It is necessary to take a bath on the day of Eid al-Fitr
(1) Salamah bin Akwa رضي الله عنه states that he (آنَّہُ کَانَ یَغْتَسِلُ یَوْمَ الْعِیْدُ یَوْمَ الَعِیدُ) used to take a bath on the day of Eid al-Fitr.
(2) Abdullah bin Umar رضي الله عنه states that he used to take a bath before going to the Eidgah on the day of Eid al-Fitr.
(3) Hazrat Abu Rafi’ رضي الله تعالى عنه states that the Messenger of Allah صلى الله عليه وسلم used to take a bath on the days of Eid.
(4) It is narrated from Hazrat Abu Hurairah رضي الله تعالى عنه that whoever fasts on the day of Ramadan, takes a bath, goes to the Eidgah, and gives the Zakat al-Fitr, returns home with Allah’s forgiveness.
(5) It is narrated from Faqih bin Saad رضي الله تعالى عنه that the Messenger of Allah صلی اللہ علیہ وسلم used to take a bath on the days of Eid and Arafah, and Faqih رضي الله تعالى عنه also used to command his family to take a bath on these days.
(6) It is narrated from Ibn Abbas رضي الله تعالى عنه that the Messenger of Allah صلی اللہ علیہ وسلم used to take a bath on the days of Eid.
(7) It is also narrated from Saib bin Yazid رضي الله تعالى عنه that he used to take a bath before going to the Eidgah.
(8) It is narrated from Ali رضي الله تعالى عنه that taking a bath on the days of Eid is recommended.
Summary
In view of these ahadith and reports, there is no prohibition in Shariah against taking a bath before going to the Eidgah on the days of Eid; rather, it is recommended. (واللہ اعلم )
Wear good clothes.
Hasan bin Ali (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) commanded us to wear fine clothes on the occasion of the two Eids.
Apply good fragrance.
Hasan bin Ali (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) commanded us to apply good fragrance on the occasion of the two Eids.
Using a miswak is also permissible.
The Messenger of Allah (peace be upon him) said: On this day, perform ghusl (ritual bath), and whoever has fragrance should use it, and using the miswak is obligatory upon you, O Muslims.
While going from home to the Eidgah, one should recite Takbirs loudly.
(1). Abdullah bin Umar (may Allah be pleased with him) used to say Takbirs loudly while going from home to the Eidgah. The words are:
اللَّـهُ اَکْبَرْ ۔۔ آللَّـهُ اَکْبَرْ .
لَا اِلٰہَ اِلاَّ اللَّـهُ۔وَآللَّـهُ اَکْبَرْ ۔وَلِلّٰہِ الْحَمْدُ .
Translation:
[Allah is the Greatest, Allah is the Greatest, there is no deity except Allah, Allah is the Greatest, Allah is the Greatest, and all praise is for Allah.]
(2). Abdullah bin Umar رضي الله عنه reports that when the Prophet صلى الله عليه وسلم went out on the days of the two Eids, he would go out reciting Takbeer and Tahleel loudly.
(3). Abdullah bin Umar رضي الله عنه would leave the mosque very early towards the Eidgah and would keep reciting Takbeerat loudly until reaching the Eidgah, and would continue reciting Takbeerat there until the Imam arrived.
Note:
“اللہُ أَکْبَرُ اللہُ أَکْبَرُ اللہُ أَکْبَرُ، لَا إِلَہَ إِلَّا اللہُ وَاللہُ أَکْبَرُ، اللہُ أَکْبَرُ وَلِلّٰہِ الْحَمْدُ”
The chain of this narration is weak. Amr bin Shammar is a liar narrator. Jabir al-Ju’fi is severely weak and a Rafidhi. Nail bin Nujaih is weak. See the books of Asma al-Rijal etc.
In one narration, it is mentioned that Abdullah bin Abbas رضي الله عنه used to recite the following words in the Takbeerat of the two Eids:
“اللَّہُ أَکْبَرُ کَبِیرًا، اللَّہُ أَکْبَرُ کَبِیرًا، اللَّہُ أَکْبَرُ، وَأَجَلُّ اللَّہُ أَکْبَرُ، وَلِلَّہِ الْحَمْدُ”
Its chain is authentic.
Our master Salman al-Farsi رضي الله عنه used to recite these words:
“اللَّہُ أَکْبَرُ اللَّہُ أَکْبَرُ اللَّہُ أَکْبَرُ”
Ibrahim al-Nakha’i says:
“کَانُوا یُکَبِّرُونَ یَوْمَ عَرَفَۃَ، وَأَحَدُہُمْ مُسْتَقْبِلٌ الْقِبْلَۃَ فِی دُبُرِ الصَّلَاۃِ: اللہُ أَکْبَرُ، اللہُ أَکْبَرُ، لَا إِلَہَ إِلَّا اللہُ، واللہُ أَکْبَرُ، اللہُ أَکْبَرُ، وَلِلّٰہِ الْحَمْدُ”
The above Takbeerat are proven from the Companions and the Followers, therefore there is no harm in reciting them during the days of the two Eids; rather, following the Salaf in this matter is hoped to bring reward.
In short, the supplication you mentioned is proven from the Followers and acting upon it is correct. والحمدللہ
Eid prayer should be performed in an open field
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الْفِطْرِ وَالْأَضْحَى إِلَى الْمُصَلَّى فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ
Translation
Narrated from Hazrat Abu Saeed Khudri (RA), he said that the Prophet ﷺ used to go to the Eidgah on the days of Eid al-Fitr and Eid al-Adha, and the first thing he would do was to offer the prayer.
In case of compulsion, Eid prayer can be performed in the mosque or any other place
(1).حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا الْوَلِيدُ. ح حَدَّثَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا رَجُلٌ مِنْ الْفَرَوِيِّينَ، وَسَمَّاهُ الرَّبِيعُ فِي حَدِيثِهِ عِيسَى بْنَ عَبْدِ الْأَعْلَى بْنِ أَبِي فَرْوَةَ، سَمِعَ أَبَا يَحْيَى عُبَيْدَ اللَّهِ التَّيْمِيَّ يُحَدِّثُ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ أَصَابَهُمْ مَطَرٌ فِي يَوْمِ عِيدٍ” فَصَلَّى بِهِمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الْعِيدِ فِي الْمَسْجِدِ
Translation
Sayyiduna Abu Hurairah (RA) reported that on one occasion, it rained on the day of Eid and the Muslims were affected by it, so the Prophet Muhammad (PBUH) led them in the Eid prayer in the mosque.
This has been narrated by Abu Dawood with a weak chain.
Its chain is good.
Sayyiduna Abdullah bin Umar رضي الله عنهما used to go from the mosque towards the Eidgah while saying Takbeer and would continue saying Takbeer until the Imam arrived.
In summary, it is Sunnah to perform the Eid prayer outside the mosque, in the Eidgah or an open field. It should be noted that there is no evidence for performing the Eid prayer inside the mosque without a legitimate Shar’i excuse, but if it rains, then it is permissible to perform the Eid prayer inside the mosque, as is established from the statement of Sayyiduna Umar رضي الله عنه.
See
,
Our position is that it is completely permissible to perform the Eid prayer in the mosque due to any excuse.
Women going to the Eidgah.
It is narrated from Sayyida Umm Atiyah رضي الله عنها that the Messenger of Allah ﷺ commanded us to take women to the Eidgah on Eid al-Fitr and Eid al-Adha. Sayyida Umm Atiyah رضي الله عنها stated that we asked: What if a woman among us does not have a sheet (to cover herself)? The Prophet ﷺ said: Her sister should cover her with her sheet.
Sayyiduna Abdullah bin Umar رضي الله عنهما used to take those from his household (wives and others) who were able to go to the Eidgah.
It should be noted that one should not take a pulpit (minbar) to the Eidgah. See
In today’s times, some people prevent women from going to mosques and Eidgahs due to circumstances, using “unfavorable” conditions as their excuse. However, after the authentic hadith, this excuse holds no weight.
Going on foot to the Eid prayer
حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ ، أَنْبَأَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ الْعُمَرِيُّ ، عَنْ أَبِيهِ ، وَعُبَيْدُ اللَّهِ ، عَنْ نَافِعٍ ، عَنْ ابْنِ عُمَرَ ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:” يَخْرُجُ إِلَى الْعِيدِ مَاشِيًا، وَيَرْجِعُ مَاشِيًا”.
Abdullah bin Umar رضي الله عنهما says that the Messenger of Allah صلی اللہ علیہ وسلم used to go to the Eid prayer place on foot and return on foot as well.
Based on the evidences, this hadith is Hasan.
Explanation
From these hadiths, it is understood that the Sunnah is to go to the Eidgah on foot; if the Eidgah is far or someone cannot walk on foot, then they may go on a mount.
On the day of Eid, the route should be changed
(1) Abdullah bin Umar رضي الله عنه states that
the practice of the Messenger of Allah صلی اللہ علیہ وسلم was that when it was the day of Eid, he would change the route for going to and returning from the Eidgah.
(11) It is narrated from Hazrat Abu Hurairah رضي الله عنه that when the Messenger of Allah صلی اللہ علیہ وسلم would go out for Eid by one route, he would return by a different route.
Therefore, changing the route is a Sunnah practice. Regarding the wisdom of changing the route, scholars have written that it is so that on the Day of Judgment, more things testify in favor of this good deed. Also, this practice was done to take care of the poor and needy so that more people could be greeted and checked upon. For details, see
.
Note
In any case, this practice should be performed considering it Sunnah, even if we do not understand its wisdom. By following this Sunnah, we will surely receive reward and blessings from Allah Almighty.
On the day of Eid al-Fitr, one should eat something before going to the Eidgah
حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّارُ الْبَغْدَادِيُّ، حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، عَنْ ثَوَابِ بْنِ عُتْبَةَ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ: ” كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَخْرُجُ يَوْمَ الْفِطْرِ حَتَّى يَطْعَمَ وَلَا يَطْعَمُ يَوْمَ الْأَضْحَى حَتَّى يُصَلِّيَ“.
Translation
Buraidah (may Allah be pleased with him) says that the Prophet Muhammad (peace be upon him) would not go out on the day of Eid al-Fitr until he had eaten something, and on the day of Eid al-Adha, he would not eat until he had performed the prayer.
Muslims of the Indian subcontinent, both India and Pakistan, have somehow made it a final custom to eat vermicelli before going to the Eidgah, and even after coming back, they continue to eat it. This custom has become so obligatory that “Eid-ul-Fitr” and vermicelli have become inseparable, just like “meat” is inseparable from Eid-ul-Adha. Such strict adherence to this custom falls under the category of innovation (bid’ah).
Warning
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا هُشَيْمٌ، عَنْ مُحَمَّدِ بْنِ إِسْحَاق، عَنْ حَفْصِ بْنِ عُبَيْدِ اللَّهِ بْنِ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ ” يُفْطِرُ عَلَى تَمَرَاتٍ يَوْمَ الْفِطْرِ قَبْلَ أَنْ يَخْرُجَ إِلَى الْمُصَلَّى “. قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ.
Translation
Anas bin Malik (may Allah be pleased with him) says that the Prophet Muhammad (peace be upon him) used to eat a few dates before going out for the Eid prayer on the day of Eid-ul-Fitr.
,
Several rulings can be derived from this hadith:
1. Going outside for Eid prayer is Sunnah.
2. It is Sunnah to eat an odd number of dates before going for Eid al-Fitr prayer.
3. Dates should be eaten one by one.
It should not be done in such a way that many dates are stuffed into the mouth. This is against etiquette and manners. If someone does not have dates available, then any other food can be eaten. واللّٰہ أعلم.
4. The wisdom in eating dates one by one is that a person should not become greedy or covetous; also, it points towards the Oneness of Allah, that Allah is odd (unique) and prefers the odd. From a medical perspective, each date should be chewed well with saliva before swallowing so that it aids the digestive system.
There was no Adhan and Iqamah for the Eid prayers
وَعَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِيدَيْنِ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ بِغَيْرِ أَذَانٍ وَلَا إِقَامَة. رَوَاهُ مُسلم
Translation
Jabir bin Samurah (may Allah be pleased with him) narrates that I prayed Eid prayers several times with the Messenger of Allah (peace and blessings be upon him and his family) in which there was no Adhan or Iqamah. Reported by Muslim.
There is no Sunnah or Nafl prayer before or after the Eid prayer in the Eidgah
Abdullah bin Abbas (may Allah be pleased with him) stated that the Prophet (peace be upon him) did not offer any Nafl prayer before or after the Eid prayers on the days of Eid.
Note: It is not correct to offer Nafl prayers before or after the Eid prayer, as this is the position of (1) Hazrat Abdullah bin Abbas (may Allah be pleased with him), (2) Hazrat Ali (may Allah be pleased with him), (3) Hazrat Abdullah bin Umar (may Allah be pleased with him), (4) Hazrat Abdullah bin Mas’ud (may Allah be pleased with him), (5) Hazrat Hudhayfah bin Yaman (may Allah be pleased with him), (6) Hazrat Salmah bin Akwa (may Allah be pleased with him), (7) Hazrat Jabir (may Allah be pleased with him), etc.
Musnad al-Shafi’i Hadith (484), Ma’rifat al-Sunan wal-Athar by al-Bayhaqi Hadith (1928) — all the companions’ narrations are Hasan according to the chain of narration.
The Eid al-Fitr prayer consists of two Rak’ahs
Abdullah bin Abbas (may Allah be pleased with both of them) said that when the Prophet (peace be upon him) went out on the day of Eid al-Fitr, he prayed two Rak’ahs; he did not pray any prayer before or after it.
It is Sunnah to say seven Takbirs before recitation in the first Rak’ah of Eid prayer and five Takbirs before recitation in the second Rak’ah
حَدَّثَنَا أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ يَعْلَى ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:” كَبَّرَ فِي صَلَاةِ الْعِيدِ سَبْعًا، وَخَمْسًا”
Translation
It is narrated from Abdullah bin Amr bin Al-As (may Allah be pleased with them) that the Prophet Muhammad (peace be upon him) said seven Takbirs in the Eid prayer in the first Rak’ah and five Takbirs in the second.
Note
This method was that of (1) Hazrat Umar (may Allah be pleased with him), (2) Hazrat Ali (may Allah be pleased with him), (3) Abu Hurairah (may Allah be pleased with him), (4) Abu Saeed Khudri (may Allah be pleased with him), (5) Jabir (may Allah be pleased with him), (6) Abdullah bin Umar (may Allah be pleased with him), (7) Abdullah bin Abbas (may Allah be pleased with him), (8) Abu Ayyub Ansari (may Allah be pleased with him), (9) Zaid bin Thabit (may Allah be pleased with him), Hazrat Aisha (may Allah be pleased with her), and others (Nail al-Awtar).
It is narrated from Nafi’ (may Allah have mercy on him), the freed slave of Sayyiduna Abdullah bin Umar (may Allah be pleased with him), that I prayed Eid al-Adha and Eid al-Fitr (prayers) behind Abu Hurairah (may Allah be pleased with him), and he said seven Takbirs before recitation in the first Rak’ah and five Takbirs before recitation in the second Rak’ah.
Imam Malik said: In our place (Medina), this is the practice.
The chain of this narration is completely authentic.
Imam Bayhaqi said: And Abu Huraira’s Mawkuf narration is authentic, there is no doubt in it.
In one narration, it is stated that Nafi said: I found the people upon this.
In one narration, it is stated that this is the Sunnah.
Benefit:
Our master Abu Huraira (may Allah be pleased with him) used to pray his prayer (in general) and say: By the One in Whose hand is my soul! I am the closest to the prayer of the Messenger of Allah ﷺ among you all; this was your prayer until he passed away.
From this hadith, it is understood that every issue regarding the prayer of Sayyiduna Abu Hurairah (may Allah be pleased with him) is an authoritative ruling, and this was the last prayer of the Noble Prophet ﷺ; therefore, every narration contrary to it is abrogated.
Imam Muhammad bin Sirin (a well-known trustworthy Tabi’i) said:
“کل حدیث أبي ھریرۃ عن النبي ﷺ‘‘ إلخ
Every hadith of Abu Hurairah (may Allah be pleased with him) is from the Prophet ﷺ.”
This statement pertains to all narrations regarding the prayer of Sayyiduna Abu Hurairah (may Allah be pleased with him), as is evident from the mentioned hadith in
.
Summary of the investigation: The hadith with twelve takbirs is absolutely authentic and is an authoritative ruling, and every narration contrary to it (even if it is the narration with six takbirs in Tahawi’s Ma’ani al-Athar) is abrogated.
There are also authoritative narrations supporting the hadith of Sayyiduna Abu Hurairah (may Allah be pleased with him).
In an authentic hadith, it is mentioned that the Prophet ﷺ would raise his hands at every takbir before bowing in each rak’ah until his prayer was completed.
The pious predecessors
have unanimously (i.e., without any disagreement) deduced that raising the hands should be done during the Takbeerat of the two Eids.
said: Raise your hands with all the Takbeers.
Also see
The claim by some modern researchers and investigators against this unanimous understanding of the pious predecessors that “raising the hands should not be done during the Takbeerat of the two Eids” is baseless and rejected.
Note: It is not proven from even a single authentic hadith that the Prophet ﷺ performed the Eid prayer without the Takbeers, nor is it proven that during those Takbeers the Prophet ﷺ did not raise his hands.
It is narrated from Nafi’ (may Allah have mercy on him) that I prayed Eid al-Adha and Eid al-Fitr prayers behind (Sayyiduna) Abu Hurairah (may Allah be pleased with him), and he said seven Takbirs in the first Rak’ah and five Takbirs in the second Rak’ah.
He used to say all these Takbirs before the recitation.
It is also established from Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) that there are twelve Takbirs.
Sayyiduna Abdullah bin Umar (may Allah be pleased with him) said: In the two Eids, the Takbirs are seven and five.
Imam Makhool (may Allah have mercy on him) (a Tabi’i) said: In Eid al-Adha and Eid al-Fitr, the Takbirs before the recitation are seven and (in the second Rak’ah) five.
Abu al-Ghussan Thabit bin Qais al-Ghifari al-Makki said that I prayed Eid al-Fitr prayer behind Umar bin Abdul Aziz (may Allah have mercy on him), and he said seven takbirs before the recitation in the first rak’ah and five takbirs before the recitation in the second rak’ah.
Imam Ibn Shahab al-Zuhri said: The Sunnah is to say seven takbirs before the recitation in the first rak’ah and five takbirs before the recitation in the second rak’ah in Eid al-Adha and Eid al-Fitr.
Imam Malik also holds the same view.
Both Imam Malik and Imam Awza’i said that with these takbirs, one should also raise the hands.
The interval between every two takbirs
Abdullah bin Mas’ud (may Allah be pleased with him) said قولا وفعلا There should be a gap equal to the length of one kalima between every two takbirs. (Majma’ al-Zawa’id)
Reciting Surah Al-A’la and Surah Al-Ghashiyah in Eid al-Fitr prayer is also correct
Nu’man bin Bashir رضي الله عنه reported that the Prophet صلى الله عليه وسلم used to recite Surah Al-A’la and Surah Al-Ghashiyah in the Eid prayers and the Friday prayer
The sermon will be delivered after the Eid prayer
Abdullah bin Umar رضي الله عنه reported that the Prophet صلى الله عليه وسلم, Abu Bakr Siddiq رضي الله عنه, and Umar رضي الله عنه used to perform the Eid prayers before the sermon
The pulpit is not prescribed for the Eid sermon
Abu Sa’id Khudri رضي الله عنه reported that the Prophet صلى الله عليه وسلم always delivered the Eid al-Fitr sermon without a pulpit
However, the Eid al-Fitr sermon can be delivered while sitting on a mount
Abu Sa’id Khudri رضي الله عنه reported that the Prophet صلى الله عليه وسلم delivered the Eid al-Fitr sermon while sitting on his mount
Note: This hadith has been authenticated by Nur ad-Din Haithami and Ibn Khuzaymah classified it as Sahih
Note.
From this hadith, it is understood that it is completely permissible to sit on a mount or similar and deliver a sermon.
It is correct for the preacher to use a stick or bow as support during the Eid al-Fitr sermon
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ أَبِي جَنَابٍ، عَنْ يَزِيدَ بْنِ الْبَرَاءِ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ” نُوِّلَ يَوْمَ الْعِيدِ قَوْسًا فَخَطَبَ عَلَيْهِ“.
Bara’ رضي الله عنه says that on the day of Eid, the Prophet Muhammad صلی اللہ علیہ وسلم was given a bow, and he delivered the sermon resting on it.
Sheikh Al-Albani said: Hasan
It is also correct to pray at home after Eid prayer
At the Eidgah, except for the two Rak’ahs, there is no evidence that the Prophet صلی اللہ علیہ وسلم prayed any other prayer before or after it. However, after leaving the Eidgah, it is permissible to pray two Rak’ahs at home, as:
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا الْهَيْثَمُ بْنُ جَمِيلٍ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَمْرٍو الرَّقِّيِّ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ” لَا يُصَلِّي قَبْلَ الْعِيدِ شَيْئًا، فَإِذَا رَجَعَ إِلَى مَنْزِلِهِ صَلَّى رَكْعَتَيْنِ“.
Abu Sa’id Khudri رضي الله عنه says that the Messenger of Allah صلی اللہ علیہ وسلم did not pray anything before the Eid prayer, but when he returned to his home, he prayed two Rak’ahs.
Sheikh Al-Albani said: Hasan
The time for Eid prayer is from when the sun is at the height of a spear until it declines
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنَا صَفْوَانُ، حَدَّثَنَا يَزِيدُ بْنُ خُمَيْرٍ الرَّحَبِيُّ، قَالَ:” خَرَجَ عَبْدُ اللَّهِ بْنُ بُسْرٍ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ النَّاسِ فِي يَوْمِ عِيدِ فِطْرٍ أَوْ أَضْحَى، فَأَنْكَرَ إِبْطَاءَ الْإِمَامِ، فَقَالَ: إِنَّا كُنَّا قَدْ فَرَغْنَا سَاعَتَنَا هَذِهِ وَذَلِكَ حِينَ التَّسْبِيحِ”
Translation
It is narrated from Yazid bin Khameer Rahbi that the Companion of the Prophet Abdullah bin Basar (may Allah be pleased with him) went out with people on the day of Eid al-Fitr or Eid al-Adha, and he disliked the Imam delaying, saying: We used to finish the Eid prayer by that time, and this was the time for Ishraq prayer.
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» Sheikh Albani said: Sahih
The time for Eid prayer begins when the sun is at the height of a spear.
In this regard, the hadith scholars have also narrated an incident of the Companion Hazrat Abdullah bin Basar (RA) that once he went out with people to perform the Eid prayer. When the Imam arrived late, he expressed surprise and said that we would have finished by this time. This time is for Tasbih (glorification of Allah).
Now, it needs to be seen from where the last time of the Eid prayer being at Zawal (solar noon) is proven. In an authentic hadith, it is mentioned that some horsemen came to the Prophet Muhammad ﷺ and testified that they had sighted the moon the previous night, upon which the Prophet ﷺ ordered the companions to break their fast and when morning came, to proceed to the Eidgah (place of Eid prayer).
These people came to the Prophet ﷺ after Zawal, at the end of the day. When they testified to seeing the moon, the Prophet ﷺ ordered the companions, who were completing the thirtieth day of Ramadan based on moon sighting, to break their fast and emphasized that they should reach the Eidgah the next morning to perform the Eid prayer. Jurists have deduced from this hadith that the last time for the Eid prayer is Zawal. If the time for Eid prayer was after Zawal, the Prophet ﷺ would have led the prayer on the same day. He would not have instructed the companions to come to the Eidgah the next morning. This means that the moon sighting report was received after Zawal, so the Prophet ﷺ ordered the companions to break their fast but did not lead the Eid prayer because its time had already passed.
Based on this hadith, jurists have said that the time for Eid prayer starts from when the sun is a spear’s length above the horizon until the beginning of Zawal. In fact, it is preferable that the prayer finishes fifteen to twenty minutes before Zawal.
……… Question …………
Is it established to say to each other “Taqabbal Allahu minna wa mink” after the Eid prayer?
………… Answer …………
Two mursal (raised) narrations have been transmitted regarding this:
1- A narration attributed to Sayyiduna Wathilah bin Al-Asqa’ رضي الله عنه
This narration is fabricated due to Muhammad bin Ibrahim bin Al-‘Ala’ Al-Shami.
Muhammad bin Ibrahim: Imam Al-Daraqutni said about him: “Liar”
Hafiz Ibn Hibban said: He used to fabricate hadiths upon the people of Sham.
The author of Al-Mustadrak, Hafiz Al-Hakim said: He narrated fabricated hadiths from Walid bin Muslim and Suwaid bin Abdul Aziz.
2- A narration attributed to Sayyiduna ‘Ubada bin As-Samit رضي الله عنه
Regarding its narrator Abdul Khaliq bin Zaid bin Waqid, Imam Bukhari said: “Munkir al-Hadith”
Imam Bukhari said: Whoever I call Munkir al-Hadith, I do not accept narrations from him.
It is clear that this narration is very weak.
Secondly, it is also disconnected due to the absence of a link between the unknown narrator and Sayyiduna Ubada (may Allah be pleased with him).
Hafiz Ibn Hajar has declared this narration weak in terms of its chain.
After these rejected narrations, now the investigation of some reports is as follows:
1- Tahawi said:
“وَحدثنَا یحیی بن عُثْمَان قَالَ حَدثنَا نعیم قَالَ حَدثنَا مُحَمَّد بن حَرْب عَن مُحَمَّد بن زِیَاد الْأَلْہَانِيْ قَالَ کُنَّا نأتيْ أَبَا أُمَامَۃ وواثلۃ بن الْأَسْقَع فِی الْفطر والأضحی ونقول لَہما قبل اللہ منا ومنکم فَیَقُولَانِ ومنکم ومنکم”
It is narrated from Muhammad bin Ziyad al-Alhani (Abu Sufyan al-Himsi: trustworthy) that we used to go to Abu Umamah and Wathilah bin Asqa’ (may Allah be pleased with them) on Eid al-Fitr and Eid al-Adha and they would say:
’’تَقَبَّلَ اللہُ مِنَّا وَمِنْکُمْ‘‘ May Allah accept our and your (deeds),
Then both would reply: And yours too, and yours as well.
In this chain, Yahya ibn Uthman ibn Salih and Na’im ibn Hamad are both considered reliable by the majority, hence the hadith is Hasan. The rest of the chain is Sahih.
Ibn al-Turkumani also narrated this hadith without any reference and called it “Hadith Jayyid” and narrated from Ahmad ibn Hanbal that its chain is Jayyid. See
2- Qadi Husayn ibn Ismail al-Muhamali said:
’’حدثنا المھنی بن یحیی قال: حدثنا مبشر بن إسماعیل الحلبی عن إسماعیل بن عیاش عن صفوان بن عمرو عن عبدالرحمٰن بن جبیر بن نفیر عن أبیہ قال: کان أصحاب النبي ﷺ إذا التقوا یوم العید یقول بعضھم لبعض: تقبل اللہ منا و منک‘‘
It is narrated from Jubayr ibn Nufayr (may Allah have mercy on him / Tabi’i) that when the companions of the Prophet ﷺ met each other on the day of Eid, they would say to each other: Taqabbal Allah minna wa mink (May Allah accept from us and from you).
The chain of this narration is Hasan and Hafiz Ibn Hajar also classified it as Hasan.
3- It is narrated from Safwan ibn Amr al-Saksaki (Thiqah) that:
I saw Abdullah bin Basar Al-Mazini (may Allah be pleased with him), Khalid bin Ma’dan (may Allah have mercy on him), Rashid bin Saad (may Allah have mercy on him), Abdul Rahman bin Jubair bin Nafeer (may Allah have mercy on him), and Abdul Rahman bin Aaidh (may Allah have mercy on him) and other sheikhs saying to each other on Eid, “Taqabbal Allah minna wa mink.”
4- Ali bin Thabit Al-Jazari (may Allah have mercy on him) (a truthful narrator of hadith) said:
I asked (Imam) Malik bin Anas (may Allah have mercy on him) about the people’s saying “تقبل اللہ منا و منک” on the day of Eid, and he said: Among us (in Madinah), this is practiced, and we do not consider any harm in it.
5- It is narrated from Imam Shu’bah bin Al-Hajjaj (may Allah have mercy on him) that:
On the day of Eid, I met Yunus bin Ubaid who said: “تقبل اللہ منا و منک“.
The narrator of this hadith, Hasan bin Ali Al-Ma’mari, was among the truthful and reliable narrators in those narrations in which he was not denied, and in this narration as well, there is no evidence of denial against him. Also see
6- Tahawi said about his teachers and contemporaries Bakr bin Qutaybah, Imam Muzani, Yunus bin Abdul-Ala, and Abu Ja’far bin Abi Imran that when they were congratulated on Eid, they would respond in the same manner.
From these evidences, it is understood that on the day of Eid, it is permissible to say to each other “Taqabbal Allah minna wa mink” (May Allah accept from us and from you) (and to congratulate).
.What should a person do who is unable to attend the Eid al-Fitr prayer
If a person is late, he should perform four rak’ahs of Eid al-Fitr prayer.
As narrated by Abdullah bin Mas’ud (may Allah be pleased with him), if a person is late for the Eid prayer, he should pray four rak’ahs. And whoever joins the Imam in the Eid prayer, even if it is only at the tashahhud, should stand up with the Imam after the salam and pray two rak’ahs.
