Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

If someone were to ask: Why did the author not simply say, “Its time begins when the sun has risen to the height of a spear,” thereby sparing the reader the need to refer back to the time of the Duha prayer?

The answer is that there is a benefit in this. Scholars refer the reader to what has preceded or to what will follow in order to encourage the student of knowledge to investigate. Thus, in this case he said, “like the Duha prayer,” so that I would return to the discussion of the Duha prayer and examine when its time begins. I would then bring together two pieces of knowledge: one concerning the Duha prayer and the other concerning the Eid prayer. But had he said, “when the sun has risen to the height of a spear,” that benefit would not have been attained.

If someone were to ask: What evidence shows that its time is the same as that of the Duha prayer?

The answer is that the evidence for this is that the Prophet, peace and blessings be upon him, and his Rightly Guided Caliphs did not perform it until the sun had risen to the height of a spear (1). The Prophet, peace and blessings be upon him, said: “Pray as you have seen me pray.” He also said: “Whoever performs a deed that is not in accordance with our matter, it is rejected.” In another wording: “Whoever introduces into this matter of ours that which does not belong to it, it is rejected.”

(1) This is based on the report of Yazid ibn Khumayr al-Rahabi, who said: “Abdullah ibn Busr, a Companion of the Messenger of Allah, went out on the day of Eid al-Fitr or Eid al-Adha and disapproved of the imam’s delay. He said: ‘By this time, we would have finished with the Prophet, peace and blessings be upon him.’ That was at the time of tasbih, i.e., when voluntary prayer becomes permissible, after the sun has risen.” Recorded by Abu Dawud (1135), Ibn Majah (1317), al-Bayhaqi (3/282), and al-Hakim (1/295), who authenticated it. Al-Nawawi stated in al-Khulasah (2/827): “With an authentic chain meeting Muslim’s conditions.” Al-Bukhari also cited it in a suspended form in Fath al-Bari (2/529): “Abdullah ibn Busr said: ‘By this time, we would have finished; that was at the time of tasbih.’” See Nayl al-Awtar (3/293) and Badhl al-Majhud (6/163).
فإذا قال قائل: لماذا لم يقل المؤلف: ووقتها من ارتفاع الشمس قيد رمح، حتى يريح الإنسان من الرجوع إلى وقت صلاة الضحى؟ فالجواب: أن في هذا فائدة، فالعلماء يحيلون على ما مضى، أو على ما يستقبل من أجل أن يحملوا طالب العلم على البحث، فمثلاً هنا قال: كصلاة الضحى؛ لأرجع إلى صلاة الضحى، وأنظر متى وقتها فأجمع الآن بين معلومين: معلوم عن صلاة الضحى، ومعلوم عن صلاة العيد، لكن لو قال: من ارتفاع الشمس قيد رمح لم يحصل ذلك. فإذا قال قائل: ما الدليل على أن وقتها كصلاة الضحى؟ فالجواب: الدليل على هذا أن النبي ﷺ وخلفاءه الراشدين لم يصلوها إلا بعد ارتفاع الشمس قِيد رمح (١). وقد قال النبي ﷺ: «صلوا كما رأيتموني أصلي»، وقال: «من عمل عملاً ليس عليه أمرنا فهو رد»، وفي رواية: «من أحدث في أمرنا هذا ما ليس منه فهو رد».
(١) لما روى يزيد بن خمير الرحبي قال: «خرج عبد الله بن بسر صاحب رسول الله ﷺ في يوم عيد فطر أو أضحى، فأنكر إبطاء الإمام، وقال: إنا كنا مع النبي ﷺ قد فرغنا ساعتنا هذه، وذلك حين التسبيح». أخرجه أبو داود (١١٣٥)؛ وابن ماجه (١٣١٧)؛ والبيهقي (٣/ ٢٨٢)؛ والحاكم (١/ ٢٩٥) وصححه. وقال النووي في «الخلاصة» (٢/ ٨٢٧) «بإسناد صحيح على شرط مسلم». وقد علقه البخاري (٢/ ٥٢٩ فتح الباري) فقال: «وقال عبد الله بن بسر: إنا كنا فرغنا في هذه الساعة، وذلك حين التسبيح». وقوله: «حين التسبيح» أي وقت حل النافلة، وذلك بعد ارتفاع الشمس. انظر: «نيل الأوطار» (٣/ ٢٩٣)؛ و «بذل المجهود» (٦/ ١٦٣).

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