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iTunes ChannelThe Fiqh ruling on Jumu’ah Salat if Eid falls on Friday
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Muslim jurists differed on this issue and have four opinions:
The first opinion: Jumu’ah salat is still obligatory and has to be performed on time, whether one performs Eid salat or not. And this applies for both the Imam and the congregation.
This is the position of the Hanafi, Maliki and Dhahiri schools. Ibn Qudamah in his book al-Mughni attributed this opinion to the majority of the Fuqhaa’ and Muslim Jurists.
Their evidence, according to Ibn Rushd in “Bidayatul Mujtahid” is the default ruling of Jumu’ah salat as was derived from the ayah in surat al-Jumu’ah:
“O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew…” 62:9
The binding ruling of Jumu’ah salat was also clearly established by the many ahadith in Bukhari, Muslim and other collections of hadith, and this cannot be out ruled even if Eid falls on Friday.
Jumu’ah salat is also as obligatory as Eid salat, and performing one of them does not substitute for the other. Imam Ibn Hazam rahimahullah in his book al-Muhallaa said: “And if Eid and Falls on Friday, one should pray Eid first and then Jumu’ah. This is a must, and there is no reliable evidence to prove otherwise”. He then said: “Jumu’ah is Fard and Eid is supererogatory, and the supererogatory act does not override the Fard.”
Moreover, the scenario of Eid and Jumu’ah is similar to Eid and Dhuhr salat in any other day besides Friday. Therefore, if dhuhr is required on Eid day, then Jumu’ah which is the Fard of Friday is also required and remains obligatory.
The second opinion: Jumu’ah is still obligatory on the residents of towns and cities and those who live near (a reasonable distance) from the Masjid. As for the commuters and people who reside far from the Masjid, they are then, if attended Eid salat, exempt from coming back for Jumu’ah salat. The Imam, however, is still obligated to perform Jumu’ah.
This is the opinion of Imam ash-Shafi’ ee rahimahullah, and Imam an-Nawawi in his Majmou’ attributed it to the majority of Muslim scholars.
His evidence is the narration of Abi Ubaid, as reported in Muwatta’ Imam Malik, who said: I prayed Eid salat with Uthman ibn Affan one time. He first started with salat, and then delivered the khutbah in which he said: “This day you have two Eids coming in one day, so for the people who came form al-Awaali -the suburbs and outskirts of Madinah- whoever wishes to stay for Jumu’ah, let them stay. And whoever wishes to return home, they can leave. They have my permission.” Imam an-Nawawi rahimahullah attributed it to Bukhari, and it is indeed in Bukhari in the “Book of al-Adhaahi” or qurbani’s and sacrifices, chapter 16/ What is permissible to consume from the adhaahi and what is permissible to keep?, and hadith number is 5572. (Fathul Bari’s copy)
Imam ash-Shirazi rahimahullah said: “and the people are excused from attending Jumu’ah salat in general due to extreme hardship, and requiring people (of the suburbs) to return back for Jumu’ah after they have attended Eid salat would inflict a great hardship on them.”
The third opinion: Whoever attends Eid salat is pardoned from attending Jumu’ah regardless of his place of residence, for both the Imam and the congregation. The Imam however, should still offer Jumu’ah for those who wish to attend it and perform it for those who missed Eid salat.
Dhuhr salat, in this case, should still be performed in place of Jumu’ah. This opinion, due to its clear textual evidences, is the strongest opinion of all.
It is the opinion of Imam Ahamd rahimahullah, and is the preference of shaykhul Islam Ibn Taymiyyah who attributed it to a group of the companions such as Omar, Uthman, Ibn Masoud, Ibn Abbas and others, and then said: “and there is no knowledge of any disagreement among them on this.” It is also the opinion of many of the scholars of hadith.
The evidence for this is hadith Zaid ibn Arqam who said: The Prophet prayed the Eid salat on a Friday and granted a permission regarding the praying of Jumu’ah salat and said: “If anyone wants to pray it, he may pray.” Reported by Imam Ahmad and in the books of Sunan except for at-Tirmidhi. And was ruled Sahih by Ibn Khuzayma.
In the Sunan of Abu Dawood, Abu Hurayrah narrated, the Messenger of Allah said: “In this day you have two Eids, and for whomever wishes (Eid salat) will suffice him (form attending Jumu’ah) and we shall still be prying Jumu’ah.”
Shaykhul Islam Ibn Taymiyyah rahimahullah adds: “Moreover, if someone attends Eid salat, he had already obtained the objective of the congregation (on Friday), so he prays Dhuhr if he did not attend Jumu’ah salat, dhuhr salat will remain on time and Eid salat achieves for him the purpose of Jumu’ah congregation. Keeping the obligation of Jumu’ah (binding)on people will definitely cause hardship for them, and would ruin the purpose of Eid, and the reason it was prescribed for to show joy and happiness. Hence, if people were held back from enjoying their time ( in order to attend Jumu’ah salat) Eid will cause an adverse result and negates its purpose.”
The fourth opinion: Whoever attends Eid salat is pardoned and does not have to attend any salat after that until Asr salat, i.e. both Jumu’ah and Dhuhr will no longer be required.
This is the opinion of Ata’ ibn Abi Rabah and from the companions Ibn az-Zubair. It was also reported as one opinion of Imam Ahmad.
Abdullah ibn az-Zubair radiyallahu anahu once said: “Two Eids (Eid Day and Friday)came on one Day, so he prayed two Rak’ah early in the morning and did not add anything to after that until Asr.” Ata’ reported this to Ibn Abbas when he was in Taif, and to this he replied: “The followed the Sunnah” Reported by Abu Dawood.
In refuting this final opinion, Imam al-Khattabi rahimahullah said: “This -the act of Ibn az-Zubair- could not be understood except in the context of the opinion of those who permit performing Jumu’ah prior to the time of zawal (the beginning of the time of dhuhr when the sun starts moving out of the zenith), hence Ibn az-Zubair would have prayed Jumu’ah in place of Eid and dhuhr.”
In addition to that, Ata’ who reported the incident of ibn az-Zubair also said: “On Jumu’ah time we gathered for salat but he (Ibn az-Zubair) did not come out (to lead us)so we prayed individually.” This means that they prayed dhuhr, and there is a possibility that Ibn az-Zubair did pray dhuhr in his house as well.
And Allah knows best.
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If the third opinion is the strongest, does it mean that those who follow this opinion do not pray zhur in congregation behind the imam because the Jum’ah prayer would be going on at that time and the imam won’t pray both the jum’ah and zuhr prayers?
I was wondering the same thing…
This means, they are exempt from coming to the masjid for the congregational salat. That is the whole purpose of this concession, and they can just pray dhuhr at home. If they decided to come to the Masjid and join the Imam who will be praying Juma’ah, then they should join with the intention of Jumu’ah. They cannot just come in and pray dhuhr and leave while the Imam is delivering the khutbah. They cannot join the Imam who is making Jumu’ah and make their intention for dhuhr either. If show up at Jumu’ah time while the khutbah is running then they should join the Jumu’ah salat.
And Allah knows best.
This happened recently I believe, a few years ago. I was living in Atlanta back then. But I remember Eid (I can’t remember which one) fell on a Friday.
We did the same thing…made the Eid prayer but not the Jumuah prayer. But I think the Imam at the masjid in my area still gave a khutbah for those who wanted to pray.
Mashallah. Allah is the best of planners.
“Dhuhr salat, in this case, should still be performed in place of Jumu’ah. This opinion, due to its clear textual evidences, is the strongest opinion of all.”
Who’s opinion is this, that it’s the strongest? Then why the difference of opinion in the first place?
Strongest opinion according to Sheikh Yaser.
The difference of opinion is based on the following arguments:
1. The ahadith and reports in regard to the issue did not reach some of the Fuqahaa’, especially the early generation of Fuqahaa’
2. The argument over the validity of the said narrations. Some Fuqahaa’ considered them authentic and others did not. And based on what they have believed is right, they formulated their opinions.
3. The difference of opinion on the principle of “Asl” or default on this issue, is it the Ayah in surat al-Jumu’ah or the hadith of Zaid and the athar of Uthman which both obviously establishe an exception for the Eid on Friday.
4. The position from the ahaad hadith, does it qualify a “Nas” or a text that is mentioned in a decisive context in the Qur’an?
And Allah knows best.
Eid Mubarak! As for questions about why there are multiple opinions about this or other issues of fiqh, I recommend people take a class such as Yaser Birjas’ “The Code Evolved.” That class specifically looks at the evolution of fiqh/jurisprudence.
Jazak Allah khayr for posting this article! I’d like to suggest an addition or clarification regarding the third opinion. Since the imam would still perform the Jum’aa khutbah and salat, the congregational mid-day prayer for Friday remains Jum’aa and not dhuhr.
According to all of the first three opinions, if there was Jum’aa at your masjid last week, there should be Jum’aa there today. Prayer with the jamat is still better than prayer alone, so go pray in jamat. The third opinion merely relieves you of the obligation of praying Jum’aa today.
jazakAllaah khair, that’s cleared the confusion
Eid Mubarak everybody.
Jazakom Allahu Khayran Shaykh Yaser for the clarification. One question though, regardless of which opinion is the strongest isn’t it more proper to follow the congregation in such community wide decision?
This applies to those who wish to attend the Masjid at dhuhr time. If they do so, then they have no other option but attend the Jumu’ah with the Imam if it was already on.
And allah knows best.
I truly appreciate this information. Indeed…it was a needed article, and it is relevant.
JazakAllahu khayran…
Assalam Alaikum
Shaykh Yaser, two questions regarding the fourth opinion:
1) “In refuting this final opinion, Imam al-Khattabi rahimahullah said: “This -the act of Ibn az-Zubair- could not be understood except in the context …”
How is this a refutation? It is just explaining the opinion in detail. I don’t see how this is a refutation of the opinion, but it is more of an explanation of it.
2) “In addition to that, Ata’ who reported the incident of ibn az-Zubair also said: “On Jumu’ah time we gathered for salat but he (Ibn az-Zubair) did not come out (to lead us)so we prayed individually.” ”
Can you please mention the reference for this and how authentic it is if it was classified by any of the scholars of hadith?
JazakAllah khayr
1) Because al-Khattabi gives an interpretation different from the one composed by the followers of the forth opinion, he eventually refuting their explanation to the incident as not praying jumu’ah at all.
As-San’aani in Subul as-Salam added that there is no evidence that Ibn az-Zubair did not pray dhuhr at home either. And , one cannot conclude, from this narration only, that the opinion of Ibn az-Zubair is not to pray dhuhr at all.
2) This narration in particular is in Sunan Abi Dawood in the Book of Salat, ch. 217 If Eid falls on Friday, hadith # 1071. Imam an-Nawawi rahimahullah said about this hadith in al-Majmoou’ : “Reported by Abu Dawood, with a good chain (bi’isnaadin hasan) or -an-Nawawi is still judging- Sahih equivalent to the condition of Imam Muslim (sahihun ala sharti Muslim)”
sh. al-Albani rahimahullah considers it Sahih as well.
And Allah knows best.
Assalamu alaikum,
From my experience the strongest opinion is the first followed by the Maliki and Hanafi schools. I’ve only heard of people who follow salafism follow the third and fourth opinions.
wa alaikum salam
Sorry but your second sentence made no sense.
Jazakum Allahu khayran, but the third and fourth opinion are greatly recognized and disputed in books of Fiqh and commentary of hadith as much as the first and second too.
Even Imam Abul Hasan Noorideen as-Sindi al-hanafi on his commentary on the hadith of Ibn az-Zubair, as in Sunan an-Nasaa’iee said: “And the opinion of our Ulamaa’ -the Hanafi scholars- that attending Jumu’ah is still obligatory, and there is no doubt the ahadith in this chapter are proof evidence that attending Jumu’ah does not stay obligatory. Moreover, some of them even indicate that even dhuhr is no longer obligatory, as it is in the narrations about Ibn az-Zubair, and Allah the Most High knows best.” an-Nasaa’iee with the commentary of as-Suyooti and the footnotes from Imam as-Sindi, the Book of Eid Prayers, Ch. “The Concession for not attending Jumu’ah for one Who Attends Eid Salat”
And Allah knows best.
AS,
Can you please write more articles like these. I really enjoy them and the interesting views of the fiqh scenarios.
Assalamualaikum,
If we follow the school of thought of Imam Abu Hanifa, then what should we do? You said that the third opinion is the strongest, but the first is the opinion of the madh-hab I follow and it is not wrong.
JazakAllaahu Khair
http://www.askimam.org/fatwa/fatwa.php?askid=b936fde1d12c66e3e9d30b8f16f942f9
Shaykh Yaser is the best, imho
I agree.