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Time of the ‘Eid Prayer
The time for ‘Eid Prayer begins when the Sun rises in the sky to the height of a spear (held at arms-length) with is approximately 20 minutes after sunrise. The Prophet (salallāhu ‘alaihi wasallam) would pray at this time ―and its time extends until midday when the Sun as at its zenith.
If a person did not realise it was ‘Eid until after midday, then the people pray in Jamā’ah the following morning as qadā (making up what they missed from the previous day). This is based upon what has been narrated from Abu Umayr bin Anas from his uncles among the Ansār from the Companions of the Messenger (salallāhu ‘alaihi wasallam) that they said: “The new crescent of Shawwāl was concealed from us due to cloud cover, so we fasted the next day. Then some riders came at the end of the day and testified to the Prophet (salallāhu ‘alaihi wasallam) that they had seen the new crescent the night before. The Messenger of Allah (salallāhu ‘alaihi wasallam) commanded them to break their fast and to go out to offer the ‘Eid prayer the following morning.” (Ahmad, Abu Dawūd, Dāruqutni who declared the narration hasan, and others declared it sahīh). So if it was to be performed after midday, the Prophet (salallāhu ‘alaihi wasallam) would not have delayed praying it until the next day. That is because the ‘Eid Prayer is legislated for all the people to come and gather, so it is a must that it is done early so the people can get to it easily.
It is the Sunnah to make the ‘Eid Al-Adhā prayer early and to delay the ‘Eid Al-Fitr prayer. Imām Ash-Shāfi’ī (rahimahullāh) reported in mursal form: “Allah’s Messenger (salallāhu ‘alaihi wasallam) wrote to ‘Amr bin Hazm to make the ‘Eid Al-Adhā prayer early and to delay the ‘Eid Al-Fitr prayer, and to give a reminder to the people.” (Declared weak by Al-Albani in Al-Irwā, 3/102)
Its purpose is to allow plenty of time for people to slaughter so, therefore, they pray ‘Eid Al-Adhā early ―and to allow time people to hand out the food for Zakāt Al-Fitr before the prayer on ‘Eid Al-Fitr after Ramadān. So, delaying the Fitr prayer and hastening the Adhā prayer this was the practice of the Prophet (صلى الله عليه وسلم) and the Salaf as stated by Ibn Al-Qayyim in Zād Al-Ma’ād (1/427) and Al-Albani in Al-Irwā (3/101).
Some Sunnahs that are recommended for ‘Eid day
It is from the Sunnah to eat some dates before going out to pray on ‘Eid Al-Fitr ―and from the Sunnah of ‘Eid Al-Adhā is not to eat until after the prayer. Buraidah (radiyallāhu ‘anhu) said: “The Prophet (salallāhu ‘alaihi wasallam) would not leave home on the day of Fitr until he had eaten and he would not eat on the day of Adhā until he had prayed.” (Reported by Ahmad and others)
Shaikh Taqiyyud-Deen Ibn Taymiyyah (rahimahullāh) said: Allah preceded the prayer before the sacrifice in His saying: (فَصَلِّ لِرَبِّكَ وَانْحَرْ) “So pray to your Lord and offer the sacrifice.” And He preceded the purification before the prayer in His saying: (قَدْ أَفْلَحَ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى) “He has certainly succeeded who purifies himself. And mentions the name of his Lord and prays.” So the Sunnah is to give Sadaqah (Zakāt Al-Fitr as purification) before praying on the day of Fitr and to pray before sacrificing on ‘Eid Al-Adhā.
It is the Sunnah to say the takbīrs aloud when leaving out for the ‘Eid Prayer. It is from the Sunnah to sit near the imām who leads the prayer and delivers the khutbah and there is a virtue in waiting for the prayer to begin. The method of takbīr of Ibn Mas’ūd (radiyallāhu ‘anhu) on the day of ‘Eid was:
اللّه أكبر • اللّه أكبر • اللّه أكبر • لا إله إلّا اللّه • اللّه أكبر • اللّه أكبر • وَللّهِ الحمد
It is from the Sunnah to beautify oneself for the ‘Eid Prayer with the best garments one has due to the hadeeth of Jābir: “The Prophet (salallāhu ‘alaihi wasallam) would adorn himself with a garment that he would wear on the two ‘Eids and on the day of Jumu’ah.” (Reported by Ibn Khuzaymah in his Sahīh) It is reported from Ibn ‘Umar (radiyallāhu ‘anhumā) that “he would wear his best garments on the two ‘Eids.” (Reported by Al-Bayhaqi with a good isnād)
Women must wear the correct hijāb over her house clothes according to the Sharī’ah―which is a khimār over which she wears a jilbāb. She does not apply make-up or wear perfume or high-heels in public. Please read: Understanding the Muslim Dress Code: Modesty for Men and the Hijāb for Women. The woman should fulfil the conditions of Jilbāb at all times.
Women must attend the ‘Eid prayer too. Al-Bukhāri (no. 971) reported from Umm ‘Atiyyah (radiyallāhu anhā): “We were commanded to come out on the day of ‘Eid and to bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say takbīr along with them and supplicate to Allah along with them and hope for the blessings of that day and for purification from sins.” Menstruating women witness the prayer and enjoy the blessings of the occasion but do not pray. She (radiyallāhu ‘anhā) also said: “Allah’s Messenger would order the virgins, the mature women, the secluded and the menstruating women to go out for the two ‘Eids. As for the menstruating women, they were to stay away from the musallā (i.e. from the prayer) and participate in the Muslims supplications.” One of them said: “O Messenger of Allah! What if she does not have a jilbāb?” He said: “Then let her sister lend her a jilbāb.” (Tirmidhi, no. 539)
Number of Rak’ahs for ‘Eid
The ‘Eid Prayer consists of two rak’ahs before the khutbah is delivered due to the saying of Ibn ‘Umar (radiyallāhu ‘anhumā): “Allah’s Messenger (صلى الله عليه وسلم), Abu Bakr, ‘Umar and ‘Uthmān would pray the ‘Eid Prayer before the khutbah.” (Bukhāri and Muslim) And this was the Sunnah practised by the generality people of knowledge. At-Tirmidhi (rahimahullāh) stated: “The practice of the people of knowledge from the Companions of the Prophet (صلى الله عليه وسلم) and other than them was that the prayer on the two ‘Eids came before the khutbah.”
The wisdom behind delaying the khutbah until after the prayer in the ‘Eid prayers while making the khutbah before the prayer on Jumu’ah is because the khutbah is a pre-condition for the Jumu’ah prayer, and a pre-condition always precedes its action. And this is different in the case of ‘Eid because the khutbah here is a Sunnah.
The ‘Eid prayer is two rak’ahs according to the consensus of the early Muslims. It is reported by Bukhāri and Muslim and others from Ibn ‘Abbās (radiyallāhu ‘anhumā): “The Prophet (صلى الله عليه وسلم) came out on the day of Fitr and prayed two rak’ahs and he did not pray anything before it nor after it.” ‘Umar (radiyallāhu ‘anhu) said: “The Fitr and Adhā prayer is two rak’ahs in total without it being shortened ―this is from the speech of your Prophet (صلى الله عليه وسلم) ―and the one who fabricates [narrations] will not be successful.” (Reported by Ahmad and others)
Adhān and Iqāmah for ‘Eid Prayer
The adhān and iqāmah is not legislated in the Sharī’ah for the ‘Eid prayers. Muslim reported in his Sahīh from Jābir (radiyallāhu ‘anhu): “I prayed ‘Eid with the Prophet (صلى الله عليه وسلم) more than just once or twice and he began with the prayer before the khutbah without an adhān or an iqāmah.”
The Description of the ‘Eid Prayer and its Takbīrs
‘A’ishah (radiyallāhu anhā) said: “In both Fitr and Adhā prayers, Allah’s Messenger would make seven takbīrs in the first rak’ah and five in the second ―and these were other than the ones for entering into rukū’.” (Abu Dawūd, no. 1149, authenticated by Al-Albāni) Also, Katheer bin Abdillāh narrated from this father, from his grandfather who said: “The Prophet said the Takbir in the first rak’ah seven times before the recitation and in the last rak’ah, five times before the recitation.” (At-Tirmidhi, no. 536, declared sahih by Al-Albāni).
Based on this narration, Imām Al-Baghawi (died 516) concluded: “This is saying of the majority of the scholars among the Sahābah and those who came after them, that he would make seven takbīrs in the first rak’ah after the opening takbir of the prayer. In the second ra’kah, he would make five takbīrs after the takbir for standing, and he would say them before the recitation. This has been reported from Abu Bakr, ‘Umar, ‘Ali, Ibn ‘Umar, Ibn ‘Abbās, Abu Hurayrah, Abu Sa’eed Al-Khudri –and this is the saying of the people of Madinah, and it is the saying of Az-Zuhri, ‘Umar bin ‘Abdul-Azeez, Mālik, Al-Awzā’ee, Ash-Shāfi’ee Ahmad and Ishāq.” (See Sharhus-Sunnah of Al-Baghawi, 2/606)
Some of the scholars have stated (among them, Shaikh Al-Fawzān and Shaikh Ibn ‘Uthaimīn) that six takbīrs are said in the first rak’ah after the opening takbīr ―and after the opening du’ā but before seeking refuge and reciting Al-Fātihah.
The opening takbīr of the prayer is a pillar and cannot be left and the prayer is not valid unless it is said. The rest of the takbīrs (before Al-Fātihah) are Sunnah, not obligatory.
So after the opening takbīr, you recite the opening du’ā of the prayer as normal ―then the additional seven takbīrs are recited. Then straight after the seventh takbīr, you seek refuge with Allah as in the normal prayers because this is seeking of refuge before the recitation of Surah Al-Fātihah ―and Suratul-Fātihah begins with the bismillāh. After Surah Al-Fātihah, recite another Surah.
In the second rak’ah, stand up from the prostration (sajdah) with the utterance of takbīr. After that, you recite a further five takbīrs, then the bismillāh, then Surah Al-Fātihah, then another Surah.
This is due to what has been reported by Ahmad with a good chain of narration from ‘Amr bin Shu’aib from his father from his grandfather: “The Prophet (صلى الله عليه وسلم) would recite 12 takbīrs in the ‘Eid prayer. Seven in the first rak’ah and five in the second rak’ah.”
There are other reports about the number the takbīrs. Imām Ahmad (rahimahullāh) stated: “The Companions of the Prophet (صلى الله عليه وسلم) differed concerning the [number of] takbīrs and all of the variations are permissible.” The hands should be raised with each takbīr because the Prophet (صلى الله عليه وسلم) would raise his hands in takbīr in general as is reported from Ahmad. Al-Baghawi (rahimahullāh) said: “Raising of the hands for the takbīrs of the ‘Eid prayer is a Sunnah according to the majority of the scholars. That is saying of Ibn Al-Mubārak, Ash-Shāfi’ī, Ahmad and Ishāq.” (Sharhus-Sunnah of Al-Baghawi, 2/606) It is permitted to recite between each takbīr the following dhikr:
الله أكبر كبيرا • والحمد لله كثيرا • وسبحان الله بكرة وأصيلا • وصلى الله على محمد النبي وآله وسلم تسليما كثيرا
This is due to the saying of ‘Uqbah bin ‘Āmir who said: “I asked Ibn Mas’ūd regarding what should be said after the takbīrs of the ‘Eid [prayer], so he said, ‘Allah is to be praised, exalted and the supplication of salāh upon the Prophet.'” Reported by Al-Bayhaqi with an isnād from Ibn Mas’ūd (radiyallāhu ‘anhu) based on his speech and action. Hudhayfah (radiyallāhu ‘anhu) said: “Abu Abdur-Rahmān (i.e. Ibn Mas’ūd) has spoken the truth.” If you were to recite some other words that agree with the meaning of what Ibn Mas’ūd said, then there is no harm.
Ibul-Qayyim (rahimahullāh) said: “He (صلى الله عليه وسلم) would remain silent between each of the takbīrs for a short period and there is nothing recorded from him of any specific dhikr between the takbīrs.”
If a person forgets how many takbīrs he has uttered then he carries from what he is sure of, and that the least number.
If one forgets to utter the takbīrs and remembers after he has started the recitation of Surah Al-Fātihah, then the additional takbīrs are left (and he does not return back) because the moment of this Sunnah has passed ―and there is no prostration for forgetfulness (because he missed a Sunnah, not an obligation or pillar).
And likewise, if the worshipper reaches the prayer after the imām has started reciting Al-Fātihah, he does not begin by reciting the additional takbīrs. If he reaches the prayer while the imām is in rukū’, then he must utter the takbīr to enter the prayer and then enter into rukū’ and not busy himself with the additional takbīrs.
The ‘Eid prayer is recited aloud by the imām due to the saying of Ibn ‘Umar (radiyallāhu ‘anhu), “The Prophet (صلى الله عليه وسلم) would recite aloud for the two ‘Eid prayers and the prayer for seeking rain.” (Reported by Dāruqutni). The scholars have agreed (‘ijmā) upon that, and the later scholars have narrated this from the Salaf, and this is the continuing practice of the Muslims.
In the first rak’ah after Surah Al-Fātihah, Surah Al-A’lā is recited. In the second rak’ah, after Surah Al-Fātihah, Surah Al-Ghāshiyah is recited as is reported by Imām Ahmad from Samurah (radiyallāhu ‘anhu) who narrated this practice from the Prophet (صلى الله عليه وسلم).
Or the imām can recite Surah Qāf in the first rak’ah and Al-Qamar in the second as is reported from the Prophet (صلى الله عليه وسلم) in Sahīh Muslim and collected in the Sunan. Shaikh Al-Islām Ibn Taymiyyah stated: “Whatever is recited [from the Qur’ān] is permissible just as it is permissible to recite from it in the other prayers.” Then he expands upon the excellence of reciting Qāf and Al-Qamar.
Learn how to pray properly: The Prophet’s Prayer Described with Illustrations.
Shaikh Ibn ‘Uthaimīn (rahimahullāh) was asked: “Does the imām deliver one khutbah [without sitting] or in two parts?”
He answered: “What is well-known among the jurists, may Allah have mercy on them, is that the ‘Eid khutbah is divided into two [just like the jumu’ah khutbah]. They base this on a weak narration that mentions this. However, in the hadīth that is agreed upon in its authenticity, it states that the Prophet (صلى الله عليه وعلى آله وسلم) did not deliver except one khutbah [without sitting in between]. And I hope that the affair is open to accommodate both views.” Meaning that one is not strict in the matter. (See Majmū’ Fatāwa Ibn ‘Uthaimīn 16/246)
What seems apparent, and Allah knows best, is that the Khutbah should be delivered as one unit without sitting. Furthermore, there is no mimbar (pulpit) for the ‘Eid khutbah since the Prophet (صلى الله عليه وسلم) prayed the ‘Eid prayer outdoors in a spacious area (musallā) without a mimbar to sit upon as mentioned by Ibn Hajr (See Fat’hul-Bāri, 2/579).
Shaikh Ibn ‘Uthaimīn also said after mentioning that there is no harm whether the imām delivers a single khutbah or in two parts: “It is a must that one delivers an admonition also to the women specifically for them because the Prophet (صلى الله عليه وسلم) did that. If the khateeb has speakers (and a microphone) and the women can hear him, then he should focus the end of his khutbah with an admonition for the women. And if there is no microphone with speakers and the women cannot hear him, then he should go to them and take with him one or two men and then give them a speech that is suitable.” (See Majmū’ Fatāwa Ibn ‘Uthaimīn 16/248)
The khateeb who delivers the khutbah should focus on what is suitable, beneficial and what is needed after first enjoining upon the people their duty to Allah ―that they should fear Him and obey Him. So the khateeb delivers an admonition and reminder. This is an important opportunity in such a large gathering to benefit the listeners so that the inattentive is reminded and the ignorant one is taught.
It is a must that the women attend the ‘Eid prayer and they should also be addressed in the khutbah of ‘Eid just as the Prophet (صلى الله عليه وسلم) would go to them and remind them and admonish them and encourage them to give in charity. So the women should be given a share of khutbah specifically addressing them because they are in need of that ―and by doing so, the khateeb has followed the Sunnah of the Prophet (صلى الله عليه وسلم).
Praying Sunnah or Nafal before and after the ‘Eid Prayer
There is no nafal or Sunnah prayer to be prayed before the ‘Eid prayer or after it until one has left the musallā (the prayer area) due to the saying of Ibn ‘Abbās (radiyallāhu ‘anhumā): “The Prophet (صلى الله عليه وسلم) came out on the day of ‘Eid and prayed two rak’ahs (‘Eid prayer) and he did not pray anything before it or after it.” (Bukhāri and Muslim)
Imām Ahmad (rahimhullāh) said: “The people of Madinah would not pray any supererogatory prayer before or after the ‘Eid prayer.” However, once a person returns to his home, the is no harm if he prays due to what has been reported from Ahmad and others: “The Prophet would pray two ra’kahs once he had returned to his home.” (Declared sahīh by Al-Albāni in Al-Irwā, 631)
The one who missed the ‘Eid prayer in congregation, or has to pray at home or in an outlying village
It is from the Sunnah for the one who missed the congregation of ‘Eid prayer or that he missed some of it to make up what he missed ―and, he should pray it in the manner of the ‘Eid prayer as described above. So, he should pray two rak’ahs with the additional of takbīrs as in the ‘Eid prayer ―that is because the qadā of something is just an enacting of the original act of worship ―and due to the saying of the Prophet (صلى الله عليه وسلم): “Whatever of the prayer that you reach, pray it and whatever you’ve missed, complete it.” So, if you missed one ra’kah with the imām, then stand up after the imām finishes and add one rak’ah, treating it as your second rak’ah because you’ve already prayed one with him. If you missed the prayer altogether and arrive while the imām is delivering the khutbah, then sit and listen to him. After he finishes, pray two ra’kahs for the ‘Eid prayer. There is no harm if you pray on your own or in jamā’ah with a few who missed the prayer and arrived late.
If you cannot reach a jamā’ah (congregation), then you should pray at home with your family. This is supported by the chapter heading (no. 25) in Sahīh Al-Bukhāri: “Chapter: Whoever missed the Eid prayer should offer two rak’ahs prayer.” Then Imām Al-Bukhāri (rahimahullāh) stated: And likewise for the women, and those who are in their homes and villages due to the saying of the Prophet (صلى الله عليه وسلم), “This is our ‘Eid, O people of Islam!” And Anas bin Mālik (radiyallāhu ‘anhu) commanded their freed slave, Ibn Abi ‘Utbah, at his place at Az-Zāwiyah, so he gathered his family and children and he prayed just like the people of the town pray and made the takbīrs just as they do. And ‘Ikrimah (rahimahullāh) said: “The people an outlying village should gather together on the day of ‘Eid and pray two rak’ahs just as the imām would do.” ‘Atā (rahimahullāh) said: “If a person misses the ‘Eid prayer, he should pray two rak’ahs.”
The one who misses the congregation, or cannot attend the musallā and therefore prays at home with his family does not deliver a khutbah after the prayer.
The Takbīrs for the Day of ‘Eid and Greetings
It is from the Sunnah of ‘Eid to recite the takbīrs, and there is no specific restriction in time, and the men should raise their voice with it, but the women recite it to themselves (when in public). It is recited in the night before the ‘Eid day and throughout the ten days of Dhul-Hijjah (which precede ‘Eid Al-Adhā). Allah, the Most High, said:
وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ
“Allah wants for you to complete the period and to glorify Allah for that to which He has guided you and perhaps you will be grateful.” (2:185) It is recited aloud in the homes, the market places, in the mosques and in every place where it is permitted to mention Allah’s remembrance. On the ‘Eid day recite it aloud when leaving your homes for the outdoor prayer area (musallā). It has reported by Ad-Dāruqutni and others from Ibn ‘Umar (radiyallāhu ‘anhumā) that he would leave out on the day of ‘Eid Al-Fitr and Adhā and raise his voice with the takbīrs until he reached the place of prayer. Then he would carry on reciting the takbīr out aloud until the imām arrived.
Ibn ‘Uthaimeen (rahimahullāh) said: “The takbīrs of ‘Eid Al-Fitr begin from the setting of the Sun (maghrib) on the last day of Ramadān until the imām arrives to lead the ‘Eid prayer.” (Majmū’ Al-Fatāwā, 16/259)
And Al-Bukhāri (no. 971) reported from Umm ‘Atiyyah (radiyallāhu anhā): “We were commanded to come out on the day of ‘Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say takbīr along with them and supplicate to Allah along with them and hope for the blessings of that day and for purification from sins.” So the reciting takbīr is from outwards signs of Islam on this blessed day.
The takbīr on the day of ‘Eid is more emphasised due to the saying of Allah: “Allah wants for you to complete the period and to glorify Allah for that to which He has guided you and perhaps you will be grateful.” (2:185) This is related to the ‘Eid of Al-Fitr showing that it is more emphasised on this day because Allah commanded with it.
The method of takbīr of Ibn Mas’ūd (radiyallāhu ‘anhu) as stated previously on the day of ‘Eid was:
اللّه أكبر • اللّه أكبر • اللّه أكبر • لا إله إلّا اللّه • اللّه أكبر • اللّه أكبر • وَللّهِ الحمد
And there is no harm in the people greeting each other with the words:
تقبل الله منا ومنك
Taqabal allāhu minnā wa mink
Meaning: “May Allah accept it from us and from you.” Shaikh Al-Islām Ibn Taymiyyah stated: “It has been narrated from a group of the Sahābah that they would say these words and the scholars such as Ahmad and others allowed it.” And the intent of this greeting is to express affection and manifest one’s happiness. Imām Ahmad (rahimahullāh) said: “I do not initiate this greeting but if someone else initiates it, I will respond (with like words).” That is because answering this greeting is an obligation ―as for initiating it, then it is not a Sunnah that is commanded and it is not prohibited ―and there is no harm in shaking hands along with the greeting.
Important Sunnahs on ‘Eid
ONE: Preparing oneself for the ‘Eid prayer by taking a bath (ghusl) and wearing your best clothes
Imām Mālik reported in Al-Muwatta from Nāfi’: “Ibn ‘Umar (radiyallāhu ‘anhumā) would take a bath on the day of ‘Eid Al-Fitr before leaving out to the place of prayer.” The chain of narration is sahīh. Ibn Al-Qayyim stated: “It is established from Ibn ‘Umar, alongside the fact that was ardent in clinging to the Sunnah, that he would take a bath on the day of ‘Eid before leaving his home.” (Zād Al-Ma’ād 1/442) It is also established from him that he would wear his best clothes on the two ‘Eids.
Ibn Hajr said: “Ibn Abi Dunya and Al-Bayhaqi narrated with an authentic chain of narration to Ibn ‘Umar that he would wear his best clothes on the two ‘Eids.” (Fat’hul-Bāri 2/51) The scholars take from these narrations that it is recommended to take a bath and wear the finest clothes for the days of ‘Eid.
TWO: It is the Sunnah to eat an odd number of dates before leaving home on the day of ‘Eid
A person should eat three, or five or a greater odd number due to the hadeeth of Anas (radiyallāhu ‘anhu) who said: “The Prophet would not leave out on the day of ‘Eid Al-Fitr until he had eaten some odd number of dates.” (Bukhāri).
THREE: The Takbīrs of ‘Eid
Abdullāh bin ‘Umar (radiyallāhu ‘anhumā) said: “Allah’s Messenger (صلى الله عليه وسلم) would say the takbīr on the day of Fitr from the time he left his house until he reached the prayer area.” (A hasan hadeeth) And Nāfi’ said: “Ibn ‘Umar would leave the home on the day of Fitr and Adhā and would say the takbīr out aloud until he reached the place of prayer. Then he would make the takbīrs until the imām arrived. He would make takbīr with his takbīr.” (Reported by Ad-Dāruqutni and others with a sāhih chain of narration).
Note: Calling out the takbīrs in unison as a congregation as one voice is an innovation (bid’ah) ―it is not established from the Prophet (صلى الله عليه وسلم) or his Companions. What is correct is that each person makes takbīr individually. (See also Majmū’ Al-Fatawā of Ibn Uthaimeen, 16/288)
FOUR: It is a Sunnah to walk to the ‘Eid prayer
‘Ali (radiyallāhu ‘anhu) said: “From the Sunnah is to leave to the ‘Eid prayer walking.” Reported by Tirmidhi, who said: This hadeeth is hasan and most of the people of knowledge hold that this hadeeth should be acted upon. They held it to be recommended to walk to the ‘Eid prayer and not ride unless there is a valid excuse.
FIVE: Take a different route home from the one you take to reach the the Musallā
Jābir (radiyallāhu ‘anhu) said: “The Prophet (صلى الله عليه وسلم) would take different routes on the day of ‘Eid.” (Al-Bukhāri)
SIX: If ‘Eid falls on the same day as Jumu’ah, then the one who prayed ‘Eid is not obligated to attend Jumu’ah
Ibn ‘Abbās (radiyallāhu ‘anhumā) narrated from Allah’s Messenger (صلى الله عليه وسلم) that he said: “The ‘Eids have come together on this day of yours, so whoever wishes not to offer Jumu’ah, the ‘Eid prayer is sufficient for him. But we shall offer the ‘Eid prayer, inshā’-Allāh.” (Abu Dawūd, 1073)
SEVEN: ‘Eid is a day of joy and allowance
Anas (may Allah be pleased with him) stated that when the Prophet (صلى الله عليه وسلم) migrated to Madinah, he saw that the people celebrated two specific days annually. So the Prophet asked, “What are these two days?” They informed him that these were days of celebration of festivals fro the era of jāhiliyyah. So he said:
إِنَّ اللَّهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا يَوْمَ الأَضْحَى وَيَوْمَ الْفِطْرِ
“Indeed Allah has replaced these days with days better than them: the Day of Adhā and the Day of Fitr.” (Abu Dāwūd, no. 1134)
‘A’ishah (radiyallāhu ‘anhā) said: “Abu Bakr entered our home (on the day of ‘Eid) and there were two girls from the Ansār with me, singing about the day of Bu’āth.” She said: “But they were not really singers.” Abu Bakr said: “The sounds of Shaytān in the house of the Prophet?” That was on the day of ‘Eid. However, the Prophet (صلى الله عليه وسلم) said: “O Abu Bakr, every people has its celebration and this is our celebration.” (Ibn Mājah, no. 1898)
A’ishah (radiyallāhu ‘anhā) reported: “By Allah! I remember the Messenger of Allah (صلى الله عليه وسلم) standing at the door of my apartment facing (the Mosque) screening me with his garment enabling me to see the sport of the Abyssinians as they played with their daggers in the Prophet’s Mosque. He kept standing for me till I was satisfied and then I went back ―and you can well imagine how long a woman of tender of age who is fond of sports could have watched it.” (Muslim, no. 892)
‘A’ishah (radiyallāhu ‘anhā) reported: “Some Abyssinians came and gave a demonstration of an armed fight on the ‘Eid day in the mosque. The Messenger of Allah (صلى الله عليه وسلم) invited me to watch. I placed my head on his shoulder and began to watch their sport until it was I who turned away.” (Muslim, no. 892)
Women and girls are allowed to beat a simple hand drum and sing innocent songs.
Muslims visit their friends and family to share this joyous occasion – they eat and drink together and they share gifts. Segregation between men and women is a must in Islam. Women beat the ‘duff’ (a simple drum), and sing pleasant songs, young girls enjoy singing the most! There is a great community spirit and no one is left out – the elderly are shown kindness and respect, the young are given toys.
EIGHT: Warning the Muslims from opposing the Sharī’ah on ‘Eid
Muslims must avoid opposing the Sunnah and keep away from sins on the days of ‘Eid such as:
―Men allowing trousers or thawbs to extend below the ankles.
―Shaving the beard.
―Forbidden celebrations with harām food, drink and musical instruments.
―Listening to pop-music, hip-hop, bhangra, Hindi songs and Muslim singers.
―Making videos and taking photographs of people (and of women especially) and then displaying them on social media. This is a huge door to evil and fitnah.
―Imitating the unbelievers in their celebrations and practices.
―Women uncovering (not wearing the correct garments) in public.
―Women leaving the home with make-up, high-heels and perfume in public.
―Flirting and courting between men and women.
―Unrelated men and women mixing freely in homes. Please read “Mind map illustration showing the mahrams (male chaperones) of a woman for travel and sittings”
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References and further reading: See Ahkām Salātul-‘Eid and Majālis Shahr Ramadān Al-Mubārak, of Shaikh Al-Fawzān, Majmū’ Al-Fatawā of Ibn Uthaimeen, vol. 16, and his Majālis Shahr Ramadān.