سنن ابي داود
Abu Dawud
تفرح أبواب الجمعةPrayer (Tafarah Abwab ul Jummah)
باب صَلاَةِ الْعِيدَيْنِChapter: The ’Eid Prayers.
Hadith 1134
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا حَمَّادٌ ، عَنْ حُمَيْدٍ ، عَنْ أَنَسٍ ، قَالَ : قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا ، فَقَالَ : " مَا هَذَانِ الْيَوْمَانِ ؟ " قَالُوا : كُنَّا نَلْعَبُ فِيهِمَا فِي الْجَاهِلِيَّةِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ اللَّهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا : يَوْمَ الْأَضْحَى ، وَيَوْمَ الْفِطْرِ " .
Narrated Anas ibn Malik: When the Messenger of Allah ﷺ came to Madina, the people had two days on which they engaged in games. He asked: What are these two days (what is the significance)? They said: We used to engage ourselves on them in the pre-Islamic period. The Messenger of Allah ﷺ said: Allah has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1134. Commentary:
Islam has replaced all the symbols of ignorance (jahiliyyah) with the truth, so a Muslim should adhere to this truth. From this, it is also understood that the number of religious festivals (Eids) in the Shari'ah is only two; all others are self-invented.
Islam has replaced all the symbols of ignorance (jahiliyyah) with the truth, so a Muslim should adhere to this truth. From this, it is also understood that the number of religious festivals (Eids) in the Shari'ah is only two; all others are self-invented.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1134
Hafiz Muhammad Ameen
1557. Commentary:
➊ By "two days," Nowruz and Mehregan are meant. Nowruz was the first day of the new year, and Mehregan was celebrated as a festival in relation to the spring season. These were both festivals of the Persians. The Arabs would celebrate them merely by imitation.
➋ "Two good days"—because their connection is neither with the pleasantness of the season nor with the coronation of any king, but rather, their connection is with the performance of two great acts of worship. Therefore, instead of frivolity and play, worship, gratitude, and supplication will prevail in them. As for happiness, it is a mental thing. Just as a playful person finds joy in games and amusement, a believer feels even greater delight in worship. Moreover, the happiness of frivolity and play is limited to the wealthy, but in the happiness of worship, both rich and poor can participate. After the performance of acts of worship, there is no harm in appropriate play and amusement, such as girls beating the duff and Abyssinians performing a war game, which is established from the hadiths. However, such happiness whose foundation is pride, arrogance, display of wealth, and extravagance is entirely contrary to a natural religion.
➌ "Eid" is derived from "‘awd," meaning something that returns repeatedly. Clearly, Eid comes again and again, and every person desires to enjoy them repeatedly, and people also pray for "many Eids" for one another.
➍ This hadith also makes it clear that Muslims have only two Eids; there is no third Eid. Therefore, "Eid Milad" has no legal (shar‘i) status; it is an innovation (bid‘ah) and man-made. For the reality of the "proofs" given for its permissibility, see Hafiz Salahuddin Yusuf rahimahullah’s work "Jashn-e-Eid Milad aur Mujawwizīn ke Dalā’il ka Ja’iza."
➊ By "two days," Nowruz and Mehregan are meant. Nowruz was the first day of the new year, and Mehregan was celebrated as a festival in relation to the spring season. These were both festivals of the Persians. The Arabs would celebrate them merely by imitation.
➋ "Two good days"—because their connection is neither with the pleasantness of the season nor with the coronation of any king, but rather, their connection is with the performance of two great acts of worship. Therefore, instead of frivolity and play, worship, gratitude, and supplication will prevail in them. As for happiness, it is a mental thing. Just as a playful person finds joy in games and amusement, a believer feels even greater delight in worship. Moreover, the happiness of frivolity and play is limited to the wealthy, but in the happiness of worship, both rich and poor can participate. After the performance of acts of worship, there is no harm in appropriate play and amusement, such as girls beating the duff and Abyssinians performing a war game, which is established from the hadiths. However, such happiness whose foundation is pride, arrogance, display of wealth, and extravagance is entirely contrary to a natural religion.
➌ "Eid" is derived from "‘awd," meaning something that returns repeatedly. Clearly, Eid comes again and again, and every person desires to enjoy them repeatedly, and people also pray for "many Eids" for one another.
➍ This hadith also makes it clear that Muslims have only two Eids; there is no third Eid. Therefore, "Eid Milad" has no legal (shar‘i) status; it is an innovation (bid‘ah) and man-made. For the reality of the "proofs" given for its permissibility, see Hafiz Salahuddin Yusuf rahimahullah’s work "Jashn-e-Eid Milad aur Mujawwizīn ke Dalā’il ka Ja’iza."
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1557
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الصلاة، باب صلاة العيدين، حديث:1134، والنسائي، صلاة العيدين، حديث:1557، وحميد صرح بالسماع عند أحمد:3 /250.»©Explanation:
From this hadith, it is understood that playing, amusement, and expressing happiness and joy on the days of the two Eids is permissible, provided that it does not go against the Shari‘ah. However, expressing happiness, joy, and delight on the festivals of the polytheists and disbelievers is disliked (makruh), or according to some, it is forbidden (haram).
«أخرجه أبوداود، الصلاة، باب صلاة العيدين، حديث:1134، والنسائي، صلاة العيدين، حديث:1557، وحميد صرح بالسماع عند أحمد:3 /250.»©Explanation:
From this hadith, it is understood that playing, amusement, and expressing happiness and joy on the days of the two Eids is permissible, provided that it does not go against the Shari‘ah. However, expressing happiness, joy, and delight on the festivals of the polytheists and disbelievers is disliked (makruh), or according to some, it is forbidden (haram).
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 398
