Sunnah prayers before and after Jumu’ah

Sunnah Solāt before and after al-Jumu’ah

Ibn Salih

Is there a Sunnah prayer before and after al-Jumu’ah?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Scholars differ slightly in their opinion on the Solāt Sunnah before al-Juma‘ah. Some views that there is no regular Sunnah solāt before al-Jumu’ah except the Tahiyyatul-Masjid as contain in the hadith of Abu Qatadah who reported that the Prophet (sallallāhu 'alaihi wa sallam) said: "Whoever enters a masjid should perform two rak’at (Tahiyyatul-Masjid) before sitting" [Al-Bukhari, Muslim]

However, the Ummah could offer optional solah whatever Allāh enables them, before the imām comes out to deliver the khutbah as evidence from a hadith which the Prophet (Sallallāhu 'alaihi wa sallam) said: “The prayers [optional prayers] of the night and the day [i.e., other than the obligatory prayers] are two by two.”[Narrated by Imām Ahmad and the authors of Sunan with a hasan isnād; the original is to be found in al-Sahīh without any mention of the day]  

The Prophet (Sallallāhu 'alaihi wa sallam) did not specify whether the number of raka’at, but with salam after every two raka’at. But the minimum is a two raka’ahs of Tahiyyatul-Masjid before sitting as a greeting to the House of Allāh. 

Their premise of the view was that Prophet (Sallallāhu 'alaihi wa sallam) used to come out of his house on the day of Jumu’ah (Friday) and climb up on his minbar. Then the muadzin would pronounce the Adzān, and when he completed, Rasūlullāh (Sallallāhu 'alaihi wa sallam) would begin his khutbah. If there were any Sunnah prayer to be done before Jumu’ah, he (Sallallāhu 'alaihi wa sallam) would have told them about it and directed them to do it after the Adzān, and he would have done it himself. At the time of the Prophet (Sallallāhu 'alaihi wa sallam) there was nothing apart from the Adzān just before the khutbah. [The first Adzān as we are having today was introduced during the Khalifah ‘Uthman bin ‘Affan (radiallāhu`anhu) the second adzān is in fact the first adzan during the time of Rasūlullāh]

Hence the majority of the scholars agreed that there is no Sunnah to be done at a specific time before al-Jumu’ah with a specific number of raka’ahs, because it was not reported from the words or actions of the Prophet (Sallallāhu 'alaihi wa sallam). This is the view of Mālik, al-Shāfi’e and most of his companions, and is the view in the madzhab of Hanbali.

Al-‘Irāqi said:  “I have not seen anything to indicate that the three imāms recommended praying Sunnah (i.e after the 2^nd adzan) before it (Jumu’ah).” Albāni commented: “For that reason this so-called Sunnah is not mentioned in Kitāb al-Umm by Imām al-Shāfi’e, or in al-Masaa’il by Imām Ahmad, or by any of the other early imāms, as far as I know”.

Moreover, between the first adzan of al-Jumu’ah prayer and the second adzan, there should be sufficient time for people to get ready to pray, not just the time it takes to pray a two raka’ahs or thereabouts, as is done in some countries and some masjids.

Solat Sunnah before Solat al-Jumu’ah

Nevertheless, according to a renown scholar of ash-Shafi’ies, Imām al-Nawawi (rahimahullāh), who said that the basis for the solat sunnah before al-Jumu’ah is the general applicability of a sahih hadith recorded by Al-Bukhāri from ‘Abdullah bin Munghaffal (radiallāhu`anhu) who reported that Rasūllullāh said: “Between every two adzan [adzan and iqamah] there is a prayer [optional prayer], Between every two adzan there is a prayer”- and the third time Rasūlullāh said “For those who wish”. It is also a ruling by qiyas to the sunnahs performed before Solat Dzuhur. [Al-Majmu’, 3:504].

Some of the commentators of Minhaj al-Talibin appear to draw from the practice of a companion. Imam Al-Shirbini quotes from Imam al-Tirmidhi that “Ibn Mas’ud used to pray four raka’at before and after Jumu’ah.” [Mughni al-Muhtaj, 1:335]

Regular Sunnah prayer after Solat al-Jumu’ah

There is no dispute on Sunnah prayer after Solat al-Jumu’ah. Khatib al-Shirbini (rahimahullāh) states that:

The legal basis (of four raka’at after Jumu’ah; two raka’at being emphatically recommended whilst the other two merely recommended) rests in the hadith recorded by Imam Muslim, “When any one of you performs the Friday solat, he should perform four raka’at afterward.” [Mughni al-Muhtaj]

Rasulullah (Sallallāhu 'alaihi wa sallam) used to pray a two raka’ahs after Jumu’ah in his house. Ibn al-Qayyim (rahimahullāh) said: When the Prophet (Sallallāhu 'alaihi wa sallam) had performed al-Jumu’ah, he would enter his house and do a two Raka’ahs of Sunnah, and he commanded those who had done al-Jumu’ah it to do a four raka’ahs afterwards.  

It was reported from ‘Ata’ that Ibn ‘Umar (radiallāhu`anhu) that when he prayed the Friday prayer in Makkah, he would moved forward and pray two raka’at then he moved forward and pray four raka’at. And if he prayed in Madinah he would pray two raka’at, and he would not pray that in   the masjid. When he was asked regarding this he said “This is what the Messenger (Sallallāhu 'alaihi wa sallam) used to do” [Sunan Abu Dawud (1130): Sahih]

[Al-Zaad (1/440)]

Imam Nawawi (rahimahullāh) said that one may observe four raka'at Sunnah prayers before and after al-Juma'ah.

As a matter of fact, the differences of opinion would transcend by ahādīth that mentioned about the excellence of Optional Solāh as the Prophet (Sallallāhu 'alaihi wa sallam) said:

• “Prostrate ( Solah) as much as you can, because whenever you prostrate, Allāh elevates your rank by a degree and wipes out a sin from your record” (Muslim)
• "Whenever a servant prostrates to Allāh, Allāh writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can” (Ibn Majah)
• “Solāh is the best thing that one can do, so perform as many as you possibly can” (At-Tabarani)
• “Two light raka’ahs which you may think as insignificant to add to you deeds, it is better for you than possessing the whole world” (Ibn Al-Mubarak)

In conclusion, the Solat Sunnah before the Solat Juma’ah has been established through the well-authenticated hadith recorded by Al-Bukhari: “Between every two adzan there is a solat” and another, “The prayers [optional prayers] of the night and the day [i.e., other than the obligatory prayers] are two by two.” It is also the qiyas to the sunnahs before dzuhur, and the practice of Ibn Mas’ud, (radiallāhu`anhu). The legal basis (of four raka’at after Jumu’ah; two raka’at being emphatically recommended whilst the other two merely recommended) rests in the hadith recorded by Imam Muslim, “When any one of you performs the Friday solat, he should perform four rak’ats afterward.” [Mughni al-Muhtaj]

Wallāhu’alam

[Adapted from Islam Q&A (Fatwa No: 6653 by Sheikh Muhammed Salih Al-Munajjid and No: 14075)]

The ruling on Jumu’ah for the traveller

What is the ruling on Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

could we leave Salat Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanifah, Mālik, al-Shāfi’ie and Ahmad ibn Hanbali.

 Shaykh al-Islam Ibn Taymiyah (rahimahullah) said: 

“The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allāh (Sallallahu 'alaihi wa sallam) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed a two rak’ahs [i.e., qasar (shortened prayers)] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.” 

[Majmu’ al-Fatāwa (24/178)]

From the above we know that Jumu’ah is not obligatory for the traveller, all he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible.

It says: “Whoever of these people – travellers, slaves and women – attends Jumu’ah does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. It is preferable for the traveller to attend Jumu’ah, because this is better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the ayah which means: “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [Al-Jumu’ah 62:9] 

[Al-Sharh al-Kabeer (2/154)]

However majority of scholars say that generally speaking it is not obligatory. 

And Allāh Almighty knows best.

[Via Islam Q&A (Fatwa No: 2905)]

Is Jumu’ah prayer is waived for the traveller?

The ruling on al-Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

Could we leave Solat al-Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allāh, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Firstly, Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanīfah, Mālik, al-Shāfi’ie and Ahmad.

The Messenger of Allāh (peace and blessings of Allāh be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. 

There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). If he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. 

On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends al-Jumu’ah, does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. 

It is preferable for the traveller to attend Jumu’ah, because this would be better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the āyah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

Secondly, Since al-Jumu’ah prayer is waived for the traveller, so he should pray Zuhur, shortening it to a two rak’ahs, and he may join it with ‘Asar at the time of the earlier or later prayer, according to what he needs to do. But it is better not to join it unless he needs to do so, if it will be difficult for him to perform each prayer at its own time. 

Shaykh Ibn Baaz (rahimallah) said: 

“The one for whom Allah has prescribed shortening of prayers, namely the traveller, is permitted to join prayers but the two concessions do not necessarily go together. He may shorten the prayers without joining them, and not joining them is better if the traveller has arrived at his destination and is no longer on the road, as the Prophet (Sallallahu 'alaihi wa sallam)  did in Mina during the Farewell Pilgrimage; he shortened the prayers but did not join them. But he both joined and shortened prayers during the campaign to Tabuk, which indicates that this (concession) is prescribed to make things easy when there is a need for that. And he (Sallallahu 'alaihi wa sallam) used to shorten and join prayers if he was on the road and was not staying in the place” 

[Majma’ Fatāwa Ibn Baaz, 12/289]

Usually when the traveller is on the road he needs to join the prayers, because that is easier for him, so that he will not have to make a further stop in order to pray, which may be difficult for him and delay his journey. 

Based on that, a traveller may observe Zuhur as two rak’ahs and join ‘Asar to it, at the time of the earlier or later prayer, according to what is easier for you. 

And Allah knows best.

[Via Islam QA Fatwa No: 2905 and 129367)]

Juma’at Pada Hari Raya?

Wajibkah Juma’at Pada Hari Raya?

Soalan: “Apakah benar jika hari raya berlaku pada Hari Juma’at maka sesiapa yang menunaikan Solat Hariraya tidak wajib lagi untuk dia menunaikan Solat Juma’at?

Jawapan Dr Mohd Asri Zainul Abidin:

Para fuqaha (sarjana Fekah) berbeza pendapat dalam hal ini. Di kalangan ulama, terutama dalam Mazhab Hanbali menyatakan tidak wajib Juma’at untuk makmum yang sudah menghadiri solat Hariraya, kecuali imam.

Ini berdasarkan hadis Nabi (Sallallāhu `Alayhi Wa Sallam) ketika hariraya berlaku pada Hari Juma'at :

“Telah berkumpul pada hari kamu ini dua hariraya, sesiapa yang mahu memadailah baginya solat hariraya bagi solat Juma’at (tidak wajib Juma’at), adapun kami (Nabi s.a.w) akan menunaikan Juma’at”

(Riwayat Abu Dawud, Ahmad, Ibn Majah. Dinilai sahih oleh al-Hakim dan dipersetujui oleh al-Zahabi. Al-Albani juga menyatakan sahih).

Berdasarkan hadis di atas, maka seseorang diberi pilihan sama ada hendak menunaikan solat Juma’at setelah menunaikan Solat Hariraya, atau berpada dengan solat berkenaan. Maka dengan itu dia wajib menunaikan Solat Zuhur. Terdapat pendapat di kalangan ulama bahawa Zuhur juga tidak wajib disebabkan Nabi s.a.w tidak pun menyebut hal ini dan Hari Juma’at yang diwajibkan adalah Solat Juma’at, maka apabila ia digugurkan tidak perlu mengganti apa-apa. Antara yang berpendapat tidak wajib diganti dengan Zuhur ialah al-Imam Syed Sabiq dalam Fiqh al-Sunnah (1/267, Beirut: Dar al-Fikr).

Apapun, hadis di atas dan beberapa riwayat yang lain, termasuk amalan pada zaman Umar, Abdullah ibn al-Zubair dan Ibn ‘Abbas menyebut perbuatan meninggalkan Juma’at pada hariraya itu “Betul dari segi sunnah” (lihat: Ibn Taimiyyah, al-Fatawa al-Kubra 2/366, Beirut: Dar al-Kutub al-‘Ilmiyyah).

Cumanya, mereka kebanyakannya berpendapat wajib Zuhur. Adapun imam hendaklah menunaikan Juma’at untuk mereka yang hendak menunaikan Juma’at, atau tidak menunaikan Solat Hariraya, maka wajib dia menunaikan Juma’at.

Dengan diakui ada perbezaan pendapat di kalangan sarjana hukum, namun saya cenderung kepada tidak wajib Juma’at bagi makmum yang sudah menunaikan solat Hariraya berdasarkan hadis di atas dan beberapa riwayat yang lain, juga sifat Islam itu sendiri yang meringankan apabila ada ruang kelonggaran. Apatahlagi, maksud perhimpunan kaum muslimin telah tertunai pada hari tersebut, maka perhimpunan solat hariraya sudah dapat memenuhi maksud perhimpunan solat Juma’at.

[Disiarkan Minda Tajdid pada Nov 25, 2009 dalam kategori Ibadah]

One cannot Jama' ‘Asar with Jumu’ah

Invalid to Combine ‘Asar with Al-Jumu`ah

Question: I was traveling and on the way I stopped in a village and observed solāt al-Jumu‘ah with them. After the solat I stood up and observed `Asar, combining solāt al-Jumu’ah and `Asar. One of my friends was with me and he objected to it and said that it is not permitted to combine Solat ‘Asar al- Jumu’ah. What is the ruling on it? Jazakallāh khayran kathiran.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

There is no evidence that suggest al-Jumu‘ah and `Asar could be jama’ (combined); rather what it says in shari’ah is that Zuhur may be combined with ‘Asar and Maghrib with `Isha’. Based on this, there is a need to repeat the `Asar that you joined with al-Jumu`ah, because it was done before its appointed time and solats observed outside of the time frame is invalid.

It is invalid to combine ‘Asar solāt with al-Jumu‘ah in the cases where it is permissible to combine Zuhur and `Asar. If a traveler passes through a town and prays Jumu’ah with them, it is not permissible for him to combine `Asar with it.

If rain falls and it becomes permissible to combine Zuhur and `Asar because of the rain, it is still not permissible to combine `Asar with Jumu’ah. If a sick person who is allowed to combine prayers attends Jumu’ah, it is not permissible for him to combine `Asar with al-Jumu‘ah.

The evidence for that is the verse in which Allāh says: “Verily, As-Solāh (the prayer) is enjoined on the believers at fixed hours”

[Al-Nisa’, 4:103]

It means the solāts must be offered at certain appointed times. Allāh has explained these times in general terms in the verse in which He says:

“Perform As-Solāh (Iqamat-as-Solāh) from mid day till the darkness of the night (i.e. the Zuhur, ‘Asar, Maghrib, and ‘Isha’ prayers), and recite the Qur’ān in the early dawn (i.e. the — Fajar (Dawn Prayer). Verily, the recitation of the Qur’ān in the early dawn (i.e. the morning — Fajar Solāt) is ever witnessed (attended by the angels in charge of mankind of the day and the night)”

[Al-Isra’, 17:78]

The time referred to in this verse – from mid-day until mid-night (the darkness of the night) includes four solah: Zuhur, ‘Asar, Maghrib and ‘Isha’. These are mentioned together because there is no interruption between their times; as soon as the time for one of them ends, the time for the next one begins. Solat Fajar is mentioned separately because its time is not related to either the time of ‘Isha’ or the time of Zuhur.

The Sunnah has explained the times for these prayers in detail, in the ahādīth of ‘Abdallah ibn ‘Amr ibn al-‘Aas, Jabir bin Abdullah and others (radiyallāhu‘anhum). It states that the time for Zuhur is from when the sun passes its zenith until the shadow of an object is equal in length to it; the time for `Asar is from when the shadow of an object is equal in length to it until the sun sets, but once the sun starts to turn yellow, this is the time of necessity; the time for Maghrib lasts from when the sun sets until the red afterglow disappears; the time for ‘Isha’ is from when the red afterglow has disappeared until halfway through the night; and the time for Fajar is from when dawn begins until the sun rises. These are the times that Allāh has set for the prayers in the Qurān and the Sunnah of His Messenger (sallallāhu ‘alayhi wa sallam).

Whoever offers a solāh before the time defined in the Qurān or the Sunnah of His Messenger his solāt is invalid (rejected), because Allāh says: “And whoever transgresses the limits ordained by Allāh, then such are the Zalimun (wrongdoers)”[Al-Baqarah, 2:229]

The Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever does any action that is not part of this matter of ours (i.e., Islām) will have it rejected.” [Narrated by Muslim, 1718]

The same applies to one who offers a solat after its time with no legitimate shar’ie excuse.

Whoever observes Zuhur before the sun has passed its zenith, his solāt is invalid and rejected, and he has to make it up. Whoever observes `Asar before the shadow of an object is equal in length to it, his solāt is invalid and rejected and he has to make it up, unless he has a legitimate shar’ie excuse that allows him to combine Zuhur and `Asar at the time of Zuhur.

Whoever observes Maghrib before the sun sets, his solāt is invalid and rejected, and he has to make it up.

Whoever observes ‘Ishā’ before the red afterglow has disappeared, his solāt is invalid and rejected, and he has to make it up, unless he has a legitimate shar’ie excuse that allows him to combine the two at the time of Maghrib.

Whoever observes Fajar before dawn comes, his solāt is rejected and he has to make it up. This is what is dictated by the Qurān and the Sunnah of His Messenger (sallallāhu 'alayhi wa sallam).

Based on this, whoever combines `Asar with Jumu’ah has offered the prayer before its time begins, which is when the shadow of an object is equal to its length, so it is invalid and rejected.

If someone were to say: can we not draw an analogy between combining `Asar with al-Jumu‘ah and combining `Asar with Zuhur?

The answer is: this analogy is not correct for several reasons:

1. It is an analogy concerning acts of worship.

2. al-Jumu’ah is a separate solat with its own rulings; it differs from Zuhur in more than twenty rulings. In such a case the two solats cannot be compared.

3. This analogy goes against the apparent meaning of the Sunnah, because as Imām Muslim  recorded a narration from ‘Abdallāh ibn ‘Abbas (radiyallāhu‘anhu) that the Prophet (sallallāhu ‘alayhi wa sallam) combined Zuhur and ‘Asar, and Maghrib and ‘Isha’ in Madinah at times other than times of fear or rainfall. He was asked about that and he said that he did not want to make things difficult for his ummah.

There was heavy rainfall that caused hardship at the time of the Prophet (sallallāhu ‘alayhi wa sallam), but he did not combine `Asar with al-Jumu‘ah at that time.

Anas ibn Malik (radiyallāhu‘anhu) narrated that the Prophet (sallallāhu ‘alayhi wa sallam) prayed for rain one day when he was on the minbar, and he (sallallāhu ‘alayhi wa sallam) did not descend from the minbar until rain had soaked his beard.

Such a thing could not happen except in the case of heavy rain that would have allowed him to combine the solats, if it were permissible to combine `Asar with al-Jumu‘ah.

He (Anas) said: The following Friday, a man came in and said: “O Messenger of Allāh, our wealth has been drowned and our buildings have been destroyed; pray to Allāh to withhold it from us.”[Sahih al-Bukhari]

This implies that water was flowing in the streets, in such a way that it would have allowed them to combine `Asar with al-Jumu‘ah, if this combination were permissible.

If someone were to ask: what is the evidence that it is not allowed to combine `Asar with al-Jumu‘ah?

The answer is that this question is not appropriate, because the basic principle concerning acts of worship is that they should not be done unless there is evidence that they should be done. So we should not question the one who is not doing a certain act of worship about his evidence, rather the one who is doing a certain act of worship should be asked for his evidence, because Allāh says, denouncing those who worship Allāh in ways that are not prescribed in shari’ah :

“Or have they partners with Allāh (false gods) who have instituted for them a religion which Allāh has not ordained?”

[Al-Shura, 42:21]

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[Al-Ma’idah, 5:3]

The Prophet (sallallāhu ‘alayhi wa sallam) said: “Whoever does an action that is not part of this matter of ours (i.e., Islām), will have it rejected.” [Narrated by Muslim, 1718]

Based on this, if someone says, what is the evidence that it is not allowed to combine `Asar with al-Jumu‘ah?

The basic principle is that it is obligatory to offer `Asar on time; this principle may be waived when it is combined with another solah when there is a shar’ie reason for doing so, but at the other times the principle still stands that it should not be offered ahead of time, it must be done within the time frame.

If it is said: What do you think if a person intends solat Jumu’ah as Zuhur so that he can combine `Asar with it?

The answer is that if the one who is leading solat al-Jumu‘ah and the people behind him do this, i.e., if the people of a town intend solat al-Jumu‘ah as Zuhur, then there is no doubt that this is haram and the prayer is invalid, because Jumu’ah is obligatory for them, and if they ignore it and observe solat Zuhur instead, then they have turned away from something that is enjoined upon them towards something that they are not commanded to do. So their action is invalid and rejected, as said by the Prophet (sallallāhu ‘alayhi wa sallam) that whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.”(Muslim, 1718)

But if the person who intends Jumu’ah as Zuhur like a traveler who prays behind those who are observing al-Jumu‘ah but intends it as Zuhur so that he can combine `Asar with it, this is not valid either, because if he attended al-Jumu‘ah, it became obligatory for him, and whoever is obliged to pray, his Zuhur Solat is not valid.

In the al-Muntaha and al-Iqna’ it is stated that it is not valid to combine `Asar with al-Jumu‘ah; this is mentioned at the beginning of the chapters on solat al-Jumu’ah.

I have dealt about this matter at length because of the need for it. I inquire for Allāh's Guidance to put us on the right path, for He is the Most Generous, Most Merciful.

[See: Majmu’ Fatawa Ibn ‘Uthaymeen, 15/371-375]

And Allāh Almighty Knows Best.

[Excerpted with modifications from Fatwa No: 26198 Islam Q&A]