أجمع الفقهاء على فضل الاغتسال لكلٍّ من الصلاتين، وعلى أن تُصلّيا بلا أذان ولا إقامة، لأن هذه كانت السنة الثابتة عن رسول الله ﷺ، إلا ما أُحدث في ذلك من معاوية، كما ورد في أصحّ ما قيل عن أبي عمر. وكذلك أجمعوا على أن السنة أن تُصلّى الصلاة قبل الخطبة، لأن ذلك ثابت أيضًا عن رسول الله ﷺ، إلا ما رُوي عن عثمان بن عفان أنه أخّر الصلاة وقدّم الخطبة حتى لا يتفرق الناس قبل الخطبة. واتفقوا أيضًا على أنه لا حدّ محدود للقراءة في الصلوات. وأكثرهم يستحبّ أن يُقرأ في الركعة الأولى سورة الأعلى، وفي الثانية سورة الغاشية، لأن ذلك منقول بالتواتر عن رسول الله ﷺ. أما الشافعيّ فاستحبّ أن تُقرأ سورة ق وسورة القمر، لأنه ثبت ذلك عن النبي ﷺ.

The jurists agreed upon the religious merit of bathing for (each of) the two prayers and that they are observed without the call for prayers and (without) the pronouncement of the iqdma, as this was the established practice of the Messenger of Allah (God’s peace and blessings be upon him), except for the innovation in this practice by Mu*awiya as recorded in a most authentic statement according to Abu ‘Umar. Likewise, they agreed that the sunna is to observe the prayer before the sermon, as that too has been established from the Messenger of Allah (God’s peace and blessings be upon him), except what is related from TJthman ibn ‘Affan that he delayed the prayer and advanced the sermon so that the people should not disperse prior to the khutba. They also agreed that there is no time limit set for the recitation in the prayers. Most of them recommended that surat al-A^la be recited in the first rak^a and surat al-Ghashiya in the second as this is transmitted through tawdtur (by the whole community) from the Messenger of Allah (God’s peace and blessings be upon him). Al-Shafi‘T recommended that surat Qaf and surat al~ Qamar be recited, because it was established from the Prophet (God’s peace and blessings be upon him).

اختلفوا في هذا في عدة مسائل، أهمها اختلافهم في التكبير. وقد نقل أبو بكر بن المنذر قريبًا من اثني عشر قولًا في ذلك، وسنذكر منها ما يعتمد على قول صحابي أو على النقل فقط. فنقول:

They disagreed in this over (several) issues, the foremost of which is their disagreement over takbir. Abu Bakr ibn al-Mundhir has narrated close to twelve opinions about this, though we will mention only those that rely upon the statement of a Companion or upon transmission. Thus we say:

مَالِكٌ يَرَى أَنَّ التَّكْبِيرَاتِ فِي الرَّكْعَةِ الْأُولَى مِنْ صَلَاةِ الْوِتْرِ سَبْعٌ، بِمَا فِي ذَلِكَ تَكْبِيرَةُ الْإِحْرَامِ قَبْلَ الْقِرَاءَةِ، وَفِي الرَّكْعَةِ الثَّانِيَةِ سِتٌّ، بِمَا فِي ذَلِكَ تَكْبِيرَةُ الْقِيَامِ مِنَ السُّجُودِ. وَقَالَ الشَّافِعِيُّ: إِنَّهَا فِي الْأُولَى ثَمَانٍ، وَفِي الثَّانِيَةِ سِتٌّ مَعَ تَكْبِيرَةِ الْقِيَامِ مِنَ السُّجُودِ. وَقَالَ أَبُو حَنِيفَةَ: يُكَبِّرُ فِي الرَّكْعَةِ الْأُولَى ثَلَاثَ تَكْبِيرَاتٍ رَافِعًا يَدَيْهِ فِي كُلِّ وَاحِدَةٍ مِنْهَا بَعْدَ تَكْبِيرَةِ الْإِحْرَامِ، ثُمَّ يَقْرَأُ أُمَّ الْقُرْآنِ يَعْقُبُهَا بِسُورَةٍ أُخْرَى، ثُمَّ يَرْكَعُ مُكَبِّرًا مِنْ غَيْرِ رَفْعِ يَدَيْهِ. فَإِذَا قَامَ لِلرَّكْعَةِ الثَّانِيَةِ كَبَّرَ مِنْ غَيْرِ رَفْعِ يَدَيْهِ، وَقَرَأَ الْفَاتِحَةَ وَسُورَةً أُخْرَى، ثُمَّ يُكَبِّرُ ثَلَاثَ تَكْبِيرَاتٍ رَافِعًا يَدَيْهِ، ثُمَّ يُكَبِّرُ لِلرُّكُوعِ وَلَا يَرْفَعُ يَدَيْهِ. وَقَالَ جَمَاعَةٌ مِنَ الْفُقَهَاءِ: إِنَّ التَّكْبِيرَاتِ تِسْعٌ فِي كُلِّ رَكْعَةٍ. وَقَدْ رُوِيَ ذَلِكَ عَنِ ابْنِ عَبَّاسٍ، وَالْمُغِيرَةِ بْنِ شُعْبَةَ، وَأَنَسِ بْنِ مَالِكٍ، وَسَعِيدِ بْنِ الْمُسَيِّبِ، وَقَالَ بِهِ أَيْضًا النَّخَعِيُّ.

Malik held that the takbirs in the first rakfa of the W prayers are seven, including the initial takbir prior to recitation, and are six in the second rak^a, including the takbir for rising up from the prostrations. Al-Shafi‘T said that in the first they are eight160 and in the second they are six along with the takbir for rising up from the prostrations. Abu HanTfa said that in the first rak'a he is to pronounce three takbirs raising his hands in each after the initial takbir, then he is to recite the umm al-Qur'an followed by another sura after which he is to bow pronouncing the takbir, but without raising hands. When he rises for the second ra&a, he is to pronounce the takbir without raising his hands and recite the Fdtihat al-Kitab and another sura. He is then then to pronounce three takbirs with the raising of hands after which he pronounces a takbir for the bow but does not raise his hands. A group of jurists said that there are nine (takbirs) in each rak'a. This is related from Ibn ‘Abbas, al-Mughira ibn Shu^ba, Anas ibn Malik, Sa‘Td ibn al-Musayyab, and it was also upheld by al-Nakha T.

السبب في اختلافهم يرجع إلى تعارض الأحاديث المنقولة في المسألة عن الصحابة. فقد اعتمد مالك، رحمه الله، على ما روي عن ابن عمر، قال: «شهدتُ الأضحى والفطر مع أبي هريرة، فكبّر في الركعة الأولى سبع تكبيرات قبل القراءة، وفي الركعة الأخرى خمس تكبيرات قبل القراءة». وكان العمل في المدينة عنده موافقًا لهذا. وقد اعتمد على هذا الأثر الشافعي، إلا أنه فسّر السبع بأنها لا تشمل تكبيرة الإحرام، كما أنه في الخمس تكبيرات في الركعة الثانية لم يحسب تكبيرة الانتقال. ويبدو أن ما دفع مالكًا إلى القول بأن تكبيرة الإحرام تُحسب من السبع، وأن تكبيرة الانتقال تُعدّ زيادة على الخمس المروية، هو العمل المتوارث، فكان ذلك في رأيه نوعًا من الجمع بين الأثر والعمل. وقد روى أبو داود مضمون حديث أبي هريرة في روايات تنتهي إلى عائشة وعمرو بن العاص. وروي أن أبا موسى الأشعري وحذيفة بن اليمان سُئلا عن كيفية تكبير رسول الله ﷺ في الأضحى والفطر، فقال أبو موسى: «كان يكبّر أربع تكبيرات كما يكبّر على الجنازة»، فقال حذيفة: «صدق». ثم قال أبو موسى: «وهذا ما كنتُ أصنعه بالبصرة حين وُلّيتُ عليهم». وقد أخذ بهذا الرأي جماعة من الفقهاء. أما أبو حنيفة وسائر الكوفيين فاعتمدوا في ذلك على ابن مسعود، إذ ثبت عنه أنه كان يعلّمهم صلاة العيد على الوجه المتقدم.

c The reason for their disagreement derives from the conflict of the traditions transmitted on the issue from the Companions. Malik, may Allah have mercy on him, relied on what is related from Ibn TJmar, who said, “I witnessed (celebrated) al-adhd and al-fitr [the two c£fc] with Abu Hurayra and he pronounced seven takbirs in the first rak'a prior to recitation and five in the other rak% prior to recitation”. Further, the practice fymal), in his view, in Medina was in accordance with this. This tradition was relied upon by ak ShafiT, except that he interpreted the seven as excluding the initial takbir, just as in the five takbirs in the second rak'a he excluded the takbir for rising up. It appears that what led M^ik to conclude that the initial takbir is to be counted among the seven and the takbir for rising up is to be counted as an addition to the reported five is the prevailing practice. This appears, in his view, to be a kind of reconciliation between the tradition and (prevailing) practice. Abu Dawud has recorded the contents of Abu Hurayra’s tradition in reports going up to cA>isha and ‘Amr ibn ak‘As. It is related that Abu Musa al-Ash^ri and Hudhayfa ibn al-Yaman wrere asked as to how the Messenger of Allah (God’s peace and blessings be upon him) pronounced the takbirs during al-adhd and al-fitr. Abu Musa said, “He used to pronounce four takbirs (just as he did) on the funerals”. Hudhayfa said, “He has spoken the truth”. Abu Musa then added, “This is what I used to do at Basra when I was appointed (governor) over them”. A group of jurists upheld this opinion. Abu Hanifa and the rest of the Kufians relied for this upon Ibn Mas‘ud, for it is established from him that he used to teach them to observe the 'id prayer in the manner that has preceded.

جميعُهم قضَوْا بذلك بالأخذ بأقوال الصحابة في هذه المسألة، إذ لم يثبت عن النبي ﷺ شيءٌ في ذلك، ومن المعلوم أن فعل الصحابي في مثل هذه الحالة يُعدّ حجةً وسنّةً متّبعة، إذ لا مجال للقياس في مسألةٍ من هذا الباب (أي العبادات).

All of them decided this by adopting the opinions of Companions on the issue as nothing has been established from the Prophet (God’s peace and blessings be upon him) on this, and it is known that the act of a Companion in such a case serves as a precedent, for analogy has no role in such an issue (of worship).

وكذلك اختلفوا في رفع اليدين عند التكبير في كل تكبيرة، فاستحبه بعضهم، وهو قول الشافعي، وذهب بعضهم إلى أن رفع اليدين إنما يكون عند ابتداء الصلاة فقط، وخيّر آخرون في ذلك.

Likewise, they disagreed about the raising of hands while pronouncing each takbir. Some of them recommended that practice, and this is the opinion of al- ShafiT. Some held that the raising of hands was applicable only at the time of commencement, while others granted a choice in this.

اختلفوا في المخاطَب بصلاة العيد، أي في وجوبها على سبيل السنّة. فقال جماعة من الفقهاء: إنها واجبة على المقيم كما هي واجبة على المسافر، وهذا قول الشافعي والحسن البصري. وذهب الشافعي أيضًا إلى أنها واجبة على أهل الجمعة خاصة. وقد رُوي عن عثمان أنه خطب الناس في يوم عيد كان يومَ جمعة فقال:

.They disagreed about the person on whom the <id prayer is obligatory, that is, obligation as a sunna. A group of jurists said that it is to be observed by a resident as well as a traveller, and this was upheld by al-Shafi‘T and al-Hasan al-Basri. Al-Shafi‘T also maintained that it is to be observed by the people specifically for and the Friday congregation. It has been related from TJthman that he addressed the people on an cfz/ that was a Friday and said:

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish to return may return. It is recorded by Malik in al-Muwatta’”. He also related a tradition similar to it attributed to ʿUmar ibn ʿAbd al-ʿAziz, and this opinion was adopted by al-Shāfiʿī. Malik and Abū Ḥanīfa said that if the ʿĪd falls on a Friday the subject remains under an obligation for both, the ʿĪd as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted ʿUthmān’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of ẓuhr or jumʿa (which is its substitute) due to the existence of the ʿĪd prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish .to return may return. It is recorded by Malik in al- Muwattd”. He also related a tradition similar to it attributed to TJmar ibn c Abd al- Aziz, and this opinion was adopted by al-ShaficL Malik and Abu c Hanifa said that if the Hd falls on a Friday the subject remains under an obligation for both, <£/ as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted TJthman’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of zuhr or jumufa (which is its substitute) due to the existence of the W prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

اختلفوا في حكم من فاته الصلاة مع الإمام. فذهبت طائفة من الفقهاء إلى أنه يصلي أربع ركعات. وهذا قول أحمد والثوري، وروي عن ابن مسعود. وقالت طائفة أخرى من الفقهاء إنه يقضي ركعتين كهيئة صلاة الإمام، فيكبّر فيهما كتكبير الإمام ويجهر بالقراءة كجهره. وهذا قول الشافعي وأبي ثور. وقال قوم ثالثون إنه يصلي ركعتين دون تكبير فيهما ولا جهر بالقراءة. وقال قوم رابعون إنه إن صلى الإمام في موضع الصلاة صلى المأموم ركعتين، وإلا صلى أربعًا. وقالت طائفة خامسة من الفقهاء إنه لا قضاء عليه. وهذا قول مالك وأصحابه. وقد روى ابن المنذر عنه قولًا يشبه قول الشافعي. أما الذين قالوا بأنه يصلي أربعًا فقد شبّهوا ذلك بصلاة العيد بصلاة الجمعة، وهذا قياس ضعيف. والذين قالوا بأنه ركعتان كركعتي الإمام إنما قالوا ذلك استنادًا إلى أصل أن القضاء يجب أن يكون على هيئة الأداء. والذين منعوا القضاء قالوا إنها صلاة لها شروط من الجماعة والإمام كصلاة الجمعة، ولذلك لم يوجبوا قضاءها ركعتين ولا أربعًا، لأنها لا تكون بدلًا عن شيء. وهذان القولان هما محور المسألة، أي قول الشافعي وقول مالك. أما الأقوال الأخرى فضعيفة لا وجه لها، إذ إن صلاة الجمعة بدل عن الظهر، أما هذه الصلوات فليست بدلًا عن شيء. فكيف يُقاس أحدهما على الآخر في القضاء؟ بل إن صلاة الظهر لمن فاتته صلاة الجمعة ليست قضاءً، بل هي أداء، لأنها تجب عليه عند فوات البدل. الله هو مُعطي الحق.

They disagreed about the case of a person who has lost the prayer with the imam. A group of jurists said that he is to pray four rak'as. This was upheld by Ahmad and al-ThawrT, and it was related from Ibn Mascud. Another group of jurists said that he is to offer two rdkfas as qadd in the same way as the prayer of the imamy pronouncing the takbirs in it like those of the imam and reciting audibly like him. This was upheld by al-ShaficT and Abu Thawr. A third group said that he observes two ra&as without pronouncing the takbirs in it or reciting audibly. A fourth group said that if the imam observed the prayer in the place of prayer the person is to observe two rak'as else he is to observe four rak'as. A fifth group of jurists said that there is no qadd for him. This is the opinion of Malik and his disciples. Ibn al-Mundhir has related from him an opinion similar to that of al-Shafi I c Those who‘maintained that he is to observe four rak^as compared it (the 'id prayer) to the Friday congregation, but this is a weak comparison. Those who held it to be two rak'as like those observed by the imam did so on the basis of the principle that qadd must be performed in the same way as the add. Those who disallowed qadd maintained that it is ap prayer that has stipulated conditions of a congregation and an imam like the Friday prayer; therefore, they did not prescribe the qadd of either two or four rak'as for they do not substitute for anything. These two opinions are those around which the issue revolves, that is, the opinion of al-ShaficT and the opinion of Malik. As for the other opinions, they are weak and meaningless, for the Friday prayer is a substitute for zuhr, but these prayers do not form a substitute for anything. How, then, can we draw an analogy from one with the other for qadtfi In fact, the zuhr prayer of the person who has missed the Friday congregational prayer is not qadd? rather it is add?, because on missing the substitute this becomes obligatory. Allah is the Grantor of truth.

اختلفوا في صلاة النافلة قبل صلاة العيد وبعدها. فذهب الجمهور إلى أنه لا يصلي المصلي نافلة قبلها ولا بعدها، وروي ذلك عن علي بن أبي طالب، وابن مسعود، وحذيفة، وجابر، وهو أيضاً قول أحمد. وقيل: بل يصلي قبلها وبعدها، وهو قول أنس وعروة، وقد تبناه الشافعي. وهناك قول ثالث في هذه المسألة، وهو أنه يصلي بعدها ولا يصلي قبلها، وقد تبناه الثوري والأوزاعي وأبو حنيفة، وروي أيضاً عن ابن مسعود. وفرّق فريق من الفقهاء بين ما إذا كانت الصلاة في المصلى (مكان الصلاة للعيد) أو في المسجد، وهذا هو الرأي المشهور عند المالكية.

They disagreed about supererogatory prayers before the <Sd prayer and after it. The majority maintain that he (the worshipper) is not to offer supererogatory prayers either before it or after it. This is related from CA1T ibn AbT Talib, Ibn Mas ud- Hudhayfa, and Jabir, and it c is also upheld by Ahmad. It is said, however, that he is to offer supererogatory prayers both before it and after it. This is the opinion of Anas and TJrwa, and it has been upheld by al- Shafi<f. There is a third opinion in- this that he is to offer supererogatory prayers after it but not before it. This was upheld by al-Thawn, al-AwzacT, and Abu HanTfa, and it is also related from Ibn Mascud. A group of jurists made a distinction between whether the prayer was in a place of prayer (for <-id) or in the mosque, and this is the well-known opinion of Malik’s school.

سبب اختلافهم هو أنه قد ثبت «أن رسول الله ﷺ خرج يوم الفطر أو يوم الأضحى فصلى ركعتين، لم يصلِّ قبلهما ولا بعدهما». ومن جهة أخرى، روي أن النبي ﷺ قال: «إذا دخل أحدكم المسجد فليركع ركعتين». وينشأ الالتباس أيضاً من جهة كونها مشروعة، أي: هل استحباب الصلاة النافلة قبلها وبعدها يرجع إلى كونها صلاة مشروعة. فالذين عدّوا ترك الصلاة قبلها وبعدها من باب ترك الصلاة قبل السنن وبعدها، والذين لم يطلقوا لفظ «المسجد» على مكان الصلاة، لم يشرعوا النوافل قبلها ولا بعدها. ولهذا السبب تردد مذهب المدرسة في الصلاة قبلها إذا أُقيم العيد داخل المسجد، لأن مقتضى الفعل يتعارض مع مقتضى القول؛ أعني أنه يُستحب للمرء أن يصلي بقدر ما دخل المسجد، أما بقدر ما هو مقبل على صلاة العيد (في مكان صلاة العيد) فيُستحب له أن يترك الصلاة قبلها قياساً على فعل النبي ﷺ. أما الذين قالوا إنها من باب الاستثناءات، وأيضاً قالوا إن لفظ «المسجد» يطلق على مكان الصلاة، فقد أجازوا النوافل قبلها. والذين قاسوها على الصلوات المفروضة استحبوا أن يصلي قبلها وبعدها، كما ذكرنا. وذهبت طائفة من الفقهاء إلى أن النوافل قبلها وبعدها من قبيل المباح، لا من قبيل المستحب ولا من قبيل المكروه. إذا لم يكن لفظ "المسجد" يشمل مكان صلاة العيد، فإن هذا الأمر لا يحتمل إلا وجهًا واحدًا.

The reason for their disagreement is that it has been established “that the Messenger of Allah (God’s peace and blessings be upon him) went out on the day offitr or on the day of adha and prayed two rak<as without praying before them or after them”. On the other hand, it is related that the Prophet (God’s peace and blessings be upon him) said, “When one of you enters a mosque he should bow in two rakfas”. The ambiguity also arises from the aspect of its being prescribed, that is, whether the recommendation of supererogatory prayers both before and after it arises from its hukrn of being a prescribed prayer. Those who considered the relinquishment of prayer before it and after as belonging to the category of relinquishment of prayer before the sunan and after them, and in whose view the term “mosque” did not apply to the place of prayer (for <#), did hot prescribe supererogatory prayers before it or after it. It was for this reason that the opinion of the School vacillated with respect to prayers before it when the <id is observed inside the mosque, as the implication of the act is in conflict with the words. I mean, it is recommended that the person should pray insofar as he has entered the mosque, but insofar as he is about to observe the Hd prayer (at the place of cid prayer) it is recommended that he should refrain from praying (prior to it) on the analogy of the act of the Prophet (God’s peace and blessings be upon him). Those who maintained that it belongs to the category of exemptions, and also held that the term “mosque” applies to the place of prayer, approved of supererogatory prayers being offered before it. Those who compared it to the obligatory prayers deemed it recommended that he pray before it and after it, as we have said. A group of jurists held that supererogatory prayers before it and after it belong to the permissible (mubah) category and not the recommended category nor the disapproved (makruh) category. This has minimum ambiguity, if the term “mosque” does not encompass the place of ( SQ prayer.

اختلفوا في وقت التكبير في عيد الفطر، بعد أن اتفق الجمهور على استحبابه، لقول الله تعالى: ﴿يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ﴾. فقال الجمهور: يبتدئ المصلي بالتكبير من حين الخروج إلى الصلاة، وهو قول ابن عمر وجماعة من الصحابة والتابعين، وبه قال مالك وأحمد وإسحاق وأبو ثور. وقال طائفة من الفقهاء: يبتدئ التكبير من ليلة عيد الفطر من حين رؤية الهلال إلى الخروج لصلاة العيد وخروج الإمام، وكذلك عندهم حكم ليلة عيد الأضحى إذا لم يكونوا من الحجاج. وروي عن ابن عباس إنكار التكبير مطلقًا، إلا أن يكبره الإمام.

They disagreed about the time of takbir during al-fitr, after the majority had agreed upon its recommendation, because of the words of the Exalted “He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you”.163 The majority said that the worshipper should start pronouncing the takbirs from the time of departure for the prayer. This is the opinion of Ibn TJmar and a group of Companions and the Tabicun, and was also upheld by Malik, Ahmad, Ishaq, and Abu Thawr. A group of jurists said that he should start pronouncing the takbirs from the night of 'id al-fitr when the moon has been sighted till the departure for the prayer and the emergence of the imam. The same, in their view, is the rule for the night of adhd if they are not hajj pilgrims. The complete denial of pronouncing takbirs is related from Ibn c Abbas, unless the imam pronounces it.

They agreed about the pronouncement of takbir immediately after each prayer during the days of hajj, but they disagreed extensively over the timing set for this. A group of jurists said that he is to pronounce takbirs from the morning prayer on the day of 'Arafa till the time of 'asr on the last of the (three) days of tashriq. This was upheld by al-Thawrī, Aḥmad, and Abū Thawr. It is said that he is to pronounce takbirs from the time after the ẓuhr prayer on the day of sacrifice up to the morning prayer on the last day of tashrīq. This is the opinion of Mālik and al-Shāfiʿī. Al-Zuhrī said that a sunna has prevailed that the imam should pronounce takbir in the cities after the ẓuhr prayer on the day of sacrifice up to 'asr of the last day of tashrīq.

They agreed about the pronouncement of takbir immediately after each prayer during the days of hajj, but they disagreed extensively over the timp set for this. A group of jurists said that he is to pronounce takbirs from the morning prayer on the day of <Arafa till the time of 'asr on the last of the (three) days of fajArff.164 This was upheld by Sufyan, Ahmad, and Abu Thawr. It is said that he is to pronounce takbirs from the time after the zuhr prayer on the day of sacrifice up to the morning prayer on the last day of tashriq. This is the opinion of Malik and al-Shaf/T. Al-ZuhrT said that a sunna has prevailed that the imam should pronounce takbir in the cities after the zuhr prayer on the day of sacrifice up to 'asr of the last day of tashriq.

في الجملة، الخلاف في هذه المسألة واسع، وقد نقل ابن المنذر فيها عشرة أقوال. وسبب اختلافهم فيها أنها مبنية على الأفعال، ولم يثبت في ذلك لفظ مرفوع محدد. ولما اختلف الصحابة فيها، اختلف التابعون كذلك. وأصل هذه المسألة قول الله تعالى: ﴿وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ﴾. وذهب الجمهور إلى أن هذا الأمر، وإن كان موجهاً في الأصل إلى الحجاج، فإنه عام في غيرهم، وقد استُفيد ذلك من العمل، مع الخلاف في الوقت المحدد له. ولعل تحديد وقت التكبير مما يُتفق عليه جميعاً، إذ اتفقوا على تحديد الوقت واختلفوا في نفس الفعل. وقال طائفة من الفقهاء إن التكبير عقب الصلاة في هذه الأيام خاص بمن يصلي مع الجماعة. واختلفوا أيضاً في صفة التكبير في هذه الأيام، فقال مالك والشافعي: يكبّر المصلي ثلاث مرات: الله أكبر، الله أكبر، الله أكبر. وقيل: يُضاف بعد ذلك قول: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير. ويُروى عن ابن عباس أنه كان يقول: الله أكبر كبيراً ثلاثاً، ثم يقول في الرابعة: ولله الحمد. وقالت طائفة من الفقهاء: ليس في ذلك شيء محدد.

On the whole, there is extensive disagreement over this, and Ibn al-Mundhir has related ten opinions in it. The reason for their disagreement over this stems from the fact that it has been based on acts and that no determinable saying has been transmitted in this regard. When the Companions disagreed among themselves over this, their followers likewise disagreed. The basis for this subject are the words of the Exalted, “Remember Allah through the appointed days”.165 The majority maintained that this command, even if it is primarily directed at the pilgrims, applies generally to others, and this has been derived from practice, even though there is disagreement about the time set for it. Perhaps, the fixing of a time for takbir is a matter of choice for all of them agreed about the fixing of time while they differed over the act itself. A group of jurists said that the takbir after prayer on these days applies only to the person praying with the congregation. They also differed about the description of the takblr during these days. Malik and al-ShaficT said that the worshipper is to pronounce it three times: Alldhu Akbar, Alldhu Akbar, Alldhu Akbar. And it is said that the words Id ildha illallahu wahdahu la sharika lah, lahu yl-mulk wa lahu 'l-hamd, wa huwa <ald kulli shay* in qadir, are to be added after this. It is related from Ibn cAbbas that he used to say, Alldhu Akbar Kabira, three times and then with the fourth he would say wa lilldhi U-hamd. A group of jurists said that there is nothing determined for this.

السبب في اختلافهم في ذلك هو عدم وجود تحديدٍ نصيٍّ في الشرع، مع فهمهم من الشرع أنّ ثمة تحديدًا، وذلك بحسب فهم أكثرهم. وهذا هو سبب اختلافهم في تحديد وقتٍ للتكبير، أي فهمِهم لوجود هذا التحديد مع عدم ورود نصٍّ به.

The reason for their disagreement over this arises from the absence of ai determination in the law along with their understanding from the law that there is such a determination, that is, according to the understanding of most. This is the cause of their disagreement about the fixing of a time for takbir, that is, comprehending such fixing in the absence of a text for it.

أجمعوا على أنه يُستحب للمُصلّي أن يأكل شيئًا في يوم الفطر قبل الخروج إلى المُصلّى، وأن لا يأكل شيئًا في يوم عيد الأضحى إلا بعد الفراغ من الصلاة. كما قالوا إنه يُستحب أن يرجع من طريق غير الطريق الذي سلكه (في ذهابه إلى الصلاة)، لأن هذا الفعل قد ثبت بفعل النبي ﷺ.

They agreed that it is recommended that the worshipper eat something on the day of al-fitr before departing for the place of (C/W) prayer, and that he should not eat anything on the day of 'id al-adha except after the completion of prayer. They also held that it is recommended that he should return by a path different from the one he treaded (while going for prayer), because this practice has been established through the act of the Prophet (God’s peace and blessings be upon him).