Eid salah does not cancel Jumu'ah Salaah

[Bint e Aisha]

When Eid and Jumu'ah coincide on the same day, Eid salah does not cancel Jumu'ah Salaah. Every sane mature Muslim must pray jumuah too

 

Some people say that jumuah is not necessary due to the Athar of Sayyiduna Uthman Radiyallahu Anhu, who came on Eid day, performed Eid Salaah, then turned around and delivered the khutba saying:

 

"Two Eids have come together for you on this day of yours. So, whoever from the people of Awaali (the outskirts of Madina i.e., the villages) wishes to wait for Jumu'ah can wait for it. And whoever wishes to return, I give him permission to return"  

(Bukhari, Ibn Hibban, Malik, Musnad al-Shafi'i and Bayhaqi). 

 

If someone substantiates using the Hadith of the Prophet Sallallahu Alayhi Wasallam who said:

 

"Two Eids have gathered on this day of yours, so whoever wishes, it (i.e., Eid Salaah) will suffice him for Jumu'ah, but we are going to perform Jumu'ah" (Hakim, Ibn al-Jaarood, Abu Dawud, Ibn Majah and Bayhaqi) [1], claiming that Jumu'ah is cancelled due to the proof in this Hadith, we say to him that your statement needs to be looked at and the narration needs to be inspected. 

 

Thus, the Hanafi masters [2], even if they were to accept the Hadith to be authentic, deduce subtle points from the narration which support their view:

 

A) The Hadith is talking about the villagers upon whom Jumu'ah is not necessary. As for the residents of the city, they will perform Jumu'ah, which is why you will see the Beloved Sallallahu Alayhi Wasallam said: "We are going to perform Jumu'ah". In other words, we, the people of the city, will perform Jumu'ah Salaah as it is not cancelled for us; it is only cancelled for villagers who would have to go through difficulty to return in the afternoon. 

 

Furthermore, you can clearly see how Sayyiduna Uthman Radiyallahu Anhu gave concession to the villagers but not to the others. Something of this nature cannot be done based on his own opinion. 

 

This is also supported by what is narrated on the authority of Umar ibn 'Abd al-Aziz, who said:

 

"Whoever from the people of Awaali wishes to sit, he can sit, without having to come for Jumu'ah" (Musnad al-Shafi'i and Bayhaqi. It is a mursal narration with a good chain, and is corroborated by the previous narration of Sayyiduna Uthman Radiyallahu Anhu. 

 

B) Eid Salaah is necessary according to the Hanafi research and Sunnah according to other imams (may Allah be pleased with them all), whilst Jumu'ah Salaah is obligatory unanimously. It is known that an obligatory act cannot be cancelled due to a necessary or sunnah act. So, take this into consideration - may Allah have mercy on you! 

 

(Al-Fiqh al-Muyassar bi 'l-Daleel al-Munawwar, Volume 1, pg 486-487)

 

[1] Ibn 'Abd al-Barr said in Al-Tamheed, "This Hadith, according to my knowledge, has not been narrated from Shu'ba by any of his reliable huffaz students. It has only been narrated from him by Baqiyyah ibn al-Waleed, whose narrations from Shu'ba are of no standing. There is also controversy regarding his narrations from the people of his own area, Shaam. Most of the people of knowledge declare Baqiyyah to be weak when narrating from the people of Shaam and also others. He has narrations which are munkar (rejected), and he is weak and cannot be used as evidence."

 

[2] This is also the opinion of the Malikis,  and the Shafi'i opinion is similar.

 

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Ibn al-Mundhir Rahmatullahi Alayhi says in Al-Awsat (290/4): "The people of knowledge are unanimous upon Jumu'ah Salaah being obligatory. The narrations established from Allah's Messenger Sallallahu Alayhi Wasallam prove that the obligatory prayers are five, and the Eid Salaah is not part of the five prayers. When the Quran, Sunnah and consensus prove that Jumu'ah Salaah is obligatory, the narrations prove that the obligatory prayers are five and that the Eid Salaahs are not part of the five prayers, and also when the Quran, Sunnah and consensus prove that Jumu'ah Salaah is obligatory whilst the narrations from Allah's Messenger Sallallahu Alayhi Wasallam prove that Eid Salaah is optional, it is not permissible to leave an obligatory act due to an optional act [and according to the Hanafi school, Eid Salaah is necessary (wajib) in which case it is not permissible to leave an obligatory (fardh) act due to a necessary (wajib) act].

 

Note from Shaykh Abdul Raheem hafizahullah:

 

The summary is that the Salafi point of view is based on a dhaeef Hadith. There is no saheeh Hadith for missing Jumuah on Eid day. Every sane, mature Muslim must pray Jumuah as usual. 

 

In fact the narration of Numan Ibn Basheer Radiyallahu Anhu in the six authentic books of Hadith, except Bukhari and Ibn Majah, proves that both, Eid & Jumuah, should be performed. 

 

He narrates the way of the Holy Prophet Sallallahu Alayhi Wasallam in regards to the two prayers of Eid and Jumuah in a lengthy narration. He says: "When the Day of Eid and Jumuah would coincide in one day, Rasulullah sallallahu alayhi wasallam would recite the two Surahs (i.e Surah A'ala and Ghashiya) in both Prayers (Eid & jumuah)." 

 

Then I looked into Ibn Taymiya's statement which the lajnah of fatawa have quoted. He said "It is a day of happiness so we should let people enjoy rather than calling them for Jumuah." But this is qiyaas.

 

The principle of usool fiqh is that qiyaas cannot be used in comparison to a nass (clear ruling). The ruling is in the saheeh Hadith of Nu'man ibn Basheer Radiyallahu Anhu, indicating that both should be performed.

 

Even the weak Hadith which they use has been interpreted by muhadditheen that the address was to those who had arrived for Eid Salaah from neighboring villages. So Rasulullah Sallallahu Alayhi Wasallam did not want to burden them to return for Jumu’ah Salaah, which is not wajib on them anyway. They are allowed to pray Zuhr. 

 

May Allah give us understanding of deeni affairs, and the ability to practice properly.

May Allah protect our minds from deviation in understanding religious injunctions. Ameen.

 

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