The Third Answer to the Question: How do you respond to the one who says that the Jumu'ah bath is recommended because there is a context that shifts the command to recommendation in his saying (peace and blessings be upon him):

The Shaykh : Then there is a third answer, and it is perhaps the last; because...

The questioner : ... .

The Shaykh : So I say: It came in "Sahih al-Bukhari and Muslim" that the Prophet (peace and blessings be upon him), pardon me; "that 'Umar ibn al-Khattab was delivering the Jumu'ah sermon when a man entered while he was delivering it, and in a narration: that it was 'Uthman ibn 'Affan, so he cut off the sermon and turned to him, disapproving of his delay, saying: I did not come until I heard the adhan. He said: Do you not know that the Prophet (peace and blessings be upon him) said: Whoever comes to Jumu'ah, let him perform ghusl?! 'Umar understood from 'Uthman's answer, or that of another, that when he said: I did not come until I heard the adhan, and you know that at that time there was no second adhan, and consequently the so-called pre-Jumu'ah sunnah did not exist, so it is very reasonable that he heard the adhan and came while 'Umar was on the pulpit, so 'Umar understood from 'Uthman's answer that he... heard the adhan... so he came without obeying the command of the Prophet (peace and blessings be upon him). The hadith ends here. The scholars answered in defense of 'Uthman (may Allah be pleased with him) and to avoid establishing a dispute between 'Umar al-Faruq and 'Uthman Dhu al-Nurayn, saying: His mentioned answer does not mean that 'Uthman had not performed wudu during the day... it does not mean that, and this is truly an answer that cannot be refuted. And the implication of the presumption regarding 'Uthman is that first, such a hadith is not hidden from him. And second, if that is the case, he would not delay.
Welcome, how are you? Welcome, greetings.
The student: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The student : And upon you be peace and the mercy of Allah.

The Shaykh : As a narration, but it is not correct in terms of direct knowledge. I do not know, is this clear or does it need explanation?

The questioner : It does not need...

The Shaykh : I mean, the disapproval has already been explained.

The questioner: Yes.

The Shaykh : But I did not mention the word wudu.

The questioner : ... .

The Shaykh : Because he says wudu - also - he is disapproving of what he understood regarding his leaving off the ghusl.

The questioner: Yes.

The Shaykh : And the answer regarding the excuse for 'Uthman (may Allah be pleased with him) has already been given, that it is possible that he performed ghusl before, and here this opens up before us an issue in which they differed, which is: Is it a condition for the one who wants to perform this obligatory act, the obligatory Jumu'ah ghusl, that he prays Jumu'ah with this ghusl or not? I think - and Allah knows best - because the era is far removed, that Ibn Hazm says by the apparent meaning of the hadith: , as if he understands from it that it is recommended that he perform ghusl before Jumu'ah, and that he prays Jumu'ah with this ghusl, and most scholars do not make this condition; for this reason they answered with the previous answer that it is possible that 'Uthman (may Allah be pleased with him) performed ghusl in an hour of the hours before Jumu'ah, then something occurred that invalidated his wudu, and it became obligatory for him to renew it, so he did, and 'Umar's answer was based on the apparent meaning of what he heard from him.
The point... is that 'Umar cannot be concerned with such concern, and this speech he directs to a man who is the third caliph, in the presence of people, regarding a recommended act, a recommended act, this is the furthest thing, especially from whom? From al-Faruq (may Allah be pleased with him), for whom some rulings were issued according to his opinion; because as he said (peace and blessings be upon him): , so he was a muhaddath; meaning: he was inspired; so I consider it highly unlikely that in the understanding of 'Umar ibn al-Khattab that the Jumu'ah ghusl is a recommended act, and then he takes this explicit and severe stance towards 'Uthman's delay in attending, which indicates that he did not perform ghusl, regardless of whether his indication was actually the case or not, as we said earlier. And such a disapproval, if it had occurred between 'Uthman and 'Umar ibn al-Khattab, would have been sufficient as a proof, how much more so when it occurred in the presence of witnesses, including the senior Companions?! And therefore there is no room for nullifying what the explicit hadiths stated with the command and explicitly with the obligation, and some of them: , yes, indeed; there is no room for denying the explicitness of these hadiths regarding the obligation of the Jumu'ah ghusl by saying: ; no, because the answer, as you know, is number one, two, and three.
Perhaps... Abu Ahmad...

The questioner : I mean, we can say that the first hadith has an additional ruling in it over the second hadith that follows from it.

The Shaykh : That is it, and this is what we classified earlier: the mandub, the mustahabb, the sunnah, the obligatory; so it is better, without doubt it is better.