And with his chain of transmission from Aisha, who said: The Messenger of Allah, peace and blessings of Allah be upon him, said: "What is it upon one of you to have two garments besides his everyday work clothes (9) for his Friday and his Eid?" (10). Malik said: I heard the people of knowledge recommending perfume and adornment on every Eid, and the Imam is more deserving of this because he is the one looked at among them. However, it is recommended for one who is in I'tikaf (seclusion in the mosque) to go out in his clothes of I'tikaf, so that the mark of worship and devotion remains upon him. Ahmad said, in a narration by al-Marwudhi: Tawus used to command the adorning of clothes, and Ata said: "It is a day of humility." I consider both of them to be good. He mentioned the recommendation of going out in the clothes of I'tikaf in a place other than this.
Section: The time for ghusl (ritual bathing) is after the dawn breaks according to the apparent statement of al-Khiraqi, due to his saying: "So when they reach the morning, they should purify themselves." Al-Qadi and al-Amidi said: If one performs ghusl before dawn, one has not attained the sunnah of ghusl, because it is the ghusl of the prayer of the day, so it is not valid before dawn, like the ghusl of Friday. Ibn Aqil said: It is explicitly narrated from Ahmad that it is [valid] before dawn and after it, because the time for Eid is more constrained than the time for Friday; if it were restricted to dawn, it might be missed. Also, because its purpose is cleanliness, and that is achieved by washing at night due to its proximity to the prayer. It is better that it be after dawn to exit the [dispute of the] disagreement and to be more effective in cleanliness due to its proximity to the prayer. Al-Khiraqi's statement "they should purify themselves" did not specify ghusl, but rather it is apparent in reference to wudu (ablution), which is not restricted to what is after dawn.
300 - Issue: He said: (And they eat if it is al-Fitr).
It is the sunnah to eat on [the day of] al-Fitr before the prayer, and not to eat on [the day of] al-Adha until he has prayed.
Eid prayer. al-Sunan al-Kubra 3/280. Al-Zayla'i attributed it to al-Tabarani in al-Awsat from Ibn Abbas with the wording: "a red robe." Nasb al-Rayah 2/209. (9) al-Mihna (work clothes): with fathah, kasrah, and the movement [of the sukun], and like the word: proficiency in service and labor. (10) Its documentation preceded on page 229.
وبإسْنَادِه عن عائشةَ، قالت: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "مَا عَلَى أَحَدِكُم أنْ يَكُونَ لَه ثَوْبَانِ سِوَى ثَوْبَىْ مَهْنَتِه (٩) لِجُمُعَتِه وعِيدِه" (١٠). وقال مالِكٌ: سَمِعْتُ أهْلَ العِلْمِ يَسْتَحِبُّونَ الطِّيبَ والزِّينَةَ في كل عِيدٍ، والإِمامُ بذلك أحَقُّ؛ لأنَّه المَنْظُورُ إليه مِن بَيْنِهم، إلَّا أنَّ المُعْتَكِفَ يُسْتَحَبُّ له الخُرُوجُ في ثِيابِ اعْتِكافِه، لِيَبْقَى عليه أثَرُ العِبادَةِ والنُّسْكِ. وقال أحمدُ، في رِوَايَةِ المَرُّوذِىِّ: طَاوُسٌ كان يَأْمُرُ بِزِينَةِ الثِّيابِ، وعَطاءٌ قال: هو يَوْمُ التَّخَشُّعِ. وأسْتَحْسِنُهما جَمِيعًا. وذَكَرَ اسْتِحْبابَ خُرُوجِه في ثِيَابِ اعْتِكافِه في غيرِ هذا المَوْضِعِ.
فصل: وَوَقْتُ الغُسْلِ بعد طُلُوعِ الفَجْرِ في ظاهِرِ كلامِ الْخِرَقِىِّ، لِقَوْلِه: "فإذَا أَصْبَحُوا تَطَهَّرُوا". قال القاضي، والآمدِىُّ: إن اغْتَسَلَ قبلَ الفَجْرِ لم يُصِبْ سُنَّةَ الاغْتِسالِ؛ لأنَّه غسْلُ الصلاةِ في اليَوْمِ، فلم يَجُزْ قبل الفَجْرِ، كغُسْلِ الجُمُعَةِ. وقال ابنُ عَقِيلٍ: المَنْصُوصُ عن أحمدَ أنَّه قبلَ الفَجْرِ وبعدَه؛ لأنَّ زَمَنَ العِيدِ أضْيَقُ من وَقْتِ الجُمُعَةِ، فلو وُقِفَ على الفَجْرِ رُبَّما فاتَ، ولأنَّ المَقْصُودَ منه التَّنْظِيفُ، وذلك يَحْصُلُ بالغُسْلِ في اللَّيْلِ، لِقُرْبِهِ من الصلاةِ، والأفْضَلُ أن يكونَ بعد الفَجْرِ، لِيَخْرُجَ من الخِلافِ، ويَكُونَ أبْلَغَ في النَّظَافَةِ، لِقُرْبِه من الصلاةِ. وقولُ الْخِرَقِىِّ: "تَطَهَّرُوا" لم يَخُصَّ به الغُسْلَ، بل هو ظاهِرٌ في الوُضُوءِ، وهو غيرُ مُخْتَصٍّ بما بعدَ الفَجْرِ.
٣٠٠ - مسألة؛ قال: (وأَكَلُوا إنْ كَانَ فِطْرًا)
السُّنَّةُ أن يَأْكُلَ في الفِطْرِ قبلَ الصلاةِ، ولا يَأْكُلَ في الأضْحَى حتى يُصَلِّىَ.
= العيدين. السنن الكبرى ٣/ ٢٨٠. وعزاه الزيلعي للطبراني في الأوسط عن ابن عباس بلفظ: "بردة حمراء". نصب الراية ٢/ ٢٠٩.(٩) المهنة؛ بالفتح والكسر والتحريك وككلمة: الحذق بالخدمة والعمل.(١٠) تقدم تخريجه في صفحة ٢٢٩.
