What is the Minimum Number of Congregants for the Jumu'ah Prayer?

This is a question that is often asked to us. Especially during the mudik (mass exodus/return to hometown) season, because in some mosques the congregation is small since some of the community members return to their hometowns, causing the Jumu'ah prayer congregation in those mosques to drastically decrease, even to the point where some do not reach 40 people. What is the actual minimum number of congregants required for the validity of the Jumu'ah prayer? The Qur'an only orders attendance at the Jumu'ah prayer when the Jumu'ah adzan is proclaimed, without setting a minimum limit for the congregation. As for the Hadith, there is not a single authentic Hadith that exclusively sets its minimum limit, as stated by Al-Hafizh Abdul Haq Al-Isybili,

“There is nothing authentic whatsoever regarding the number (minimum attendees) for the Jumu'ah prayer.” (Al-Ahkam Al-Wustha 2/104) Nevertheless, the scholars agree that the Jumu'ah prayer is obligatory to be performed in congregation(jamaah) and is invalid if performed alone.[1] However, there is a difference of opinion regarding the minimum number of congregants that is a condition for the validity of the Jumu'ah prayer. In this regard, there are 14 opinions from the scholars[2], but there are at least 5 opinions that are still followed today.

First: 4 Congregants

This is the opinion of Imam Abu Hanifah and is considered mu'tamad (authoritative/official) in the Hanafi school. The minimum number of congregants for the Jumu'ah prayer is 3 followers plus the Imam. Meaning it cannot be less than 4 people. It is mentioned that this is also the opinion of Imam Muhammad bin Al-Hasan.[3] However, the attribution of this opinion to Muhammad bin Al-Hasan is rejected by Al-‘Aini Al-Hanafi.[4] This is also the opinion attributed to Abu Thawr, one of the opinions of Al-Awza’i, favored by Ibn Al-Mundhir from the Shafi'is[5], as well as the opinion of Layth bin Sa’ad and Zufar – a famous student of Abu Hanifah.[6] Abu Ja’far At-Tahawi Al-Hanafi said,

“Regarding the number for the validity of the Jumu'ah (prayer): Our adherents (Hanafis) and Al-Layth said 3 people besides the Imam.” (Mukhtasar Ikhtilaf Al-Ulama 1/330) Al-Kasani Al-Hanafi said,

“As for the discussion on the minimum number of the congregation (Jumu'ah), Abu Hanifah and Muhammad (bin Al-Hasan) said, “The minimum is 3 people besides the Imam.” (Badai’ As-Shanai’ 1/268)

Evidence & Argumentation

The evidence is based on Hadith, linguistic interpretation of the Qur'an, and analogy (qiyas) to congregational prayer. As for the Hadith:

“Jumu'ah is obligatory upon every village even if there are only 4 people in it.” (HR. Ad-Daruqutni: 1592 from Ummu Abdullah Ad-Dawsiyyah) However, this Hadith is weak and has been severely weakened by Hanafi scholars, including Az-Zayla’i, who followed the assessment of Ad-Daruqutni.[7] The linguistic interpretation of the saying of Allah,

“O you who believe! When the call is proclaimed for the prayer on the day of Jumu'ah, then hasten you all to the remembrance of Allah....” (QS. Al-Jumu'ah: 9) The argumentation is that the word “hasten you all” uses a plural phrase and those being called by the verse are the followers (ma'mum) not the Imam. The well-known linguistic term for plural in Arabic is three or more people (i.e., more than two). Thus, 3 people become the minimum limit for followers, plus one Imam. As for analogy (qiyas), it is derived through analogy to consensus (ijma’). The argumentation is that the scholars have reached consensus that a pure congregational prayer is 3 followers with one Imam, where the Imam is certainly in front while all the followers are certainly behind the Imam. This is because there is a difference among the scholars if there are only 2 followers, as some scholars hold that if there are 2 followers, each follower stands on the sides (right and left) of the Imam. This is not considered a perfect congregational prayer, because the two followers may stand on the same level as the Imam. In contrast, if there are 3 followers, the scholars agree that they must be behind the Imam, making it a perfect congregational prayer. Wallahu a’lam

Second: 3 Congregants

This is another opinion in the Hanafi school, namely that the minimum Jumu'ah congregation is 3 people including the Imam. Meaning it cannot be less than 3 people. This is the opinion of Imam Abu Yusuf, one of Abu Hanifah's students and a major figure in the Hanafi school.[8] However, Al-Jasshash Al-Hanafi refuted this attribution to Abu Yusuf, saying, “As for what he (At-Tahawi) quoted from Abu Yusuf, it is not famous from him and I have not found anyone quoting it from him.” (Syarh Mukhtasar At-Tahawi 2/130) Nevertheless, As-Saghdi Al-Hanafi and Al-Quduri Al-Hanafi explicitly attributed this opinion to Imam Abu Yusuf as well as to Imam Muhammad bin Al-Hasan.[9] Due to its fame, even Al-Marghiyani Al-Hanafi quoted this opinion of Abu Yusuf in his famous book, although he rejected its attribution to Muhammad bin Al-Hasan, saying, “The most authentic view is that this is the opinion of Abu Yusuf alone.” (Al-Hidayah fi Syarh Bidayah Al-Mubtadi 1/82) Regardless of these details, the opinion of Abu Yusuf is recognized in various Hanafi references and is famous in the Hanafi school. This is also one of the opinions of Imam Ahmad bin Hanbal, the opinion chosen by Ibn Taymiyyah from the Hanbalis, one of the opinions of Al-Awza’i,[10] as well as the opinion of Hasan Al-Basri, and one of the opinions of Sufyan Ath-Thawri.[11] It is also said that this was one of the opinions of Imam Ash-Shafi’i in Qawl Al-Qadim (old opinion), but this is rejected by the Shafi'i scholars.[12] As-Sarakhsi Al-Hanafi said,

“They (Hanafis) differed regarding the measure of the number (of Jumu'ah congregants). Abu Hanifah said, “3 people besides the Imam.” Abu Yusuf said, “2 people besides the Imam.” (Al-Mabsut 2/24) Al-Mardawi Al-Hanbali said,

“(Narrated from him – Imam Ahmad -), “It is concluded with 3 people.” This was chosen by Shaykh Taqiuddin (Ibn Taymiyyah).” (Al-Insaf fi Ma’rifah Ar-Rajih 2/378)

Evidence & Argumentation

The argumentation is based on Hadith, linguistic interpretation of the Qur'an, and analogy (qiyas) to congregational prayer. As for the Hadith, the Messenger of Allah said,

“There are no 3 people in a village or a desert where prayer in congregation is not established among them, except that Satan has gained control over them. So, adhere to the congregation, for the wolf only eats the solitary sheep.” (HR. An-Nasai: 847 and Abu Dawud: 547 from Abu Ad-Darda) The argumentation is that since Jumu'ah prayer is obligatory and one of its conditions is to be in congregation, this Hadith applies generally to Jumu'ah prayer. Similar to the previous opinion, the linguistic interpretation of the saying of Allah,

“O you who believe! When the call is proclaimed for the prayer on the day of Jumu'ah, then hasten you all to the remembrance of Allah....” (QS. Al-Jumu'ah: 9) The argumentation is that those called by the verse generally are Muslims, Imam and followers alike, who are obligated to perform Jumu'ah prayer, using a plural phrase. The famous plural number linguistically is 3 people, which means that in terms of Sharia, 3 people – including the Imam – already constitute a congregation, and congregation is one of the conditions for the validity of Jumu'ah. Analogy (Qiyas) to congregational prayer based on the Hadith above. The argumentation is that if congregation in the obligatory daily prayer, which is not a condition for the prayer's validity (according to the majority of scholars), is commanded to be established if the village inhabitants number 3 people, then the Jumu'ah prayer, which is also obligatory and for which congregation is a condition for its validity, is more worthy of being applied using that Hadith. Moreover, the Jumu'ah prayer replaces the position of one of the obligatory daily prayers, namely the Dhuhr prayer.

Third: 2 Congregants

This is the opinion of the Zhahiri school[13], the opinion of Al-Hasan bin Hayy and Ibrahim An-Nakha’i[14], and At-Tabari[15]. Ibn Hazm Adh-Dhahiri said,

“From Ibrahim An-Nakha’i, “If there is only one person with the Imam, they should both perform the Jumu'ah prayer with the sermon and 2 rak'ahs.” This is also the opinion of Al-Hasan bin Hayy, Abu Sulayman, all adherents of our school (Zhahiriyyah), and this is what we adopt.” (Al-Muhalla bi Al-Athar 3/249)

Evidence & Argumentation

The evidence is based on the approach of the term's meaning and the generality of the Prophet's Hadiths regarding congregational prayer. This is because the Zhahiri school treats the Jumu'ah prayer similarly to the congregational prayer, as they still mandate Jumu'ah prayer for travelers and slaves. As for the Hadith:

“When the time for prayer is due, proclaim the adzan and the iqamah, then let the elder of the two of you lead you in prayer.” (HR. Al-Bukhari: 658 and Muslim: 274 from Malik bin Al-Huwayrith) The argumentation is that this Hadith applies to all obligatory prayers, including Jumu'ah prayer. Meaning, it is commanded to pray in congregation even if there are only 2 people. As for the approach of the term's meaning, according to the Sharia term, the minimum congregational prayer is 2 people. This is because there is an Imam and a follower. Since the condition for the validity of Jumu'ah prayer is congregation, 2 people are sufficient to perform it validly. This is the argumentation.

Fourth: 40 Congregants

This is the official (mu'tamad) opinion in the Shafi'i school, one of the famous opinions of Imam Ahmad bin Hanbal[16] and officially adopted (mu'tamad) in the Hanbali school, as well as the opinion of Ishaq bin Rahwayh[17]. An-Nawawi Ash-Shafi’i said,

“What we have mentioned regarding the condition of 40 people is what is well-known from the Shafi'i school and is textually stated in his books and decisively asserted by the majority of the adherents. The meaning is 40 people including the Imam. Thus, the number is 39 people plus one Imam. Ibn Al-Qass quoted in At-Talkhish an old opinion of Ash-Shafi’i that it is concluded with only 3 people, namely one Imam and 2 followers. That is what he quoted from the (Shafi'i) scholars. Whereas what is found in At-Talkhish is 3 people plus the Imam. Furthermore, this quoted opinion is strange and rejected by the majority of the (Shafi'i) scholars and they deemed it mistaken. Al-Qaffal said in his commentary on At-Takhish, “This opinion is a mistake. Ash-Shafi’i never mentioned it at all and I do not know (its narration). It is only the opinion of Abu Hanifah.” Shaykh Abu Ali As-Sinji said in his commentary on At-Talkhish, “The generality of the adherents of our school rejected this opinion and said that this opinion is unknown from Ash-Shafi’i. However, among them are those who accepted this narration.” (Al-Majmu’ Syarh Al-Muhaddzab 4/503) Ibn Muflih Al-Hanbali said,

“(Third: The attendance of 40 people) men (from the village inhabitants according to the apparent view of the school). This is the most authentic view and is chosen by the generality of the Mashayikh (scholars).” (Al-Mubaddi’ fi Syarh Al-Muqni’ 2/154)

Evidence & Argumentation

The authentic evidence that is the basis of this opinion is the narration (athar) of Abdullah bin Ka’ab asking his father, the companion Ka’ab bin Malik,

“When you hear the call (adzan), why do you always pray for mercy for As’ad bin Zurarah?” He replied, “Because he was the first to lead us in the Jumu'ah prayer in Hazm An-Nabit, which is still part of the village of Bani Bayadhah in Naqi’ which is commonly called “Naqi’ Al-Khadhamat”.” I then asked, “How many of you were there that day?” He replied, “40 (people).” (HR. Abu Dawud: 1609 and Ibn Majah: 1082) The argumentation is that since Jumu'ah prayer is obligatory, its initial implementation must also be a requirement. If the initial implementation of the Jumu'ah prayer congregation was with 40 people, and congregation is one of the conditions for the validity of the Jumu'ah prayer, then the number of 40 people itself becomes a condition for the validity of the Jumu'ah prayer. Nevertheless, the content of the Hadith above does not exclusively stipulate that the Jumu'ah prayer must have a minimum limit of 40 people. This is because that number emerged naturally. That is why Ibn Hajar Al-Asqalani Ash-Shafi’i said regarding the Hadith above, “Its sanad (chain of narration) is hasan (good). But it is not evidence for this chapter.” (At-Talkhish Al-Habir2/139) As for the famous narration (athar) of Jabir bin Abdillah,

“The Sunnah has passed down that in every 3 people there must be an Imam (for travel prayer), and in every 40 people and more, Jumu'ah, Eid al-Fitr, and Eid al-Adha must be established.” (HR. Ad-Daruqutni: 1579 and Al-Bayhaqi in Al-Kubra: 5607) This athar is weakened by the major Shafi'i scholars themselves, such as Al-Bayhaqi and An-Nawawi, as well as Ibn Abdil Hadi and Ibrahim Ibn Muflih from the Hanbalis.[18] Wallahu a’lam

Fifth: 13 Congregants

This is the official (mu'tamad) opinion among the later Malikis (Maliki school), namely 12 followers plus the Imam. This was affirmed by Qadhi ‘Iyad[19]. Al-Mawwaq Al-Maliki said,

“What the statement of the adherents of our school (Malikis) necessitates is the permissibility (validity) of Jumu'ah with 12 men (followers).” (At-Taj wa Al-Iklil 2/523) We say “later Malikis” because there was a difference of opinion among the earlier Malikis (mutaqaddimin) regarding the minimum number for the validity of the Jumu'ah prayer, where the famous view of Imam Malik is that there is no specific minimum limit for the congregation. Ibn Qasim Al-Maliki said, “Malik said regarding a village where the houses are close to each other, whether they have a leader or not, “I see that they are obligated to establish Jumu'ah.”” (Al-Mudawwanah 1/233) That is why the majority of the mutaqaddiminMalikis affirmed the absence of a specific minimum number. As long as the area has inhabitants and their houses are close to each other[20], they are obliged to establish Jumu'ah prayer. This was affirmed by Qadhi Abdul Wahhab, Ibn Abdil Barr, Ibn Al-’Arabi, and Ibn Rushd Al-Hafid.[21] It was also affirmed by Al-Maziri, although he added, “As long as their number allows them to reside and establish a market.”[22] However, Al-Baji quoted differing narrations from Imam Malik regarding this minimum number, including the narration of Al-Mutharrif and Ibn Al-Majishun from Imam Malik that the condition for the obligation of Jumu'ah is a minimum of 30 houses that are close and adjacent.[23] Ibn Habib interpreted this as a minimum of 30 people, as 1 house equals one man.[24] This narration of Ibn Habib is called shadhdh (odd or weak) by Al-Qarafi.[25] Some Malikis required 50 people[26], such as Ibn Sha’ban and Ibn Bashir.[27] Although they did not require a specific number, the famous opinion of the Maliki school during the mutaqaddimin era is the validity of the Jumu'ah prayer with less than 40 men[28] and the invalidity of the Jumu'ah prayer with 3 or 4 congregants or similar small numbers, as affirmed by Ibn Rushd Al-Hafid. This opinion is attributed to Imam Malik by Ibn Al-Qushhar.[29] Meanwhile, Al-Baji explicitly stated that 12 people plus the Imam is the minimum condition for the validity of the Jumu'ah prayer and attributed it to the Malikis.[30] This is perhaps the basis for the later Malikis (muta’akhirin) setting 12 people as the minimum condition for the number of Jumu'ah congregants.[31] Ibn Naji from the muta’akhirin said, “One more person than our shaykhs who chose that (12 people) to be the condition (for validity) in every Jumu'ah.” (Syarh Ibn Naji 1/228) On the other hand, the muta’akhirin Malikis like Al-Mawwaq gave a fatwa that 30 people – following one of Malik's narrations and the opinion of Ibn Habib – is the condition for the obligation to establish Jumu'ah, but the Jumu'ah prayer is still valid if the congregation decreases during the sermon with a final limit of 12 people.[32] Regardless of all this, the official (mu'tamad) opinion among the Malikis today regarding the minimum number of Jumu'ah congregants is 12 men. Al-‘Adawi said,

“The official (mu'tamad) view is that whenever the inhabitants are able to settle there (in the village) with the intention of permanent residence, along with safety and the ability to defend themselves (not a conflict area), then the Jumu'ah prayer is valid, even if only 12 people besides the Imam attend (the Jumu'ah prayer), where they remain with the Imam (from the beginning of the sermon) until the salam (end of the prayer).” (Hashiyah ‘ala Kifayah At-Talib Ar-Rabbani 1/373)

Evidence & Argumentation

The evidence for this opinion is the Hadith of the Prophet. Jabir bin Abdillah narrated,

“While we were praying with the Prophet (PBUH), a caravan carrying food arrived from Sham. They (the Jumu'ah congregants) turned to look at it until only 12 men remained with the Prophet. Then the verse was revealed: “And when they see a transaction or an amusement, they disperse to it....” (QS. Al-Jumu'ah: 11) (HR. Al-Bukhari: 2058 and Muslim: 863. This is the wording of Al-Bukhari) The argumentation is that when only 12 people remained as followers, the Messenger of Allah still continued the sermon and the Jumu'ah prayer. This serves as a refutation against the opinion that the minimum number of Jumu'ah congregants is 40 people. This Maliki argumentation is almost the same as the argumentation of the Shafi'is and Hanbalis. The only difference is in the number, specifically that the minimum condition that occurred at the beginning of the legislation of the Jumu'ah prayer becomes the binding condition for Jumu'ah itself, because congregation is a condition for the validity of the Jumu'ah prayer. Since only 12 people remained when the Prophet first established the Jumu'ah prayer in Medina and he still proceeded with the Jumu'ah prayer, this serves as evidence that the number of 12 people is the most cautious condition in setting the number required for the validity of the Jumu'ah prayer. Wallahu a’lam Although the Hadith used as a basis is authentic, there is no wording in the Hadith that exclusively requires a minimum of 12 congregants or prohibits establishing Jumu'ah with less than 12 people. The remaining 12 people in that story happened spontaneously and naturally due to the arrival of the caravan. It was not intended by the Messenger of Allah and the companions. Ibn Al-‘Arabi said, “Malik said, “There is no minimum limit except for a congregation where they can reside in their own area by themselves.” There are other narrations from him. This is the original principle. Because there is no valid estimate (for the minimum limit) based on transmission (naql). Nor is there any basis that can be used for analogy (qiyas).” (‘Aridhah Al-Ahwadzi 2/289-290)

Conclusion

It is clear that there is no single dalil (evidence) that exclusively and validly explains the minimum number of congregants for the Jumu'ah prayer. All of them are based on the independent legal reasoning (ijtihad) of the scholars using various methodological approaches and argumentation. Naturally, this issue becomes flexible and broad. It does not matter which opinion is followed. If we consider the aspect of caution (ihtiyath), then establishing the Jumu'ah prayer even if the congregation does not reach 40 is much safer, considering the severity of the threat against those who intentionally neglect Jumu'ah, besides the fact that Jumu'ah prayer is one of the urgent symbols (shi'ar) of Islam every week. Although we ourselves are more inclined towards the Hanafi school in this matter.[33]

Wallahu a’lam bis shawab(And Allah knows best what is correct)