For if it were understood as anything other than this, it would not be a delay, nor would it be permissible to disapprove of it. Furthermore, it is not permissible to interpret it as meaning that the Prophet, peace and blessings of Allah be upon him, used to perform it at the time of prohibition, because that is unanimously considered disliked, and it is agreed that the best course is the opposite. The Prophet, peace and blessings of Allah be upon him, would not consistently perform an act that is disliked or less virtuous. If he had consistently performed the prayer at that time, it would have been necessary for that to be the most virtuous and appropriate way. Therefore, it is determined that it must be interpreted according to what we have mentioned.
Section: It is recommended (sunnah) to perform the Adha prayer early so that there is ample time for the sacrifice (7), and to delay the Fitr prayer so that there is ample time to distribute the Zakat al-Fitr. This is the school of al-Shafi'i, and I do not know of any disagreement regarding it. It has been narrated that the Prophet, peace and blessings of Allah be upon him, wrote to 'Amr ibn Hazm: "Delay the Fitr prayer and hasten the Adha prayer" (8). This is because every Eid has a function; the function of Fitr is the payment of the fitrah (9), the time for which is before the prayer, while the function of Adha is the sacrifice, the time for which is after the prayer. In delaying the Fitr prayer and hastening the Adha prayer, there is an expansion of the time for the function of each of them.
303 - Issue: He said: (Without Adhan or Iqamah)
We do not know of any disagreement among those whose disagreement is considered regarding this, except that it was narrated from Ibn al-Zubayr that he called the Adhan and performed the Iqamah. It was also said that the first to call the Adhan for Eid was Ibn Ziyad. This is evidence that there was consensus before him that neither Adhan nor Iqamah is recommended for it. Malik, al-Awza'i, al-Shafi'i, and the scholars of reason (Ashab al-Ra'y) all held this opinion. It has been established that the Prophet, peace and blessings of Allah be upon him, used to perform the Eid prayer without Adhan or Iqamah. Ibn Abbas narrated that the Prophet, peace and blessings of Allah be upon him, prayed the two Eids without Adhan or Iqamah.
(7) In [MS] A: "al-dahiyyah". (8) Narrated by al-Bayhaqi, in: The Chapter on going early to the two Eids, from the Book of the Two Eid Prayers. Al-Sunan al-Kubra 3/282. (9) In [MS] A and M: "al-muftirah". And "al-fitrah" is used by way of omission, meaning Zakat al-Fitr, which is the body. Al-Misbah al-Munir. (1) Omitted from: the original, [MS] A. (2) In [MS] A and M: "yaqul" (he says).
عليه، فإنَّه لو حُمِلَ على غيرِ هذا لم يَكُنْ ذلك إبْطاءً، ولا جازَ إنْكارُهُ، ولا يجوزُ أن يُحْمَلَ ذلك علَى أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- كان يَفْعَلُ ذلك في وَقْتِ النَّهْىِ؛ لأنَّه مَكْرُوهٌ بالاتِّفَاقِ على أن الأفْضَلَ خِلَافُه، ولم يكن النَّبِىُّ -صلى اللَّه عليه وسلم- لِيُدَاوِمَ على المَكْرُوهِ ولا المَفْضُولِ، ولو كان يُدَاوِمُ على الصلاةِ فيه، لَوَجَبَ أن يكونَ هو الأفْضَلَ والأوْلَى، فتَعَيَّنَ حَمْلُه على ما ذَكَرْنا.
فصل: ويُسَنُّ تَقْدِيمُ الأَضْحَى لِيَتَّسِعَ وَقْتُ التَّضْحِيَةِ (٧)، وتَأْخِيرُ الفِطْرِ لِيَتَّسِعَ وَقْتُ إخْراجِ صَدَقَةِ الفِطْرِ. وهَذا مَذْهَبُ الشَّافِعِىِّ، ولا أعْلَمُ فيه خِلافًا. وقد رُوِىَ أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كَتَبَ إلى عَمْرِو بنِ حَزْمٍ: "أنْ أَخِّرْ صَلَاةَ الفِطْرِ، وعَجِّلْ صَلَاةَ الأَضْحَى" (٨). ولأنَّ لِكُلِّ عِيدٍ وَظِيفَةً، فوَظِيفَةُ الفِطْرِ إخْرَاجُ الفِطْرةِ (٩)، وَوَقْتُها قبلَ الصلاةِ، ووَظِيفَةُ الأضْحَى التَّضْحِيَةُ، وَوَقْتُها بعدَ الصلاةِ، وفى تَأْخِيرِ الفِطْرِ وتَقْدِيمِ الأضْحَى تَوْسِيعٌ لِوَظِيفَةِ كُلٍّ منهما.
٣٠٣ - مسألة؛ قال: (بِلَا أَذَانٍ ولَا إقَامَةٍ)
ولا نَعْلَمُ في هذا خِلَافًا مِمَّنْ يُعْتَدُّ بخِلَافِه، إلَّا أنَّه رُوِىَ عن ابنِ (١) الزُّبَيْرِ أنَّه أذَّنَ وأقامَ. وقِيلَ: أوَّلُ من أَذَّنَ في العِيدِ ابنُ زِيَادٍ. وهذا دَلِيلٌ على انْعِقَادِ الإِجْماعِ قبلَه، على أنَّه لا يُسَنُّ لها أذانٌ ولا إقامَةٌ. وبه قال (٢) مالِكٌ، والأوْزَاعِىُّ، والشَّافِعِىُّ، وأصْحابُ الرَّأْىِ، وقد ثَبَتَ أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان يُصَلِّى العِيدَ بلا أذانٍ ولا إقامَةٍ، فرَوَى ابنُ عَبَّاسٍ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- صَلَّى العِيدَيْنِ بِغيرِ أذانٍ ولا إقامَةٍ.
(٧) في أ: "الضحية".(٨) أخرجه البيهقي، في: باب الغدو إلى العيدين، من كتاب صلاة العيدين. السنن الكبرى ٣/ ٢٨٢.(٩) في أ، م: "المفطرة".والفطرة على الحذف، أي زكاة الفطرة، وهى البدن. المصباح المنير.(١) سقط من: الأصل، أ.(٢) في أ، م: "يقول".
