the khutbah, the people perform takbir along with his takbir. It has been narrated from Abu Musa that he used to perform forty-two takbirs on the pulpit on the day of Eid, and he would sit between the two khutbahs; due to what Ibn Majah (6) narrated, with his chain of narration, from Jabir, who said: The Messenger of Allah, peace and blessings of Allah be upon him, went out on the day of Fitr or Adha, delivered the khutbah while standing, then sat for a brief sitting, then stood up. He sits immediately upon ascending the pulpit. It is said: He does not sit immediately upon ascending it; because sitting in Jumu'ah is for the adhan, and there is no adhan here. If it is on (7) the day of Fitr, he commands them regarding Zakat al-Fitr, explains to them its obligation, its reward, the amount to be paid, its category, upon whom it is incumbent, and the time during which it should be paid. On the day of Adha, he mentions the udhiyah (sacrificial animal), its excellence, that it is a confirmed Sunnah, what satisfies as an offering, the time for its slaughter, the defects that prevent it, how to distribute it, and what one says upon slaughtering it; due to what was narrated from Abu Sa'id, who said: The Messenger of Allah, peace and blessings of Allah be upon him, used to go out on the day of Fitr and Adha to the prayer ground (musalla), and the first thing he would begin with is the prayer. Then he would turn and stand facing the people, while the people remained seated in their rows, and he would admonish them, advise them, and command them. If he wanted to dispatch an expedition, he would do so, or if he wanted to command something, he would command it, then he would leave. Recorded by al-Bukhari, and Muslim narrated something similar (8). From Jabir, who said: I witnessed the prayer on the day of Eid with the Messenger of Allah, peace and blessings of Allah be upon him, and he began with the prayer before the khutbah without adhan or iqamah. Then he stood up, leaning on Bilal, and commanded to fear Allah, urged his obedience, and admonished the people, reminding them. Then he proceeded until he reached the women, and he admonished them and reminded them. Agreed upon (9).
(6) In: 'The chapter on what has been mentioned regarding the khutbah on the two Eids', from the Book of Establishing Prayer. Sunan Ibn Majah 1/409. (7) Omitted from A and M. (8) Its verification has previously appeared on page 261. (9) Recorded by al-Bukhari in: 'The chapter on walking and riding to the Eid prayer without adhan or iqamah', from the Book of the Two Eids, Sahih al-Bukhari 2/23; and by Muslim, in the beginning of the Book of the Two Eids, Sahih Muslim 2/603. It was also recorded by al-Nasa'i in: 'The chapter on the Imam standing during the khutbah while leaning on a person', from the Book of the Two Eids, Al-Mujtaba 3/152; by al-Darimi in: 'The chapter on urging charity on the day of Eid', from the Book of Prayer, Sunan al-Darimi 1/377; and by Imam Ahmad in Al-Musnad 3/296, 310, 314, 318.
الخُطْبَةِ كَبَّرَ النَّاسُ بِتَكْبِيرِه. وقد رُوِىَ عن أبي موسى أنَّه كان يُكَبِّرُ يَوْمَ العِيدِ على المِنْبَرِ اثْنَتَيْنِ وأَرْبَعِينَ تَكْبِيرَةً، ويَجْلِسُ بين الخُطْبَتَيْنِ؛ لما رَوَى ابنُ مَاجَه (٦)، بإسْنَادِهِ، عن جَابِرٍ، قال: خَرَجَ رسولُ اللهِ -صلى اللَّه عليه وسلم- يومَ فِطْرٍ أو أضْحَى، فخَطَبَ قَائِمًا، ثم قَعَدَ قَعْدَةً، ثم قامَ. ويَجْلِسُ عَقِيبَ صُعُودِهِ المِنْبَرَ. وقيل: لا يَجْلِسُ عَقِيبَ صُعُودِهِ؛ لأنَّ الجُلُوسَ في الجُمُعَةِ لِلْأَذَانِ، ولا أذَانَ ها هُنا. فإن كان في (٧) الفِطْرِ أمَرَهُم بِصَدَقَةِ الفِطْرِ، وبَيَّنَ لهم وُجُوبَها، وثَوابَها، وقَدْرَ المُخْرَجِ، وجِنْسَه، وعلى مَن تَجِبُ، والوَقْتَ الذي يُخْرَجُ فيه. وفى الأضْحَى يَذْكُرُ الأُضْحِيَةَ، وفَضْلَها، وأنَّها سُنَّةٌ مُؤَكَّدَةٌ، وما يُجْزِئُ فيها، وَوَقْتَ ذَبْحها، والعُيُوبَ التي تَمْنَعُ منها، وكَيْفِيَّةَ تَفْرِقَتِها، وما يَقُولُه عنذَ ذَبْحِها؛ لما رُوِىَ عن أبي سَعِيدٍ قال: كان رسولُ اللهِ -صلى اللَّه عليه وسلم- يَخْرُجُ يَوْمَ الفِطْرِ والأَضْحَى إلى المُصَلَّى، فأوَّلُ ما يَبْدَأُ به الصلاةُ، ثم يَنْصَرِفُ فَيَقُومُ مُقابِلَ النَّاسِ، والنَّاسُ جُلُوسٌ على صُفُوفِهِمْ، فَيَعِظُهُم ويُوصِيهِم ويَأْمُرُهم، وإنْ كان يُرِيدُ أن يقْطَعَ بَعْثًا قَطَعه، أو يَأْمُرَ بشيءٍ أمَرَ به، ثم يَنْصَرِفُ. رَوَاهُ البُخَارِىُّ، ورَوَى مُسْلِمٌ نَحْوَه (٨). وعن جابِرٍ، قال: شَهِدْتُ مع رسولِ اللهِ -صلى اللَّه عليه وسلم- الصلاةَ يومَ العِيدِ، فبَدَأ بالصلاةٍ قبلَ الخُطْبَةِ بلا أَذَانٍ ولا إقَامَةٍ، ثم قَامَ مُتَوَكِّئًا على بِلَالٍ، فأمَرَ بِتَقْوَى اللهِ، وحَثَّ على طَاعَتِه، ووَعَظَ النّاسَ فذَكَّرَهم، ثم مَضَى حتى أتَى النِّسَاء فوَعَظَهُنَّ وذَكَّرَهُنَّ. مُتَّفَقٌ عليه (٩).
(٦) في: باب ما جاء في الخطبة في العيدين، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٤٠٩.(٧) سقط من: أ، م.(٨) تقدم تخريجه في صفحة ٢٦١.(٩) أخرجه البخاري، في: باب المشى والركوب إلى العيد بغير أذان ولا إقامة، من كتاب العيدين. صحيح البخاري ٢/ ٢٣. ومسلم، في: أول كتاب العيدين. صحيح مسلم ٢/ ٦٠٣. كما أخرجه النسائي، في: باب قيام الإِمام في الخطبة متوكئا على إنسان، من كتاب العيدين. المجتبى ٣/ ١٥٢. والدارمى، في: باب الحث على الصدقة يوم العيد، من كتاب الصلاة. سنن الدارمي ١/ ٣٧٧. والإِمام أحمد، في: المسند ٣/ ٢٩٦، ٣١٠، ٣١٤، ٣١٨.