Salafi Research Institute SRI
بسم الله الرحمن الرحيم
قال البخاري: باب: إذا فاته العيد يصلي ركعتين وكذلك النساء ومن كان في البيوت والقرى [قبل ٩٨٧]
Al-Bukhārī said: Chapter: If he misses the ‘Eid (prayer), he prays two rak’ahs; and likewise for women and those who are in the houses and villages. [Before 987]
أنس بن مالك، أنه كان إذا لم يشهد العيد مع الناس بالبصرة، وكان منزله بالطف جمع أهله وولده ومواليه، ثم يامر مولاه عبد الله بن أبي عتبة أن يصلي بهم [فتح البارئ لابن رجب (٩/٨٣) وسنده صحيح]
Anas bin Mālik, when he wouldn’t attend the ʿEid (prayer) with the people in Baṣrah, and his residence was at al-Ṭaff, he would gather his family, his children, and his freed slaves. Then he would order his freed slave ʿAbdullāh bin Abī ʿUtbah to lead them in prayer. [Fatḥ al-Bārī by Ibn Rajab (9/83); Isnād Ṣaḥīḥ]
عطاء قال: يصلي ركعتين ويكبر [ابن أبي شيبة (٥٩٢٧ و٦٠١٤) وسنده صحيح، رواية ابن جريج عن عطاء محمولة على السماع]
ʿAṭāʾ said: “He prays two rak’ahs and says the Takbīr.” [Ibn Abī Shaybah (5927 & 6014); Isnād Ṣaḥīḥ]
أبو عياض مستخفيا فجاءه مجاهد يوم عيد فصلى بهم ركعتين ودعا [ابن أبي شيبة (٥٩٢٩) وسنده صحيح، شعبة لا يروي عن شيوخه المدلسين إلا ما هو مسموع]
Abū ʿIyāḍ was in seclusion, so Mujāhid came to him on the day of ‘Eid, and he led them in two rak’ahs and made Duʿāʾ. [Ibn Abī Shaybah (5929); Isnād Ṣaḥīḥ]
عن عكرمة أنه قال: في القوم يكونون في السواد في السفر في يوم عيد فطر أو أضحى قال: يجتمعون فيصلون ويؤمهم أحدهم [مصنف ابن أبي شيبة (٦٠٠٤) وسنده صحيح]
ʿIkrimah said about people who are in rural areas while traveling on the day of ‘Eid al-Fiṭr or al-Aḍḥā: “They gather, so they pray, and one of them leads them.” [Muṣannaf Ibn Abī Shaybah (6004); Isnād Ṣaḥīḥ]
الوليد، قال: سألت الأوزاعي، قلت: جئت الإمام وقد فرغ من العيد وهو يخطب. فقال: اجلس إلى خطبته، ثم إذا فرغ منها فقم فصل ركعتين لا تجهر بقراءتك، ولا تكبر تكبير صلاة العيد [أحكام العيدين (ص ٢٠٧) وسنده جيد]
Al-Walīd said: I asked Al-Awzāʿī, saying: “I came to the Imām and he had already finished the ‘Eid (prayer) and was delivering the sermon (Khuṭbah).” He said: “Sit for his sermon, then when he finishes it, stand up and pray two rak’ahs without reciting aloud, and do not say the Takbīr of the ‘Eid prayer.” [Aḥkām al-ʿĪdayn (p. 207); Isnād Jayyid]
This is the Ijtihād of Al-Awzāʿī. What is closer to the Sunnah is that the person makes up the prayer as it was offered so it is recommended to say the Takbīr.
قال مالك في رجل وجد الناس قد انصرفوا من الصلاة يوم العيد، أنه لا يرى عليه في المصلى ولا في بيته، وأنه إن صلى في بيته أو في المصلى لم ير بذلك بأسا، ويكبر سبعا في الأولى قبل القراءة، وخمسا في الآخرة قبل القراءة [أحكام العيدين (ص ٢٠٦) وسنده صحيح]
Mālik said regarding a man who found that the people had already left from the prayer on the day of ‘Eid, that he does not see any obligation upon him (to pray) in the Muṣallā (prayer ground) nor in his house. And that if he were to pray in his house or in the Muṣallā, he does not see any harm in that, and he should say seven Takbīrs in the first (rak’ah) before reciting, and five in the last before reciting. [Aḥkām al-ʿĪdayn (p. 206); Isnād Ṣaḥīḥ]
Note: These seven in the first and five in the second rak’ah is other than the takbīr of the usual prayers due to the Ḥadīth in al-Muntaqā’ by Ibn al-Jārūd (290) with Ḥasan isnād.
As for the narration which the Ḥanafiyyah use:
عن علي لا جمعة ولا تشريق إلا في مصر جامع [ابن أبي شيبة (٥١٥٩) وسنده صحيح وانظر العلل للدارقطني (٤٨٩)]
From ʿAlī: “There is no Jumuʿah nor Tashrīq (‘Eid prayer) except in a Miṣr Jāmiʿ.” [Ibn Abī Shaybah (5159); Isnād Ṣaḥīḥ. Also see al-ʿIlal by al-Dāraquṭnī (489)]
قلت لأحمد: قوله: مصر جامع، ما معنى مصر جامع؟ قال: إذا كان فيه الناس يجتمعون [مسائل أحمد برواية أبي داود (ص ٨٣)]
(Abū Dāwūd said:) I said to Aḥmad: His saying: Miṣr Jāmiʿ, what is the meaning of Miṣr Jāmiʿ? He said: “When it has people gathering in it.” [Masāʾil Aḥmad bi-riwāyat Abī Dāwūd (p. 83)]
قال أبو عبيد: يعني أنه لا صلاة يوم العيد، ولا جمعة إلا على أهل الأمصار، وإنما سميت صلاة العيد تشريقًا لإشراق الشمس، وهو إضاءتها، لأن ذلك وقتها [غريب الحديث (٤/ ٣٤٤)]
Abū ‘Ubayd said: Meaning that there is no ‘Eid prayer nor Jumuʿah, except upon the people of Miṣr. And the ‘Eid prayer was only named Tashrīq because of the rising of the sun which is its illumination, because that is its time. [Gharīb al-Ḥadīth (4/344)]
فلو لم يكن له مخالف لجاز أن يراد به أن كل قرية مصر جامع كما أن المصر الجامع يسمى قرية. وقد سمى الله مكة قرية بل سماها أم القرى بل وما هو أكبر من مكة كما في قوله: {وكأين من قرية هي أشد قوة من قريتك التي أخرجتك أهلكناهم فلا ناصر لهم} وسمى مصر القديمة قرية بقوله: {واسأل القرية التي كنا فيها والعير التي أقبلنا فيها} ومثله في القرآن كثير والله أعلم [مجموع الفتاوى (٢٤/ ٢٠٩-٢١٠)]
So if he had no opposition, it would be permissible to intend by it that every village is a Miṣr Jāmiʿ just as the Miṣr Jāmiʿ is called a village. And Allāh has called Makkah a village, rather He called it the ‘Mother of Villages’ (Umm al-Qurā), and even what is larger than Makkah, as in His saying: {And how many a village was stronger in power than your village which drove you out; We destroyed them, and there was no helper for them}. And He called the ancient Egypt a village with His saying: {And ask the village in which we were and the caravan in which we approached}. And the likes of this in the Qur’an are many, and Allāh knows best. [Majmūʿ al-Fatāwā (24/209-210)]
عن أبي هريرة أنهم كتبوا إلى عمر يسألونه عن الجمعة فكتب، جمعوا حيث ما كنتم [ابن أبي شيبة (٥١٧٠) وسنده حسن]
From Abū Hurayrah: they wrote to ʿUmar asking him about the Jumuʿah, so he wrote back: “Gather for Jumuʿah wherever you are.” [Ibn Abī Shaybah (5170); Isnād Ḥasan]
This saying of ‘Umar (may Allah be pleased with him) is based on the generality of the Quran as we will see.
قال البيهقي: والأشبه بأقاويل السلف وأفعالهم في إقامة الجمعة في القرى التي أهلها أهل قرار ليسوا بأهل عمود ينتقلون أن ذلك مراد علي بن أبي طالب رضي الله عنه [الخلافيات (٢٧٤٥) والسنن (٥٦٨٠)]
al-Bayhaqi said: And the closest to the sayings and actions of the Salaf regarding establishing the Jumuʿah in villages whose inhabitants are settled people -not nomads who relocate- is that this is what was intended by ʿAlī bin Abī Ṭālib, may Allāh be pleased with him. [Al-Khilāfiyāt (2745) and al-Sunan (5680)]
قال ابن المنذر: أوجب الله على الخلق اتباع كتابه وسنن نبيه صلى الله عليه وسلم، قال الله جل ذكره: {أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم فإن تنازعتم في شيء فردوه إلى الله والرسول}، وقال الله جل ذكره: {ياأيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله}، فاتباع ظاهر كتاب الله عز وجل يجب، ولا يجوز أن يستثنى من ظاهر الكتاب جماعة دون عدد جماعة بغير حجة، ولو كان لله في عدد دون عدد مراد لبين ذلك في كتابه، أو على لسان نبيه صلى الله عليه وسلم، فلما عم ولم يخص كانت الجمعة على كل جماعة في دار إقامة على ظاهر الكتاب، وليس لأحد مع عموم الكتاب أن يخرج قوما من جملته بغير حجة يفزع إليها، وهذا يلزم من مذهبه القول بعموم الكتاب، وأن لا يحال ظاهر منه إلى باطن، ولا عام إلى خاص إلا بكتاب أو سنة أو اتفاق. وقد اختلفت الروايات في هذا الباب عن عمر بن عبد العزيز وقد ذكرناها، ولو لم تختلف الروايات عنه ما وجب الاستثناء من ظاهر الكتاب بقوله. وليس لاحتجاج من احتج بقصة أسعد في أن لا تجزئ جمعة بأقل من أربعين؛ حجة؛ إذ ليس في شيء من الأخبار أن النبي صلى الله عليه وسلم أمرهم إذا كان عددهم كذا أن يصلوا، وإن نقصوا من ذلك العدد لم يصلوا، إنما كتب أن يصلي بمن معه، ولو ورد كتاب النبي صلى الله عليه وسلم وعددهم أقل من أربعين فترك أن يصلي بهم، لكان تاركا لما أمره به. ودفع بعض أهل العلم قول من زعم أن الجمعة إنما تصلى في مصر أو مدينة يكون فيها قاض ينفذ الأحكام ويقيم الحدود، بأن بعض أصحابه قد صلى بالمدينة الجمعة وليس فيها منبر ولا قاض، ولا كانت الحدود تقام بها في ذلك الوقت. [الأوسط (٤/ ٣١-٣٣)]
Ibn al-Mundhir said: Allāh has obligated upon the creation the following of His Book and the Sunnahs of His Prophet ﷺ. Allāh, Exalted is His mention, said: {Obey Allāh and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allāh and the Messenger}. And Allāh, Exalted is His mention, said: {O you who have believed, when it is called for the prayer on the day of Friday, then proceed to the remembrance of Allāh}. Therefore, following the apparent meaning of the Book of Allāh ‘Azza wa Jall is obligatory, and it is not permissible to exempt a specific congregation from the apparent meaning of the Book to the exclusion of another congregation size without a proof. If Allāh had an intended number in mind as opposed to another number, He would have clarified that in His Book, or upon the tongue of His Prophet ﷺ. So since it is general and not specific, the Jumuʿah is upon every congregation in a place of residence according to the apparent meaning of the Book. And it is not for anyone, given the generality of the Book, to exclude a people from its totality without a proof to fall back on. And this is binding upon the one whose methodology is to speak according to the generality of the Book, and that its apparent meaning is not deferred to a hidden meaning, nor the general to the specific, except by a Book (Qur’an), a Sunnah, or a consensus. The narrations have differed on this matter regarding ʿUmar bin ʿAbd al-ʿAzīz, and we have mentioned them; and even if the narrations from him did not differ, it would not be obligatory to make an exception from the apparent meaning of the Book based on his saying. And there is no proof for the one who argued using the story of Asʿad to claim that a Jumuʿah is not valid with less than forty; since there is nothing in any of the reports stating that the Prophet ﷺ commanded them to pray if their number was such-and-such, and that if they fell short of that number, they should not pray. He only wrote to him to pray with those who were with him. And if the letter of the Prophet ﷺ had arrived and their number was less than forty, and he abandoned praying with them, he would have been abandoning what he was commanded to do. And some of the people of knowledge refuted the saying of the one who claimed that the Jumuʿah is only prayed in a Miṣr or a city where there is a judge who executes rulings and establishes the Ḥudūd, by pointing out that some of his companions had prayed Jumuʿah in Madīnah when there was neither a Minbar nor a judge in it, nor were the Ḥudūd being established there at that time. [Al-Awsaṭ (4/31-33)]
وكذلك ينبغي لمن سمع الحديث أن يقول به على عمومه وجملته حتى يجد دلالة يفرق بها فيه بينه [الرسالة (٨١٨)]
“And likewise, it befits the one who hears a ḥadīth to adopt it in its generality and its comprehensive sense, until he finds evidence by which he can make a specification within it.” [al-Risālah (818)]
As for the report of Ibn Mas’ūd about praying it as four, then it is weak due to al-Mazīd Fī Muṭṭaṣil al-Asānīd [cf. al-Awsaṭ by Ibn al-Mundhir (2178)]. Likewise the report of al-Sha’bī in Ibn Abi Shaybah (5926) for praying it four is weak as Ismā’īl bin abī khālid is a mudallis and he did ‘an’anah (see al-Fath al-Mubīn fi Taḥqīq Ṭabaqāt al-Mudallisīn p. 52)
