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Resolutions of Iftaa' Board


Resolutions of Iftaa' Board

Date Added : 28-11-2016

Resolution No.(227) by the Board of Iftaa`, Research and Islamic Studies.

"The Ruling on Praying Jumu`ah in more than one Mosque in the Same Town"

Date: (23/Shawal/1437 AH), corresponding to (28/7/2016 AD).

 

All perfect praise be to the Lord of the Worlds, and may His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

On the above date, the Board reviewed the question sent from the Ministry of Awqaf and Islamic Affairs and Holy Places, and it reads as follows:

What is the ruling on praying Jumu`ah in more than one mosque in the same town?

After deliberations, the Board decided the following:

Jumu`ah was called as such because it brings people together in one place. Until recently, Jumu`ah was held in the big Jaami` mosque (i.e. the main or central mosque of a town, city or village). When Muslims became numerous and mosques could no longer accommodate them, praying Jumu`ah in more than one mosque has become a necessity. However, holding it in more mosques than what is actually needed is a matter of disagreement amongst the Muslim scholars. For example, the majority of the Shafii, Maliki and Hanabali scholars have considered holding  Jumu`ah in more than one mosque in the same town for no valid reason unlawful. Doing this is lawful if the Jaami mosque is too small to accommodate the number of the people who pray in it or the town has expanded to a level where it is difficult for all its residents to pray in one mosque.

Pointing out the conditions for the validity of the Jumu`ah prayer, Al-Khateeb Ash-Shirbini (May Allah have mercy on him) said: " ………..Third: It shouldn`t be preceded by another Jumu`ah nor coincide with one, unless the town was too expanded and it became difficult for its residents to pray in one mosque. In this case, it is lawful for them to pray Jumu`ah in more than one mosque as much as actually needed." {Moghni Al-Mohtajj}.

Sheikh Miarah, a Maliki scholar, stated: "The apparent view of the Maliki scholars is that they unanimously agree that it is unlawful to pray Jumu`ah in two mosques in a small town. Their disagreement pertains to the big town……their  famous opinion is that it is unlawful. However, people, in my time, consider it lawful because it is difficult for the residents of a big town to pray in one mosque." {Ad-Dur Al-Thameen, pp.363}.

Al-Imam Al-Mardawi (May Allah have mercy on him), a Hanbali scholar, stated: "It is unlawful to hold Friday or Jumu`a prayer in two mosques if there is no necessity for doing so, and this is the approved opinion of our Madhab (school of thought) as well as our fellow scholars. In a narration after Imam Ahmad Bin Hanbal: It is generally lawful, but this opinion is his (Ahmad`s). Al-Qadhi adopted the opinion of Imam Ahmad if there was a need to hold Friday prayer in more than one mosque. Need here means: the mosque is small, far or sedition is likely." {Al-Insaf, vol.2/pp.400}.

Moreover, the Hanafi scholars have two opinions in this regard. Their approved opinion is that it is lawful to hold Friday prayer in two mosques or more, even if there was no necessity, as is the opinion of Al-Imam Abo Hanifah and Mohammad Al-Hasan (May Allah have mercy on both of them).

Al-Imam Al-Sarkhasi (May Allah have mercy on him) stated: "Narrations have differed as regards holding the Friday prayer in two mosques in the same town. The more correct opinion of Abo Hanifah and Mohammad Bin Al-Hasan (May Allah have mercy on them both) is that it is lawful. However, there are two narrations after Abo Yousef: one says it is lawful and the other says it is not." {Al-Mabsoot, vol.2/pp.121}.

Ibn Abdeen stated: "It is lawful to hold the Friday prayer in many mosques according to the Hanafi school of thought, and its approved opinion…so as to ward off harm (sedition, the mosque is far or small) because obligating people to pray the Friday prayer in one mosque means forcing most of them to come from far places, and there is no Sharia-approved evidence that holding Friday prayer in more than one mosque is unlawful." {Ad-Dur al-Mokhtar ala Radd al-Mohtar}.

In conclusion, if it is possible for all the people of the same town to pray in one mosque safely, then this is more prudent because it goes in line with the spirit and the purposes of Sharia as far as uniting Muslims is concerned.

However, if that isn`t possible because the mosque is small or far or the town is too expanded or it was hard for people to come to that mosque, then praying Jumu`ah or Friday prayer in more than one mosque is lawful so long as it is done according to the actual need.

All in all, praying Jumu`ah in different mosques is valid and avails the praying person. And Allah Knows Best.

 

Chairman of Ifta` Board, Sheikh Abdulkareem Al-Khasawneh

Vice Chairman of Ifta` Board, Prof. Ahmad Hilayel

Dr. Wa`el Arabiat, Member

Dr. Yahia Botoosh/ Member

Sheikh Sa`eed Hijjawi/ Member

Prof. Abdulnaser AbulBasal/ Member

Pro. Abdullah Fawaz/ Member

Judge Khaled Al-Woraikat/ Member

Dr. Mohammad Khai Al-Esa/ Member

Dr. Mohammad Youis Al-Zou`bi

Dr. Mohammad Khai Al-Esa/ Member

 

 

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Summarized Fatawaa

Is it permissible for a woman to pluck her eyebrows, or to shave them and have a tattoo in their place?

It is forbidden for a woman to pluck her eyebrows, or to shave them and have a tattoo in their place since this is called (Nums), and the Prophet(PBUH) has cursed those who do it.

A man has married a second wife and deprived the first from maintenance and overnight stay. He spent most of his time and wealth on his second wife. After sometime, the latter got sick and was diagnosed with breast cancer, which made him forsake her in bed and return to his first wife. What is the position of Sharia on this?

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.
It is forbidden for a woman to forsake her husband in bed without a lawful excuse since this is one of the mutual rights of spouses. When the wife abstains from making love to her husband without a lawful excuse, she is considered sinful. This is because the Prophet (PBUH) said: "If a woman spends the night deserting her husband's bed (does not sleep with him), then the angels send their curses on her till she comes back (to her husband)." [Agreed upon]. And Allah The Almighty Knows Best.

Are dream interpretation books accurate?

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.
Dream interpretation books are unreliable because they are merely expectations, not rulings of Sharia. However, if one sees a dream which one does not like, one should spit on one's left side and seek the refuge of Allah from the satan; it will not do one any harm, and one should not disclose it to anyone. If one sees a good vision, one should feel pleased but should not disclose it to anyone but whom one loves. And Allah The Almighty Knows Best.

I have a question regarding the deferred portion of the dowry (Mahr)*. Is the wife entitled to it only upon divorce or she can claim it even if divorce hasn`t taken place? Moreover, does she have the right to claim this portion after death of husband, even if he didn`t divorce her before that?

All perfect praise be to Allah the Lord of The Worlds. May His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.
In the marriage contract, it is recorded that the deferred portion of the dowry is due upon divorce or death, whatever comes first. If divorce took place first then the woman is entitled to it and if the husband died this amount must be paid from his estate. On the other hand, if the woman died then the husband becomes liable for this portion and it becomes part of the woman`s estate. We advise every husband to give this portion to his wife while alive because it is a right of hers. And Allah the Almighty knows best.
 
* In Islam, a mahr is the obligation, in the form of money or possessions paid by the groom, to the bride at the time of Islamic marriage (payment also has circumstances on when and how to pay). While the mahr is often money, it can also be anything agreed upon by the bride such as jewelry, home goods, furniture, a dwelling or some land. Mahr is typically specified in the marriage contract signed upon marriage.

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