Friday Prayer: Difference between revisions

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[[File:Friday Prayer in Tehran Iran.jpg|300px|thumbnail|right|The Friday Prayer in Tehran, Iran. The Imam al-Jumu'a is [[Ayatullah]] [[Muhammad Imami Kashani]]]]

[[File:Friday Prayer in Jerusalem.jpg|300px|thumbnail|right|Friday prayer in [[Ramadan]]. [[The Dome of the Rock]] is seen in the background as Palestinians pray near Israeli police standing guard in the Arab east [[Jerusalem]] neighbourhood of Ras al-Amud. Picture: Ammar Awad/Reuters]]

 

 

In [[sura al-Jumu'a]], the importance of the Friday prayer is stated; also in [[hadith]] the Friday prayer is referred to as the "[[hajj]] of the poor" and leaving it causes the [[hypocrisy]] and difficulties in the one's life.

In [[sura al-Jumu'a]], [[god|Allah]] clearly commands the faithful to take part in the Friday prayer:

{{

centered pull quote|O you who have faith! When the call is made for prayer on Friday, hurry toward the remembrance of Allah, and leave all business. That is better for you, should you know.

* Forgiveness of [[sin]]s<ref>'Allama al-Majlisi, ''Bihar al-anwar'', vol. 86, p. 197</ref>

* Reduction of the difficulties in [[the Judgment Day]]<ref>al-Shaykh al-Saduq, ''Man la yahduruh al-faqih'', vol. 1, p. 427</ref>

* The fire of [[Hell]] is prohibited from the one's body<ref>al-Shaykh al-Saduq, ''Man la yahduruh al-faqih'', vol. 1, p. 427</ref>

* [[Imam 'Ali (a)]] was used to release some of prisoners to participate in the Friday prayer.<ref>Nuri, ''Musadrak al-wasa'il'', vol. 6, p. 27</ref>

[[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-Jumu'a''; Ash'ari, Ahmad b. Musa, ''al-Jumu'a wa l-'iydayn''; Nasa'i, 'Abd al-Rahman, ''al-Jumu'a''; Ju'fi, Muhammad b. Ahmad, ''Salat al-jumu'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 jumu'a'', p. 37</ref> Most of the great faqihs have treatises about the subject, criticizing or defending others' opinions.<ref>Ja'farian, ''Namaz jumu'a'', p. 37-38; Ja'farian, ''Safawiyya 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 jumu'a'', p. 58, 92</ref>

* Prayer of the [['Id al-Adha]]

* Prayer of the [['Id al-Fitr]]

* [[Hajj]] [[pilgrimage]]

==Obligation of the Friday Prayer==

[[Shi'a]] and [[Sunni]] [[faqih]]s have referred to the [[verse]] 9 of [[sura al-Jumu'a]], numerous [[hadith]]s,<ref>Ahmad ibn Hanbal, ''Musnad'', vol. 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, ''Niyl 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-mukhtasar'', 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-'urwat al-wuthqa'', vol. 2, p. 274</ref>

# Women

# Passengers

# The sick and who cannot participate in the Friday prayer like the blind, the deaf, and the old.

# Servants

# Who fear a bodily or financial loss by participating the Friday prayer

# 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>

===The Friday prayer in the time of the occultation of Imam al-Mahdi (a)===

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-jumu'a'', p, 28</ref>

Some of early Shi'a faqihs like [[Sallar al-Daylami]]<ref>Rida Nizhad, ''Salat al-jumu'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, ''Mustanad 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, ''Mustanad al-Shi'a'', vol. 6, p. 60; Khwansari, ''Jami' al-madarik'', vol. 1, p. 524</ref>

====Individual duty====

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-Mufid, ''al-Muqni'a'', p, 676; al-Sayyid al-Murtada, ''Masa'il al-nasiriat'', p. 265; al-Shaykh aljumu'a-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-jumu'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 'Amili, ''Madarik al-ahkam 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-jumu'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, ''Salat al-jumu'a'', p. 54-55</ref>

====Optionally incumbent duty====

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, ''Mustanad 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 namaz jumu'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-Ghita, ''Kashf al-ghIta 'an mubhamat shari'a'', vol. 3, p. 248; Najafi, Jawahir al-kalam'', vol. 11, p. 151; Khomeini, ''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 jumu'a'', p. 37</ref>

==Conditions of the Friday prayer==

===Minimum number of participants===

Faqihs of Islamic sects have different ideas about the minimum number of participants required for the Friday prayer: Shi'a faqihs<ref>al-Sayyid al-Murtada, ''Rasa'il al-Sharif al-Murtada'', vol. 1, p.222; Ibn Idris al-Hilli, ''al-Sara'ir'', vol. 1, p. 290; Fadil Hindi, ''Kashf al-litham'', vol. 4, p. 215</ref> consider the participants must be at least 5 persons,<ref>al-Shaykh al-Tusi, ''Tahdhib al-ahkam'', p. 103</ref> some other consider the number at least 7. Hanfis consider the presence of at least 3, Shafi'is and Hanbalis at least 40, and Malikis at least 12 persons necessary for holding the Friday prayer.<ref>Kasani, ''‌Bada'i' al-sana'i' fi tartib al-shara'i' '', vol. 1, p. 266</ref>

===Minimum distance between two Friday prayers===

Another condition for the Friday prayer, which Shi'a faqihs and most of other Islamic sects have mentioned, is that there must be a minimum distance between two Friday prayers, or there must not be two Friday prayers in one city. According to Shi'a faqihs at least the distance of one [[farsakh]] (~5 Km) must be between two Friday prayers, if the condition is not fulfilled, the latter Friday prayer is void.<ref>Husayni 'Amili, ''Miftah al-kirama'', vol. 2, p. 130-135; Najafi, ''Jawahir al-kalam'', vol. 11, p. 245</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 Ibn 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'jam 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 Maja'', 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.<ref>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 al-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>

Some of [[hadith]]s like [[Khutbat al-Sha'baniyya]] and some of the sermons of ''[[Nahj al-balagha]]'' are originally sermons of the Friday prayer.

In the periods of [[Umayyads]] (41/661-132/749) and [[Abbasids]] (132/749-656/1258), the Friday prayer was held by the caliph or his representatives.<ref>Ya'qbi, ''Tarikh al-Ya'qbi'', vol. 2, p. 285, 365; Tabari, ''Tarikh al-Tabari'', vol. 8, p. 570-579, 594; vol. 9, p. 222</ref> The caliphs were assigning the [[imam al-jumu'a]] for the capital city,<ref>Ibn Jawzi, ''al-Muntazam fi tarikh al-muluk wa l-umam'', vol. 14, p. 383; vol. 15, p. 351</ref> and the assignment of the imam al-jumu'as for other cities was the responsibility of the rulers of the places.<ref>al-Qalqashandi, ''Subh al-a'sha'', vol. 10, p. 19-20</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-jumu'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>

===Shi'a Friday prayers===

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 baghdad'', 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 jumu'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>Muntaziri, ''al-Badr al-zahir'', p. 7; Ja'farian, ''Namaz jumu'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-jumu'a'', p. 50-54; Ja'farian, ''Namaz jumu'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>

[[Shah Tahmasb I]] (r. 930/1523-984/1576) assigned an imam al-jumu'a for each city, by the advice of al-Muhaqqiq al-Karaki.<ref>Agha buzurg, ''Tabaqat a'la al-Shi'a'', Chapter. 1, p. 176; Jabiri, Salat al-jm'a'', p. 50-51</ref> In the time of [[Shah 'Abbas I]] (r. 996/1587-1038/1628) the official title of imam al-jumu'a became established.<ref>Agha buzurg, ''al-Dhari'a ila tasanif al-Shi'a'', vol. 25, p. 28</ref> Usually the [[shaykh al-Islam]] of each city had the title of imam al-jumu'a but sometimes scholars who were not shaykh al-Islam became imam al-jumu'a, for example [[Mulla Muhsin Fayd Kashani]] (d. 1091/1680).<ref>Ja'farian, ''Safawiyya dar 'arsi din'', vol. 3, p. 237</ref>

Some of the important imam al-jumu'as of the time are [[al-Shaykh al-Baha'i]] (d. 1030/1620), [[Mirdamad]] (d. 1041/1631), [[Muhammad Taqi al-Majlisi]] (d. 1070/1659), [[Muhammad Baqir al-Majlisi]] (d. 1110/1698), [[Mulla Hadi Sabziwari]] (d. 1090/1679), and [[al-Shaykh Lutf Allah al-Isfahani]] (d. 1032/1622).<ref>See: Majlisi, ''Lawami' sahibqirani'', vol. 4, p. 513; Khwansari, ''Jami' al-madarik'', vol. 2, p. 68-78, 122-123; Bahrani, ''Lu'lu'at al-bahryn'', p. 61, 95, 136, 445</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, ''Namaz jumu'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 jumu'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 ruhaniyyat'', 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>

[[File:Friday Prayer in University of Tehran leading by Ayatullah Taliqani.jpg|300px|thumbnail|right|Friday Prayer in University of Tehran leading by [[Ayatullah]] [[Sayyid Mahmud Taliqani]]]]

After the [[Islamic revolution in Iran]] (1398/1978) holding the Friday prayer became popular again. The first Friday prayer was held with the leadership of [[Ayatullah]] [[Sayyid Mahmud Taliqani]] (d. 1399/1979) –assigned by [[Imam Khomeini]]- in the University of Tehran.

Shi'a faqihs and faqihs of most of the Sunni sects didn't consider the presence or permission of the ruler as a necessary condition for the [[imam al-jumu'a]], and referred to the Friday prayer held by [[Imam 'Ali (a)]] when the [[caliph]] [['Uthman]] was under siege.<ref>Shafi'i, ''al-Umm'', vol. 1, p. 192; Ibn Qudama, ''al-Mughni'', vol. 2, p. 172-174; Nawawi, ''al-Majmu' '', vol. 4, p. 509</ref> After all, the imam al-jumu'a have always been a governmental position in the history of [[Islam]].<ref>J'afarian, ''Safawiyya dar 'arsi din'', vol. 3, p. 255</ref>

==How to pray the Friday prayer==

First, two sermons are said by the imam al-jumu'a. Then a prayer is said with two [[rak'as]]. The prayer has two [[recommended]] [[qunut]]s: one before the [[ruku']] of the first rak'a, and the second after the ruku' of the second rak'a.

[[File:Sermos of Friday Prayer in Islamic Center Hamburg leading by Ayatullah Ramadani.jpg|300px|thumbnail|right|Sermos of Friday Prayer in Islamic Center Hamburg leading by [[Ayatullah]] [[Rida Ramadani]] on [[10 January]] 2014]]

The Friday prayer begins with two sermons which stand in place of the two rak'as of the [[noon prayer]].<ref>al-Sayyid al-Murtada, ''Rasa'il al-Sharif al-Murtada'', vol. 3, p. 41; Rafi'i Qazwini, ''Fath al-'aziz'', vol. 4, p. 576; Nawawa, ''al-Majmu' '', vol. 4, p. 513</ref>

Beside the conditions of the imam of the [[Congregational Prayer|congregational prayer]],<ref> ''Tawdih al-masa'il maraji' '', vol. 1, p.872-873</ref> the imam al-jumu'a must have other conditions, including: (1) having an audible, explicit speech, (2) bravery, and (3) being familiar with the prudence of [[Islam]]. Also the imam al-jumu'a must be chosen from the most knowledgeable and noble people.<ref>Ibn 'Attar, ''Adab al-khatib'', p. 89-96; Khomeini, Tahrir al-wasila'', vol. 1, p. 209; ''Tawdih al-masa'il maraji' '', vol. 1, p. 879-880</ref>

[[Imam al-Rida (a)]] says: “the sermons are set, so that [[God]] had let the ruler of [[Muslim]]s to advice people to the obedience of God, and warn them about the [[sin]]s and inform them about their prudence and about the important news. There are two sermons, so that the first sermon is about the praise and sanctification of God, and the second sermon is about the needs, warnings, [[supplication]]s, and instructions useful for the society.”<ref>al-Hurr al-'Amili, ''Wasa'il al-Shi'a'', vol. 7, p. 344</ref>

====Time and the Content of Sermons====

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-jumu'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>

====hearing the sermons====

People must avoid any action that stops them from hearing the sermons.<ref>Sarakhsi, ''al-Mabsut'', vol. 2, p. 29-30; Nawawi, ''Rawda al-talibin'', vol. 1, p. 573; Khoei, ''Minhaj al-salihin'', vol. 1, p. 187</ref>

[[Imam 'Ali (a)]] says: “The participants of the Friday prayer are 3 groups:

* People who participate in the Friday prayer and when imam al-Jumu'a begins the sermons they begin to pray; these are also acting against the [[tradition]], they are from the people that if they want something from God, if he wants gives it to them and if he doesn't, he won't."<ref>'Allama Majlisi, ''Bihar al-anwar'', vol. 86, p. 198</ref>

===Prayer with two rak'as===

After the two sermons, the Friday prayer with two [[rak'a]]s is said. It is [[recommended]] to recite the [[sura al-Jumu'a]] in the first rak'a and [[sura al-Munafiqun]] in the second; or [[sura al-A'la]] in the first, and [[sura al-Qashiya]] in the second rak'a. Recitation of the suras aloud ([[jahr]]) is also recommended.<ref>al-Shaykh al-Mufid, ''al-Muqni'a'', p. 141; Kasani, ''Bada'i' al-sana'i''', vol. 1, p. 269; Najafi, ''Jawahir al-kalam'', vol. 11, p. 133-134</ref>

====Two qunuts====

According to Shi'a faqihs it is recommended to perform [[qunut]] in the first rak'a, before [[ruku']], and in the second rak'a after ruku'.<ref>al-Shaykh al-Tusi, ''al-Khilaf'', vol. 1, p. 631-632; Tawdih al-masa'il maraji' , vol. 1, p. 878</ref>

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