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Friday Prayer: Difference between revisions
→Disjunctive obligation
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====Disjunctive obligation==== | ====Disjunctive obligation==== | ||
Many jurists of the middle and recent periods of [[Shi'a]] are supporters of the opinion that the Friday prayer is | Many jurists of the middle and recent periods of [[Shi'a]] are supporters of the opinion that the Friday prayer is a [[disjunctive obligation]]; including [[al-Muhaqqiq al-Hilli]],<ref>Al-Muhaqqiq al-Hilli, ''Shara'i' al-Islam'', vol. 1, p. 76</ref> [[al-'Allama al-Hilli]],<ref>Al-'Allama al-Hilli, ''Mukhtalaf al-Shi'a'', vol. 2, p. 238-239</ref> [[Ibn Fahd al-Hilli]],<ref>Al-Hilli, ''al-Muhadhdhab al-Bari''', vol. 1, p. 414</ref> [[al-Shahid al-Awwal]],<ref>Al-Shahid al-Awwal, ''al-Durus al-shar'iyya'', vol. 1, p. 186</ref> [[al-Muhaqqiq al-Karaki]].<ref>Al-Muhaqqiq al-Karaki, ''Rasa'il al-Muhaqqiq al-Karaki'', vol. 1, p. 158-171</ref> Recognizing the Friday prayer as an optionally incumbent duty means that holdinyg it is recommended by itself, but when someone prays it, it is sufficient instead of the [[noon prayer]].<ref>Al-Naraqi, ''Mustanad al-Shi'a'', vol. 6, p. 59; ''Tawdih al-masa'il maraji' '', vol. 1, p. 871-872; al-'Allama al-Hilli, ''Tadhkirat al-fuqaha'', vol. 4, p. 27; al-Muhaqqiq al-Karaki, ''Rasa'il al-Muhaqqiq al-Karaki'', vol. 1, p. 163; al-Husayni al-'Amili, ''Miftah al-karama'', vol. 8, p. 216</ref> | ||
There are reasons like the fact that companions of Imams and early jurists, did not hold the Friday prayer.<ref>See: Muballighi, "'Anasur-i ta'thirgudhar dar wujub-i ta'ini-yi namaz-i jum'a dar rawish-i akhbarian", p. 211-216</ref> The opinion that the Friday prayer is a disjunctive obligation is more accepted among the recent jurists after the 13th/19th century.<ref>Kashif al-Ghita, ''Kashf al-ghita 'an mubhamat al-shari'a al-gharra'', vol. 3, p. 248; al-Najafi, ''Jawahir al-kalam'', vol. 11, p. 151; Khomeini, ''Tahrir al-wasila'', vol. 1, p. 205; See: Danish Pazhuh, ''Fihrist'', vol. 14, p. 3604</ref> Generally among Usuli jurists this opinion is more accepted, although some believe that it is [[Haram (fiqh)|forbidden]].<ref>Ja'farian, ''Namaz-i jum'a'', p. 37</ref> | There are reasons like the fact that companions of Imams and early jurists, did not hold the Friday prayer.<ref>See: Muballighi, "'Anasur-i ta'thirgudhar dar wujub-i ta'ini-yi namaz-i jum'a dar rawish-i akhbarian", p. 211-216</ref> The opinion that the Friday prayer is a disjunctive obligation is more accepted among the recent jurists after the 13th/19th century.<ref>Kashif al-Ghita, ''Kashf al-ghita 'an mubhamat al-shari'a al-gharra'', vol. 3, p. 248; al-Najafi, ''Jawahir al-kalam'', vol. 11, p. 151; Khomeini, ''Tahrir al-wasila'', vol. 1, p. 205; See: Danish Pazhuh, ''Fihrist'', vol. 14, p. 3604</ref> Generally among Usuli jurists this opinion is more accepted, although some believe that it is [[Haram (fiqh)|forbidden]].<ref>Ja'farian, ''Namaz-i jum'a'', p. 37</ref> | ||