Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/403)

independent in its conditions, manner of performance, essential pillars, and reward as well. Moreover, the sunnah only speaks of combining the noon and afternoon prayers, and it has never been reported from the Prophet, peace and blessings be upon him, that he combined the afternoon prayer with the Friday prayer. Thus, the Friday prayer cannot be analogized to the noon prayer, because of the aforementioned differences between the two prayers. Indeed, according to the well-known position in the Hanbali school, they differ even with regard to their time: the time for Friday prayer begins when the sun has risen to the height of a spear and continues until the afternoon prayer, whereas the noon prayer begins at the sun’s zenith and continues until the afternoon prayer. Furthermore, Friday prayer is valid only within its prescribed time; if its time has passed, it is prayed as noon prayer. The noon prayer, however, is valid both within its time and, when there is an excuse, after it.

This condition is derived from the author’s statement, may Allah have mercy on him: “It is permissible to combine the two noon prayers,” by which he means the noon and afternoon prayers. Thus, Friday and afternoon prayers are not included.

But suppose someone were to say: “I wish to intend the Friday prayer as a noon prayer, because I am travelling, and the noon prayer is two units in my case—just like the Friday prayer.”

We reply: This intention is invalid according to those who hold that the intention of the imam and that of the person praying behind him must correspond, for they make no exception in this issue except for one who catches less than a full unit of the Friday prayer: he joins the imam intending the noon prayer, since Friday prayer is no longer possible for him. In the present case, however, it is possible, so it is not valid for him to intend the noon prayer behind one who is praying Friday prayer. It is clear, according to this view, that he may not intend it as noon prayer.

As for the stronger view—that a difference between the intention of the imam and that of the person praying behind him (1) does not affect validity—

(1) See p. 254 and the following pages.

مستقلة في شروطها وهيئتها وأركانها وثوابها أيضاً، ولأن السنّة إنما وردت في الجمع بين الظهر والعصر، ولم يرد عن النبي ﷺ أنه جمع العصر إلى الجمعة أبداً، فلا يصح أن تقاس الجمعة على الظهر لما سبق من المخالفة بين الصلاتين، بل حتى في الوقت على المشهور من مذهب الحنابلة فوقتها من ارتفاع الشمس قدر رمح إلى العصر، والظهر من الزوال إلى العصر وأيضاً الجمعة لا تصح إلا في وقتها، فلو خرج الوقت تصلّى ظهراً، والظهر تصح في الوقت وتصح بعده للعذر. وهذا الشرط يؤخذ من قول المؤلف ﵀: يجوز الجمع بين الظهرين، فإن المراد بهما الظهر والعصر فلا يدخل في ذلك الجمعة والعصر. ولكن لو قال قائل: أنا أريد أن أنوي الجمعة ظهراً؛ لأني مسافر وصلاة الظهر في حقي ركعتان يعني على قدر الجمعة؟ فنقول: هذه النية لا تصح على قول من يقول: إنه يشترط اتفاق نية الإِمام والمأموم، لأنهم لم يستثنوا من هذه المسألة إلا من أدرك من الجمعة أقل من ركعة فإنه يدخل مع الإِمام بنية الظهر لتعذر الجمعة في حقه، أما هذه فهي ممكنة فلا يصح أن ينوي الظهر خلف من يصلّي الجمعة، وهذا القول واضح أنه لا يصح أن ينويها ظهراً. أما على القول الراجح: أن نية الإِمام والمأموم (١) لا يضر

(١) انظر: ص (٢٥٤) وما بعدها.