Muslim

Hadith Commentary:
Performing a ritual bath (ghusl) on Friday is a means of reward and merit, but whether this bath is obligatory (wajib) or recommended (mustahabb) is a matter of difference among scholars. In some ahadith, the word "wajib" (obligatory) is used for it, and in some, the imperative form is also present, which establishes its obligation. However, in one narration from Samurah ibn Jundub radi Allahu anhu, it is also reported in these words:

"That the Prophet sallallahu alayhi wa sallam said: Whoever performs ablution (wudu) for Friday, then that is good and excellent, and whoever performs a ritual bath (ghusl), then that is better."
(Narrated by the five except Ibn Majah)

That is, the Prophet sallallahu alayhi wa sallam said: Whoever performs ablution for Friday has done well and very well, and whoever also performs a ritual bath, then this bath is superior.

Tirmidhi has graded this hadith as hasan. On this basis, Allamah Shawkani rahimahullah says:

Al-Nawawi said: "He (al-Nawawi) reported its obligation from a group among the Salaf, and it is also reported from some of the Companions, and this is the fatwa of the Ahl al-Zahir."
(That is, under the hadith of Bukhari)
A group among the Salaf have reported the obligation of the Friday bath; it is also transmitted from some Companions, and this is the verdict of the Ahl al-Zahir.

However, based on another narration, Allamah Shawkani rahimahullah says:

"And the majority of scholars from the Salaf and the Khalaf and the jurists of the cities have held that it is recommended (mustahabb)."
(Nayl)

That is, the majority of scholars from the Salaf and the Khalaf and the jurists of the cities have held that it is recommended. The narrations in which the words "right" and "obligatory" are used, their intent is emphasis, not obligation in the sense that its omission would entail sin (Nayl).

Yes, for those whose condition is such that they do not bathe for the entire week and their bodies and clothes emit odor, for them the Friday bath is necessary.

Allamah Abdur Rahman Mubarakpuri rahimahullah says:

"I say: In this chapter, there are various ahadith, some of which indicate that the Friday bath is obligatory, and some indicate that it is recommended. What is apparent to me is that it is a confirmed Sunnah (sunnah mu’akkadah), and in this way, reconciliation can be made between the different ahadith. And Allah Ta’ala knows best."
(Tuhfat al-Ahwadhi)

That is, I say that in this matter, there are different ahadith; some establish the obligation of the Friday bath, and some only its recommendation. What is apparent to me is that the Friday bath is a confirmed Sunnah (sunnah mu’akkadah), and in this way, the various narrations can be reconciled.

From the aforementioned ahadith, it is also evident that the people of the villages used to certainly attend the Friday prayer, because following the Prophet sallallahu alayhi wa sallam was a great honor for them. And those villagers were such that they herded camels and goats, lived lives of hardship, sometimes did not even get the opportunity to bathe, and the smell of sweat would remain on their bodies.

If, in Islam, the people of the villages were exempted from performing the Friday prayer, then certainly, at some point, the Prophet sallallahu alayhi wa sallam would have told them: Why do you undergo so much hardship? Attendance at Friday prayer is not obligatory for you. But the Prophet sallallahu alayhi wa sallam never said such a thing even once, which clearly shows that Friday prayer is obligatory on every Muslim, except those whom the Lawgiver himself has exempted; for them, it is not obligatory.

From this, it is also evident that the Friday bath should, in any case, be performed, because Islam greatly emphasizes cleanliness and purity.

In the Noble Qur’an, Allah the Exalted has said:
﴿اِنَّ اللّٰہَ یُحِبُّ التَّوَّابِینَ وَیُحِبُّ المُتَطَھَّرِینَ ﴾ (al-Baqarah: 222)
"Indeed, Allah loves those who repent and loves those who purify themselves."

Bathing (ghusl) is also an important means of attaining purity. In Islam, the principle is established that prayer is not valid without attaining purity, which, when necessary, includes istinja (cleansing after relieving oneself), ritual bath (ghusl), and ablution (wudu).

Hujjat al-Hind, Shah Waliullah Muhaddith Dehlawi rahimahullah says:

The Prophet sallallahu alayhi wa sallam said: "Purification (taharah) is half of faith."
I say: What is meant by faith (iman) here is a spiritual state composed of the light of purity and humility (khushu’), and the word "ihsan" is even clearer in this meaning than "iman," and there is no doubt that purification is half of it.
(Hujjat Allah al-Balighah)

That is, the Prophet sallallahu alayhi wa sallam said: "Purification is half of faith." I say that here, by faith is meant such a spiritual state that is composed of the light of purity and humility, and the word "ihsan" is even clearer in this meaning than "iman," and there is no doubt that purification is half of it.

In summary, especially on Friday, bathing thoroughly and going to the Friday prayer in a state of cleanliness and purity is a means of constant reward and merit, and bathing and washing for cleanliness is also beneficial for physical health.

As for those who are accustomed to bathing daily, there is no need to mention them, but those who, for some reason, cannot bathe daily, at the very least, should certainly bathe and attain cleanliness on Friday.

Apart from the Friday bath, in the state of major ritual impurity (janabah), it is obligatory (wajib) for both men and women to perform a ritual bath (ghusl); this issue has already been discussed in detail elsewhere.

Hadith Commentary:
(1)
‘Awali refers to the settlements located three to four miles in the upper region of Madinah.
It is understood from this that those residing at such a distance are not required to attend the city mosques for Jumu‘ah (Friday) prayer.
If it were obligatory, then instead of coming alternately, all of them would have attended.
Their coming in turns was for the purpose of learning, just as ‘Umar (radi Allahu anhu) and an Ansari companion used to attend Masjid Nabawi alternately to acquire knowledge.
(2)
Several things are understood from this hadith, for example:
➊ A religious scholar should show gentleness towards students.
➋ Cleanliness and purity should be observed in the gatherings of the righteous.
➌ One should avoid causing harm to a Muslim.
➍ The noble Companions (radi Allahu anhum) were extremely eager to comply with commands, even if it entailed hardship for them.