Eid Ṣalāh and Jumuʿah Ṣalāh on the same day

Eid Ṣalāh and Jumuʿah Ṣalāh on the same day

Question

There is some confusion in relation to performing Jumuʿah Ṣalāh this Friday 1st September 2017 as it is also Eid al-Adha on the same day. There are some messages circulating that it is against the Sunnah to perform Jumuʿah Ṣalāh if Friday conincides with the day of Eid. Please, can you clarify the issue and outline the views of all four schools of thought in this regard.

If Eid occurs on a Friday, there are three mainstream views in relation to the status of Jumuʿah Ṣalāh:

(1) According to the Ḥanafī and Mālikī schools of thought, Jumuʿah Ṣalāh is necessary (subject to the normal conditions) and is not impacted in any way by the Eid Ṣalāh. This is no different to Eid occurring on any other day wherein Dhuhr Ṣalāh would remain necessary. This is also the view of ʿAllāmah Ibn Ḥazm (d. 456/1064) who wrote, “And if Eid falls on a Friday, Eid Ṣalāh will be peformed and then Jumuʿah Ṣalāḥ and this is a must, and there is no sound evidence contrary to this.” He further writes, “Jumuʿah is farḍ and Eid is supererogatory, and the supererogatory act does not override the farḍ.” (According to the dominant Ḥanafī position, Eid Ṣalāh is wājib – a lesser status than farḍ - whilst it is sunnah according to the dominant Mālikī position).

(2) According to the Shāfiʿī school of thought, Jumuʿah Ṣalāh is necessary on the residents of the towns, but not necessary on those who do not reside in the towns (this corresponds to the general Ḥanafī position as there is no Jumuʿah in the villages according to them). The evidence for this is the narration in Muwaṭṭaʾ (613) and Ṣaḥīḥ al-Bukhārī (5571) wherein ʿUthmān  delivered a sermon after Eid Ṣalāh and said, “Today you have two Eids together, so whoever from the suburbs would like to wait for Jumuʿah, he should wait, and whoever would like to return, I permit him to do so.”

There are three points worth noting here:

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Answer 1 Firstly, this ḥadīth does not contradict the Ḥanafī position. Indeed, Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189/805) affirms in his Muwattāʾ (233) that the reason this permission was granted to the people of the suburbs is because Jumuʿah was not compulsory on them. Thus, in this particular scenario, the Ḥanafī and Shāfiʿī position appears to be the same. Secondly, Jumuʿah Ṣalāh must be established according to the Shāfiʿīs and residents of the town must perform Jumuʿah Ṣalāh. Thirdly, Imam Khaṭīb Shirbīnī (d. 977/1570) and ʿAllāmah Ramlī (d. 1004/1596) affirm that if the time of Jumuʿah Ṣalāh begins and the people of the suburbs are still in the town, it is necessary on them to perform Jumuʿah Ṣalāh. (3) According to the Ḥanbalī school of thought, Jumuʿah Ṣalāh is not obligatory on those who perform Eid Ṣalāh. Dhuhr Ṣalāh is sufficient. Their evidence for this is the narrations of Zayd ibn Arqam, ʿAbdullāh ibn al-Zubayr and Abū Hurayrah  which have been transmitted in Sunan Abī Dāwūd (1070) and other ḥadīth books. However, there are several points worth noting: Firstly, the dominant Ḥanbalī position is that it is necessary on the Imam to lead Jumuʿah Ṣalāh. Thus, Jumuʿah Ṣalāh must be established for those who may not have performed Eid Ṣalāh and also for those who may prefer to perform Jumuʿah Ṣalāh even though it is not necessary on them. Secondly, the Ḥanbalī scholars have explicitly stated that it is preferable to perform Jumuʿah Salāh even if it is not necessary on a person. Thirdly, the Ḥanbalī scholar ʿAllāmah Mardāwī (d. 885/1480) affirms that if a person is at the Jāmiʿ Masjid (or any Masjid in our context) at the time of Jumuʿah Ṣalāh, he must perform Jumuʿah Ṣalāh. Fourthly, the narration of Abū Hurayrah  in Sunan Abī Dāwūd (1073) and other books clearly states that the Prophet  said, “In this day of yours, two Eids have gathered, so whoever wishes, it (Eid Ṣalāh) will suffice him from Jumuʿah, and we shall be performing Jumuʿah.” This along with the aforementioned ḥadīth of ʿUthmān  clearly affirms that Jumuʿah Ṣalāh was performed in the era of the Prophet  and ʿUthman  in the blessed city of Madīnah. Thus, it is incorrect to suggest that performing Jumuʿah Ṣalāḥ is against the Sunnah. In fact, it is Sunnah. In so far as the practice in the time of ʿAbdullāh ibn al-Zubayr  is concerned, the narrations are contradictory with some narrations suggesting Ḍhuhr Ṣalāh was performed whilst other narrations suggest neither Jumuʿah nor Dhuhr Ṣalāh was performed (which happens to be the isolated view of Imam ʿAtāʾ ibn Abī Rabāḥ, d. 114/732) Fifthly, our primary response to the evidences presented by the Ḥanbalī School is that the Prophet  granted permission to the people from the suburbs to return to their homes and not to the local residents of the town, as understood from a narration transmitted in Sharḥ Mushkil al-Āthār (3:190), Muṣannaf ʿAbd al-Razzāq (5728) and al-Sunan al-Kubrā (3:444) which clearly mentions, “Whoever wishes to return, may return”, and as implicit in the wording of the narration of Abū Hurayrah , “And we [the locals] shall be performing Jumuʿah.” The aforementioned narration of ʿUthmān  also supports this. Scholars who have explained the permission of the Prophet  in this manner include: Imam Ṭaḥāwī (d. 321/933), Mawlānā ʿAbd al-Ḥayy Laknawī (d. 1304/1886), Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905), Mawlānā Khalil Aḥmad Sahāranpūrī (d. 1346/1927), Mawlānā Ẓafar Aḥmad ʿUthmānī (d. 1394/1974) and Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982). Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) has also alluded to this. My respected father Mufti Shabbīr Aḥmad (b. 1376/1957) adds that these narrations demonstrate the compassion of the Prophet  towards his companions and his desire for them to spend their Eid with their families in the suburbs. In addition to this, the authenticity of the narrations of Zayd ibn Arqam  and Abū Hurayrah  have been questioned as already alluded to in the comments of ʿAllāmah Ibn Ḥazm (d. 456/1064). Although some ḥadīth experts have authenticated the narration of Zayd ibn Arqam , the reality is that its chain is defective and weak due to the presence of a narrator Iyās ibn Abī Ramlah (n.d.) whose credentials cannot be verified. On the other hand, the narration of Abū Hurayrah  is much stronger although it is difficult to suggest it is ṣaḥīḥ (sound). Nevertheless, it is difficult to deny the narration altogether, and it is, for this reason, the narration of Abū Hurayrah  must be understood in the context of providing flexibility for the people of the suburbs as outlined above. In conclusion, according to the Ḥanafī, Mālikī and Shāfiʿī schools of thought, both Eid Ṣalāh and Jumuʿah Ṣalāh are necessary. However, according to the Shāfiʿīs, there is an exception for residents from out of the town provided they have left the town before the time of Jumuʿah Ṣalāh begins. This is also the position of the Ḥanafīs more generally as there is no Jumuʿah Ṣalāh in the villages according to them. On the other hand, according to the

Ḥanbalīs, Jumuʿah Ṣalāh is not necessary on those who perform Eid Ṣalāh, unless they are present in the Masjid when Jumuʿah Ṣalāh takes place. However, it is necessary for the Imam to establish Jumuʿah Ṣalāḥ and it is preferable for the people who have performed Eid Ṣalāh to perform Jumuʿah Ṣalāh, as affirmed in the ḥadīths. Accordingly, it is necessary according to all four schools of thought to establish Jumuʿah Ṣalāh on Eid day, and this is the practice in the blessed cities of Makkah and Madinah. It is therefore incorrect to suggest this is against the Sunnah.

Finally, it is important to seek guidance from reputable scholars who can advise a person based on their school of thought. One should take extreme care with material on the internet. It is also important to note that the four schools of thought have their evidences and principles and it is important to maintain etiquette and respect.

Allah knows best

Yusuf Shabbir

8 Dhū al-Ḥijjah 1438 / 30 August 2017

Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir www.nawadir.org

Prayer of the Solar and Lunar Eclipse (Salat Al-Khusuf)

Prayer of the Solar and Lunar Eclipse (Salat Al-Khusuf)

The scholars agree that the prayer of the eclipses is a confirmed sunnah which is to be performed by both men and women. It is recommended to pray it in congregation although the congregation is not a condition for it. The sunnah is to be performed in a mosque as the Prophet (peace be upon him) went to the mosque immediately after the solar eclipse appeared. The people are called to it by announcing As-Salatu jami`ah “prayer in congregation.”

The majority of the scholars hold that it is to consist of two rak`ahs (unit of prayer) and that in every rak`ah one is to perform two bowings (ruku`) instead of the customary one.

A’ishah narrates: “There was a solar eclipse during the time of the Prophet (peace be upon him) and the Prophet went to the mosque, and he stood and made the takbir (saying Allah is greatest), and he put the people in rows behind him, and he made a lengthy recital during the Prayer. Next, he made the takbir and made a long bowing, but it was not as long as the recital. Following that, he raised his head, saying: ‘Allah hears him who praises Him. And to You, our Lord, belongs the praise.’ Afterward, he stood and made another long recital but it was shorter than the first one. Again, he made the takbir and made a bowing that was shorter than the first one. Then, again he said: ‘Allah hears him who praises Him. And to You, our Lord, belongs the praise.’ After this, he prostrated. He did the same in the next rak`ah and finished four bowings and four sujud (prostration). The sun appeared again before he finished. Finally, he stood and addressed the people and praised Allah, as He deserves it and said: ‘The sun and the moon are two signs from among Allah’s signs and there is no eclipse due to someone’s death or life. If you see them occurring, hurry to pray.'” (Al-Bukhari and Muslim)

Ibn `Abbas (may Allah be pleased with him) said: “There was a solar eclipse during the life time of the Prophet (peace be upon him) and he prayed with a long standing, similar to what it takes to recite Surat Al-Baqarah. Then, he made a long bowing. After which, he stood and made another long recital but shorter than the first one. Again he went into bowing, but for a shorter time than in the first one. Following this, he made sajdah [twice]. Next he made another long standing (qiyam) which was also not as long as the first. After that, he made another lengthy bowing but it was not as long as the first one. Again, he made another long standing [and recital] but it was not as long as the first one. After which, he made another lengthy bowing but it was not as long as the previous one. Following this, he went into prostration [and so on]. When he had finished, the sun had appeared. He concluded his prayer and said: ‘The sun and the moon are two signs from the signs of Allah, and there is no eclipse due to the death or life of anyone. If you see it, make remembrance of Allah.'” (Al-Bukhari and Muslim)

Imam Ibn Al-Qayyim observes: “The authentic, clear, and considered sunnah concerning salat Al-khusuf is that the bowing is to be repeated [twice] in every rak`ah. This is based on the hadith from `A’ishah, Ibn `Abbas, Jabir, and others.

They all report that the Prophet repeated the bowing in one rak`ah. Those who mention the repeating of the bowing are more in number, weightier, and closer to the Prophet than those who do not mention it.” This is the opinion of Malik, Ash-Shafi`i, and Ahmad.

Abu Hanifah is of the opinion that salat Al-Khusuf consists of two rak`ahs, similar to salat Al-`Eid and jumu`ah, based on the hadith of An-Nu`man ibn Bashir (may Allah be pleased with him) who says: “The Messenger of Allah (peace be upon him) prayed Salat Al-khusuf with us like one of your prayers. He went into bowing and performed prostration, praying two rak`ahs by two rak`ahs, and supplicated to Allah until the sun reappeared clearly again.” In the hadith from Qabsah al-Hillali, the Prophet said: “If you see that [i.e., an eclipse], pray as you pray the obligatory prayer.” (Ahmad and An-Nasa’i)

The reciting of Surat Al-Fatihah is obligatory in each rak’ah, and one may recite whatever one wishes to, after Al-Fatihah. It is allowed to make the recital audible or silent, but Al-Bukhari says: “Audible recital is more proper.”

Source: Quoted with slight modifications from Sayyid Sabiq’s Fiqh As-Sunnah.