Praise be to Allah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions. Assalamu alaykum war, if the moon of Shawwal is sighted tommorrow, we will be in festive mood celebrating the eid el-fitr. “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 Muslims are distinguished by their festivals The Prophet’s 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. The hadith narrated from Anas (RA) who said: “The Messenger of Allah (SAW) 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 Allah (SAW) said, ‘Allah 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 Allah which we must celebrate and understand the aims and meanings behind them. Here follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah. 1 Fasting It is haraam to fast on the days of Eid because of the hadith of Abu Sa’eed al-Khudri (RA), who said that the Messenger of Allah (SAW) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827) 2. 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 (RA). They say that the Prophet (SAW) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah: “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [Q: 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (SAW) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab (veil) should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya (societal obligation). This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah (strongly recommended). This is the view of the Malikis and Shafa’is. They take as evidence the hadith of the Bedouin which says that Allah 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 (SAW) by doing so, should be sufficient motivation. Essentials and timing of Eid prayer According to the Maliki scholars the Eid prayers are two raka’ah not preceded by adhaan nor the iqaamah and should be be offered in jamaa’ah (congregation). The conditions of Eid prayer are different from that of Juma’ah (the Friday prayer) because of the omission of adhan and iqaamah while its khutbah comes after the salah. 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 (mid-day). Description of the Eid prayer ‘Umar (RA) said: “The prayer of Eid and al-Ad’ha 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 Allah (SAW) used to come out to the prayer-place on the day of Fitr and al-Ad’ha, 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’an is to be recited after each. It was reported from ‘A’ishah (RA): the Takbeer of al-Fitr and al-Ad’ha is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’. (Reported by Abu Dawood) If a person joining the prayer catches up with the Imam during these extra takbeerat, he should say “Allahu Akbar” with the Imam, and he does not have to make up any takbeerat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takberaat, Hammad ibn Salamah reported from Ibrahim that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Musa (RA) were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allahu akbar’, praise and thank Allah, send blessings on the Prophet (SAW) and make du’a’, then say Say ‘Allahu akbar’, praise and thank Allah, send blessings on the Prophet (SAW)…etc.” (Reported by al-Tabarani. Recitation of Qur’an in Eid prayers It is recommended (mustahabb) that in the Eid prayers the Imam should recite Qaaf [Q 50] and Iqtarabat al-sa’ah [al-Qamar, Q 54], as it is reported in Sahih Muslim that ‘Umar ibn al-Khattab asked Abu Waaqid al-Laythi, “What did the Messenger of Allah (SAW) used to recite at [Eid] al-Ad’ha and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Iqtarabat al-sa’ah wa anshaqq al-qamar [al-Qamar 54:1]. Most of the reports indicate that the Prophet (SAW) used to recite Surah al-A’laa [Q87] and Surah al-Ghaashiyah [Q88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bashir (RA) said: “The Messenger of Allah (SAW) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [Q 87:1] and Hal ataaka hadith al-ghaashiyah [Q 88:1].” (Sahih Muslim, 878). Samurah (RA) said: “The Prophet (SAW) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [Q 87:1] and Hal ataaka hadith al-ghaashiyah [Q 88:1].” (Reported by Ahmad and others; it is saheeh) 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 hadith of Ibn ‘Abbas, who testified that the Messenger of Allah (SAW) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905). Another indication that the khutbah should be after the prayer is the hadith of Abu Sa’eed (RA): “The Prophet (SAW) used to go out to the prayer-place on the day of al-Fitr and al-Ad’ha, 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 Marwan, when he was governor of Madeenah, on either Ad’ha 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 Allah!’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allah, is better than what I do not know.’ Marwan’s explanation for the deviation from the established Prophetic practice was that, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’” (Reported by al-Bukhari, 956) Anyone who wants to leave during the khutbah is allowed to do so ‘Abd-Allah ibn al-Saa’ib said: “I attended Eid with the Prophet (SAW), 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-Allah ibn Bishr (RA), the companion of the Prophet (SAW), went out with the people on the day of Fitr or al-Ad’ha, and objected to the fact that the Imam came very late. He said, “At the time of the Prophet (SAW) we would have finished by now,” and that was at the time of al-Tasbeeh.” (Reported by al-Bukhaari ). While it is good to observe the prayers in its early period after sunrise, sufficient time should be given to the people to eat and give out their zakatul fitr before proceeding for the eid. Naafil prayers in the prayer-place There are no naafil prayers to be done either before or after the Eid prayer, as Ibn ‘Abbas reported that the Prophet (SAW) 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 (like the open eid ground). Some scholars agree that if 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. The general consensus is that no naafil before and after the eid prayer. 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 Shawwal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allah (SAW) that they had seen the new moon of Shawwal 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). So you can see that there is no reason for anyone to remain in fasting when there is a confirmation that the moon was sighted. 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 Eid day is a day of joy and every Muslim (male/female, young/old) are encouraged to be part of the celebrations without any restriction. Hafsah (RA) 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 (SAW) 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 (SAW) 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 (SAW) [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-Bukhari) The hadith 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 Allah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allah – apart from mosques. The hadith also indicates that women should not go out without a jilbaab. Ibn Abi Shaybah also narrated that Ibn ‘Umar used to take whoever he could of his household out to the Eid prayers. The hadith 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 (RA) said in his Sunan, after quoting the hadith of Umm ‘Atiyah: “Some of the scholars referred to this hadith and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allah 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 ‘A’ishah (RA) said: ‘If the Prophet (SAW) 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 Sufyan 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 hadith mentioned above a while after the Prophet (SAW) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of ‘Aa’ishah, “If the Prophet (SAW) 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 going to look at men or be looked at, whose attendance 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). Aadaab al-Eid (Etiquette of Eid) 1. Ghusl (taking a bath): One of the manners of Eid is to take a bath before going out to the prayer. It is reported in a saheeh report in al-Muwatta’ and elsewhere that ‘Abd-Allah 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 (RA) 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. 2. Eating before coming out: One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadith narrated by al-Bukhari from Anas ibn Maalik who said: “The Messenger of Allah (SAW) 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-Bukhari) 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 (RA) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allah. If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Ad’haa, 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. 3. Takbeer on the day of Eid This is one of the greatest sunnahs of this day, because of the words of Allah: “… (He [Allah] wants that you) must complete the same number (of days), and that you must magnify Allah (say Takbeer – ‘Allahu akbar’) for having guided you so that you may be grateful to Him.” [Q 2:185] Al-Waleed ibn Muslim said: “I asked al-Auzaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allah ibn ‘Umar used to say it aloud on the day of Fitr until the Imam came out.’” 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 Imam 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 Imam came out. When the Imam came out, they fell silent, until the Imam said Takbeer, then they said Takbeer.” (Irwaa’, 2/121). 4. 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 Allahu minnaa wa minkum (May Allah 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 (SAW), when people met one another on the day of Eid, they would say, ‘Taqabbal Allahu minnaa wa minka (May Allah accept from us and from you).’” (Ibn Hajar. Its isnaad is hasan. Fath, 2/446). 5. Looking one’s best for Eid ‘Abd-Allah ibn ‘Umar (RA) 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 Allah (SAW) and said, “O Messenger of Allah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allah (SAW) said, “This is the clothing of the one who has no share of the Hereafter…” (Reported by al-Bukhari, 948). The Prophet (SAW) 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 (RA) said: “The Prophet (SAW) had a jubbah that he would wear on Eid and on Fridays.” (Saheeh Ibn Khuzaymah). 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-mahram 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? 6. Ruling on listening to the Eid khutbah Ibn Qudaamah (RA) said in his book al-Kaafi (p. 234): “When the Imam has said the salam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (SAW) 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-Allah ibn al-Saa’ib said: “I attended Eid with the Messenger of Allah (SAW), 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 (RA) said in his book al-Majmoo’ Sharh al-Muhadhdhab, p. 23: “It is mustahabb (recommended) for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. 7. To go out one by one route and come back by another Jaabir ibn ‘Abd-Allah (RA) reported that the Prophet (SAW) used to vary his routes on the day of Eid. (al-Bukhari) It was also reported that the Prophet (SAW) 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 Allah; 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. Eidul Mubaarak! Taqabalallahu minna wa minkum. Wassalamun alal mursaleen walhamdu lillahi rabbil aalameen
Posted on: Tue, 06 Aug 2013 08:40:08 +0000
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