The Fiqh Ruling On Jumu’ah Salat If Eid Falls on Friday

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 Mujtahidâ 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.

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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.

47 / View Comments

47 responses to “The Fiqh Ruling On Jumu’ah Salat If Eid Falls on Friday”

  1. Ibrahim says:

    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?

    • PD says:

      I was wondering the same thing…

    • Yaser Birjas says:

      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.

      • Salman says:

        Eid Mubarak. Read read this 30 mins before Juma. Will continue with festivities :)

        Jazak Allah Khair. May Allah accept our good deeds.

  2. 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.

  3. ibn abihi says:

    “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?

    • Ibn Masood says:

      Strongest opinion according to Sheikh Yaser.

    • Yaser Birjas says:

      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.

      • Shahab says:

        Shaykh, which opinion is “strongest” is decided by the manhaj. Ibn Taymiyyah (rah) found the third opinion “strongest” because he followed the manhaj of Imam Ahmad.

        Those who followed the manhaj of other a’immah found other evidences “stronger”. They knew the evidences of Imam Ahmad (and later ibn Taymiyyah), but that did not constitute “strongest” available evidence (due to various other rules).

        It is a bit disappointing to see this kind of write ups even now after much clarification has come about in the last decade or so on how the madhhahib work. Unfortunately, the modus operandi of the 90s still lingers on.

        It would be much more scholastically honest to note that each opinion is “strongest” based on the manhaj of each of the schools. For example, Ibn Rushd has a complete treatise on this matter of Eid and Jumu’ah and shows exactly why opinion 1 is “stronger” than opinion 3 from various angles.

        So, Sir, it is all relative. Calling one particular opinion “strongest” implies a lot of negative things about the rest unless one clearly mentions that their reason for choosing this opinion is because they follow a particular manhaj.

  4. 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.

  5. Haytham says:

    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?

    • Yaser Birjas says:

      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.

  6. Umm Esa says:

    I truly appreciate this information. Indeed…it was a needed article, and it is relevant.
    JazakAllahu khayran…

  7. Abd- Allah says:

    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

    • Yaser Birjas says:

      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.

      • Abu hamza says:

        “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.””

        With all due respect, could this not have just been al-Khattabi’s assumption/presumption i.e. that Ibn az-Zubair held the opinion that one can pray jumu’ah prior to the zawal? Is it not also just his presumption then that he must have prayed Salaatul Jumu’ah early in the morning? Surely, is it not equally plausible, all things being equal, that Ibn az-Zubair did not hold this position and therefore prayed two rakahs of Salaatul Eid at that time of the morning? In fact, without any further evidence to the contrary, is it not more likely that this be the case?

        “In addition to that, Ata’ who reported the incident of ibn az-Zubair also said: “On Jumu’ah time we gathered for salah 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.”

        But if we read the report of Ibn az-Zubair’s action again:

        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.

        There are two points to take into consideration: First, it clearly states that he “did not add anything to it after that until asr”, and makes no mention, explicitly or implicitly, of whether or not he prayed individually or in congregation later in the day; second, Ibn Abbas is reported to have said he “followed the Sunnah” based solely upon what Ata’ told him which was that he did not add anything until asr.

        Finally, the fact that the congregation was waiting for Ibn az-Zubair does not really mean anything. In the same way one may posit they were waiting because they were expecting to pray dhuhr, one can also posit that they were either mistaken in their expectation; or that the fact Ibn az-Zubair did not come out further proves there was no salaat, neither Jumu’ah nor dhuhr; or the fact that there are no reports of them questioning Ibn az-Zubair later and him giving them an explanation or clarification or clear-cut orders for the future clearly demonstrates that again nothing is reported because there is nothing to report i.e. he prayed two rakahs in the morning (salaatul Eid) and did not pray again until asr. His companions were either mistaken to have waited, or unclear/unsure what to do and therefore came out for prayers in congregation just in case, or over-zealous in their seeking Allaah’s pleasure.

        The fact that Ibn az-Zubair did not pray until asr does not in any way negate the opinion that the imam should hold the Jumu’ah prayer or even that one can pray dhuhr alone at home. It just means you do not have to. Simple. Allaaho Alam.

        Do my arguments hold any weight or merit any further discussion? If so, please clarify. If not, please forgive my ignorance. I do not intend to create any confusion or fitna. Jazaak Allaah Khair.

  8. Abdullah says:

    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.

    • QasYm says:

      wa alaikum salam

      Sorry but your second sentence made no sense.

    • Yaser Birjas says:

      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.

  9. Yus from the Nati says:

    AS,

    Can you please write more articles like these. I really enjoy them and the interesting views of the fiqh scenarios.

  10. ibnTauficTheSecond says:

    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

  11. AbdulBasit Khan says:

    Shaykh Yaser is the best, imho

  12. Mohammed says:

    As-Salamu ‘alaykum

    I live in a neighborhood that does announce that those who prayed ‘Eid, don’t have to come for Jum’ah Prayer. Khayr, the Hanabilah hold that opinion, but, as community leaders I don’t think they should give that opinion, since most people who do come to Juma’ prayer, a good majority, don’t pray dhuhr pray, as can be seen during Dhuhr prayer in the masjid, and so they shouldn’t give this opinion, as it gives the public the ‘option’, which in the end makes them not pray Dhuhr at all.

    • Abd- Allah says:

      as it gives the public the ‘option’

      Akhi Mohammed, giving the people who prayed the Eid prayer the option of whether they want to pray Jumuah or not is the sunnah. When the Prophet peace be upon him prayed the Eid prayer on a Friday, he then gave people the option to come pray Jumuah or not. So there is nothing wrong if the people who prayed the Eid prayer chose not to show up for the Jumuah prayer.

      • Mohammed says:

        It’s fine, some consider it sunnah, but my point is many people don’t pray Dhuhr either, so that ruling shouldn’t be given, i’m not looking at it from the point of sunnah or not, but if they would do what they should, that is either pray juma’ or dhuhr, so in order for people to keep praying, that ruling shouldn’t be announced. I’d like to see what Shaykh Yasir has to say, Inshallah.

  13. Hasan says:

    Assalamu Alaikum

    Actually, the position of the Hanafi maddhab is not the first position, but the second, same as the Shafi’iyyah. This article shows clearly that one should not determine the rulings of the legal guilds (maddhaahib) by referring to texts that are written by scholars not belonging to that maddhab. In this case, Ibn Rushd made a mistake in his Bidayat al Mujtahid.

    After narrating the hadith of Uthman in his transmission of the Muwatta, where Uthman allowed the travelers from the outskirts of the city to leave without praying Jumu’ah, Imam Muhammad ibn al Hasan ash Shaybani adds:

    وبهذا كله نأخذ، وانما رخص عثمان في الجمعة لأهل العالية لأنهم ليسو من أهل المصر وهو قول ابي حنيفة رحمه الله

    We adhere to all of this (i.e. it is permissible to not pray Jumu’ah if one lives far from the city) . Uthman was making a concession to the dwellers of Aliyah for they were not residents of the city. That is the verdict of Abu Hanifah, may Allah have mercy on him.

    Imam Tahtawi adds that that is the position of the Hanafi maddhab as well in Hashiyah At Tahtawi Sharh Maraqi Al Falah.

    Wallahu A’lam

  14. Justin says:

    Thank you, Shaykh, for the clear explanation of this issue.

    It seems many issues in Islam come down to following multiple scholarly opinions because so many issues are gray, i.e. texts can be interpreted differently. That fundamental truth about Sharia and Fiqh cannot be reconciled with what many takfirist militant ideological preachers preach about a perfect black-and-white Sharia-law/ideology inherently opposed to “western” Secular-law/ideology. These are mental constructs; the reality is not so simple. Extremist Sharia rhetoric of the Anjem Choudary variety was born out of the efforts of some Muslims to resist Western imperialism, but one can be critical of Western ideology and law and resist imperialism without rejecting the “West” wholesale. Did not the Prophet, SAW, tell us that wisdom is the property of the believer, he should claim it wherever he finds it? Is there not wisdom in the Far East and the Far West?

    • Abd- Allah says:

      Did not the Prophet, SAW, tell us that wisdom is the property of the believer, he should claim it wherever he finds it?

      Assalam Alaikum brother Justin

      This hadith about wisdom being the item of the believer, where ever he finds it he takes it, it is not an authentic hadith and it has a very weak chain of narration.

      • ilyas says:

        Salaam ‘alaikum,

        Are you sure? It’s attributed to Sayyidi Abu Hurayrah, radhiAllahu anhu in the Sunan of Imam al-Tirmidhi who graded it sahih.

        • Abd- Allah says:

          Salaam ‘alaikum,

          Are you sure? It’s attributed to Sayyidi Abu Hurayrah, radhiAllahu anhu in the Sunan of Imam al-Tirmidhi who graded it sahih.

          Wa Alaikum Assalam Warahmatullah

          Yes brother ilyas, i am sure. Abu Hurayrah radiallahu anhu narrated this hadith, and it is found in Sunan Tirmidhi and Ibn Majah among others, but it is not authentic and has a very weak chain of narration. Although Imam Tirmidhi rahimahullah included this hadith in his Sunan but he commented on it and said that there is a weak narrator in its chain. So i’m not sure who told you that Imam Tirmidhi rahimahullah has graded it as sahih, but you might want to let them know that he did not and he actually commented on its weakness.

          I don’t know of any scholar of hadith who has graded this hadith as authentic, however there are many scholars of hadith who have commented on its weakness and said that it is not authentic.

          I hope this answers your question bro.

          • Justin says:

            Don’t you think the point I was trying to make is valid?

            By the way, just because a hadith is weak does not mean the Prophet SAW did not say it. In fact, he might have said it so we should withhold judgment, although we can’t make a legal rule from it and it is not ranked as Sahih.

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  16. umm.esa says:

    JazakAllahu khyran for this well-written article.

    Shaykh Yaser, I was wondering about two issues, so if you could please explain them that would be highly appreciated:

    1- To my understanding, the first and second opinions seem to be the same, i.e. the default is one must pray salatul Jumu’ah. I tried doing some compendious research and noticed that even Hanafi madh-hab gives a concession to people in the outskirts and suburbs of not attending Jumu’ah. Please explain because I fail to understand the fundamental difference between the two opinions.

    2- I also noticed an usul-ul-fiqh issue that I wanted to clarify: For those who support the first/second opinions argue that Hadith is a very strong proof, but of a lower degree than the Holy Quran; therefore, it is not going to overtake the explicit command in the Qur’an regarding attending Salat-ul-Jumu’ah .
    I was taught that an authentic hadith has the same level as a proof, but obviously differs in holiness. Therefore, if you could explain this disparity in understanding the status of hadith vs Qur’an with regards to using , I’d be grateful.

    Wassalam

  17. Hasan says:

    No, an authentic (sahih) hadith is not at the same level as mutawatur. That’s why the ahadith of Tirmidhi and Abu Dawud cannot abrogate the command in the Qur’an. And that is the position of Abu Hanifah, Malik, and Shafi’i, and the majority of the fuqaha.

  18. masood says:

    was praying at home allowed or recommended at the time of Rasulullah salallah wa alaihi wasalam. how could a sahabi leave a jamaat prayer and pray at home??????????

    • Mohammed M. says:

      A very good point. When you look at all the narrations on the issue, you get a clear cut picture: Those who came from far and villages, they do not have to pray Jumuah because it would be cumbersome to go and come back.

      Also, according to some Madhabs, throughout the year, there is no Jumuah for people who live in small towns and villages. As for those who live in cities and they have a local Jumuah, they have to perform it.

      When isolated narrations are looked at, you get a distorted picture of the issue. ISIS is good at looking at isolated Quran verses and Hadith to come to rulings.

    • Abu hamza says:

      True. That’s why it makes more sense that he did not pray anything until Asr. Neither Jumuah nor Dhuhr. And Ibn Abbaas validated this by saying he followed the Sunnah. Allaahu Alam.

  19. ahmed says:

    jazak Allah khyr
    is it obligatory upon the Imams of all masjids to offer Juma even if they know no one will show up when given the option?

  20. asif says:

    Jazak Allahu khairan Shaykh Yasir for the info. Here is another piece which also presents the opinions on the issue:

    Is the Friday Prayer Obligatory After the `Id Prayer if `Id Should Fall on a Friday?
    -By Imam Ibn Rushd al-Hafid

    http://www.ilmgate.org/is-the-friday-prayer-obligatory-after-the-id-prayer-if-id-should-fall-on-a-friday/

  21. Mohammed M. says:

    According to the following, those who “follow the stronger opinion”, need to perform Jumuah. It is the best write up on the issue in English:

    https://ahadithnotes.wordpress.com/2015/07/10/the-ruling-of-the-jumuah-prayer-on-the-day-of-id-in-light-of-textual-evidence/

  22. Haji Abdul Kareem Nandasena says:

    EID MUBARAK.!
    May ALLAAH arRahman arRaheem Shower More Blessings upon You All. WasSalaam.
    Haji Abdul Kareem Nandasena.
    Sri Lanka.

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