510 - Yaḥyā ibn Mūsā narrated to us, saying: Abū Dāwūd al-Ṭayālisī narrated to us, saying: Fulayḥ ibn Sulaymān narrated to us, from ʿUthmān ibn ʿAbd al-Raḥmān al-Taymī, from Anas, similar to it.

In this chapter, there is also [a report] from Salamah ibn al-Akwaʿ, Jābir, and al-Zubayr ibn al-ʿAwwām.

The ḥadīth of Anas is a ḥasan ṣaḥīḥ ḥadīth.

It is upon this that most scholars have agreed: that the time of the Friday prayer is when the sun has passed its zenith, like the time of the noon prayer. This is the view of al-Shāfiʿī, Aḥmad, and Isḥāq.

Some of them held the opinion that if the Friday prayer is performed before the sun's zenith, it is also permissible.

And Aḥmad said: Whoever prays it before the sun's zenith, it is as if he did not consider that he must repeat it.

= Dāwūd (1084), and it is in "al-Musnad" (12299).

(1) Its chain is ḥasan, like the preceding one.

Imam al-Nawawī said in "Sharḥ Muslim" 6/148: Mālik, Abū Ḥanīfah, and the majority of scholars among the Companions, the Successors, and those after them said: the Friday prayer is not valid except after the sun has passed its zenith. No one differed on this except Aḥmad ibn Ḥanbal and Isḥāq, who permitted it before the zenith. Things have been related on this matter from the Companions, none of which are authentic except what the majority hold. The majority interpreted these ḥadīths as indicating the emphasis on performing it early, and that they would delay their midday meal and afternoon nap on this day until after the Friday prayer, because they were encouraged to go early to it. Had they occupied themselves with any of that before it, they would have feared missing it or missing the virtue of going early to it.