Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/120)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Its end is at midday. If the Eid is not known about until after that, they pray it the following day. It is recommended to perform it in an open outdoor space, and to perform the Eid al-Adha prayer early; the reverse applies to Eid al-Fitr.

His statement, “Its end is at midday,” means that the end of the Eid prayer’s time is when the sun passes the zenith. When the sun rises, every upright object—that is, everything elevated—casts a shadow toward the west. As the sun rises higher, the shadow decreases; when it has reached its shortest point and then begins to increase, this is the sign that the sun has passed the zenith.

His statement, “If the Eid is not known about until after that, they pray it the following day,” means that if the Eid is not known about until after midday, they do not pray it that day; rather, they perform it the following day at the time of the Eid prayer. The evidence for this is what Abu Umayr ibn Anas narrated from some of his paternal uncles among the Ansar. They said: “The crescent moon of Shawwal was obscured from us, so we began the morning fasting. Then, at the end of the day, some riders arrived and testified that they had seen the crescent the previous day. So the Prophet, peace and blessings be upon him, instructed the people to break their fast that day and to go out for their Eid prayer the following day.” It was narrated by Ahmad, Abu Dawud, and al-Daraqutni, who graded it sound (1).

Thus, if the people do not learn of the Eid until after midday, then on Eid al-Fitr they break their fast, because it has become clear that it is the day of Eid, and fasting on the day of Eid is forbidden. On Eid al-Adha, they wait for the prayer and do not offer their sacrifices until after it on the following day.

Here the classification concerning making up missed prayers is complete. Prayers, with regard to making them up, are divided into categories:

The first is that which is made up in its prescribed manner if its time has passed, once the legally valid excuse has ended, such as the five daily prayers when they are missed: you make them up

(1) Recorded by Imam Ahmad in al-Musnad (5/57-58), Abu Dawud (1157), al-Nasai (3/180), Ibn Majah (1653), al-Daraqutni (2/170), who said, “This is a sound chain of transmission,” and al-Bayhaqi (3/316), who said, “This is an authentic chain of transmission.” Al-Khattabi stated in Maalim al-Sunan (1/252): “The hadith of Abu Umayr is authentic.” Al-Nawawi stated in al-Majmu (5/27): “Its chain of transmission is authentic,” and al-Hafiz Ibn Hajar authenticated it in al-Bulugh (p. 483).

وَآخِرُهُ الزَّوَالُ، فَإِنْ لَمْ يُعْلَمْ بِالْعِيدِ إِلاَّ بَعْدَهُ صَلَّوا مِنَ الغَدِ وَتُسَنُّ فِي صَحْرَاءَ وَتَقْدِيمُ صَلَاةِ الأَضْحَى، وَعَكْسُهُ الفِطْرُ، .......... قوله: «وآخره الزوال» أي: آخر وقت العيد زوال الشمس عن كبد السماء، وذلك أن الشمس إذا طلعت صار لكل شاخص ـ أي: لكل شيء مرتفع ـ ظل من جهة الغرب، وكلما ارتفعت نقص الظل، فإذا انتهى نقصه وبدأ بالزيادة، فهذه علامة زوال الشمس. قوله: «فإن لم يعلم بالعيد إلا بعده صلوا من الغد» أي: فإن لم يعلم بالعيد إلا بعد الزوال فإنهم لا يصلون، وإنما يصلون من الغد في وقت صلاة العيد، ودليل ذلك ما رواه أبو عمير بن أنس عن عمومة له من الأنصار قالوا: «غُمَّ علينا هلال شوال فأصبحنا صياماً، فجاء ركب في آخر النهار، فشهدوا أنهم رأوا الهلال بالأمس، فأمر النبي ﷺ الناس أن يفطروا من يومهم، وأن يخرجوا غداً لعيدهم»، رواه أحمد، وأبو داود، والدارقطني وحسّنه (١)، فإذا لم يعلم الناس بالعيد إلا بعد الزوال، فإنه في عيد الفطر يفطرون؛ لأنه تبين أن هذا يوم عيد، ويوم العيد صومه حرام، وفي عيد الأضحى ينتظرون الصلاة فلا يضحون إلا بعدها من الغد، وهنا يتم التقسيم بالنسبة لقضاء الصلوات، فإن الصلوات تنقسم في قضائها إلى أقسام: الأول: ما يقضى على صفته إذا فات وقته من حين زوال العذر الشرعي، مثل الصلوات الخمس إذا فاتت، فإنك تقضيها

(١) أخرجه الإمام أحمد في «المسند» (٥/ ٥٧، ٥٨)؛ وأبو داود (١١٥٧)؛ والنسائي (٣/ ١٨٠)؛ وابن ماجه (١٦٥٣)؛ والدارقطني (٢/ ١٧٠) وقال: «هذا إسناد حسن»؛ والبيهقي (٣/ ٣١٦) وقال: «هذا إسناد صحيح». وقال الخطابي في «معالم السنن» (١/ ٢٥٢): «وحديث أبي عمير صحيح». وقال النووي في «المجموع» (٥/ ٢٧): «إسناده صحيح»، وصححه الحافظ ابن حجر في «البلوغ» (٤٨٣).