Firstly, this ḥadīth does not contradict the Ḥanafī position. Indeed, Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189/805) affirms in his Muwattāʾ (233) that the reason this permission was granted to the people of the suburbs is because Jumuʿah was not compulsory on them. Thus, in this particular scenario, the Ḥanafī and Shāfiʿī position appears to be the same.Secondly, Jumuʿah Ṣalāh must be established according to the Shāfiʿīs and residents of the town must perform Jumuʿah Ṣalāh.
Thirdly, Imam Khaṭīb Shirbīnī (d. 977/1570) and ʿAllāmah Ramlī (d. 1004/1596) affirm that if the time of Jumuʿah Ṣalāh begins and the people of the suburbs are still in the town, it is necessary on them to perform Jumuʿah Ṣalāh.
(3) According to the Ḥanbalī school of thought, Jumuʿah Ṣalāh is not obligatory on those who perform Eid Ṣalāh. Dhuhr Ṣalāh is sufficient. Their evidence for this is the narrations of Zayd ibn Arqam, ʿAbdullāh ibn al-Zubayr and Abū Hurayrah which have been transmitted in Sunan Abī Dāwūd (1070) and other ḥadīth books.
However, there are several points worth noting:
Firstly, the dominant Ḥanbalī position is that it is necessary on the Imam to lead Jumuʿah Ṣalāh. Thus, Jumuʿah Ṣalāh must be established for those who may not have performed Eid Ṣalāh and also for those who may prefer to perform Jumuʿah Ṣalāh even though it is not necessary on them.
Secondly, the Ḥanbalī scholars have explicitly stated that it is preferable to perform Jumuʿah Salāh even if it is not necessary on a person.
In addition to this, the authenticity of the narrations of Zayd ibn Arqam and Abū Hurayrah have been questioned as already alluded to in the comments of ʿAllāmah Ibn Ḥazm (d. 456/1064). Although some ḥadīth experts have authenticated the narration of Zayd ibn Arqam , the reality is that its chain is defective and weak due to the presence of a narrator Iyās ibn Abī Ramlah (n.d.) whose credentials cannot be verified. On the other hand, the narration of Abū Hurayrah is much stronger although it is difficult to suggest it is ṣaḥīḥ (sound). Nevertheless, it is difficult to deny the narration altogether, and it is, for this reason, the narration of Abū Hurayrah must be understood in the context of providing flexibility for the people of the suburbs as outlined above.
In conclusion, according to the Ḥanafī, Mālikī and Shāfiʿī schools of thought, both Eid Ṣalāh and Jumuʿah Ṣalāh are necessary. However, according to the Shāfiʿīs, there is an exception for residents from out of the town provided they have left the town before the time of Jumuʿah Ṣalāh begins. This is also the position of the Ḥanafīs more generally as there is no Jumuʿah Ṣalāh in the villages according to them. On the other hand, according to the
The Astronomical New Moon is on Wednesday September 24, 2014 at 6:14 UT. September 25, 2014 is the 1st day of Dhul Hijjah 1435. The day of Arafah – the main day of Hajj – is on Friday, October 3, 2014 and so the Eidul Adha 1435 is on Saturday, October 4, 2014.
The Eid al-Adha date is also in accordance with the Hajj authorities announcement of the Day of Arafah which is on Friday, October 3, 2014.
Eid Mubarak to you all!
Eid Announcements Eidul Adha will be Celebrated: Saturday Oct. 4th, 2014. Fajr prayer will at 6:00.AM (Iqamah) Eidul Adha prayer will at 7:30.AM Here are Recommended acts on this Day: