The evidence for this is found in the following reports:
Ibn Abbas said: “I attended the Eid prayer with the Messenger of Allah—peace and blessings be upon him—and with Abu Bakr, Umar, and Uthman—may Allah be pleased with them. They all performed the prayer before the sermon.” Reported by al-Bukhari and Muslim. (1)
Ibn Umar said: “The Messenger of Allah—peace and blessings be upon him—Abu Bakr, and Umar—may Allah be pleased with them—would perform the prayer on both Eids before the sermon.” Reported by al-Bukhari and Muslim. (2)
— (5-14-4) When Eid and Friday Coincide:
When Eid and Friday coincide, the obligation to attend the Friday prayer is waived for anyone who has performed the Eid prayer, and he should instead perform the noon prayer on his own.
The evidence for this is the following report:
Abu Hurayra reported that the Messenger of Allah—peace and blessings be upon him—said: “Two Eids have coincided on this day of yours. Whoever wishes may forgo the Friday prayer, for the Eid prayer suffices him; but we shall hold the Friday prayer.” Reported by Abu Dawud and Ibn Majah. (3)
(1) An authentic hadith. Al-Bukhārī reported it in the *Book of the Two Eid Prayers*, chapter “The Sermon after the Eid Prayer,” hadith no. 962, and the wording is his. Muslim reported it at greater length in the *Book of the Two Eid Prayers*, hadith no. 884.
(2) An authentic hadith. Al-Bukhārī reported it in the *Book of the Two Eid Prayers*, chapter “The Sermon after the Eid Prayer,” hadith no. 963, and the wording is his. Muslim also reported it in the *Book of the Two Eid Prayers*, hadith no. 888.
(3) A hadith graded *hasan li-ghayrihi* (acceptable due to corroborating evidence). Abū Dāwūd reported it in the *Book of Prayer*, chapter “When Friday Coincides with Eid Day,” hadith no. 1073. Ibn Mājah also reported it in the *Book of Establishing the Prayer and the Sunnah Concerning It*, hadith no. 1311, on the authority of Abū Hurayra and Ibn Abbās; al-Firyābī also reported it in *Ahkām al-Īdayn*, hadith no. 150.
Al-Albānī graded the hadith authentic in *Sahīh Sunan Abī Dāwūd* (1/200). Before him, al-Būsīrī had graded it authentic in *Zawāid Ibn Mājah* (1/237), stating: “This chain of transmission is authentic, and its narrators are trustworthy. Abū Dāwūd narrated it in his *Sunan* from Muhammad ibn Musaffā through this chain, but he said ‘from Abū Hurayra’ instead of ‘Ibn Abbās’; this is the preserved version.” End quote. The editor of *Zād al-Maād* also graded its chain *hasan* (1/448), as did the editor of *Jāmi al-Usūl* (6/145). The author of *Sawāti al-Qamarayn fī Takhrīj Ahādīth Ahkām al-Īdayn*—a study of the hadiths in al-Firyābī’s *Ahkām al-Īdayn*—examined the hadith in detail and graded it *hasan li-ghayrihi* (pp. 211–218).