وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَلِتُكَبِّرُوا اللهَ٢ عَلَى مَا هَدَيْكُمْ (البقرة: ١٨٥) ، وَقَوْلِهِ: فَصَلِّ۳ لِرَبِّكَ وَانْحَرْ (الكوثر: ٢
٢ قوله: ولتكبروا الله إلخ : المراد به صلاة العيد، والأمر للوجوب. كذا في «عمدة القاري».
۳ قوله: فصل لربك وانحر: والمراد به صلاة عيد النحر، فتجب بالأمر. قاله في عمدة القاري».
And the saying of Allah, the Almighty: "And proclaim the greatness of Allah 2 for having guided you." (Qur’an 2:185)
And His saying: "So pray to your Lord and sacrifice." 3 (Qur’an 108:2)
2 The statement: "And proclaim the greatness of Allah..." refers to the Eid prayer, and the command indicates obligation. This is mentioned in ‘Umdat al-Qari.
3 The statement: "So pray to your Lord and sacrifice." refers to the Eid al-Adha prayer, and it is obligatory due to the command. This is mentioned in ‘Umdat al-Qari.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه)، قَالَ: كَانَ النَّبِيُّ ﷺ يَخْرُجُ٤ يَوْمَ الْفِطْرِ وَالْأَضْحَى إِلَى الْمُصَلَّى، فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ يَنْصَرِفُ فَيَقُوْمُ مُقَابِلَ النَّاسِ، وَالنَّاسُ جُلُوسٌ عَلَى صُفُوفِهِمْ، فَيَعِظُهُمْ وَيُوْصِيْهِمْ وَيَأْمُرُهُمْ، وَإِنْ كَانَ يُرِيدُ أَنْ يَقْطَعَ بَعْثًا قَطَعَهُ أَوْ يَأْمُر بِشَيْءٍ أَمَرَ بِهِ، ثُمَّ يَنْصَرِفُ مُتَّفَقٌ عَلَيْهِ.
وَسُئِلَ ابْنُ عَبَّاسٍ (رضي الله عنهما) أَشَهِدْتَ مَعَ رَسُوْلِ اللهِ اللهِ الْعِيدَ؟ قَالَ: نَعَمْ، خَرَجَ رَسُوْلُ اللهِ ﷺ فَصَلَّى ثُمَّ خَطَبَ، وَلَمْ يَذْكُرْ أَذَانًا وَلَا إِقَامَةً، ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَرَهُنَّ وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَرَأَيْتُهُنَّ يَهْوِيْنَ إِلَى آذَانِهِنَّ وَحُلُوْقِهِنَّ يَدْفَعْنَ إِلَى بِلَالٍ، ثُمَّ ارْتَفَعَ هُوَ وَبِلَالٌ إِلَى بَيْتِهِ. مُتَّفَقٌ عَلَيْهِ.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated: "The Prophet (ﷺ) would go out to the prayer ground on the day of Eid al-Fitr and Eid al-Adha. 4 The first thing he would begin with was the prayer. After finishing the prayer, he would stand facing the people while they remained seated in their rows. He would admonish them, advise them, and give them commands. If he intended to send out an army, he would do so, or if he wanted to order something, he would order it. Then he would leave." [Agreed upon]
Ibn Abbas (may Allah be pleased with him) was asked, "Did you attend the Eid prayer with the Messenger of Allah (ﷺ)?" He replied, "Yes. The Messenger of Allah (ﷺ) went out, prayed, and then delivered a sermon. He did not mention any adhan or iqamah. Then he went to the women, admonished them, reminded them, and commanded them to give charity. I saw them reaching for their ears and throats, giving their jewelry to Bilal. Then he and Bilal returned to his house." [Agreed upon]
Notes / الحواشي
4 The statement: "He would go out to the prayer ground on the day of Eid al-Fitr and Eid al-Adha." The prayer ground (Musalla) is a place in the desert where the Eid prayers are performed, and it is also called al-Jabanah. Going out from one’s house to the prayer is obligatory based on the principle that what completes an obligation is itself obligatory. However, going to the prayer ground is a strongly recommended Sunnah, even if the mosque is spacious enough. If they pray in the city mosques without a valid excuse, their prayer is valid, but they have abandoned the Sunnah. This is the correct view, as mentioned in Al-Zahiriyyah. This is stated in ‘Umdat al-Ri’ayah.
٤ قوله: يخرج يوم الفطر والأضحى إلى المصلى: بصيغة المجهول هو موضع في الصحراء يصلى فيه صلاة العيدين، ويقال له : الجبانة. ومطلق الخروج من بيته إلى الصلاة وإن كان واجبا بناءً على أن ما يتم به الواجب واجب لكن الخروج إلى الجبانة سنة مؤكدة، وإن وسعهم المسجد الجامع. فإن صلوا في مساجد المصر من غير عذر جازت صلاتهم، وتركوا السنة، هذا هو الصحيح، كما في الظهيرية». قاله في «عمدة الرعاية».
وَعَنْ جَابِرِ بْنِ سَمُرَةَ (رضي الله عنه) قَالَ : صَلَّيْتُ مَعَ رَسُوْلِ اللهِ ﷺ الْعِيدَيْنِ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ. رَوَاهُ مُسْلِمٌ.
Jabir ibn Samurah (may Allah be pleased with him) narrated: "I prayed the two Eids with the Messenger of Allah (ﷺ) more than once or twice, without any adhan or iqamah." [Narrated by Muslim]
وَعَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءُ عَنِ ابْنِ عَبَّاسٍ وَجَابِرِ بْنِ عَبْدِ اللهِ (رضي الله عنهما) قَالَا : لَمْ يَكُنْ يُؤَذِّنُ يَوْمَ الْفِطْرِ وَلَا يَوْمَ الْأَضْحَى، ثُمَّ سَأَلْتُهُ يَعْنِي عَطَاءٌ بَعْدَ حِينٍ عَنْ ذَلِكَ، فَأَخْبَرَنِي قَالَ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ أَنَّ لَا أَذَانَ لِلصَّلَاةِ يَوْمَ الْفِطْرِ حِيْنَ يَخْرُجُ الْإِمَامُ وَلَا بَعْدَ مَا يَخْرُجُ ، وَلَا إِقَامَةَ وَلَا نِدَاءَ وَلَا شَيْءَ لَا نِدَاءَ يَوْمَئِذٍ وَلَا إِقَامَةَ. رَوَاهُ مُسْلِمٌ.
Ibn Jurayj reported: "Ata’ informed me from Ibn Abbas and Jabir ibn Abdullah (may Allah be pleased with them), who said: 'There was no adhan on the day of Eid al-Fitr or Eid al-Adha.' Later, I asked Ata’ about it, and he informed me, saying: 'Jabir ibn Abdullah (may Allah be pleased with him) told me that there is no adhan for the prayer on the day of Eid al-Fitr when the Imam comes out, nor after he comes out. There is no iqamah, no call, and nothing. There is no call or iqamah on that day.'" [Narrated by Muslim]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنه) قَالَ : كَانَ رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرَ يُصَلُّوْنَ الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ. مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ), Abu Bakr, and Umar (may Allah be pleased with them) used to pray the two Eids before the sermon." [Agreed upon]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ كَانَ يَخْرُجُ يَوْمَ الْأَضْحَى وَيَوْمَ الْفِطْرِ، فَيَبْدَأُ بِالصَّلَاةِ، فَإِذَا صَلَّى صَلَاتَهُ قَامَ فَأَقْبَلَ عَلَى النَّاسِ وَهُمْ جُلُوسٌ فِي مُصَلَّاهُمْ، فَإِن كَانَتْ لَهُ حَاجَةٌ بِبَعْثٍ ذَكَرَهُ لِلنَّاسِ أَوْ كَانَتْ لَهُ حَاجَةً بِغَيْرِ ذَلِكَ أَمَرَهُمْ بِهَا، وَكَانَ يَقُوْلُ: «تَصَدَّقُوْا تَصَدَّقُوْا تَصَدَّقُوا»، وَكَانَ أَكْثَرَ مَنْ يَتَصَدَّقُ النِّسَاءُ، ثُمَّ يَنْصَرِفُ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَانَ مَرْوَانُ بْنُ الْحَكَمِ، فَخَرَجْتُ مُخَاصِرًا مَرْوَانَ حَتَّى أَتَيْنَا الْمُصَلَّى، فَإِذَا كَثِيرُ بْنُ الصَّلَتِ قَدْ بَنَى مِنْبَرًا مِنْ طِينٍ وَلَبِنٍ، فَإِذَا مَرْوَانُ يُنَازِعُنِي يَدَهُ كَأَنَّهُ يَجُرُّنِي نَحْوَ الْمِنْبَرِ وَأَنَا أَجُرُهُ نَحْوَ الصَّلَاةِ، فَلَمَّا رَأَيْتُ ذَلِكَ مِنْهُ قُلْتُ: أَيْنَ الِابْتِدَاءُ بِالصَّلَاةِ، فَقَالَ: لَا ، يَا أَبَا سَعِيدٍ، قَدْ تُرِكَ مَا تَعْلَمُ. قُلْتُ: كَلَّا ، وَالَّذِي نَفْسِي بِيَدِهِ، لَا تَأْتُوْنَ بِخَيْرٍ مِمَّا أَعْلَمُ، ثَلَاثَ مِرَارٍ ، ثُمَّ انْصَرَفَ رَوَاهُ مُسْلِمٌ.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated:
"The Messenger of Allah (ﷺ) would go out on the day of Eid al-Adha and Eid al-Fitr and begin with the prayer. After finishing the prayer, he would stand and face the people while they were seated in their prayer rows. If he needed to send out an army, he would mention it to the people, or if he had any other need, he would order them accordingly. He would say, 'Give charity, give charity, give charity,' and most of those who gave charity were women. Then he would leave. This continued until the time of Marwan ibn al-Hakam. I went out holding Marwan’s hand until we reached the prayer ground. Kathir ibn al-Salt had built a pulpit of clay and bricks. Marwan tried to pull me toward the pulpit, while I pulled him toward the prayer. When I saw what he was doing, I said, 'Where is the beginning with the prayer?' He said, 'No, Abu Sa’id, what you know has been abandoned.' I said, 'No, by the One in whose hand is my soul, you will not bring anything better than what I know,' three times. Then he left." [Narrated by Muslim]
وَعَنْهُ قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ لَا يُصَلِّي قَبْلَ الْعِيدِ شَيْئًا، فَإِذَا رَجَعَ إِلَى مَنْزِلِهِ صَلَّى رَكْعَتَيْنِ. رَوَاهُ ابْنُ مَاجَه.
Abu Sa'id al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) would not perform any prayer before the Eid [prayer], but when he returned to his home, he would perform two rakʿahs. [Narrated by Ibn Majah]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: «أَيُّهَا النَّاسُ، انْهَوْا نِسَاءَكُمْ۱ عَنْ لُبْسِ الزِّيْنَةِ وَالتَّبَخْتُرِ فِي الْمَسَاجِدِ؛ فَإِنَّ بَنِي إِسْرَائِيلَ لَمْ يُلْعَنُوا حَتَّى لَبِسَ نِسَاؤُهُمُ الزِّيْنَةَ وَالتَّبَخْتُرَ فِي الْمَسَاجِدِ. رَوَاهُ ابْنُ عَبْدِ الْبَرِّ بِسَنَدِهِ فِي التَّمْهِيدِ».
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) said: "O people, prevent your women 1 from wearing adornments and walking with pride in the mosques. The children of Israel were not cursed until their women wore adornments and walked with pride in the mosques." [Narrated by Ibn ʿAbd al-Barr in al-Tamhid]
Notes / الحواشي
1 The statement: "prevent your women..." It is narrated from Ibn al-Mubarak that he said: "I dislike women going out for the two Eids nowadays. However, if a woman insists on going out, her husband should permit her to go out in her ordinary clothes without adornment. If she refuses to go out in such a manner, the husband has the right to prevent her from leaving." It is also narrated from Aisha (may Allah be pleased with her) that she said: "If the Messenger of Allah (ﷺ) had seen what the women have introduced, he would have prevented them from the mosque, just as the women of the Children of Israel were prevented." Furthermore, it is narrated from Sufyan al-Thawri that he disliked women going out for Eid. This was mentioned by al-Tirmidhi. In Mirqat, it is stated: "Abu Hanifa said: ‘Women should remain at home and not go out.’" Al-Tahawi explained that this ruling applied at the beginning of Islam when the number of Muslims was small, and their presence was required to instill fear in the enemy. His intention was that when the reason ceases, the ruling also ceases, similar to how those whose hearts were to be reconciled were removed from the category of zakat recipients. His intent was not that this ruling was abrogated.
۱ قوله: انهوا نسائكم وروي عن ابن المبارك أنه قال: أكره اليوم الخروج للنساء في العيدين، فإن أبت المرأة إلا أن تخرج، فليأذن لها زوجها أن تخرج في أطمارها، ولا تتزين، فإن أبت أن تخرج كذلك فللزوج أن يمنعها عن الخروج. ویيرى عن عائشة قالت: لو رأى رسول الله ﷺ ما أحدثت النساء لمنعهن المسجد، كما منعت نساء بني إسرائيل. ويروى عن سفيان الثوري أنه كره اليوم الخروج للنساء إلى العيد. قاله الترمذي. وقال في «المرقاة»: قال أبو حنيفة: ملازمات البيوت لا يخرجن. ووجهه الطحاوي بأن ذلك كان أول الإسلام والمسلمون قليلون، فأريد التكثير بهن ترهيبا للعدو. ومراده أن المسبب يزول بزوال السبب، و ، ولذا أخرجت المؤلفة قلوبهم . من مصرف الزكاة، وليس مراده إن هذا صار منسوخا.
وَعَنْهَا (رضي الله عنها) لَوْ أَنَّ رَسُولَ اللهِ الله رَأَى مَا أَحْدَثَتِ النِّسَاءُ بَعْدَهُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ. رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) narrated: "If the Messenger of Allah (ﷺ) had seen what the women have introduced after him, he would have prevented them from the mosque, just as the women of the Children of Israel were prevented." [Narrated by Muslim]
وَعَنْهَا (رضي الله عنه) قَالَتْ: إِنَّ أَبَا بَكْرٍ (رضي الله عنه) دَخَلَ عَلَيْهَا، وَعِنْدَهَا جَارِيَتَانِ فِي أَيَّامِ مِنِّى، تَدُفَّانِ وَتَضْرِبَانِ.
وَفِي رِوَايَةٍ: تُغَنِّيَانِ بِمَا تَقَاوَلَتِ الْأَنْصَارِ يَوْمَ بُعَاثَ، وَالنَّبِيُّ ﷺ مُتَغَشَّ بِثَوْبِهِ، فَانْتَهَرَهُمَا أَبُو بَكْرٍ ، فَكَشَفَ النَّبِيُّ ﷺ عَنْ وَجْهِهِ، فَقَالَ: «دَعْهُمَا يَا أَبَا بَكْرٍ؛ فَإِنَّهَا أَيَّامُ عِيْدٍ».
وَفِي رِوَايَةٍ: «يَا أَبَا بَكْرٍ، إِنَّ لِكُلِّ قَوْمٍ عِيدًا، وَهَذَا عِيْدُنَا». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِلْبُخَارِيَّ: «وَلَيْسَنَا بِمُغَنّيَتَيْنِ». وَقَالَتِ الْحَنَفِيَّةُ: إِنَّ الدُّفَّ أَيْضًا حَرَامُ، وَهُوْ ظَاهِرُ الرَّوَايَةِ، وَمَا وَرَدَ مِنْ ضَرْبِ الدُّفَّ فَهُوَ مَنْسُوْخُ وَتَمَامُ تَحْقِيقِهِ فِي بَابِ إِعْلَانِ النِّكَاحِ، فَرَاجِعْهُ.
Aisha (may Allah be pleased with her) narrated: "Abu Bakr (may Allah be pleased with him) entered upon me while two young girls were with me during the days of Mina, beating the duff 2 and singing."
In another narration: "They were singing the verses that the Ansar recited on the day of Buʿath, while the Prophet (ﷺ) was covered with his garment. Abu Bakr (may Allah be pleased with him) rebuked them, and the Prophet (ﷺ) uncovered his face and said: 'Leave them, O Abu Bakr, for these are the days of Eid.'"
In another narration: "O Abu Bakr, every people have a festival, and this is our festival." [Agreed upon]
In another narration by Bukhari: "And they were not professional singers."
Notes / الحواشي
2 The Hanafis stated that the duff is also prohibited, which is the apparent narration. Whatever has been reported regarding beating the duff is abrogated. Its complete explanation is found in the chapter on announcing Nikah, so refer to it.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ لَا يَغْدُوْ يَوْمَ الْفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ، وَيَأْكُلُهُنَّ وِتْرًا. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) would not leave for the Eid al-Fitr prayer until he had eaten some dates, and he would eat them in odd numbers." [Narrated by Bukhari]
وَعَنْ بُرَيْدَةَ قَالَ: كَانَ النَّبِيُّ ﷺ لَا يَخْرُجُ يَوْمَ الْفِطْرِ حَتَّى يَطْعَمَ، وَلَا يَطْعَمُ يَوْمَ الْأَضْحَى حَتَّى يُصَلِّي رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
Buraidah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) would not go out on the day of Eid al-Fitr until he had eaten, and he would not eat on the day of Eid al-Adha until he had prayed. [Narrated by Tirmidhi, Ibn Majah, and Darimi]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا كَانَ يَوْمُ عِيْدٍ خَالَفَ الطَّرِيقَ رَوَاهُ الْبُخَارِيُّ.
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ), on the day of Eid, would take a different route (when returning). [Narrated by Bukhari]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا خَرَجَ يَوْمَ الْعِيدِ فِي طَرِيقٍ رَجَعَ فِي غَيْرِهِ. رَوَاهُ التَّرْمِذِيُّ وَالدَّارِمِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated: When the Messenger of Allah (ﷺ) went out on the day of Eid, he would return by a different route. [Narrated by Tirmidhi and Darimi]
وَعَنِ الْبَرَاءِ (رضي الله عنه) قَالَ: خَطَبَنَا النَّبِيُّ يَوْمَ النَّحْرِ فَقَالَ: «إِنَّ أَوَّلَ۱ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّي ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ ذَلِكَ فَقَدْ أَصَابَ سُنَّتَنَا، وَمَنْ ذَبَحَ قَبْلَ أَنْ نُصَلِّي فَإِنَّمَا هُوَ شَاةُ لَحْمٍ، عَجَّلَهُ لِأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ. مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِلْبُخَارِيِّ عَنِ الْبَرَاءِ بْنِ عَازِبٍ (رضي الله عنه): قَالَ : خَطَبَنَا النَّبِيُّ ﷺ يَوْمَ الْأَضْحَى بَعْدَ الصَّلَاةِ، فَقَالَ: «مَنْ صَلَّى صَلَاتَنَا وَنَسَكَ نُسُكَنَا، فَقَدْ أَصَابَ النُّسُكِ، وَمَنْ نَسَكَ قَبْلَ الصَّلَاةِ فَإِنَّهُ قَبْلَ الصَّلَاةِ وَلَا نُسُكَ لَهُ.
Al-Baraʾ (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) addressed us on the Day of Sacrifice and said:
"The first thing we begin with on this day of ours is that we perform the prayer, then we return and perform the sacrifice. 1 Whoever does this has followed our Sunnah, but whoever slaughters (an animal) before the prayer, it is merely meat that he has offered for his family and is not part of the ritual sacrifice." [Agreed upon]
In another narration from Bukhari on the authority of Al-Baraʾ ibn ʿAzib (may Allah be pleased with him), he reported: The Messenger of Allah (ﷺ) addressed us on the day of Eid al-Adha after the prayer and said:
"Whoever prays our prayer and sacrifices our sacrifice has performed the sacrifice correctly. But whoever sacrifices before the prayer has done so before its time, and it does not count as a sacrifice."
This hadith includes an explanation of the time for offering the sacrifice. The scholars unanimously agree that it is not permissible to slaughter it before the break of dawn on the Day of Sacrifice. Then, a group of them stated that its time begins when the sun has risen to the height of a spear, and after the performance of two rakʿahs and two brief sermons. If one slaughters after this, it is valid, whether the imam has prayed or not. However, if one slaughters before this, it is not valid, whether in a city or outside of it. This is the view of al-Shafiʿi.
Abu Hanifah held that offering the sacrifice is obligatory, and its time for city dwellers is after the imam has prayed. The apparent meaning of the hadith serves as evidence against al-Shafiʿi and supports the view of Abu Hanifah, Malik, and Ahmad, who stipulated the condition for the validity of the sacrifice that the imam must pray and deliver the sermon. This is mentioned in al-Mirqat.
Notes / الحواشي
1 His statement: “The first thing we begin with on this day of ours is that we perform the prayer, then we return and perform the sacrifice…”
۱ قوله: إن أول ما نبدأ به في يومنا هذا أن نصلي ثم نرجع فتنحر إلخ : هذا الحديث يشتمل على بيان وقت الأضحية، فأجمع العلماء على أنه لا يجوز ذبحها قبل طلوع الفجر من يوم النحر ثم ذهب جماعة إلى أن وقتها يدخل إذا ارتفعت الشمس قدر رمح، ومضى بعده ركعتين وخطبتين خفيفتين. فإن ذبح بعده جاز، سواء صلى الإمام أو لم يُصَلِّ. فإن ذبح قبله لم يجز، سواء كان في المصر أو لم يكن، وهو مذهب الشافعي. وذهب أبو حنيفة إلى أن الأضحية واجبة، ووقتها بعد صلاة الإمام في حق المصري. وظاهر الحديث حجة على الشافعي، ودليل لأبي حنيفة ومالك وأحمد في شرط صحة الأضحية أن يصلي الإمام ويخطب. كذا في «المرقاة».
وَعَنْ جُنْدُبٍ بْنِ عَبْدِ اللهِ الْبَجَلِي (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَذْبَحْ حَتَّى صَلَّيْنَا فَلْيَذْبَحْ عَلَى اسْمِ اللهِ». مُتَّفَقٌ عَلَيْهِ.
Jundub bin Abdullah al-Bajali (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Whoever slaughters [the sacrificial animal] before the prayer, let him offer another in its place, and whoever has not yet slaughtered until we have prayed, let him slaughter in the name of Allah." [Agreed upon]
وَعَنِ الْبَرَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا يَذْبَحُ لِنَفْسِهِ، وَمَنْ ذَبَحَ بَعْدَ الصَّلَاةِ فَقَدْ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ». مُتَّفَقٌ عَلَيْهِ.
Al-Bara (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Whoever slaughters [the sacrificial animal] before the prayer, he only slaughters for himself. And whoever slaughters after the prayer, his sacrifice is complete and he has followed the Sunnah of the Muslims." [Agreed upon]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَذْبَحُ وَيَنْحَرُ بِالْمُصَلَّى. رَوَاهُ الْبُخَارِيُّ.
Ibn Umar (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) used to slaughter and offer sacrifices at the prayer ground. [Narrated by Bukhari]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُوْنَ فِيْهِمَا، فَقَالَ: «مَا هَذَانِ الْيَوْمَانِ؟ قَالُوا: كُنَّا نَلْعَبُ فِيْهِمَا فِي الْجَاهِلِيَّةِ، فَقَالَ رَسُولُ اللهِ ﷺ: قَدْ أَبْدَلَكُمُ اللهُ بِهِمَا خَيْرًا مِنْهِمَا، يَوْمُ الْأَضْحَى وَيَوْمُ الْفِطْرِ». رَوَاهُ أَبُوْ دَاوُدَ.
Anas (may Allah be pleased with him) narrated: When the Prophet (ﷺ) arrived in Madinah, the people had two days in which they would play. He asked, "What are these two days?" They said, "We used to play in them during the pre-Islamic period." The Messenger of Allah (ﷺ) said, "Indeed, Allah has replaced them for you with something better: the Day of Sacrifice and the Day of Fitr." [Narrated by Abu Dawud]
وَعَنْ سَعِيدِ بْنِ عَمْرِو بْنِ الْعَاصِ أَنَّهُ سَأَلَ أَبَا مُوسَى الْأَشْعَرِيَّ وَحُذَيْفَةَ بْنَ الْيَمَانِ (رضي الله عنهما): كَيْفَ كَانَ رَسُولُ اللهِ اللهِ يُكَبِّرُ فِي الْأَضْحَى وَالْفِطْرِ؟ فَقَالَ أَبُوْ مُوْسَى: كَانَ يُكَبِّرُ أَرْبَعًا تَكْبِيرَهُ عَلَى الْجَنَازَةِ. فَقَالَ حُذَيْفَةُ : صَدَقَ. فَقَالَ أَبُوْ مُوْسَى: كَذَلِكَ كُنْتُ أُكَبِّرُ فِي الْبَصْرَةِ حَيْثُ كُنْتُ عَلَيْهِمْ. رَوَاهُ أَبُو دَاوُدَ وَالطَّحَاوِيُّ. وَسَكَتَ أَبُو دَاوُدَ عَنْهُ، ثُمَّ الْمُنْذِرِيُّ فِي مُخْتَصَرِهِ، وَفِي إِسْنَادِهِ عَبْدُ الرَّحْمَنِ بْنُ ثَوْبَانَ، وَثَّقَهُ غَيْرُ وَاحِدٍ. وَقَالَ ابْنُ مَعِينٍ: لَيْسَ بِهِ بَأْسٌ، وَفِي سَنَدِهِ أَبُوْ عَائِشَةَ أَيْضًا. قَالَ فِي التَّعْلِيقِ الْحَسَنِ عَنِ الْخُلَاصَةِ : أَبُو عَائِشَةَ الْأُمَوِيُّ مَوْلَاهُمْ عَنْ أَبِي مُوسَى وَأَبِي هُرَيْرَةَ، وَعَنْهُ (رضي الله عنه) مَكْحُوْلٌ وَخَالِدُ بْنُ مَعْدَانَ، فَارْتَفَعَتِ الْجَهَالَهُ بِرِوَايَةِ اثْنَيْنِ عَنْهُ، وَرَوَاهُ عَبْدُ الرَّزَاقِ عَنِ ابْنِ مَسْعُودٍ بِإِسْنَادٍ صَحِيحٍ.
Sa'id bin Amr bin al-As (may Allah be pleased with him) narrated that he asked Abu Musa al-Ash'ari and Hudhayfah bin al-Yaman (may Allah be pleased with them): "How did the Messenger of Allah (ﷺ) say the takbir in Eid al-Adha and Eid al-Fitr?" Abu Musa said, "He would say takbir four times, like the takbir of the funeral prayer." Hudhayfah (may Allah be pleased with him) said, "He has spoken the truth." Abu Musa (may Allah be pleased with him) said, "This is how I used to say takbir in Basrah when I was their leader." [Narrated by Abu Dawud and Al-Tahawi]
Abu Dawud remained silent about it, and so did al-Mundhiri in his Mukhtasar. In its chain is Abdur Rahman bin Thawban, whom more than one scholar has declared trustworthy. Ibn Ma'in said, "There is no harm in him." Also in its chain is Abu Aishah. In al-Taliq al-Hasan from al-Khulasa, it is mentioned: 'Abu Aishah al-Umawi, their freed slave, narrated from Abu Musa and Abu Hurairah (may Allah be pleased with them), and from him narrated Mak'hul and Khalid bin Ma'dan. Thus, his anonymity is removed due to two narrators reporting from him. Abdul Razzaq narrated it from Ibn Mas'ud (may Allah be pleased with him) with a Sahih chain.
وَعَنْ أَبِي عَبْدِ الرَّحْمَن قَالَ: حَدَّثَنِي بَعْضُ أَصْحَابِ رَسُوْلِ اللهِ ﷺ قَالَ: صَلَّى بِنَا النَّبِيُّ ﷺ يَوْمَ عِيْدٍ، فَكَبَّرَ أَرْبَعًا وَأَرْبَعًا ، ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ حِيْنَ انْصَرَفَ، فَقَالَ: لَا تَنْسَوْا كَتَكْبِيرِ الْجَنَائِزِ، وَأَشَارَ بِأَصَابِعِهِ وَقَبَضَ إِبْهَامَهُ. رَوَاهُ الطَّحَاوِيُّ، وَقَالَ: فَهَذَا حَدِيْثٌ حَسَنُ الْإِسْنَادِ.
Abu Abdur Rahman (may Allah be pleased with him) narrated: One of the companions of the Messenger of Allah (ﷺ) told me: The Prophet (ﷺ) led us in the Eid prayer, and he said takbir four times and four times. Then, when he turned to us after finishing, he said, "Do not forget, it is like the takbir of the funeral prayer." He indicated with his fingers and folded his thumb. [Narrated by al-Tahawi, who said: "This is a hadith with a good chain of transmission."]
وَعَنْ أَنَسِ بْنِ مَالِكٍ (رضي الله عنه) أَنَّهُ قَالَ: تِسْعُ تَكْبِيرَاتٍ: خَمْسُ فِي الْأَوْلَى وَأَرْبَعُ فِي الْآخِرَةِ مَعَ تَكْبِيرَةِ الصَّلَاةِ. رَوَاهُ الطَّحَاوِيُّ، وَقَالَ الْإِمَامُ ابْنُ الْهُمَامِ فِي فَتْحِ الْقَدِيرِ»: وَالْمُرَادُ بِالْخَمْسِ تَكْبِيرَةُ الافْتِتَاحِ وَالرُّكُوعِ وَثَلَاثُ زَوَائِدَ، وَبِالْأَرْبَعِ بِتَكْبِيرَةِ الرُّكُوعِ.
Anas ibn Malik (may Allah be pleased with him) narrated: "There are nine takbirs: five in the first rak’ah and four in the second rak’ah, including the takbir of the prayer (opening takbir)." [Narrated by Al-Tahawi]
Imam Ibn al-Humam said in Fath al-Qadir: "The five takbirs refer to the opening takbir, the takbir for bowing (ruku’), and three additional takbirs. The four takbirs refer to the takbir for bowing (ruku’)."
وَعَنْ حَمْزَةَ أَبِي عُمَارَةَ قَالَ: سَمِعْتُ الشَّعْبِيَّ رحمه الله يَقُوْلُ ثَلَاثًا ثَلَاثًا سِوَى تَكْبِيرَةِ الصَّلَاةِ. رَوَاهُ الطَّحَاوِيُّ.
Hamzah Abu Umara reported: "I heard Al-Sha’bi say: 'Three takbirs in addition to the takbir of the prayer.'" [Narrated by Al-Tahawi]
وَعَنْ عَامِرٍ أَنَّ عُمَرَ وَعَبْدَ اللهِ (رضي الله عنهما) اجْتَمَعَ۱ رَأَيُّهُمَا فِي تَكْبِيرَةِ الْعِيْدَيْنِ عَلَى تِسْعِ تَكْبِيرَاتٍ، خَمْسٍ فِي الْأَوْلَى وَأَرْبَعِ فِي الْآخِرَةِ، وَيُوالِي بَيْنَ الْقِرَاءَتَيْنِ. رَوَاهُ الطَّحَاوِيُّ.
Amir reported: "Umar and Abdullah (may Allah be pleased with them) agreed 1 on the number of takbirs for the two Eids as nine takbirs: five in the first rak’ah and four in the second rak’ah, with continuous recitation between the two rak’ahs." [Narrated by Al-Tahawi]
Notes / الحواشي
1 The statement: "They agreed..." Al-Tahawi said: "Then we examined the number of takbirs in the two Eids. We found that all other prayers are devoid of these additional takbirs, while the Eid prayers have unanimously been agreed upon to include additional takbirs beyond other prayers. Therefore, it is reasonable not to increase the takbirs in the Eid prayers beyond what is agreed upon. Everyone agreed on the addition of nine takbirs, as held by Ibn Mas’ud, Hudhayfah, Ibn Abbas, Abu Musa, and others we have mentioned. They differed regarding increasing beyond that, so we added to this prayer what was agreed upon and excluded what was not agreed upon."
۱ قوله: اجتمع إلخ قال الطحاوي: ثم نظرنا في عدد التكبير فيهما، فرأينا سائر الصلوات خالية من هذه التكبير، ورأينا صلاة العيدين قد أجمع أن فيهما تكبيرات زائدة على غيرها من الصلوات، فكان النظر أن لا يزاد في الصلاة للعيدين على ما في سائر الصلوات غيرهما، إلا ما اتفق على زيادته، فكل قد أجمع على زيادة تسع تكبيرات، على ما ذهب إليه بن مسعود وحذيفة وابن عباد وأبو موسى، ومن سمينا معهم . واختلفوا في الزيادة على ذلك، فزدنا في هذه الصلاة ما اتفق على زيادته فيها، ونفينا عنها ما لم يتفق على زيادته فيها.
وَعَنْ عَبْدِ اللهِ بْنِ قَيْسٍ عَنْ أَبِيْهِ : أَنَّ سَعِيدَ بْنَ الْعَاصِ (رضي الله عنه) دَعَاهُمْ يَوْمَ عِيدٍ، فَدَعَا الْأَشْعَرِيَّ وَابْنَ مَسْعُودٍ وَحُذَيْفَةَ بْنَ الْيَمَانِ (رضي الله عنهم) ، فَقَالَ: إِنَّ الْيَوْمَ عِيْدُكُمْ، فَكَيْفَ أُصَلَّى؟ قَالَ حُذَيْفَةُ: سَلِ الْأَشْعَرِيَّ، وَقَالَ الْأَشْعَرِيُّ: سَلْ عَبْدَ اللهِ، فَقَالَ عَبْدُ اللهِ : تَكَبَّرْ، وَذَكَرَ الْحَدِيثَ، وَهُمْ يُكَبِّرُ تَكْبِيرَةً وَيَفْتَتِحُ بِهَا الصَّلَاةَ، ثُمَّ يُكَبِّرُ بَعْدَهَا ثَلَاثًا، ثُمَّ يَقْرَأُ، ثُمَّ يُكَبِّرُ تَكَبِيرَةً يَرْكَعُ بِهَا، ثُمَّ يَسْجُدُ، ثُمَّ يَقُوْمُ فَيَقْرَأُ ، ثُمَّ يُكَبِّرُ ثَلَقًا، ثُمَّ يُكَبِّرُ تَكَبِيرَةً يَرْكَعُ بِهَا. رَوَاهُ الطَّحَاوِيُّ، وَرَوَى عَبْدُ الرَّزَّاقِ نَحْوَهُ، وَرَوَى الطَّحَاوِيُّ عَنِ ابْنِ عَبَّاسٍ مَا نَحْوَهُ أَيْضًا.
Abdullah ibn Qays reported from his father: "Sa’id ibn al-As (may Allah be pleased with him) called them on the day of Eid. He invited Al-Ash’ari, Ibn Mas’ud, and Hudhayfah ibn al-Yaman (may Allah be pleased with them) and said, 'Today is your Eid, so how should I pray?' Hudhayfah said, 'Ask Al-Ash’ari.' Al-Ash’ari said, 'Ask Abdullah.' Abdullah said, 'Say the takbir,' and he mentioned the hadith. They would say one takbir to begin the prayer, then three more takbirs after it, then recite (the Qur’an). Then they would say a takbir to bow (ruku’), prostrate, stand up, and recite again. Then they would say three takbirs, followed by a takbir to bow (ruku’)." [Narrated by Al-Tahawi]
Abd al-Razzaq narrated something similar, and Al-Tahawi also narrated something similar from Ibn Abbas (may Allah be pleased with him).
وَعَنْ عَلْقَمَةَ وَالْأَسْوَدِ: أَنَّ ابْنَ مَسْعُوْدٍ (رضي الله عنه) كَانَ يُكَبِّرُ فِي الْعِيدَيْنِ تِسْعًا، أَرْبَعًا قَبْلَ الْقِرَاءَةِ، ثُمَّ يُكَبِّرُ فَيَرْكَعُ، وَفِي الثَّانِيَةِ يَقْرَأُ، فَإِذَا فَرَغَ كَبَّرَ أَرْبَعًا، ثُمَّ رَكَعَ. رَوَاهُ عَبْدُ الرَّزَاقِ وَإِسْنَادُهُ صَحِيحٌ.
وَرَوَى التَّرْمِذِيُّ عَنِ ابْنِ مَسْعُودٍ نَحْوَهُ، وَقَالَ: وَقَدْ رُؤْيَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ نَحْو هَذَا، وَفِي رِوَايَةٍ لِابْنِ أَبِي شَيْبَةَ نَحْوُهُ. وَقَالَ فِي فَتْحِ الْقَدِيرِ: وَهَذَا أَثَرُ صَحِيحُ، قَالَهُ بِحَضْرَةِ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَمِثْلُ هَذَا يُحْمَلُ عَلَى الرَّفْعِ؛ لِأَنَّهُ مِثْلُ نَقْلِ أَعْدَادِ الرَّكَعَاتِ.
Alqamah and Al-Aswad reported: "Ibn Mas’ud (may Allah be pleased with him) would say nine takbirs during the two Eids: four before the recitation, then a takbir to bow (ruku’). In the second rak’ah, he would recite, and after finishing, he would say four takbirs, then bow (ruku’)." [Narrated by Abd al-Razzaq with a authentic chain]
Tirmidhi narrated something similar from Ibn Mas’ud (may Allah be pleased with him) and said: "This has been seen from more than one companion of the Prophet (ﷺ)." In a narration by Ibn Abi Shaybah, something similar is mentioned. In Fath al-Qadir, it is said:
"This is an authentic report, narrated in the presence of a group of companions. Such a report is considered elevated (marfu’), as it is like transmitting the number of rak’ahs."
وَعَنْ إِبْرَاهِيمَ النَّخَعِيِّ قَالَ: تُرْفَعُ الْأَيْدِي فِي سَبْعِ مَوَاطِنَ: فِي افْتِتَاحِ الصَّلَاةِ وَفِي التَّكْبِيرِ لِلْقُنُوْتِ فِي الْوِتْرِ، وَفِي الْعِيدَيْنِ الْحَدِيثِ. رَوَاهُ الطَّحَاوِيُّ، وَإِسْنَادُهُ صَحِيحٌ.
Ibrahim al-Nakha’i said: "Hands are raised in seven instances: at the beginning of the prayer, during the takbir for qunut in Witr, and during the two Eids." [Narrated by Al-Tahawi with an authentic chain]
وَعَنِ الْبَرَاءِ (رضي الله عنه) أَنَّ النَّبِيَّ اللهِ نُؤْوِلَ يَوْمَ الْعِيدِ قَوْسًا فَخَطَبَ عَلَيْهِ. رَوَاهُ أَبُو دَاوُدَ.
Al-Bara’ (may Allah be pleased with him) narrated: "The Prophet (ﷺ) was handed a bow on the day of Eid, and he delivered the sermon while leaning on it." [Narrated by Abu Dawud]
وَعَنْ عَطَاءٍ مُرْسَلًا : أَنَّ النَّبِيَّ ﷺ كَانَ إِذَا خَطَبَ يَعْتَمِدُ عَلَى عَنَزَتِهِ اعْتِمَادًا. رَوَاهُ الشَّافِعِيُّ.
Ata’ reported in a mursal narration: "The Prophet (ﷺ) would lean on his staff while delivering the sermon." [Narrated by Al-Shafi’i]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: شَهِدْتُ الصَّلَاةَ مَعَ النَّبِيِّ ﷺ فِي يَوْمِ عِيْدٍ، فَبَدَأَ بِالصَّلَاةِ قَبْلَ الْخُطْبَةِ بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ ، فَلَمَّا قَضَى الصَّلَاةَ قَامَ مُتَّكِنَّا عَلَى بِلَالٍ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، وَوَعَظَ النَّاسَ، وَذَكَرَهُمْ وَحَبَّهُمْ عَلَى طَاعَتِهِ، وَمَضَى إِلَى النِّسَاءِ وَمَعَهُ بِلَالٌ، فَأَمَرَهُنَّ بِتَقْوَى اللهِ، وَوَعَظَهُنَّ وَذَكَرَهُنَّ رَوَاهُ النَّسَائِيُّ.
Jabir (may Allah be pleased with him) narrated: "I attended the Eid prayer with the Prophet (ﷺ). He began with the prayer before the sermon, without any adhan or iqamah. After finishing the prayer, he stood leaning on Bilal (may Allah be pleased with him), praised Allah, and admonished the people, reminding them and encouraging them to obey Him. Then he went to the women, with Bilal, and advised them to fear Allah, admonished them, and reminded them." [Narrated by Nasa’i]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّهُ أَصَابَهُمْ۱ مَطَرُ فِي يَوْمِ عِيْدٍ، فَصَلَّى بِهِمُ النَّبِيُّ ﷺ صَلَاةَ الْعِيدِ فِي الْمَسْجِدِ. رَوَاهُ أَبُو دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated: "They were caught in rain 1 on the day of Eid, so the Prophet (ﷺ) led them in the Eid prayer in the mosque." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: "They were caught in rain..." The original practice of the Prophet (ﷺ) was to go out to the prayer ground (Musalla). He did not pray the Eid prayer in his mosque, despite its honor, except once due to the excuse of rain. This is elaborated upon by Ibn al-Qayyim in Zad al-Ma’ad and Al-Qastallani in Mawahib al-Laduniyyah, among others. This is mentioned in ‘Umdat al-Ri’ayah.
۱ قوله : أصابهم مطر إلخ والأصل فيه أن النبي ﷺ كان يخرج إلى المصلى ولم يُصل صلاة العيد في مسجده مع شرفه إلا مرة بعذر المطر، كما بسطه ابن القيم في زاد المعاد والقسطلاني في مواهب اللدنية وغيرهما. كذا في عمدة الرعاية».
وَعَنْ أَبِي الْحُويْرِثِ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ كَتَبَ إِلَى عَمْرِو بْنِ حَزْمٍ وَهُوْ بِنَجْرَانَ، عَجِّلِ۲ الْأَضْحَى وَأَخْرِ الْفِطْرَ وَذَكِّرِ النَّاسَ رَوَاهُ الشَّافِعِيُّ.
Abu al-Huwayrith (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) wrote to Amr ibn Hazm while he was in Najran: 'Hasten the Eid al-Adha prayer and delay the Eid al-Fitr prayer 2, and remind the people.'" [Narrated by Al-Shafi’i]
Notes / الحواشي
2 The statement: "Hasten the Eid al-Adha prayer...." It is preferable to hasten the Eid al-Adha prayer and delay the Eid al-Fitr prayer. This is mentioned in Al-Khulasah. It is stated in Al-‘Alamgiri.
۲ قوله : إن عجل الأضحى إلخ الأفضل أن يعجل الأضحى ويؤخر الفطر . كذا في الخلاصة». قاله في العالمگيري».
وَعَنْ أَبِي عُمَيْرِ بْنِ أَنَسٍ عَنْ عُمُوْمَةٍ لَهُ مِنْ أَصْحَابِ النَّبِيِّ ﷺ أَنَّ رَكْبًا جَاؤُوا إِلَى النَّبِيِّ ﷺ يَشْهَدُوْنَ أَنَّهُمْ رَأَوا الْهِلَالَ بِالْأَمْسِ، فَأَمَرَهُمْ أَنْ يُفْطِرُوْا، وَإِذَا أَصْبَحُوا أَنْ يَغْدُوا إِلَى مُصَلَّاهُمْ. رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالدَّارَقُطْنِيُّ وَابْنُ مَاجَه.
وَقَالَ الدَّارَ قُطْنِيُّ : إِسْنَادُهُ حَسَنُ، وَصَحَّحَهُ عَبْدُ الْحَقَّ وَالْبَيْهَقِيُّ.
Abu Umayr ibn Anas reported from his uncles among the companions of the Prophet (ﷺ): "A group of riders came to the Prophet (ﷺ) testifying that they had seen the crescent moon the previous night. He commanded them to break their fast and to go to the prayer ground the next morning." [Narrated by Abu Dawud, Nasa’i, Darqutni, and Ibn Majah]
Darqutni said: "Its chain is Hasan." Abd al-Haqq and Al-Bayhaqi declared it authentic.
وَعَنْهُ (رضي الله عنه) قَالَ : أَخْبَرَنِي عُمُوْمَتِي مِنَ الْأَنْصَارِ أَنَّ الْهِلَالَ خَفِيَ عَلَى النَّاسِ فِي آخِرِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فِي زَمَنِ النَّبِيِّ ﷺ فَأَصْبَحُوا صِيَامًا، فَشَهِدُوا عِنْدَ النَّبِيِّ ﷺ بَعْدَ زَوَالِ الشَّمْسِ أَنَّهُمْ رَأَوُا الْهِلَالَ اللَّيْلَةَ الْمَاضِيَةَ، فَأَمَرَ رَسُولُ اللهِ ﷺ النَّاسَ بِالْفِطْرِ، فَأَفْطَرُوا تِلْكَ السَّاعَةَ، وَخَرَجَ بِهِمْ مِنَ الْغَدِ، فَصَلَّى بِهِمْ صَلَاةَ الْعِيدِ. رَوَاهُ الطَّحَاوِيُّ.
Abu Umayr (may Allah be pleased with him) narrated: "My uncles from the Ansar informed me that the crescent moon was obscured from the people on the last night of Ramadan during the time of the Prophet (ﷺ). They woke up fasting, but later testified before the Prophet (ﷺ) after midday that they had seen the crescent moon the previous night. The Messenger of Allah (ﷺ) commanded the people to break their fast, and they did so immediately. The next day, he took them out and led them in the Eid prayer." [Narrated by Al-Tahawi]
Notes / الحواشي
1 The statement: "So pray..." means to pray the Eid prayer and offer the sacrifice. This is mentioned in Al-Mirqat.
2 The statement: "And whoever honors..." In Tafsir al-Ahmadi, it is said: "This verse establishes that sacrificial animals should possess the qualities mentioned. Perhaps for this reason, jurists do not permit sacrificing animals that are blind, one-eyed, emaciated, lame, unable to walk to the place of sacrifice, or those with a limb cut off, or those with more than a third of their ear, tail, eye, or udder missing. This is because the sacrifice, like offerings, must be honored, and these defects diminish its value. The verse serves as evidence for excluding such animals from being permissible for sacrifice. However, animals that are hornless, castrated, or have a small defect are permissible, as their defects do not reach the level of those mentioned."
۱ قوله فصل إلخ : أي صل صلاة العيد. وانحر النسك. قاله في «المرقاة».