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So if a speaker says: Why did the author explicitly state the negation of this
4406 Why Did the Author Explicitly State the Negation of the Condition of the Imām’s Permission for the Validity of Jumuʿah? 📔 al-Sharḥ al-Mumtiʿ ʿalā Zād al-Mustaqniʿ - Ibn ʿUthaymīn
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So if a speaker says: Why did the author explicitly state the negation of this
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condition, while silence concerning it necessitates
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its nonexistence? Mere silence concerning it necessitates its nonexistence. So why did he explicitly state
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its negation? And the answer is that in that there is a difference of opinion.
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For indeed, from the scholars are those who say:
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Indeed, Jumuʿah is not established except with the permission of the Imām, except with the permission of
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the Imām. And that is because it is a prayer gathering all the people of
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the town, so it is not permissible that it be prayed, or that it be established, except
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with the permission of the Imām. And the Imām, when
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permission is sought from him, it is obligatory upon him to give permission, and it is not lawful for him to
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prevent. So if it were supposed
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that he refrained and prevented them from establishing Jumuʿah while it is obligatory,
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then at that time it drops—or
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the permission drops. But if it were said—if it were said—with detail,
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and it is that establishing Jumuʿah in the town
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is not stipulated for it: the permission
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of the Imām. As for the multiplicity of Jumuʿah,
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then it is stipulated for it: the permission
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of the Imām, so that the people do not play about regarding the multiplicity of Jumuʿah.
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If this statement were said, it would have a basis.
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And the practice upon it with us here in Saudi Arabia
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is that Jumuʿah is not established except after referring back to Dār al-Iftāʾ.
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And this statement—but there is no doubt that it is a middle statement,
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and a statement that regulates the people,
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because if we said: everyone who wished, from a neighborhood,
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established Jumuʿah without referring back to the imām or the deputy of the imām,
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the people would become chaos.
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And every ten in a neighborhood, even if small, would come to say: We want
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a Jumuʿah; we want a Jumuʿah. So for that reason we say: the correct view
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is that the origin of establishing Jumuʿah
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permission of the imām is not stipulated for it.
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Rather, it is obligatory upon the Muslims, if the conditions are completed among them, that
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they establish Jumuʿah, whether the imām gives permission or does not give permission.
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As for the multiplying of Jumuʿahs, then permission of the imām is necessary in it,
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because the lands are not sound as chaos. And this statement is middle between
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the two statements, and by it the issue is regulated.
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And we do not need to seek permission from the imām regarding an obligation from
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the obligations of his religion, because Jumuʿah is an obligation from the obligations of the religion.