Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: when everyone will be questioned regarding their responsibility, the wife will be questioned about her husband’s household—whether she safeguarded her husband’s home or not.
In the same manner, every person in a position of responsibility will be questioned.

Hadith Commentary:
(1)
Allah Almighty has described the qualities of righteous wives in these words:
"Righteous women are those who are obedient to their husbands and, in their absence, guard what Allah would have them guard." ()
This means that in the absence of the husband, she is responsible for the home, children, and his wealth and possessions. This implies that she should not allow any non-mahram man to enter the house, nor should she herself engage in free mixing or lighthearted conversation with any non-mahram man. Furthermore, she should be trustworthy with her husband's wealth, not spending it on frivolous matters, nor giving it in charity (sadaqah) without his permission, nor secretly giving her husband's wealth to her own family.
Similarly, she should take care of and nurture his children.

(2)
According to the aforementioned hadith, when everyone will be questioned regarding their responsibility, the wife will also be asked about her husband's household—whether she fulfilled her duty of safeguarding her husband's home or not.
Wallahu al-musta‘an (And Allah is the One whose help is sought).

Hadith Commentary:
The correspondence of this hadith with the chapter heading is as follows: since everyone will be questioned about their charges, it is necessary for a man to take care of his household and prevent them from evil deeds. Otherwise, on the Day of Resurrection, he will be with them in Hellfire, and it will be said to him: "Why did you not prevent your household from evil deeds?" This is the very meaning of the verse: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ (, At-Tahrim: 6).

The best person is the one who is righteous himself and is also good towards his wife and children.

With love and gentleness, the management of the household and children remains better.

The Messenger of Allah (sallallahu alayhi wa sallam) used to treat his wives with great good character; sometimes he would joke with his wives, sometimes he would race with them, and he would overlook their sharp words.

We should take lessons from the character of the Messenger of Allah (sallallahu alayhi wa sallam) so that we too can become the best governors of our households.

Hadith Commentary:
(1)
The term "ahl" (family) applies to a man's wife and children. The term "ahliyah" (wife) is derived from this. The meaning of the command of Allah, the Exalted, is that you should be concerned about saving your family and dependents from Hellfire. Prevent them from committing sins, encourage them to do righteous deeds. Teach them manners and good character, and forbid them from evil and rebellion. In the Noble Qur’an, the following supplication has been recommended regarding one’s family and dependents:
“(The servants of the Most Merciful) pray: Our Lord! Grant us from our wives and offspring the comfort of our eyes, and make us leaders of the righteous.” (Al-Furqan: 74)
(2)
A person naturally has love for his wife and children, and at times, both can become a means of trial for him. Therefore, every Muslim should continue to supplicate for them, that they do not become disobedient to Allah, estranged from the religion, fuel for Hellfire, or a cause of distress for him. The better person is the one who is himself righteous and also harbors goodwill for his wife and children, improves the household system with love and gentleness, treats his family members with good character, and makes every possible effort to save them from Hellfire.

Hadith Commentary:
(1)
In this hadith, the responsibility of the servant and slave is described: he is the guardian of his master's wealth and is responsible for its protection.
It should not be the case that he himself breaches it and continues to steal from it.
This is akin to the fence of a field itself beginning to consume the field.
(2)
Similarly, employees of a shop, workshop, or factory should safeguard and oversee its goods and other items, and should not use them without permission.

Hadith Commentary:
The purpose here is that the scope of responsibility is not limited to government and caliphate alone, but includes even the lowest of the low in positions of responsibility.
Every person in charge is responsible and accountable for those under his care.

Hadith Commentary:
1.
The meaning of "ri'ayah" is to protect something and to watch over it completely.
This supervision varies according to one's dependents.
Whoever does not have any "ra'iyyah" (subjects), household, or children, is the guardian of himself and his own limbs.
He should use his limbs properly and take care of the rights of his friends and other people in society.
He should not show any negligence in this regard.
2.
The purpose is that the scope of responsibility is not limited to government and leadership, but includes even the lowest of the low who have any responsibility.
Every person in charge is accountable for his circle.
To misuse this responsibility is also a sin, as Imam Zuhri rahimahullah once went to Walid bin Abdul Malik, and he asked him about the following hadith:
"When Allah Ta'ala gives someone the responsibility of the caliphate, his good deeds are recorded, but his bad deeds are overlooked."
Imam Zuhri rahimahullah replied that this is nothing but a lie, and then, as evidence, he recited this verse:
"O Dawud (alayhis salam)! We have made you a vicegerent on earth, so judge between people with justice and do not follow your desires, lest they lead you astray from the path of Allah. Indeed, those who go astray from the path of Allah will have a severe punishment because they forgot the Day of Reckoning." ()
Upon hearing this, Walid said:
"People keep us in the dark regarding religion."
(Fath al-Bari 13/141)

Hadith Commentary:

This hadith comprises a very great foundational principle of civilization.
There is no person in the world who does not have some responsibilities.
To recognize these responsibilities and to fulfill them properly is precisely a requirement of the Shariah.
A ruler or king is responsible for his subjects; in the home, the man is the authority over all the members of the household.
A woman, being the mistress of the house, is responsible for the home and the children.
A slave is responsible for his master's wealth.
A man is responsible for his father's wealth—in short, nearly every human being in the world is bound in this chain.
Therefore, it is necessary that every person fulfills his responsibilities.
It is the duty of the ruler to look upon every subject of his government with kindness.
It is the duty of a man to pay attention to all the members of his household.
It is the duty of a woman to fully protect her husband's home in every way.
She should not betray his wealth, children, or honor in any way.
It is the duty of a slave, servant, or laborer to fear Allah in fulfilling their respective duties and not to show any negligence.
This is the very purpose of this chapter.

Hadith Commentary:
(1)
Although the wording "slave" is not present in this narration, these words are found in another narration of Sahih al-Bukhari (Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5188). Imam al-Bukhari rahimahullah has deduced from these very words that a servant will be questioned regarding his master's wealth—whether he acted according to his master's instructions or exceeded them.
(Fath al-Bari: 5/87) (2)
An important social principle is stated in this hadith: in this world, there is no person who does not have some responsibilities. It is his absolute duty to recognize these responsibilities and fulfill them properly. Therefore, not only the individuals mentioned by name in the hadith are intended, but the scope can be broadened as much as you wish. For example, the person in charge of an office will be questioned about his own duties and those of his subordinates; the owner of a workshop or factory will be questioned about his workers.
In any case, it is the duty of a servant, slave, or laborer to fulfill his obligations completely, fearing Allah.

Hadith Commentary:
In this narration as well, the word "abd" is used for the slave and the word "sayyid" for the master.
Thus, it is permissible to use these words in their figurative meanings.
This is precisely the intent of the Imam rahimahullah, under which he has brought these narrations here.
The use of these words is also prohibited when their literal meanings are intended.
And this is the reconciliation in this matter.

Hadith Commentary:
This hadith has already been mentioned in the Book of Emancipation (Kitab al-‘Itq). Its relevance to the chapter heading is difficult to establish.
Some have said that a slave is the guardian of his master's wealth, even though what the slave earns is actually earned by the slave himself. Thus, both the master and the slave have rights pertaining to it, but the master's right is given precedence because it is stronger.
Similarly, in the case of debt and bequest, the debt will be given precedence, because the repayment of debt is obligatory (fard), whereas a bequest (wasiyyah) is a kind of voluntary act (tabarru‘), i.e., supererogatory (nafl).
The Shafi‘is have said that heirs (warith) are not included among them.
Some have said that they are included.
Imam Abu Hanifah rahimahullah has said that what is meant are close relatives who are unmarriageable kin (mahram), whether from the father's side or the mother's side.

Hadith Commentary:
According to this hadith, a slave is the guardian of his master's wealth, even though that wealth is earned by the slave himself. It is as if both the master and the slave have rights over this wealth, but the right of the owner (master) is given precedence because it is stronger. Similarly, in the case of debt and bequest, the debt will be given precedence because the repayment of debt is obligatory, whereas a bequest is a kind of voluntary charity and must be fulfilled after the debt. And Allah knows best.

Hadith Commentary:
The absolute mujtahid, Imam Bukhari rahimahullah, refuted those who stipulate conditions such as a city, ruler, etc., for the validity of Jumu‘ah, and who deny the establishment of Jumu‘ah in villages.

Mawlana Waheed al-Zaman, the commentator of Bukhari, states that through this, Imam Bukhari refuted those who restrict Jumu‘ah to cities.

The Ahl al-Hadith school holds that all the conditions for Jumu‘ah stipulated by the Hanafis are baseless, and that Jumu‘ah is like other prayers, with the only condition being congregation, i.e., there must be at least one person besides the imam, and delivering two sermons before the prayer is Sunnah; there is no other condition.

Even in Dar al-Harb and the lands of disbelievers, the Imam has used the terms "qura" (villages) and "mudun" (cities) in the chapter. "Qura" is the plural of "qaryah," which generally refers to villages, and "mudun" is the plural of "madinah," which refers to cities.

Hafiz Ibn Hajar rahimahullah says: "In this chapter, there is an indication of opposition to those who restrict Jumu‘ah to cities and deny its establishment in villages." That is, in this chapter, Imam Bukhari rahimahullah has indicated opposition to those who restrict Jumu‘ah to cities and deny its establishment in villages.

He presented this hadith as evidence that, in the time of the Prophet sallallahu alayhi wa sallam, the first Jumu‘ah after the Prophet’s Mosque was established in the mosque of the tribe of ‘Abd al-Qays, which was in the village of Jawathi, located in the region of Bahrain.

It is clear that this Jumu‘ah was established with the permission of the Prophet sallallahu alayhi wa sallam.

The Companions radi Allahu anhum would never have dared to do anything without the permission of the Prophet sallallahu alayhi wa sallam.

At that time, Jawathi was a village.

However, the Hanafi scholars claim it was a city, even though the hadith clearly indicates it was a village, as is explicitly mentioned in the narration of Waki‘: "It was a village among the villages of Bahrain."

In some narrations, "qura ‘Abd al-Qays" is also mentioned, indicating it was a village of the tribe of ‘Abd al-Qays (Qastallani).

Hafiz Ibn Hajar rahimahullah says it is possible that its population increased later and it became a city, but at the time of the establishment of Jumu‘ah, it was a village.

Imam rahimahullah further clarified by mentioning the statement of Ibn Shihab, who wrote a permit for Ruzaik, a nobleman who was the governor of Aylah under ‘Umar ibn ‘Abd al-‘Aziz rahimahullah and resided in a village where he had landholdings, allowing him to establish Jumu‘ah in that village.

Imam Qastallani says: "Ibn Shihab dictated this permit to his scribe, and Yunus heard it from him at that time."

And Ibn Shihab presented this hadith to inform him that he was in a village, but he should still establish Jumu‘ah, because he was the guardian of his subjects there, just as a king is a guardian, so he should establish the Shari‘ah rulings, among which is the establishment of Jumu‘ah.

Ibn Shihab al-Zuhri was in Wadi al-Qura, which is a village near Madinah Munawwarah, conquered by the Prophet sallallahu alayhi wa sallam in 7 AH, in the month of Jumada al-Akhirah.

In Fath al-Bari, it is stated that Zayn ibn Munir said this incident proves that Jumu‘ah can be established without the permission of the ruler.

When there is an imam and preacher capable of establishing Jumu‘ah, it is valid even in a village.

The greatest evidence for the validity of Jumu‘ah in villages is the noble verse of the Qur’an in which it is said:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ﴾ (al-Jumu‘ah: 9)

"O you who believe! When the call is proclaimed for the prayer on the day of Jumu‘ah, hasten to the remembrance of Allah and leave off trade."

In this noble verse, "O you who believe" is general, including both city dwellers and villagers, as the Prophet sallallahu alayhi wa sallam said: "Jumu‘ah is a right and obligation upon every Muslim in congregation except four: a slave, a woman, a child, or a sick person." (Narrated by Abu Dawud and al-Hakim)

That is, Jumu‘ah is a right and obligation upon every Muslim to perform in congregation, except for a slave, woman, child, or sick person.

In another hadith:

"Whoever believes in Allah and the Last Day, Jumu‘ah is obligatory upon him except a sick person, a traveler, a woman, a child, or a slave. Whoever is heedless due to play or trade, Allah will be heedless of him, and Allah is Rich and Praiseworthy." (Narrated by al-Daraqutni)

That is, whoever believes in Allah and the Last Day, Jumu‘ah is obligatory upon him except for the sick, traveler, slave, child, and woman. Whoever neglects it due to play or trade, Allah will neglect him, for Allah is Rich and Praiseworthy.

Some have deduced from the mention of trade in the verse that Jumu‘ah requires a city, but this reasoning is completely incorrect.

The mention of trade in the verse is because, at the time of revelation, an incident occurred where Muslims left Jumu‘ah for a trading caravan that arrived, so the verse mentioned leaving off trade.

If this reasoning is accepted, then which village today does not have some form of buying and selling? Thus, restricting Jumu‘ah to cities based on this verse is like a drowning person clutching at a straw.

In one hadith, the word "village" is explicitly mentioned. The Prophet sallallahu alayhi wa sallam said:

"Jumu‘ah is obligatory upon every village in which there is an imam, even if they are only four." (Narrated by al-Daraqutni, p. 26)

Although this narration is somewhat weak, it is supported and strengthened by previous narrations.

Therefore, it is valid to use it as evidence, and it also refutes those who stipulate a minimum of forty people for the validity of Jumu‘ah.

It is also established from the senior Companions that they performed Jumu‘ah in villages. For example, ‘Umar al-Faruq radi Allahu anhu said: "Wherever you are, perform Jumu‘ah." ‘Ata ibn Maymun narrates from Abu Rafi‘ that Abu Hurayrah wrote to ‘Umar asking about Jumu‘ah while he was in Bahrain, and ‘Umar wrote back: "Establish Jumu‘ah wherever you are." (Reported by Ibn Khuzaymah, who authenticated it, and by Ibn Abi Shaybah and al-Bayhaqi, who said its chain is good; Fath al-Bari, p. 486)

Abu Hurayrah radi Allahu anhu wrote from Bahrain to ‘Umar al-Faruq radi Allahu anhu asking whether they should perform Jumu‘ah in Bahrain, and ‘Umar replied: "Wherever you are, perform Jumu‘ah."

Imam Shafi‘i rahimahullah explains:

"Al-Shafi‘i said: Its meaning is, in whichever village you are, because their residence in Bahrain was in villages." (al-Ta‘liq al-Mughni ‘ala al-Daraqutni)

That is, "wherever you are" means in whichever village you are (perform Jumu‘ah), because Abu Hurayrah radi Allahu anhu (the questioner) resided in a village. Hafiz Ibn Hajar rahimahullah states:

"And this includes both cities and villages." (Fath al-Bari, p. 486)

The ruling of al-Faruq includes both cities and villages equally.

‘Umar radi Allahu anhu himself not only believed in performing Jumu‘ah in villages but also ordered everyone to do so. Layth ibn Sa‘d rahimahullah says:

"The people of Alexandria and the towns of Egypt and its coasts used to perform Jumu‘ah during the time of ‘Umar ibn al-Khattab and ‘Uthman ibn ‘Affan by their order, and among them were men from the Companions." (al-Ta‘liq al-Mughni ‘ala al-Daraqutni, vol. 1, p. 166)

The people of Alexandria and the surrounding areas of Egypt used to perform Jumu‘ah during the time of ‘Umar and ‘Uthman radi Allahu anhuma by their order, and there was a group of Companions present there. Walid ibn Muslim says:

"I asked Layth ibn Sa‘d (about performing Jumu‘ah in villages), and he said: Every city or village in which there is a congregation, they are ordered to perform Jumu‘ah. The people of Egypt and its coasts used to perform Jumu‘ah during the time of ‘Umar and ‘Uthman by their order, and among them were men from the Companions." (al-Bayhaqi, al-Ta‘liq al-Mughni ‘ala al-Daraqutni, vol. 1, p. 166, and Fath al-Bari, p. 486)

Also, ‘Abdullah ibn ‘Umar radi Allahu anhu believed that Jumu‘ah was obligatory upon those living outside cities and in villages.

‘Abd al-Razzaq rahimahullah narrated with a sound chain from Ibn ‘Umar radi Allahu anhu: "He used to see the people of the watering places between Makkah and Madinah performing Jumu‘ah and did not criticize them." (Fath al-Bari, vol. 1, p. 486, al-Ta‘liq al-Mughni ‘ala al-Daraqutni, p. 166)

Ibn ‘Umar radi Allahu anhu would see the villagers between Makkah and Madinah performing Jumu‘ah and would neither prevent nor criticize them.

Walid ibn Muslim narrates: "It is narrated from Shayban, the mawla of the family of Sa‘id ibn al-‘As, that he asked Ibn ‘Umar about the villages between Makkah and Madinah: What do you say about Jumu‘ah there? He said: Yes, if there is an amir (imam), let him lead them in Jumu‘ah." (Narrated by al-Bayhaqi and al-Ta‘liq, p. 166)

Sa‘id ibn al-‘As’s mawla asked Ibn ‘Umar radi Allahu anhuma about their villages between Makkah and Madinah, whether Jumu‘ah should be performed there. Ibn ‘Umar replied: Yes, if there is an amir (prayer leader), let him lead them in Jumu‘ah.

‘Umar ibn ‘Abd al-‘Aziz rahimahullah also used to order the establishment of Jumu‘ah in villages.

Ja‘far ibn Burqan rahimahullah narrates: "‘Umar ibn ‘Abd al-‘Aziz wrote to ‘Adi ibn ‘Adi al-Kindi: Look at every village whose people are settled and not nomads who move about; appoint an amir over them and order him to lead them in Jumu‘ah." (Narrated by al-Bayhaqi in al-Ma‘rifah and al-Ta‘liq al-Mughni ‘ala al-Daraqutni, p. 166)

‘Umar ibn ‘Abd al-‘Aziz rahimahullah wrote to ‘Adi ibn ‘Adi al-Kindi to look at every village whose people are settled and not nomads, and to appoint an amir (imam) over them to lead them in Jumu‘ah.

Abu Dharr radi Allahu anhu, despite living in the village of Rabadhah, used to perform Jumu‘ah there with a few Companions.

Ibn Hazm rahimahullah says in al-Muhalla: "It is authentically established that ‘Uthman had a black slave as amir over Rabadhah, and Abu Dharr and other Companions would pray Jumu‘ah and other prayers behind him." (Kabiri Sharh Munyah, p. 512)

It is authentically established that ‘Uthman radi Allahu anhu had a black slave as amir (imam) in Rabadhah, and Abu Dharr and other Companions would pray Jumu‘ah and other prayers behind him.

Anas radi Allahu anhu used to live in the village of Zawiyah near Basrah. Sometimes he would go to Basrah for Jumu‘ah, and sometimes he would perform Jumu‘ah in Zawiyah itself.

In Sahih Bukhari, vol. 1, p. 123: "Anas was sometimes in his castle, sometimes he would perform Jumu‘ah, and sometimes he would not, while he was in Zawiyah two farsakhs away."

The brief meaning of this is that Anas radi Allahu anhu would sometimes perform Jumu‘ah in Zawiyah itself, and sometimes he would not, but would go to Basrah for Jumu‘ah.

Hafiz Ibn Hajar rahimahullah explains in Fath al-Bari: "His statement 'he would perform Jumu‘ah' means he would lead his companions in Jumu‘ah there, or he would attend Jumu‘ah in Basrah."

The same meaning is given by ‘Allamah ‘Ayni rahimahullah in ‘Umdat al-Qari, p. 274, vol. 3.

Anas radi Allahu anhu would also perform the ‘Eid prayer in Zawiyah itself.

In Sahih Bukhari, p. 134: "Anas ibn Malik ordered his freed slave Ibn Abi ‘Utbah in Zawiyah to gather his family and sons and pray as the people of the city do, with their takbirs."

Anas ibn Malik radi Allahu anhu ordered his freed slave Ibn Abi ‘Utbah in Zawiyah to gather all his family and sons and perform the ‘Eid prayer as the city dwellers do.

‘Allamah ‘Ayni rahimahullah also states this in ‘Umdat al-Qari, p. 400, vol. 3.

From these reports, it is clear that the Companions radi Allahu anhum used to perform Jumu‘ah and ‘Eid prayers in villages just as city dwellers did.

The Prophet sallallahu alayhi wa sallam himself performed Jumu‘ah in a village:

When the Messenger of Allah sallallahu alayhi wa sallam migrated from Makkah to Madinah, he performed Jumu‘ah in the village of Banu Malik.

Ibn Hazm rahimahullah says in al-Muhalla: "The greatest proof for the validity of Jumu‘ah in villages is that when the Prophet sallallahu alayhi wa sallam came to Madinah, it was composed of small, scattered villages. He built his mosque in Banu Malik ibn Najjar and performed Jumu‘ah there, in a village that was neither large nor a city." (Awn al-Ma‘bud Sharh Abi Dawud, vol. 1, p. 414)

Hafiz Ibn Hajar rahimahullah says in Talkhis al-Habir, p. 132: "Al-Bayhaqi narrated in al-Ma‘rifah from the Maghazi of Ibn Ishaq and Musa ibn ‘Uqbah that when the Prophet sallallahu alayhi wa sallam rode from Banu ‘Amr ibn ‘Awf during his migration to Madinah, he passed by Banu Salim, which was a village between Quba and Madinah. Jumu‘ah overtook him there, so he prayed Jumu‘ah with them, and it was the first Jumu‘ah he prayed upon his arrival."

In Khulasat al-Wafa, p. 196: "According to Ibn Ishaq, Jumu‘ah overtook the Messenger of Allah sallallahu alayhi wa sallam in Banu Salim ibn ‘Awf, so he prayed it in the valley of Dhu Ranuna, and it was the first Jumu‘ah he prayed in Madinah."

And in Sirat Ibn Hisham: "Jumu‘ah overtook the Messenger of Allah sallallahu alayhi wa sallam in Banu Salim ibn ‘Awf, so he prayed it in the mosque in the valley of Ranuna."

Before the Prophet sallallahu alayhi wa sallam’s migration, some Companions who had migrated earlier to Madinah would, by their own ijtihad, perform Jumu‘ah in some villages. The Prophet sallallahu alayhi wa sallam did not prohibit them, such as As‘ad ibn Zurara radi Allahu anhu, who led Jumu‘ah in Hazm al-Nabit (a village).

In Abu Dawud: "He was the first to establish Jumu‘ah among us in Hazm al-Nabit of Harrah Bani Bayadah in a place called Naqi‘ al-Khadamat (the hadith)."

Harrah Bani Bayadah was a village about a mile from Madinah.

Hafiz Ibn Hajar rahimahullah says in Talkhis al-Habir, p. 133: "Harrah Bani Bayadah is a village a mile from Madinah." And in Khulasat al-Wafa: "The correct view is that it was in Hazm al-Nabit of Harrah Bani Bayadah, which is the western Harrah where the village of Bani Bayadah is, before Bani Salamah. Thus, al-Nawawi said it is a village near Madinah, a mile from the dwellings of Bani Salamah, as reported by Imam Ahmad and transmitted by Shaykh Abu Hamid."

The summary is that Harrah Bani Bayadah is a village about a mile from Madinah, and it was in this village that As‘ad ibn Zurara radi Allahu anhu led the Jumu‘ah prayer.

Therefore, Imam Khattabi rahimahullah says in his commentary on Abu Dawud: "This hadith shows that Jumu‘ah is permissible in villages just as it is in cities and towns."

From these hadiths and reports, it is clear that the Companions radi Allahu anhum always performed Jumu‘ah in villages, and the Prophet sallallahu alayhi wa sallam himself led and ordered it to be performed: "Jumu‘ah is obligatory upon every village" (al-Daraqutni, p. 165).

‘Umar al-Faruq radi Allahu anhu also ordered the establishment of Jumu‘ah in villages during his caliphate, and during the time of ‘Uthman ibn ‘Affan radi Allahu anhu, the Companions radi Allahu anhum performed Jumu‘ah in villages.

Ibn ‘Umar radi Allahu anhu and ‘Umar ibn ‘Abd al-‘Aziz rahimahullah also ordered the establishment of Jumu‘ah in villages.

Despite all these hadiths and reports, some people still try to prevent Jumu‘ah in villages, even though Jumu‘ah is an ‘Eid for all Muslims, whether city dwellers or villagers.

In Targhib wa Tarhib, p. 195, vol. 1: "Anas ibn Malik radi Allahu anhu said: Jumu‘ah was presented to the Messenger of Allah sallallahu alayhi wa sallam; Jibril alayhis salam brought it in a scale like a white woman, with a black dot in its center. The Prophet sallallahu alayhi wa sallam asked: 'What is this, O Jibril?' He replied: 'This is Jumu‘ah, which your Lord presents to you so that it may be an ‘Eid for you and your people after you.'" (Hadith narrated by al-Tabarani in al-Awsat with a good chain, Targhib, p. 195, vol. 1)

Anas ibn Malik radi Allahu anhu said that Jibril alayhis salam brought Jumu‘ah to the Prophet sallallahu alayhi wa sallam like a white mirror, with a black dot in the middle. The Prophet sallallahu alayhi wa sallam asked: "What is this, O Jibril?" He replied: "This is Jumu‘ah, which your Lord presents to you so that it may be an ‘Eid for you and your ummah after you."

This hadith shows that Jumu‘ah is an ‘Eid for the entire Ummah of Muhammad, with no distinction between city dwellers and villagers.

To deprive villagers of this ‘Eid (Jumu‘ah) is against justice.

Just as faith, prayer, fasting, Hajj, and zakat are equally obligatory upon villagers, so too is Jumu‘ah equally obligatory upon both villagers and non-villagers.

If Jumu‘ah were not obligatory upon villagers, Allah and His Messenger sallallahu alayhi wa sallam would have excluded them, just as travelers and the sick are excluded, but there is no such exception in any verse or authentic hadith.

The evidence of those who prohibit Jumu‘ah: The statement (athar) of ‘Ali radi Allahu anhu: "There is no Jumu‘ah and no Tashriq except in a congregational city (misr jami‘)."

This is their greatest evidence, but this statement, besides being contrary to the aforementioned hadiths and reports, is a personal ijtihad and prohibition or obligation cannot be established by ijtihad, for a definitive text is required.

In Majma‘ al-Anhar, p. 109, after mentioning this athar, it is written:

"But this is very problematic, because a condition (for obligation) cannot be established except by a definitive (text)."

Moreover, there is so much disagreement about the definition of "misr jami‘" that if it were to be considered, not only villages but even many large cities in India today would not be eligible for Jumu‘ah.

Because the definition of "misr jami‘" includes the presence of an amir, a judge, the implementation of Shari‘ah rulings, and the enforcement of hudud, whereas in India today there is neither a Shari‘ah ruler nor judge, nor are hudud enforced, nor can they be.

In fact, even in most Islamic countries, hudud are not enforced, so according to this statement, Jumu‘ah should not be held in cities either, and there is no evidence for these conditions in the Qur’an or authentic hadith.

And in "la Jumu‘ah" etc., the "la" could also be for negation of perfection, i.e., the complete Jumu‘ah is in the city, because there the congregation is larger, and in comparison, the congregation in villages is smaller, so the reward is less.

Just as prayer in congregation earns 27 times more reward than praying alone, and praying alone does not earn as much reward, so in "la Jumu‘ah" etc., the negation is of perfection and increased reward, not of obligation.

If, for argument’s sake, this interpretation is not accepted, then villagers should also be prohibited from offering sacrifice and reciting the takbirs of ‘Eid al-Adha, because sacrifice is dependent on the ‘Eid prayer, and if the main act (‘Eid prayer) is not valid, how can the dependent act (sacrifice) be valid? Those who prevent Jumu‘ah in villages should also prevent villagers from offering sacrifice.

Moreover, they themselves do not act upon this athar, because all jurists agree that if a mosque is built in a village by order of the imam, then by his order, Jumu‘ah can be performed there. As stated in Radd al-Muhtar, vol. 1, p. 537:

"If a mosque is built in the countryside by order of the imam, then by consensus of the jurists, Jumu‘ah prayer is to be performed there, as stated by al-Sarakhsi, and 'rustāq' means villages, as in al-Qamus."

When a mosque is built in a village by order of the imam, then by consensus of the jurists, Jumu‘ah prayer is to be performed there.

This clearly shows that being a city is not necessary for Jumu‘ah; rather, Jumu‘ah can be held in villages as well.

Imam Muhammad rahimahullah also says:

"Even if a deputy is sent to a village to enforce hudud and qisas, it becomes a city (misr), and when he is removed, it reverts to being a village." (‘Ayni Sharh Bukhari, p. 26, Kabiri Sharh Munyah, p. 514)

If a deputy is sent to a village to enforce hudud and qisas, it becomes a city (misr), and when the deputy is removed, it reverts to being a village.

In any case, being a city is not a (legal) condition for Jumu‘ah.

Rather, what is necessary is a settlement, habitation, and congregation, and it is possible that by "misr jami‘" in the statement of ‘Ali radi Allahu anhu, what is meant is simply a settlement, because a settlement includes both cities and villages, and sometimes "qaryah" refers to a city and sometimes to a village.

But its original meaning is settlement.

‘Allamah Qastallani rahimahullah writes in Sharh Bukhari, vol. 2, p. 138:

"Al-qaryah: the singular of qura, every place where buildings are connected and people settle, and this applies to cities and others."

And in Lisan al-‘Arab, p. 637, vol. 1:

"Al-qaryah is among dwellings, buildings, and lands, and it can also refer to cities. In the hadith: 'I was commanded to a qaryah that eats up the qura,' and it is the city of the Messenger of Allah sallallahu alayhi wa sallam, and it also applies to every settled and nomadic person who settles in a qaryah."

From these statements, it is clear that "qaryah" means settlement in general, and "misr jami‘" also means settlement.

Because the linguists have explained "qaryah" with the term "misr jami‘."

Thus, in Lisan al-‘Arab: "Ibn Sayyidah said: al-qaryah and al-qaryah are two forms, meaning the congregational city (misr jami‘), and in al-Tahdhib: al-malskurrah is Yemeni, and thus they agreed to use qura as its plural."

And in al-Qamus, p. 285: "al-qaryah: the congregational city (misr jami‘)," and in al-Munjid, p. 661: "al-qaryah and al-qaryah: the land, the congregational city (misr jami‘)."

From these statements, it is clear that "qaryah" and "misr jami‘" are the same thing.

And since "qaryah" means settlement, "misr jami‘" also means settlement, and settlement includes both cities and villages.

Thus, the meaning of the statement of ‘Ali radi Allahu anhu is that Jumu‘ah should be in a settlement, i.e., both in cities and villages.

It is appropriate, in concluding this discussion, to present the scholarly commentary of Mawlana ‘Ubaydullah, Shaykh al-Hadith of Mubarakpur rahimahullah, from his valuable book Mir‘at, vol. 2, p. 288, to the readers.

He says:

"They also differed regarding the place of establishing Jumu‘ah. Abu Hanifah and his companions said: It is not valid except in a congregational city (misr jami‘), while the three imams held that it is permissible and valid in both cities and villages. Abu Hanifah’s evidence is what is narrated from ‘Ali as marfu‘: 'There is no Jumu‘ah and no Tashriq except in a congregational city.' Ahmad and others declared its marfu‘ status weak, and Ibn Hazm and others authenticated its mawquf status. There is room for ijtihad in this, so it is not suitable as evidence, let alone to specify the generality of the verse or restrict its absolute nature. Moreover, the Hanafis have been confused in defining 'misr jami‘,' with many contradictory and conflicting statements, as is clear to anyone who studies their books of subsidiary rulings. This indicates that the meaning of the hadith was not determined for them. The preferred view for us is that of the three imams, that the condition of being a city is not required, and it is permissible in villages due to the generality and absoluteness of the verse, and the absence of any evidence indicating its specification. Whoever restricts it to a congregational city must bring a decisive proof from the Book or a mutawatir Sunnah or a well-known report in the sense recognized by the hadith scholars, or at the very least, a single authentic marfu‘ report that explicitly indicates the restriction to a congregational city."

The summary of this passage is that the scholars have differed regarding the place of establishing Jumu‘ah. Imam Abu Hanifah rahimahullah and his companions say that Jumu‘ah is only valid in a congregational city (misr jami‘), while the three imams—Imam Shafi‘i, Imam Malik, and Imam Ahmad ibn Hanbal rahimahullah—say that Jumu‘ah is valid and permissible everywhere, including villages and settlements.

Imam Abu Hanifah rahimahullah based his view on the hadith narrated marfu‘an from ‘Ali radi Allahu anhu: "Jumu‘ah and ‘Eid are not valid except in a congregational city." Imam Ahmad and others declared the marfu‘ status of this narration weak, and Ibn Hazm and others authenticated its mawquf status. Since it is mawquf and there is ample room for ijtihad, it is not suitable as evidence, and also because it would necessitate restricting the general and absolute verse of the Qur’an:

﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾

which is general and includes all Muslims, city dwellers and villagers alike, except those whom the Lawgiver has excluded.

Furthermore, the Hanafis themselves have many contradictory and conflicting statements regarding the definition of "misr jami‘," as is clear to those who study their books of subsidiary rulings. This shows that, in reality, they themselves have not determined the correct meaning of this hadith. Therefore, the preferred view is that of the three imams, that being a city is not a condition for Jumu‘ah, and it is permissible in villages and settlements just as in cities. This is the correct fatwa.

Because the aforementioned verse of the Qur’an, which establishes the obligation of Jumu‘ah upon every Muslim (except those whom the Lawgiver has excluded), is general and includes all Muslims, city dwellers and villagers alike, and there is no decisive evidence from the Qur’an, a mutawatir hadith, or a well-known report (in the sense recognized by hadith scholars), nor even a single authentic marfu‘ report that would restrict the verse to "misr jami‘."

Regarding the number (of people required), Mawlana Shaykh al-Hadith rahimahullah says:

"The preferred view for me is that of the Ahl al-Zahir, that Jumu‘ah is valid with two people, because there is no evidence for stipulating a specific number, and congregation in other prayers is valid with two, and there is no difference between them and Jumu‘ah in this regard, and there is no explicit text from the Messenger of Allah sallallahu alayhi wa sallam that Jumu‘ah is not valid except with such-and-such number, etc." (Mir‘at, vol. 2, p. 288)

That is, regarding how many worshippers are necessary for Jumu‘ah, the preferred view is that of the Ahl al-Zahir, that without doubt, Jumu‘ah is valid with two worshippers, because there is no evidence for stipulating a specific number, and congregation in other prayers is valid with two, and there is no difference between the five daily prayers and Jumu‘ah in this regard, and there is no explicit text from the Messenger of Allah sallallahu alayhi wa sallam that Jumu‘ah is not valid except with a certain number.

There is no authentic marfu‘ hadith from the Messenger of Allah sallallahu alayhi wa sallam on this matter.

This article has been lengthened so that the scholars may reflect in the current circumstances and establish Jumu‘ah wherever there is a Muslim congregation, whether in a town, city, or village, because the honor of Islam lies in establishing it, and abandoning Jumu‘ah leads to many harms, while three of the imams—Imam Shafi‘i, Imam Malik, and Imam Ahmad ibn Hanbal—are also in favor of Jumu‘ah in villages. Therefore, insisting on its abandonment and rigidly following one’s own school is not wise.

And Allah guides whom He wills to the straight path.

Hadith Commentary:
(1)
Wadi al-Qura refers to Mada’in Salih, which consisted of one hundred and thirty villages, and this settlement was located near Madinah Munawwarah.
And Aylah is a famous city situated on the shore of the Red Sea (Bahr Qulzum) between Madinah and Egypt.
Hazrat Razeeq was the governor there on behalf of the rightly guided caliph Hazrat Umar bin Abdul Aziz rahimahullah, and he used to have his servants cultivate land at a place in the surroundings of Aylah.
Since a group of Sudanese and other farmers resided there, he wrote a letter to Imam Zuhri asking whether he should establish the Friday prayer (Jumu‘ah) on this agricultural farm. Imam Zuhri replied that arranging the Friday prayer there is included in your responsibilities because you are the ruler of that area, and every ruler will be questioned regarding the interests of his subjects.
The protection of matters that are beneficial for the people is your responsibility, and the establishment of the Friday prayer is also for the reform of the people; therefore, arranging the Friday prayer is included among your duties.

(2)
Imam Bukhari rahimahullah has deduced from this that the Friday prayer can be established in a village, which is very clear and transparent in its meaning.
The commentator of Bukhari, Allamah Zain bin Munir rahimahullah, says that this incident indicates that the Friday prayer can be held even without the permission of the ruler, provided there is someone present who looks after the needs of the general public.
And from this incident, it is also evident that the Friday prayer can be arranged in a village.
This position is contrary to those who stipulate the condition of a city for the establishment of the Friday prayer.
(Fath al-Bari: 2/490)

(3)
The narrators of the hadith from Yunus bin Yazid al-Ayli are Abdullah bin Mubarak and Hazrat Layth bin Sa‘d.
In the narration of Hazrat Abdullah bin Mubarak rahimahullah, the “background” is not mentioned, whereas Hazrat Layth has also mentioned the incident in the context of which Hazrat Imam Zuhri rahimahullah narrated this hadith.
However, the narration of Layth is mu‘allaq (suspended), which Imam Dhuhli has narrated as connected (mawsul) from Layth bin Sa‘d’s scribe, Abu Salih.
(Fath al-Bari: 2/489)

Explanation:
1:
That is, whoever is responsible for something will also be questioned about that very thing. Now, it is the duty of the one in charge to remain conscious and mindful that he will have to give an account regarding this responsibility.

Benefits and Issues:
Every individual is a guardian and responsible within his own sphere of authority and within his own limits.
Therefore, no one should show negligence in fulfilling their religious and worldly duties.
This very sense of responsibility is the foundation for the formation of an exemplary society.

2.
Both parents participate in the education and upbringing of children.
However, the mother’s responsibility is, in one respect, greater, because children are naturally inclined towards her.
And for the most part, they remain under her guardianship and supervision.
For this reason, the Shari‘ah has made her the shepherd (guardian) over the children.