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If Jumah coincides with Eid is it still obligatory to perform Jumah ?

Answered as per Hanafi Fiqh by Askimam.org

Assalaam Alaikum Wa’Rahmatullahi Wa’Barakatuhu. The following website ( http://www.angelfire.com/mo2/scarves/eid.html ) lists some hadith which say that if Jumah coincides with Eid day then it is optional to perform Jumah. One of the hadith is as follows. Abu Dawud, An-Nasaa’ee, Ibn Majah, Ibh Khuzaimah, Ad-Daarimee, and Ahmad transmit from Iyaas ibn Abee Ramlah as-Shaamee who said: “I witnessed Mu’aaweeyah ibn Abee – Have you witnessed the coinciding of two Eids on the same day with the Prophet (Sallallahu Alayhi Wasallam ) ? He replied: Yes. So he said: What did he do? He replied: He (Sallallahu Alayhi Wasallam ) prayed Eid and then gave permission not to pray Jum’ah, and said: “He amongst you who desires to pray them, pray.” (This hadeeth has been declared sahih by scholar of hadeeth, Imam ‘Alee ibn al-Madenee, as in Talkhess al-Habeer) (Question 1) Is the hadith / evidence presented at this website acceptable to discard Jumah ? If possible please state the opinion of the four schools of thought and if any have permitted to discard Jumah ( or Dhuhr ) on Eid. JazakAllah Khair

Answer

According to the Hanafi, Shaaf’ee and Maaliki Madhab, if Eid falls on a
Friday, then the Eid Salaat and Khutbah will not suffice for Jummu’ah. The
jurists have ruled that these are two different commandments and cannot be
combined under any circumstance. (I’laaus Sunan vol.8 pg.92)

According to the Hambali Madhab, we have managed to trace a view of Imaam
Ahmad ibn Hambal (RA) who says that the Eid Salaat will suffice for the
Jummu’ah, hence, after the Eid Salaat, the next Salaat that a person will
have to perform is the Asr Salaat on that Friday. (Tahtaawi pg.288). The
Ahaadith that were mentioned by the Imaam are the very same ones which the
Hambalis use to support their Madhab. Before answering these Ahaadith, we
need to understand a few things which are of vital importance.

There are four authentic sources in Deen from which any Mas-ala (rule) must
be established. These are Qur’aan, Hadith, Ijmaa (consensus) and Qiyaas
(analogy). As long as a Mas-ala is established by anyone of these four
sources, it will be considered to be part of our Deen. It is not necessary
for a Mas-ala to be established only by Qur’aan and/or Hadith. The Qur’aan
and Hadith mention guidelines and fundamental laws from which the expert
jurists extract and derive various Masaail. It is not the work of any
ordinary person to ‘glance’ at verses of the Qur’aan or Hadith and then draw
up his own conclusions. This is the work of the experts. The four great
Imaams had sound knowledge of every branch of Deen which made them qualify
to extract different Masail after deep study and research into the Qur’aan
and Hadith. It is, therefore, Waajib and compulsory for us to follow them in
understanding our Deen. Similarly, a person is not allowed to follow his own
desires by sometimes following one Imaam and at times another. It is Waajib
to follow one Imaam in all his verdicts.

Now that we have understood the above, our subject matter is ‘will Eid
Salaat suffice for Jummu’ah?’ We must understand that the obligation of
Jummu’ah is explicitly mentioned and established by the Qur’aan, the
strongest of all proofs is Qur’aan. One who denies any verse of the Qur’aan
will become a Kaafir. On the other hand, the obligation of Eid Salaat is
established through Hadith. Undoubtedly, the Hadith is a very strong proof,
but of a lower degree than Qur’aan. One who denies something that is
established through Hadith will not become a Kaafir. Keeping this in mind,
even a person of little understanding will be able to come up to this simple
conclusion that how can something that is proven from Hadith have so much of
power and strength that it totally cancels something that is clearly and
explicitly proven from the Qur’aan? How can the Eid Salaat abrogate the
obligation of Jummu’ah?

Furthermore, there are a few Ahaadith (as mentioned by the Imaam) which
outwardly show the permissibility of missing Jummu’ah when Eid falls on a
Friday. These Ahaadith have slight variations but the gist of all is
similar. As an example, to understand this Mas-ala properly we will look at
one narration: Hadhrat Abu Hurayra (Radhiallaahu Anhu) reports that (on
Friday, the day of Eid), Nabi (Sallallaahu Alayhi Wasallam) addressed all
his companions saying, ‘Today, two Eids have gathered together (Eid and
Jummu’ah). Whosoever from you wishes, then this Salaat (Eid) will suffice
him for Jummu’ah. We will soon gather again if Allah wills.’ (Ibn Maajah
pg.93)

Firstly, the Muhadditheen who are the esperts in the field of Hadith have
mentioned that the authenticity of these narrations is disputed. However,
even if we have to accept the authenticity of these narrations, then another
answer is that during the time of Nabi (Sallallaahu Alayhi Wasallam), people
from outside the city of Madinah living in the farmlands and villages, used
to come to Madinah and gather for the Eid Salaat. At this point, we have to
remember that just as how Eid Salat is not Waajib on those living out of the
city, on farms, villages, etc. similarly, Jummu’ah is also not Waajib on
them. (Tahtaawi pg.288)

These bedouins and villagers who come to Madina came on their own will out
of joy and happiness, being the day of Eid. The Eid Salaat, as we know, is
performed a little after sunrise in the morning. It was, therefore,
difficult for these villagers to stay behind in the city after performing
the Eid Salaat and wait for Jummu’ah. This is what is being referred to in
these narrations. Looking at all these narrations, with slight variations,
one narrations says that Nabi (Sallallaahu Alayhi Wasallam) said,
‘Whomsoever wishes he may perform Jummu’ah Salaat and whosoever wishes he
may return.’ Nabi (Sallallaahu Alayhi Wasallam) was addressing the bedouins
and villagers here because, for them to stay behind till Jummu’ah was a long
wait and would be difficult for them. Since Jummua’h was not Waajib on them,
Nabi (Sallallaahu Alayhi Wasallam) said to them that if they wished to
return to their farmlands, they are at will to do so. The proof to say that
this law was said only for the bedouins is that in the first narration of
Abu Hurayra (Radhiallaahu Anhu), Nabi (Sallallaahu Alayhi Wasallam) said,
‘We will soon gather again if Allah wills’, i.e. here Nabi (Sallallaahu
Alayhi Wasallam) addressing the people of the city says to them that very
soon we will be gathering for Jummu’ah. Therefore, the standard answer to
all these narrations is that Nabi (Sallallaahu Alayhi Wasallam) did give
permission to miss Jummu’ah if Eid falls on a Friday but this permission was
only for the bedouins because Jummu’ah was not Waajib on them at all in the
first place. In order to substantiate this even more further, we will look
at another narration. Hadhrat Uthmaan (Radhiallaahu Anhu) in his time, once
addressed the congregation after the Eid Salaat which also fell on a Friday.
He said to them, ‘Whomsoever from amongst the villagers wishes to wait for
Jummu’ah, then he may do so and whomsoever wishes to return then I have
granted him permission.’ (Muwatta pg.165)

Look at this narration. It is clearer than broad daylight that this
permission was only for the villagers. Furthermore, in this narration,
Hadhrat Uthmaan made this statement in front of a large gathering of great
Sahaaba (Radhiallaahu Anhum). If this permission was general and included
the people of the city also, then the Sahaaba would have opposed and raised
objections immediately against Hadhrat Uthmaan (Radhiallaahu Anhu) as to why
was he granting special permission only for the Bedouins and not for the
people of the city. In view of the above, and in brief, we will say that if
we do accept these narrations to be authentic then too the permission to
skip Jummu’ah and suffice on Eid Salaat was only for the villagers simply
because Jummu’ah was not Waajib upon them.

The second question was with regards to women in their menstrual period
coming to the Eid Salaat. During the time of Nabi (Sallallaahu Alayhi
Wasallam), women used to go to the Masaajid and also be present for the Eid
Salaat. There are narrations of type where Nabi (Sallallaahu Alayhi
Wasallam) permitted the women to attend the Eid Salaat. What we need to
understand is the reason behind this permission. Why was such permission
granted? During that time, Islam and the Muslims were small as compared to
the non-believers. When the Muslims came out to perform the Eid Salaat, then
the women would also join them so as to make the Muslims larger in number
and more in strength, thereby, putting fear into the hearts of the enemy.
But in times later on, when Islam grew and the numbers increased then
automatically there was no need for this. Moreso, in today’s times when the
level of vice and evil is beyond control, there stands all the more reason
for women not to attend the Eid Salaat. The Qur’aan also mentions that women
should stay indoors. For women to attend the Eid Salaat is Mustahabb in
light of the permission granted by Nabi (Sallallaahu Alayhi Wasallam), but
because of the fear of Fitnah and looking at the evils and corruption,
especially, in our times, the Fuqahaa have ruled that it is not permissible.

Let alone our times today, after the demise of Rasulullah (Sallallaahu
Alayhi Wasallam) , during the time of Sahaba (Radhiallaahu Anhum), some of
them were also of the same view. That is why Hadhrat Aaisha (Radhiallaahu
Anha) is also reported to have said, ‘Had the prophet (Sallallaahu Alayhi
Wasallam) been alive in these days, he would have certainly prohibited the
women from attending congregational Salaat.’ Hadhrat Aaisha (Radhiallaahu
Anha) makes this statement with regards to her time – the time of Sahaaba
(Radhiallaahu Anhum) – the time when the leve of Islam was at its peak. In
today’s day and age of evil and corruption, it shows us that it is all the
more reason for women to be prohibited from leaving the home for any form of
congregational Salaat.

and Allah Ta’ala Knows Best

Moulana Asad Haffejee
STUDENT: DARUL IFTA

CHECKED AND APPROVED CORRECT: Mufti Ebrahim Desai (Head: Darul Ifta); Mufti Muhammad Kadwa (Darul Ifta); Moulana Muhammad Haroon Abbassommar (Faculty of Specialty in Hadith)

Original Source Link

This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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