The Solātul Eidyn
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none
worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam
is His Messenger.
1
-The Celebration of ‘Eidyn
The Celebration of “Eid-ul-Fitr”
and “Eidul Adha” are the two annual festivals recognized by the Shāri'ah
for the Muslims. The Solah of the two 'Eids was prescribed in the first year
after the Hijrah (migration) to Madinah. It is a sunnah mu’akkadah as the
Prophet (Sallallāhu ‘alayhi wasallam) always performed these prayers and he
ordered the men and women to go out to attend them.
The “Eid-ul-Fitr” is a happy day designed as a sign of gratefulness
on the accomplishment of Ramadhān, and as an immediate reward by Allāh for
those who spent the month of Ramadhān in fasting and performing other forms of
'Ibadah. It is a celebration where the Muslims remind themselves that they
should rely only on the accomplishments of performing meritorious acts of
pleasing the Almighty Allāh, their Creator. The “Eidul-Adha” is a day of sacrifice designed as a
sign of an obedience to Allāh
commemmorating Prophet Ibrahim's ('alaihissalam)
sacrifice.
It was narrated that
when Rasūlullāh (SalAllāhu ‘alayhi wasallam) emigrated from Makkah Mukarramah
to Madinah Munawwarah, he learnt of the two days of festivity which the people
had inherited from the time of Jahiliyyah (the pre-Islamic era). These two days
of festivals were the days of sport and amusement associated with evil and
immoral customs. Rasūlullāh (SalAllāhu ‘alayhi wasallam) then announced to the
Muslims: “Allāh
Ta’ala has most certainly substituted these two days for you with two better
ones, Eidul Fitr and Eidul Adha.” This is related by An-Nasa'ie and
Ibn Hibban with a sahih chain.
Ibn Hajar Al-‘Asqalani
(rahimahullah) says: "Both these days have
been reserved as days of festivity and celebration; such festivity and
celebration that would be within the limits prescribed for joy by the Syari‘ah.
It is for this reason that the ‘Ulama state that, expressing one’s delight and
joy on these days is not only meritorious but in fact forms part of the salient
features of Islam." [Fathul Barī p.950]
1.1
- The Zakatul-Fitrah of
Eidul-Fitr
As for the “Eidul-Fitr”, contrast from "Eidul-Adha" the Syari’ah has
specifically that firstly, it is mandatory on the Muslims to start their day by
paying Zakatul-Fitrah or Sadaqatul-Fitr to the poor of their society, so
that they, too, may enjoy the day along with others, and may not be worried for
earning their livelihood at least on that day of happiness. The Sadaqat-ul-Fitr or Zakat Fitrah is to be paid
before the performing of Solatul Eid-ul-Fitr.
It is an obligation on every Muslim who
possesses enough food exceeding his or his family's basic needs for the
duration of the day or night of 'Eid. Any Muslim who meets this condition has
to pay Zakat-ul-Fitrah on behalf of everyone he is obliged to spend on, such as
his wife, children and parents.
Abdullah Ibn ‘Umar (radiyallāhu`anhu)
said: “The
Prophet (Sallallāhu `alayhi wasallam) enjoined the payment of one Sā' (2,480
grams) of dates or one Saa' of barley as Zakatul-Fitrah on every Muslim, free
or slave, male or female young or old. He also ordered that it should be paid
before people go to Solatul 'Eidul Fitr.” This is narrated by Al-Bukhari.
Zakatul-Fitrah should be paid out of the
common food in the country and it should be given to the needy and the poor. It
is better if it is given out on 'Eid day but it also permissible to give it on
the first day of Ramadhan.
As regards giving the value of the
Zakatul-Fitrah instead of food, Imam Mālik, Ash-Shāfi’e and Ahmad (rahimahumullāh)
are of the view that it should be given as food, not as money. However, Imam
Abu Hanifah (rahimahumullāh) is of the view that if its value (money) is given
instead of food then that is sufficient.
As for Zakat-ul-Fitrah for couples living
apart, the wife is among the persons whom the husband has to provide for, so he
has to pay Zakatul-Fitrah on her. This is the opinion of Imams Shafi’e, Ahmad
and Malik. Spending on the wife is obligatory if the marriage is consummated.
Just signing the contract without consummating the marriage does not obligate
the husband to provide for her or pay Zakatul-Fitrah on her. Therefore, if the
husband has consummated the marriage, or consummation of marriage was arranged
and made easy for him but he failed to consummate it, then he is obliged to
provide for her and pay Zakatul-Fitrah on her.
However, if he has not consummated the
marriage or it was not made easy for him, or she refused, then he is not
obliged to provide for her, or pay Zakatul-Fitrah on her. In any case, if he
pays Zakatul-Fitrah on she with her permission, then that suffices her, even if
he is not obliged to pay for her. Anyway, Zakatul-Fitrah is not a great
expenditure; it is only 2.5 kilograms of rice, wheat or the like or the
equivalent value of money.
After paying the “Sadaqatul-Fitr”, the Muslims are required to offer
the Solah
Eidul-Fitr collectively
at an open place. In this way, they are supposed to present themselves before
their Creator and offer two raka'ats of this special type of Solah, which makes
them receive blessings from Allāh and start their celebration by these divine
blessings.
The Solātul ‘Eid-Fitr
that prescribed in the first year after the migration is a Sunnah Mu’akkadah.
The Prophet (Sallallāhu `alayhi wasallam) always performed these solāt and he
(Sallallāhu `alayhi wasallam) ordered the men and women to go out to attend
them. After the Solātul ul-Fitr they are also supposed to rejoice the day in a
responsible manner, without violating the limits prescribed for them and never
indulging in the acts prohibited by Allāh.
As for Eidul-Adha it is a Sunnah to observe Qurban after the Solah.
‘Eidul-Adha is
preceded by the glorious day of 'Arafah and is one of the important days of
Hajj. The main theme and messages of Hajj are willfully submission and
obedience in complete peace to Allāh Almighty. In the remarkable stories of
Prophet Ibrahim, Prophet Isma'il, and Hajar, (`alaihissalam) we witness
extraordinary examples of obedience and submission to Allāh Almighty, which is
the core meaning of Islam. In fact, submission is the very meaning of the word
"Islam". Thus the meaning and essence of Islam are manifested in
Hajj, which reminds us of our mission and purpose in life.
'Eid Al-Adha is a symbol of obedience to Allāh
Almighty. It commemorate the acts of obedience and submission performed by
Prophet Ibrahim (‘alaihissalam) and his family when he was commanded to take
Hajar and their son Isma'il (‘alaihissalam) to an uninhabited, barren, distant
land and leave them there alone. He submitted and obeyed. When Hajar realized
what was happening, she cried out, "Ibrahim! Are you going to leave us in
this valley where no people live?" She repeated the question yet she
received no answer, so she asked him,
"Did
Allāh orders you to do this?" He replied, "Yes." So she said,
"Then Allāh will not let us perish." Thus she submitted.
When his son Isma'il ('alaihissalam)
became older, Ibrahim ('alaihissalam) had a dream that Allāh Almighty commanded
him to sacrifice him. He duly submitted it as Allāh’s command and informed his
son and his son obediently accepted it. But Allāh replace it with a lamb to
performed a sacrifice. The family of Ibrahim was a family of obedience and
submission. They were tested and tried again and again, but the result was
always submission and obedience; “I hear I obey”. This is the syi’ar (testimony, message) of
the Hajj and Eidil Adha.
Both the 'Eid Al-Adha and 'Eid Al-Fitr
come after performing a pillar of Islam and an act of obedience. Hence 'Eid
Al-Adha and 'Eid Al-Fitr are annual reminders that this life is a test and we
must be obedient if we wish to be successful. Once a year, Muslims of every
ethnic group, social status, and culture are reminded and given the message:
Surrender to Allāh, submit to Allāh. Are we hearing this message?
Just as Prophet Ibrahim ('alaihissalam) was tested throughout his life
to see if he would submit or not, we will also be tested to see whether we
submit or refuse ourselves to Allāh's commands! Know that toils, struggles, and
hardships will accompany our quest to obedience. If we obey, we will be in the
company of the likes of Prophet Ibrahim
('alaihissalam) and his family in Paradise, as Allāh says:
“All
who obey Allāh Almighty and the messenger shall dwell in the company of those
whom Allāh Almighty has favored with His Grace: the prophets, the sincere
lovers of Truth, the martyrs, and the Righteous who do good. Ah! What a
beautiful companionship!”
[An-Nisā' 4:69]
'Eid contains many wonderful messages
among which is that 'Eid is an external expression of the testimony of faith
"Muhammad is the Messenger of Allāh," which means to follow Muhammad
in his commandments, abstain from all that he has forbidden, believe in all
that he has informed us of, and worship Allāh with only that which he has
prescribed.
Allāh says:
“Say:
Obey Allāh Almighty and obey the Messenger, but if you turn away, he is only
responsible for the duty placed on him and you for that placed on you. If you
obey Him, you shall be on the right guidance. The Messenger's duty is only to
convey [the message] in a clear way.”
[An-Nur, 24:54]
Consequently if you truly desire Paradise,
all that is required of you is obedience because the Prophet (Sallallāhu ‘alayhi wasallam) has guaranteed Paradise for whoever that
follows him: “All of my nation will enter Paradise
except those who refuse." His Companions said, "Who would
refuse?" He answered, "Whoever obeys me enters Paradise and whoever
disobeys me has refused.”
[Al-Bukhari].
Likewise, Allāh warns us throughout the
Qur'an of the consequences of choosing to disobey Him. For example Allāh says:
“And
whosoever disobeys Allāh and His Messenger, and transgresses His limits, He
will cast him into the Fire, to abide therein; and he shall have a disgraceful
torment.”
[An-Nisā' 4:14]
And among the messages of 'Eid is that all
Muslims are one people and one brotherhood; we gather together for the prayer
and shares the blessings of the `Eid. During these days we must try extra hard
to strengthen our brotherhood and mend our differences upon the truth.
We Muslims should take action now toward
improving our obedience and submission to Allāh, for time is limited. Remember
the ones who prayed with us in the last 'Eid Prayer and ones who have now
passed away. We will certainly join them one day. Do not therefore be tricked
by the life of this world in which happiness does not last. Death spoils the
people's pleasure. Therefore, consider this world a place of work toward the
hereafter. As Allāh says concerning the pursuit of Paradise:
“And
whoever desires the Hereafter and strives for it as he ought to strive and he
is a believer; (as for) these, their striving shall surely be accepted.”
[Al-Isrā' 17:19]
And Allāh says:
“And
worship your Lord until there comes to you the certainty.”
[Al-Hijr 15:99]
Allāh states that our obedience and
submission must be constant and continuous. So hasten to do good deeds before
you regret your negligence and failure to act. No one could delay their death
until the time they choose to submit and obey Allāh. Ibrahim ('alaihissalam) submitted, Isma'il ('alaihissalam) submitted, Hajar submitted,
and now we must submit. What are we waiting for? This is the message of Hajj;
this is the message of 'Eid. We have heard the message. It's time to submit.
2
- There is specific Sunnah of the Prophet (Sallallāhu `alayhi wasallam)
for observing The Day of Eid.
2.1
- The Night Preceding ‘Eidul-Fitr
It had been the practice of the Prophet,
(Sallallāhu `alayhi wasallam), that he would not sleep in the night preceding
the Day of Eid-ul-Fitr. The night has been named in a Hadith as the Night of Reward (Lailatul Jaiza). Allāh Almighty bestows his rewards
on those who have spent the month of Ramadhan abiding by the dictates of Syari'ah,
and all their prayers in this night are accepted. Therefore, it is desirable to
perform nawafil solah in this night. The Prophet, (Sallallāhu `alayhi
wasallam), is reported to have said: “Whoever stands up (in worship) in the nights
preceding the two Eids expecting rewards from his Lord, his heart will not die
when the other hearts will die.” (Ibn
Majah)
To benefit from this opportunity, one should
perform as much worship in the night as he can, and should pray for all his
needs and desires.
2.2
- Solāh At An Open Ground.
The Prophet (Sallallāhu `alayhi wasallam)
used to offer the Solātul ‘Eid in the Open
place (Musalla). There
is no report of his offering the Solah Eid in his masjid.
Solatul 'Eid can be performed in the
mosque but it is preferred to perform in a place outside the city as long as
there is no excuse or reason to do otherwise (e.g., rain and so on) as the
Prophet (Sallallāhu `alayhi wasallam) would pray the two 'Eids in the outskirts
of Medinah and he never prayed it in his mosque, except once and because it was
raining.
Abu Hurairah (radiyallāhu`anhu) reported
that it was raining on the day of 'Eid, so the Prophet (Sallallāhu `alayhi
wasallam) led them in Solatul 'Eid in the mosque. This is related by Abu Dawud,
Ibn Majah, and al-Hakim, and its chain contains an unknown narrator. Al-Hafiz
says in at-Talkhis: “Its chain is weak,” and Azh-Zhahabi asserts: “This hadith
is rejected.”
Al-Shāfi’ie (rahimahullāh) said in his “Al-Umm”: “It was narrated that the Messenger of Allāh
(Sallallāhu `alayhi wasallam) used to go out on the two Eids to the
open-place in Madinah, as did those (caliphs) who came after him, unless there
was an excuse such as rain etc. The people of other lands did likewise, apart
from the people of Makkah.”
2.3
- Grooming For the ‘Eids
It is preferable to make the ghusul,
perfume oneself and don one's best attire on the occasions of the two 'Eids.
Sa’id Ibn Jubayr (radhiyallāhu`anhu) said, "Three things are Sunnah on Eid: to walk (to the place
of prayer), to take a bath, and to eat before coming out (if it's Eid
al-Fitr)." It
was narrated that the
Messenger of Allāh (Sallallāhu `alayhi wasallam) used to do ghusul for
both Eids. Ibn al-Qayyim (rahimahullāh) said: Ibn ‘Umar (radhiyallāhu`anhu), who was
very keen to follow the Sunnah that he used to do ghusul before going out on
the day of Eid.
Rasūlullāh (Sallallāhu `alayhi wasallam)
had a suit
(hullah) which
he would wear for Eid and Jumu’ah (Friday prayer). A suit (hullah) is a two -piece suit of the same
kind of fabric.
Ja'far Ibn Muhammad relates from his
father on the authority of his grandfather who reported: “The Prophet (Sallallāhu `alayhi
wasallam) would wear a Yemeni cloak on every 'Eid.” This is related by Ash-Shaf'ie and
al-Baghawi (rahimahullāh).
Al-Hassan as-Sibt (radhiyallāhu`anhu)
says: “The
Messenger of Allāh (Sallallāhu `alayhi wasallam) ordered us to wear the best
clothes we could find for the two 'Eids and to apply the best perfume we could
find and to sacrifice the best animal we could find [on Eidul Adha].” This is related by al-Hakim and in
its chain is Ishaq Ibn Barzakh whom Al-‘Azdi declares to be weak while Ibn
Hibban says he is trustworthy.
Ibn Al-Qayyim (rahimahullāh) writes: “The Prophet (Sallallāhu `alayhi
wasallam) used to wear his most beautiful clothes for them and he had a special
cloak that he would wear on the two 'Eids and Jumu'ah.”
2.4
- To Have Breakfast Before Going Out.
One
is to eat before going to the solah for ‘Eidul Fitr, (the end of Ramadhān) but
not do so on the occasion of the ‘Eid ul adha (commemmorating Prophet
Ibrahim's sacrifice). For 'Eidul Fitr, it is a sunnah to eat an odd number of
dates before going to pray Solātul ‘Eid
while for ‘Eidul Adha the eating should be delayed until one returns from
the ‘Eid Prayers and then he may eat of
his sacrifice if he has sacrificed an animal.
Anas bin Malik (radhiyallāhu`anhu) said: “The Messenger of Allāh (Sallallāhu
`alayhi wasallam) did not go out on the morning of Eidul-Fitr until he had
eaten some dates, and he would eat an odd number.” This is related by Ahmad and
Al-Bukhari.
Buraidah(radiyAllāhu’anhu) reports: "The Prophet (Sallallāhu ‘alayhi
wasallam) would not go out on the day of breaking the fast (‘Eidul Fitr) until
he had eaten and on the Day Of Sacrifice (‘Eidul Adha) he would not eat until
he had returned [from solah]." This is related by at-Tirmidzi and Ibn Majah,
and also by Ahmad who added: "And he would eat from his sacrifice."
In Al-Muwatta' it is recorded from Sa’id Ibn Al-Musayyab that the people were ordered
to eat before they go out on the day of breaking the fast.
Ibn Qudamah (rahimahullāh) said: We do not know of any differing opinion
concerning the fact that it is mustahabb to eat early on the day of
Eidul-Fitr.
The reason for eating before the solāt is
so that no one will think that it is essential to fast until the prayer has
been offered.
And it was said that this was in order to
hasten to obey the command of Allāh, Who enjoined breaking the fast after He
enjoined fasting.
If no dates are available, he should have
something else for breakfast, even if it is only water, so that he can fulfil
the Sunnah in principle, which is to have something for breakfast before the
Solah Eid ul-Fitr.
2.5
-To Vary the Route on the Day of ‘Eid by Going by One Route and Come Back By
Another.
Ibn ‘Umar (radhiyallāhu`anhu) said: The Messenger of Allāh (Sallallāhu
`alayhi wasallam) used to go out to the Eid (prayer) walking and come back
walking.
This was recorded by Ibn Mājah (1295); Classified as sahih by al-Albāni.
‘Ali Ibn Abi Talib (radhiyallāhu`anhu)
said: “It
is Sunnah to go out to the Solatul ‘Eid walking.” This is recorded by Al-Tirmidzi;
Classified as hasan by al-Albāni. Al-Tirmidzi said: Most of the scholars
followed this hadith and said that it is mustahabb for a man to go out to the
Eid (prayer) walking. It is mustahabb for him not to ride unless he has an
excuse.
Jabir Ibn ‘Abdullah (radhiyallāhu`anhu)
said: “On
the day of Eid, the Prophet (Sallallāhu `alayhi wasallam) would vary his
route.” This
is recorded by Al-Bukhari.
The Solatul 'Eid is valid for men, women, children,
travellers, residents, people in congregation, and people praying individually.
It is also valid if performed in a house, mosque, or a distant place designated
for the salah, and so on.
In Sahih al-Bukhari we find in the chapter
entitled: “If
one misses Solatul ‘Eid he may pray two rak’at and the same is the case for the
women or people in their houses or in the countryside. This is based on the
Prophet's (Sallallāhu `alayhi wasallam) words: ‘O Muslims, this is our
festival.’” Anas
Ibn Malik (radiyallāhu`anhu) ordered his protégé Ibn Abi 'Utbah, [who lived] in
a remote area, to gather his family and children and to pray [the 'Eid prayer]
like the people in the city and with Takbirat similar to theirs. ‘Ikrimah
said: “The
people of the country should gather for the 'Eid and pray two rak'at as the
imam does.” 'Ata
says: “If
you miss the 'Eid [solah], pray two raka’at.”
2.8-
Women and Children Going Out To Attend Solātul ‘Eidayn
The Syari'ah requires women and children
to go out and attend the Solatul 'Eid. This includes married, single, young,
old, or menstruating women.
Umm 'Atiyah (radiyallāhu`anha) reported: “We were ordered to go out with the
single and menstruating women to the two ‘Eids in order to witness the good and
the supplications of the Muslims. The menstruating women would be separate from
the others.” This
is related by al-Bukhari and Muslim.
Ibn ‘Abbas (radiyallāhu`anhu) said: “The Prophet (Sallallāhu `alayhi
wasallam) would take his wives and daughters to the two 'Eids.” This is related by Ibn-Majah and
Al-Baihaqi.
Ibn ‘Abbas (radiyallāhu`anhu) further
reports: “I
went out with the Prophet (Sallallāhu `alayhi wasallam) on The Day Of Breaking
The Fast or the Day of The Sacrifice, and he prayed and gave a khutbah, and
then he went to the women and admonished them, reminded them of Allāh, and
ordered them to give charity.” This is related by al-Bukhari.
2.9
- Takbir In The Low Voice While Going To The Solat ‘Eidayn.
The Takbir recited by
the followers of the Shafie School is as follows:
ALLĀH
U AKBAR,
ALLĀH
U AKBAR,
ALLĀH
U AKBAR,
LA
ILAHAILLA HU WALLĀH U AKBAR,
ALLĀH
U AKBAR WA LILLAHIL HAMD
Muslims is strongly
required to repeat the Takbīr on the way to the Congregation and Solatul ‘Eid
and while waiting for the arrival of the imam at the Masjid.
The Imam or the leader
of the Takbirat will continue to say:
ALLĀH
U AKBAR KABIRA,
WALHAMDULILLAHI
KASIRA
WASUBHANALA
HIWABUKRATAU WAASILA
LA
ILAHAILLA HUWALA NA’BUDU ‘IYYA HUMUKHLISI NALAHUDDIN
WALAUKARIHAL
KAAFIRUN
WALAUKARIHAL
MUSHRIKUN
LA
ILAHAILLA HUWAHDAH
SADAQAWA’DAH
WANASARA`ABDAH
WAA`AZZAJUNDAHU
WAHAZAMAL AHZA BAWAHDAH
LA
ILAHAILLA HU WALLĀH U AKBAR
ALLĀHU
AKBAR WA LILLAHIL HAMD.
2.10
- The Time of Solatul ‘Eidyn.
The time for Solatul ‘Eid begins from the
time the sun is three meters above the horizon until the sun reaches its
meridian.
Ahmad Ibn Hassan Al-Bana recorded that
Jundub said: “The
Prophet (Sallallāhu `alayhi wasallam) performed the Solatul ‘Eidul Fitr
while the sun was [approximately] six meters above the horizon and the 'Eid of
the Sacrifice while the sun was three meters above the horizon.”
Ash-Shawkani (rahimahullāh) says: "That is the best of what has been
related concerning the specific time of Solatul 'Eidayn and the hadith shows
that it is preferred to hasten in praying Solatul Eidul Adha and to delay the
Solatul Eidul Fitr."
Ibn Qudamah (rahimahullāh) says: "It is a Sunnah to pray Salatul
Eidul Adha early in order to allow more time for the people to perform the
sacrifice, and the Salatul Eidul Fitr is to be delayed in order to give people
time to pay Zakat Al-Fitr. I know of no difference of opinion on this
point."
Thus the Solatul Eidayn Can Be Performed
Any Time between the Ishraq and Zawal.
2.11
- No Adzān or Iqāmah is called
When the Prophet (Sallallāhu `alayhi
wasallam) reached the prayer-place, Rasulullah (Sallallāhu `alayhi wasallam)would begin the prayer with no Adzān or Iqāmah, and without saying “Al-Solātu Jami’ah (prayer is about to begin).” The
Sunnah is not to do any of these things.
Ibn al-Qayyim (rahimahullāh) writes: “When the Messenger of Allāh
(Sallallāhu `alayhi wasallam) went to The Musalla (Place of Prayer), he would
perform the solah without any Adzan or Iqamah and without saying 'As-Salatu
Jami'ah' (Prayer in Congregation). The sunnah is not to do any of that.”
Ibn 'Abbas and Jabir (radiyallāhu`anhum) both
report that there was no adzan on the day of the breaking of the fast or on the
day of sacrifice. This is related by al-Bukhari and Muslim. Muslim records that
'Ata said: “Jabir
informed me that there is no adzan for the Solah Eid-ul-Fitr ('Eid
of Breaking the Fast), neither when the imam arrives nor afterward. And there
is no iqamah or call of any kind.”
Sa'ad Ibn Abi-Waqqas (radiyallāhu`anhu) reports: “The Prophet (Sallallāhu `alayhi
wasallam) prayed salatul 'Eid without any Adzan or Iqamah. He would deliver two
khutbahs standing and would separate them by sitting between them.” This is related by Al-Bazzar.
2.12
- No Nawafil Prayer Before and After
And the Prophet (Sallallāhu `alayhi wa
sallam) did not offer any solah nawafil in the prayer-place before or after the
Solat Eid. It is not established that there is any Sunnah prayer before or
after the 'Eid prayer. The Prophet (Sallallāhu `alayhi wasallam) never
performed any such prayer; neither did his companions upon arrival at the
Musalla (Prayer Place).
Ibn ‘Abbas (radiyallāhu`anhu) reports: “The Messenger of Allāh (Sallallāhu
`alayhi wasallam) went out to the site of the 'Eid prayer and prayed two rak'at
[i.e., the 'Eid prayer] without praying anything before or after it.” This is related by the group. It is
reported that Ibn ‘Umar (radiyallāhu`anhu) did the same and he stated that this
was the practice of the Prophet (Sallallāhu `alayhi wa sallam).
Al-Bukhari records that Ibn ‘Abbas (radiyallāhu`anhu) disliked
that one should perform a prayer before Solatul 'Eid. Concerning voluntary
prayers at such a time, Ibn Hajar (rahimahullāh) has stated in Fathul-Bari that
there is no evidence to show that it is not allowed, unless it is at the times
in which it is disliked to pray on any day.
12
- The Solat
The solat consist of Two
Rak’at followed by The Khutbah.
12.1-
The Prophet (Sallallāhu `alayhi wasallam) made seven Takbirat in the first
rak'ah and five in the second
The 'Eid prayer consists of Two Rak'at during
which it is sunnah to pronounce the takbir seven times, after the Opening Takbir and
before the Qur'anic recital in the first rak'ah. During the second raka'ah, one makes takbir five times
after the takbir which is customarily made for standing after the prostration. One is to raise one's hands during each pronouncement
of the Takbir. This
is based on a report transmitted from 'Umar and his son Abdullah
(radiyallāhu`anhum).
The Shafi’ie School it
would be mustahahab to recite the Tasbih between the Takbīr: “Subhānallāh wal hamdulillah wa lā illā
haillallāh wallāhuakbar Glory be to Allāh, and All praise is due to
Allāh, and There is none worthy of worship but Allāh, and Allāh is the
Greatest).”
'Amr Ibn Shu'aib reported from his father on the
authority of his grandfather: “The Prophet (Sallallāhu `alayhi wasallam) would make
twelve takbirat during the 'Eid prayer, seven in the first rak'ah and five in
the second. He did not pray before or after the 'Eid.” This is related by Ahmad and Ibn Majah.
Ahmad says: “I follow it.”
Abu Dawud and Ad-Daraqutni recorded that
the Prophet (Sallallāhu `alayhi wasallam) said: “The Takbirat during the
['Eid Of Breaking The Fast are seven in the first rak'ah and five in
the second, and the Qur'anic recital comes after them in both the rak'at.” This is the strongest opinion and it
is the opinion of the majority of the people of knowledge from among the
companions, the successors, and the imams. Ibn Abdul-Barr commenting
on the number of Takbirat says: “It has been related through many good chains that
the Prophet (Sallallāhu `alayhi wasallam) made seven takbirat in the
first raka'ah and five in the second. Such has been related from 'Abdullah
Ibn 'Amr, Ibn 'Umar, Jabir, 'Aishah. Abu Waqid and 'Amer Ibn 'Auf Al-Mazni(radiyAllāhu’anhum) . Nothing that has been related from him,
either through a stronger or weaker chain, differs from that, and it was the
first to be practiced.”
As to the pause between Takbirat, it is
said that the Prophet (Sallallāhu `alayhi wasallam) would be silent for a short
period of time between the Takbirat, and nothing has been related from him
concerning exactly what he said during that pause; however, At-Tabarani and
Al-Baihaqi related, with a strong chain, that Ibn Mas'ud (radiyallāhu`anhu)
would praise and extol Allāh, the Exalted, and make prayers upon the Prophet
(Sallallāhu `alayhi wasallam) during such intervals. The same has been recorded
from Huzhaifah and Abu Musa (radiyallāhu`anhum). Pronouncing the Takbirat is a
Sunnah even though the solah is not invalidated if one neglects them, either
intentionally or out of forgetfulness.
Ibn Qudamah (rahimahullāh) says: “I know of no difference of opinion on
that point.” Ash-Shawkani
(rahimahullāh) states that the strongest opinion is that if one does not
perform the Takbirat out of forgetfulness, he is not to perform the
Prostrations of Forgetfulness.
At-Tirmidzi narrated from the hadīth
of Kathīr ibn ‘Abdullah ibn ‘Amr ibn ‘Awf, from his father, from
his grandfather, that the Messenger of Allāh (Sallallāhu `alayhi wa
sallam) recited Takbīr in the Solah Eid , seven times
in the first rak’ah before reciting Qur’an and five times in
the second rak’ah before reciting Qur’an. Al-Tirmidzi said: I asked
Muhammad – i.e., al-Bukhari – about this hadīth and he said: There is nothing
more soundly than this concerning this topic. And I say likewise.
12.2
- The Recitation in the Solatul 'Eidayn
When Rasulullah (Sallallāhu `alayhi
wasallam) had completed the takbīrs, The Prophet (Sallallāhu
`alayhi wa sallam) would start to recite. He would recite al-Fātihah then
recite Qaf. Wal-Qur’ān il-majīd (Sūrah Qāf, 50) in the first
raka’ah and Aqtarabat il-sā’ah wa anshaqqa al-qamar (Sūrah
al-Qamar, 54) in the other. Sometimes he recited Sabbih isma rabbika
al-A’la (Sūrah al-A’lā, 87) and Hal atāka hadith al-ghāshiyah (Sūrah
al-Ghāshiyah, 88). Both were narrated in sahīh reports, but no other surahs are
mentioned in sahīh reports. When he had finished reciting he would say takbir and Ruku’ (Bow).
3.3
-The Khutbah
When the Prophet (Sallallāhu `alayhi
wasallam) had finished the solah, Rasulullah (Sallallāhu `alayhi wasallam)
would move away and stand facing the people, with the people sitting in their
rows, and he would address them, preaching and exhorting, with commands and
prohibitions. If he wanted to dispatch anyone on a mission he would do so, and
if he wanted to enjoin anything he would do that.
There was no minbar on
which he would stand, and the minbar of Madinah was not brought
out. Rather he would address them standing on the ground. Jabir bin
Abdullah (radiyallāhu`anhu) said: “I attended the Solah Eid with the Messenger of Allāh
(Sallallāhu `alayhi wasallam). He started with the solah before the
khutbah, with no adzan and no iqāmah, and then he
stood, leaning on Bilal, and enjoined us to fear and obey Allāh. He preached to
the people and reminded them, and then he went over to the women and preached
to them and reminded them.”
This recorded by Al-Bukhari and the group.
Abu Sa’eed al-Khudri (radiyallāhu`anhu) said: “The Prophet (Sallallāhu `alayhi
wasallam) used to go out on The Day of al-Fitr and al-Adha to
the prayer place. Rasulullah (Sallallāhu `alayhi wasallam) would start with the
Solah, then he would go and stand facing the people, with the people sitting in
their rows (delivering his khutbahs) …” This is narrated by Muslim.
The Prophet (Sallallāhu `alayhi wasallam)
started all his
khutbahs with
praise of Allāh. It is not narrated even in one hadīth that he started the
khutbah of the Eid with takbīr. Ibn Sa’ad al-Qaraz radhiyallāhu`anhu),
themuazzin of the Prophet (Sallallāhu `alayhi wasallam) said: “The Prophet (Sallallāhu `alayhi
wasallam) used to say the takbīr between the two sermons and
he used to say takbīr a great deal throughout the khutbah of Eid.” This was narrated by Mājah in his
Sunan (1287) the hadith was classified as da’ief by al-Albāni in Da’ief Ibn
Mājah. Although the hadīth is da’ief, it does not indicate that the Prophet (Sallallāhu `alayhi wasallam)
used to begin his khutbah with takbīr.
It says in “Tamaam al-Mannah”: Although it does not
indicate that it is prescribed to begin the Eid khutbah with takbīr, its isnād
is da’ief and includes one man who is da’īef (weak) and another who is majhul
(unknown), so it is not permissible to quote it as evidence that it is Sunnah
to say takbīr during the khutbah.
Ibn Al-Qayyim (rahimahullāh) said: People
differed as to how the khutbah on Eid and on the occasion of prayers
for rain (Solah al-Istisqa’) should begin. It was said that they
should begin with takbeer and it was said that the khutbah of istisqa’ should
begin with prayers for forgiveness, and it was said that they should begin with
praise. Ibn Taymiyah (rahimahullāh) said: this is the correct view. The Prophet
(Sallallāhu `alayhi wasallam) used to begin all his khutbahs with praise of Allāh.
The Prophet (Sallallāhu `alayhi wasallam)
granted a concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
‘Abdullah Ibn Al-Sa’ib (radiyallāhu`anhu)
said: I
attended Solah Eid with the Messenger of Allāh (Sallallāhu `alayhi
wasallam), and when he had finished the prayer he said: “We are going to
deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him
do so, and whoever wants to leave, let him go.” This is recorded by Abu Dawūd; Classified as
sahīh by al-Albāni.
It is commendable to visit relatives and
friends seeking forgiveness to rekindle good relationship and congratulate one
another on The Days of 'Eid that have been reported from the Sahabah
(radhiyallāhu`anhu). It is also considered a good Islamic practice
to exchange gifts. The true spirit of Eid is reflected in generosity
including to the poor and the needy. The Prophet (Sallallāhu ‘alayhi wasallam)
said, "Exchange
gifts in order to foster love." (Al-Bukhari in his book Al-Adab Al-Mufrad)
Jabir Ibn Nafayr (radiyallāhu`anhu) reported: “When the companions of the Prophet
(Sallallāhu `alayhi wasallam) met each other on the day of 'Eid, they would say
to each other, ‘Taqabbalallāhu minnā wa minkum (May Allāh accept it
from us and you).’” Ibn
Hajar (rahimahullah) said in his Fathul Barī that its chain is hasan.
Imam Abu Bakar Al-Ājurrī (rahimahullah)
whose practice was to only record and mention the selected and preferred
practices of the Sahabah (radhiyallāhu anhum). Al-Ājurrī (rahimahullah) states
regarding these greetings, “This
was the (continuous) practice of the Sahabah (radiyAllāhu anhum) as well as
that of the ‘Ulama.” [Al
Insaf v.2 p.441; kaza Fi Juzin Fit-Tahniati Fil A’yadi Wa Ghayriha libni Hajar]
The Fuqaha (Jurists) mention, “This (type of greeting) is a commendable and
praiseworthy practice since it is supported by many incidents of the Sahabah
(radyiAllāhu anhum) and Tabi’een.” [Hashiyatut Tahtawi p.530]
It is a Sunnah to pronounce the Takbirat on 'Eid days.
Allāh says “You
should complete the prescribed period and that you should glorify Allāh [i.e.,
say takbirat] for having guided you and that you may give thanks.” (Surah Al-Baqarah, 2: 185).
The view of the scholars varies on the
subject of Takbirat of the Eid. Some scholars hold that the time for the
Takbirat during the Eidul Fitr is from the time one goes to the Solatul ‘Eid
Fitr until the Khutbah begins. There are authentic reports from Abdullah Ibn
'Umar (radiyallāhu`anhu) and other companions that they did so. Al-Hakim says:
‘This sunnah has been practiced by Ahlil Hadith, Malik, Ahmad, Ishaq, and Abu
Thaur.’ Some say that the Takbirat are from the sighting of the moon is seen,
until the person goes to the musalla and the imam arrives. There are views by
scholars that the Takbirat may do for three days beginning the sighting of the
new moon of Shawwal, this view of the Shafie School of Jurisprudence.
The Takbirat can be made in many different forms. The
most authentic form is that which has been recorded with a sahih chain a
narration from ‘Umar (radiyallāhu`anhu) and Ibn Mas’ud (radiyallāhu`anhu)
the following Takbirat is related: “Allāhu Akbar. Allāhu Akbar. Lā ilāha illallāhu
wallāhu Akbar. Allāhu Akbar wa lillahil-hamd (Allāh is the greatest, Allāh
is the greatest. There is no God but Allāh and Allāh is the greatest, Allāh is
the greatest and all praise belongs to Allāh)”.
The Takbir are to be recited loudly and in unison by
everyone attending Solātul ‘Eid and everyone on their way there. This show of
power enforces the feeling of unity and solidarity and declares the joy of Eid
to all.
The
Meanings of the Expressions.
Allāhu Akbar: This statement is said by Muslims
numerous times. During the call for Solat, during Solat, when they are happy and
wish to express their approval of what they hear, when they slaughter an
animal, and when they want to praise a speaker.
It means "Allāh is the Greatest." Muslims praise Allāh in every aspect of
life, and as such, they say "Allāhu Akbar" as they proceed to Solatul Eid.
Lā ilāha illa llāh: This expression is the most
important one in Islam. It is the declaration of faith that every person has to
announce to be considered a Muslim. It is part of the first pillar of Islam.
It means "There is no god worthy of worship
except Allāh." The
second part of this declaration is to say"Muhammadun Rasul Allāh," which means "Muhammad is the Messenger of Allāh."
Al-hamdu lillāh: This is an expression from the
Qur’an that Muslims recite and say many times per day. Other than being recited
daily during Solah, a Muslim recites this expression in every activity of his
daily life.
It means "All Praise Be To Allāh" and is said as an expression of
thanks and gratitude to Allāh. A Muslim (a person who chooses to submit peacefully
to the Creator) invokes the praises of Allāh when he finishes any work,
thanking Allāh for His favors. A Muslim is grateful to Allāh for all His
blessings. It is a statement of thanks, appreciation, and gratitude from the
Creature to his Creator.
Subhān Allāh: This is an expression that Muslims
use to express wonder, exclamation, or surprise; it is also an expression of
respect for Allāh.
It means: "Allāh is Exalted. Glory be to
Allāh. Far removed is He from anything imperfect associated with Him and from
anything unsuitably ascribed to Him."
Allāhumma salli `ala Muhammad: This is an expression that Muslims
use whenever the name of Prophet Muhammad is mentioned or written. It
means "May
the blessings and the peace of Allāh be upon Muhammad." In the Qur’an, Allāh has ordered
Muslims to say such an expression. This reflects the Muslim's love and
affection towards the Last Prophet, who carried the burden of conveying the
last divine message to mankind.
Allāhu Akbaru Kabīra: This expression is simply an
emphasis on the greatness of the Creator. It means that God is Greatest than
everything that exists and the term "kabīra" is a superlative form of
the same meaning.
Al hamdu lillahi kathīra: This is also an expression of
emphasis on the gratitude of the Muslims towards their Creator. It's meaning
is: "high
gratefulness and thankfulness is to be to Allāh, the Creator."
It is strongly recommended to repeat in a
loud voice Allāhu
Akbar, Allāhu Akbar, Lā ilāha illallāhu wallāhu Akbar, Allāh Akbar wa lillā hil-hamd after every congregational prayer on
the days and nights of Eid as well as two days later.
Recreation, amusements, and singing, if
they stay within the moral bounds, are permissible on The Days of 'Eid.
Anas bin Malik (radiyallāhu`anhu) reported: “When the Prophet (Sallallāhu `alayhi
wasallam) came to Medinah they had two days of sport and amusement. The Prophet
(Sallallāhu `alayhi wasallam) said: “Allāh, the Exalted, has exchanged these
days for two days better than them: the day of breaking the fast and the day of
sacrifice.” This
is related by an-Nasa'ie and Ibn Hibban with a sahih chain.
‘Aishah (radiyallāhu`anha)says: “The Abyssinians were performing in the
mosque on the day of 'Eid. I looked over the Prophet's (Sallallāhu `alayhi
wasallam) shoulders and he lowered them a little so I could see them until I
was satisfied and left.” This
is related by Ahmad, al-Bukhari, and Muslim.
Ahmad, Al-Bukhari, and Muslim also record that
she said: “Abu
Bakar (radiyallāhu`anhu) entered upon us on the day of 'Eid and there were some
slave girls who were recounting [in song the battle of] Bu'ath in which many of
the brave of the tribes of Aus and Khazraj were killed. Abu Bakar said: 'Slaves
of Allāh, you play the pipes of the Satan!' He said it three times. The Prophet
(Sallallāhu `alayhi wasallam) said to him: 'O Abu Bakar, every people have a
festival and this is our festival.”'
In al-Bukhari's version, 'Aishah (radiyallāhu`anha)
said: “The Messenger
of Allāh (Sallallāhu `alayhi wasallam), entered the house and I had two girls
who were singing about the battle of Bu'ath. The Prophet (Sallallāhu `alayhi
wasallam) lied down on the bed and turned his face to the other direction. Abu
Bakar As-Siddiq (radiyallāhu`anhu) entered and spoke harshly to me, 'Musical
instruments of the Satan in the presence of the Messenger of Allāh!' The
Messenger of Allāh (Sallallāhu `alayhi wasallam) turned his face to him and
said: 'Leave them.' When Abu Bakar (radiyallāhu`anhu) became inattentive I
signaled to the girls to leave. It was the day of 'Eid and the Africans were
performing with their shields and spears. Either I asked him or the Prophet
(Sallallāhu `alayhi wasallam) asked if I would like to watch them [I don't
recall now]. I replied in the affirmative. At this the Prophet (Sallallāhu
`alayhi wasallam) made me stand behind him and my cheek was against his. He was
saying: 'Carry on, O tribe of Arfadah,' until I tired. The Prophet (Sallallāhu
`alayhi wasallam) asked: 'Is that enough for you?' I replied: “yes,” so he
said: 'Leave [then].'”
Ibn Hajar Al-Asqalani (rahimahullāh)
writes in Fathul-Bari, “Ibn as-Siraj related from Abu az-Zinad on the authority
of 'Urwah from 'Aishah (radiyallāhu`anhu) that the Prophet (Sallallāhu `alayhi
wasallam) said that day: 'Let
the Jews of Medinah know that our religion is wide [and has room for
relaxation] and I have been sent with an easy and straight forward
religion.”
Nubaishah narrated that the Prophet
(Sallallāhu `alayhi wasallam) said: “The days of Tashriq (i.e., the days in which
the 'Eid is celebrated) are days of eating and drinking [non alcoholic drinks]
and of remembering Allāh, the Exalted.”This is recorded by Ahmad and Muslim.
Ibn
'Abbas (radiyAllāhu’anhu) reports that the Prophet (Sallallāhu ‘alayhi
wasallam) said: "No good deeds
done on other days are superior to those done on these days [meaning the ten
days of Dzhul-Hijjah]." The companions asked: "O Messenger of Allāh, not
even jihad in the way of Allāh?" He (Sallallāhu ‘alayhi wasallam) said: "Not even jihad, save for the man who puts his
life and wealth in danger [for Allāh's sake] and returns with neither of
them."
This is related by the group save Muslim and an-Nasa'ie.
Ahmad
and At-Tabarani record from Ibn 'Umar (radiyAllāhu’anhu) that the Messenger of Allāh
(Sallallāhu ‘alayhi wasallam) said: "There is no day
more honorable in Allāh's sight and no acts more beloved therein to Allāh than
those in these ten days. So say Tahlil ["There is no God but Allāh"],
Takbir [Allāh is the greatest] and Tahmid ["All praise is due to Allāh"]
a lot [on those days]."
Ibn
'Abbas (radiyAllāhu’anhu) says about the 'ayah, "Remember
Allāh during the well known days," that it refers to the first ten days of
Dzul-Hijjah. This is related by al-Bukhari. Sa'id ibn Jubair would push himself
very hard [to do good deeds] during these ten days.
Al-Awza'ie
(rahimahullah) says: "It has reached me that a deed on one of the ten
days is similar to fighting in the way of Allāh, fasting during its days and
guarding during its nights, except for him who becomes a martyr." As to its source, he
adds: "A man from the tribe of Bani Makhzum related that to me from the
Prophet(Sallallāhu ‘alayhi wasallam)."
Abu
Hurairah (radiyAllāhu’anhu) relates that the Prophet(Sallallāhu ‘alayhi
wasallam) said: "There are no
days more loved to Allāh for you to worship Him therein than the ten days of
Dzhul-Hijjah. Fasting any day during it is equivalent to fasting one year and
to offer Solātul Tahajjud (late-night
prayer) during one of its nights is like performing the late night prayer on
the night of power. [i.e., Lailatul Qadr]." This is related by At-Tirmidzi, Ibn
Majah, and Al-Baihaqi.
Allāh the Exalted Alone Know most.
[Adapted from Islam
Q&A (49020) and 'Eid
Prayers (Solatul 'Eidayn) by Sayyid Sābiq]
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