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The Eid Prayer and Khutbah
The Status of the `Eid Prayer in Islam
The `Eid Prayer is waajib (obligatory) according to the majority of scholars. The Prophet (saws) performed it consistently and commanded all the people to go out for it.
He (saws) even specifically commanded all of the women to attend; Umm `Atiyyah (ra) narrated that the Prophet (saws) commanded:
Let the free women, the virgins, and the menstruating women go out to attend the `Eid prayer, and witness the good and the supplications of the believers. As for the menstruating women, they should stay away from the musallaa. (i.e., should not participate in the prayer itself).[1]
Shaykh ul-Islaam Ibn Taymiyyah (r) said:
"... Thus we lean towards the opinion that Salaat ul-`Eid is fard `Ayn (individual obligation) on each individual. This is the opinion of Abu Haneefah[2] and others, and is one of the two reported opinions of ash-Shaafi`ee and of the school of Ahmad.
Ash-Shawkaanee (r) said:
"Note that the Prophet (saws) consistently performed this prayer on every `Eid, never neglecting it. He commanded the people to go out for it; he even commanded the free women, the virgins, and the menstruating women to go out, instructing the latter to refrain from praying, in order for all of them to witness this good and the Muslims' supplications. He (saws) further commanded the woman who did not own a jilbaab (outer overall garment for women) to borrow her friend's.[4 ]
All of this proves that this prayer is waajib on every individual, not only a kifayah obligation. Commanding the people to go out for it entails the command to perform the prayer (for those who have no excuse). This is the content of his (saws) address, because going out is a means for performing the prayer (an end); if the means is obligatory, then the end is. And this obligation applies to men even more so that women. A further evidence is that it overrides the Friday prayer when both occur on the same day[5]. That which is not waajib cannot override that which is.
Furthermore, it is confirmed that the Prophet ((saws)) performed it consistently in Jamaa`ah (congregation) from the time that it was legislated until he died. To this is added his command to people to go out for it."[6]
Commenting on the hadeeth of Umm `Atiyyah, our shaykh al-Albaanee states:
"The Prophet's (saws) command mentioned here indicates obligation; when it is waajib to go out for it, it is waajib to pray it, because of its higher priority. Thus the truth is that it is an obligation - not a mere recommendation."[7]
The Time of the Eid Prayer
No Prayer before or after the `Eid Prayer
No sunnah prayer may precede or follow the `Eid prayer - except if it is performed in a masjid instead of the musallaa, in which case one must pray two Rak`aat before sitting down. Ibn `Abbaas (t) narrated:
"The Prophet (saws) went out (of his house) on the day of Fitr, prayed two Rak`aat, and did not pray before or after it."[8]
Ibn ul-Qayyim said:
"Neither he (saws) nor his companions prayed when they arrived at the musallaa - before the prayer or after it."[9]
And Ibn Hajar said: "... In short, there is no confirmed sunnah prayer before or after the `Eid prayer - contrary to those who compare it to the Jumu`ah prayer." [10] But it is confirmed from Abu Sa`eed al-Khudree that:
"The Prophet (saws) would not pray at all before the `Eid prayer; but when he returned to his house, he prayed."[11]
Al-Albaanee commented on this:
"So the negation of praying before and after the `Eid prayer refers only to praying at the musallaa."[12]
Time of the `Eid Prayer
`Abdullaah Bin Busr (ra) went out with some people to pray on a Fitr or Adha morning. He expressed his disapproval of the imaam's delay of the prayer beyond the time of tasbeeh[13], and said:
"We (at the time of the Prophet (saws)) used to be finished with the prayer by now."[14]
This is the most authentic report regarding this issue. There are other reports, but are not confirmed in terms of their chains of narrators. Ibn ul-Qayyim said:
"The Prophet (saws) delayed the prayer of `Eid ul-Fitr, and was prompt with that of al-Adha. And Ibn `Umar, despite his extreme adherence to the Sunnah, would not go out until the sun had risen."[15]
Siddeeq Hasan Khaan said:
"The time of the two `Eid prayers is after the sun has reached the height of a spear, and until noon. The consensus of the scholars about this is in agreement with the (related) hadeeths - despite their weakness."[16]
Abu Bakr al-Jazaa'iree said:
"The time of the two Eid's prayers is after the sun has reached the height of a spear, and until noon. However, it is best to pray al-Adh at the earliest time, to enable the people to slaughter their sacrifices; and is recommended to delay al-Fitr prayer, to enable the people to give out their Sadaqah (zakaat ul-Fitr)."[17]
Late Report of Crescent Sighting
If the day of `Eid is not determined until late in the day (past the time of the `Eid prayer), then the `Eid prayer is held the next day. Abu `Umayr Bin Anas reported that some of his uncles, who were from the Ansaar[18], and who were companions of the Prophet (saws), told him:
"The crescent of Shawwaal was obscure to us. So we continued to fast that morning; later in the day, a group of travellers arrived and testified before Allaah's Messenger (saws) that they had seen the hilaal (crescent) the previous day; so he (saws) commanded the people to break their fast on that day, and to go out to the musallaa the following morning."[19]
No Athaan or Iqaamah
The `Eid prayer is not preceded with Athaan[20] or Iqaamah[21]. Jaabir Bin Samurah (t) reported:
"I prayed the `Eid prayer with Allaah's Messenger (saws), on more than one occasion, without Athaan or Iqaamah."[22]
Ibn `Abbaas and Jaabir (ra) said:
"Athaan was never given (for the `Eid prayer) on the day of Fitr, nor the day of Adha."[23]
Ibn ul-Qayyim said (r):
"He (saws) would arrive at the musallaa and start the prayer without Athaan, Iqaamah, or announcing, 'Congregate for prayer'. The Sunnah is not to do any of that."[24]
Al-San`aanee (r) commented on the above reports:
"This provides evidence that it is not permissible to do that (announcing) for the `Eid prayer. So, doing it is a bid`ah (innovation)." [25]
Description of the Eid Prayer
Number of Rak`aat
The `Eid prayer consists of two Rak`aat (full prayer units). `Umar (ra) reported:
"The travelers' prayer is two Rak`aat; the Adha prayer is two Rak`aat; the Fitr prayer is two Rak`aat; and the Jumu`ah prayer is two Rak`aat; this is their full length as came upon the tongue of Muhammad (saws)."[26]
Beginning It
a. Like any other deed in Islaam, the prayer must be preceded with the true intention. The intention should be present in the heart before starting the prayer.
b. Like any other prayer, the first rak`ah (one prayer unit) must be started with Takbeer ul-ihraam[27]; this is followed by the opening supplication.
Additional Takbeers
a. The opening supplication is followed by seven Takbeers in the first rak`ah. Likewise, the Takbeer when rising to the second rak`ah is followed by five more Takbeers. `Aa'ishah (ra) said:
"Allaah's Messenger (saws) would say Takbeer in both Fitr and Adha: seven in the first, and five in the second - other than the two Takbeers of rukuu` (bowing)."[28]
Imaam al-Baghawee commented:
"This is the opinion of most of the people of knowledge among the Companions and those after them: to say, before reciting Qur'aan, in the first rak`ah of the `Eid prayer, seven Takbeers other than the opening Takbeer, and in the second, five Takbeers other than the Takbeer of rising. This has been reported from Abu Bakr, `Umar, `Alee , and others."[ 29]
b. The Sunnah is to say the Takbeers before the recitation, as in the hadeeth of `Amr Bin Shu`ayb, from his father, from his grandfather (Ibn `Umar ra), who said:
"In the `Eid prayer, Allaah's Messenger (saws) said seven Takbeers in the first rak`ah, recited (Qur'aan), said the Takbeer and bowed, prostrated himself; then he stood, said five Takbeers, recited, said Takbeer, bowed, and prostrated."[30]
Ibn ul-Qayyim commented that anything contrary to this is not true.[31]
c. There are no authentic reports describing whether or not the Prophet (saws) raised his hands with these additional Takbeers. For this reason, al-Albaanee states:
"The reports from `Umar and his son do not make this a sunnah. Especially when we know that these reports are not authentic. As for the one from `Umar, it is recorded by al-Bayhaqee with a weak chain. As for his son's, I have not been able to locate it now."[32]
However, based on various general hadeeths that report the raising of the hands with Takbeer in the regular prayers, some scholars[33] allow raising the hands with these additional Takbeers. In this regard, Ibn ul-Qayyim said:
"Ibn `Umar, who is known to adhere closely to the Sunnah, used to raise his hands with every one of the Takbeers."[34]
And al-Albaanee commented on a similar issue:
"One may raise his hands if he believes that Ibn `Umar would not do this without an approval from the Prophet (saws) ."[35]
d. There are no authentic reports indicating that the people would raise their voice with Takbeer when praying behind the imaam. The Sunnah is to say all thikr secretly, except in specific cases where the contrary was confirmed. This is enforced further in situations where raising the voice would disturb other people's prayer. Therefore, it is not permissible for anyone other than the imaam to raise the voice with Takbeer in the prayer.
e. There is no thikr (mention of Allaah (SWT)) confirmed from the Prophet (saws) between the `Eid Takbeers. But it is reported that Ibn Mas`ood (ra) said:
"Between every two Takbeers is a praise of Allaah and a salaah upon the Prophet (saws)."[36]
Ibn ul-Qayyim (r) said:
"The Prophet (saws) used to remain silent between every two Takbeers, and nothing is reported from him regarding thikr between them."[37]
f. The Takbeer is a sunnah (recommended act). Leaving it, whether intentionally or forgetfully, does not invalidate the prayer. There is no difference of opinion on this among the scholars38. However, there is no doubt that anyone who neglects it intentionally would be violating the sunnah of the Prophet (saws).
The Recitation
a. After the Takbeers, one should utter ta`awwuth[39] and basmalah[40].
b. This is followed by reciting al-Faatihah, which is a required pillar in every rak`ah of every prayer.
c. This is followed by reciting Soorat Qaaf (50) in the first rak`at, and Soorat ul-Qamar (54) in the second.[41]
Alternatively,
one may recite: Surat ul-A`laa (87) in the first, and Soorat ul-Ghaasheeyah
(88) in the second.[42]
"Both of these have been authentically reported from the action of the Prophet (saws). Nothing else is authentic."[43]
There is surely wisdom in reciting these particular soorahs in Eid. Some of this has been discussed by scholars like an-Nawawee[44] and ash-Shawkaanee[44].
The Remainder Of The Prayer
The remainder of the `Eid prayer is performed in the same manner as any other prayer, without any difference[45].
Missing The `Eid Prayer
If one misses the `Eid prayer in Jamaa`ah, he must pray two Rak`aat. Imaam al-Bukhaaree (r) headed a section as, "Section: One Who Misses the `Eid Prayer Should Pray Two Rak`aat."And he added that `Ataa' (r) said:
"When one misses the `Eid prayer, he prays two Rak`aat."[46]
Al-Haafiz Bin Hajar commented on this:
"In this title are two important points:
a. The permission to make up the `Eid prayer for the one who misses praying it with the Jamaa`ah - whether that happened by compulsion or choice.
b. That it is made-up as two Rak`aat."[47] Waliyyullaah ad-Dahlawee (r) said:
"This is the opinion of ash-Shaafi`ee - that if one misses the prayer with the imaam, he should pray two Rak`aat in order to at least attain the virtue of performing the `Eid prayer, despite the fact that he missed the virtue of praying it in Jamaa`ah with the imaam.
Imaam Maalik (r) said:
"In my opinion, anyone who prays the `Eid prayer individually, whether man or woman, should say seven Takbeers in the first rak`ah, before recitation, and five in the second, before recitation."[49]
And Ibn Qudaamah (r) said:
"The one who comes late to the `Eid prayer should perform what he missed according to the way that he missed it. This is true for any prayer."[50]
The Eid Khutbah
Its Time
The sunnah for the khutbah (speech) is to follow the `Eid prayer. Ibn `Abbaas (ra) said:
"I attended the `Eid with Allaah's Messenger (saws), Abu Bakr, `Umar, and `Uthman (ra); all of them would pray before the khutbah."[51]
Ibn `Umar (ra) said:
"The Prophet (saws), Abu Bakr, and `Umar prayed the `Eid (prayers) before the khutbah."[52]
Al-Bukhaaree headed these hadeeths with the title, "The Chapter on Holding the khutbah after the `Eid Prayer." Waliyyullaah ad-Dahlawee commented on this by saying:
"He means that this (performing the prayer before the khutbah) was the sunnah of Allaah's Messenger (saws), and the practice of the Righteous Khulafaa' (Successors, ra) after him. The change that came later (switching the khutbah and the prayer) is an innovation done by Marwaan[53]." [54]
This is stated clearly by Abu Sa`eed al-Khudree (ra) who said:
"On the day of al-Fitr and al-Adha, the Prophet (saws) used to go out (from his house) to the musallaa, and the first thing that he did was perform the prayer. Then he turned around and stood facing the people, while they were sitting in their rows. He admonished, advised, and commanded them. After that, if he wished to send an expedition, or give some orders, he would do so; then he would depart. The people followed this tradition until I went out with Marwaan, when he was the ameer (ruler) of al-Madeenah, for the prayer of `Eid ul-Adha or `Eid ul-Fitr. When he reached the musallaa, I found a minbar (raised steps to address people from), which was built by Katheer Bin as-Salt. Marwaan started to mount the minbar before the prayer. I grabbed his shirt, but he yanked it back, ascended the minbar, and delivered the khutbah before the prayer. I said to him, 'By Allaah, you have changed (the sunnah).' He replied, 'O Abu Sa`eed, that which you know is gone!' I said, 'By Allaah, that which I know is better than that which I do not.' So he explained, 'People would not sit to listen when it was after the prayer, so I made it before it.' "[55]
Imaam at-Tirmithee (r) commented:
"This is the acceptable practice among the people of knowledge among the Prophet's (saws) companions and others: that the `Eid prayer should precede the khutbah. It is reported that the first one to offer the khutbah before the prayer was Marwaan Bin al-Hakam."[56]
Takbeer At The Beginning Of The Khutbah?
Some imaams start this khutbah with Takbeer. This does not have any basis in the Sunnah. There is a weak hadeeth that some people use as their evidence. Al-Albaanee said in this regard:
"The hadeeth reported from Sa`d ul-Qarz that, "The Prophet (saws) would say Takbeer often during his khutbah, and he said it more often during the `Eid khutbahs." - is a weak hadeeth[57]. Besides, it does not indicate starting the khutbah with Takbeer, but only that he used to say it frequently during it."[58]
Thus, this khutbah, like any other one, should be started with praising and glorifying Allaah (SWT). Ibn ul-Qayyim (r) said:
"Allaah's Messenger (saws) used to begin all of his khutbahs with al-hamdu lillaah. Not even one authentic hadeeth indicates that he started the Eid's khutbah with Takbeer."[59]
One Or Two Khutbahs?
There is no authentic hadeeth indicating that the `Eid khutbah is to be divided into two parts separated with a sitting (as for Jumu`ah). The only report in this regard is very weak.[60]
Thus, the khutbah should be kept as one unit, which is consistent with the original understanding and practice.
Standing On A Minbar?
It is not permissible to bring out a minbar to the musallaa or to build a fixed one. This follows from the above mentioned hadeeth of Abu Sa`eed (ra) where he said, "... Then he (saws) turned around and stood facing the people, while they were sitting in their rows. He admonished, advised, and commanded them,"which makes it clear that he did not mount a minbar. Also, he (ra) said to Marwaan, "By Allaah, you have changed (the Sunnah)." His objection here refers to two things: building the minbar, and delivering the khutbah before the prayer.
Also, Jaabir Bin `Abdillaah (ra) reported:
"I witnessed with Allaah's Messenger (saws) the prayer on a `Eid day. He started with the prayer, before the khutbah, without Athaan or Iqaamah. Then he stood, leaning on Bilaal, and commanded people to fear Allaah (SWT) ..."[61]
This clearly indicates that he was not standing on a minbar during the khutbah.
Listening To The Khutbah
Attending the khutbah is not waajib, as is the case for attending the prayer. `Abdullaah Bin as-Saa'ib reported that he attended the `Eid with the Prophet (saws); and when he (saws) finished the prayer, he said:
We shall have a khutbah; so let whoever wishes to sit for the khutbah do so, and whoever wishes to leave leave.[62]
Ibn ul-Qayyim commented:
"He (saws) gave choice for those who attended the `Eid to either sit for the khutbah or leave."[63]
When the `Eid Falls on a Friday
If the `Eid occurs on a Friday, it becomes optional for men to attend the Jumu`ah prayer. Abu Hurayrah (t) reported that, on such occurrence, Allaah's Messenger (saws) said:
Two `Eeds have coincided on this day of yours; thus, whoever wishes is exempted from attending the Jumu`ah prayer. Yet, we shall hold it.[64]
And Iyaas Bin Abee Ramlah ash-Shaamee said:
"I witnessed Mu`aawiyah Bin Abee Sufyaan asking Zayd Bin Arqam, 'Were you with Allaah's Messenger (saws) when one of the `Eeds and Friday occurred on the same day?' He said, 'Yes.' He asked, 'What did he do?' He answered, 'He (saws) performed the `Eid prayer, then gave the option concerning Jumu`ah, saying, Let whoever wishes to pray it do so. "[65]
This is the way of the companions (ra). For example, it is reported that on such occasion `Alee (ra) said:
"Let the one who wishes to come for Jumu`ah do so, and the one who wishes to sit do so."[66]
A similar report is recorded by al-Bukhaaree in his Saheeh regarding `Uthmaan (ra). It is also reported that `Abdullaah Bin az-Zubayr (ra) said:
"These are two `Eeds that have come together on one day. Their coincidence makes them one (`Eid)."
Then he prayed on that Friday two rak`aat in the morning as `Eid ul-Fitr prayer, and did not pray anymore until he prayed the `Asr prayer.[67]
Ash-Shawkaanee (r) commented on this report:
"The apparent understanding from this is that he did not pray zuhr. And that if the Jumu`ah prayer is cancelled for any acceptable reason, then the one for whom it was cancelled is not required to pray zuhr. This is the opinion of `Ataa' ..."[68]
Referring to the above reports and other similar ones from `Umar and Ibn `Abbaas (ra), Ibn Taymiyyah (r) concluded:
"The scholars have three different opinions (in this regard):
1. That one is still obliged to pray the Jumu`ah - whether or not he prayed the `Eid. This is the opinion of Maalik and others.
2. That the Jumu`ah becomes optional for the people of the suburbs and villages. This was practiced by `Uthmaan (ra), and ash-Shaafi`ee (r) took up this opinion.
3. That the Jumu`ah becomes optional for whomever prayed the `Eid. However, the imaam is required to establish the Jumu`ah, so that those who wish to attend it can do so ...;
This is what has been authentically reported from Allaah's Messenger (saws) and his successors and Sahaabah (ra), and is the opinion of the later scholars who learned of these reports, such as Imaam Amad. Those who disagreed with him did not learn about these hadeeths and reports."[69]
Footnotes
1. Al-Bukhaaree, Muslim, and others. 2. Haasheeyatu Ibn `ASabidayn 2:166. 3. Majmuu` ul-Fataawee 23:161. 4. Al-Bukhaaree, Muslim, and others. 5. Abu Hurayrah (t) narrated that one time the `Eid fell on a Friday. The Messenger of Allaah (saws) said: Two `Eeds have come together on this day of yours; so whoever wishes, he is excused from the Jumu`ah (Friday) prayer. But as for us, we shall gather for the Jumu`ah. [Abu Daawood and Ibn Maajah with a hasan chain of narrators] 6. As-Sayl ul-Jarraar 1:315. See also Nayl ul-awtaar and ar-Rawat un-Nadiyyah. 7. Tamaam ul-Minnah 344. 8. Al-Bukhaaree, Muslim, and others. 9. Zaad ul-Ma`aad 2:443. Note that this does not apply to the masjid. If the `eed prayer were held there for any reason, then one would have to pray before it two rak`aat that constitute the masjid's greeting. 10. Fath ul-Baaree 2:476. 11. Recorded by Ahmad and Ibn Maajah. Judged hasan by al-Albaanee. 12. Irwaa ul-Ghaleel 3:100. 13. This is the time when it becomes permissible to perform the optional prayer after sunrise (15 to 30 minutes after sunrise). See Fath ul-Baaree 2:457. 14. Abu Daawood, Ibn Maajah, and others with and authentic chain of narrators. Al-Bukhaaree cited it in a confirmed manner but without providing its chain. 15. Zaad ul-Ma`aad 1:442. 16. Al-Maw`izat ul-hasanah 43-44. 17. Minhaaj ul-Muslim 278. 18. Dwellers of al-Madeenah who helped and supported the Prophet (saws). 19. Abu Daawood, an-Nasaa`ee, and Ibn Maajah; authentic. See Irwaa' ul-Ghaleel 3:102. 20. Call to announce the arrival of the prayer's time. 21. Call to start the prayer. 22. Muslim, Abu Daawood, and at-Tirmithee. 23. Al-Bukhaaree and Muslim. 24. Zaad ul-Ma`aad 1:442. 25. Subul us-Salaam 2:67. 26. Ahmad, an-Nasaa`ee, at-Tahaawee in Sharu Ma`aanee 'l-Aathaar, and al-Bayhaqee with an authentic chain of narrators. 27. The Takbeer of prohibition - thus named because it marks the beginning of the prayer, making it prohibited to do any action not related to prayer. 28. Abu Daawood, Amad, Ibn Maajah, and al-Bayhaqee with an authentic chain of narrators. 29. Sharh us-Sunnah 4:309. 30. Abu Daawood, Ibn Maajah, and Amad. This is a hasan hadeeth because of its witnesses. See Irwaa' ul-Ghaleel 3:108-112. 31. Zaad ul-Ma`aad 1:443-444. 32. Tamaam ul-Minnah 348. 33. Such as Maalik, Ibn ul-Munthir, and al-Bayhaqee. 34. Zaad ul-Ma`aad 1:441. 35. Ahkaam ul-Janaa'iz 148. 36. Recorded by al-Bayhaqee with a good (jayyid) chain. See Irwaa' ul-Ghaleel 3:114. 37. Zaad ul-Ma`aad. 38. Al-Mughnee 2:244 by Ibn Qudaamah. 39. A`uththu billaahi min ash-Shaytaan ir-Rajeem, which means: "I seek refuge in Allaah from the Outcast Devil". 40. Bismillah ir-Rahmaan ir-Raheem, which means "In the name of Allah the Merciful, the Bestower of mercy". 41. Muslim, an-Nasaa`ee, at-Tirmithee, and Ibn Maajah, from the report of Abu Waaqid al-Laythee (ra). 42. Muslim, at-Tirmithee, an-Nasaa`ee, and Ibn Maajah, reported from al-Nu`maan Bin Basheer (ra). 43. Zaad ul-Ma`aad 1:443. 44. Sharu Muslim 6:182. 45. Nayl ul-Awtaar 3:297. 46. It is recommended to review the excellent book: Sifatu salaat in-Nabee by al-Albaanee. 47. Saheeh ul-Bukhaaree. 48. Fath ul-Baaree 2:550. 49. Sharhu Taraajimi Abwaab il-Bukhaaree 80. 50. Al-Muwaatta' 592. 51. Al-Mughnee 2:212. 52. Al-Bukhaaree, Muslim, and Ahmad. 53. Al-Bukhaaree, Muslim, at-Tirmithee, an-Nasaa`ee, Ibn Maajah, and Ahmad. 54. This is Marwaan Bin al-Hakam Bin Abee al-`Aas, third Umayyad khaleefa, who died in 65 AH. 55. Sharju Taraajimi Abwaab il-Bukhaaree 79. 56. Al-Bukhaaree, Muslim, an-Nasaa`ee, al-Bayhaqee and Ahmad. 57. Sunan ut-Tirmithee 2:411. 58. Recorded by Ibn Maajah, al-Haakim, and al-Bayhaqee. In its chain is `Abdurrahmaan Bin Sa`d Bin `Ammaar Bin Sa`d al-Mu`aththin, his father, and his grandfather. `Abdurrahmaan is weak; and his father and grandfather are unknown. See Da`if Sunan Ibn Maajah, and Irwaa' ul-Ghaleel (3:119) by al-Albaanee. 59. Tamaam ul-Minnah 351. 60. Zaad ul-Ma`aad 1:447. 61. This was recorded by al-Bazzaar in his Musnad from his shaykh `Abdullaah Bin Shabeeb, up to Sa`d (ra) that, "the Prophet (saws) would give two khubahs separated by a sitting." Al-Halabee said, "`Abdullaah Bin Shabeeb is labeled by al-Bukhaaree as being 'Not acceptable in reporting hadeeth.' " 62. Muslim and others. 63. Aboo Daawood, an-Nasaa`ee, Ibn Maajah and al-Haakim, with an authentic chain of narrators; see Irwaa' ul-Ghaleel 3:96-98. 64. Zaad ul-Ma`aad 1:448. 65. Recorded by Abu Daawood, an-Nasaa`ee, Ibn Maajah, and others; authenticated by al-Albaanee in Irwaa' ul-Ghaleel. 66. Abu Daawood, an-Nasaa`ee, Ibn Maajah, Ibn Khuzaymah, ad-Daarimee, and Ahmad. Imaam `Alee Bin al-Madeenee authenticated it in, al-Talkhees ul-Khabeer. 67. `Abdurrazzaaq in his Musannaf, and Ibn Abu Shaybah in his Musannaf with an authentic chain of narrators. 68. Abu Daawood and `Abdurrazzaaq with an authentic chain. 69. Nayl ul-Awtaar 3:348. 70. Al-Fataawee 4:212.
Eid: Etiquette and Rulings
Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
“Eid” is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.
The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year’s, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as “Eid al-Ghadeer”, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to ‘Ali (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophet’s (saws) words “Every nation has its festival, and this is your festival” indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers’ day, and al-Mawlood al-Nabawi (Prophet’s Birthday).
The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’” (Sunan Abi Dawood, 1134)
These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.
There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah
1 – Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)
Ruling on the Eid prayers
Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning), “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah. This is the view of the Maalikis and Shaafa’is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.
Essentials and timing of Eid prayer
Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa’ah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.
Description of the Eid prayer
‘Umar (may Allaah be pleased with him) said: “The prayer of Eid and al-Adhaa is two complete rak’ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.”
Abu Sa’eed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.”
The Takbeer is repeated seven times in the first rak’ah and five times in the second, the Qur’aan is to be recited after each.
It was reported from ‘Aa’ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’. (Reported by Abu Dawood; saheeh by the sum of its isnaads)
If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du’aa’, then say Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.” (Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere).
Recitation of Qur’aan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar [al-Qamar 54:1].
Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116)
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).
Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.” Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah!’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’” (Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: “We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.’” (Irwaa’ al-Ghaleel, 3/96)
Not delaying the prayer for too long
‘Abd-Allaah ibn Bishr, the companion of the Prophet (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, “At the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,” and that was at the time of al-Tasbeeh .” (Reported by al-Bukhaari )
Naafil prayers in the prayer-place
There are no naafil prayers to be done either before or after the Eid prayer, as Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rak’ahs, with nothing before or after them.
This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak’ahs for Tahiyat al-Masjid (“Greeting the mosque”) before sitting down.
If people did not know about Eid until the next day
Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” (Reported by the five. It is saheeh; al-Irwaa’, 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak’ahs.
Women’s attendance at Eid prayers
Hafsah said: “We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], ‘my sister was with him on six of them. She said, “We used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ‘Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.’”’ When Um ‘Atiyah came, I asked her, ‘Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?’ She said, ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘may my father be sacrificed for him’ – ‘I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.” (Saheeh al-Bukhaari, 324).
The ‘young girls’ (‘awaatiq, sing. ‘aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).
Where it says “My sister was with him” it seems that there is something omitted, probably “the woman said”. [This is reflected in the translation above. Translator].…
“Her jilbaabs” – she should lend her some of her clothes that she does not need.
“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.
“Menstruating women” – huyyad, sing. haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).
“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir said: “The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”
It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.
The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.
This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).
Ibn Abi Shaybah also narrated that Ibn ‘Umar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm ‘Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.
Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm ‘Atiyah: “Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allaah ibn al-Mubaarak said: ‘I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: ‘If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’ It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.” (Al-Tirmidhi, 495).
Umm ‘Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of ‘Aa’ishah, “If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)… It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).
Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.
Aadaab al-Eid (Etiquette of Eid)
Ghusl (taking a bath)
One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta’ 428)
It was reported that Sa’eed ibn Jubayr said: “Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.” This is what Sa’eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.
The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.
Eating before coming out
One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number.” (al-Bukhaari, 953)
It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah. (Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one’s sacrifice.
Takbeer on the day of Eid
This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning): “… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – ‘Allaahu akbar’) for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: “I asked al-Oozaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allaah ibn ‘Umar used to say it aloud on the day of Fitr until the imaam came out.’”
Abu ‘Abd al-Rahmaan al-Salami said: “On Eid al-Fitr they would say it louder than on Eid al-Adhaa.” Wakee’ said, “i.e., the takbeer.” (Irwaa’, 3/122).
Al-Daaraqutni and others reported that when Ibn ‘Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.
Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: “The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.” (Irwaa’, 2/121).
The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, ‘Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-‘Eidayn from a group of the salaf. An example of this is the report that Naafi’ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, “Why do you not make Takbeer?” Ibn Shihaab al-Zuhri said, “The people used to make Takbeer from the time they left their homes until the imaam came in.”
The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.
The wording of the Takbeer
Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas’ood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: “Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).” Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.
Al-Muhaamili also reported that Ibn Mas’ood used to say: “Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).” (al-Irwaa’, 3/126).
Congratulating one another
People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, “Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you” or “Eid mubarak” and other similar permissible greetings.
Jubayr ibn Nufayr said: “At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, ‘Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).’” (Ibn Hajar. Its isnaad is hasan. Fath, 2/446).
The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person’s repentance and so on.
There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.
At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: “If someone congratulates me, I return the greeting, but I do not initiate it.”
Looking one’s best for Eid
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “ ‘Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “This is the clothing of the one who has no share of the Hereafter…” (Reported by al-Bukhaari, 948).
The Prophet (peace and blessings of Allaah be upon him) approved of ‘Umar’s idea of looking one’s best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.” (Saheeh Ibn Khuzaymah, 1765).
Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.
Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?
Ruling on listening to the Eid khutbah
Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p. 234):
“When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways … the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that ‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: “We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.’”
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo’ Sharh al-Muhadhdhab, p. 23: “It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa'i said: ‘If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.”
In al-Sharh al-Mumti’ ‘ala Zaad al-Mustanfi’ by Ibn ‘Uthaymeen, 5/192, it says:
“[Ibn Qudaamah’s] words, ‘like the two Friday khutbahs’ means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning): “O you who believe! When the call for prayer on the day of Jumu’ah (Friday) is given, come to the remembrance of Allaah [Jumu’ah khutbah and prayer], and leave off business …” [al-Jumu’ah 62:9]. Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says ‘like the two Friday khutbahs’.”
One of the scholars said: “It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.”
Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam’s Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.
To go out one by one route and come back by another
Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people’s needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.
Warning against wrongdoing
1. Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that “whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth was reported with two isnaads, one of which is da’eef (weak), and the other is very da’eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.
2. Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men’s departure until the women have left.
3. Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
4. Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.
We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.
Rulings of Udhiyah (Sacrifice)
Praise be to Allaah and peace and blessings be upon the Messenger of Allaah, Muhammad, and upon his family and companions.Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allaah, His blessings upon us and the obedience of our father Ibraaheem to his Lord, and in this act of udhiyah there is much goodness and blessing. So the Muslim must pay attention to its great importance. The following is a brief look at this important ritual.
Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of worship to Allaah, in the country in which the person offering the sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of the Days of Tashreeq (the 13th day of Dhu’l-Hijjah), with the intention of offering sacrifice. Allaah says (interpretation of the meaning):
“Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2]
“Say (O Muhammad ): ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists).” [al-An’aam 6:162]
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” [al-Hajj 22:34]
Udhiyyah is a confirmed Sunnah according to the majority of scholars (some scholars say that it is waajib or obligatory; this will be discussed in more detail below). The basic principle is that it is required at the appointed time from one who is alive on behalf of himself and the members of his household, and he may include in the reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or included it in his waqf (endowment), then these wishes must be carried out, otherwise, if a person wishes to offer a sacrifice on behalf of someone who has died, this is a good deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a man to include the members of his household, living and deed, in his udhiyah, and when he slaughters it, he should say, “Allaahumma haadha ‘anni wa ‘an aali bayti (O Allaah, this is on behalf of myself and the members of my household” – he does not have to make a separate sacrifice on behalf of every deceased person.
The scholars agreed that sacrificing the animal and giving its meat in charity is better than giving its value in charity, because the Messenger (peace and blessings of Allaah be upon him) used to make the sacrifice, and he did not do anything but that which is best and most befitting. This is the opinion of Abu Haneefah, al-Shaafa'i and Ahmad.
The Virtues of Udhiyah and the Best of Udhiyah
A sheep is good enough as a sacrifice for one man and the members of his household and his children, because of the hadeeth of Abu Ayyoob: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others.” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh)
The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in a she-camel or cow, because the Prophet (peace and blessings of Allaah be upon him) said concerning Friday prayers: “Whoever goes to [Friday prayers] early, it is equivalent to him sacrificing a camel.” This is the opinion of the three imaams Abu Haneefah, al-Shaafa'i and Ahmad. On this basis, a sheep is better than one-seventh of a camel or cow. Maalik said that the best is a young sheep, then a cow then a camel, because the Prophet (peace and blessings of Allaah be upon him) sacrificed two rams, and he never did anything but that which was the best. The response to that is that he (peace and blessings of Allaah be upon him) always chose what was more appropriate out of kindness towards his ummah, because they would follow his example, and he did not want to make things difficult for them. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).
A camel or cow is enough for seven people, because of the report narrated by Jaabir (may Allaah be pleased with him) who said: “We sacrificed at al-Hudaybiyah with the Prophet (peace and blessings of Allaah be upon him), a camel for seven and a cow for seven.” According to one version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to share camels and cattle, each seven men sharing one animal.” According to another version: “So a cow would be sacrificed on behalf of seven men and we would share it.” (Reported by Muslim)
Ruling of Udhiyah
Udhiyah is one of the rituals of Islam. It is mentioned in Jawaahir al-Ikleel Sharh Mukhtasar Khaleel that if the people of a city or country neglect udhiyah, they should be fought, because it is one of the rituals of Islam. (Rasaa’il Fiqhiyyah by Shaykh Ibn ‘Uthaymeen, p. 46). There are two scholarly opinions on udhiyah:
(A) that it is waajib (obligatory)
This is the opinion of al-Oozaa’i, al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in the madhhab of Maalik, or is what seems to be the madhhab of Maalik. Those who favour this opinion take the following as evidence:
1. The aayah: “Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2]. This is a command, and a command implies that something is obligatory.
2. The hadeeth of Jundub (may Allaah be pleased with him), reported in al-Saheehayn and elsewhere, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever slaughtered his sacrifice before he prays, let him slaughter another one in its place, and whoever did not slaughter a sacrifice, let him do so in the name of Allaah.’” (Reported by Muslim, 3621)
3. The hadeeth: “Whoever can afford to offer a sacrifice but does not do so, let him not approach our place or prayer.” (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). It says in Fath al-Baari that its men are thiqaat).
(B) that it is a confirmed Sunnah (sunnah mu’akkadah)
This is the opinion of the majority, and it is the madhhab of al-Shaafa'i and the better-known opinion of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh (disliked) for the one who is able to offer a sacrifice to neglect to do so. They base their opinion on the following:
1. The hadeeth of Jaabir (may Allaah be pleased with him) in Sunan Abi Dawood, where he said: “I prayed on Eid al-Adhaa with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he finished (the prayer), he was brought two rams, and he sacrificed them. He said, ‘In the Name of Allaah, Allaah is Most Great. This is on behalf of myself and any member of my ummah who did not offer a sacrifice.” (Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi, 7/486)
2. The hadeeth reported by all the famous muhadditheen apart from al-Bukhaari: “Whoever among you wants to offer a sacrifice, let him not take anything from his hair or nails.” Shaykh Ibn ‘Uthaymeen, may Allaah preserve him, said, following his discussion of those who say it is obligatory and those who say it is Sunnah, “Each point of view has its evidence, but to be on the safe side, the one who is able to offer a sacrifice should not neglect to do so, because of what is involved in this act of reverence towards Allaah, remembering Him, and making sure that one has nothing to be blamed for.
Conditions of Udhiyah
1. The animal should have reached the required age, which is six months for a lamb, one year for a goat, two years for a cow and five years for a camel.
2. It should be free of any faults, because the Prophet (peace and blessings of Allaah be upon him) said: “There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones .” (Saheeh, Saheeh al-Jaami’, no. 886). There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allaah, and Allaah is Good and accepts only that which is good. Whoever honours the rites of Allaah, this has to do with the piety (taqwa) of the heart.
3. It is forbidden to sell it. If an animal has been selected for sacrifice, it is not permissible to sell it or give it away, except in exchange for one that is better. If an animal gives birth, its offspring should be sacrificed along with it. It is also permissible to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man leading his camel and told him, “Ride it.” He said, “It is for sacrifice.” He said, “Ride it” a second or third time.
4. It should
be sacrificed at the specified time, which is from after the prayer
and khutbah of Eid – not from when the time for the prayer
and khutbah starts – until before sunset on the last of the
days of Tashreeq, which is the 13th day of Dhu’l-Hijjah. The
Prophet (peace and blessings of Allaah be upon him) said: “Whoever
sacrifices before the prayer, let him repeat it.” (Reported
by al-Bukhaari and Muslim). ‘Ali (may Allaah be pleased with
him) said: “The days of Nahr (Sacrifice) are the day of al-Adhaa
and the three days following it.” This is also the opinion
of al-Hasan al-Basri, ‘Ata’ ibn Abi Rabaah, al-Oozaa’i,
al-Shaafa'i and Ibn al-Mundhir, may Allaah have mercy on them all. What should be done with the sacrifice?
1. It is mustahabb (liked, preferable) for the one who has made a sacrifice to not eat anything on that day before he eats from it, if this is possible, because of the hadeeth, “Let every man eat from his sacrifice.” (Classed as saheeh in Saheeh al-Jaami’, 5349). This eating should be after the Eid prayer and khutbah. This is the opinion of the scholars, including ‘Ali, Ibn ‘Abbaas, Maalik, al-Shaafa'i and others. The evidence for this is the hadeeth of Buraydah (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) would not go out on the day of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had slaughtered (his sacrifice).” (Al-Albaani said: its isnaad is saheeh. Al-Mishkaat, 1/452).
2. It is better for a person to slaughter the sacrifice himself, but if he does not, it is mustahabb for him to be present when it is slaughtered.
3. It is mustahaab to divide the meat into three: one third to be eaten, one third to be given as gifts and one third to be given in charity. This was the opinion of Ibn Mas’ood and Ibn ‘Umar (may Allaah be pleased with them). The scholars agreed that it is not permissible to sell anything from its meat, fat or skin. In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sells the skin of his udhiyah, there is no udhiyah for him (i.e., it is not counted as udhiyah).” (Classed as hasan in Saheeh al-Jaami’, 6118). The butcher should not be given anything of it by way of reward or payment, because ‘Ali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me to take care of the sacrifice and to give its meat, skin and raiment ( covering used for protection ) in charity, and not to give anything of it to the butcher as a compensation . He said, ‘We will give him something from what we have.’” (Agreed upon). It was said that it is permissible to give the butcher something as a gift, and that it is permissible to give some of it to a kaafir if he is poor or a relative or a neighbour, or in order to open his heart to Islam. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).
Question: what should the Muslim avoid in the first ten days of Dhu’l-Hijjah if he wants to offer a sacrifice?
The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from his hair, nails or skin from the first day of Dhu’l-Hijjah until he offers his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, if any one of you wants to offer a sacrifice, let him not remove anything from his hair or nails until he has offered his sacrifice.” According to another report: “Let him not touch any part of his hair or nails.” (Reported by Muslim with four isnaads, 13/146). This command implies obligation and the prohibition implies that it is forbidden, according to the most correct opinion, because these are absolutes with no exceptions. If a person deliberately takes something (from his hair or nails), he must seek the forgiveness of Allaah, but he does not have to pay any fidyah (penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving it will cause him harm, such as a torn nail or a wound in a site covered by hair, should remove it, and there is no sin on him if he does so. This is not more serious than the muhrim (person in ihraam for Hajj or ‘Umrah) who is allowed to shave if not doing so will cause him harm. There is nothing wrong with men and women washing their hair during the first ten days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade removing hair, and because the muhrim is allowed to wash his head.
The wisdom behind the prohibition on removing hair and nails is because the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and ‘Umrah with regard to some rituals, which is the offering of a sacrifice in order to draw closer to Allaah. Thus some of the rulings of ihraam apply to the one who wants to offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice, in the hope that Allaah will release him from the fire of Hell. And Allaah knows best.
If a person removes some of his hair and nails during the first ten days of Dhu’l-Hijjah because he is not planning to offer a sacrifice, then he decides to sacrifice, he should refrain from cutting his hair or nails from the moment he takes the decision.
There are some women who delegate their brothers or sons to do the sacrifice on their behalf so that they can cut their hair during the first ten days of Dhu’l-Hijjah. This is not correct, because the ruling applies to the one who is making the sacrifice, whether he or she delegates someone else to do the actual slaughter or not. The prohibition does not apply to the person appointed, it applies to the person who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the sacrifice on behalf of another, whether because of a will or because he has been delegated to do so, the prohibition does not apply to him.
It is apparent that this prohibition applies to the one who is offering the sacrifice, and does not extend to his wife or children, unless one of them is offering a sacrifice on his or her own behalf. The Prophet (peace and blessings of Allaah be upon him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade them to remove anything of their hair or nails.
Whoever is planning to offer a sacrifice, then decides to go for Hajj, should not remove anything of his hair or nails when he wants to enter ihraam, because this is Sunnah only when there is a need for it. But if he is doing Hajj “tamattu’” [where one performs ‘Umrah, then ends ihraam and enters a new state of ihraam for Hajj], he should shorten his hair when he finishes ‘Umrah because that is part of the ritual.
The things that are forbidden for the person who wants to offer a sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear perfume or to have intercourse with his wife or to wear sewn garments and so on . And Allah knows best.
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