Ramadan File, Dought & clear, - * Fatwa from the Standing Committee regarding the case when the day of Eid happens to be a Friday.

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Praise be to Allah alone, and blessings and peace be upon the one after whom there is no Prophet and upon his family and companions. To proceed: there have been many questions regarding the case when the day of Eid happens to be a Friday and the two Eids come together: Eid al-Fitr or al-Adha and the “eid” of Friday (Jumu‘ah), which is the weekly “eid”. Is Jumu‘ah prayer obligatory for the one who attended Eid prayer, or is it the case that the Eid prayer is sufficient and he can pray Zuhr instead of Jumu‘ah? Should the adhaan for Zuhr prayer be given in the mosques or not? And there are other questions. So the Standing Committee for Academic Research and Issuing Fatwas has decided to issue the following fatwa:
Praise be to Allah.
Concerning this issue, there are a number of marfoo‘ hadiths and mawqoof reports, including the following:
1.
The hadith of Zayd ibn Arqam (may Allah be pleased with him), according to which Mu‘aawiyah ibn Abi Sufyaan (may Allah have mercy on him) asked him: Did you ever witness with the Messenger of Allah (blessings and peace of Allah be upon him) two Eids that happened on the same day? He said: Yes. He said: What did he do? He said: He offered the Eid prayer, then he granted a concession allowing people to miss Jumu‘ah prayer, and he said: “Whoever wishes to pray (Jumu‘ah), let him do so.”
Narrated by Ahmad, Abu Dawood, an-Nasaa’i, Ibn Maajah, ad-Daarimi, and by al-Haakim inal-Mustadrak, where he said: This hadith has saheeh isnaads, even though they [al-Bukhaari and Muslim] did not narrate it, and it has a corroborating report according to the conditions of Muslim. And adh-Dhahabi agreed with him. An-Nawawi said inal-Majmoo‘: Its isnaad is jayyid.
2.
The corroborating evidence mentioned above is the hadith of Abu Hurayrah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah.”
Narrated by al-Haakim as stated above; also narrated by Abu Dawood, Ibn Maajah, Ibn al-Jaarood, al-Bayhaqi and others.
3.
The hadith of Ibn ‘Umar (may Allah be pleased with him) who said: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him). He led the people in (the Eid) prayer, then he said: “Whoever wishes to come to Jumu‘ah may come and whoever wishes not to do so may stay away.” Narrated by Ibn Maajah. It was also narrated by at-Tabaraani inal-Mu‘jam al-Kabeeras follows: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him): Eid al-Fitr and Jumu‘ah. The Messenger of Allah (blessings and peace of Allah be upon him) led them in the Eid prayer, then he turned to face them and said: O people, you have attained goodness and reward, but we are going to pray Jumu‘ah; whoever wishes to pray Jumu‘ah may do so, and whoever wishes to go back, may go back.”
4.
The hadith of Ibn ‘Abbaas (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah in sha Allah.”
Narrated by Ibn Maajah. Al-Buwaysiri said: Its isnaad is saheeh and its men are thiqaat (trustworthy)
5.
The mursal report of Dhakwaan ibn Saalih says: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him): Jumu‘ah and Eid. He led them in (the Eid prayer), then he stood up to address the people and said: “You have remembered Allah and attained goodness. But we will pray Jumu‘ah, so whoever wants to stay – in his house – may do so, and whoever wants to pray Jumu‘ah may do so.”
Narrated by al-Bayhaqi inas-Sunan al-Kubra.
6.
It was narrated that ‘Ata’ ibn Abi Rabaah said: Ibn az-Zubayr led us in prayer on the day of Eid, on a Friday, at the beginning of the day, then we went to pray Jumu‘ah and he did not come out to us, so we prayed by ourselves. Ibn ‘Abbaas was in at-Taa’if and when we came we told him about that, and he said: He acted in accordance with the Sunnah.
Narrated by Abu Dawood. A different version was narrated by Ibn Khuzaymah, in which he added at the end: And Ibn az-Zubayr said: I saw ‘Umar ibn al-Khattaab do something like this when two Eids happened on the same day.
7.
In theSaheehof al-Bukhaari (may Allah have mercy on him) and theMuwatta’of Maalik (may Allah have mercy on him) it is narrated that Abu ‘Ubayd, the freed slave of Ibn Azhar, said: I was present on the occasion of two Eids (together) with ‘Uthmaan ibn ‘Affaan; that was on a Friday. He offered the (Eid) prayer before the khutbah, then delivered the khutbah and said: O people, on this day two Eids have come to you together, so whoever wants to wait for Jumu‘ah with the people of al-‘Awaali, let him do so, and whoever wants to go back, then I gave him permission to do so.
8.
It was narrated that ‘Ali ibn Abi Taalib (may Allah have mercy on him) said, when two Eids came together on one day: Whoever wants to pray Jumu‘ah, let him do so, and whoever wants to stay, let him do so.” Sufyaan said: i.e., let him stay in his house.
Narrated by ‘Abd ar-Razzaaq inal-Musannaf; a similar report was narrated by Ibn Abi Shaybah.
Based on these hadiths that have isnaads going back to the Prophet (blessings and peace of Allah be upon him), and these mawqoof reports from a number of the Sahaabah (may Allah be pleased with them), and what has been affirmed by the majority of scholars, the Committee has issued the following rulings:
1.
Whoever attends the Eid prayer has a concession allowing him not to attend Jumu‘ah prayer, so he may pray it as Zuhr at the time of Zuhr. But if he decides to pray Jumu‘ah with the people, that is preferable.
2.
Whoever has not attended the Eid prayer is not included in that concession, therefore the obligation to attend Jumu‘ah is not waived in his case. Therefore he must go to the mosque in order to pray Jumu‘ah. If there are insufficient numbers to perform Jumu‘ah prayer, then he should pray it as Zuhr.
3.
The imam of the Jumu‘ah mosque must hold Jumu‘ah prayers on that day so that those who wish to attend, and those who did not attend the Eid prayer, may attend Jumu‘ah. If sufficient numbers of people attend for Jumu‘ah prayer, then Jumu‘ah prayer must be offered, otherwise it should be offered as Zuhr.
4.
Whoever attends the Eid prayer and has a concession allowing him not to attend Jumu‘ah must pray it as Zuhr after the time for Zuhr begins.
5.
At this time it is not prescribed to give the adhaan except in the mosques where Jumu‘ah prayers will be held. It is not prescribed to give the adhaan for Zuhr on that day.
6.
The view that whoever attends the Eid prayer has a concession waiving both Jumu‘ah and Zuhr prayer on that day is an incorrect view. Therefore it is rejected by the scholars and they have deemed it to be mistaken and odd, because it is contrary to the Sunnah and suggests that one of the obligatory duties enjoined by Allah, may He be glorified and exalted, is to be waived with no evidence to that effect. Perhaps the Sunnahs and reports about this issue – which grant a concession allowing the one who attended the Eid prayer not to attend Jumu‘ah, but state that he must still pray Zuhr – did not reach the one who said that.
And Allah, may He be exalted, knows best. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah Aal ash-Shaykh, Shaykh ‘Abdullah ibn ‘Abd ar-Rahmaan al-Ghadyaan, Shaykh Bakr ibn ‘Abdullah Abu Zayd, Shaykh Saalih ibn Fawzaan al-Fawzaan

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Ramadan File, Dought & clear, - *Is it permissible to fast with the intention of drawing closer to Allah and earning reward, and with the intention of losing weight?.

mwb

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I like to fast in the winter because the days are short. Of course I hope for the reward of Allah, but I also hope to lose a little weight. Is it permissible for me to combine two intentions? Another question also occurred to me: many people – including myself – are afraid of sin and of committing haraam actions for fear of what people will say, or for fear of scandal or shame, or loss of dignity and self-pride. Will that be good for a person in the hereafter?
Praise be to Allah
Firstly:
There is nothing wrong with combining the intention of seeking reward for fasting and the intention of losing weight, although it is preferable for a person to intend his fasting for the purpose of attaining reward only. Losing weight will inevitably happen when one fasts, whether one intends that or not.
As-Suyooti (may Allah have mercy on him) said inal-Ashbaah wa’n-Nazaa’ir(pp. 21-22):
Combined intentions (and motives) are of many types. Firstly, a person may have, alongside the intention of worship, a motive that is not worship but will not invalidate it. One example of that is if a person intends to do wudoo’ or ghusl, and also to cool himself. There are some views which suggest that it is not valid because of that combined intention, but the more correct view is that it is valid, because cooling oneself is something that will inevitably happen, regardless of whether or not that was part of the motive for doing wudoo’ or ghusl. So he did not plan to have a combined intention, and he did not intend to undermine his sincerity; rather his intention was to do an act of worship in a manner or at a time that is prescribed, because one of its inevitable outcomes is cooling oneself. The same applies if a person has the intention to fast, and also has another motive, namely the desire to avoid certain foods for reasons of health. But there is still some difference of opinion concerning that.
End quote.
For more information, please see the answer to question no. 112075
Secondly:
With regard to giving up sin for fear of what people will say, or because the individual has no motive to commit that sin, or he refrains from it because of shyness before people.
And Allah knows best.

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Ramadan File, Dought & clear, - * Having a number of congregations for Taraweeh prayer in one mosque for the purpose of training those who have memorised the Qur’an inleading the prayer.

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Taraweeh prayers are held in congregation in the city of Old Delhi, with between four and five congregations in one mosque at the same time, because there are a lot of people who have memorised the Qur’an, and each one of them wants to lead the prayer. In fact in one mosque you will find four or five imams. Naturally the microphones are not given to any one of these congregations, so that no disturbance will be caused to the other congregations. How valid is that? What is the solution so that each of the people who have memorised the Qur’an can have a turn at leading the prayers?
Praise be to Allah
I put this question to our shaykh, ‘Abd ar-Rahmaan ibn Barraak (may Allah preserve him), and he replied that there is no reason not to do that, so long as it serves a purpose and it will not cause a disturbance to some of them.
In the beginning, the Sahaabah used to pray Taraweeh in more than one congregation, until ‘Umar united them in a single congregation.
Al-Bukhaari (may Allah have mercy on him) narrated in hisSaheeh(2010) from ‘Abd ar-Rahmaan ibn ‘Abd al-Qaari’ that he said: I went out with ‘Umar ibn al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque, where we saw the people in scattered groups, one man praying by himself, and another man praying with a group of people following his prayer. ‘Umar said: I think that if I unite these people behind one reciter, it will be better. Then he decided to do that, so he united them behind Ubayy ibn Ka‘b.
And Allah knows best.

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