What is your opinion regarding the Shafi'i view: that it is more cautious for one who has prayed Jumu'ah to pray Zuhr?
Machine translationRead the Arabic original
The questioner : The Shafi'i view: "That it is more cautious for one who has prayed Jumu'ah to pray Zuhr"; what is the basis of their argument for this? And do they have any evidence for it?
The Shaykh : This issue is among the opinions of the Shafi'i scholars that has no evidence in the Book or the Sunnah. Rather, they adopted the view of praying Zuhr after Jumu'ah as a precaution—so they claim!—because they have conditions they mentioned for the validity of the Jumu'ah prayer, and since they consider that it is not possible to ensure, or to know for certain, that these conditions are met, they hold that the people praying Jumu'ah should repeat it as Zuhr.
This is an opinion, and if an opinion is not established by compelling evidence from the Book and the Sunnah, it is not permissible for it to become a continuing Shari'ah. How so, when this opinion contradicts two things?
The first thing is His saying—Blessed and Exalted is He:[Al-Jumu'ah 62:9-10]. His saying—Mighty and Majestic: [Al-Jumu'ah 62:10] is an explicit text that when the obligatory Jumu'ah prayer is finished, nothing of the acts of worship is obligatory upon the worshippers. Therefore, He said: [Al-Jumu'ah 62:10] This is the first thing.
The other thing comes from reflecting on the situation of a worshipper among those who hold this view when he stands and faces the qiblah and intends to pray Jumu'ah. Either he is certain in his intention that his prayer is valid, or he is doubtful about it, let alone if he is certain that it is invalid. In the first case only, his prayer is valid; that is, if he intends—and intention is in the heart, as you know, if Allah wills—to pray the Jumu'ah prayer with certainty that this prayer is valid, and then he performs it as Allah—Mighty and Majestic—commanded, his prayer is valid. But on the contrary, if when he intended the Jumu'ah prayer he was doubtful about its validity, let alone if he was certain that it was invalid, then in this first and last case, the prayer is invalid. Because any worshipper who enters into a prayer while doubtful about its validity has an invalid prayer, by the consensus of the scholars. Therefore, it is said to these Shafi'is: If when you enter into the prayer you say Allahu Akbar with certainty that the prayer is valid, there is no reason to repeat it as Zuhr. And if you are doubtful about its validity, there is no reason to pray it as Jumu'ah; rather, you must pray it as Zuhr. However they lean and however they proceed, their action is contrary to the Shari'ah. And you have known the noble verse:[Al-Jumu'ah 62:10]. And I have just pointed out that the reason that leads them to repeat the prayer as Zuhr is merely some opinions that have no established legal evidence.
Please proceed.
The Shaykh : This issue is among the opinions of the Shafi'i scholars that has no evidence in the Book or the Sunnah. Rather, they adopted the view of praying Zuhr after Jumu'ah as a precaution—so they claim!—because they have conditions they mentioned for the validity of the Jumu'ah prayer, and since they consider that it is not possible to ensure, or to know for certain, that these conditions are met, they hold that the people praying Jumu'ah should repeat it as Zuhr.
This is an opinion, and if an opinion is not established by compelling evidence from the Book and the Sunnah, it is not permissible for it to become a continuing Shari'ah. How so, when this opinion contradicts two things?
The first thing is His saying—Blessed and Exalted is He:
(9) O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. (10) And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.
يا أَيُّهَا الَّذِينَ آمَنُوا إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِAnd when the prayer has been concluded, disperse within the land
فإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِdisperse within the land and seek from the bounty of Allah
فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِThe other thing comes from reflecting on the situation of a worshipper among those who hold this view when he stands and faces the qiblah and intends to pray Jumu'ah. Either he is certain in his intention that his prayer is valid, or he is doubtful about it, let alone if he is certain that it is invalid. In the first case only, his prayer is valid; that is, if he intends—and intention is in the heart, as you know, if Allah wills—to pray the Jumu'ah prayer with certainty that this prayer is valid, and then he performs it as Allah—Mighty and Majestic—commanded, his prayer is valid. But on the contrary, if when he intended the Jumu'ah prayer he was doubtful about its validity, let alone if he was certain that it was invalid, then in this first and last case, the prayer is invalid. Because any worshipper who enters into a prayer while doubtful about its validity has an invalid prayer, by the consensus of the scholars. Therefore, it is said to these Shafi'is: If when you enter into the prayer you say Allahu Akbar with certainty that the prayer is valid, there is no reason to repeat it as Zuhr. And if you are doubtful about its validity, there is no reason to pray it as Jumu'ah; rather, you must pray it as Zuhr. However they lean and however they proceed, their action is contrary to the Shari'ah. And you have known the noble verse:
And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah
فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِPlease proceed.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.