While `Umar bin Al-Khattab was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came. `Umar said to him, "What is the time now?" He replied, "I was busy and could not go back to my house till I heard the Adhan. I did not perform more than the ablution." Thereupon `Umar said to him, "Did you perform only the ablution although you know that Allah's Messenger (ﷺ) (p.b.u.h) used to order us to take a bath (on Fridays)?"
Friday Prayer - Sahih al-Bukhari 878
This narration from the esteemed companion 'Umar ibn al-Khattāb (may Allah be pleased with him) establishes the obligatory nature of the Friday bath (ghusl) for those attending the Jumu'ah prayer. The wisdom behind this injunction is to purify oneself physically and spiritually before congregating for this weekly Islamic obligation.
Legal Ruling on Friday Bath
The exchange demonstrates that the Friday bath is wajib (obligatory) according to the Hanafi and Shafi'i schools, based on the Prophet's consistent command. 'Umar's questioning indicates this was established sunna known to all companions.
Scholars differ whether ghusl remains obligatory if one already has ritual purity - the stronger opinion maintains its obligation as a distinct act of worship for Jumu'ah.
Companion's Excuse & Ruling
The companion's excuse of being busy shows genuine shari'i concerns may delay preparation, but doesn't nullify the obligation. His performing wudu instead demonstrates the importance of at least partial purification when full ghusl isn't possible.
This case illustrates the Islamic principle of doing what one can when unable to fulfill the complete obligation, while acknowledging the shortcoming.
'Umar's Leadership Example
'Umar's public questioning, while delivering the khutbah, shows his commitment to upholding sunna and educating the community. His approach combines firmness in religious matters with compassionate guidance, reflecting ideal Islamic leadership.
This incident also confirms the permissibility of brief dialogue during khutbah for legitimate religious instruction, contrary to later strict interpretations.