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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 5 · Page 280640 - Issue: He said: (And if he misses them with the Imam, he prays alone)

Translation · EN

If one calls the adhan for the first and performs the iqamah, then performs the iqamah for the second, that is good, for it is narrated (7) in the hadith of Jabir, which contains the addition, and it is judged analogously to all other missed or combined prayers. This is the opinion of Ibn al-Mundhir and Abu Thawr. What al-Khiraqi chose is to perform an iqamah for each prayer without an adhan. Ibn al-Mundhir said: This is the latter of the two opinions of Ahmad; [because its narrator] (8) is Usamah, and he is more knowledgeable of the condition of the Prophet (peace and blessings of Allah be upon him), as he was his rider (behind him on the mount). Both he and Jabir agreed in their two hadiths upon an iqamah for each prayer, and Usamah and Ibn Umar agreed upon praying without an adhan, although the hadith of Ibn Umar, which is agreed upon, said: with an iqamah for each (9). The reason he did not call the adhan for the first one here is because it was not in its [regular] time, unlike the two [prayers] combined at Arafah. Malik said: One combines them with two adhans (10) and two iqamahs. This is narrated from Umar, Ibn Umar, and Ibn Mas'ud. Following the Sunnah is more appropriate. Ibn Abd al-Barr said: I do not know of any marfu' (elevated) hadith in any way for what Malik said. A group said: Umar only ordered the adhan for the second [prayer] because the people had dispersed for their dinner, so he called the adhan to gather them. The same applies to Ibn Mas'ud, for he used to (11) perform Isha at Muzdalifah between the two prayers.

640 - Issue: He said: (And if he misses it with the Imam, he prays alone).

Its meaning is that he combines them individually, just as he combines them with the Imam. There is no disagreement regarding this, because the second of the two is prayed in its [due] time, unlike [the prayer of] Asr with Dhuhr. Likewise, if he separates them, the combination is not invalidated, just as when Usamah narrated: Then the iqamah for prayer was called, and he prayed Maghrib. Then every person let his camel kneel down in his place. Then the iqamah for Isha was called, and he prayed it (1). And he narrated...

Notes

(7) In B and M: "it is narrated". (8) In A, B, and M: "because its narrator". (9) In B and M: "he said". What is meant here is an iqamah for each of them. (10) In B and M: "with an adhan". (11) Omitted from B and M. (1) The citation of the hadith of Usamah was provided on the previous page.

Arabic (Source)

للأُولَى وأقامَ، ثم أقامَ للثانيةِ، فحَسَنٌ؛ فإنَّه مَرْوِىٌّ (٧) في حديثِ جابرٍ، وهو مُتَضَمِّنٌ لِلزِّيَادَةِ، وهو مُعْتَبَرٌ بِسَائِرِ الفَوَائِتِ والمَجْمُوعَاتِ. وهو قَوْلُ ابنِ المُنْذِرِ، وأبى ثَوْرٍ. والذي اخْتَارَ الخِرَقِىُّ إقَامَةٌ لِكُلِّ صَلَاةٍ مِن غير أذانٍ. قال ابنُ المُنْذِرِ: وهو آخِرُ قَوْلَىْ أحمدَ؛ [لأنَّ رَاوِيَه] (٨) أُسامَةُ، وهو أعْلَمُ بحَالِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فإنَّه كان رَدِيفَهُ، وقد اتَّفَقَ هو وجابِرٌ في حَدِيثِهما على إقامَةٍ لِكُلِّ صَلَاةٍ، واتَّفَقَ أُسامَةُ وابنُ عمرَ على الصلاةِ بغيرِ أذَانٍ، مع أنَّ حديثَ ابنِ عمرَ المُتَّفَقَ عليه قال: بإقَامَةٍ إقَامَةٍ (٩). وإنَّما لم يُؤَذِّنْ لِلأُولَى هاهُنا؛ لأنَّها في غيرِ وَقْتِها، بِخِلافِ المَجْمُوعَتَيْنِ بِعَرَفَةَ. وقال مَالِكٌ: يَجْمَعُ بينهُما بأذَانَيْنِ (١٠) وإِقامَتَيْنِ. وَرُوِىَ ذلك عن عمرَ، وابنِ عمرَ، وابنِ مسعودٍ. وَاتِّبَاعُ السُّنَّةِ أوْلَى، قال ابنُ عبدِ البَرِّ: لا أعْلَمُ فيما قَالَهُ مَالِكٌ حَدِيثًا مَرْفُوعًا بِوَجْهٍ من الوُجُوهِ. وقال قَوْمٌ: إنَّما أمَرَ عمرُ بالتَّأذِينِ لِلثَّانِيةِ؛ لأنَّ النَّاسَ كانوا قد تَفَرَّقُوا لِعَشَائِهم، فأذَّنَ لِجَمْعِهم، وكذلك ابنُ مسعودٍ، فإنَّه كان (١١) يَجْعَلُ العَشَاءَ بِالمُزْدَلِفَة بينَ الصَّلاتَيْنِ.

٦٤٠ - مسألة؛ قال: (وَإنْ فَاتَهُ مَعَ الْإِمَامِ، صَلَّى وَحْدَهُ)

مَعْنَاهُ أنَّه يَجْمَعُ مُنْفَرِدًا، كما يَجْمَعُ مع الإِمامِ. ولا خِلافَ في هذا؛ لأنَّ الثَّانِيَةَ منهما تُصَلَّى في وَقْتِها، بِخِلافِ العصرِ مع الظهرِ. وكذلك إن فَرَّقَ بينهما، لم يَبْطُلِ الجَمْعُ كذلك، ولما رَوَى أسامَةُ، قال: ثم أُقِيمَتِ الصلاةُ، فصَلَّى المَغْرِبَ، ثم أناخَ كُلُّ إنْسَانٍ بَعِيرَهُ في مَنْزِلِه، ثمَّ أُقِيمَتِ العِشاءُ، فصَلَّاهَا (١). ورَوَى

Notes

(٧) في ب، م: "يروى".(٨) في أ، ب، م: "لأنه رواية".(٩) في ب، م: "قال". وما هنا يعني إقامة لكل منهما.(١٠) في ب، م: "بأذان".(١١) سقط من: ب، م.(١) تقدم تخريج حديث أسامة في الصفحة السابقة.

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