CLARIFICATION in reference to the article posted on
though the article related gave just one of the position .in matter f diiferene we will stick to the majority
when sheikh Khalil I. related this issue He mentioned the 3 Imams out o four agreeing that the resident of the city were still to go to the masjid for the juma' and their argument being that a fard is not annuled by a sunnah.As praying at the masjid is fard for the gents while eid sunnah muaqaddah.
thus gents make sure you get to the salah juma' this friday.
TIMINGS
It is true to say that although much information has reached us about Fasting and Ramadaan - authentic or otherwise - we know very little about the etiquettes of 'Eid: what we are recommended to do in this day and what is obligatory for us to do. Below is a brief list of some of the prescribed practices of 'Eid.
SUNAN AL-'EID
1. It is established from the Companion Ibn 'Umar (radiallaahu 'anhumma) that he used to bathe on the morning of 'Eid. The tabi'ee Sa'eed ibn al Musayyib (rahimahullaah) said:
2. It is known that the companion Ibn 'Umar would also dressed in his best clothes for the two 'Eids as reported by Ibn Hajr (rahimahullaah) in his Fathul-Baaree (2/439).
3. It is compulsory on all adult sane Muslims to pray the 'Eid prayer. The Prophet - sallallaahu 'alaihi wa sallam - and his Companions never ceased doing it and he - sallallaahu 'alaihi wa sallam - commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings .[Bukharee and Muslim]
4. It is Sunnah to eat dates before we leave for Al-'Eid prayer to show openly that we are not fasting on this day. The Prophet - sallallaahu 'alaihi wa sallam - used not to leave for Al-Eid [al-Fitr] prayer except after eating some dates. [Reported by Anas bin Maalik (radiallaahu 'anhu), collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) and Ahmad.]
5. It is Sunnah to say takbeer loudly when leaving our homes to go
to 'Eid prayer and repeat these till the prayer starts. [Silsilatal-Ahaadeeth-Saheehah (no 171).]
6. It is preferable to pray the 'Eid prayer on open ground and not
at the masjid if possible. [Bukharee and Muslim]
7. Neither Adhaan nor Iqaamah are said for 'Eid prayer. [Reported by
Ibn 'Abbaas and Jaabir ibn 'Abdullah (radiallaahu 'anhum) and collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40)]
8. It is Sunnah to say the extra takbeers i.e. say 'Allaahu Akbar' seven times in the first rak'ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn 'Umar (radhiAllaahu 'anhumma) that he would raise his hands with every takbeer.
9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet - sallallaahu 'alaihi wa sallam - used to come back from the 'Eid prayer on a path other than the one used in going to it. [Bukharee]
WHAT TO SAY ON THE DAY OF 'EID
The Prophet - sallallaahu 'alaihi wa sallam - would say takbeer loudly when travelling to go to the 'Eid prayer. Ahadeeth have not reached us telling us exactly what he used to say, but Ibn Abee Shayhah narrated that Ibn Mas'ood (radhiAllaahu 'anhu) used to say the following:
Source: Taken from Ad-Dawah illallaah Magazine
ALL QUESTIONS REGQRDING EID
Eid Etiquette And Rulings.pdf
Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 37 | Size: 1 MB
Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
âEidâ 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 Yearâs, 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 âEid al-Ghadeerâ, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to âAli (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophetâs words âEvery nation has its festival, and this is your festivalâ 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 put up decorations, 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), teachersâ day, and al-Mawlood al-Nabawi (Prophetâs 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: âThe 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, âWhat are these two days?â They said, âWe 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, âAllaah has given you something better than them, the day of Adhaa and the day of Fitr.ââ
(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 shareeâah
1 â Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Saâeed 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) â 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), âTherefore turn in prayer to your Lord and sacrifice (to Him only)â [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 muâakkadah. This is the view of the Maalikis and Shaafaâis. 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 jamaaâah (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
âUmar (may Allaah be pleased with him) said: âThe prayer of Eid and al-Adhaa is two complete rakâahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.â
Abu Saâeed said: âThe 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.â
The Takbeer is repeated seven times in the first rakâah and five times in the second, the Qurâaan is to be recited after each.
It was reported from âAaâishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rakâah and five in the second, apart from the takbeer of rukooâ.
(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 âAllaahu akbarâ 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 âUqbah entered the mosque when Ibn Masâood, Hudhayfah and Abu Moosa were there, and said, âEid is here, what should I do?â Ibn Masâood said: âSay âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make duâaaâ, then say Say âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)â¦etc.â
(Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaaâ and elsewhere).
Recitation of Qurâaan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saaâah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that âUmar ibn al-Khattaab asked Abu Waaqid al-Laythi, âWhat did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?â He said, âHe used to recite Qaaf. Waâl-Qurâaan al-majeed [Qaaf 50:1] and Aqtarabat al-saaâah 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-Aâlaa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nuâmaan ibn Bishr said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â
(Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: âThe Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â
(Reported by Ahmad and others; it is saheeh. Al-Irwaaâ, 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 âAbbaas, 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.â
(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 Saâeed (may Allaah be pleased with him): âThe 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.â Abu Saâeed said: âThis 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, âYou have changed it, by Allaah!â He said, âO Abu Saâeed, what you know is gone.â I said, âWhat I know, by Allaah, is better than what I do not know.â He said, âThe people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.ââ
(Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: âWe 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.ââ
(Irwaaâ al-Ghaleel, 3/96)
Not delaying the prayer for too long
âAbd-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, âAt the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,â and that was at the time of al-Tasbeeh .â
(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 âAbbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rakâahs, 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 rakâahs for Tahiyat al-Masjid (âGreeting the mosqueâ) before sitting down.
If people did not know about Eid until the next day
Abu âUmayr ibn Anas reported from his paternal uncles among the Ansaar who said: âIt 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.â
(Reported by the five. It is saheeh; al-Irwaaâ, 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rakâahs.
Womenâs attendance at Eid prayers
Hafsah said: âWe 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 sisterâs husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], âmy sister was with him on six of them. She said, âWe 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, âLet her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.âââ When Um âAtiyah came, I asked her, âDid you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?â She said, âMay my father be sacrificed for himâ â and she never mentioned him without saying âmay my father be sacrificed for himâ â âI 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.â
(Saheeh al-Bukhaari, 324).
The âyoung girlsâ (âawaatiq, sing. âaatiq) 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 âMy sister was with himâ it seems that there is something omitted, probably âthe woman saidâ. [This is reflected in the translation above. Translator].â¦
âHer jilbaabsâ â she should lend her some of her clothes that she does not need.
âSecludedâ â they would have a curtain in the corner of the house behind which virgins would stay.
âMenstruating womenâ â huyyad, sing. haaâid â 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).
âMenstruating women should avoid the prayer-place itselfâ â Ibn al-Munayyir said: âThe 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.â
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 â 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 âUmar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm âAtiyah 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 âAtiyah: âSome 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 âAbd-Allaah ibn al-Mubaarak said: âI 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 âAaâishah (may Allaah be pleased with her) said: âIf 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 Israaâeel were stopped.â It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.â
(Al-Tirmidhi, 495).
Umm âAtiyah 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 âAaâishah, âIf 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 mosquesâ, 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 âshepherdsâ who are responsible for their âflocksâ. 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-Muwattaâ and elsewhere that âAbd-Allaah ibn âUmar used to take a bath on the day of al-Fitr before coming to the prayer-place.
(al-Muwattaâ 428)
It was reported that Saâeed ibn Jubayr said: âThree things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.â This is what Saâeed 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: âThe 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.â
(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 oneâs 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): â⦠(He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer â âAllaahu akbarâ) for having guided you so that you may be grateful to Him.â [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: âI asked al-Oozaaâi and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, âYes, âAbd-Allaah ibn âUmar used to say it aloud on the day of Fitr until the imaam came out.ââ
Abu âAbd al-Rahmaan al-Salami said: âOn Eid al-Fitr they would say it louder than on Eid al-Adhaa.â Wakeeâ said, âi.e., the takbeer.â
(Irwaaâ, 3/122).
Al-Daaraqutni and others reported that when Ibn âUmar 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: âThe 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.â
(Irwaaâ, 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, âAbd al-Razzaaq and al-Firyaabi in his book Ahkaam al-âEidayn from a group of the salaf. An example of this is the report that Naafiâ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, âWhy do you not make Takbeer?â Ibn Shihaab al-Zuhri said, âThe people used to make Takbeer from the time they left their homes until the imaam came in.â
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 Masâood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: âAllaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahiâl-hamd (Allaah is Most Great⦠there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).â Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase âAllaahu akbarâ repeated three times.
Al-Muhaamili also reported that Ibn Masâood used to say: âAllaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahiâl-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).â
(al-Irwaaâ, 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, âTaqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from youâ or âEid mubarakâ and other similar permissible greetings.
Jubayr ibn Nufayr said: âAt 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, âTaqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).ââ
(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 personâs 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: âIf someone congratulates me, I return the greeting, but I do not initiate it.â
Looking oneâs best for Eid
âAbd-Allaah ibn âUmar (may Allaah be pleased with him) said: â âUmar 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, âO Messenger of Allaah, buy this and wear it for Eid and when the delegations come.â The Messenger of Allaah (peace and blessings of Allaah be upon him) said, âThis is the clothing of the one who has no share of the Hereafterâ¦â
(Reported by al-Bukhaari, 948).
The Prophet (peace and blessings of Allaah be upon him) approved of âUmarâs idea of looking oneâs 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: âThe Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.â
(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):
âWhen 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 âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: âWe 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.ââ
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmooâ Sharh al-Muhadhdhab, p. 23: âIt 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-Shaafaâi said: âIf 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.â
In al-Sharh al-Mumtiâ âala Zaad al-Mustanfiâ by Ibn âUthaymeen, 5/192, it says:
â[Ibn Qudaamahâs] words, âlike the two Friday khutbahsâ 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): âO you who believe! When the call for prayer on the day of Jumuâah (Friday) is given, come to the remembrance of Allaah [Jumuâah khutbah and prayer], and leave off business â¦â [al-Jumuâah 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 âlike the two Friday khutbahsâ.â
One of the scholars said: âIt 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.â
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 imamâs 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 âAbd-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 peopleâs 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 âwhoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.â This hadeeth was reported with two isnaads, one of which is daâeef (weak), and the other is very daâeef. 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 â may Allaah guide them â go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques â 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 menâs 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.
RAMADAN 28 -The number of Takbirs during Salat-ul-‘Eid & Eid Coinciding with Jumu’a
though the article related gave just one of the position .in matter f diiferene we will stick to the majority
when sheikh Khalil I. related this issue He mentioned the 3 Imams out o four agreeing that the resident of the city were still to go to the masjid for the juma' and their argument being that a fard is not annuled by a sunnah.As praying at the masjid is fard for the gents while eid sunnah muaqaddah.
thus gents make sure you get to the salah juma' this friday.
Signs of Laylatul Qadr
Subject: Signs of Laylatul Qadr
The signs of Laylatul-Qadar, by Shakyh al-'Uthaymeen (rahimahullaah)
Question: What are the signs of Laylatul-Qadar?
From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer's heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.
Fataawa Ramadhaan - Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen - Volume 1, Page 563.
---------------- ------------------- -------------------- --------------------
Ahadith on signs of Laylatul-Qadr.
Allaah's Messenger (sallallahu alaihi wasallam) described the morning after Lailatul-Qadr, so that the Muslim may know which day it is.
From Ubayy, (RA), who said: that he (sallallahu alaihi wasallam) said: "On the morning following Laylatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."
{Muslim, Abu Dawud, Tirmithi and Ibn Majah}
---------------- ------------------- -------------------- --------------------
Abu Hurairah, (RA), said: "We were discussing Laylatul-Qadr in the presence of
Allah's Messenger (sallallahu alaihi wasallam) so he said: 'Which of you remembers {the night} when the moon arose and was like half a plate?'."
{Muslim}
---------------- ------------------- -------------------- --------------------
Ibn 'Abbaas (RA), said: Allaah's Messenger, (sallallahu alaihi wasallam), said:
"Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning
being feeble and red."
{at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad}
---------------- ------------------- -------------------- --------------------
Narrated by Ubayy Ibn Ka'b, "Zirr Ibn Hubaysh reported: I thus asked Ubayy Ibn Ka'b:
Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year will find Lailatul Qadr. Thereupon he said: May Allah have mercy upon him.
(He said these words) with the intention that people might not rely only (on one night),
whereas he knew that it (Lailatul Qadr) was in the month of Ramadhan and it was the 27th night. I said to him: AbulMundhir, on what grounds do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (sallallahu alaihi wasallam) gave us, and that is that on that day the Sun would rise without having any ray in it."
{Muslim}
---------------- ------------------- -------------------- --------------------
It was narrated by Abu Salama (r.a): "Once I went to Abu Said al-Kudri and asked him, "Won't you come with us to the date palm trees to have a talk?" So Abu Said replied, "Once Allah's Apostle (sallallahu alaihi wasallam) performed Iktikaaf on the first 10 days of the month of Ramadhan and we did the same with him. Gabriel came to him and said, "The night you are looking for is ahead of you." So the Prophet (sallallahu alaihi wasallam) performed the Iktikaaf in the middle (second) 10 days
of the month of Ramadhan and we too performed Iktikaaf with him.. Gabriel came to him and said, "The night which you are looking for is ahead of you." On the morning of the 20th Ramadhan, the Prophet (sallallahu alaihi wasallam) delivered a sermon
saying: "Whoever has performed Iktikaaf with me should c ontinue it. I have been shown the Night of 'Qadr', but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water." In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained.The Prophet (sallallahu alaihi wasallam) led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah's Apostle (sallallahu alaihi wasallam). So it was the confirmation of that dream."
{al-Bukhari, Volume 1:777}
---------------- ------------------- -------------------- --------------------
Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He (Sallallaho alaihe wasallam) replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."
Question: What are the signs of Laylatul-Qadar?
From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer's heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.
Fataawa Ramadhaan - Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen - Volume 1, Page 563.
---------------- ------------------- -------------------- --------------------
Ahadith on signs of Laylatul-Qadr.
Allaah's Messenger (sallallahu alaihi wasallam) described the morning after Lailatul-Qadr, so that the Muslim may know which day it is.
From Ubayy, (RA), who said: that he (sallallahu alaihi wasallam) said: "On the morning following Laylatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."
{Muslim, Abu Dawud, Tirmithi and Ibn Majah}
---------------- ------------------- -------------------- --------------------
Abu Hurairah, (RA), said: "We were discussing Laylatul-Qadr in the presence of
Allah's Messenger (sallallahu alaihi wasallam) so he said: 'Which of you remembers {the night} when the moon arose and was like half a plate?'."
{Muslim}
---------------- ------------------- -------------------- --------------------
Ibn 'Abbaas (RA), said: Allaah's Messenger, (sallallahu alaihi wasallam), said:
"Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning
being feeble and red."
{at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad}
---------------- ------------------- -------------------- --------------------
Narrated by Ubayy Ibn Ka'b, "Zirr Ibn Hubaysh reported: I thus asked Ubayy Ibn Ka'b:
Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year will find Lailatul Qadr. Thereupon he said: May Allah have mercy upon him.
(He said these words) with the intention that people might not rely only (on one night),
whereas he knew that it (Lailatul Qadr) was in the month of Ramadhan and it was the 27th night. I said to him: AbulMundhir, on what grounds do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (sallallahu alaihi wasallam) gave us, and that is that on that day the Sun would rise without having any ray in it."
{Muslim}
---------------- ------------------- -------------------- --------------------
It was narrated by Abu Salama (r.a): "Once I went to Abu Said al-Kudri and asked him, "Won't you come with us to the date palm trees to have a talk?" So Abu Said replied, "Once Allah's Apostle (sallallahu alaihi wasallam) performed Iktikaaf on the first 10 days of the month of Ramadhan and we did the same with him. Gabriel came to him and said, "The night you are looking for is ahead of you." So the Prophet (sallallahu alaihi wasallam) performed the Iktikaaf in the middle (second) 10 days
of the month of Ramadhan and we too performed Iktikaaf with him.. Gabriel came to him and said, "The night which you are looking for is ahead of you." On the morning of the 20th Ramadhan, the Prophet (sallallahu alaihi wasallam) delivered a sermon
saying: "Whoever has performed Iktikaaf with me should c ontinue it. I have been shown the Night of 'Qadr', but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water." In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained.The Prophet (sallallahu alaihi wasallam) led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah's Apostle (sallallahu alaihi wasallam). So it was the confirmation of that dream."
{al-Bukhari, Volume 1:777}
---------------- ------------------- -------------------- --------------------
Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He (Sallallaho alaihe wasallam) replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."
TIMINGS
Eid Prayer Time:
Abu Dhabi: 5:57 a.m
Dubai: 6:00 a.m
Sharjah: 6:04 a.m
Ajman: 5:53 a.m
Um Al Quwain: 6:00 a.m
RAK: 5:55 a.m
Fujairah: 5:55 a.m
Al Ain: 5:55 a.m
*UAE BARQ*
Dubai: 6:00 a.m
Sharjah: 6:04 a.m
Ajman: 5:53 a.m
Um Al Quwain: 6:00 a.m
RAK: 5:55 a.m
Fujairah: 5:55 a.m
Al Ain: 5:55 a.m
*UAE BARQ*
It is true to say that although much information has reached us about Fasting and Ramadaan - authentic or otherwise - we know very little about the etiquettes of 'Eid: what we are recommended to do in this day and what is obligatory for us to do. Below is a brief list of some of the prescribed practices of 'Eid.
SUNAN AL-'EID
1. It is established from the Companion Ibn 'Umar (radiallaahu 'anhumma) that he used to bathe on the morning of 'Eid. The tabi'ee Sa'eed ibn al Musayyib (rahimahullaah) said:
[Saheeh - Al Firyaabee & al-Irwaa (2/104)]
quote:
The sunnah of the fitr is three: walking to the Prayer-ground, eating before going out andtaking a bath.
2. It is known that the companion Ibn 'Umar would also dressed in his best clothes for the two 'Eids as reported by Ibn Hajr (rahimahullaah) in his Fathul-Baaree (2/439).
3. It is compulsory on all adult sane Muslims to pray the 'Eid prayer. The Prophet - sallallaahu 'alaihi wa sallam - and his Companions never ceased doing it and he - sallallaahu 'alaihi wa sallam - commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings .[Bukharee and Muslim]
4. It is Sunnah to eat dates before we leave for Al-'Eid prayer to show openly that we are not fasting on this day. The Prophet - sallallaahu 'alaihi wa sallam - used not to leave for Al-Eid [al-Fitr] prayer except after eating some dates. [Reported by Anas bin Maalik (radiallaahu 'anhu), collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) and Ahmad.]
5. It is Sunnah to say takbeer loudly when leaving our homes to go
to 'Eid prayer and repeat these till the prayer starts. [Silsilatal-Ahaadeeth-Saheehah (no 171).]
6. It is preferable to pray the 'Eid prayer on open ground and not
at the masjid if possible. [Bukharee and Muslim]
7. Neither Adhaan nor Iqaamah are said for 'Eid prayer. [Reported by
Ibn 'Abbaas and Jaabir ibn 'Abdullah (radiallaahu 'anhum) and collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40)]
8. It is Sunnah to say the extra takbeers i.e. say 'Allaahu Akbar' seven times in the first rak'ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn 'Umar (radhiAllaahu 'anhumma) that he would raise his hands with every takbeer.
9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet - sallallaahu 'alaihi wa sallam - used to come back from the 'Eid prayer on a path other than the one used in going to it. [Bukharee]
WHAT TO SAY ON THE DAY OF 'EID
The Prophet - sallallaahu 'alaihi wa sallam - would say takbeer loudly when travelling to go to the 'Eid prayer. Ahadeeth have not reached us telling us exactly what he used to say, but Ibn Abee Shayhah narrated that Ibn Mas'ood (radhiAllaahu 'anhu) used to say the following:
quote:
Allaahu Akbar, Allaahu Akbar, Laa ilaahaa ilallaah
Allaahu Akbar, Allaahu Akbar, wa lillaahil-Hamd
(Allaah is Great, Allaah is Great, there is none worthy of worship except He. Allaah is Great, Allaah is Great, and to Him belongs all Praise.)
Source: Taken from Ad-Dawah illallaah Magazine
ALL QUESTIONS REGQRDING EID
Eid Etiquette And Rulings.pdf
Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 37 | Size: 1 MB
Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
âEidâ 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 Yearâs, 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 âEid al-Ghadeerâ, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to âAli (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophetâs words âEvery nation has its festival, and this is your festivalâ 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 put up decorations, 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), teachersâ day, and al-Mawlood al-Nabawi (Prophetâs 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: âThe 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, âWhat are these two days?â They said, âWe 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, âAllaah has given you something better than them, the day of Adhaa and the day of Fitr.ââ
(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 shareeâah
1 â Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Saâeed 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) â 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), âTherefore turn in prayer to your Lord and sacrifice (to Him only)â [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 muâakkadah. This is the view of the Maalikis and Shaafaâis. 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 jamaaâah (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
âUmar (may Allaah be pleased with him) said: âThe prayer of Eid and al-Adhaa is two complete rakâahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.â
Abu Saâeed said: âThe 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.â
The Takbeer is repeated seven times in the first rakâah and five times in the second, the Qurâaan is to be recited after each.
It was reported from âAaâishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rakâah and five in the second, apart from the takbeer of rukooâ.
(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 âAllaahu akbarâ 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 âUqbah entered the mosque when Ibn Masâood, Hudhayfah and Abu Moosa were there, and said, âEid is here, what should I do?â Ibn Masâood said: âSay âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make duâaaâ, then say Say âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)â¦etc.â
(Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaaâ and elsewhere).
Recitation of Qurâaan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saaâah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that âUmar ibn al-Khattaab asked Abu Waaqid al-Laythi, âWhat did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?â He said, âHe used to recite Qaaf. Waâl-Qurâaan al-majeed [Qaaf 50:1] and Aqtarabat al-saaâah 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-Aâlaa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nuâmaan ibn Bishr said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â
(Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: âThe Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â
(Reported by Ahmad and others; it is saheeh. Al-Irwaaâ, 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 âAbbaas, 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.â
(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 Saâeed (may Allaah be pleased with him): âThe 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.â Abu Saâeed said: âThis 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, âYou have changed it, by Allaah!â He said, âO Abu Saâeed, what you know is gone.â I said, âWhat I know, by Allaah, is better than what I do not know.â He said, âThe people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.ââ
(Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: âWe 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.ââ
(Irwaaâ al-Ghaleel, 3/96)
Not delaying the prayer for too long
âAbd-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, âAt the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,â and that was at the time of al-Tasbeeh .â
(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 âAbbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rakâahs, 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 rakâahs for Tahiyat al-Masjid (âGreeting the mosqueâ) before sitting down.
If people did not know about Eid until the next day
Abu âUmayr ibn Anas reported from his paternal uncles among the Ansaar who said: âIt 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.â
(Reported by the five. It is saheeh; al-Irwaaâ, 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rakâahs.
Womenâs attendance at Eid prayers
Hafsah said: âWe 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 sisterâs husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], âmy sister was with him on six of them. She said, âWe 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, âLet her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.âââ When Um âAtiyah came, I asked her, âDid you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?â She said, âMay my father be sacrificed for himâ â and she never mentioned him without saying âmay my father be sacrificed for himâ â âI 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.â
(Saheeh al-Bukhaari, 324).
The âyoung girlsâ (âawaatiq, sing. âaatiq) 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 âMy sister was with himâ it seems that there is something omitted, probably âthe woman saidâ. [This is reflected in the translation above. Translator].â¦
âHer jilbaabsâ â she should lend her some of her clothes that she does not need.
âSecludedâ â they would have a curtain in the corner of the house behind which virgins would stay.
âMenstruating womenâ â huyyad, sing. haaâid â 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).
âMenstruating women should avoid the prayer-place itselfâ â Ibn al-Munayyir said: âThe 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.â
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 â 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 âUmar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm âAtiyah 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 âAtiyah: âSome 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 âAbd-Allaah ibn al-Mubaarak said: âI 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 âAaâishah (may Allaah be pleased with her) said: âIf 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 Israaâeel were stopped.â It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.â
(Al-Tirmidhi, 495).
Umm âAtiyah 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 âAaâishah, âIf 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 mosquesâ, 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 âshepherdsâ who are responsible for their âflocksâ. 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-Muwattaâ and elsewhere that âAbd-Allaah ibn âUmar used to take a bath on the day of al-Fitr before coming to the prayer-place.
(al-Muwattaâ 428)
It was reported that Saâeed ibn Jubayr said: âThree things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.â This is what Saâeed 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: âThe 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.â
(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 oneâs 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): â⦠(He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer â âAllaahu akbarâ) for having guided you so that you may be grateful to Him.â [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: âI asked al-Oozaaâi and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, âYes, âAbd-Allaah ibn âUmar used to say it aloud on the day of Fitr until the imaam came out.ââ
Abu âAbd al-Rahmaan al-Salami said: âOn Eid al-Fitr they would say it louder than on Eid al-Adhaa.â Wakeeâ said, âi.e., the takbeer.â
(Irwaaâ, 3/122).
Al-Daaraqutni and others reported that when Ibn âUmar 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: âThe 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.â
(Irwaaâ, 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, âAbd al-Razzaaq and al-Firyaabi in his book Ahkaam al-âEidayn from a group of the salaf. An example of this is the report that Naafiâ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, âWhy do you not make Takbeer?â Ibn Shihaab al-Zuhri said, âThe people used to make Takbeer from the time they left their homes until the imaam came in.â
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 Masâood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: âAllaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahiâl-hamd (Allaah is Most Great⦠there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).â Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase âAllaahu akbarâ repeated three times.
Al-Muhaamili also reported that Ibn Masâood used to say: âAllaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahiâl-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).â
(al-Irwaaâ, 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, âTaqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from youâ or âEid mubarakâ and other similar permissible greetings.
Jubayr ibn Nufayr said: âAt 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, âTaqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).ââ
(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 personâs 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: âIf someone congratulates me, I return the greeting, but I do not initiate it.â
Looking oneâs best for Eid
âAbd-Allaah ibn âUmar (may Allaah be pleased with him) said: â âUmar 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, âO Messenger of Allaah, buy this and wear it for Eid and when the delegations come.â The Messenger of Allaah (peace and blessings of Allaah be upon him) said, âThis is the clothing of the one who has no share of the Hereafterâ¦â
(Reported by al-Bukhaari, 948).
The Prophet (peace and blessings of Allaah be upon him) approved of âUmarâs idea of looking oneâs 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: âThe Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.â
(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):
âWhen 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 âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: âWe 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.ââ
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmooâ Sharh al-Muhadhdhab, p. 23: âIt 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-Shaafaâi said: âIf 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.â
In al-Sharh al-Mumtiâ âala Zaad al-Mustanfiâ by Ibn âUthaymeen, 5/192, it says:
â[Ibn Qudaamahâs] words, âlike the two Friday khutbahsâ 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): âO you who believe! When the call for prayer on the day of Jumuâah (Friday) is given, come to the remembrance of Allaah [Jumuâah khutbah and prayer], and leave off business â¦â [al-Jumuâah 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 âlike the two Friday khutbahsâ.â
One of the scholars said: âIt 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.â
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 imamâs 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 âAbd-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 peopleâs 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 âwhoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.â This hadeeth was reported with two isnaads, one of which is daâeef (weak), and the other is very daâeef. 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 â may Allaah guide them â go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques â 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 menâs 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.
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