Characteristics of the Friday Prayer: First: Its ruling, who it is obligatory upon, and its conditions.
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The Shaykh : Among these is that it is distinguished by the obligation of the Friday prayer. This prayer requires congregation by the consensus of the Muslims, so the Friday prayer is not valid for a person praying alone, whether at home, such as a woman or a sick person, or in the mosques. Rather, congregation is necessary for it. If a person were to pray alone on Friday and say, "I want it to be a Friday prayer," we would tell him that his prayer is not valid and that he must repeat it. This prayer requires a gathering of three or more people. Other prayers are established with two, an imam and a ma'mum, but for the Friday prayer, a gathering of three or more is necessary. The scholars (may Allah have mercy on them) differed regarding the number that is necessary for the Friday prayer. Some said: forty men. So if there is a small village with only thirty men, they do not establish the Friday prayer because the number must be forty. Some scholars said: twelve men suffice, because the Companions who dispersed from the Messenger of Allah (peace and blessings be upon him) when they saw the trade, only twelve men remained, and this indicates that twelve men suffice for the number of the Friday prayer. Some said: three suffice for the number of the Friday prayer. So if it is assumed that a village has no residents other than three people, the Friday prayer is established because the congregation is achieved with them: an imam who preaches, a mu'adhdhin who calls, and a ma'mum who responds. And Allah the Exalted said: [Al-Jumu'ah 62:9] Who is this caller? Here, the mu'adhdhin. There must be a preacher and there must be one who is called [Al-Jumu'ah 62:9] And this opinion is the strongest of the opinions: that three suffice for the number of the Friday prayer: an imam who preaches, a mu'adhdhin who calls, and a ma'mum who responds. Now, if a person prays something other than the Friday prayer, such as the Zuhr, and prays alone, does his prayer suffice? The answer is: Yes, it suffices and his obligation is discharged by it. But if he is one upon whom congregation is obligatory, he has sinned. And if he is one upon whom congregation is not obligatory, he has not sinned.
Among the characteristics of this great prayer is that it is not valid except in its time. It is not valid except in its time. For this reason, the scholars said: "One of the conditions for the validity of the Friday prayer is the time" And for the others, they said: "One of the conditions for the prayer is the entry of the time" And at that point, we ask: What is the difference between our saying "One of the conditions for the validity of the prayer is the time" and "One of the conditions for the validity of the prayer is the entry of the time"? Is there a difference between the two expressions, or are they the same thing? Whoever knows, raise your hand. Please, stand up, stand up, my brother.
The student: There is a difference.
The Shaykh : And what is it?
The student: The difference is that "the entry of the time" means that if the time has passed, the prayer is valid if one slept through the prayer or something happened.
The Shaykh : Yes.
The student: But "the time," if we say "the time," if the time has passed, the prayer is not valid.
The Shaykh : Perfect. May Allah bless you. The difference between our saying "One of the conditions for the validity of the prayer is the time" and our saying "One of the conditions for the validity of the prayer is the entry of the time" is that if we say "One of the conditions for the validity of the prayer is the time," it is not valid before it or after it. And if we say "One of the conditions for the validity of the prayer is the entry of the time," it is not valid before it, but it is valid after it. But is the prayer valid after the time for one who delayed it intentionally, or not? It is not valid. And for one who delayed it due to sleep or forgetfulness? Yes, it is valid. Perfect.
O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah
يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعةO you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed
يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعواAmong the characteristics of this great prayer is that it is not valid except in its time. It is not valid except in its time. For this reason, the scholars said: "One of the conditions for the validity of the Friday prayer is the time" And for the others, they said: "One of the conditions for the prayer is the entry of the time" And at that point, we ask: What is the difference between our saying "One of the conditions for the validity of the prayer is the time" and "One of the conditions for the validity of the prayer is the entry of the time"? Is there a difference between the two expressions, or are they the same thing? Whoever knows, raise your hand. Please, stand up, stand up, my brother.
The student: There is a difference.
The Shaykh : And what is it?
The student: The difference is that "the entry of the time" means that if the time has passed, the prayer is valid if one slept through the prayer or something happened.
The Shaykh : Yes.
The student: But "the time," if we say "the time," if the time has passed, the prayer is not valid.
The Shaykh : Perfect. May Allah bless you. The difference between our saying "One of the conditions for the validity of the prayer is the time" and our saying "One of the conditions for the validity of the prayer is the entry of the time" is that if we say "One of the conditions for the validity of the prayer is the time," it is not valid before it or after it. And if we say "One of the conditions for the validity of the prayer is the entry of the time," it is not valid before it, but it is valid after it. But is the prayer valid after the time for one who delayed it intentionally, or not? It is not valid. And for one who delayed it due to sleep or forgetfulness? Yes, it is valid. Perfect.