Nevermind, I was mistaken. I understand now. His verdict is that the one who catches Jumu'ah in the last sitting has not caught the salah, and hence should pray 4 rak'aahs of dhur instead. Please confirm.
129. Muhammad said, "Sa'id ibn Abi Arubah informed us from Qatadah that Anas ibn Malik رضي الله عنه, al-Hasan, Sa'id ibn al-Musayyab and Khilas ibn Amr said, "Whoever catches a rak'ah of the Jumu'ah, adds another to it, but whoever catches them while they are seated prays four rak'ahs. Thus it has also reached us from Alqamah ibn Qays and al-Aswad ibn Yazid, and it is the verdict of Sufyaan ath-Thawri and Zufar ibn al-Hudhayl, and we adhere."
The reason for the disagreement is according to how much of the prayer the follower has participated in. Abu Hanifah and Abu Yusuf said that to participate in saying the takbir that opens the prayer [before the imam finishes his prayer] is enough, but Muhammad said that it is incumbent to have participated in an entire rak'ah.
However, the Hadith attributed directly to the Prophet are all weak and it is not valid to use them as proof, and the majority take the position that "a rak'ah of the Jum'uah" is inserted.
Neither did I, but I remember hearing something like that before and for the Eid prayer.
To add to that:
The Hadith that stop short at the Companions are mutually contradictory, so the weightiest position is the Hadith, "That which you catch, pray it, and that which you miss, complete it," or "Make it up."
130. Muhammad said, "Abu Hanifah informed us from Hammad from Ibrahim that Masruq and Jundub joined the imam's prayer of Maghrib catching a rak'ah with him before which he had previously performed two rak'ahs, so they prayed a rak'ah with him and then stood to make up what they had missed. As for Masruq, he sat after the first rak'ah that he was making up, but Jundub stood after the first rak'ah and sat in the second. When they had finished, each one turned to the other. They went together to Abdullah ibn Mas'ud رضي الله عنه and told him the story. He said 'Both of you have done well, but that I should pray as Masruq did is preferable to me.'"
Muhammad said, we adhere to the verdict of Ibn Mas'ud رضي الله عنه. The person sits in both of the two rak'ahs that he missed. That is the verdict of Abu Hanifah, may Allah, exalted is He, have mercy on him."
131. Muhammad said, "Abu Hanifah informed us from Hammad that when Ibrahim was asked concerning a man whom the imam had preceded with any part of the prayer, 'Should he say the tashahhud every time the imam sits,' he said, 'Yes.' He asked, 'Should he return the salaam when the imam says the salaam?' He said, 'When he finishes his prayer, he should return the salaam.'"
Muhammad said, "We adhere to this and it is the verdict of Abu Hanifah, may Allah, exalted is He, have mercy on him."
42. SOMEONE WHO PRAYS IN HIS HOUSE WITHOUT AN ADHAN
132. Muhammad said, "Abu Hanifah informed us from Hammad from Ibrahim that Ibn Mas'ud رضي الله عنه led his companions in prayer in his house without an ashan or iqamah and said, The imam's iqamah [in the mosque] suffices.'"
Muhammad said, "We adhere to this if the man prays by himself, but if he prays in the group it is preferable to us that he call the adhan and the iqamah and leaves out the adhan there is no harm in that."
133. Muhammad said, "Abu Hanifah informed us from Hammad that Ibrahim said, 'If the imam's prayer is invalid then the prayer of those behind him is invalid'"
Muhammad said, "We adhere to this. If a man in need of a ghusl because of sexual relations or without wudu prays or if his prayer is invalid for any reason whatsoever, then the prayer of those behind him is invalid."
134. Muhammad said, "Ibrahim ibn Yazid al-Makki informed us from 'Amr ibn Dinaar that Ali ibn Abi Talib رضي الله عنهsaid concerning the man who leads people in prayer while in need of a ghusl because of sexual relations, 'He must repeat the prayer and so must they.'"
135. Muhammad from Abdullah ibn al-Mubarak from Ya'qub ibn al-Qa'qa' that Ata' ibn Abi Rabah said concerning a man who led his companions in prayer without being in wudu, "He must repeat the prayer and so must they."
137. Muhammad said, "Abu Hanifa informed us from Hammad that Ibrahim said, 'When a woman prays beside a man in the same prayer*, his prayer is invalid.'"
Muhammad said, "we adhere to this and it is the verdict of Abu Hanifa."
*To such an extent that her foot is level with any limb of the man's. This is the issue of a woman being level with a man in prayer.
138. Muhammad said, "Abu Hanifa infrormed us from Hammad from Ibrahim from Aisha رضى الله عنها that the Prophet used to pray while she slept by his side and he was wearing a garment one side of which lay over her."
Muhammad said, "We adhere to this, and we see no harm in that. It is similar if she prayed by his side but performing another prayer than the one he was performing. It only invalidates his prayer if she is beside him and they are performing the same prayer, with him acting as her imam or both of them following another imam. That is the verdict of Abu Hanifa."
This cannot be undone and I am sure it will be greatly appreciated.
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are all weak and it is not valid to use them as proof, and the majority take the position that "a rak'ah of the Jum'uah" is inserted. 