28.0 CHAPTER THE TWO EID PRAYERS
“Chapter: The Two ‘Eid Prayers”: The chapter on the Friday prayer is followed by the chapter on the two ‘Eid prayers. The connection between them is quite obvious. People gather for the two ‘Eid prayers like they gather for the Friday prayer. These prayers are common in that they consist of two sermons and two rakat. However, the ‘Eid prayers have different rules and conditions from the Friday prayer.
Are the ‘Eid prayers wajib in the communal sense or personal sense, or are they Sunnah prayers?
The scholars hold three opinions:
First: They are wajib communally (kifayah). (It is mentioned in al-Insaf “This is the view of the Hanbali madhab which is endorsed by most of its scholars.” (2/420)) If some people of the community perform it, the others in that community are absolved of the duty. However, if none performs the two ‘Eid prayers,
then the whole community has sinned. If they colluded with each other to willfully abandon performing these prayers, then they must be fought against (to rectify them). Such a punitive action is taken due to the fact that these prayers are famous signs of Islam.
Just as if the adhan or the iqamah are abandoned on purpose during the prayer, then a military campaign shall be waged against this group of people who have neglected a communal obligation.
Second: They are an obligation upon every Muslim (fard ‘ayn). This is the view held by the Hanafi madhab and the preferred view of Shaykh al-Islam ibn Taymiyyah. (See al-Ikhtiyarat al-Fiqhiyyah (p. 123).)
Third: They are Sunnah. (View held by Imam Malik and a large number of the Shafi’i scholars. See al-Mughni (3/253).) This view is held by the majority of the scholars. They base this view on the incident where a man asked regarding the five obligatory prayers and the Prophet(pbuh) explained to him regarding them. The man then asked, “Am I obliged to perform any other prayer?” The Prophet(pbuh) replied, “No, except that which you want to offer of supererogatory prayers.” (Reported by al-Bukhari (1/81), (3/235) and Muslim (1/31) from the narration of Talha ibn Ubaydillah al-Taymi.) This hadith is proof that there is no obligatory prayer except the five daily prayers. Further evidence would be the Prophet’s saying, “Five prayers were written [as obligation] by Allah in a day and night.” (It is an excerpt from the hadith mentioned earlier.)
The following ayah is a proof from the Qur’an: {Indeed, prayer has been decreed upon the believers a decree of specified times.} (Al-Nisa: 103) The word “kitaban” in this ayah means fard (obligatory). This is proof that apart from the five daily prayers, all other prayers are nafl, the ‘Eid prayers included. This is the view of the majority of the scholars.
Shaykh al-Islam ibn Taymiyyah preferred the second opinion, that ‘Eid prayers are an obligation upon every Muslim (fard ‘ayn). It is also the madhab of Imam Abu Hanifah. This is because this was the action of the Prophet(pbuh) and he was consistent in performing it to the extent that menstruating women and women who secluded themselves within their homes were ordered to attend the ‘Eid prayer, though the menstruating women kept away from the prayer area.118 This is proof that it is wajib and this is a clear and strong view.
The ‘Eid prayers are connected with the two ‘Eid festivals i.e., the performance of the ‘Eid prayer is due to the day of ‘Eid. The word ‘Eid’ refers to something that recurs and repeats itself weekly like Friday or yearly like ‘Eid al-Fitr and ‘Eid al-Adha. The plural for ‘Eid is a’yad in Arabic. (See al-Mutla'(p. 108).)
‘Eid is divided into two types:
Eid zamani: ‘Eid in relation to time, such as ‘Eid al-Fitr and ‘Eid al-Adha.
Eid makani: ‘Eid in relation to place. Referring to places where Muslims gather for Worship, such as the holy sites and Masjid al-Haram, where Muslims gather every year during the Hajj pilgrimage.
When the Prophet M arrived at Madinah, the ignorant people were commemorating many festivals which they invented themselves. Some remnants of those festivals still linger to this day. Each and every individual brought forth a festival that was to his own taste and liking. He(pbuh) noticed that the people of Madinah celebrated two days in particular, the day of nayruz and mihrajan. The Prophet(pbuh) said, “Verily Allah has replaced these two festivals with another two festivals for you that are better than them, ‘Eid al-Fitr and ‘Eid al-Adha.” (Reported by Ahmad (3/103), (3/178), Abu Dawud (1134) and al-Nasa’i (3/179) from the narration of Anas ibn Malik.) The Messenger abolished the festivals of the days of ignorance and ordered that these two festivals of Islam be celebrated.
The Muslims do not have any other festival except the two days of ‘Eid. If some people commemorate a festival other than these two: such as those who celebrate ‘Eid al-Mawlid, a coronation, (Celebrations that mark the crowning of the new monarch or head of state.) a day of victory, a day of migration etc. All of these are considered festivals of jahiliyyah (ignorance).
If anyone takes these festivals as a form of worship or as being associated with Islam, then this is an innovation. An example of this is the celebration of Mawlid al-Nabi. If one does not consider these festivals as forms of worship, then it is said that he is imitating the ways of the ignorant people, the disbelievers and the polytheists. Examples would be the memorials and other such commemorations.
Such practices are considered as imitating the way of the disbelievers and it contradicts the Prophet’s command, “Verily Allah has replaced these two festivals with another two festivals for you.” Hence, any addition of festivals is prohibited.
Any additional festival or celebration deemed to be a means by which to draw closer to Allah is classified as an innovation, and all innovations attributed to the din are wayward. An example would be Mawlid al-Nabi. The Prophet(pbuh) said, “Verily, every new matter is an innovation and every innovation is astray.” (This is an excerpt from a hadith reported by Ahmad (4/126), Abu Dawud (4607) and al-Tirmidhi (2676) from the narration of al-’Irbadh ibn Sariyah.) He(pbuh) also said, “He who does a deed that was not commanded by me will be rejected.” (Reported by al-Bukhari (3/241) and Muslim (5/132) with different wording. Narrated by ‘Aishah.)
In conclusion, the Muslims do not have a festival besides the two ‘Eid festivals of ‘Eid al-Fitr and ‘Eid al-Adha. Both these festivals are commemorated at the end of a pillar of Islam. ‘Eid al-Fitr is celebrated after the completion of the pillar of fasting during the month of Ramadan. ‘Eid al-Adha is celebrated after the pillar of Hajj, after the standing at ‘Arafah, the greatest rite of Hajj. The two days of Eid display our gratitude to Allah(swt) and the glorification of Allah for the bounties that He bestowed upon the Muslims in the way of fasting during Ramadan and the Hajj pilgrimage to the Bayt al-Haram. The ‘Eid celebrations are an open display of Islam and one of the famous signs of Islam. Thus, the two ‘Eid days are not merely ends towards meaningless celebrations nor are they celebrations merely for amusement.
It is fard al-kifayah. If all the people in a country abandon it, the imam shall punish them.
“It is fard al-kifayah”: I.e., the two ‘Eid prayers are a communal obligation. If some people perform it, the others are absolved of the duty to do so. This is a view of Imam Ahmad.
Fard al-kifayah is well-known. If some people fulfil the obligation, the others are absolved of this obligation and it is only Sunnah for them to perform that act of worship. If none fulfils the obligation, then the whole community is held accountable and it becomes a sin upon all of them. The objective of such an obligation is its fulfilment, not who fulfils it.
The difference between fard al-kifayah and fard al-’ayn (personal obligation):
Fard al-kifayah: The objective is its fulfilment, not focusing on which Muslim fulfils it.
Fard al-‘ayn: The objective is its fulfilment and that all Muslims fulfil it. Hence the act of worship must be accomplished and it is each and every individual’s duty to fulfil it. An example would be the five daily prayers and the Friday prayer.
“If all the people in a country abandon it, the imam shall punish them”: That is if they willfully abandon it or conspire to not perform it. In this case, the imam shall persecute the people as the ‘Eid prayers are a famous sign and symbol of Islam. The Muslim leader shall be responsible to safeguard the symbols of Islam such that they are not desecrated nor made a mockery of.
Its time is similar to the duha prayer and the timing ends at zawal. If Eid is not declared or is unknown until after zawal, then the prayer is scheduled for the next day.
“Its time is similar to the duha prayer and the timing ends at zawal”: The timing for the ‘Eid prayers starts when it is time for the duha prayer, that is, when the sun rises from the horizon a distance equal to the length of a spear. There is no optional prayer before this time. It ends with the entry of zuhr at the time of zawal (just after the sun displaces from its zenith).
The evidence for this timing is the hadith of Abu Umayr ibn Anas ibn Malik al-Ansari from his uncles from the Ansar who said, “The crescent moon of the month of Shawwal was not visible to us so we fasted. Some people came to us that afternoon and informed the Prophet(pbuh) that they had spotted the crescent moon the night before. The Prophet(pbuh) ordered us to break our fast and perform the ‘Eid prayers the next day.” (Reported by Ahmad (5/58) from the narration of Abu Umayr ibn Anas.)
This is evidence to show that the ‘Eid prayers are not performed after zawal. If it was permitted, the Prophet (pbuh) would have ordered to do so on the day of ‘Eid itself. The fact that he delayed it until the next day proves that if the timing for the prayer lapses, then the prayer is not to be performed on that day.
“If ‘Eid is not declared or is unknown until after zawal, then the prayer is scheduled for the next day”: If ‘Eid is not declared or is unknown, as when the crescent moon is only sighted after zawal, then they must delay the prayer until the next day. They perform it during its time but with the intention that it is a replacement (qada) for the ‘Eid prayer they missed the day before.
The Sunnah is to perform it in an open ground.
The place for the ‘Eid prayers:
“The Sunnah is to perform it in an open ground”: It is the Sunnah to perform these prayers away from the buildings, as was the practice of the Prophet(pbuh) who went with the people to perform the ‘Eid prayer outside the borders of Madinah.( Reported by al-Bukhari (2/22, 149), Muslim (3/20) from the narration of Abu Saʿid al-Khudri who said, “Verily, the Messenger of Allah(pbuh) went out to the prayer area on the day of ‘Eid al-Adha and ‘Eid al-Fitr and the first thing he did was to perform the prayer.”) Since the ‘Eid prayers are an evident symbol of Islam it is better displayed when the people move to an open area to perform them.
Except Masjid al-Haram and Masjid al-Aqsa. ‘Eid prayers should be performed in these two masjids for they are more virtuous than the surrounding places. This was also the practice during the lifetime of the Prophet The people of Makkah did not go out to an open ground to perform these prayers. They prayed at Masjid al-Haram, where the sacred Ka’bah is. Similarly, the ‘Eid prayers were performed at Masjid al-Aqsa and not at an open ground. This was the practice of the Companions after the conquest of Bayt al-Maqdis.
In other lands though, it is Sunnah to pray at an open ground near dwellings so that it will not be difficult for people to get to that area. A distant location may burden them. The Prophet(pbuh) used to hold the prayers at a ground close to the Madinah gate. If circumstances require them to pray within the masjid, then they are allowed to do so.
To expedite the prayer of al-Adha and the opposite for al-Fitr. To eat before al-Fitr and the opposite for al-Adha if one is planning to offer a sacrifice.
“To expedite the prayer of al-Adha”: It is mustahabb to expedite the prayer on ‘Eid al-Adha, praying it at the earliest time. This is to facilitate those planning to offer the sacrifice. Another reason is that on ‘Eid al-Adha, it is mustahabb to eat only after the prayer and sacrifice is done. He then eats the meat from the sacrificial animal as was the practice of the Prophet(pbuh) (Reported by Ahmad (5/352,353) from the narration of Buraydah ibn al-Hasib.) and as in the ayah: {So pray to your Lord and sacrifice [to Him alone.]} (Al-Kawthar: 2)
In the above ayat, “tazakka” precedes “al-salah”. The meaning of “tazakka” in this ayah, according to some of the mufassirin, refers to the prescribed alms given out on the day of ‘Eid (sadaqah al-fitr). These ayat prioritize the giving out of sadaqah al-fitr before the performance of the ‘Eid prayer.
Eating before the ‘Eid al-Fitr prayer is to make it known that one is not fasting on that day, lest people think he was fasting until the prayer was performed.
It is disliked to perform the prayer at a masjid without an excuse.
“It is disliked to perform the prayer at a masjid without an excuse”: If there is a valid excuse, like rain, cold weather or if there is no open ground available nearby, then the prayer can be performed at a masjid. The Prophet(pbuh) prayed an ‘Eid prayer at his masjid on a rainy day. (Reported by Abu Dawud (1160), Ibn Majah (1313) from the narration of Abu Hurairah who said, “The people were drenched by rain on the day of ‘Eid during the lifetime of the Prophet(pbuh) and so he performed it at the masjid.”)
If there are no excuses whatsoever, it is disliked to perform the prayer at the masjid. The objective is for the people to be seen and the outward display of the masses. This is the reason it is performed at an open ground which accentuates the display of this symbol of Islam.
It is Sunnah for the ma’mum to go to the prayer ground early. He walks there immediately after the fajr prayer. The imam however, delays his arrival. It is Sunnah to attend the prayer in the best outfit except for the one who had spent the night at the masjid in i’tikaf. He may wear that which he wore the night before.
“It is Sunnah for the ma’mum to go to the prayer ground early”: It is Sunnah for the ma’mum to walk to the prayer ground to perform the ‘Eid prayer immediately after fajr prayer. This is so that he can engage in the remembrance of Allah whilst waiting for the prayer to begin, so that he gains more reward. Furthermore, it is encouraged to compete in doing good. The imam delays his arrival until it is time for the prayer as was the practice of the Prophet(pbuh). (An authentic hadith reported by al-Bukhari (2/22,149) and Muslim (3/20) from the narration of Abu Saʿid al-Khudri)
“He walks there immediately after the fajr prayer”: This is best, so that his footsteps are recorded and rewarded as is done for other prayers as well. It is mustahabb that a person walks to the masjid to perform the obligatory prayers, reaching there early as Allah informs us in the Qur’an: {Indeed, it is We who bring the dead to life and record what they have put forth and their traces.} (Yasin: 12)
According to one tafsir of this ayah, the word “traces” (atharahum) mentioned in the ayah refers to the strides one takes whilst walking to the masjid. Another interpretation is that this refers to the good, pious deeds one leaves behind after his death. The ayah encompasses both interpretations. (See al-Jami ‘li Ahkam al-Qur’an by al-Qurtubi (1/15))
And there is no fault in driving a vehicle there if walking would bring difficulty, if the distance is too far or he is too old or sick to walk there. However, if he is strong and able to do so then it is better for him to walk to the open ground for the ‘Eid prayer, even though he may be the Sultan or a person of high status. The Prophet(pbuh) who is the best of creation and the leader of the Muslims walked to perform the ‘Eid prayer. (Reported by Ibn Majah (1295) from the narration of Ibn ‘Umar with them based on the actions of the Prophet.)
The salaf used to do likewise, wearing the best clothes they had on the day of ‘Eid. This is one way of honoring the day and a means for spreading cheer and happiness.
One should not wear worn-out clothes or clothes that have a bad odor. If he is poor and is not able to afford fine clothes, then he should wear garments according to his means but should ensure that the clothes are clean and washed before he wears them. Indeed, everyone is able to wear clean clothes, regardless if he is rich or poor.
“Except for the one who had spent the night at the masjid in i’tikaf. He may wear that which he wore the night before”: I.e., he leaves the masjid to join in with the ‘Eid prayer wearing the clothes which he wore whilst performing i’tikaf in the masjid. Doing so prolongs the remnants of piety [of having performed i’tikaf].
Among its conditions are: Residency, having a congregation size similar to that of the Friday prayer. Seeking the permission of the imam is not a condition.
“Among its conditions are: Residency”: Residency is from the conditions that make it wajib for one to attend the ‘Eid prayer. This condition is similar to that of the Friday prayer. Hence, it is not wajib for a traveler to attend the prayer, nor for the desert dwellers who are not residents where the prayer takes place. During the lifetime of the Prophet(pbuh) the desert dwellers used to live on the periphery of Madinah. He (pbuh) neither ordered them to attend the ‘Eid prayers nor the Friday prayer. He himself did not perform these ‘Eid and Friday prayers whilst he was on a journey. He (pbuh stood at ‘Arafah on a Friday and did not perform the Friday prayers. Likewise on the day of ‘Eid al-Adha, he was at Mina and did not perform the ‘Eid prayer. This is evidence to show that these prayers are not wajib for the traveler, the desert dweller who isn’t a resident and whoever is in a similar situation. These prayers are wajib only upon those who are permanent residents of a place.
“Having a congregation size similar to that of the Friday prayer”: This is a condition for the validity of the ‘Eid prayer. The prayer becomes valid if there are at least three people who make up the congregation. (See al-Ikhtiyarat al-Fiqhiyyah (p. 79).)
“Seeking the permission of the imam is not a condition”: As was mentioned in the Chapter of Friday Prayer, seeking the imam’s permission is not a condition for the validity of these prayers. If all other conditions are met, the ‘Eid prayer can be conducted even without consulting the imam.
It is Sunnah to return via a different route. The two rakat are performed before the sermon.
“It is Sunnah to return via a different route”: It is mustahabb for those who have attended the ‘Eid prayer to return home via a different route as was the practice of the Prophet(pbuh). It is said that the wisdom of this practice is that the places trodden will bear witness to the act of worship and the remembrance of Allah performed by the person on that day. It is also said that the Prophet practiced this as his people wanted to meet him and speak to him and they loved to see him(pbuh). Hence, the Prophet(pbuh) walked to perform the ‘Eid prayer on a route and returned home using another route so as to fulfil this need of his people.
“The two rakat are performed before the sermon”: The ‘Eid prayer consists of two rakat and this is the consensus. (See al-Mughni (3/265)) The sermon is delivered after the prayer which is in contrast to the Friday prayer where the sermon is delivered before the prayer. This was the action of the Prophet(pbuh). This is because the sermon is a condition for the validity of the Friday prayer whereas it is a Sunnah for the ‘Eid prayer. Hence it is delivered after the prayer.
It is an innovation to deliver the sermon before the ‘Eid prayers. This innovation was practiced by some rulers during the Umayyad caliphate. They were strongly refuted as it contradicted the Sunnah of the Messenger(pbuh) and the Sunnah of the rightly-guided caliphs. Ibn ‘Umar narrates that the Prophet(pbuh) delivered the sermon after the prayer as did Abu Bakr, ‘Umar and ‘Uthman. (Reported by al-Bukhari (2/22, 23), Muslim (3/20), Ahmad (2/12, 38), al-Nasa’i (3/183), al-Tirmidhi (531) and Ibn Majah (1276) without mentioning ‘Uthman.)
Takbir is said six times in the first rakat, after the istiftah, before ta’awwuthu and the recitation. In the second rakat it is said five times before the recitation. The hands are raised for each takbir.
“Takbir is said six times in the first rakat after istiftah and before ta’awwuthu and the recitation. In the second rakat it is said five times before the recitation”: The takbir is said during the prayer and the sermon as ‘Eid is a day of glorification of Allah, who mentions about ‘Eid al-Fitr thus: {For you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.} (Al-Baqarah: 185) And about ‘Eid al-Adha: {And mention the name of Allah on known days over what He has provided for them of [sacrificial] animals.} (Al-Hajj: 28)
The glorification of Allah is expressed outwardly during the two days of ‘Eid, especially in the two ‘Eid prayers and in the sermon. After making the takbiratul ihram in the first rakat, one makes an additional six takbir. He makes a total of five takbir in the second rakat. It is also said that the first rakat consists of seven takbir and the second rakat five takbir. Both descriptions have been authentically reported from the Messenger(pbuh). (The second description was reported by Ahmad (2/180), Abu Dawud (1151, 1152), Ibn Majah (1278) and al-Daraqutni (2/48) from the narration of Amr ibn Shu’aib from his father who narrated from his grandfather.) It is best that one method is performed sometimes and the other method at others. If only one method is utilized, then there is no harm in it.
“The hands are raised for each takbir”: As is done during the obligatory prayer and the funeral prayer. This was the practice of the pious predecessors. They raised their hands whilst saying the takbir in the ‘Eid prayer.
He says, “Allahu akbar kabiran, wa alhamdulillahi kathiran, wa subhanallahi bukratan wa asilan. Wa sallallahu ‘ala muhammadin an nabiyya wa ‘ala alihi wa sallam tasliman kathiran.” If he so desires, he may say something other than this. He then recites loudly Surah al-Aʿla after al-Fatihah in the first rakat and Surah al-Ghashiyah in the second.
That is, to read this in between the takbirs.
“He says, ‘Allahu akbar kabiran, wa alhamdulillahi kathiran, wa subhanallahi bukratan wa asilan. Wa sallallahu ‘aid muhammadin an nabiyya wa ‘ala alihi wa sallam tasliman kathiran.'”: Saying, “Subhanallah, wal hamdulillah, wa la ilaha illallah Allahu akbar”, instead of the above is also good.
If he is silent and does not recite any dhikr in between the takbir, there is no harm.
“He then recites loudly Surah al-Aʿla after al-Fatihah in the first rakat and Surah al-Ghashiyah in the second”: The recitation in the ‘Eid prayers is done aloud just like in the Friday prayer. This was the practice of the Prophet(pbuh). The reason for this is that these prayers are attended by a great number of Muslims and when the ayat are recited aloud, it serves as a reminder for them when they hear it.
The imam reads Surah al-Aʿla in the first rakat after Surah al-Fatihah. In the second rakat, he recites Surah al-Ghashiyah. It is also recommended to read Surah Qaf in the first rakat and Surah al-Qamar in the second rakat.
It is permissible for the imam to recite other surahs from the Qur’an for Allah says: {So recite what is easy [for you] of the Qur’an.} (Al-Muzammil: 20)
However, reciting Surah al-Aʿla and al-Ghashiyah is the Sunnah. In these surahs, Allah mentions resurrection and the events of the Day of Judgement. The gathering of Muslims on the day of ‘Eid is like the gathering in the Hereafter (al-hashr) and reciting these surahs remind the Muslims of this inevitable gathering that will take place on the Day of Judgement.
He delivers the two sermons, similar to the Friday sermons, immediately after making taslim, making nine takbir in the opening of the first sermon and seven takbir in the second. He urges them on al-Fitr to the giving of alms, elaborating on its rulings. He enjoins in al-Adha the sacrificial slaughter, detailing its rulings.
“He delivers the two sermons, similar to the Friday sermons, immediately after making taslim, making nine takbir in the opening of the first sermon and seven takbir in the second”: He makes nine takbir in the first sermon because ‘Eid is a day of glorification of Allah. The Muslims are encouraged to say the takbir along with the imam. The second sermon consists of seven takbirs. The takbir is done before the sermon is commenced with the “Alhamdulillah”.
If an imam commences the sermons with “Alhamdulillah” without saying the takbir, there is no harm in it. However, it is better to precede with the takbirs.
“He urges them on al-Fitr to the giving of alms, elaborating on its rulings”: The topic of the sermon on the day of ‘Eid al-Fitr is about alms-giving. He elaborates on its rulings, the different types of alms that can be given, its limits, to whom it should be given and the time to give it. Not centering the sermon on this topic contradicts the guidance of the Prophet(pbuh).
“He enjoins in al-Adha the sacrificial slaughter, detailing its rulings”: Similarly, on ‘Eid al-Adha the imam delivers a sermon that elaborates upon the rulings pertaining to sacrificial slaughter, adding that it was the Sunnah of Prophet Ibrahim and the Sunnah of Prophet Muhammad(pbuh). Hence it should not be abandoned. The imam explains the types of animals that can be offered for the sacrifice, clarifying the bodily defects the animals must be free from. He informs the listener how to distribute the sacrificial meat.
It is a contradiction to the Sunnah if one makes the sermon topic totally unrelated to the ‘Eid. The imam mentions in his sermon that haughtiness in dressing should be avoided. He reminds the congregation to lower their gaze for the day of ‘Eid is a day of adornment and glitter, when the finest clothing is worn.
He encourages the listeners to give alms, to be kind to the poor and the needy, for among the congregation there are bound to be those who are less fortunate.
The imam warns them to avoid amusement and play, reminding them that the day of ‘Eid is a day of eating, drinking and remembrance of Allah. That is, after having spent time in worship and obedience to the Creator, they should never engage themselves in transgression and sin, which is the way of the ignorant and rebellious. They make the day of ‘Eid a day of merry-making, cheer and perversion. There is even inter-mingling and promiscuity between men and women. This is an act of ingratitude of the blessings endowed upon them and a desecration of the sanctity of signs of Allah.
Indeed, there can be fun-filled activities which have no sinful elements in them. An example would be to practice sword fighting and combat training like the Abyssinians who practiced with their spears within the compound of Masjid al-Nabawi. However, spending the day of ‘Eid in amusement and play, by hiring musicians to play music, inter-mingling of sexes and neglecting prayers is forbidden.
These are means by which the signs of Allah are desecrated. This is a good example of one following up a good deed with an evil deed. Wa la hawla wa la quwata illa billah.
The additional takbirs, the dhikr in between the takbirs and both sermons are Sunnah.
“The additional takbirs, the dhikr in between the takbirs’-. The additional takbirat(Plural of takbir) in the beginning of the two rakat of the ‘Eid prayers and at the start of the two sermons are Sunnah. If one does not say it, the prayer is still valid as is the sermon. Similarly, the dhikr mentioned in between the takbirat is Sunnah. There is no harm in not saying it.
“And both sermons are Sunnah”: The two sermons of the ‘Eid prayers are also Sunnah, in contrast to the two sermons of the Friday prayer. The ‘Eid prayers are valid without the sermons. However, to deliver the sermons is much better for the occasion is one where Muslims gather and they are in need of advice and reminder. They can also be advised on the obligations that are upon them. The congregation of such large numbers is an opportunity for da’wah and inviting to the path of Allah and His remembrance.
Hence, it is inappropriate for the imam to abandon the sermons of the ‘Eid prayers though they may not be wajib. The Prophet(pbuh) said when he concluded the prayer, “We shall deliver the sermon. Whoever wants to sit [to listen to the sermon] do remain seated. Those who want to leave may do so.” (Reported by al-Nasa’i (3/185) from the narration of ‘Abdullah ibn al-Sa’ib) If the sermons were wajib, leaving before listening to the sermons would not have been permitted.
Performing nafl prayers before and after the ‘Eid prayer is disliked at the open ground.
“Performing nafl prayers before and after the ‘Eid prayer is disliked at the open ground”: One should immediately sit upon reaching the prayer area. This is if it is performed at an open ground.
One should not pray after the ‘Eid prayer if it is held at a masjid lest the people come to believe that this is part of the ‘Eid prayer. The Prophet(pbuh) went out to the open ground and prayed two rakat ‘Eid prayers. He did not perform nafl prayer before or after it (Reported by al-Bukhari (2/23), Muslim (3/21) from the narration of ‘Abdullah ibn ‘Abbas.) and his is the best example(pbuh)
If one prays the ‘Eid prayers at the masjid, the scholars have differing views pertaining to whether he should offer the tahiyat al-masjid prayer (prayer to honour the masjid) when he enters it or if he should just sit down.146 Some of them state that he should sit down straight away while others say that he should perform tahiyat al-masjid prayer before sitting down. Both are permissible, so one should not refute he who sits down upon entering the masjid and neither should one refute he who prays two rakat of tahiyat al-masjid before sitting down.
It is Sunnah for he who misses the ‘Eid prayer or part of it to make it up according to its attributes. It is Sunnah to make takbir al-mutlaq the night before the two days of ‘Eid. The takbir is more specified for ‘Eid al-Fitr. On ‘Eid al-Adha, it is said throughout the first ten days of Dhul Hijjah.
“It is a Sunnah for he who misses the ‘Eid prayer or part of it to make it up according to its attributes”: He does so as an individual or performs it in congregation. He must remember to include the additional takbirat and the dhikr in between the takbirat. He recites aloud in the prayer just like the ‘Eid prayer he missed. This is because the prayer that is made up must resemble the prayer that was missed. Similarly, if one misses part of the ‘Eid prayer, he prays with the imam what is left of the prayer and then stands up after the imam’s taslim to complete whatever he missed. He does this according to how the ‘Eid prayer is performed.
“It is Sunnah to make takbir al-mutlaq the night before the two days of ‘Eid”: For ‘Eid al-Fitr, the timing for takbir al-mutlaq (general takbir) starts from when the crescent moon is sighted up until the imam starts delivering his sermon. The takbir is said in the masjids, along the streets, the houses, at the shops and at the workplaces. The takbir is made pervasive and it is repeated often. The meaning of mutlaq is something that is done without a specific timing or place.
“The takbir is more specified for ‘Eid al-Fitr”: As compared to ‘Eid al-Adha. Allah says about al-Fitr: {And [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you.} (Al-Baqarah: 185) This is at the completion of Ramadan.
“On ‘Eid al-Adha, it is said throughout the first ten days of Dhul Hijjah”: Takbir mutlaq is performed from the first day of Dhul Hijjah until fajr prayer of Yawm al-’Arafah, which is the ninth of Dhul Hijjah. This is for those who are not performing Hajj. They start to say the specific takbir from the fajr prayer onwards.
As for those who are performing Hajj, they only start saying the specific takbir after the zuhr prayer on the tenth of Dhul Hijjah or what is known as Yawm al-Nahr (Day of Sacrifice). This is due to the fact that they would be engaged in saying the talbiyah until that time.
The takbir on the night before ‘Eid al-Fitr is more specific than the takbir on the night before ‘Eid al-Adha as defined by Allah in the ayah: {And [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you.} (Al-Baqarah: 185)
The first ten days of Dhul Hijjah are very significant days. Allah makes a vow upon these days in the Quran. He says: {I swear by the daybreak. And the ten nights.} (Al-Fajr: 1-2) These are the first ten nights of Dhul Hijjah. The very fact that Allah makes a vow upon these days shows their significance for He does not make a vow upon a thing except that it is highly important. Hence, we conclude that these ten days are very important.
In a hadith, the Prophet(pbuh) said, “There are no days in which deeds are better and dearer to Allah than these ten days.” The Companions asked, “O Messenger of Allah, even better than jihad in the path of Allah?” He(pbuh) replied, “Even better than jihad in the path of Allah, except for one who went out [for jihad] with his soul and money but returned with neither.” (Reported by al-Bukhari (2/24), Ahmad (1/224, 338), Abu Dawud (2438), al-Tirmidhi (757) and Ibn Majah (1727) from the narration of Ibn ‘Abbas.)
It is mustahabb to draw closer to Allah by doing pious deeds in these blessed ten days. Likewise, it is mustahabb to fast these days and repeat the takbir often on these ten days and nights. The Companions used to make the takbir on these ten days. (Added as an appendix by Imam al-Bukhari in his Sahih (2/24) from the deeds of Ibn ‘Umar and Abu Hurairah. They used to go out to the market on the ten days of Dhul Hijjah and say the takbir and the people used to make the takbir along with them.) This is considered from the pious deeds. Fasting, performing prayers, saying the takbir, giving alms and other such activities are from the pious deeds.
The specific takbir is said at the end of every obligatory prayer in congregation, starting from fajr prayer on the day of ‘Arafah and for those performing Hajj it starts from zuhr prayer on Yawm al-Nahr until ‘asr prayer of the last day of the days of tashriq.
“The specific takbir is said at the end of every obligatory prayer in congregation”: If one prays individually, then saying the takbir after the prayer is not legislated for him. As soon as the taslim is made, the imam and the ma’mum say the takbir in unison. It is called al-takbir al-muqayyid (specific takbir) because a time is specified, in this case after every obligatory prayer performed in a congregation. Nafl prayers are excluded. There is no takbir after nafl prayers as there is no evidence of such a practice from the predecessors. However, there is proof for it being said after obligatory prayers. (Reported by al-Daraqutni (2/49) and al-Bayhaqi (3/315) from the narration of Jabir who said, “The Prophet is used to say the takbir on the day of ‘Arafah from the fajr prayer. He ceased doing so after the ‘asr prayer on the last day of the days of tashriq.” Bayhaqi classified this hadith as weak.)
“Starting from fajr prayer on the day of ‘Arafah”: That is, the non-pilgrims make al-takbir al-muqayyid beginning from the fajr prayer on the day of Arafah, on the ninth of Dhul Hijjah until ‘asr prayer on the thirteenth of Dhul Hijjah.
“And for those performing Hajj it starts from zuhr prayer on Yawm al-Nahr until ‘asr prayer of the last day of the days of tashriq”: The pilgrims however only begin saying al-takbir al-muqayyid after zuhr prayer on Yawm al-Nahr which is the tenth of Dhul Hijjah. They continue saying the takbir until ‘asr prayer on the third day of tashriq, which is the thirteenth of Dhul Hijjah. The delay in them saying the takbir is due to them being engaged in talbiyah.
If one forgets the takbir, then he should make it up as long as he has not spoken or left the masjid. It is not a Sunnah to say the takbir after the ‘Eid prayer. The takbir comes in pairs, ‘Allahu akbar allahu akbar la ilaha illallahu, wallahu akbar allahu akbar wa lillahil hamd.’
“If one forgets the takbir, then he should make it up as long as he has not spoken or left the masjid”: He who prays in a congregation, be it the imam or follower, but forgets to say the takbir al-muqayyid after the prayer, he should say it if he remembers it soon afterwards. If there is a big-time gap then its time has lapsed. It cannot also be said if he nullifies his ablution. Hence, he may make it up if two conditions are met:
One: If the time gap is not too long.
Two: If his ablution is still valid.
“It is not a Sunnah to say the takbir after the ‘Eid prayer”: Even though ‘Eid prayers are a communal obligation, there is no takbir after its conclusion. This is because there is no evidence to prove that this was practiced.
“The takbir comes in pairs”: As follows, “Allahu akbar allahu akbar la ilaha illallahu, wallahu akbar allahu akbar wa lillahil hamd.” This was the takbir of the Prophet(pbuh). (Reported by al-Daraqutni (2/50) from the narration of Jabir ibn ‘Abdullah.)
By Shaykh Salih ibn Fawzan al-Fawzan
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