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Ruling when the Friday Prayer and the E`ed Prayer Come on the Same Day
Author : The General Iftaa' Department
Date Added : 14-07-2015

Ruling when the Friday Prayer and the E`ed Prayer Come on the Same Day

When the E`ed occurs on a Friday, the Friday prayer remains obligatory because the E`ed prayer is a confirmed Sunna; whereas, the Friday prayer is an individual duty. Sunnah doesn`t invalidate an obligation, nor suffices for it. This is indicated by the following verse (What means): "O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of God, and leave off business (and traffic): That is best for you if ye but knew!" [Al-Jum`ah/9].

 

At the time of the Prophet (PBUH), E`ed occurred on a Friday, so he performed the E`ed prayer as well as the Friday prayer and delivered both sermons, and this is very famous in the books of Sunnah and the traditions. In addition, this is the opinion of the majority of the Muslim scholars: The Hanafites, The Malikites, The Shafites and in one narration of the Hanbalites.

 

He (PBUH) permitted the people from the outskirts not to attend the Friday prayer that day and instead offer the Zuhr prayer in their neighborhoods. The Prophet (PBUH) said: Two festivals (E'ed and Friday) have synchronized on this day. If anyone does not want to offer the Friday prayer, the E'ed prayer is sufficient for him. But we shall offer the Friday prayer." [Abu Dawood].

 

The majority of the Hanafite, Malikite and Shafite jurists said that the aforementioned Hadith applies to those who came from the outskirts of Medina in order to offer the E`ed prayer in the Prophet`s Mosque, and they aren`t obliged to offer the Friday prayer in principle, because they live in the outskirts of cities, far from populated areas. If they waited to offer the Friday prayer after having performed the E`ed prayer, they will face hardship and they will face the same hardship if they went home and returned to offer the Friday prayer, and this is why the Prophet(PBUH) permitted them not to attend the Friday prayer.

 

Therefore, it is more prudent to observe both prayers on that day, and as regards the opinion of some Hanbalite jurists states that whoever prays the E`ed prayer isn`t obliged to pray the Friday prayer, and should pray the Zuhr prayer instead, it contradicts prudence and acquittal.

 

As regards the opinion which states that praying the E`ed prayer invalidates the Zuhr prayer, this has never been stated by any of the four schools of jurisprudence and contradicts the provisions of Sharia which make offering five prayers for each day and night obligatory. Therefore, it is impermissible to apply this opinion, imitate it, or issue rulings based on it. Moreover, some narrations, related to some companions, state that the E`ed prayer makes the Friday prayer not obligatory if they happened on the same day, aren`t to be taken into consideration.

 

Finally, there is no room for dispute and  argument since Muslims are about to receive the Feast of Al-Fitr, rather, a Muslim should adhere to matters whose meanings are established, leave matters whose meanings are allegorical and follow the established opinions of the four juristic schools. And Allah Knows Best.

 

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Summarized Fatawaa

Is it permissible to slaughter a single sheep with the combined intention of both the uḍḥiyyah and the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
According to Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī, it is not permissible to combine the intention of the uḍḥiyyah and the 'aqīqah in a single animal, as each of the two has a distinct and separate cause that differs from the other.
However, Shaykh al-Islām Imam al-Ramlī permitted the combining of both intentions in a single animal — and this position offers a degree of latitude and ease. And Allah Almighty knows best.

Can someone who begins a voluntary fast break it?

It is preferable for someone who begins an act of worship not to break it.
Allah the Exalted has said {what means}: "and let not your [good] deeds come to nought!" [Muhammad/33].
However, if a person starts a voluntary fast (nafl) and needs to break it, they are going against what is preferable, but there is no sin upon them.

What is the ruling on taking a medication tablet sublingually during the daytime in Ramadan?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
 
Taking a medication tablet sublingually (under the tongue) during the daytime in Ramadan does not invalidate the fast, since it does not reach the internal cavity (al-jawf) through an open passage.
 
However, if the tablet dissolves and any part of it is swallowed, then the fast is broken.
 
And Allah, the Exalted, knows best.

What is the ruling on someone who possesses gold with the intention of saving/hoarding it, and owns nothing else — is he obligated to sell a portion of it in order to pay the zakāh due on it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh becomes immediately obligatory on cash, and likewise on gold — that which is not designated for a woman's personal adornment— once both reach the niṣāb (minimum threshold liable for zakah) and a full ḥawl (lunar year) has passed over them. It is not permissible to delay payment when it is genuinely possible to pay — meaning, when the wealth and the eligible recipients are both available. It is stated in Mughnī al-Muḥtāj (Vol.2/p.129): "Zakāh is obligatory immediately once it becomes feasible to pay it, meaning when the wealth and the eligible recipients are both present."
The one paying zakāh must discharge the obligatory zakāh due on saved (hoarded) gold either from the gold itself, or from its equivalent monetary value, in the event that no other funds are available — since paying from the gold itself is the original default (al-aṣl). It becomes permissible to pay from other funds instead only because zakāh is built upon the principle of ease and leniency, as stated in Asnā al-Maṭālib (Vol.1/p.366): "When a full ḥawl has elapsed on wealth other than trade goods... zakāh attaches to the actual asset itself (al-‘ayn), and the poor effectively become partners in it — even, for example, [becoming partners] in camels through the value of a sheep [owed as zakāh on them]... Paying from other wealth is permitted only because zakāh is built upon the principle of ease and leniency."
Accordingly: the one paying zakāh must discharge it either from the actual saved gold itself, or by selling a portion of the gold equal to the amount of zakāh owed. He may also borrow money to pay the zakāh, or pay the zakāh in installments before the ḥawl is complete [as an advance payment]. And Allah, the Exalted, knows best.

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