بسم الله الرحمن الرحيم
In the name of Allāh, the Benficient, the Merciful
If the day of ‘Īd falls on a Friday, are we required to attend the Jumu’ah Khutbah?
This is indeed a great blessing when Allāh (سبحانه وتعالى) combines for His servants two ‘Īds on a single day: ‘Īdul-Adhhā or ‘Īdul-Fitr, and the ‘Īd of the day of Jumu’ah. ‘Abdullāh Ibn ‘Abbās (رضي الله عنه) narrates that the Prophet (صلى الله عليه وسلم) said concerning the day of Jumu’ah:
إن هذا يوم عيد جعله الله للمسلمين، فمن جاء إلى الجمعة فليغتسل، وإن كان طيب فليمس منه، وعليكم بالسواك
“Verily this day is an ‘Īd, which Allāh has created for the Muslims. So whoever comes to the Jumu’ah (prayer) then let him make Ghusl. And whoever has cologne, then let him apply it. And be mindful of the Siwāk (Miswāk)”
(Narrated by Ibn Mājah, and classed as Hasan by Shaykh Al-Albānī in Sahīh Sunan Ibn Majāh #908).
So with ‘Īd coinciding with the day of Jumu’ah – another ‘Īd, one might ask the question as to whether or not one must still attend the Jumu’ah Khutbah? There are three opinions concerning the matter. The first opinion is that attending the Jumu’ah Khutbah is still obligatory on the one who attended the ‘Īd prayer. This is the opinion of some of the Ahnaaf, some of the Mālikīs, some of the Shāfi’īs, and a narration from Ahmed. It is also the opinion of Ibn Hazm – theThāhirīs
(See Badā’i’ As-Sanā’i’ 3/85; Al-Istithkār 7/2429; Al-Majmū’ 4/491; Al-Mughnī 2/212; and Al-Muhallā Bil Āthār 3/303 respectively).
The second opinion is that attending the Jumu’ah Khutbah remains obligatory for those who attended the ‘Īd prayer and are residents of the city, but it becomes optional for those who live in rural areas outside of the city. This is the opinion of Imām Ash-Shāfi’ī himself, the opinion ofImām Abū Hanīfah, Ath-Thawrī, and a narration from Imām Mālik and some of his companions – May Allāh (سبحانه وتعالى) have mercy on all of them
(See Al-Um 1/239; Badā’i’ As-Sanā’i’ 3/83; Al-Istihtkār 7/2429 respectively).
The third opinion is that attending the Jumu’ah Khutbah becomes optional and Mustahab(preferable) for the one who attended the ‘Īd prayer; except for the Imām of the Masjid, who must establish a Jumu’ah prayer for those who could not attend the ‘Īd prayer, and for those who did but still desire to attend the Jumu’ah prayer. This is the well-known opinion of ImāmAhmed, ‘Atā’, An-Nakha’ī, Ash-Sha’bī, and Al-Awzā’ī
(See Al-Insāf 2/403; Musannaf Ibn Abī Shaybah 2/92; Musannaf ‘Abdur-Razzāq 3/303; and Al-Mughnī 3/212-213) .
This third opinion also happens to be the chosen view of many past scholars such as Shaykh-ul-Islām Ibn Taymiyyah, Ash-Shawkānī, Ibn Qudāmah and others, and the view of contemporary scholars such as Ibn Bāz, Ibn ‘Uthaymīn, Al-Albānī, and others - May Allāh (سبحانه وتعالى) have mercy on all of them. Their opinions are based on what can be confirmed from the actions and statements of Prophet (صلى الله عليه وسلم), and what has been attributed to his companions such as ‘Umar Ibn Al-Khattāb, ‘Abdullāh Ibn Mas’ood, ‘Abdullāh Ibn Az-Zubayr, ‘Abdullāh Ibn ‘Abbās, and others (Al-Mughnī 3/212-213).
Alhamdulillāh, it happened that two ‘Īds also coincided on the same day during the lifetime of the Messenger of Allāh (صلى الله عليه وسلم). Abū Hurayrah (رضي الله عنه) narrated that the Messenger of Allāh (صلى الله عليه وسلم) said:
قد اجتمع في يومكم هذا عيدان، فمن شاء أجزأه من الجمعة، وإنا مجمعون
“Indeed, two ‘Īds have been combined on this day of yours, so whoever desires then he is free from the obligation of Jumu’ah, (though) we are gathering”
(Narrated by Abū Dāwūd, Ibn Mājah, Al-Bayhaqī and others and classed asSahīh by Shaykh Al-Albānī in Sahīh Sunan Abī Dāwūd #984).
Although there is weakness in the various chains of this narration, this Hadīth was classed asSahīh by Shaykh Al-Albānī (and others) because some chains have been strengthened, but mainly because of supporting evidence such as the following narrations:
1. Mu’āwiyah Ibn Abī Sufyān (رضي الله عنه) asked Zayd Ibn Arqam (رضي الله عنه): “Did you witness with the Messenger of Allāh (صلى الله عليه وسلم) two ‘Īds coinciding on one day (meaning the ‘Īd ofJumu’ah with either ‘Īd-ul-Fitr or ‘Īd-ul-Adhaa)?”
Zayd Ibn Arqam replied, “Yes.” So Mu’āwiyah (رضي الله عنه) asked, “How did he (meaning the Messenger of Allāh - صلى الله عليه وسلم) perform it?”
Zayd replied: “He prayed the ‘Īd, and then he made the Jumu’ah optional and said, ‘Whoever desires to pray, then let him pray’”
(Narrated by Abū Dāwūd, Ibn Mājah, Ahmed, and others, and classed as Sahīh due to support by Shaykh Al-Albānī in Sahīh Sunan Abī Dāwūd #981).
2. ‘Atā’ Ibn Rabāh (رضي الله عنه) narrated: (‘Abdullāh) Ibn Az-Zubayr led us in prayer on the day of ‘Īd - on the day of Jumu’ah - in the first part of the morning, and then we returned for theJumu’ah (prayer), and he did not leave (his home to join) us. So we prayed by ourselves. Ibn ‘Abbās was in At-Tā’if (at the time), but when he arrived we mentioned this to him, so he said, “He has acted correctly according to the Sunnah”
(Narrated by Abū Dāwūd and Shaykh Al-Albānī said, “Its chain is Sahīh according to the conditions of Muslim” in Sahīh Sunan Abī Dāwūd #982).
A similar narration can also be found from ‘Abdullāh Ibn ‘Umar (رضي الله عنه) who said: “Two ‘Īdscombined during the life of the Messenger of Allāh (صلى الله عليه وسلم), so he led the people in prayer and then said, ‘Whoever desires to come to the Jumu’ah then let him come, and whoever desires to stay behind (meaning not attend) then let him stay behind’”
(Narrated by Ibn Mājah with an extremely weak chain, and also by At-Tabarānī with a different chain that is also extremely weak, but it was classed as Sahīh Li Ghayrihi by Shaykh Al-Albānī in Sahīh Sunan Ibn Mājah #1091 due to support from the narration of Abū Hurayrah and Mu'āwiyyah mentioned above).
So it can be seen through the Sunnah of the Messenger of Allāh (صلى الله عليه وسلم) that for those who attended the ‘Īd prayer, the Jumu’ah prayer becomes optional (but good to attend). This is what has also been confirmed by a number of the Sahābah such as ‘Umar Ibn Al-Khattāb, ‘Uthmān Ibn ‘Affān, and ‘Alī Ibn Abī Tālib (رضي الله عنهم أجمعين).
Ibn Taymiyyah (رحمة الله عليه) states in Al-Fatāwā Al-Kubrā: “The correct opinion is that whoever witnessed the ‘Īd prayer, then the obligation of the Jumu’ah (prayer) is removed. However, it is still an obligation for the Imām (of a Masjid) to establish a Jumu’ah (prayer) for those who still wish to attend, and for those who were not able to attend the ‘Īd prayer. This is what has been confirmed from the Prophet (صلى الله عليه وسلم) and the Sahābah such as ‘Umar, ‘Uthmān, Ibn Mas’ūd, Ibn ‘Abbās, Ibn Az-Zubayr, and others; and there is no known differing of opinion amongst them in this regard. As for those who say other than this, then they are not aware of the Sunnah of the Prophet (صلى الله عليه وسلم), that when two ‘Īds happened to coincide on the same day, he made the Jumu’ah optional. And in a saying, he said: “O People! You have indeed acquired good. So whoever desires to attend the Jumu’ah prayer then let him attend, for we are gathering.”
And based on these narrations and others, the Standing Committee for Academic Research and Issuing Fatāwā issued the following statements:
(See http://www.islam-qa.com/ar/ref/109323 - Arabic only)
1. Whoever attended the ‘Īd prayer, then he does not have to attend the Jumu’ah prayer, and simply prays four Rak’ahs during the time of Thuhr. But if he accepts the invitation and praysJumu’ah with the people, then this is better.
2. Whoever did not attend the ‘Īd prayer, then he does not have the option of leaving theJumu’ah prayer; it remains obligatory for him. So he must go to the Masjid for the Jumu’ahprayer. But if he does not find sufficient people to pray Jumu’ah, then he prays Thuhr.
3. It remains obligatory for the Imām of a Masjid to establish a Jumu’ah prayer for those who wish to attend, and for those who could not attend the ‘Īd prayer. And if there are sufficient people, he leads a Jumu’ah prayer, otherwise he prays Thuhr.
4. Whoever attended the ‘Īd prayer, and took the permission to not attend the Jumu’ah prayer, then he is to pray Thuhr when the time for Thuhr enters.
5. There is no Athān on this day for the Thuhr prayer except in the Masājid that will hold aJumu’ah Khutbah. There is nothing in the Sharī’ah with regards to an Athān for Thuhr on that day.
6. As for the statement that whoever attends the ‘Īd prayer then both the Jumu’ah prayer and the Thuhr prayer are no longer obligatory, then this is not correct, and has been refuted by the scholars - showing where the mistakes lie in such a statement, as it goes against theSunnah…
Wallāhu A’lam,
Hārith Al-Shiraida
