would come only at the time of the sermon and would not arrive early. Had this been something good, the Messenger of Allah, peace and blessings be upon him, would have been the first to do it.

There is also a rational proof here: the imam is awaited; he does not wait for others. That is, the people wait for him, whereas he does not wait for the people; when he arrives, he begins the prayer.

In His Finest Appearance, Except for One Observing Iʿtikāf, Who Remains in His Iʿtikāf Clothes

His statement, “in his finest appearance,” means that it is sunnah for one to go out in one’s finest appearance. This applies both to the imam and to those praying behind him: in one’s clothing and appearance—for example, trimming the moustache, clipping the nails, cleansing oneself, and wearing one’s finest garments. This varies according to people’s circumstances: for some, their finest clothing is shirts; for others, loose garments; and for others, cloaks worn over what is beneath them. This is an outward expression of joy and happiness on this day, and a practical manifestation of speaking of Allah’s blessing, for when Allah bestows a blessing upon His servant, He loves to see the effect of His blessing upon him.

His statement, “except for one observing iʿtikāf, who remains in his iʿtikāf clothes,” means that a person observing iʿtikāf should go out wearing the clothes in which he observed iʿtikāf, even if they are not clean. They said: this is because such clothes bear the traces of worship, so the trace of worship should remain upon him, just as it is prescribed that the blood of a martyr remain upon him, since it is a trace of worship. However, this view is extremely weak, both in terms of textual evidence and rational consideration.

As for the textual evidence: the Prophet, peace and blessings be upon him, would observe iʿtikāf, yet he wore his finest clothes (1). Thus, this view is contrary to the sunnah.