Summary

The Main Disagreement

The ulama differed when Eid and Jumuʿah come together on the same day. The dispute returns to 3 views. One view says Jumuʿah remains required and Eid does not remove it.

The second view is that only to people outside the main town, especially those who came in from surrounding villages.

A third view says whoever attended Eid is excused from attending Jumuʿah, but the imam must still establish Jumuʿah for those who wish to attend and for those who did not attend Eid.

This is how Ibn Taymiyyah set out the issue, and according to him third view is the correct one. (Majmuʿ al Fatawa, 24/210–213)

The First View: You Still Need To Pray Jumuʿah

This is the view is the view of the majority, namely the Hanafis, the Malikis, and the Shafiʿis in general, though the Shafiʿis and some Malikis made a concession for certain people outside the town. Their basic proof is the general command of Jumuʿah:

إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ

“When the call is made for prayer on Friday, then hasten to the remembrance of Allah.” (Surah al Jumuʿah: 9)

They argued that no exception for Eid is mentioned in the verse. (Mukhtasar Ikhtilaf al Ulama 1/347, al Dhakhirah 2/355)

The Hanafis

The Hanafi view is if Eid and Jumuʿah come together, both prayers remain required for the one upon whom Jumuʿah is required. Ibn ʿAbidin rejected the claim that only one of the two prayers is enough in the Hanafi madhhab, and said that this was related from other madhhabs, not from the Hanafi madhhab itself. He also explained that Eid, according to the more correct Hanafi view, has a ruling close to obligation, so neither of the two prayers is left. (Radd al Muhtar 2/166–167)

Al Tahawi also said that one of the two does not suffice for the other. He said the first is Sunnah and the other is obligatory, so both are attended, and he linked this position with Malik as well. He then mentioned the reports of concession, but understood them in a restricted way, especially for people outside the city. (Mukhtasar Ikhtilaf al Ulama 1/346–347)

The Malikis

The Maliki madhhab generally holds that Jumuʿah must still be prayed, even if Eid has already been prayed on the same day.

ʿAlish said that even if villagers outside the town attend Eid with the imam on a Friday, this does not by itself permit them to stay away from Jumuʿah, and even the imam’s permission does not change that, because this is a right belonging to Allah.

Al Kharshi repeated this wording, then mentioned that Mutarrif, Ibn Wahb, and Ibn al Majishun gave a concession to surrounding villages if the imam permits them after they have come for Eid, but not to the people of the town itself. So the relied upon view is that Eid does not normally remove Jumuʿah, while a limited village concession is reported from some Malikis. (Minah al Jalil 1/453, Sharh Mukhtasar Khalil 1/453)

Al Qarafi made the Maliki reasoning even more direct. He said Jumuʿah does not drop because of Eid, and he answered the hadith of concession by relying on the general verse of Jumuʿah and the continued practice of the Muslims. (al Dhakhirah 2/355)

The Shafiʿis

The Shafiʿis make a distinction between the people of the town and the people of surrounding villages whose call reaches the town.

Al Nawawi said Jumuʿah does not drop from the people of the town without disagreement. As for villagers who came for Eid, the correct and explicit Shafiʿi view is that they may return and not attend Jumuʿah, because of the report from ʿUthman giving permission to the people of al ʿAwali.

A second Shafiʿi view says Jumuʿah still remains upon them because of the Qur’an. (al Majmuʿ 4/358)

So in the Shafiʿi madhhab, the ruling for town residents is that both remain in place, while the concession is mainly for those outside the town who would face hardship in staying or returning again. (al Umm 1/239, al Majmuʿ 4/358)

Ulama Who Strengthened This View

Ibn Qudamah said that most of the fuqaha said Jumuʿah remains obligatory because of the general meaning of the verse and the reports showing its obligation, and because they are two obligatory prayers, so one does not drop because of the other. (al Mughni 3/242)

Ibn Hazm also held that Eid is prayed and then Jumuʿah is prayed, and that this must be done. His reasoning was that Jumuʿah is an obligation while Eid is voluntary, and a voluntary act does not make an obligation fall. He also challenged the reports used for concession, even though the other ulama authenticated some of those reports. (al Muhalla 3/303–304)

Ibn ʿAbd al Barr brought the report of ʿUthman, in which he gave permission only to the people of al ʿAwali, and this was used as evidence that the concession was not for the people of the town in general. (al Tamhid 10/239–240)

The Second View: Attending Jumuʿah Drops for the One Who Attended Eid, but the Imam Must Establish It

The Hanbali view mentioned by Ibn Taymiyyah, Ibn Baz, and reported by Ibn ʿUthaymin, is that the one who attended Eid with the imam is excused from attending Jumuʿah, but he must still pray Dhuhr if he does not attend Jumuʿah, while the imam must still establish Jumuʿah for those who attend. (Kashshaf al Qinaʿ 2/40–41, al Mughni 3/233–234, al Ikhtiyarat al Fiqhiyyah p. 128)

The Hanbali Madhhab

Al Buhuti said that if Eid falls on Friday, and the person attended Eid with the imam, then Jumuʿah drops from him in terms of attendance, not in terms of the prayer time obligation itself. So he is like one who has an excuse to leave Jumuʿah, not like one from whom the prayer time has disappeared altogether.

He must pray Dhuhr if he does not pray Jumuʿah. The imam, however, is not excused from establishing Jumuʿah. If enough people gather, he establishes it. If not, they pray Dhuhr. Also, whoever did not pray Eid with the imam must still go to Jumuʿah. (Kashshaf al Qinaʿ 2/40–41)

Ibn Qudamah gave the same ruling. He said that attendance at Jumuʿah drops for the one who prayed Eid, except for the imam. He then mentioned the evidence of Zayd ibn Arqam and Abu Hurayrah, and said that if Eid is prayed first and Jumuʿah is not attended, then Dhuhr must still be prayed in its time. (al Mughni 3/233–234)

Their Main Evidences

Their clearest evidence is the hadith of Zayd ibn Arqam, in which he was asked whether he witnessed two Eids with the Messenger of Allah ﷺ on one day, and he replied that the Prophet ﷺ prayed Eid and then gave permission regarding Jumuʿah, saying, “Whoever wishes to pray may pray.” (al Mughni 3/233–234, Kashshaf al Qinaʿ 2/40–41)

They also used the hadith of Abu Hurayrah: “Two Eids have come together on this day of yours. Whoever wishes, it suffices him from Jumuʿah, and we will still establish it.” (Kashshaf al Qinaʿ 2/40–41, Abu Dawud 1073, Ibn Majah 1311)

They further used the report of Ibn al Zubayr, who combined the 2 that day and did not add to the 2 rakʿahs until ʿAsr, and the statement of Ibn ʿAbbas, “He followed the Sunnah.” This was taken as support for the concession view. (al Mughni 3/233–234, Abu Dawud 1072, ʿAbd al Razzaq 5725, al Awsat 2182)

Their reasoning is that the gathering intended by Jumuʿah has already been achieved by Eid, especially since Jumuʿah differs from Dhuhr chiefly by the khutbah, and the khutbah has already been heard at Eid. Ibn Taymiyyah added another line of reasoning and said that when 2 acts of worship of one kind come together, one may enter into the other, just as wudu enters into ghusl and one ghusl may enter into another. (al Mughni 3/233, Majmuʿ al Fatawa 24/211)

Ibn Taymiyyah

Ibn Taymiyyah said the ulama held 3 views, then he said the correct one is that whoever attended Eid is no longer required to attend Jumuʿah, but the imam must still establish Jumuʿah so that those who wish may attend and so that those who missed Eid may attend.

He supported this with the report from the Prophet ﷺ and a group of Companions such as ʿUmar, ʿUthman, Ibn Masʿud, Ibn ʿAbbas, and Ibn al Zubayr. He also said that if a person leaves Jumuʿah on that day, he still prays Dhuhr in its proper time. (Majmuʿ al Fatawa 24/210–213)

Ibn Baz

Ibn Baz said that if a person prayed Eid with the people, then Jumuʿah is no longer required from him, but he must pray Dhuhr. If he prays Jumuʿah with the people, that is better. He also said the imams and people of the masjids must still establish Jumuʿah for those who attend. (Fatawa Nur ʿala al Darb 13/354)

Ibn ʿUthaymin

Ibn ʿUthaymin explained the ruling in a careful way. He said the one who prayed Eid must still do one of 2 things: either pray Jumuʿah with the imam, or pray Dhuhr, because Dhuhr is the obligatory prayer of that time and there is no proof that Dhuhr falls away.

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ

“Establish the prayer from the decline of the sun until the darkness of the night.” (Surah al Isra: 78)

He also said the issue is not one of consensus, and that the evidence differs, which is why the ulama differed. Still, he presented the well known Hanbali view as being that Jumuʿah drops from the one who prayed Eid with the imam, but not from the imam, and Dhuhr remains obligatory for the one who does not pray Jumuʿah. He also said that Eid and Jumuʿah must both still be established publicly when they coincide. (Majmuʿ Fatawa wa Rasaʾil al ʿUthaymin 16/169–171)

The Restricted Concession for People Outside the Town

A middle position  is the view that the concession is mainly for the people outside the town, such as the people of al ʿAwali, because of hardship in waiting for Jumuʿah or returning again. This is from the report of ʿUthman: “Whoever from the people of al ʿAwali wishes to wait for Jumuʿah, let him wait, and whoever wishes to return, then I have given him permission.” (al Bukhari 5571, al Tamhid 10/239–240, al Majmuʿ 4/358)

This is why some Shafiʿis, some Malikis, and others restricted the concession to surrounding villages rather than the people of the town itself. It is also why al Tahawi said ʿUthman singled out the people of al ʿAliyah because Jumuʿah is not binding upon them in the same way. (Mukhtasar Ikhtilaf al Ulama 1/346–347, Sharh Mukhtasar Khalil 1/453, al Majmuʿ 4/358)

Full Article

Are We Excused From Jumuʿah If It Is Eid?

The ulama differed about the one who prayed Eid: does Jumuʿah no longer become obligatory for him if they are both are on the same day.

The First View: You Still Need To Pray Jumuʿah

This is the madhhab of the majority: the Hanafis, the Malikis, and the Shafiʿis.

The Hanafis

Ibn ʿĀbidīn says:

فلو اجتمعا  لم يلزم إلا صلاة أحدهما ، وقيل الأولى صلاة الجمعة ، وقيل صلاة العيد كذا في القهستاني عن التمرتاشي . قلت : قد راجعت التمرتاشي فرأيته حكاه عن مذهب الغير وبصورة التمريض فتنبه وشرع في الأولى من الهجرة ( تجب صلاتهما )  في الأصح ( على من تجب عليه الجمعة بشرائطها ) المتقدمة ( سوى الخطبة )  فإنها سنة بعدها ، [ ص: 167 ] وفي القنية : صلاة العيد في القرى  تكره تحريما أي لأنه اشتغال بما لا يصح لأن المصر شرط الصحة

قوله: (في الأصح) مقابله القول بأنها سنة، وصححه النسفي في المنافع، لكن الأول قول الأكثرين كما في المجتبى، ونص على تصحيحه في الخانية والبدائع والهداية والمحيط والمختار والكافي للنسفي. وفي الخلاصة: هو المختار، لأنه صلى الله عليه وسلم واظب عليها، وسماها في الجامع الصغير سنة لأن وجوبها ثبت بالسنة. وفي الحلية ذكره. قال في البحر: والظاهر أنه لا خلاف في الحقيقة، لأن المراد من السنة: المؤكدة، بدليل قوله: ولا يترك واحد منهما، وكما صرح به في المبسوط. وقد ذكرنا مراراً أنها بمنزلة الواجب عندنا، ولهذا كان الأصح أنه يأثم بترك السنة المؤكدة كالواجب. وسيأتي له نظير ذلك في تكبير التشريق.

قوله: (بشرائطها) متعلق بـ (تجب)، والضمير للجمعة، ويشمل شرائط الوجوب وشرائط الصحة، لكن شرائط الوجوب علمت من قوله: (على من تجب عليه الجمعة)، فبقي المراد من قوله: (بشرائطها) القسم الثاني فقط، واستثنى من الثاني الخطبة. واستثنى في الجوهرة من الأول: المملوك، إذا أذن له مولاه، فإنه تلزمه العيد بخلاف الجمعة، لأن لها بدلاً وهو الظهر. وقيل: ينبغي أن لا تجب عليه العيد أيضاً، لأن منافعه لا تصير مملوكة له بالإذن. وجزم به في البحر.

قلت: وفي إمامة البحر: أن الجماعة في العيد تسن على القول بسنيتها، وتجب على القول بوجوبها. وظاهره أنها غير شرط على القول بالسنية، لكنه صرح بعده بأنها شرط لصحتها على كل من القولين، أي تكون شرطاً لصحة الإتيان بها على وجه السنة، وإلا كانت نفلاً مطلقاً، فتأمل.

واعترض على ما ذكره المصنف: بأن الجمعة من شرائطها الجماعة التي هي جمع، والواحد هنا مع الإمام كما في النهر.

قوله: (فإنها سنة بعدها) بيان للفرق، وهو أنها في العيد سنة لا شرط، وأنها بعدها لا قبلها، بخلاف الجمعة. قال في البحر: حتى لو لم يخطب أصلاً صحت وأساء لترك السنة، ولو قدمها على الصلاة صحت وأساء، ولا تعاد الصلاة.

قوله: (صلاة العيد)، ومثله الجمعة.

قوله: (بما لا يصح) أي على أنه عيد، وإلا فهو نفل مكروه لأدائه بالجماعة.

If they come together, then only one of the two prayers is required. It is said that the preferred one is the Friday prayer, and it is also said that it is the Eid prayer. This is as mentioned in al Qahistani from al Tamartashi.

I say: I reviewed al Tamartashi and found that he related this from the madhhab of others, and in a tentative manner, so take note.

He then said at the beginning of al Hijrah: “Both prayers are obligatory,” according to the most correct view, upon the one for whom the Friday prayer is obligatory with its previously mentioned conditions, except for the sermon, for it is Sunnah after it.

And in al Qunyah: performing the Eid prayer in villages is prohibitively disliked, meaning it is engagement in something invalid, because being in a city is a condition for its validity.

His saying “according to the most correct view” means that the opposing view is that it is Sunnah. This was graded correct by al Nasafi in al Manafiʿ, but the first view is the position of most scholars, as mentioned in al Mujtaba, and its correctness is explicitly affirmed in al Khaniah, al Bada’iʿ, al Hidayah, al Muhit, al Mukhtar, and al Kafi of al Nasafi.

In al Khulasah it is said: it is the chosen view, because the Prophet ﷺ consistently performed it, and he called it Sunnah in al Jamiʿ al Saghir because its obligation is established by the Sunnah. In al Hilyah it is mentioned. In al Bahr it is said: it appears that there is no real disagreement, because what is meant by Sunnah is that which is strongly emphasised, as indicated by the statement “neither of them is to be left,” and as explicitly stated in al Mabsut. It has been mentioned many times that it takes the ruling of an obligation with us, and for this reason the more correct view is that a person is sinful for leaving an emphasised Sunnah just as with an obligation. A similar discussion will come regarding the takbir of tashriq.

His saying “with its conditions” is connected to “is obligatory,” and the pronoun refers to the Friday prayer. It includes both the conditions of obligation and the conditions of validity. However, the conditions of obligation are already known from his saying “upon whom the Friday prayer is obligatory,” so what remains intended by “with its conditions” is only the conditions of validity.

From these, the sermon is excluded. In al Jawharah, from the conditions of obligation, the slave is excluded: if his master permits him, then the Eid prayer becomes binding upon him, unlike the Friday prayer, because it has a substitute, which is the Dhuhr prayer. It is said: it should not be binding upon him for Eid either, because his benefits do not become owned by him through permission. This was affirmed in al Bahr.

I say: in al Bahr, in the section on leading prayer, it is mentioned that congregation in Eid prayer is Sunnah according to the view that it is Sunnah, and obligatory according to the view that it is obligatory.

Its apparent meaning is that it is not a condition according to the view of Sunnah, but it is then explicitly stated that it is a condition for its validity according to both views, meaning it is a condition for performing it in the manner of Sunnah, otherwise it becomes a general voluntary prayer. Reflect.

It was objected to what the author mentioned: that among the conditions of Friday prayer is congregation, which is a gathering, and here one person with the imam is sufficient, as mentioned in al Nahr.

His saying “for it is Sunnah after it” clarifies the difference: that in Eid it is Sunnah, not a condition, and that it is after the prayer, not before it, unlike Friday.

It is said in al Bahr: if he does not give the sermon at all, the prayer is valid but he has done wrong by leaving the Sunnah. If he gives it before the prayer, it is valid but he has done wrong, and the prayer is not repeated.

His saying “the Eid prayer,” and likewise the Friday prayer.

His saying “engaging in something invalid,” meaning it is not valid as Eid; otherwise it is a voluntary prayer that is disliked because it is performed in congregation. (Radd al-Muḥtār ʿalā al-Durr al-Mukhtār 2/166–167)

Al Tahawi (d. 321 AH) says: In the issue of the two Eids coming together, does one of them suffice for the other? (See: al Jamiʿ al Saghir, p. 88; al Mudawwanah, 1/153; al Umm, 1/239.)

Our companions said: the first is Sunnah, and the other is obligatory. He attends both of them, and one of them does not suffice for the other. This is also the view of Malik.

Al Shafiʿi permitted leaving Jumuʿah for one who had prayed the Eid prayer, if they were not from the people of the city, so that if they wished they could depart. As for the people of the city, he said: this is not permissible for any of the people of the city, that they should leave off gathering for Jumuʿah, except for one who has an excuse by which it is permissible for him to leave Jumuʿah, even if it is a day of Eid. (See: al Umm, 1/239.)

Al Hasan ibn Hayy said: one of them suffices for the other, though it is better to perform both. If he limits himself to the Eid prayer and prays Dhuhr in his house, that is broad in allowance for him, if Allah Most High wills. And if he leaves the Eid prayer, while resolved to attend Jumuʿah, that too is broad in allowance.

Shuʿbah narrated from al Mughirah, from ʿAbd al ʿAziz ibn Rafiʿ, from Abu Salih, from Abu Hurayrah, who said: “Two Eids came together during the time of the Messenger of Allah ﷺ on one day, so the Prophet said: ‘Whichever of them you wish will suffice you.’” (This hadith with this chain was reported by Abu Dawud no. 1073, and by Ibn Majah, no. 1311. Al Khattabi said: “There is discussion regarding its chain.” However, there are supporting narrations from Zayd ibn Arqam and others, reported by Abu Dawud, no. 1070, al Nasa’i, 3/194, and Ibn Majah, no. 1310. Al Nawawi said in al Khulasah: “Its chain is sound.” See Nasb al Rayah, 2/225.)

Sufyan also narrated this hadith from ʿAbd al ʿAziz ibn Rafiʿ, from Abu Salih, who said: “Two Eids came together during the time of the Messenger of Allah ﷺ, so he said: ‘We will be gathering, so whoever wishes to attend Jumuʿah, let him attend, and whoever wishes to return, let him return.’” (In the original manuscript it says “ibn,” and what is established here is taken from al Sunan of al Bayhaqi.)

So in this hadith he mentioned permission to return, while in the first one he mentioned the other prayer. (It is also narrated from Sufyan, from ʿAbd al ʿAziz, in a connected form restricted to the people of al ʿAwali, though its chain contains weakness. See al Sunan al Kubra, 3/318.)

It is also narrated from ʿUthman that he said concerning this issue: “Whoever among the people of al ʿAliyah wishes to wait for Jumuʿah, let him wait for it, and whoever wishes to return, let him return, for I have given him permission.” (Reported by al Bukhari no. 5572.)

So he singled out the people of al ʿAliyah, because Jumuʿah is not binding upon them.

Allah, Most High, said:

إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ

“When the call is made for prayer on Friday, then hasten to the remembrance of Allah.” (Surah al Jumuʿah: 9)

And He did not make an exception for a day of Eid as opposed to any other day.

Kitāb Ikhtilāf al ʿUlamāʾ by At Ṭaḥāwī Ikhtiṣār al Jaṣṣāṣ page 346–347

The Malikis

ʿAlish (d. 1299 AH) says:

أو شهود صلاة عيد مع الإمام من أهل القرى الخارجين عن المصر بكفرسخ وافق يوم الجمعة فلا يبيح التخلف عنها، ولا عن الجماعة إن لم يأذن لهم الإمام في التخلف، بل وإن أذن لهم الإمام في التخلف عن الجمعة والجماعة إذ لا حق له فيه إنما هو لله وحده.

Attending the Eid prayer with the imam, for the people of villages outside the town at a distance of a farsakh, when it coincides with Friday, this does not permit them to stay away from Jumuʿah, nor from the congregational prayer if the imam has not given them permission to stay away. Rather, even if the imam has given them permission to stay away from Jumuʿah and the congregation, that does not count, because he has no authority in this matter. It belongs only to Allah. (Minah al Jalil, 1/453)

Al Kharshi (d. 1101 AH) says:

أو شهود صلاة عيد مع الإمام من أهل القرى الخارجين عن المصر بكفرسخ وافق يوم الجمعة فلا يبيح التخلف عنها، ولا عن الجماعة إن لم يأذن لهم الإمام في التخلف، بل وإن أذن لهم الإمام في التخلف عن الجمعة والجماعة إذ لا حق له فيه إنما هو لله وحده.

وقال مطرف وابن وهب وابن الماجشون إذن الإمام لأهل القرى التي حوله قرية الجمعة في تخلفهم عنها حين سعوا، وأتوا لصلاة العيد عذر يبيح لهم التخلف عنها، وأما إذنه لأهل القرية فليس عذراً.

Or attending the Eid prayer with the imam, for the people of villages outside the town at a distance of a farsakh, when it coincides with Friday, this does not permit them to stay away from it, nor from the congregational prayer if the imam has not given them permission to stay away. Rather, even if the imam gives them permission to stay away from Jumuʿah and the congregation, this does not count, because he has no authority in this matter.

It belongs only to Allah. And Mutarrif, Ibn Wahb, and Ibn al Majishun said: the permission of the imam for the people of the villages around him, the villages of Jumuʿah, to stay away from it when they have come and attended the Eid prayer is an excuse that permits them to stay away from it. As for his permission to the people of the town itself, then it is not an excuse. (Sharh Mukhtasar Khalil, 1/453)

Al Qarafi (d. 684 AH) says: 

وَلَا تَسْقُطُ بِشِدَّةِ الْحَرِّ وَالْبَرْدِ وَلَا بِصَلَاةِ الْعِيدِ إِذَا كَانَا فِي يَوْمٍ خِلَافًا لِابْنِ حَنْبَلٍ مُحْتَجًّا بِمَا فِي أَبِي دَاوُدَ أَنَّهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ قَالَ: قَدِ اجْتَمَعَ فِي يَوْمِكُمْ عِيدَانِ فَمَنْ شَاءَ أَجْزَأَهُ مِنَ الْجُمُعَةِ، وَإِنَّا مُجْمِعُونَ لَنَا آيَةُ وُجُوبِ السَّعْيِ، وَلِأَنَّهُ عَمَلُ الْأَنْصَارِ فِي سَائِرِ الْأَقْطَارِ.

Jumuʿah does not drop due to severe heat or cold, nor due to the Eid prayer when both occur on the same day, in opposition to Ibn Hanbal, who used as proof what is in Abu Dawud, that he ﷺ said: “Two Eids have come together on your day, so whoever wishes, it suffices him from Jumuʿah.” And our evidence is the verse of the obligation to hasten, and because it is the practice of the Ansar in all regions. (al Dhakhirah, 2/355)

The Shafiʿis

the Shafiʿis say that Jumuʿah is obligatory upon the people of the town, and it drops from the people of villages who can hear the call.

Al Nawawi (d. 676 AH) said: If the day of Eid and the day of Jumuʿah coincide, and the people of the villages attend and pray Eid, then it is permissible for them to leave and not attend Jumuʿah. This is because it is reported from ʿUthman, may Allah be pleased with him, that he said in his sermon: “O people, two Eids have come together on your day. Whoever from the people of al ʿAwali wishes to pray Jumuʿah with us, let him pray, and whoever wishes to leave, let him leave.” No one objected to him.

Also, if they were to remain in the town, they would not be able to prepare properly for Eid. If they were to leave and then return for Jumuʿah, that would place hardship upon them. Some of our companions said that Jumuʿah is still obligatory upon them, because whoever is required to attend Jumuʿah on other days remains required to attend it on the day of Eid, like the people of the town. However, what is explicitly stated in al Umm supports the first view.

This report from ʿUthman, may Allah be pleased with him, is narrated by al Bukhari in his Sahih. Al ʿAwali, with the letter ʿayn, is a village to the east of al Madinah. The people of the villages are those whose call reaches them, meaning those who are normally required to attend Jumuʿah in the town outside the day of Eid.

The author’s wording “it is reported from ʿUthman” is criticised, because the report is authentic, and similar cases have already been pointed out.

Al Shafiʿi and his companions said: If Eid and Jumuʿah coincide, and the people of the villages who are required to attend Jumuʿah because the call of the town reaches them come and pray Eid, then Jumuʿah does not drop from the people of the town, without any disagreement.

As for the people of the villages, there are two views. The correct, explicit view from al Shafiʿi in al Umm and in his earlier position is that it drops. The second view is that it does not drop, and its evidence is from the Qurʾan. Those who held this second view answered the statement of ʿUthman and the text of al Shafiʿi by interpreting them as referring to those who do not hear the call. (al Majmūʿ Sharḥ al Muhadhdhab – al Nawawī 4/358)

Ibn Qudamah on what most of the fuqaha (jurists) say

It was also said by most of the fuqaha. Ibn Qudamah (d. 620 AH) said: “Most of the fuqaha said: Jumuʿah is obligatory, because of the general meaning of the verse, and the reports that show its obligation.” (al Mughni, 3/242)

Ibn Al Mundhir on combining Eid and Jumuʿah prayers

Ishaq narrated to us, from ʿAbd al Razzaq, from Ibn Jurayj, who said:Abu al Zubayr informed me about Ibn al Zubayr combining the two prayers on the day when he combined them. He said: “We heard that Ibn ʿAbbas said: He was correct. Two Eids came together on one day.” (Reported by ʿAbd al Razzaq, 5726.)

Muhammad ibn ʿAli narrated to us, he said: Saʿid narrated to us, he said: Abu al Ahwas narrated to us, he said: ʿAbd al Aʿla narrated to us, from Abu ʿAbd al Rahman al Sulami, who said:

“Two Eids came together in the time of ʿAli, so he led them in the Eid prayer, then addressed them while on his riding animal and said: O people, whoever among you attended the Eid has fulfilled his Jumuʿah, if Allah wills.” (Reported by Ibn Abi Shaybah, 2/92, in the chapter: “When two Eids come together, is one of them enough for the other?” through Abu al Ahwas with this chain.)

And it is reported from al Shaʿbi and al Nakhaʿi that they both said:

“One of the 2 is enough for you.” (This wording appears in Musannaf ʿAbd al Razzaq, 5727, and Ibn Abi Shaybah, 2/2, in the chapter: “When two Eids come together.” The words “from” were necessarily added, since they had dropped from the original copy.)

There is a second view, which is the concession of permitting the one who lives outside the town to return to his family and not come back for Jumuʿah. As for Jumuʿah, it does not drop from the people of the village in any situation, because it is a prayer other than the Eid prayer, and it only becomes due when the sun passes its zenith.

The proof for that is the statement of Allah, Majestic is His praise: “O you who believe, when the call is made for prayer on the day of Jumuʿah, then hasten to the remembrance of Allah.” So it is not permissible for something that becomes obligatory after the sun passes its zenith, namely the obligation of Jumuʿah, to be dropped by a voluntary prayer that a person performs in the early part of the day, meaning the Eid prayer. (The wording about permission for those outside the town to return to their families and not come back for Jumuʿah appears in the footnote at this point.)

Abu Bakr said: “It is firmly established from ʿUthman ibn ʿAffan that he said on a day of Eid: Two Eids have come together for you on this day. So whoever among the people of al ʿAliyah wishes to wait for Jumuʿah, let him wait, and whoever wishes to return, let him return, for I have given him permission.” And something similar is reported from ʿUmar ibn ʿAbd al ʿAziz. (al-Awsaṭ fī al-Sunan wa al-Ijmāʿ wa al-Ikhtilāf by Ibn al-Mundhir 4/332–333)

Ibn Hazm on Eid and Jumuʿah being on the same day

If Eid and Jumuʿah come together on one day, then Eid is prayed, then Jumuʿah, and that must be done. No report contrary to this is sound.

This is because among its narrators are Israʾil and ʿAbd al Hamid ibn Jaʿfar, and they are not strong. There is no burden upon our opponents in using them as proof when what they narrated agrees with their imitation of them, yet here they have gone against their own narration.

As for the narration of Israʾil, he narrated from ʿUthman ibn al Mughirah, from Iyas ibn Abi Ramlah, who said: “I heard Muʿawiyah ask Zayd ibn Arqam: ‘Did you witness Two Eids with the Messenger of Allah ﷺ?’ He said: ‘Yes. He prayed Eid in the early part of the day, then gave permission regarding Jumuʿah.’” (Reported by al Hakim 1/288, who graded it authentic, and al Dhahabi agreed with him. He also mentioned a supporting report from the hadith of Abu Hurayrah, which he also graded authentic, and al Dhahabi agreed with him there as well. Ibn al Madini also graded the hadith authentic. It was also reported by Ahmad, Abu Dawud, al Nasaʾi, and Ibn Majah. Al Shawkani also brought it in Nayl al Awtar, 3/320, and mentioned al Hakim’s and Ibn al Madini’s grading of it as authentic, then said: “In its chain is Iyas ibn Armalah, and he is unknown.”)

And ʿAbd al Hamid ibn Jaʿfar narrated: “Wahb ibn Kaysan narrated to me, saying: ‘Two Eids came together in the time of Ibn al Zubayr, so he delayed coming out until the day had risen high.

Then he came out, gave a sermon, and lengthened it. Then he came down and prayed 2 rakʿahs, and he did not pray Jumuʿah with the people on that day. So Ibn ʿAbbas said: “He followed the Sunnah.”’ (Regarding the hadith of Wahb ibn Kaysan from Ibn ʿAbbas, al Shawkani said in 3/321: “Its narrators are the narrators of al Sahih.” He then mentioned it through the route of ʿAtaʾ with similar wording, and said: “The narrators of the hadith of ʿAtaʾ are the narrators of al Sahih.” He also mentioned a hadith of Abu Hurayrah, reported by al Hakim, Abu Dawud, and Ibn Majah, and said: “In its chain is Baqiyyah ibn al Walid.” I say: Baqiyyah is well known for tadlis. He then said: “Ahmad ibn Hanbal and al Daraqutni graded its being mursal as authentic,” meaning the hadith of Abu Hurayrah. Al Bayhaqi reported it as connected, restricted to the people of al ʿAwali, and its chain is weak.)

Abu Muhammad said: Jumuʿah is an obligation, while Eid is voluntary, and a voluntary act does not make an obligation fall. (Abdul Ghaffar the muhaqqia says: This would be sound if no authentic text had come regarding it. But it has been authentically established through 2 routes, as we made clear, that it is permissible to leave Jumuʿah prayer if Eid prayer has already been prayed before it.) (al-Muḥallā bi al-Āthār by Ibn Ḥazm 3/303–304)

Ibn Abdul Barr on Eid Being on Jumuʿah

Malik narrated from Ibn Shihab, from Abu ʿUbayd, the freed servant of Ibn Azhar, who said:

“I attended the Eid prayer with ʿUmar ibn al Khattab. He prayed, then left, and addressed the people, saying: ‘These are 2 days in which the Messenger of Allah ﷺ forbade fasting: the day of your breaking your fast from your fasting, and the other is the day on which you eat from your sacrifice.’”

Abu ʿUbayd said: “Then I attended the Eid prayer with ʿUthman ibn ʿAffan. He came and prayed, then left and addressed the people, saying: ‘Two Eids have come together for you on this day. Whoever from the people of al ʿAliyah wishes to wait for Jumuʿah, let him wait, and whoever wishes to return, then I have given him permission.’”

Abu ʿUbayd said: “Then I attended the Eid prayer with ʿAli ibn Abi Talib, while ʿUthman was under siege. He came and prayed, then left and addressed the people.”

I do not know of any disagreement regarding the chain of this hadith in al Muwattaʾ, nor regarding its wording. It was also narrated by Juwayriyah from Malik, in a shortened form, raised to ʿAli ibn Abi Talib, concerning the prohibition of eating from the sacrificial meat beyond 3 days. He said:

“I attended the Eid prayer with ʿAli ibn Abi Talib, and I heard him say: ‘The Messenger of Allah ﷺ forbade you from eating from your sacrificial meat beyond 3 days.’”

It was also narrated by Saʿid al Zubayri and Makki, both from Malik with its chain, from Abu ʿUbayd, that he attended the Eid prayer with ʿAli ibn Abi Talib while ʿUthman was under siege. He prayed before delivering the sermon, then addressed the people and said:

“O people, the Messenger of Allah ﷺ forbade you from keeping the meat of your sacrifice beyond 3 days, so none of you should have any meat remaining in his house after 3 days.”

And in this narration, Maʿmar added, from Ibn Shihab, from Abu ʿUbayd, that it was done without any call to prayer and without any iqamah.

ʿAbd al Razzaq mentioned, from Maʿmar, from al Zuhri, from Abu ʿUbayd, the freed servant of ʿAbd al Rahman ibn ʿAwf, that he attended the Eid prayer with ʿUmar ibn al Khattab. He prayed before delivering the sermon, without any call to prayer and without any iqamah. Then he addressed the people and said:

“O people, the Messenger of Allah ﷺ forbade fasting on these 2 days. As for one of them, it is the day of your breaking your fast from your fasting and your Eid. As for the other, it is the day on which you eat from your sacrifice.”

He said: “Then I attended with ʿUthman ibn ʿAffan, and that was on a Friday. He prayed before delivering the sermon, without any call to prayer and without any iqamah. Then he addressed the people and said: ‘O people, this is a day on which Two Eids have come together for you. Whoever among you is from the people of al ʿAwali, we have given him permission, so let him return. And whoever wishes may attend the prayer.’”

He said: “Then I attended with ʿAli. He prayed before delivering the sermon, without any call to prayer and without any iqamah. Then he addressed the people and said: ‘O people, the Messenger of Allah ﷺ…’  (al-Tamhīd limā fī al-Muwaṭṭaʾ min al-Maʿānī wa al-Asānīd by Ibn ʿAbd al-Barr volume 10/239–240)

Firstly: From the Book

Allah, Exalted is He, said:

إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ
“O believers, when the call is made for prayer on Friday, hasten to the remembrance of Allah.” (Surah al Jumuʿah: 9)

The way of evidence: He did not single out a day of Eid from any other day. (Mukhtasar Ikhtilaf al ʿUlamaʾ, 1/347)

Secondly: From the Reports

Abu ʿUbayd (d. 224 AH) said: “Then I attended with ʿUthman ibn ʿAffan, and that was a day of Jumuʿah. He prayed before the khutbah, then he gave the khutbah and said: “O people, this is a day in which Two Eids have come together for 2. So whoever wishes to wait for Jumuʿah from the people of al ʿAwali, let him wait. Whoever wishes to return, then I have given him permission.” (al Bukhari, 5571)

The way of evidence: he only singled out the people of al ʿAliyah, because Jumuʿah is not obligatory upon them. (Mukhtasar Ikhtilaf al ʿUlamaʾ, 1/347)

Thirdly

Jumuʿah is an obligation, Eid is voluntary, and a voluntary act does not drop an obligation. (al Muhalla, 3/304)

Fourthly

They are 2 obligatory prayers, so one does not drop because of the other, like Dhuhr together with Eid.
(al Mughni, 2/265)

The Second View: Attending Jumuʿah Drops for the One Who Attended Eid, but the Imam Must Establish It

Imam Al Buhuti

Imam Al Buhuti says:

( وإذا وقع عيد يوم جمعة فصلوا العيد والظهر  جاز ) ذلك ( وسقطت الجمعة عمن حضر العيد ) مع الإمام لأنه صلى الله عليه وسلم { صلى العيد وقال من شاء أن يجمع فليجمع } رواه أحمد من حديث زيد بن أرقم ، وحينئذ فتسقط الجمعة ( إسقاط حضور ، لا ) إسقاط ( وجوب ) فيكون حكمه ( كمريض ونحوه ) ممن له عذر أو شغل يبيح ترك الجمعة ، و ( لا ) يسقط عنه وجوبها فيكون ( كمسافر وعبد ) لأن الإسقاط للتخفيف فتنعقد به الجمعة ويصح أن يؤم فيها ( والأفضل : حضوره ) خروجا من الخلاف ( إلا الإمام فلا يسقط عنه ) حضور الجمعة   .

لما روى أبو داود وابن ماجه من حديث أبي هريرة عن النبي قال { اجتمع في يومكم هذا عيدان ، فمن شاء أجزأه من الجمعة وإنا مجمعون } ورواته ثقات وهو من رواية بقية وقد قال حدثنا ولأنه لو تركها لامتنع فعلها في حق من تجب عليه ومن يريدها ممن سقطت عنه ( ف ) على هذا ( إن اجتمع معه العدد المعتبر ) للجمعة ( أقامها ، وإلا صلوا ظهرا ) قال في القاعدة الثانية عشرة وعلى رواية عدم السقوط أي عن الإمام ، فيجب أن يحضر معه من تنعقد به تلك الصلاة ذكره صاحب التلخيص وغيره فتصير الجمعة ههنا فرض كفاية ، ويسقط بحضور أربعين .

( وأما من لم يصل العيد ) مع الإمام ( فيلزمه السعي إلى الجمعة ، بلغوا العدد المعتبر أو لا )  قال في شرح المنتهى : قولا واحدا ( ثم إن بلغوا ) العدد المعتبر ( بأنفسهم ) بأن كانوا أربعين ( أو حضر معهم تمام العدد ) إن كانوا دونه ( لزمتهم الجمعة ) لتوفر شروط الوجوب والصحة ( وإلا ) بأن [ ص: 41 ] لم يبلغوا أربعين لا بأنفسهم وبحضور غيرهم معهم ( تحقق عذرهم ) لفوات شرط الصحة ( ويسقط العيد بالجمعة إن فعلت ) الجمعة ( قبل الزوال أو بعده )  لفعل ابن الزبير ، وقول ابن عباس أصاب السنة ” رواه أبو داود فعلى هذا : لا يلزمه شيء إلى العصر روى أبو داود عن عطاء قال ” اجتمع يوم جمعة ويوم فطر على عهد ابن الزبير ، فقال : عيدان قد اجتمعا في يوم واحد ، فجمعهم ، وصلى ركعتين بكرة ، فلم يزد عليهما حتى صلى العصر قال الخطابي : وهذا لا يجوز إلا على قول من يذهب إلى تقديم الجمعة قبل الزوال فعلى هذا يكون ابن الزبير قد صلى الجمعة فسقط العيد والظهر ولأن الجمعة إذا سقطت بالعيد مع تأكيدها فالعيد أولى أن يسقط بها ( فإن فعلت ) الجمعة ( بعده ) أي الزوال ( اعتبر العزم على الجمعة لترك صلاة العيد ) قاله ابن تميم وقال في التنقيح والمنتهى : فيعتبر العزم عليها ولو فعلت قبل الزوال وهو ظاهر الفروع وقدمه في الإنصاف .

Ruling When Eid Coincides with Jumuʿah

If Eid occurs on a Friday, and they pray Eid and Dhuhr , that is permissible. Jumuʿah drops from the one who attended the Eid prayer with the imam. This is because the Prophet ﷺ prayed Eid and said: “Whoever wishes to perform Jumuʿah may do so.” This is reported by Ahmad from the hadith of Zayd ibn Arqam.

In this case, Jumuʿah drops in terms of attendance, not in terms of obligation. So his ruling is like that of a sick person or someone with a valid excuse that permits leaving Jumuʿah. It does not drop in the sense of obligation, so he is not like a traveller or a slave. The concession is for ease, and Jumuʿah can still be established through him, and he may lead it.

It is better for him to attend, in order to avoid disagreement. As for the imam, attendance does not drop from him.

The Position of the Imam

This is because it is reported by Abu Dawud and Ibn Majah from the hadith of Abu Hurayrah that the Prophet ﷺ said: “Two Eids have come together on this day of yours. Whoever wishes, it suffices him from Jumuʿah, and we will still establish it.”

Its narrators are trustworthy, and it is from the narration of Baqiyyah, who said: “He narrated to us.” Also, if the imam were to leave it, it would prevent its establishment for those upon whom it remains obligatory and those who wish to perform it from those excused.

So, if the required number for Jumuʿah is present, he establishes it. Otherwise, they pray Dhuhr .

It is mentioned in the Twelfth Principle that, according to the narration that it does not drop from the imam, it is necessary that those with whom the prayer is valid attend with him. This was mentioned by the author of al Talkhis and others. In this case, Jumuʿah becomes a communal obligation, and it is fulfilled by the presence of forty.

Those Who Did Not Pray Eid

As for the one who did not pray Eid with the imam, he must go to Jumuʿah, whether the required number is reached or not. This is stated decisively.

If they themselves reach the required number, meaning they are forty, or others attend with them to complete the number, then Jumuʿah becomes obligatory upon them, because the conditions of obligation and validity are fulfilled.

If they do not reach forty, neither by themselves nor with others joining them, then their excuse is established, because a condition of validity is missing.

Does Eid Drop Due to Jumuʿah

Eid drops due to Jumuʿah if Jumuʿah is performed before or after the sun passes its zenith. This is based on the action of Ibn al Zubayr and the statement of Ibn ʿAbbas: “He followed the Sunnah,” as reported by Abu Dawud.

Based on this, nothing is required until ʿAsr. Abu Dawud reported from ʿAtaʾ, who said:

“A Friday and a day of Eid came together in the time of Ibn al Zubayr. He said: two Eids have come together on one day, so he combined them. He prayed two units early in the morning and did not add to them until he prayed ʿAsr.”

Al Khattabi said: this is only valid according to the view that allows Jumuʿah to be prayed before the sun passes its zenith. According to this, Ibn al Zubayr would have prayed Jumuʿah, so Eid and Dhuhr both dropped.

Also, if Jumuʿah drops due to Eid despite its strong emphasis, then Eid is more likely to drop due to Jumuʿah.

Intention and Timing

If Jumuʿah is performed after the sun passes its zenith, then forming the intention for Jumuʿah is considered sufficient for leaving the Eid prayer. This was stated by Ibn Tamim.

In al Tanqih and al Muntaha, it is stated that forming the intention is required even if Jumuʿah is performed before the sun passes its zenith. This is the apparent meaning in al Furuʿ, and it is the preferred view in al Insaf.

The obligation of attending Jumuʿah drops for the one who attended Eid prayer, while it remains obligatory upon the imam to establish it. This is the madhhab of the Hanbalis. (Kashshaf al Qinaʿ, 2/40–41)

Ibn Qudamah on the Hanbali View

Ibn Qudamah (d. 620 AH) said: If Eid coincides with a Friday, attendance at Jumuʿah drops for the one who prayed Eid, except for the imam. It does not drop from him unless no one gathers with whom he can establish Jumuʿah. It is also said that there are 2 narrations regarding its obligation upon the imam.

Among those who held that it drops are al Shaʿbi (d. 103 AH), al Nakhaʿi (d. 96 AH), and al Awzaʿi (d. 157 AH). It is also said that this is the view of ʿUmar, ʿUthman, ʿAli, Saʿid, Ibn ʿUmar, Ibn ʿAbbas, and Ibn al Zubayr.

Most of the fuqahaʾ said that Jumuʿah remains obligatory, due to the general meaning of the verse and the reports indicating its obligation, and because they are 2 obligatory prayers, so one does not drop because of the other, like Dhuhr with Eid.

The evidence for this side is what Iyas ibn Abi Ramlah al Shami said. He said:

“I witnessed Muʿawiyah asking Zayd ibn Arqam: ‘Did you witness with the Messenger of Allah ﷺ Two Eids that came together on one day?’ He said: ‘Yes.’ He said: ‘What did he do?’ He said: ‘He prayed Eid, then gave permission regarding Jumuʿah, and said: Whoever wishes to pray may pray.’”

This was reported by Abu Dawud (d. 275 AH), and also by Imam Ahmad (d. 241 AH), with the wording:

“Whoever wishes to perform Jumuʿah, let him do so.”

And from Abu Hurayrah, from the Messenger of Allah ﷺ, he said:

“Two Eids have come together on this day of yours. Whoever wishes, it suffices him from Jumuʿah, and we will still establish it.”

This was reported by Ibn Majah (d. 273 AH). A similar meaning is reported from Ibn ʿUmar and Ibn ʿAbbas from the Prophet ﷺ.

Also, Jumuʿah only differs from Dhuhr by the sermon, and the hearing of it has already occurred in Eid, so it suffices in place of hearing it again. Also, their time is one, as previously explained, so one of them drops due to the other, like Jumuʿah with Dhuhr .

As for their evidence, it is specified by what has been mentioned here, and their analogy is invalidated by the case of Dhuhr with Jumuʿah.

As for the imam, it does not drop from him, due to the statement of the Prophet ﷺ:

“And we will still establish it.”

Also, if he were to leave it, Jumuʿah would not be performed for those upon whom it remains obligatory, and for those who wish to perform it among those for whom it has dropped, unlike others.

Ruling on Bringing Jumuʿah Forward

If he brings Jumuʿah forward and prays it in the time of Eid, it is narrated from Ahmad (d. 241 AH) that the first of the 2 prayers suffices. Based on this, it suffices him for Eid and Zuhr, and nothing is required of him until ʿAsr, according to those who permit Jumuʿah before the sun passes its zenith.

Abu Dawud (d. 275 AH) reported with his chain from ʿAtaʾ (d. 114 AH), who said: “A Friday and the day of Eid al Fitr coincided in the time of Ibn al Zubayr. He said: Two Eids have come together on one day, so he combined them and prayed them as 2 rakʿahs early in the morning, and he did not add to them until he prayed ʿAsr.”

It is also reported from Ibn ʿAbbas that when the action of Ibn al Zubayr reached him, he said: “He followed the Sunnah.”

Al Khattabi (d. 388 AH) said: this can only be understood according to the view of those who permit Jumuʿah to be prayed before the sun passes its zenith. Based on this, Ibn al Zubayr would have prayed Jumuʿah, so Eid and Zuhr both dropped.

Also, if Jumuʿah drops despite its strong emphasis, then Eid is more deserving of dropping because of it. However, if Eid is performed first, then he still needs to pray Zuhr in its time if Jumuʿah is not performed. (al Mughni, 3/233–234)

The View Of Imam Ahmad

Ibn Taymiyyah (d. 728 AH) chose it. Ibn Taymiyyah said: “If Eid occurs on a day of Jumuʿah, then sufficing with Eid and praying Dhuhr is permissible, except for the imam, and it is the madhhab of Ahmad.” (Al-Ikhtiyarat al-Fiqhiyah li shaykh al-Islam ibn Taymiyyah page 128)

Ibn Baz (d. 1420 AH) was asked: Inform us about Eid prayer if it coincides with Friday: does it suffice for Jumuʿah prayer?

He answered:

نعم، إذا وافقت صلاة العيد، وصلى مع الناس صلاة العيد، لا تلزمه الجمعة، كما نص عليه النبي ﷺ، لكن يصلي ظهرًا، عليه أن يصلي ظهرًا، إن تيسر جماعة صلاها جماعة، وإلا صلاها وحده، وإن صلى الجمعة مع الناس فهو أفضل. 

فإذا وافق يوم الجمعة يوم العيد، وصار ممن حضر صلاة العيد مع الناس، سقطت عنه الجمعة، وصلاها ظهرًا، وإن صلى مع الناس الجمعة فإن الأئمة عليهم أن يقيموا الجمعة، على أهل المساجد أن يقيموا الجمعة لمن حضر، ومن لم يصل معهم صلى ظهرًا، نعم.

“Yes. If the ʿEid prayer coincides with Friday, and he prays the ʿEid prayer with the people, then Jumuʿah is not required from him, as the Prophet ﷺ made clear. However, he must pray Dhuhr. He must pray Dhuhr. If it is easy for him to pray it in congregation, he prays it in congregation; otherwise, he prays it alone. If he prays Jumuʿah with the people, then that is better.

If Friday coincides with the day of ʿEid, and he is among those who attended the ʿEid prayer with the people, then Jumuʿah is lifted from him, and he prays it as Dhuhr. If he prays Jumuʿah with the people, then the imams must still establish Jumuʿah. The people of the masjids must establish Jumuʿah for those who attend. Whoever does not pray it with them should pray Dhuhr. Yes. .” (Fatawa Nur ʿala al Darb, 13/354)

Shaykh Ibn ʿUthaymin’s Fatwa

Question

Shaykh Ibn ʿUthaymin, may Allah have mercy on him, was asked: “It is well known that if Eid falls on Friday, Jumuʿah is waived for the one who prayed Eid. So does Dhuhr remain obligatory, or does it fall altogether?”

Answer

He answered: “The correct view on this matter is that he must do one of 2 things: either pray Jumuʿah with the imam, because the imam will still establish Jumuʿah, or pray Dhuhr. This is because the general meaning of His saying,

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ

Establish the prayer from the decline of the sun until the darkness of the night” (Surah al Isra: 78), includes the day of Eid when it coincides with Friday.

Based on this, if a person prays with the imam on the day of Eid which coincides with Friday, then he must either attend the Jumuʿah that the imam establishes, or he must pray Dhuhr, since there is no proof that Dhuhr falls away. Allah says

أَقِمِ الصَّلَوٰةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ

Establish the prayer from the decline of the sun until the darkness of the night” (Surah al Isra: 78).

Dhuhr is the obligatory prayer of that time, and the Prophet ﷺ said, “The time of Dhuhr begins when the sun passes its zenith.” (Collected by Muslim, 173, Hadith 611)

Question

Shaykh Ibn ʿUthaymin, may Allah have mercy on him, was asked: “The importance and virtue of Jumuʿah are well known to us, and that whoever attends the Eid prayer has Jumuʿah waived from him and prays it as Dhuhr. Is this a matter of consensus among the ulama, may Allah have mercy on them? What is the wisdom of the Lawgiver in that? And if someone attends the Eid prayer but is unable to hear the 2 khutbahs, must he attend Jumuʿah or not?”

Answer

He answered:

“This issue is not one of consensus, nor is it established by a sound explicit text from the Lawgiver. Rather, the reports narrated from the Prophet ﷺ concerning the falling of Jumuʿah are weak.” (Collected by Abu Dawud, Hadith 1071.)

That is why the madhhab of many of the ulama is that Jumuʿah is not waived for the people of the town, but it is waived for those outside the town. They explained this by saying that if they remained after Eid until the time of Jumuʿah, that would cause hardship for them, and if they returned to their homes, it would be difficult for them to come back again.

Abu Hanifah, may Allah have mercy on him, held that Jumuʿah remains obligatory upon the people of the town and others. ʿAta ibn Abi Rabah, may Allah have mercy on him, held that Jumuʿah falls from everyone, and after Eid they do not pray anything except ʿAsr.

Ibn al Mundhir said, “We narrated something similar from ʿAli ibn Abi Talib and Ibn al Zubayr.” The well known view in the madhhab of Ahmad is that Jumuʿah falls from the one who prayed Eid with the imam, but it does not fall from the imam, and Dhuhr remains obligatory upon the one who does not pray Jumuʿah.”

“However, it is authentically reported from Ibn al Zubayr, may Allah be pleased with him, that he limited himself to the Eid prayer and did not pray Jumuʿah after it, and Ibn ʿAbbas said, “He acted in accordance with the Sunnah.””

And in Sahih Muslim, from al Nuʿman ibn Bashir, who said, “The Messenger of Allah ﷺ used to recite in the Two Eids and in Jumuʿah,

“سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى”

“Glorify the name of your Lord, the Most High”

and “هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ”

“Has there come to you the narration of the Overwhelming”

and if Eid and Jumuʿah came together on the same day, he would recite them in both prayers as well.” (Collected by Muslim, 62, Hadith 878.)

It is also authentically reported from the Commander of the Believers, ʿUthman ibn ʿAffan, may Allah be pleased with him, that he only gave permission to the people of al ʿAwali to leave off Jumuʿah. So now it is clear that the evidence in this issue differs, just as the ulama differed in it.

But according to the view that Jumuʿah falls, the wisdom is that the general gathering which the Lawgiver legislated every week has already taken place through the Eid prayer, so that prayer is treated as sufficient for it, just as the obligatory prayer suffices in place of Tahiyyat al Masjid.

As for the 2nd question, then the answer is yes. Whoever attends the prayer with the imam, that suffices him in place of Jumuʿah, even if he did not hear the khutbah, according to the view that it falls, as mentioned earlier.”

Question

Shaykh Ibn ʿUthaymin, may Allah have mercy on him, was asked: “What is the ruling if the day of Eid happens to fall on Friday?”

Answer

He answered: “If Eid falls on Friday, then the Eid prayer must certainly be established, and Jumuʿah must also be established, just as the Prophet ﷺ used to do. (Collected by Muslim, Hadith 878. See also Musnad Ahmad, 4/372, and Sunan Abi Dawud, Hadiths 1070 and 1073.)

Then whoever attends the Eid prayer is excused from attending Jumuʿah, but he must still pray Dhuhr, because Dhuhr is the obligatory prayer of that time, and it is not possible to leave it.”(Majmuʿ Fatawa wa Rasaʾil al ʿUthaymin, 16/169–171)

Question

He was asked, may Allah have mercy on him, about two men who differed regarding Eid when it coincides with Friday. One of them said: it is required to pray Eid, and he does not pray Jumuʿah. The other said: he should pray it. What is correct in that?

Answer

Ibn Taymiyyah (d. 728 AH) said: answered: All praise is for Allah. When Friday and Eid come together on the same day, the ulama hold three views on this matter:

The first: that Jumuʿah remains required upon the one who attended Eid, just as all Jumuʿah prayers remain required due to the general evidences indicating its obligation.

The second: that it is lifted from the people of the outskirts, such as those living outside the main town, because ʿUthman ibn ʿAffan gave them permission to leave Jumuʿah when he led them in Eid prayer.

The third, and this is the correct view: that whoever attended Eid is no longer required to attend Jumuʿah. However, the imam must still establish Jumuʿah so that those who wish to attend may do so, and so that those who did not attend Eid can attend. This is what is reported from the Prophet ﷺ and his companions, such as ʿUmar, ʿUthman, Ibn Masʿud, Ibn ʿAbbas, Ibn al Zubayr and others. No disagreement is known from the companions regarding this.

Those who held the earlier two views were not aware of what has come from the Sunnah of the Prophet ﷺ in this matter. When two Eids occurred on the same day, he prayed Eid and then gave concession regarding Jumuʿah. In one wording, he said: “O people, you have attained goodness. Whoever wishes to attend Jumuʿah may do so, and we will be establishing it.”

Also, when Eid is attended, the purpose of gathering is achieved. Then, if a person does not attend Jumuʿah, he prays Dhuhr in its proper time. Thus Dhuhr is fulfilled, and Eid fulfils the purpose of Jumuʿah. Making it binding upon people would place hardship upon them, and would disturb the purpose of their Eid, which is joy and ease.

If they are held back from that, the purpose of Eid is undermined. Also, Friday is an Eid, and the day of al Fitr and al Nahr are Eids. From the way of the Sharia, when two acts of worship of the same type come together, one enters into the other, just as wudu enters into ghusl, and one ghusl enters into another. And Allah knows best.

Question

He was also asked, may Allah have mercy on him,

about a man who said: if Friday coincides with Eid, and he prays Eid, then if he wishes he may pray Jumuʿah, otherwise he does not. Is he correct or mistaken?

Answer

He answered: All praise is for Allah, Lord of the universe. May Allah send prayers upon our master Muhammad, his family, and his companions, and grant them abundant peace.

When Friday and Eid coincide, the fuqaha hold three views:

The first: that Jumuʿah is required upon the one who prayed Eid and the one who did not, as is the view of Malik and others.

The second: that Jumuʿah is lifted from those outside the main town, as it is reported from ʿUthman ibn ʿAffan, that he prayed Eid and then permitted the people of the villages to leave Jumuʿah. Al Shafiʿi followed this.

The third: that whoever prayed Eid is no longer required to attend Jumuʿah, but the imam should still establish Jumuʿah so that whoever wishes may attend. This is as reported in the Sunan from the Prophet ﷺ, that two Eids occurred during his time, so he prayed Eid and then gave concession regarding Jumuʿah.

In another wording, he prayed Eid and addressed the people saying: “O people, you have attained goodness. Whoever among you wishes to attend Jumuʿah may do so, and we will be establishing it.” This hadith is reported in the Sunan through two routes.

There is also a third narration in the Sunan that Ibn al Zubayr, during his time, had two Eids occur, so he combined them early in the day, and then he did not pray except ʿAsr.

It is also mentioned that ʿUmar ibn al Khattab did this, and it was mentioned to Ibn ʿAbbas, so he said: “He has followed the Sunnah.”

This reported view is what is firmly established from the Messenger of Allah ﷺ, his successors, and his companions. It is the view of those imams to whom this reached, such as Ahmad and others. Those who opposed it were not aware of what has come regarding it from the Sunnah and reports. And Allah knows best. (Majmuʿ al Fatawa, 24/210–213)

The Evidence

Firstly: From the Reports

From ʿAtaʾ ibn Abi Rabah (d. 114 AH), he said: “A day of Jumuʿah and a day of Fitr came together in the time of Ibn al Zubayr, so he said: “Two Eids have come together on one day.” So he combined them both. He prayed them both as 2 rakʿahs early in the morning, and he did not add anything to them until he prayed ʿAsr.”

Reported by Abu Dawud, and the wording is his; and ʿAbd al Razzaq (d. 211 AH); and Ibn al Mundhir (d. 318 AH) in al Awsat. It was graded authentic by al Albani (d. 1420 AH), and al Wadiʿi (d. 1422 AH) graded it upon the condition of Muslim. Al Nawawi (d. 676 AH) graded its chain authentic and said: it is upon the condition of Muslim. Shuʿayb al Arnaʾut (d. 1437 AH) graded it authentic in his verification of Sunan Abi Dawud. (Abu Dawud, 1072; ʿAbd al Razzaq, 5725; al Awsat, 2182; Sahih Sunan Abi Dawud, 1072; al Sahih al Musnad mimma laysa fi al Sahihayn, 629; al Majmuʿ, 4/492; Sunan Abi Dawud, 1072)

Secondly

Jumuʿah only increased beyond Dhuhr by the khutbah, and hearing it has already taken place in Eid, so it sufficed for hearing it. (al Mughni, 3/233)

Thirdly

Because Friday is an Eid, and the day of Fitr and the day of Nahr are Eid, and it is from the way of the Lawgiver that if 2 acts of worship of one kind come together, He enters one into the other, like wudu entering into ghusl, and one of the 2 ghusls entering into the other.
(Majmuʿ al Fatawa, 24/211)