Abdullah Ibn Muhammad Al-Adawi from Ali Ibn Zaid Ibn Jad'an from Sa'id Ibn Al-Musayyib from Jabir, who said, 'The Messenger of Allah, blessings and peace be upon him, addressed us, saying: O people, repent to Allah before you die - and the hadith is lengthy.' In it are these and other narrations reported by Ibn Adi. It was narrated from Waki' that Al-Adawi used to fabricate hadiths. There is another route with Abu Ya'la from the narration of Fudail Ibn Marzooq: Al-Walid Ibn Bakir informed me from Namar Ibn Ali from Sa'id Ibn Al-Musayyib. Its chain is questionable.

He said: Al-Tabarani narrated it in Al-Awsat from the narration of Musa Ibn Atiyyah Al-Bahili from Fudail Ibn Marzooq from Atiyyah from Abu Sa'id.

He said: It was uniquely narrated by Yahya Ibn Habib from Musa Ibn Atiyyah. He said: It was narrated by Asad Ibn Musa and Abdullah Ibn Salih Al-Ajli from Fudail Ibn Marzooq from Al-Walid Ibn Bakir from Abdullah Ibn Muhammad Al-Adawi from Ali Ibn Zaid from Sa'id from Jabir. I said:

The other narration returns to Al-Adawi, and Ibn Hibban mentioned in Al-Du'afa: Ibn Khuzaymah informed us, Muhammad Ibn Abdul Rahman Ibn Ghazwan informed us, Hamad Ibn Salamah informed us from Ali Ibn Zaid, and Muhammad Ibn Abdul Rahman said he narrates wonders. He also narrated in Al-Du'afa from the route of Khalid Ibn Abdul Da'im who informed us from Nafi' Ibn Yazid from Zahra Ibn Ma'bad from Sa'id Ibn Al-Musayyib from Abu Hurairah and his family with Khalid Ibn Abdul Da'im. And Al-Daraqutni mentioned in Al-'Ilal: There was a disagreement between Zahra and Ali regarding its authenticity. Both are not established.] And his saying, blessings and peace be upon him: 'Four are for the rulers: the spoils, the alms, the limits, and the Friday prayers.' [I have not seen it as a raised narration.] If a man leads without the permission of the imam or one appointed by him from a judge or police chief, it is not permissible. If there was no permission and they gathered on one and prayed behind him, it is permissible, and it is valid with three besides the imam. According to Al-Shafi'i, it requires forty. There is no Friday prayer for travelers, slaves, women, the sick, and the disabled, nor for the blind according to Abu Hanifah, nor for the elderly who can only walk with a guide. And Umar and Ibn Abbas and Ibn Mas'ud and others read: 'So proceed.' And from Umar, may Allah be pleased with him, he heard a man reciting: 'So strive,' he said: Who taught you this? He said: Ubayy Ibn Ka'b. He said: He continues to read the abrogated. If it were 'So strive,' I would have strived until my cloak fell. And it is said: The intended meaning of striving is the intention without running, and striving is the action in every deed. From it is His saying, 'So when he reached the point of striving with him,' and 'And man has nothing except what he strives for.' And from Al-Hasan: Striving is not on the feet, but it is on intentions and hearts.

And Muhammad ibn al-Hasan, may Allah have mercy on him, mentioned in his place that Umar heard the call to prayer while he was in Al-Baqi' and he hurried his pace. Muhammad said: And there is no harm in this as long as he does not overexert himself in the remembrance of Allah to the sermon and the prayer. And for the naming of the sermon as a remembrance of Him, Abu Hanifa, may Allah have mercy on him, said: If the preacher limits himself to a portion that is called a remembrance of Allah, such as saying: 'Praise be to Allah, Glory be to Allah,' it is permissible. [Mahrud said: 'He used this as evidence for the opinion of Abu Hanifa, may Allah have mercy on him... etc.' Ahmad said: 'And there is no evidence in it, for the Arabs name a thing by some of what it includes, just as they named the prayer at times as the Qur'an, and at times as prostration, and at times as bowing, because it includes that. Likewise, the sermon, since it includes the remembrance of Allah, is named by it, and it is not necessary for everything it includes to be named as such. Especially since what is called a sermon among the Arabs must exceed the amount that Abu Hanifa was content with. Some of Malik's companions, may Allah have mercy on him, said: The least of it is praising Allah, sending blessings upon His Prophet, warning and giving glad tidings, and reciting the Qur'an.]. And regarding Uthman, he ascended the pulpit and said: 'Praise be to Allah,' and he was struck dumb. He then said: 'Indeed, Abu Bakr and Umar used to prepare a speech for this position, and you are in greater need of an active Imam than a speaking Imam, and the sermons will come to you.' [Al-Zamakhshari followed the evidence for the opinion of Abu Hanifa with a narration from Uthman: that he ascended the pulpit and said: 'Indeed, Abu Bakr and Umar used to prepare a speech for this position, and you are in greater need of an active Imam than a speaking Imam, and the sermons will come to you.' Then he descended, and this was in the presence of the Companions, and none of them denied him.' Ahmad said: 'He delivered it without confusion, for Uthman did not say this in the Friday sermon, but rather it was at the beginning of his caliphate and his ascension to the pulpit for the pledge of allegiance, and it was the custom of the Arabs to give speeches in important matters. Do you not see his saying: 'And the sermons will come to you' after that, which confirms that his statement is not a sermon? If it were in Friday, he would have completely abandoned the sermon, and it is reported in history that he was struck dumb and said: 'Indeed, Allah will make ease after hardship and clarity after confusion, and you are in greater need of an active Imam than a speaking Imam, and the sermons will come to you.'] Then he descended, and this was in the presence of the Companions, and none of them denied him. And according to his two companions and Al-Shafi'i: There must be words that are called a sermon. If you say: How is the remembrance of Allah interpreted by the sermon while it contains the remembrance of others? [Mahrud said: 'If you say: How is the remembrance of Allah interpreted by the sermon while it contains the remembrance of others, and he answered that the remembrance of the Messenger of Allah and the Companions and the rightly guided caliphs... etc.' Ahmad said: 'The supplication for the ruler who is obligatory to obey is legislated in all cases. It has been reported from some of the predecessors that he prayed for a tyrannical ruler, and it was said to him: Do you pray for him while he is tyrannical? He said: Indeed, I swear I pray for him, for what Allah repels by his existence is greater than what is repelled by his removal, especially if that supplication is accompanied by his righteousness, guidance, and success. And Allah is the Grantor of success.'] I say: What was mentioned of the Messenger of Allah, blessings and peace be upon him, and praising him and the rightly guided caliphs and the righteous believers, and the admonition and reminder, is in the ruling of the remembrance of Allah. As for what is other than that, from mentioning the tyrants and their titles and praising them and supplicating for them, while they are more deserving of the opposite, it is from the mention of the devil, and it is from the remembrance of Allah in stages. And if the listener to the sermon says to his companion: 'Be quiet,' he has engaged in vain talk. Is not the preacher who is excessive in that not engaging in vain talk? We seek refuge with Allah from the estrangement of Islam and the hardship of days.

He intended by the command to leave what distracts from the remembrance of Allah due to the concerns of this world. He specifically mentioned trade among them because Friday is a day when people descend from their villages and deserts. They head towards the city from every direction and at the time of their descent and gathering, the markets become crowded when the day has grown hot. [[The saying 'when the day has grown hot' means it has risen. And the saying 'it becomes hot' means it becomes thirsty or its heat intensifies. This was indicated by the dictionaries. (A)]] The sun is high and the time of noon approaches. At that time, trade becomes active and buying and selling increases. Since that time is a cause for distraction by trade from the remembrance of Allah and proceeding to the mosque, they were told: 'Hasten to the trade of the Hereafter, and leave the trade of this world. Strive towards the remembrance of Allah, which is more beneficial and profitable than anything else, and abandon the trade whose benefit is little and its profit is comparable.' If you say: 'If trade at this time is commanded to be left and is prohibited, is it invalid?' I say: Most scholars agree that this does not invalidate the trade. They said: Because trade is not prohibited in itself, but for what it entails of distraction from the obligatory. It is like praying in usurped land, or in usurped clothing, or performing ablution with usurped water. Some people said that it is invalid. Then it was permitted for them what was prohibited after the prayer, to disperse and seek profit, while recommending them to increase in remembrance and that nothing from trade or otherwise should distract them from it. Their aspirations in all their states and times should be dedicated to it, and they should not escape from it, because their success and victory are tied to it. And from Ibn Abbas: They were not commanded to seek anything from this world, except visiting the sick, attending funerals, and visiting a brother in faith. And from Al-Hasan and Sa'id ibn al-Musayyib: Seeking knowledge. It was said: Voluntary prayer. And from some of the predecessors, he would occupy himself after Friday with some matters of this world, reflecting on this verse.