بسم الله الرحمن الرحيم
Imām Abū Dawūd said: Chapter: When Friday Coincides with (the Day of) ‘Īd
Isrāʾīl (narrated): ʿUthmān ibn al-Mughīrah narrated to us from Iyās ibn Abī Ramlah al-Shāmī, who said: I witnessed Muʿāwiyah ibn Abī Sufyān while he was asking Zayd ibn Arqam, (saying):
شهدت مع رسول الله ﷺ عيدين اجتمعا في يوم؟ قال : نعم ، قال : فكيف صنع؟ قال: صلى العيد، ثم رخص في الجمعة، فقال: «من شاء أن يصلّي ، فليصل
“Did you witness with the Messenger of Allāh (ﷺ) two ‘Īds that coincided on (the same) day?” He said: “Yes.” He said: “So how did he act?” He said: “He prayed the ‘Īd(prayer), then granted a concession (rukhsah) regarding the Jumuʿah (Friday prayer), and said: ‘Whoever wishes to pray, let him pray.'”
Hadīth verification:
Collected by Abū Dawūd 1070, declared Sahīh by Al-Albānī in his checking. Declared Hasan by Al-Nawawī in al-Khulāsah. Declared Sahīh li-ghayrihī by Al-Arnāūt in his checking of Abū Dawūd. Authenticated by Ibn Khuzaymah as related by Ibn Hajr in Bulūgh al-Marām. Authenticated by al-Hākim and al-Dhahabī
In the version of Ahmad and Ibn Khuzaymah:
من شاء أن يجمع، فليُجمع،
“Whoever wishes to attend the Jumuʿah (Friday prayer), let him attend it.” (Declared Sahīh li-ghayrihī by Al-Arnāūt in his checking of al-Musnad 32/68)
Al-Athram said: Abū ʿAbdullāh — meaning Ahmad ibn Hanbal — was asked about two ‘Īds coinciding on a single day, and he cited this hadīth. (al-Badr al-Munīr, 5/99)
Imām ʿAlī ibn al-Madīnī said: “In this chapter there are several hadīths from the Prophet (ﷺ) with a sound (jayyid) chain of transmission.” (al-Istidhkār 2/386)
Shaykh Abdullāh al-Fawzān said in Minhatul ‘Allām 4/49-50: “The narrators of this hadīth are all trustworthy and reliable (thiqāt), except for Iyās ibn Abī Ramlah, who is unknown in status (majhūl) — no one narrated from him other than ʿUthmān ibn al-Mughīrah, and he has nothing (to his name) other than this hadīth… however, this does not prevent the authentication of his hadīth when it is sound (mustaqīm) and in conformity with the narrations of the trustworthy narrators (thiqāt), as is the case here.
The hadīth has corroborating witnesses (shawāhid)…
قَدِ اجْتَمَعَ فِي يَوْمِكُمْ هَذَا عِيدَانِ، فَمَنْ شَاءَ أَجْزَاهُ مِنَ الْجُمُعَةِ وَإِنَّا مُجَمِّعُونَ
The Messenger of Allāh (ﷺ)said: “Two ‘Īds have fallen on the same day. So whoever wishes, it (the ‘Īd prayer) will suffice for his Friday prayer. And as for us, then we will pray the Friday prayer.” (Abū Dawūd 1073).”
Its chain contains weakness. It was also narrated by ʿAbd al-Razzāq (3/304) and others via the route of al-Thawrī and others, from Ibn Rafīʿ, from Dhakwān, as a mursal (narration). Both Ahmad and al-Dāraqutnī authenticated its irsāl (mursal status).”
Shaykh al-Arnāūt said: “And another (corroborating witness) from the hadīth of Wahb ibn Kaysān [Abū Dawūd 1071], who said:
اجتمع عيدان على عهد ابن الزبير، فأخَّر الخروج حتى تعالى النهار، ثم خرج فخطب، فأطال الخطبة، ثم نزل فصلَّى، ولم يصلّ للناس يومئذ الجمعة، فذكر ذلك لابن عباس، فقال:أصاب السنَّة
“Two ‘Īds coincided during the time of Ibn al-Zubayr. He delayed going out until the day had risen high, then he came out and delivered the khutbah (sermon) at length, then descended and prayed — and he did not pray the Jumuʿah for the people that day.” This was mentioned to Ibn ʿAbbās, and he said: “He followed the Sunnah.” And it’s chain is Sahīh. [T.N – Then he brings further corroborating narrations].” (Takhrīj al-Musnad 32/69-70)
In a variant:
Wahb ibn Kaysān, who said:
اجْتَمَعَ عِيدَانِ فِي عَهْدِ ابْنِ الزُّبَيْرِ، فَأَخَرَ الْخُرُوجَ، ثُمَّ خَرَجَ فَخَطَبَ فَأَطَالَ الْخُطْبَةَ، ثُمَّ صَلَّى، وَلَمْ يَخْرُجُ إِلَى الْجُمُعَةِ، فَعَابَ ذَلِكَ أُنَاسٌ عَلَيْهِ، فَبَلَغَ ذَلِكَ ابْنِ عَبَّاسٍ، فَقَالَ: أَصَابَ السُّنَّةَ. فَبَلَغَ ابْنَ الزُّبَيْرِ، فَقَالَ : شَهِدْتُ الْعِيدَ مَعَ عُمَرَ فَصَنَعَ كَمَا صَنَعْتَ
Two Īds coincided during the time of Ibn al-Zubayr. He delayed going out, then came out and delivered the khutbah (sermon) at length, then prayed — and he did not go out for the Jumuʿah. Some people criticised him for that. This reached Ibn ʿAbbās, and he said: “He followed the Sunnah.” This reached Ibn al-Zubayr, and he said: “I witnessed the Īd with ʿUmar, and he did just as I did.” (Musannaf Ibn Abī Shaybah 5963, declared hasan by the verifier, Dr. Saʿd al-Shithrī and by Zakariyyā Ghulām in Mā Sahhah min Āthār al-Sahābah)
In a variant:
اجْتَمَعَ عِيدَانِ فِي يَوْمٍ، فَخَرَجَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَصَلَّى الْعِيدَ بَعْدَ مَا ارْتَفَعَ النَّهَارُ، ثُمَّ دَخَلَ، فَلَمْ يَخْرُجْ حَتَّى صَلَّى الْعَصْرَ، قَالَ هِشَامٌ: فَذَكَرْتُ ذَلِكَ لِنَافِعٍ، أَوْ ذُكِرَ لَهُ، فَقَالَ: ذُكِرَ ذَلِكَ لَابْنِ عُمَرَ فَلَمْ يُنْكِرُهُ
Wahb ibn Kaysān, who said: Two Īds coincided on (the same) day, and ʿAbdullāh ibn al-Zubayr came out and prayed the Īd after the day had risen high, then entered (his home) and did not come out again until he prayed ʿAsr. Hishām said: “I mentioned that to Nāfiʿ — or it was mentioned to him — and he said: ‘That was mentioned to Ibn ʿUmar and he did not disapprove of it.'” (Musannaf Ibn Abī Shaybah 5968, declared Sahīh by the verifier Dr. Saʿd al-Shithrī)
Shaykh ul-Islām ibn Taymiyyah was asked about two men who disputed regarding the ‘Īd (prayer) when it coincides with the Jumuʿah: one of them said “the ‘Īd (prayer) must be prayed and the Jumuʿah is not to be prayed,” whilst the other said “it (the Jumuʿah) is to be prayed.” So what is the correct position regarding that?
He answered:
“All praise is due to Allāh. When the Jumuʿah and ‘Īd coincide on a single day, the scholars have three positions regarding that:
The first: that the Jumuʿah is obligatory upon one who attended the ‘Īd, just as all other Jumuʿahs are obligatory, based on the general evidences indicating the obligation of the Jumuʿah.
The second: that it drops from the people of the open land, such as the people of al-ʿAwālī and the outlying areas — because ʿUthmān ibn ʿAffān granted them a concession in leaving the Jumuʿah when he had prayed the ‘Īd with them.
The third position — and it is the correct one — is that the Jumuʿah drops from whoever attended the ‘Īd ; however, it is upon the Imām to establish the Jumuʿah so that whoever wishes to attend it may attend it, as well as those who did not attend the ‘Īd. And this is what has been transmitted from the Prophet (ﷺ) and his Companions, such as ʿUmar, ʿUthmān, Ibn Masʿūd, Ibn ʿAbbās, Ibn al-Zubayr, and others. And no disagreement is known from the Companions regarding this.
The proponents of the first two positions had not received the Sunnah established in this matter from the Prophet (ﷺ) — that when two ‘Īds coincided on his day, he prayed the ‘Īd (prayer) then granted a concession regarding the Jumuʿah (prayer). And in one wording, he said:
أيها الناس، إنكم قد أصبتم خيراً. فمن شاء أن يشهد الجمعة فليشهد، فإنا مجمعون
“O people, you have (already) received goodness. So whoever wishes to attend the Jumuʿah, let him attend — for we (shall) hold the Jumuʿah.”
Furthermore, when one has attended the ‘Īd, the purpose of (communal) gathering has been fulfilled. Then one prays the Dhuhr (prayer) if one does not attend the Jumuʿah (prayer), so the Dhuhr is prayed in its time; and the ‘Id (prayer) fulfils the purpose of the Jumuʿah. And making the Jumuʿah obligatory upon the people (in such a case) constitutes a burden upon them and a spoiling of the purpose of their ‘Īd and what has been prescribed for them therein of joy and ease. For when they are detained from that, the ‘Īd returns (as though) voided in its purpose.
Also, the day of Jumuʿah is an ‘Īd, and the day of Fitr and (the day of) al-Nahr (sacrifice) are an ‘Īd — and it is the way of the Lawgiver that when two acts of worship of the same kind come together, one enters into the other; just as the wudūʾ (minor ritual purification) enters into the ghusl (major ritual purification), and one of the two ghusls enters into the other. And Allāh knows best.” (Majmū al-Fatāwā 24/114)
Shaykh Muhammad ibn Sālih al-‘Uthaymīn was asked: Is it correct that when the day of Īd coincides with (the day of) Jumuʿah, the Īd prayer suffices in place of the Jumuʿah prayer?
He answered — may Allāh the Most High have mercy upon him: “Yes, it suffices in place of the Jumuʿah prayer for one who prayed the Īd with the Imām. As for the Imām himself, it is obligatory upon him to establish the Jumuʿah prayer. And whoever attended the Īd prayer has a choice: if he wishes he may attend the Jumuʿah, and if he wishes he may pray Dhuhr. As for one who did not attend the Īd, it is obligatory upon him to attend the Jumuʿah prayer.
It is thus clear that the Jumuʿah prayer does not drop from the Imām — he must establish the Jumuʿah prayer. However, a distinction is drawn regarding the followers (al-maʾmūmūn): it is said that whoever attended the Īd prayer with the Imām may attend the Jumuʿah with him — and that is better — and he may also pray Dhuhr in his home; however, the Dhuhr prayer is not to be established in the mosques. As for one who did not attend the Īd prayer with the Imām, it is obligatory upon him to attend the Jumuʿah prayer.” (Fatāwā Nūr Alā Darb 5/584)
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