When Eid and Jumu‘ah coincide on the same day, a recurring question arises regarding the obligation to attend the Jumu‘ah prayer for those who have already participated in the Eid prayer. Based on a comprehensive review of Islamic jurisprudence, and particularly aligning with the position of the Hanbali school of thought, it is my scholarly opinion that attending Jumu‘ah prayer is not obligatory for individuals who have already performed the Eid prayer. This ruling is supported by authentic narrations from the Sunnah, sound juristic reasoning, and the established practice of several noble companions, including Sayyiduna ‘Uthman ibn ‘Affan (may Allah be pleased with him).
Evidence from the Sunnah
The foundation for this concession is found in the authentic traditions of the Prophet Muhammad (peace be upon him):
- Narrated by Ibn ‘Abbas (may Allah be pleased with him): The Messenger of Allah (peace be upon him) said: “Two Eids have come together on this day of yours. Whoever attended the Eid prayer, the Jumu‘ah is not obligatory upon him. But we will still offer Jumu‘ah.” (Reported by Abu Dawud and Ibn Majah; Graded authentic by Al-Albani)
- Narrated by Abu Hurairah (may Allah be pleased with him): The Prophet (peace be upon him) said: “Two Eids have coincided on this day. Whoever wishes, it will suffice him for Jumu‘ah, but we will still gather.” (Reported in Musnad Ahmad and others)
These authentic narrations indicate a concession (rukhsah) granted by the Prophet (peace be upon him) to those who attend the Eid prayer, thereby releasing them from the obligation of attending Jumu‘ah.
Reasoning and Juristic Basis
Several key principles support the permissibility of not attending Jumu‘ah after performing Eid prayer:
- Fulfillment of the Maqāṣid (Objectives) of Jumu‘ah: The core aims of the Jumu‘ah prayer, such as congregational assembly, the delivery of the khutbah (sermon), and the communal act of worship, are substantially realized through the Eid prayer. Eid prayer itself is a paramount communal observance that brings Muslims together in large numbers, often exceeding those typically present for Jumu‘ah.
- Consistency with the Practice of the Companions: The view that Jumu‘ah becomes non-obligatory after attending Eid was notably supported by several Companions, particularly Abdullah ibn al-Zubayr and Mu’āwiya ibn Abu Sufyan (may Allah be pleased with them). During their caliphates, they explicitly permitted people to leave after the Eid prayer, especially those coming from Alawalyi (the farthest part of Madinah). Similarly, Sayyiduna ‘Uthman ibn ‘Affan exempted these individuals from the requirement to attend Jumu‘ah while still holding the Jumu‘ah prayer for those who wished to participate or who had missed the Eid prayer.
- Promotion of Joy and Social Connection: Eid is fundamentally a time of joy, celebration, and fostering familial and social connections. Allowing flexibility in Jumu‘ah attendance on such a day supports the higher objective of preserving and promoting social ties, which are an integral part of the spirit and teachings of Islam. This ease prevents undue burden on individuals who may wish to spend time with family and friends after the Eid prayer.
Recommendations for the Community
To ensure the continuity of worship and accommodate diverse needs and opinions within the community, the following recommendations are advised:
- Mosques should continue to hold Jumu‘ah prayers. This is crucial for:
- Those who were unable to attend the Eid prayer.
- Individuals who adhere to other valid legal opinions that consider Jumu‘ah still obligatory despite attending Eid.
- The Jumu‘ah khutbah on such a day should be kept concise. This is in recognition of the special circumstance and in the spirit of ease and compassion embedded in the Shari‘ah.
- Those who choose not to attend Jumu‘ah after attending Eid must observe the Ẓuhr prayer in its designated time. The Ẓuhr prayer remains obligatory as a substitute for Jumu‘ah when the latter is waived.
Conclusion
While scholarly opinions may differ on this matter, all are rooted in sound methodologies and the rich prophetic tradition. My endorsement of the Hanbali position is grounded in:
- The strength and authenticity of the hadith evidence directly addressing this case.
- The inherent fulfillment of Jumu‘ah’s objectives through the congregational Eid prayer.
- Practical considerations of communal ease and flexibility, particularly relevant in contemporary contexts and non-Muslim majority societies.
This balanced approach upholds the principles of mercy and diversity inherent in Islamic legal thought. It ensures that Muslim communities can maintain both religious integrity and practical accommodation, fostering unity and ease.
And Allah knows best
