فِيهِ حديثُ ابنِ عُمَرَ السّابِقُ أنَّهُ صَلَّىٰ مَعَ النَّبِيِّ صلى الله عليه وسلم رَكعَتَيْنِ بَعْدَ الجُمُعَةِ. متفقٌ عليه.
It includes the above-cited Hadīth in which Ibn ‘Umar (may Allah be pleased with him and his father) reported that he had performed two Rak‘ahs with the Prophet (may Allah’s peace and blessings be upon him) after the Friday prayer.
1/1126ــ وعَنْ أَبِي هُريرَةَ، رضي الله عنه قَالَ: قالَ رسولُ الله صلى الله عليه وسلم: «إذَا صَلَّىٰ أَحَدُكُمُ الجُمُعَةَ، فَلْيُصَلِّ بَعْدَهَا أَرْبَعاً». رواه مسلم.
1126/1 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When anyone of you performs the Friday prayer, let him offer four Rak‘ahs after it.” [Narrated by Muslim]
2/1127ــ عَنْ ابنِ عمرَ رضي الله عنهما أنَّ النَّبيَّ صلى الله عليه وسلم كان لا يُصَلِّي بعدَ الجُمُعةِ حَتَّىٰ يَنْصَرفَ، فيُصلِّي ركعتَيْن في بَيْتِهِ. رواه مسلم.
1127/2 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that after the Prophet (may Allah’s peace and blessings be upon him) performed the Friday prayer, he would not pray until he left (the mosque) and would offer two Rak‘ahs at home. [Narrated by Muslim]
1) الجمعة ليس لها سُنة قبلية كصلاة الظهر، لأن حكم الجمعة لا يقاس علىٰ الظهر.
1) The Friday prayer has no Rawātib Sunnah before it like the Zhuhr prayer, because the rulings on the Zhuhr prayer do not apply by analogy to the Friday prayer.
2) السنة البعدية للجمعة وردت ركعتين وأربع ركعات، كل ذلك ثبت بالسنة النبوية، ودلَّ فقه الأحاديث أن من صَلَّىٰ نافلة الجمعة في المسجد فَلْيُصلِّ أربعاً، ومَن صلَّاها في بيته فَلْيُصلِّ ركعتين.
2) The Sunnah after the Friday prayer is authentically reported as two or four Rak‘ahs. As deduced from the relevant Hadīths, he who offers the Sunnah of the Friday prayer in the mosque ought to offer four Rak‘ahs, and if he prays it at home, he ought to offer it as two Rak‘ahs.
قال ابن القيم ــ رحمه الله تعالىٰ ــ في (زاد المعاد في هدي خير العباد صلى الله عليه وسلم): «وكان إذا فرغ بلال من الأذان أخذ النَّبيُّ صلى الله عليه وسلم في الخُطبة، ولم يقم أحد يركع ركعتين البتة، ولم يكن الأذان إلا واحداً، وهذا يدل علىٰ أن الجمعة كالعيد لاسنة لها قبلها، وهذا أصح قولَي العلماء، وعليه تدل السُّنَّة، فإن النَّبيَّ صلى الله عليه وسلم كان يخرج من بيته، فإذا رقىٰ المنبر أخذ بلال في أذان الجمعة، فإذا أكمله أخذ النَّبيُّ صلى الله عليه وسلم في الخُطبة من غير فصل، وهذا كان رأيَ عينٍ، فمتىٰ كانوا يُصلُّون السُّنَّة؟ ومن ظنَّ أنهم كانوا إذا فرغ بلال رضي الله عنه من الأذان قاموا كلهم، فركعوا ركعتين، فهو من أجهل الناس بالسُّنَّة، وهذا الذي ذكرناه من أنه لاسُنَّة قبلها هو مذهب مالك وأحمد في المشهور عنه، وأحد الوجهَيْن لأصحاب الشافعي».
In Zād al-Ma‘ād Fi Hady Khayr al-‘Ibād, Ibn al-Qayyim (may Allah have mercy upon him) said: “When Bilāl finished the Adhān, the Prophet (may Allah’s peace and blessings be upon him) would begin the sermon without anyone offering two Rak‘ahs at all. There was only one Adhān, which indicates that the Friday prayer is like the Eid prayer in terms of having no Sunnah prayer before it. This is the more correct scholarly opinion and the one indicated by the Prophet’s Sunnah. The Prophet (may Allah’s peace and blessings be upon him) would come out of his house, and when he ascended the pulpit, Bilāl would make the Adhān for the Friday prayer. As he finished it, the Prophet would begin the sermon immediately. This happened before people’s eyes. So, when did they perform a Sunnah prayer? Whoever thinks that when Bilāl (may Allah be pleased with him) finished the Adhān, they would all stand up and offer two Rak‘ahs are the most ignorant of the Sunnah. This opinion we have mentioned, which says that there is no Sunnah prayer before the Friday prayer, was held by Mālik, it was the more famous opinion reported from Ahmad, and it was one of two views held by the companions of Al-Shāfi‘i.”