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Friday Prayer: Difference between revisions
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'''Safawid Period''' | '''Safawid Period''' | ||
The Friday prayer gradually spread in the Shi'a [[Iran]], by the time of [[Shah Isma'il I]] (r. 905/1499-930/1523). This was because of the efforts of Shi'a scholars especially [[al-Muhaqqiq al-Karaki]] (d. 940/1533) for the spread of the Friday prayer.<ref>Munaziri, ''al-Badr al-zahir'', p. 7; Ja'farian, ''Namaz jum'a'', p. 26-27</ref> Despite the agreement of many of [[faqih]]s, including some scholars of [[Jabal 'Amil]], with al-Muhaqqiq al-Karaki, and the support of the [[Safawid]] government, the Friday prayer spread gradually in Iran, as saying the Friday prayer wasn't very common among Shi'a, and some scholars were against the holding of the Friday prayer in the time of [[Occultation of Imam al-Mahdi (aj)|occultation of Imam al-Mahdi (aj)]].<ref>Jabiri, ''Salat al-jum'a'', . 50-54; Ja'farian, ''Naaz ju'a'', p. 28</ref> Discussions and debates between scholars, about holding the Friday prayer in the time of the occultation of Imam al-Mahdi (aj), came to the extent that [[Shah Sulayman I]] (r. 1077/1666-1105/1693) arranged a meeting of faqihs, so they could reach a result.<ref>Qazwini, ''Tatmim amal al-amil'', p. 172-173</ref> | The Friday prayer gradually spread in the Shi'a [[Iran]], by the time of [[Shah Isma'il I]] (r. 905/1499-930/1523). This was because of the efforts of Shi'a scholars especially [[al-Muhaqqiq al-Karaki]] (d. 940/1533) for the spread of the Friday prayer.<ref>Munaziri, ''al-Badr al-zahir'', p. 7; Ja'farian, ''Namaz jum'a'', p. 26-27</ref> Despite the agreement of many of [[faqih]]s, including some scholars of [[Jabal 'Amil]], with al-Muhaqqiq al-Karaki, and the support of the [[Safawid]] government, the Friday prayer spread gradually in Iran, as saying the Friday prayer wasn't very common among Shi'a, and some scholars were against the holding of the Friday prayer in the time of [[Occultation of Imam al-Mahdi (aj)|occultation of Imam al-Mahdi (aj)]].<ref>Jabiri, ''Salat al-jum'a'', p. 50-54; Ja'farian, ''Naaz ju'a'', p. 28</ref> Discussions and debates between scholars, about holding the Friday prayer in the time of the occultation of Imam al-Mahdi (aj), came to the extent that [[Shah Sulayman I]] (r. 1077/1666-1105/1693) arranged a meeting of faqihs, so they could reach a result.<ref>Qazwini, ''Tatmim amal al-amil'', p. 172-173</ref> | ||
[[Shah Tahmasb I]] (r. 930/1523-984/1576) assigned an imam al-jumu'a for each city, by the advice of al-Muhaqqiq al-Karaki.<ref>Agha buzurg, ''Tabaqat a'la al-Shi'a'', Chapter. 1, p. 176; Jabiri, Salat al-jm'a'', p. 50-51</ref> In the time of [[Shah 'Abbas I]] (r. 996/1587-1038/1628) the official title of imam al-jumu'a became established.<ref>Agha buzurg, ''al-Dhari'a ila tasanif al-Shi'a'', vol. 25, p. 28</ref> Usually the [[shaykh al-Islam]] of each city had the title of imam al-jumu'a but sometimes scholars who were not shaykh al-Islam became imam al-jumu'a, for example [[Mulla Muhsin Fayd Kashani]] (d. 1091/1680).<ref>Ja'farian, ''Safawiyya dar 'arsi din'', vol. 3, p. 237</ref> | [[Shah Tahmasb I]] (r. 930/1523-984/1576) assigned an imam al-jumu'a for each city, by the advice of al-Muhaqqiq al-Karaki.<ref>Agha buzurg, ''Tabaqat a'la al-Shi'a'', Chapter. 1, p. 176; Jabiri, Salat al-jm'a'', p. 50-51</ref> In the time of [[Shah 'Abbas I]] (r. 996/1587-1038/1628) the official title of imam al-jumu'a became established.<ref>Agha buzurg, ''al-Dhari'a ila tasanif al-Shi'a'', vol. 25, p. 28</ref> Usually the [[shaykh al-Islam]] of each city had the title of imam al-jumu'a but sometimes scholars who were not shaykh al-Islam became imam al-jumu'a, for example [[Mulla Muhsin Fayd Kashani]] (d. 1091/1680).<ref>Ja'farian, ''Safawiyya dar 'arsi din'', vol. 3, p. 237</ref> | ||