the disputed [prayer], so he did not mention them. Their analogy is not valid because the fact that it involves bowing and prostration has no effect, as all supererogatory (nawafil) prayers involve bowing and prostration, and they are not obligatory. Therefore, this description must be removed because it lacks effect. Furthermore, their analogy is invalidated by the funeral prayer, and is invalidated in any case by the vowed prayer.
298 - Issue; He said: (They shall make the takbir [saying Allahu Akbar] manifest on the nights of the two Eids, and it is more emphasized in [Eid] al-Fitr, due to the saying of Allah the Almighty: {And that you may complete the period and that you may glorify Allah for that which He has guided you to, and that you may be grateful} (1)).
The general import of this is that it is recommended for people to make the takbir manifest on the two nights of the Eids in their mosques, homes, and streets, whether they are travelers or residents, due to the apparent meaning of the aforementioned verse. Some scholars of knowledge said in its interpretation: To complete the period of Ramadan, and to glorify Allah upon its completion for that which He has guided you. The meaning of making the takbir manifest is raising the voice with it, and this is recommended because of the manifestation of the symbols of Islam and reminding others. Ibn Umar used to say the takbir in his tent (2) in Mina; the people of the mosque would hear him and say the takbir, and the people of the markets would say the takbir until Mina would resound with takbir (3). Ahmad said: Ibn Umar used to say the takbir on both Eids, and this is pleasing to us. Al-Fitr is singled out for greater emphasis because a text has come down regarding it. The takbir is not obligatory. Dawud said: It is obligatory in al-Fitr due to the apparent meaning of the verse. Our evidence is that it is a takbir on an Eid, so it resembles the takbir of al-Adha; and because the foundational principle is the absence of obligation, and no obligation has come down from the Shari‘ah, so it remains upon the foundational principle. The verse contains no command; Allah the Almighty only informed [us] of His intention, saying: {Allah intends for you ease and does not intend for you hardship, and that you may complete the period and that you may glorify Allah for that which He has guided you}.
(1) Surah al-Baqarah, 185. (2) In A and M: "fitya" [young men], which is a clerical error. (3) Recorded by al-Bukhari in mu'allaq form, in: The Chapter of Takbir during the Days of Mina and when going to Arafat, from the Book of the Two Eids. Sahih al-Bukhari, 2/25; its wording is more concise than this. Ibn Hajar said: Ibn al-Mundhir and al-Fakihi connected it in Akhbar Makkah. Fath al-Bari, 2/462.
المُخْتَلَف فيها، فلم يَذْكُرْها، وقِيَاسُهم لا يَصِحُّ؛ لأنَّ كَوْنَها ذاتَ رُكُوعٍ وسُجُودٍ لا أثَرَ له، بِدَلِيلِ أنَّ النَّوافِلَ كُلَّها فيها رُكُوعٌ وسُجُودٌ، وهى غيرُ واجِبَةٍ، فيَجِبُ حَذْفُ هذا الوَصْفِ، لِعَدَمِ أثَرِه، ثم يُنْقَضُ قِيَاسُهم بِصلاةِ الجِنازةِ، ويَنْتَقِضُ على كلِّ حالٍ بالمَنْذُورَةِ.
٢٩٨ - مسألة؛ قال: (ويُظْهِرُونَ التَّكْبِيرَ في لَيَالِى العِيدَيْنِ، وهُوَ فِي الْفِطْرِ آكَدُ، لِقَوْلِ اللهِ تَعَالَى: {وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ} (١))
وجملتُه أنَّه يُسْتَحَبُّ لِلنَّاسِ إظْهارُ التَّكْبِيرِ في لَيْلَتَىِ العِيدَيْنِ في مَساجِدِهم ومَنازِلِهم وطُرُقِهم، مُسافِرِينَ كانُوا أو مُقِيمِينَ، لِظَاهِرِ الآيةِ المَذْكُورَة. قال بعضُ أهْلِ العِلْمِ في تَفْسِيرِها: لِتُكْمِلُوا عِدَّةَ رمضانَ، ولِتُكَبِّرُوا اللهَ عند إكْمالِه على ما هَدَاكُمْ. ومعنى إظْهارِ التَّكْبِيرِ رَفْعُ الصَّوْتِ به، واسْتُحِبَّ ذلك لما فيه من إظْهَارِ شَعَائِر الإِسلامِ، وتَذْكِيرِ الغَيْرِ، وكان ابنُ عُمَرَ يُكَبِّرُ في قُبَّتِه (٢) بِمِنًى، يَسْمَعُه أهْلُ المَسْجِدِ فَيُكَبِّرُونَ، ويُكَبِّرُ أهْلُ الأَسْوَاقِ، حتى ترتَجَّ مِنًى تَكْبِيرًا (٣). قال أحمدُ: كان ابنُ عُمَرَ يُكَبِّرُ في العِيدَيْنِ جَمِيعًا، ويُعْجِبُنا ذلك. واخْتُصَّ الفِطْرُ بمَزِيدِ تَأْكِيدٍ؛ لِوُرُودِ النَّصِّ فيه، وليس التَّكْبِيرُ وَاجِبًا. وقال دَاوُدُ: هو وَاجِبٌ في الفِطْرِ؛ لظَاهِرِ الآيةِ. ولَنا، أنَّه تَكْبِيرٌ في عِيدٍ، فأشْبَهَ تَكْبِيرَ الأضْحَى، ولأنَّ الأصْلَ عَدَمُ الوُجُوبِ، ولم يَرِدْ من الشَّرْعِ إيجَابُه، فَيَبْقَى على الأصْلِ، والآيةُ ليس فيها أمْرٌ، إنَّما أخْبَرَ اللهُ تَعَالَى عن إرادَتِه، فقال: {يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ
(١) سورة البقرة ١٨٥.(٢) في أ، م: "فتية" تصحيف.(٣) أخرجه البخاري معلقًا، في: باب التكبير أيام منى وإذا غدا إلى عرفة، من كتاب العيدين. صحيح البخاري ٢/ ٢٥، وسياقه أخصر من هذا. وقال ابن حجر: وصله ابن المنذر والفاكهى في أخبار مكة. فتح الباري ٢/ ٤٦٢.
