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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 3 · صفحة 243فصل

الترجمة · EN

with the sermon, and hearing it has already been achieved during the Eid, so it suffices (19) in place of hearing it a second time. Furthermore, because their time is the same, as we have explained, one of them is dropped due to the other, just like the Friday prayer with Dhuhr. The argument they used is restricted by what we have narrated, and their analogy is invalidated by the Dhuhr prayer with the Friday prayer. As for the Imam, it is not dropped for him, due to the saying of the Prophet (peace and blessings of Allah be upon him): "And we are performing the Friday prayer." Also, because if he were to abandon it, the performance of the Friday prayer would be impossible for those upon whom it is obligatory, and for those who wish to attend it from among those for whom it was dropped, unlike other people.

Section: If he performs the Friday prayer in advance at the time of the Eid prayer, it has been narrated from Ahmad, who said: The first (20) of them suffices. Accordingly, it suffices him for the Eid and Dhuhr prayers, and nothing is incumbent upon him until the 'Asr prayer, according to those who permit the Friday prayer at the time of the Eid prayer. Abu Dawud narrated with his chain of authority from 'Ata', who said: A Friday and a day of Fitr occurred during the era of Ibn al-Zubayr. He said: Two Eids have gathered on one day, so he combined them and prayed them as two rak'ahs in the early morning (21), and he did not add anything to them until he prayed the 'Asr prayer. It is narrated from Ibn 'Abbas that the action of Ibn al-Zubayr reached him, and he said: He hit upon the Sunnah (22). Al-Khattabi said: This cannot be interpreted except based on the view of those who hold the position of performing the Friday prayer before the meridian (zawal). Thus, according to this, Ibn al-Zubayr had performed the Friday prayer, and the Eid and Dhuhr prayers were dropped. And because if the Friday prayer is dropped despite its confirmed status, then the Eid is more worthy of being dropped by it. However, if one performs the Eid [first], he needs to perform the Dhuhr prayer at its [proper] time if he did not perform the Friday prayer.

الحواشي

(19) In [A] and [M]: "it suffices him (fa-ajza'ahu)." (20) In the original: "the first (al-awwal)." (21) Omitted from: the original. (22) Recorded by Abu Dawud, in: Chapter: If Friday coincides with an Eid day, from the Book of Prayer. Sunan Abi Dawud 1/246. It was also recorded by al-Nasa'i, in: Chapter: The concession for missing the Friday prayer for one who attended the Eid prayer, from the Book of the Two Eids. al-Mujtaba 3/158. It is with him via Wahb ibn Kaysan.

العربية (المصدر)

بالخُطْبَةِ، وقد حَصَلَ سَمَاعُها في العِيدِ، فأجْزَأ (١٩) عن سَمَاعِها ثانِيًا، ولأنَّ وَقْتَهُما واحِدٌ بما بَيَّنَّاهُ، فسَقَطَتْ إحْدَاهُما بالأُخْرَى، كالجُمُعَةِ مع الظُّهْرِ، وما احْتَجُّوا به مَخْصُوصٌ بما رَوَيْنَاهُ، وقِياسُهم مَنْقُوضٌ بالظُّهْرِ مع الجُمُعَةِ، فأمَّا الإِمامُ فلم تَسْقُطْ عنه؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "وإنَّا مُجَمِّعُونَ". ولأنَّه لو تَرَكَها لامْتَنَع فِعْلُ الجُمُعَةِ في حَقِّ مَن تَجِبُ عليه، ومَن يُرِيدُها ممَّن سَقَطَتْ عنه، بخِلافِ غيرِه من النَّاسِ.

فصل: وإن قَدَّمَ الجُمُعَةَ فصَلَّاها في وَقْتِ العِيدِ، فقد رُوِيَ عن أحمدَ، قال: تُجْزِئُ الأُولَى (٢٠) منهما، فعلَى هذا تُجْزِئُه عن العِيدِ والظُّهْرِ، ولا يَلْزَمُه شيءٌ إلى العَصْرِ، عندَ مَن جَوَّزَ الجُمُعَةَ في وَقْتِ العِيدِ. وقد رَوَى أبو دَاوُدَ، بإسْنَادِهِ عن عَطاءٍ، قال: اجْتَمَعَ يومُ الجُمُعَةِ ويومُ فِطْرٍ على عهدِ ابنِ الزُّبَيْرِ، فقال: عِيدَانِ قد اجْتَمَعَا في يَوْمٍ واحِدٍ، فجَمَعَهُما وصَلَّاهُمَا رَكْعَتَيْنِ بُكْرَةً (٢١)، فلم يَزِدْ عليهما حتى صَلَّى العَصْرَ. وَرُوِيَ عن ابنِ عَبَّاسٍ أنَّه بَلَغَهُ فِعْلُ ابنِ الزُّبَيْرِ، فقال: أصَابَ السُّنَّةَ (٢٢). قال الخَطَّابِيُّ: وهذا لا يَجُوزُ أن يُحْمَلَ إلَّا على قولِ مَن يَذْهَبُ إلى تَقْدِيمِ الجُمُعَةِ قبلَ الزَّوَالِ، فعلَى هذا يكون ابنُ الزُّبَيْرِ قد صَلَّى الجُمُعَةَ فسَقَطَ العِيدُ، والظُّهْرُ، ولأنَّ الجُمُعَةَ إذا سَقَطَتْ مع تَأَكُّدِها، فالعِيدُ أَوْلَى أن يَسْقُطَ بها، أمَّا إذا قَدَّمَ العِيدَ فإنَّه يَحْتَاجُ إلى أن يُصَلِّيَ الظُّهْرَ في وَقْتِها إذا لم يُصَلِّ الجُمُعَةَ.

الحواشي

(١٩) في أ، م: "فأجزأه".(٢٠) في الأصل: "الأول".(٢١) سقط من: الأصل.(٢٢) أخرجه أبو داود، في: باب إذا وافق يوم الجمعة يوم عيد، من كتاب الصلاة. سنن أبي داود ١/ ٢٤٦. كما أخرجه النسائي، في: باب الرخصة في التخلف عن الجمعة لمن شهد العيد، من كتاب العيدين. المجتبى ٣/ ١٥٨. وهو عنده عن وهب بن كيسان.

السابقمجلد 3 · صفحة 243التالي
السابق3·243التالي