most of it, and nothing escaped him except the standing, and he has already performed what suffices for the opening takbir. As for the latecomer if he catches the imam after his takbirs, Ibn 'Aqil said: He performs the takbir; because he caught its proper place. It is possible that he does not perform the takbir; because he is commanded to be silent for the imam's recitation. It is also possible that if he hears the imam's recitation, he is silent, and if he is far, he performs the takbir.
Section: If he is in doubt about the number of takbirs, he bases it on certainty. If he performs a takbir and then doubts whether he intended the opening takbir or not, he starts the prayer over, both he and those behind him; because the principle is the absence of intention, unless he is one afflicted with obsessive whispers (waswas), in which case he should not pay attention to it. The rest of the issue has already been explained.
308- Issue: He said: (When he performs the taslim, he delivers two khutbahs to them, sitting between them. If it is Eid al-Fitr, he urges them to give charity and explains to them what they should give out. If it is Eid al-Adha, he encourages them regarding the sacrifice and explains to them what can be sacrificed).
The general principle is that the two khutbahs of the two Eids occur after the prayer; we know of no disagreement among Muslims regarding this, except from the Banu Umayya. It was narrated from 'Uthman and Ibn al-Zubayr that they did it, but that has not been authentically attributed to them, and the disagreement of the Banu Umayya is not to be considered; because it is preceded by the consensus that existed before them and contradicts the authentic sunnah of the Messenger of Allah, peace and blessings of Allah be upon him. Their action was indeed criticized, and it was considered an innovation (bid'ah) and contrary to the Sunnah, for Ibn 'Umar said: The Prophet, peace and blessings of Allah be upon him, and Abu Bakr, 'Umar, and 'Uthman used to perform the Eid prayers before the khutbah. Agreed upon (1). Ibn 'Abbas narrated the same. It was recorded by Muslim (2). It was also narrated from the Prophet, peace and blessings of Allah be upon him, by a group, and Tariq ibn Shihab narrated that he advanced
(1) It was recorded by al-Bukhari in the chapter 'The khutbah after the Eid' from the book of the two Eids, Sahih al-Bukhari 2/23. And Muslim in the beginning of the book of Eid prayers, Sahih Muslim 2/605. It was also recorded by al-Nasa'i in the chapter 'Eid prayers before the khutbah' from the book of the two Eids, Al-Mujtaba 3/149. And Ibn Majah in the chapter 'What has been mentioned regarding the Eid prayers' from the book of establishing prayer, Sunan Ibn Majah 1/407. And Imam Ahmad in Al-Musnad 2/12, 38, 71. (2) Its takhrij (authentication/sourcing) has preceded on page 253.
مُعْظَمَها، ولم يَفُتْه إلَّا القِيامُ، وقد حَصَلَ منه ما يُجْزِئُ في تَكْبِيرَةِ الإِحْرامِ. فأمَّا المَسْبُوقُ إذا أدْرَكَ الإِمَامَ بعد تَكْبِيرِه، فقال ابنُ عَقِيلٍ: يُكَبِّرُ؛ لأنَّه أدْرَكَ مَحَلَّه. ويَحْتَمِلُ أن لا يُكَبِّرَ؛ لأنه مَأْمُورٌ بالإِنْصَاتِ إلى قِراءةِ الإِمامِ. ويَحْتَمِلُ أنَّه إنْ كان يَسْمَعُ قِرَاءةَ الإِمامِ أَنْصَتَ، وإن كان بَعِيدًا كَبَّرَ.
فصل: وإذا شَكَّ في عَدَدِ التَّكْبِيرَاتِ بَنَى على اليَقِينِ، فإنْ كَبَّرَ ثم شَكَّ هل نَوَى الإِحْرامَ أوْ لا، ابْتَدَأَ الصلاةَ هو ومَن خَلْفَه؛ لأنَّ الأصْلَ عَدَمُ النِّيَّةِ، إلَّا أن يكونَ وَسْوَاسًا، فلا يلْتَفِتْ إليه. وسَائِرُ المَسْأَلَةِ قد سَبَقَ شَرْحُها.
٣٠٨ - مسألة؛ قال: (فإذا سَلَّمَ خَطَبَ بهم خُطْبَتَيْنِ، يَجْلِسُ بَيْنَهُمَا، فَإنْ كَانَ فِطْرًا حَضَّهُمْ عَلَى الصَّدقَةِ، وبَيَّنَ لَهُمْ ما يُخرِجُونَ، وإنْ كَانَ أَضْحَى يُرَغِّبُهُم في الْأُضْحِيَةِ، ويُبَيِّنُ لَهُمْ ما يُضَحَّى بِهِ)
وجُمْلَتُه أنَّ خُطْبَتَىِ العِيدَيْنِ بعد الصلاةِ، لا نَعْلَمُ فيه خِلافًا بين المُسْلِمِينَ، إلَّا عن بَنِى أُمَيَّةَ. وَرُوِىَ عن عثْمَانَ، وابنِ الزُّبَيْرِ، أنَّهما فَعَلَاهُ، ولم يَصِحَّ ذلك عنهما، ولا يُعْتَدُّ بِخِلَافِ بَنِى أُمَيَّةَ؛ لأنَّه مَسْبُوقٌ بالإِجْماعِ الذي كان قبلَهم، ومُخَالِفٌ لِسُنَّةِ رسولِ اللهِ -صلى اللَّه عليه وسلم- الصَّحِيحَة، وقد أُنْكِرَ عليهم فِعْلُهمْ، وَعُدَّ بِدْعَةً ومُخَالِفًا لِلسُّنَّةِ، فإنَّ ابنَ عمرَ قال: إنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- وأَبَا بكرٍ، وعمرَ، وعثمانَ، كانوا يُصَلُّونَ العِيدَيْنِ قبلَ الخُطْبَةِ. مُتَّفَقٌ عليه (١). وَرَوَى ابنُ عَبَّاسٍ مِثْلَه. رَوَاهُ مُسْلِمٌ (٢). ورَوَاهُ عن النَّبِيِّ -صلى اللَّه عليه وسلم- جَمَاعَةٌ، ورَوَى طَارقُ بن شِهَابٍ قال: قَدَّمَ
(١) أخرجه البخاري، في: باب الخطبة بعد العيد، من كتاب العيدين. صحيح البخاري ٢/ ٢٣. ومسلم، في: أول كتاب صلاة العيدين. صحيح مسلم ٢/ ٦٠٥. كما أخرجه النسائي، في: باب صلاة العيدين قبل الخطبة، من كتاب العيدين. المجتبى ٣/ ١٤٩. وابن ماجه، في: باب ما جاء في صلاة العيدين، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٤٠٧. والإِمام أحمد، في: المسند ٢/ ١٢، ٣٨، ٧١.(٢) تقدم تخريجه في صفحة ٢٥٣.
