Zād al-Mustaqniʿ - Al-Hajjawi - (63)

and they go out, and on ʿEid al-Aḍḥā he urges them to offer the sacrifice and clarifies its ruling. One should eat before the prayer on ʿEid al-Fiṭr, whereas the opposite is observed on ʿEid al-Aḍḥā¹—for the person who intends to sacrifice². It is disliked to hold the prayer in the main congregational mosque without a valid excuse, and it is Sunnah for the ordinary worshipper to leave early for it on foot after dawn, while the imam delays³ until the time of the prayer, appearing in the best manner; as for one in spiritual retreat, he prays in the garments of his retreat.

Among its conditions are residency and the same minimum number required for Friday prayer; the ruler’s permission is not one of them. It is also recommended to return by a different route.

He performs the prayer as two rakʿahs before the sermon. In the first rakʿah he makes six extra takbīrs after the opening supplication⁴ and before seeking refuge and recitation, and in the second rakʿah five before the recitation. With each takbīr he raises his hands and says: “Allāh is supremely great; praise belongs to Allāh in abundance; glory be to Allāh and with His praise, morning and evening; and may Allāh bless Muhammad the Prophet and his family and grant them abundant peace.”⁵ If he wishes, he may say something else.

He then recites aloud⁶—after Sūrah al-Fātiḥah, Sūrah al-Aʿlā in the first rakʿah and Sūrah al-Ghāshiyah in the second.

When he concludes with salām, he delivers two sermons like the Friday sermons, opening the first with nine takbīrs and the second with seven. During the ʿEid al-Fiṭr sermon he exhorts them to give charity and explains to them what

(1) In manuscript A the wording diverges from all other copies and reads: “wa taʾkhīru ṣalāt al-fiṭr wa aklihī qablahā wa ʿaksuhu fī al-aḍḥā limuḍḥī” (delaying the Eid al-Fiṭr prayer while eating before it, and doing the reverse for Eid al-Aḍḥā when one offers a sacrifice). The wording adopted in our edition is more accurate and corresponds to that found in al-Muqniʿ. (2) Manuscript M reads: “in ḍaḥḥā” (if he performs the sacrifice). (3) Manuscript M has: “wa taʾkhīr” (and delaying). (4) Manuscript M adds the phrase: “baʿda l-iḥrām” (after entering the state of iḥrām). (5) Manuscripts M and J add the word “kathīran” (often), which the commentary does not mention. (6) Manuscripts M and J read: “fī l-ūlā” (in the first).

وأكله قبلها وعكسه في الأضحى١ "لمضح٢" وتكره في الجامع بلا عذر ويسن تبكير مأموم إليها ماشيا بعد الصبح وتأخر٣ إمام إلى وقت الصلاة على أحسن هيئة إلا المعتكف ففي ثياب اعتكافه. ومن شرطها: استيطان وعدد الجمعة لا إذن إمام ويسن أن يرجع من طريق آخر. ويصليها ركعتين قبل الخطبة يكبر في الأولى بعد٤ الاستفتاح وقبل التعوذ والقراءة ستا وفي الثانية قبل القراءة خمسا يرفع يديه مع كل تكبيرة ويقول الله كبر كبيرا والحمد لله كثيرا وسبحان الله وبحمده بكرة وأصيلا وصلى الله على محمد النبي وآله وسلم تسليما٥ كثيرا وإن أحب قال غير ذلك ثم يقرأ جهرا٦ في الأولى بعد الفاتحة بسبح وبالغاشية في الثانية. فإذا سلم خطب خطبتين كخطبتي الجمعة يستفتح الأولى بتسع تكبيرات والثانية بسبع يحثهم في الفطر على الصدقة ويبين لهم ما

١ وردت هذه العبارة في "أ" هكذا مخالفة لجميع النسخ: "وتأخير صلاة الفطر وأكله قبلها وعكسه في الأضحى لمضح" وما ذكرناه أصح لفظا وهو موافق للفظ المقنع. ٢ في "م": "إن ضحى". ٣ في "م": "وتأخير". ٤ في "م" زيادة: "بعد الإحرام". ٥ في "م" و"ج" زيادة: "كثيرا", ولم تذكر في الشرح. ٦ في "م" و "ج": "في الأولى".