Friday Prayer: Difference between revisions

[[Faqih]]s, referring to sura al-Jumu'a, forbade any act that results in the missing of the Friday prayer. In [[fiqh]] sources there have always been a chapter of the book of prayer (kitab al-Salat), dedicated to the Friday prayer.<ref>Malik b. Anas. ''Al-Muwatta''', vol. 1, p. 101-112; Shafi'i, ''Al-Umm'', vol. 1, p. 188-209; Kulayni, ''al-Kafi'', vol. 3, p. 418-428; al-Shaykh al-Saduq, ''al-Muqni' '', p. 144-148; 'Asqalani, ''Fath al-bari'', vol. 2, p. 450-544</ref> Also, writing separate fiqh books about the Friday prayer was common from the first centuries of [[Islam]].<ref>e.g. Shafi'i, Muhammad b. Idris, ''al-Jum'a''; Ash'ari, Ahmad b. Musa, ''al-Jum'a wa l-'iydayn''; Nasa'i, 'Abd al-Rahman, ''al-Jum'a''; J'fi, Muhammad b. Ahmad, ''Salat al-jum'a''.</ref> After the prevalence of the Friday prayer in Iran in [[Safawid]] era, the writing of treatises about the Friday prayer took speed.<ref>Ja'farian, ''Namaz jum'a'', p. 37</ref> Most of the great faqihs have treatises about the subject, criticizing or defending others' opinions.<ref>Ja'farian, ''Namaz jum'a'', p. 37-38; Ja'farian, ''Safawiyyi dar 'arsi din'', vol. 3, p. 251</ref> This treatises could be divided into four kinds:

* The ones that the exact opinion of the writer is not clear.<ref>Ja'farian, ''Namaz jum'a'', p. 58, 92</ref>

[[Shi'a]] and [[Sunni]] [[faqih]]s have referred to the [[verse]] 9 of [[sura al-Jumu'a]], numerous [[hadith]]s,<ref>Ibn Hanbal, ''al-Msnad'', vool. 3, p. 424-425; al-Nasa'i, ''Sunan Nasa'i'', vol. 3, p. 85-89'; al-Hurr al-'Amili, ''Wasa'il al-Shi'a'', vol. 7, p. 295-302; Nuri, ''Mustadrak al-wasa'il'', vol. 6, p. 10</ref> and [[ijma']] to prove that the Friday prayer is [[obligatory]].<ref>Shukani, ''Nil al-awtar'', vol. 3, p. 254-255; al-Shaykh al-Tusi, ''al-Khilaf'', vol. 1, p. 593; Muhaqiq al-Hilli, ''al-Mu'tabar fi sharh al-Mukhasar'', vol. 2, p. 274</ref> Some have rejected the indication of the verse, that the Friday prayer is obligatory, and considered the meaning of the verse as the order for the believers to participate in a Friday prayer which is hold in the proper state, and blames who despite a properly held Friday prayer, don't participate in it and engage in other activities like business.<ref>Muntaziri, ''al-Badr al-zahir'', p, 6; Gharawi Tabrizi, ''al-Tanqih fi sharh al-mukhtasar'', vol. 2, p. 274</ref>

# Who has a distance more than 2 [[farsakh]]s (~10-11 Km) from the place of the Friday prayer.<ref>al-Shaykh al-Mufid, ''al-Muqni'a'', p, 164; Husayni 'Amili, ''Miftah al-kirama'', vol. 8, p. 463-483; Zuhayli, ''Al-Fiqh al-Islami wa adillatahu'', vol. 2, p. 265-268</ref>

Permissibility or forbiddance of holding the Friday prayer in the time of the [[Occultation of Imam al-Mahdi (aj)]], is one of the controversial topics among Shi'a faqihs. Three opinions exists: [[forbiddance]], [[optionally incumbent duty]], [[individual duty]].<ref>See: Rida Nizhad, ''Salat al-jum'a'', p, 28</ref>

Some of early Shi'a faqihs like [[Sallar al-Daylami]]<ref>Rida Nizhad, ''Salat al-jum'a'', p, 77</ref> and [[Ibn Idris al-Hilli]],<ref>Hilli, ''al-Sara'ir'', vol. 1, p. 304</ref> and following them, some of later faqihs, including [[Fadil Hindi]], considered the Friday prayer only legitimate when held by an [[Infallibility|infallible]] [[Imam]] or someone assigned by him as the [[imam al-Jumu'a]].<ref>Fadil Hindi, ''Kashf al-litham'', vol. 1, p. 246-248; Tabataba'i, ''Riad al-masa'il'', vol. 4, p. 73-75; Naraqi, ''Musanad al-Shi'a'', vol. 6, p. 60; Khwansari, ''Jami' al-madarik'', vol. 1, p. 524</ref> Followers of the [[fatwa]] of forbiddance of the Friday prayer, consider the assignment of the infallible Imam necessary for holding the Friday prayer and as the two conditions are not fulfilled in the time of occultation, so holding the Friday prayer is not permissible.<ref>Fadil Hindi, ''Kashf al-litham'', vol. 1, p. 246-248; Tabataba'i, ''Riad al-masa'il'', vol. 4, p. 73-75; Naraqi, ''Musanad al-Shi'a'', vol. 6, p. 60; Khwansari, ''Jami' al-madarik'', vol. 1, p. 524</ref>

Although in many of the early Shi'a sources of [[fiqh]] it is emphasized that the Friday prayer is obligatory, it's not clearly stated that only the infallible imam or his representative can hold the Friday prayer.<ref>e.g. al-Klayni, ''al- Kafi'', vol. 3, p. 418-419; al-Shaykh al-Saduq, ''al-Amali'', p. 573</ref> Yet all of Shi'a faqihs counted the presence or permission of a righteous ruler<ref>al-Shaykh al-Mfid, ''al-Muqni'a'', p, 676; al-Sayyid al-Murtada, ''Masa'il al-nasiriat'', p. 265; al-Shaykh al-Tusi, ''al-Mabsut fi fiqh al-imamiyya'', vol. 1, p. 143</ref> or Imam,<ref>al-Sayyid al-Murtada, ''Rasa'il al-Sharif al-Murtada'', vol. 3, p. 41</ref> as one of the conditions of the Friday prayer. The righteousness of imam al-Jumu'a is only mentioned by Shi'a faqihs and Sunnis didn't mentioned it.<ref>Muhaqiq al-Hilli, ''al-Mu'tabar fi sharh al-Mukhtasar'', vol. 2, p. 279-280</ref>

Although the opinion that the Friday prayer is an individual duty, have been discussed among faqihs after the major occultation, more or less;<ref>Rida Nizhad, ''Salat al-Jum'a'', vol. 29-65</ref> [[al-Shahid al-Thani]] proposed it seriously in the 10th century.<ref>al-Shahid al-Thani, ''Rasa'il'', p. 197</ref> Some faqihs, including his grandson, [[Sayyid Muhammad 'Ali al-'Amili]], known as "Sahib al-madarik", followed him.<ref>Musawi 'Aili, ''Madarik al-ahka fi sharh shara'i' al-Islam'', vol. 4, p. 25</ref> This opinion became prevalent in [[Safawid]] era, especially because of the social and political background.<ref>Yazdi, ''al-Hujja fi wujub salat al-jum'a'', p. 53-54</ref> According to this opinion, when the conditions of holding the Friday prayer is fulfilled, it is obligatory just like in the time of ruling of the infallible Imam, and it does not need the special or general assignment by him. Also, it's said that holding the Friday prayer is one of the tasks of faqihs in time of the occultation of Imam al-Mahdi (aj), just like the [[jurisprudence]] and [[judgment]]. Most of the advocates of the opinion were of the [[Akhbari]] school of thought, although some famous Usulis, like al-Shahid al-Thani, were of the supporters of the opinion.<ref>See: al-Shahid al-Thani, ''al-Rawdat al-bahiyya'', vol. 1, p. 299-301; Fayd Kashani, ''al-Shahab al-thaqib'', p. 47-102; Agha Buzurg, ''al-Dhari'a'', vol. 15, p. 63, 67, 73; Jabiri, ''Sala al-jum'a'', p. 54-55</ref>

Many faqihs of the middle and recent periods of [[Shi'a]] are supporters of the opinion that the Friday prayer is an [[optionally incumbent duty]]; including [[al-Muhaqqiq al-Hilli]],<ref>Muhaqiq al-Hilli, ''Shara'i' al-Islam'', vol. 1, p. 76</ref> [[al-'Allama al-Hilli]],<ref>al-'Allama al-Hilli, ''Mukhttalif al-Shi'a'', vol. 2, p. 238-239</ref> [[Ibn Fahd al-Hilli]],<ref>Hilli, ''al-Muhadhab al-Bari''', vol. 1, p. 414</ref> [[al-Shahid al-Awwal]],<ref>al-Shahid al-Awwal, ''al-Durus al-Shar'iyya'', vol. 1, p. 186</ref> [[al-Muhaqqiq al-Karaki]].<ref>al-Muhaqqiq al-Karaki, ''Rasa'il al-Muhaqqiq al-Karaki'', vol. 1, p. 158-171</ref> Recognizing the Friday prayer as an optionally incumbent duty means that holdinyg it is recommended b itself, but when someone prays it, it is sufficient instead of the [[noon prayer]].<ref>Naraqi, ''Musttanad al-Shi'a, vol. 6, p. 59; ''Tawdih al-masa'il maraji' '', vol. 1, p. 871-872; 'Allama al-Hilli, ''Tadhkirat al-fuqaha'', vol. 4, p. 27; al-Muhaqqiq al-Karaki, ''Rasa'il al-Muhaqqiq al-Karaki'', vol. 1, p. 163; Husayni 'Amili, ''Miftah al-kirama'', vol. 8, p. 216</ref>

There are reasons like the fact that [[companions of Imams]] and early faqihs, did not hold the Friday prayer.<ref>See: Muballighi, "'Anasur ta'thirgudhar dar wujub ta'ini naaz jum'a dar rawish akhbarian", p. 211-216</ref> The opinion that the Friday prayer is an optional incumbent duty is more accepted among the recent faqihs after the 13th century.<ref>Kashif al-ghata, ''Kashf al-ghata 'an mubhamat shari'a'', vol.3, p. 248; Najafi, Jawahir al-kalam'', vol. 11, p. 151; Khomaini, ''Tahrir al-wasila'', vol. 1, p. 205; See: Danish Pazhuh, ''Fihrist'', vol. 14, p. 3604</ref> Generally among usuli faqihs this opinion is more accepted, although some believe that it is [[Haram|forbidden]].<ref> Ja'farian, ''Namaz jum'a'', p. 37</ref>

The Friday prayer is usually held in [[al-masjid al-jami']] (the general mosque) of each city.<ref>al-Klayni, ''al-Kafi'', vol. 4, p. 176; Mawardi, ''al-Ahkam al-Sultania wa al-Wilayat al-Diniyya'', p. 164</ref> Some factors, like the development and expansion of cities, presence of different sects and schools, and political and security considerations, cause that multiple Friday prayers become held in one city.<ref>Ibn Jawzi, ''al-Muntazam fi tarikh al-muluk wa l-umam'', vol. 13, p. 5-6; Yaqut al-Hamawi, ''Mu'jam al-buldan'', under the word "جمعه"; Ibn Kathir, ''al-Bidaya wa al-nahaya'', vol. 5, chapter. 10, p. 105; vol. 6, chapter. 11, p. 332</ref>

According to [[Ibn Batuta]], in the 7th century, the Friday prayer was being held in 11 mosques of [[Baghdad]].<ref>Ibn Batuta, ''Rahalat Tbn Batuta'', vol. 1, p. 233</ref> In the [[Mamalik]] period because of the immensity of the population, the Friday prayer was held even in local mosques and schools.<ref>al-Qalqashandi, ''Subh al-a'sha'', vol. 3, p. 362</ref>

The Friday prayer became ordered in [[Mecca]] in 12/633. Then, it wasn't possible for [[the Prophet (s)]] to hold the Friday prayer in Mecca, but he wrote a letter to [[Mus'ab b. 'Umayr]] to hold the Friday prayer in [[Medina]].<ref>Tabarani, ''al-Mu'ja al-kabir'', vol. 17, p. 267; Ahmadi Mianaji, ''Makatib al-rasul'', p. 239</ref> According to another report, the first Friday prayer held in Medina by [[As'ad b. Zurara]].<ref>Ibn Maja, ''Sunan Ibn aja'', vol. 1, p. 344; Nasa'i, ''Sunan Nasa'i'', vol. 8, p. 150</ref> By the entrance of the Prophet (s) to Medina, the Friday prayer held by him.<rer>See: Mas'di, ''Muruj al-dhahab'',  vol. 3, p. 19</ref> After Medina, the second place in which the Friday prayer held was [['Abd al-Qays]], a village in [[al-Bahrain]].<ref>Halabi, ''Sirat al-Halabiyya'', vol. 2, p. 59</ref>

After the Prophet (s), holding the Friday prayer was common in the [[caliphate]] of the first three caliphs and also in the period of the rule of [[Imam 'Ali (a)]] and [[Imam al-Hasan (a)]].<ref>Tabari, ''Tarikh Tabari'', vol. 3, p. 447, 2740; Ibn 'Asakir, ''Tarikh Madinat dimashq'', vol. 13, p. 251; Ibn Kathir, ''al-Bidaya wa al-nihaya'', vol. 4, Chapter. 7, p. 189; Mahmudi, ''Nahj al-sa'ada'', vol. 1, p. 427, 499; vol. 2, p. 595, 714: vol. 3, p. 153, 605</ref>

In the view of [[Shi'a]], the Friday prayer held by unjust rulers and their appointed imam al-jumu'as are illegitimate, yet according to some hadiths, [[Imams of Shi'a|Imams (a)]] and their [[companions]] had sometimes participated in the Friday prayer due to [[taqiyya]] or other reasons.<ref>Zurari, ''Tarikh ali Zurara'', vol. 2, p. 27; Nuri, Mustadrak al-wasa'il'', vol. 6, p. 40; Jabiri, ''Salat al-Jum'a'', p. 24</ref> Sometimes, the opposing parties of a regime were not participating in the Friday prayer for showing their opposition.<ref>See: Ibn Jawzi, ''al-Muntazam fi tarikh al-muluk wa l-umam'', vol. 16, p. 31-32; 'Allama al-Majlisi, ''Bihar al-anwar'', vol. 44, p. 333</ref> Generally, not participating in the Friday prayer was a negative record.<ref>Tabari, ''Tarikh al-Tabari'', vol. 4, p. 328</ref>

One of the oldest reports about the Friday prayer in Shi'a societies, is the Friday prayer held in 329/740 in [[Buratha mosque]], in [[Baghdad]], by [[Ahmad b. Fadl al-Hashimi]].<ref>Khatib Baghdadi, ''Tarikh madinat al-salam'', vol. 1, p. 430</ref> Even in the sedition of 349/960 in which the Friday prayer of Baghdad suspended, the Friday prayer of Buratha mosque had no break;<ref>Ibn Athir, ''al-Kamil fi al-tarikh'', vol. 8, p. 533</ref> but in 420/1029, by appointment of a Sunni imam al-jumu'a by the [[caliph]], the Friday prayer suspended for a period.<ref>Ibn Jawzi, ''al-Muntazam fi tarikh al-muluk wa l-umam'', vol. 15, p. 198-201</ref> Also the Friday prayer was held in [[Jami' Ibn Tulun]] (359/969) and in al-Azhar jami' mosque (361/971) in [[Egypt]].<ref>Qummi, ''al-Kuna wa al-alqab'', vol. 2, p. 417; Ja'farian, ''Safawiyya dar 'arsi din'', vol. 3, p. 258-259</ref> Also there are some evidences that in the first centuries of [[Islam]] the Friday prayer was held in the cities.<ref>Ja'farian, ''Namaz jum'a'', p. 23-25</ref>

The Friday prayer gradually spread in the Shi'a [[Iran]], by the time of [[Shah Isma'il I]] (r. 905/1499-930/1523). This was because of the efforts of Shi'a scholars especially [[al-Muhaqqiq al-Karaki]] (d. 940/1533) for the spread of the Friday prayer.<ref>Munaziri, ''al-Badr al-zahir'', p. 7; Ja'farian, ''Namaz jum'a'', p. 26-27</ref> Despite the agreement of many of [[faqih]]s, including some scholars of [[Jabal 'Amil]], with al-Muhaqqiq al-Karaki, and the support of the [[Safawid]] government, the Friday prayer spread gradually in Iran, as saying the Friday prayer wasn't very common among Shi'a, and some scholars were against the holding of the Friday prayer in the time of [[Occultation of Imam al-Mahdi (aj)|occultation of Imam al-Mahdi (aj)]].<ref>Jabiri, ''Salat al-jum'a'', p. 50-54; Ja'farian, ''Naaz ju'a'', p. 28</ref> Discussions and debates between scholars, about holding the Friday prayer in the time of the occultation of Imam al-Mahdi (aj), came to the extent that [[Shah Sulayman I]] (r. 1077/1666-1105/1693) arranged a meeting of faqihs, so they could reach a result.<ref>Qazwini, ''Tatmim amal al-amil'', p. 172-173</ref>

Al-Muhaqqiq al-Karaki wrote a book about the permissibility of holding the Friday prayer in time of occultation of Imam Mahdi (aj) in 921/1515, the book is actually a treatise in the subject of [[wilayat al-faqih]]. Some of his students and contrary scholars wrote treatises in the criticism of his opinion or for its confirmation.<ref>Ja'farian, ''Naaz jum'a'', p. 37-38; Ja'farian, ''Safawiyya dar 'arsi din'', vol. 3, p. 251</ref>

Like the [[Safawid]] period (1210/1795-1344/1925), in the [[Qajar]] period the imam al-jumu'a was a governmental post.<ref>Muntaziri, ''al-Badr al-zahir'', p. 7</ref> Along with the decrease of validity of governmental religious posts, imam al-jumu'as lost their religious and political importance. In late Qajar period (Iranian constitutional revolution) some of imam al-jumu'a stood against the constitutionalist scholars.<ref>Ja'farian, ''Namaz jum'a'', p. 32</ref>

In the [[Pahlawi]] period (1343/1925-1398/1978) imam al-jumu'as, especially in big cities, had official relations with the government, so did not have popularity and the Friday prayer was not common.<ref>Yazdi, ''Wazayif ruhaniyyatt'', p. 84</ref> Some scholars, independent from the government, were holding the Friday prayer and these prayers were popular.<ref>See: Kishwari, ''Farzanigan khwansar'', p. 133</ref>

According to most of the Shi'a scholars, the sermons of the Friday prayer must be said after the noon.<ref>'Allama al-Hilli, ''Tadhkirat al-fuqaha'', vol. 4, p. 68-69; Ha'iri, ''Salat al-jum'a'', p. 193-199</ref> The sermons must contain the praise of God, sending peace upon [[the Prophet (s)]], advice to God wariness ([[al-taqwa]]), and reciting a small [[sura]] of [[the Qur'an]].<ref>Salar Diylami, ''al-Marasim al-'alawiyya'', p. 77; al-Hurr al-'Amili, ''Wasa'il al-Shi'a'', vol. 7, p. 344; ''Tawdih al-masa'il maraji''', vol. 1, p. 878-879</ref>