Ushbu bobning asoslarini keng qamrovli bayon qilish to‘rt bo‘limda amalga oshiriladi. Birinchi bo‘lim juma namozining farzligi va uni kimning zimmasiga farz bo‘lishi haqida. Ikkinchi bo‘lim juma namozining shartlari haqida. Uchinchi bo‘lim juma namozining arkonlari haqida. To‘rtinchi bo‘lim juma namozining ahkomi haqida.

The comprehensive discussion of the principles of this chapter is covered in four sections. The first section is about the obligation of jumtfia prayer and about the person on whom it is obligatory. The second is about the conditions for jumtfia. the third is about the elements (arban) of jumu'a. The fourth is about the ahkam of jumu^a.

Ko‘pchilik faqihlar juma namozining barcha uchun farziyligini tasdiqlaydilar, u boshqa bir farz, ya’ni peshin namozi o‘rnida bo‘lgani uchun va Oliy Zot {“Ey iymon keltirganlar! Juma kuni namoz uchun nido qilinsa, zikrullohga shoshiling va savdoni tashlang. Agar bilsangiz, bu sizlar uchun yaxshidir”}ning zohiriy ma’nosi uchun ham. Bu yerdagi buyruq majburiylikni taqozo etadi. Yana, Payg‘ambar ﷺ ning so‘zlari uchun: “Odamlar juma namozlarini tark etishdan to‘xtasinlar, aks holda Alloh ularning qalblariga muhr bosadi”. Bir guruh faqihlar uni jamoa uchun farz kifoya (fardi kifoya) deb hisoblaganlar, Molikdan esa yakka rivoyat bor: u sunnatdir.

The majority of the jurists uphold the universal obligation of the jumifyi (Friday) prayer, as a substitute for another obligation, which is the zuhr prayer and also because of the apparent meaning of the words of the Exalted, “0 ye who believe! When the call is heard for the prayer of the day of the congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know”.129 The command here necessitates an obligation. Further, because of the words of the Prophet (God’s peace and blessings be upon him), “Let people desist from neglecting the Friday prayers, or Allah will stamp their hearts”. A group of jurists maintained that it is a communal obligation (fard kifayd), and from Malik there is an isolated opinion that it is a sunna.

Bu ixtilofning sababi uning Hayit namaziga o‘xshashligidadir, chunki Payg‘ambar ﷺ ning so‘zlari: "Bu kun Alloh tomonidan bayram qilib belgilangan", deyilgan.

The reason for this disagreement stems from its similarity to the <Jd prayer, because of the words of the words of the Prophet (God’s peace and blessings be upon him), “This day has been determined to be an by Allah”.

Juma namozi farz bo'lgan shaxs — yuqorida muhokama qilingan namozning farz bo'lish shartlariga ega bo'lgan hamda yana to'rtta qo'shimcha shartga javob beradigan kishidir. Ulardan ikkitasi ittifoq qilingan, ikkitasi esa ixtilofli. Ittifoq qilingan ikki shart — erkak bo'lish va sog'lom bo'lishdir. Shunga ko'ra, juma namozi ayolga ham, bemorga ham farz emas, lekin ular ishtirok etsalar, ularning juma namozi sahih bo'ladi. Ixtilofli shartlar esa musofir bo'lmaslik va qul bo'lmaslikdir. Ko'pchilik olimlar bu ikki toifaga juma farz emas, deb hisoblaydi, Dovud va uning shogirdlari esa farz, deb ta'kidlaganlar.

The person on whom it is obligatory is one who fulfils the conditions for the obligation of prayer, the discussion of which has preceded, and who meets four additional conditions, two of them are agreed upon and two are disputed. The two that are agreed upon are being a male, and being in sound health. Thus, it is not binding upon a woman, nor upon a sick person, but if they attend, their jumu'a prayer would be valid. The disputed conditions are (not) being a traveller and (not) being a slave. The majority maintain that jumufa is not obligatory on them, while Dawud and his disciples maintained that it is obligatory.

Ixtilof ularning bu masala bo‘yicha rivoyat qilingan hadisning sahihligi haqidagi tortishuvlaridan kelib chiqadi. Bu hadis Payg‘ambarimiz ﷺ ning so‘zi bo‘lib, u shunday deydi: “Jumʼa har bir jamoa ichida yashovchi musulmonga farz bo‘lgan amaldir, to‘rt kishidan tashqari: qul-mulk, ayol, voyaga yetmagan bola va kasal kishi”. Boshqa rivoyatda esa “to‘rt kishidan tashqari” o‘rniga “besh kishidan tashqari” deyilgan hamda “musofir” so‘zi qo‘shib aytilgan. Ko‘pchilik hadis olimlari bu rivoyatni sahih deb hisoblamaganlar.

The reason for disagreement arises from their dispute over the authenticity of the tradition related to this issue, which is the saying of the the Prophet (God’s peace and blessings be upon him), “JumuSa is a duty that is obligatory upon each Muslim living among a group, except for four persons: an owned slave, a woman, a minor, and one who is sick”. In another version the words f are “except for five”, and the words “a traveller” are added. The tradition has not been deemed authentic by most of the (hadith) scholars.

Ular Juma namozining shartlari farz namozlar uchun belgilangan shartlarning o‘zi ekanligiga kelishdilar, ya’ni oldingi sakkizta shart, vaqt va azon bundan mustasno, chunki bu ikkisi haqida ular ixtilof qilganlar. Xuddi shunday, Juma namoziga xos shartlar haqida ham ixtilof qilganlar.

They agreed that the conditions of the Friday prayer are the very conditions | jetennined for obligatory prayers, that is, the eight preceding conditions, except for the time and the call for prayer, for they disagreed about these, t Similarly* they disagreed about the conditions specific to the Friday prayer.

Jumu'a namozining vaqti haqida aytadigan bo'lsak, faqihlarning ko'pchiligi uning vaqti aynan peshin vaqti ekanligini, ya'ni quyosh og'ishi vaqti ekanligini va quyosh og'masdan oldin o'qish joiz emasligini aytganlar. Ahmad ibn Hanbal bilan birga bir guruh faqihlar esa quyosh og'ishidan oldin uni o'qish joiz deb hisoblaganlar.

With respect to the time (of the jumufa prayer), the majority of the jurists I maintained that it is the time for zuhr itself, that is, the time of the declining of 1 the sun, and that it is not permitted before the declining of the sun. A group of jurists, including Ahmad ibn Hanbal, maintained that it is permitted to observe it before the declining of the sun.

Bu ixtilofning sababi juma namozini erta ado etish haqidagi hadislarning ma'nosi ustidagi bahsdan kelib chiqadi. Masalan, al-Buxoriy Sahl ibn Sa'd (roziyallohu anhu) dan rivoyat qilgan hadis: "Payg'ambar (ﷺ) davrida biz juma namozidan keyingina tushlik qilar yoki peshinda uxlar edik". Yana boshqa rivoyatda aytiladi: "Ular namoz o'qib, devorlarning soyasi hali tushmasdan qaytar edilar". Bu hadislardan quyosh og'ishidan oldin namoz o'qilishi mumkin degan xulosaga kelganlar buni ruxsat etdilar, faqat "takbir" (ya'ni, namozning boshlanishi) ma'nosida tushunganlar esa ruxsat bermadilar, shunda hadislar bir-biriga zid bo'lmasligi uchun. Bu qarashni tasdiqlashning sababi, Anas ibn Molik (roziyallohu anhu) rivoyat qilgan hadisdir: "Payg'ambar (ﷺ) quyosh og'gandan keyin namoz o'qir edilar". Yana, juma namozi peshin namozining o'rnini bosuvchi bo'lgani uchun, uning vaqti ham peshin vaqti bo'lishi kerak. Shu sababli, ziddiyatni bartaraf etish uchun o'sha hadislarni takbir ma'nosiga yo'yish zarur bo'ladi, chunki ular juma vaqtining quyosh og'ishidan oldin boshlanishini aniq ko'rsatmaydi. Ko'pchilik olimlar ham shu fikrni qo'llab-quvvatlaydi.

The reason for this disagreement stems from the dispute over the meaning of the traditions urging the early observance of the Friday prayer, like the one recorded by al-Bukhari from Sahl ibn SaM, who said, “We did not take lunch or a midday nap, during the time of the Prophet (God’s peace and blessings be upon him), until after the Friday prayer”; likewise another report says, “that they used to pray and return before the walls had cast their shade”. Those who understood from these traditions that the prayer was observed before the declining of the sun permitted it, while those who only interpreted them to mean (just starting with the) takbir did not permit it, so that the sources may not conflict with each other on this topic. The reason (for upholding this interpretation) is that it is established through the tradition of Anas ibn Malik “that the Prophet (God’s peace and blessings be upon him) used to pray when the sun had declined”. Further, as the Friday prayer is a substitute for the (regular) zuhr prayer, it is necessary that its time be the time for zuhr. It therefore becomes necessary by way of reconciliation to construe those traditions so that they apply to takbir, for they do not indicate explicitly that the time (for the Friday prayer) starts before the declining of the sun, and that is what the majority uphold.

Musulmon faqihlari juma namozining asosiy ruknlari (muhim qismlari) xutba (va’z) va xutbadan keyingi ikki rak’at ekanligiga kelishganlar. Shu doirada ular bu mavzuning asosi bo‘lgan besh masalada ham kelishganlar.

The Muslim jurists agreed that the elements (major parts of the Friday prayer) are the khutba (sermon) and the two rak^as after the khutba. Within this they agreed about five issues that are the principles of this topic.

Xutba bu namozning sihhat sharti yoki uning arkonlaridan biri bo‘lishi-bo‘lmasligi masalasi. Ko‘pchilik ulamo uni ham shart, ham rukn, deb hisoblaganlar. Bir guruh faqihlar uni vojib emas, deyishgan. Molik mazhabidagi shogirdlarning ko‘pchiligi esa uni vojib, deb bilishgan, faqat Ibn al-Majishun bundan mustasno.

Whether the khutba is a condition for the validity of this prayer and whether it is one of its elements (arkan). The majority maintained that it is a condition as well as an element. A group of jurists said that it is not obligatory, while the majority of the disciples of Malik maintained that it is obligatory, except for Ibn al-Majishun.

Ularning ixtilofining sababi avval muhokama qilingan qoidadan kelib chiqadi: Payg'ambar ﷺ juma namozini o'qiganlari paytida mavjud bo'lgan barcha narsa va holatlar ushbu namozning sahih bo'lishi uchun albatta shart bo'ladimi, degan masala. Xutbani shu namozga xos holatlardan biri deb hisoblaganlar, ayniqsa uni zuhr namozidan kamaytirilgan ikki rakat o'rnini bosuvchi narsa sifatida e'tiborga olganda, uni ushbu namozning bir qismi va sahihligining shartlaridan biri deb aytdilar. Xutbaning maqsadi barcha va'zlarning maqsadi bo'lgan odatdagi nasihat ekanligini ta'kidlaganlar esa, uni ushbu namoz uchun shart emas, deb hisobladilar. Fuqahoning bir guruhi Allohning: "Allohning zikriga shoshiling", degan so'ziga{132} tayanib, bu so'z xutbani anglatadi, deb dalil keltirdi.

The reason for their disagreement stems from the principle that has already been discussed, whether all things and circumstances existing at the time the Prophet used to hold the Friday prayer should necessarily constitute the conditions for its validity. Those who maintained that the khutba is one of the | circumstances specific to this prayer, especially when it is taken into account ■’ that it is * substitute for the two rak'as that have been reduced from the {zuhr) E- prayer, said that it is an element of this prayer and one of the conditions of its I validity. Those who maintained that its purpose is the usual exhortation that is i the aim of all sermons, held that it is not a condition for this prayer. One | group of jurists argued on the basis of the words of the Exalted, “haste unto i reniembrance of Allah”,132 saying that this means the sermon.

Ulamolardan xutba vojib ekanini ta'kidlaganlar xutbaning eng kam hajmi haqida ixtilof qilganlar. Ibn al-Qosim aytdiki, bu arablar odatida xutba deb ataladigan eng kam miqdordir, jumladan boshida Allohga hamd aytilgan so'z bilan. Imom ash-Shofi'iy esa aytdiki, xutbaning ruxsat etilgan eng kam talabi ikki qismdan iborat bo'lishi, bu vaqtda va'zgo'y (imom) o'rnidan turgan holda so'zlashi, ikki qism orasida o'tirish uchun qisqa fasl bo'lishi, har bir qismning boshida Allohga hamd aytishi, Payg'ambar ﷺ uchun duo qilishi va taqvoga da'vat etishi kerak. Shuningdek, birinchi qismda Qur'ondan oyat o'qishi, ikkinchi qismda esa mo'minlar uchun duo qilishi lozim.

Those who upheld that the sermon is an obligation differed about the minimum length of the sermon. Ibn al-Qasim said that it is the minimum length that can be called a sermon in the usage of the Arabs, including a word of praise for Allah {al-Hamd) at the beginning. Al-Shafi(T said that the permitted minimum requirement of a sermon is that it should be in two parts during which the speaker {imam) should >be standing and that they should be separated by a short interval for sitting, and that at the beginning of each part he should pronounce words praising Allah {al-Hamd), pray for the Prophet and preach piety. He should also recite a passage from the Qur’an in the first part of the sermon and pray for the believers in the second part.

Ularning bu masalada ixtilof qilishlarining sababi "ruxsat etilgan eng kam uzunlik" ma'nosi haqidagi tortishuvlaridadir: bu lug'aviy ma'noda ekanmi yoki istilohiy ma'noda ekanmi? Uzunlik lug'aviy ma'noda eng kam darajada bo'lishi kerak, deb ta'kidlaganlar, xutbalarida Payg'ambar ﷺ dan rivoyat qilingan so'zlardan hech narsani shart qilib qo'ymadilar. Ruxsat etilgan uzunlik istilohiy ma'no qo'llaniladigan eng kam darajada bo'lishi kerak, deb ta'kidlaganlar esa, unda Payg'ambar ﷺ ning xutbalarida muntazam ravishda kelgan so'zlar bo'lishini shart qilib qo'ydilar, ya'ni faqat vaqti-vaqti bilan kelgan so'zlar emas.

The reason for their disagreement over this issue is their dispute over the meaning of the minimum permissible length whether it is the literal or the technical meaning? Those who maintained that the permitted length is the literal minimum did not stipulate in it anything of the words that have been traced to the Prophet (God’s peace and blessings be upon him) in his sermons. Those who maintained that the permitted length is the minimum to which the technical meaning applies stipulated that it should include words that were regularly included in the sermons of the Prophet (God’s peace and blessings be upon him), that is, not just occasional words.

Bu ixtilofning sababi shundaki, ulardan (Payg'ambardan) rivoyat qilingan xutbalarda muntazam ravishda aytiladigan so'zlar bilan birga vaqti-vaqti bilan aytilgan gaplar ham bo'lgan. Vaqti-vaqti bilan aytilgan gaplarni e'tiborga olib, ulardan kelib chiqadigan hukmni afzal ko'rganlar aytdilarki, yetarli uzunlik — bu arablarning odatidagi ma'noda "xutba" atamasi qo'llanadigan eng kam miqdordir. Muntazam ravishda aytiladigan nutqlarni e'tiborga olib, ularning hukmiga ustunlik bergan kishilar esa aytdilarki, ruxsat etilgan uzunlik — bu huquqiy urf-odat va amaliyotda "xutba" atamasi qo'llanadigan eng kam miqdordir. Ikki qism orasida o'tirish sharti emas — Molik nazdida xutba uchun; biz aytganimizdek, Shofeiy nazdida esa u shartdir. Sababi shundaki, unga xatibning (va'z aytuvchining) dam olishi degan oddiy ma'noni bergan kishilar uni shart deb hisoblamadilar, uni ibodat (rukn) deb bilganlar esa uni shart deb hisobladilar.

Xutba (va'z) paytida sukut saqlash to'g'risida uch xil fikr mavjud. Ba'zi faqihlar sukutni barcha holatlarda majburiy deb hisoblaganlar va bu xutbaning bog'lovchi hukmi bo'ladi. Bular ko'pchilik edi: Molik, ash-Shofi'iy, Abu Hanifa, Ahmad ibn Hanbal va barcha viloyatlardagi faqihlar. Ular, o'z navbatida, uch guruhga bo'linadi. Ba'zilari aksirgan kishiga duo o'qishga va salomga javob berishga ruxsat berganlar; boshqalari esa duo va salomni farqlab, salomga javob berish mumkin, duo o'qish esa mumkin emas, deganlar. Ikkinchi fikr birinchisining aksi bo'lib, xutbaning har qanday bosqichida gapirish ruxsat etiladi, faqat xutba paytida Qur'on o'qilayotgan vaqt bundan mustasno. Bu fikr ash-Sha'biy, Sa'id ibn Jubayr va Ibrohim an-Nakha'iydan rivoyat qilingan. Uchinchi fikr xutbani eshita oladigan va eshita olmaydigan namozxonlar o'rtasida farq qiladi. Xutbani eshita oladiganlar sukut saqlashlari kerak, ammo eshita olmaydiganlarga Alloh zikri bilan mashg'ul bo'lish yoki diniy masalalar muhokama qilish ruxsat etiladi. Bu fikr Ahmad, Ato' va bir guruh faqihlarniki edi.

There are three different opinions about maintaining silence while the imam is delivering the sermon. Some of the jurists held that silence is obligatory under all circumstances and then it is a binding hukm of the sermon. These were the majority: Malik, al-ShafiT, Abu Hamfa, Ahmad ibn Hanbal, and all the jurists of the provinces. They are, however, divided into three groups. Some permitted the utterance of a blessing for a person who has sneezed, and also permitted responding to salutations; others distinguished between exclamation of a blessing and salutations, saying that one may respond to salutations, but not bless. The second view is the opposite of the first, that is, speech during any stage of the sermon is permitted, except when the Qur’an is being recited during it. This is related from al-Sha^T, Sacid ibn Jubayr, and Ibrahim ak Nakha T. The c third opinion makes a distinction between the worshippers who can hear the sermon and those who cannot. The worshippers who can hear the sermon should maintain silence, but those who cannot hear it are permitted to occupy themselves in the remembrance of Allah or to discuss religious issues. This was the opinion of Ahmad, Ata’, and a group of jurists.

c Ko'pchilik ulamolar, agar kishi xutba vaqtida gaplashsa, uning namozi batil bo'lmaydi, deb hisoblaydilar. Ibn Vahbdan rivoyat qilinishicha, agar kishi behuda gaplarga berilsa, u zuhr namozining to'rt rak'atini o'qishi lozim bo'ladi, ya'ni uning juma namozi batil bo'ladi.

c The majority maintain that if a person talks (during the sermon) his prayer is not invalidated, but it is related from Ibn Wahb that if a person indulges in idle talk he is obliged to pray the four rak'as of zuhr (i.e. his Friday prayer is invalidated).

Ko'pchilik olimlar, Abu Hurayra rivoyat qilgan hadisga tayangan holda, jumada namozida imom xutba o'qiyotganda sukut saqlash vojibligini tasdiqlagan. Hadisda Payg'ambar ﷺ shunday degan: "Agar imom xutba ayt­ayotganda o'rtog'ingga 'Jim bo'l!' desang, beixtiyor behuda gapni gapirgan bo'lasan". Bu vojiblikni vojib deb hisoblamaganlar uchun esa men biror o'xshatish (qiyos) keltira olmayman, ammo agar ular bu masalani Uluǵ Alloh­ning so'zi bilan zid deb bilgan bo'lsalar, bu boshqacha. Alloh taolo aytadi: "Qur'on o'qilganda, unga quloq solinglar va jim bo'linglar, shoyad rahmatga erishsangiz". Ya'ni, ular Qur'ondan boshqa narsalar uchun sukut saqlash vojib emas, deb hisoblagan. Ammo bu fikr zaif, Alloh eng yaxshi biluvchidir. Ehtimol, ularga bu hadis yetib bormagan bo'lishi ko'proq ehtimolga yaqin.

Ular juma namozi uchun masjidga kelgan, imom allaqachon minbarda bo‘lgan kishi ikki rakat (farz) namozni boshlashi kerakmi yoki yo‘qmi, shu masalada ixtilof qilishdi. Ba’zi faqihlar uning namoz o‘qimasligi kerak, deb hisoblaydilar, bu Molik mazhabining fikridir. Boshqalari esa u rakatlarni o‘qishi kerak, deb ta’kidladilar.

They disagreed about whether a person who arrives in the mosque for Friday prayers when the imam is already at the pulpit, is to begin offering the (two required) rakfas. Some of the jurists maintain that he is not to pray, and this is Malik’s opinion, while others maintained that he is to offer the rak'as.

Ixtilofning sababi qiyosning hadisning umumiy mazmuni bilan ziddiyatidan kelib chiqadi. Payg'ambar (Allohning rahmati va salomi uning ustiga bo'lsin) ﷺ ning so'zlaridan umumiy ma'no: "Sizlardan biringiz masjidga kirsa, ikki rakat namoz o'qisin" - ya'ni juma kuni masjidga kirgan har bir kishi, imom xutba o'qiyotgan bo'lsa ham, ikki rakat namoz o'qishi kerak. Sukut saqlab, va'zchiga diqqat bilan quloq solish buyrug'ining dalili shuni talab qiladi: kiruvchi ko'ngli chalg'itadigan biror narsa bilan shug'ullanmasin, garchi bu ish ibodat bo'lsa ham. Bu hadisning umumiy ma'nosini Payg'ambar ﷺ ning sahih hadisi qo'llab-quvvatlaydi: "Sizlardan biringiz imom xutba o'qiyotgan vaqtda masjidga kirsa, ikki yengil rakat namoz o'qisin". Bu hadisni Muslim uning ba'zi rivoyatlarida keltirgan. Ko'pchilik rivoyatlarda esa shunday deyilgan: "Payg'ambar ﷺ masjidga kirgan bir kishiga namoz o'qishni buyurdi". Unda "Sizlardan biringiz masjidga kirsa..." degan so'zlar yo'q. Bu esa shunga olib keladi: bitta roviyning qo'shimchasi, uni umumiy shayx orqali rivoyat qilgan boshqa roviylar rad etganda, qabul qilinadimi yoki yo'qmi, degan masala ixtilofi tug'iladi. Agar qo'shimcha sahih deb isbotlansa, unga amal qilish zarur, chunki u aniq dalildir. Malik bu masalada e'tiborga olgan narsa esa Madina faqihlarining amali ('amal) bo'lganligi ko'rinib turibdi.

The reason for their disagreement arises from the conflict of analogy with the general implication of the tradition. The general implication of the words of the Prophet (God’s peace and blessings be upon him), “When one of you arrives in a mosque, he is to offer two conveys that anyone entering a mosque on a Friday is to offer two rakfa even if the imam is delivering the sermon. The evidence of the command of paying attention to the speaker in silence requires that the entrant is not to occupy himself with anything that distracts him from silent attention, even if such an activity is worship. The general meaning of this tradition is supported by the authentic tradition of the Prophet (God’s peace and blessings be upon him), “When one of you enters the mosque when the imam is delivering the sermon, he should offer two short nwhw”. It is recorded by Muslim in some of its versions. Most versions of this tradition say, “The Prophet (God’s peace and blessings be upon him) ordered a man who had entered the mosque that he should pray”. He did not say, “When one of you enters the mosque .. This leads to a disagreement on whether an addition by a single narrator, when he is opposed by the other narrators narrating through a common shaykh, is to be accepted. If the addition is proved authentic, it is necessary to act according to it, for it is explicit on a appears that what Malik has taken into account on this issue is ‘amal (practice of the jurists of Medina).

Jumhur fuqahoning aytishicha, juma namozining birinchi rak'atida "Jumu'a" surasini o'qish sunnatdir, chunki uning takror qilinishi Payg'ambarimiz ﷺ ning amallarida kuzatilgan. Muslim Abu Hurayradan rivoyat qilgan: "Allohning Elchisi ﷺ juma namozlarida birinchi rak'atda uni, ikkinchi rak'atda esa..." 1

The majority of the jurists maintain that the recitation of the sura of i n the first raffia of the Friday prayer is an established practice (sunna)> for its repetition is observed in the acts of the Prophet (God’s peace and blessings be upon him). Muslim has recorded from Abu Hurayra “that the Messenger of Allah (God’s peace and blessings be upon him) used to recite it in the first raffia during Friday prayers, and in the second (raffia) he used to 1

Surat al-Munofiqun ni o'qing. Molik rivoyat qilishicha, ad-Dahhok ibn Qays an-Nu'mon ibn Bashirdan so'radi: Allah Elchisi ﷺ Juma kuni Surat al-Jumu'adan keyin odatda nimani o'qir edilar? U javob berdi: "U zot (quyidagi so'z bilan boshlanadigan surani) o'qir edilar: 'Sanga Qiyomat (yoki Boshqa) xabari keldimi?'" Molik bu an'anaga mos ish tutishni afzal ko'rdi, ammo uning nazarida, "Rabbing bo'lmish Eng Oliy zotning nomini pok tut" so'zi bilan boshlanadigan surani o'qish ham yaxshi bo'lardi, chunki bu Umar ibn Abdul-Azizdan rivoyat qilingan. Abu Hanifa esa bu borada hech narsani belgilamadi.

recite surat al-Munafiqiin. Malik has related that aLDahhak 11A • — • ibn Qays asked al-NuSman ibn Bashir what the Messenger of Allah (God’s peace and blessings be upon him) usually recited on a Friday after the surat al~Jumu‘a. He said, “He used to recite (the sura beginning with the words), ‘Hath there come unto thee the tidings of the Overwhelming?’”135 136 137 Malik preferred that the practice conform with this tradition, though it would be good, in his view, if (the sura beginning with the words), “Praise the name of thy Lord the Most High”138 was recited, for it is related from TJmar ibn cAbd al-cAziz. Abu HanTfa, on the other hand, did not specify anything in this respect.

Ularning ixtilofining sababi xabar qilingan amal bilan qiyos o'rtasidagi ziddiyatdan kelib chiqadi. Qiyos shuni talab qiladi, boshqa namozlardagidek, bu maqsad uchun belgilangan sura bo'lmasligi kerak, amal dalolati esa belgilangan suralar bo'lishini talab qiladi.

The reason for their disagreement arises from the conflict between the reported practice and analogy. Analogy dictates that there should not be any sura appointed for this purpose as is the case with the rest of the prayers, while the indication of practice requires that there an appointed suras.

Qozi (al-Qadi) aytdiki, Muslim al-Nu'mon ibn Bashirdan rivoyat qilgan: "Allohning Elchisi ﷺ ikki bayram va Juma namozlarida (“Yuksak Rabbingizning ismini poklang” deb boshlanadigan surani){139} va (“Senga qiyomat kunining xabari yetdimi?” deb boshlanadigan surani){140} o‘qir edilar". U aytdiki, agar hayit va Juma bir kunga to‘g‘ri kelsa, ikkala namozda ham ushbu suralar o‘qilar edi. Bu shuni ko‘rsatadiki, bunga tayinlangan sura yo‘q va ular Juma namozida doim ham o‘qilmagan.

Ushbu mavzu to'rt masalani o'z ichiga oladi. Birinchidan, juma namozi uchun taharatning hukmi. Ikkinchidan, shahar tashqarisida yashovchilardan kimlarga bu majburiy. Uchinchidan, juma jamoatiga yurib borishning mustahab vaqti. To'rtinchidan, azon aytilgandan keyin juma kuni savdo qilishning ruxsat etilganligi.

This topic covers four issues. First, the hukm of purification for Friday prayers. Second, on whom it is obligatory from among those living outside the town. Third, the desired time for moving toward the Friday congregation Fourth, the permissibility of trading on Friday after the call has been made

Ular juma namozi uchun taharat (g'usl qilish) masalasida ixtilof qilganlar. Ko'pchilik bu sunnat ekanligini aytgan, zohiriylar esa uning vojib ekanligini aytgan. Men bilganimcha, bu namozning sahih bo'lishi uchun shart emasligi haqida hech qanday ixtilof yo'q.

They disagreed about purification (bathing)-for Friday prayers. The majority maintained that it is a sunna, while the Zahirites held that it is an obligation There is no dispute, as far as I know, that it is not a condition for the validity of this prayer.

Ularning ixtilofining sababi rivoyatlarning ziddiyatidadir. Bu masalada Abu Sa'iyd al-Xudriy rivoyat qilgan hadis bor, unda Payg'ambar (Allohning rahmati va salomi unga bo'lsin) shunday degan: "Juma kuni g'usl qilish har bir baliğ kishiga vojibdir, xuddi jinsiy aloqadan keyingi g'usl kabi". Yana Oisha roziyallohu anhodan rivoyat bor, u aytadi: "Odamlar, ko'pchilik mehnat bilan band kishilar edi, o'sha holatlarida juma namoziga kelar edilar, ularga aytilardi: 'Keni, o'zingizni yuvib kelsangiz edi'". Birinchi rivoyat sahihligi bo'yicha ittifoq bilan ishonchli deb topilgan, ikkinchisini Abu Dovud va Muslim rivoyat qilgan. Abu Sa'iyd rivoyatining zohiriy ma'nosi g'usl qilishning vojibligini bildiradi, Oisha rivoyatining zohiriy ma'nosi esa uning faqat poklik uchun ekanini, majburiy ibodat emasligini ifodalaydi. Rivoyat qilinganidek: "Juma kuni vudu' qilish kifoya qiladi, ammo g'usl qilsa, yaxshiroqdir". Bu vojiblikni aniq rad etadi, lekin bu rivoyat zaif hisoblanadi.

The reason for their disagreement stems from the conflict of traditions. On this.subject, there is the tradition of Abu SacTd al-KhudrT, being the words of the Prophet (God’s peace and blessings be upon him), “Bathing for the jumuta is obligatory on each adult, like bathing after sexual defilement”. There is also the tradition from cA*isha, who said, “The people, who were mostly workers, used to come for Friday prayers in the condition that they were, and it was said to them, ‘If only you had washed yourselves’”. The first tradition is authentic by agreement, while the second has been recorded by Abu Dawud and Muslim. The apparent meaning of the tradition of Abu Sa Td c implies the obligation of bathing, while the apparent meaning of € A*isha’s tradition conveys that it is only for purposes of cleanliness and is not a required ritual. It has been reported that “It is sufficient to perform ablution on a Friday, but if one takes a bath it is better”. This is explicit in eliminating the obligation. It is, however, a weak tradition.

Juma namozining doimiy aholi punktida yashamaydigan kishiga farz bo'lishi haqida faqihlarning bir guruhi bunday kishiga u farz emas, deb aytgan, boshqa bir guruhi esa farz, deb aytgan. Bu faqihlar o'rtasida keng ixtilof bo'lgan. Ba'zilari, agar uning joyi bilan jamoat joyi o'rtasidagi masofa bir kunlik yo'lni tashkil etsa, unga u yerga kelish farz, deb aytgan. Bu bid'atchi fikrdir. Ba'zilari, agar masofa uch milni tashkil etsa, unga kelish farz, deb aytgan. Boshqalari esa, odatda azon eshitiladigan masofadan, ya'ni azon aytiladigan joydan uch milga teng masofadan unga kelish farz, deb hisoblagan. Oxirgi ikki fikr Molikdan rivoyat qilingan. Bu masala farzlik shartlariga taalluqlidir.

About the obligation of Friday prayers on one living outside a permanent settlement, a group of jurists have said that it is not obligatory on such a person, while another group has said that it is obligatory. These Jurists differed extensively. Some said that if the distance between his place and the place of the congregation involves a journey of one day, it is obligatory on him to come to it. This is a deviant opinion. Some said that it is obligatory on him to come if the distance is within three miles. Others were of the view that it is obligatory on him to come to it from a distance up to which the call can normally be heard, and this is determined to be three miles from the place of ' the issuance of the call. The latter two opinions are related from Malik. This issue is related to the conditions of obligation.

Ixtilof sababi shu mavzudagi rivoyatlarning bir-biriga zid kelishidan kelib chiqadi. Rivoyat qilinishicha, Payg‘ambar ﷺ zamonida odamlar juma namozi uchun Madinadan uch milgacha uzoqlikdagi qishloqlardan kelishar edi. Abu Dovud Payg‘ambar ﷺ shunday degani haqida rivoyat qilgan: “Azon eshitgan kishiga juma namozi farzdir”. Yana rivoyat qilinadi: “Kechasi oilasiga qaytib kela oladigan kishiga juma namozi farzdir”, lekin bu rivoyat zaif hisoblanadi.

The reason for their disagreement on this topic arises from the conflict of traditions. It is reported that the people used to come for Friday prayers from suburbs during the time of the Prophet (God’s peace and blessings be r on him), which were up to three miles from Medina. Abu Dawud has Reported that the Prophet (God’s peace and blessings be upon him) said, “The | Friday prayer is obligatory on one who hears the call”. It is also reported that b‘Friday prayer is obligatory on one who can return to his family by nightfall”, |but this is a weak tradition.

Ularning juma namozi uchun ketish eng afzal vaqtlari haqidagi ixtilofi Payg‘ambarning ﷺ shu so‘zlariga asoslangan: "Kim birinchi soatda (jumaga) yo‘l olsa, go‘yo tuya qurbonlik qilgandek bo‘ladi".

Their disagreement about the preferred timings for setting off for the Friday ’prayer is based on the words of the Prophet (God’s peace and blessings be upon him), “If one sets off in the first hour, it is as if he has made an offering :

…tuya qurbonligi kabi. Kim ikkinchi soatda yo'lga chiqsa, go'yo sigir qurbonligini keltirgandek bo'ladi. Kim uchinchi soatda yo'lga chiqsa, go'yo shoxli qo'chqor qurbonligini keltirgandek bo'ladi. Kim to'rtinchi soatda yo'lga chiqsa, go'yo tovuq qurbonligini keltirgandek bo'ladi. Kim beshinchi soatda yo'lga chiqsa, go'yo tuxum qurbonligini keltirgandek bo'ladi». Ash-Shofiʼiy va bir guruh faqihlar bu soatlar kunning soatlari ekanligiga ishonganlar va kunning birinchi soatida yurishni tavsiya qilganlar. Molik esa bu soatlar quyosh og'ishidan oldingi va undan keyingi bitta soatning qismlari ekanligini ta'kidlagan. Bir guruh faqihlar esa bu soatlar quyosh og'ishidan oldingi soatning qismlari ekanligini aytganlar. Ko'rinishicha, bu eng mashhur qarash, chunki quyosh og'ishidan keyin shoshilish vojib bo'lgan, faqat vojib amallarga ham ko'proq savob berilishi mumkin, deb hisoblaydiganlar bundan mustasno.

o f a camel. If one sets off in the second hour, it is as if he has made an offering o f a cow. If one sets off in the third hour, it is as if he has made an offering of a horned ram. If one sets off in the fourth hour, it is as if he has made an offering of a chicken. If one sets off in the fifth hour, it is as if he has made an offering of an egg”. Al-Shafi T and a group of jurists believed that c these hours are the hours of the day, and they recommended moving in the first hour of the day. Malik maintained that these are the parts of the single hour prior to the declining of the sun and after it. A group of jurists said that these are the parts of the hour before the declining of the sun. This appears to be the prominent opinion, because there is an obligation of making haste after the declining of the sun, except for those who maintain that greater merit can also be attached to obligatory acts.

Jumu'a azonining chaqirig'i paytida (va undan keyin, namozdan oldin) oldi-sotti masalasidagi ixtilofda bir guruh faqihlar, azon aytilgan bo'lsa, savdo bekor bo'ladi, deyishgan; boshqa bir guruh esa bekor bo'lmaydi, deb aytgan. Ularning ixtilofi sababi shundaki, asli joiz bo'lgan narsa boshqa bir sifat bilan bog'liq holda man etilsa, man etilgan narsaning o'zi batil bo'ladimi, degan masalada ular o'rtasida nizo bor.

In their disagreement over buying and selling at the time of the call (and thereafter before the prayer), a group of jurists have said that the sale is rescinded if the call has been made, while another group said that it is not rescinded. The reason for their disagreement stems from their dispute on whether the proscription of a thing, which is essentially permissible, when associated with another attribute, renders void the thing proscribed?

Juma namozining odoblari uch narsani o'z ichiga oladi: xushbo'y narsa surtish, tishlarni tozalash (miswak bilan qilinadi) va munosib kiyinish. Bu masalada hech qanday ixtilof yo'q, chunki mavzuga oid rivoyatlar bunga dalolat qiladi.

The etiquette of Friday prayer covers three things: perfume, brushing the teeth (was done with a tooth-stick), and decent attire. There is no dispute about this because of the traditions related to the topic.