al-Ajwibah al-Nafiah an Asilat Lajnat Masjid al-Jamiah - Nasir al-Din al-Albani - (87)

then all of the people have acted upon the concession. If, however, some of them choose to perform it, they earn the reward, yet it is not binding on them—there is no difference here between the imam and anyone else.

This ḥadīth was declared ṣaḥīḥ by Ibn al-Madīnī and rated ḥasan by al-Nawawī. Ibn al-Jawzī said, “It is the soundest report in this entire chapter.”¹

Abu Dāwūd, al-Nasāʾī, and al-Ḥākim likewise transmitted—on the authority of Wahb ibn Kaysān—who said:

“Two festivals coincided during the time of Ibn al-Zubayr. He delayed going out until the day had become bright, then he emerged, delivered a lengthy sermon, came down, and led the prayer. The people did not pray Jumuʿah that day. This was mentioned to Ibn ʿAbbās (may Allah be pleased with them), and he said, ‘He has conformed to the Sunnah.’”

(1) I affirm that it is unquestionably authentic, for the main text and other works mention corroborating reports, among them the forthcoming hadith of Ibn al-Zubayr. This latter report carries a key implication: the Eid prayer is obligatory just like the Jumuʿa prayer; were it not obligatory, performing it would not exempt one from Jumuʿa. See the original work, p. 43.

الناس جميعا فقد عملوا بالرخصة وإن فعلها بعضهم فقد استحق الأجر وليست بواجبة عليه من غير فرق بين الإمام وغيره وهذا الحديث قد صححه ابن المديني وحسنه النووي. وقال ابن الجوزي: هو أصح ما في الباب١ وأخرج أبو داود والنسائي والحاكم عن وهب بن كيسان قال: اجتمع عيدان على عهد ابن الزبير فأخر الخروج حتى تعالى النهار ثم خرج فخطب فأطال الخطبة ثم نزل فصلى ولم يصل الناس يومئذ الجمعة فذكر ذلك لابن عباس ﵄ فقال: أصاب السنة.

١ قلت وهو صحيح بلا شك فقد ذكر له في الأصل وغيره شواهد ومنها: حديث ابن الزبير الآتي عقبه وفيه فائدة هامة وهي أن صلاة العيد واجبة أيضا كصلاة الجمعة ولولا ذلك لم تسقط بها صلاة الجمعة انظر الأصل ٤٣.