Bukhari

Hadith Commentary:
(1)
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) commanded the women to give charity after performing the Eid prayer. His admonition to them was a result of the Eid sermon, as is mentioned in the hadith of Jabir (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) first performed the prayer, then delivered the sermon before the people. When the Messenger of Allah (sallallahu alayhi wa sallam) finished the sermon, he descended and came to the women and advised them. (Sahih al-Bukhari, al-Eidayn, Hadith: 961)
(2)
It is also possible that Imam Bukhari (rahimahullah) mentioned this hadith merely as a "new benefit," because this hadith has a deep connection with the prayer of the two Eids. (Fath al-Bari: 2/585)

Hadith Commentary:
The relevance of this hadith to the chapter is that it mentions the Messenger of Allah (sallallahu alayhi wa sallam) going near the house of Kathir bin Salt and performing the Eid prayer there.

Hadith Commentary:
➊
In this hadith, there is mention of the Eid ground, that the Messenger of Allah (sallallahu alayhi wa sallam) came to that landmark where today is the house of Kathir bin Salt.
That house was built after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), and due to its fame, it became attributed to him.

➋
In this hadith, the virtue of the young children of the Companions (radi Allahu anhum) during that era is mentioned, that they too would acquire knowledge directly from the Messenger of Allah (sallallahu alayhi wa sallam).
This rank was not attained by those living in other cities.
However, to establish the binding authority (hujjiyyah) of the consensus (ijma‘) of the people of Madinah from this hadith is questionable; at most, it can be said that in times of disagreement, the practice and consensus of the people of Madinah should be given weight.
And Allah knows best.

Hadith Commentary:
The hadith mentions giving earrings in charity; this is the relevance to the chapter. It is also understood from this that during the Prophetic era, women used to participate in the Eid prayer ground (Eidgah) along with the general Muslim community.

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) went towards the gathering of women on the occasion of Eid al-Fitr and recited to them the verse 12 of Surah al-Mumtahanah. Then he said:
"Are you steadfast upon this covenant?" One woman, representing all of them, replied:
"O Messenger of Allah! Yes, we are steadfast upon it."
Then he instructed them to give charity.
(Sahih al-Bukhari, Tafsir, Hadith: 4895)

(2)
From this hadith, it is understood that women may wear earrings and similar ornaments in their ears.
Some scholars have also established from this hadith the permissibility of piercing the ears for women to wear jewelry, but Hafiz Ibn Hajar rahimahullah has regarded this as debatable.
(Fath al-Bari: 10/408)

Benefits and Issues:
Relevance between the Chapter and the Hadith:
In the chapter, there is an indication regarding children going to the Eid prayer ground, and in the hadith that has been presented, there is mention of admonishing women. That is, there are no words in the hadith about children going to the Eid prayer ground, but if one reflects, the relevance between the chapter and the hadith is such that Ibn Abbas radi Allahu anhuma at that time had not yet reached adulthood; he was a minor, and he too was present at the Eid prayer ground. Therefore, from here, the connection between the chapter heading and the hadith is established. Furthermore, if one considers that the Prophet sallallahu alayhi wa sallam advised the women, the wisdom in mentioning this hadith and its relevance to the chapter is that necessarily, women who had small children would have brought their children along with them. Because it is clear in the hadith that if a woman does not have a cloak for the Eid prayer, she should share her sister’s cloak and come to the Eid prayer ground, and participate in the prayer and supplication, even a menstruating woman should stay away from the place of prayer but still come to the Eid prayer ground to participate in the supplication. When, under such circumstances, women are being encouraged to come to the Eid prayer ground, then their children can also come with them; thus, the connection with the chapter heading is established here.

◈ Hafiz Ibn Hajar rahimahullah says:
«لكن جري المصنف على عادته فى الاشارة إلى ما ورد فى بعض طرق . . .» [فتح الباري، ج2، ص590]
But Imam Bukhari rahimahullah, according to his habit, has indicated towards some routes (narrations) which are mentioned in the upcoming chapter, that «ولو لا مكاني من الصغر ما شهدته» Ibn Abbas radi Allahu anhuma said: “If, despite my young age, I did not have status and position in your eyes, I would not have been able to go (to the Eid prayer ground).”
Imam Bukhari rahimahullah has pointed towards these clear words that Ibn Abbas radi Allahu anhuma went to the Eid prayer ground at a young age. Therefore, from here, the connection between the chapter heading and the hadith is established.
(I say) If one reflects, women in the time of the Prophet sallallahu alayhi wa sallam used to come for the Friday prayer, and with them were children, due to whose crying the Prophet sallallahu alayhi wa sallam would shorten his recitation. When women are being strongly encouraged to come to the Eid prayer ground, then necessarily their children would be with them. If it were prohibited for children to come on Eid, the Prophet sallallahu alayhi wa sallam would have clearly prohibited children from coming. Therefore, since there is no evidence of prohibition, the issue of children coming to the mosque and Eid prayer ground remains established as it is.

Hadith Commentary:
In this hadith, there is no mention of children participating in the prayer, but Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to other chains of transmission of the mentioned hadith.
According to this narration, Ibn Abbas radi Allahu anhu states that if it were not for my status and rank with the Messenger of Allah sallallahu alayhi wa sallam due to my young age, how could I have participated in this great gathering?
(Sahih al-Bukhari, al-Eidayn, Hadith: 977)
Furthermore, external indications also show that when Ibn Abbas radi Allahu anhu went with the Messenger of Allah sallallahu alayhi wa sallam on the occasion of Eid al-Fitr, he was still a child at that time, because at the time of the Messenger of Allah’s sallallahu alayhi wa sallam passing, his age was only 13 years.
(‘Umdat al-Qari: 195/5)

Hadith Commentary:

Ibn Abbas (radi Allahu anhuma) was a child; he saw the ears and necks of women.
This is the correspondence between the chapter and the hadith.

Hadith Commentary:
(1)
The meaning of the chapter heading is that children who have not yet reached the age of puberty may go to women and may see them; there is no need for women to observe veiling (hijab) from them. Thus, in this hadith, it is mentioned that Ibn Abbas (radi Allahu anhuma) saw the women reaching out towards their jewelry, meaning that the women took off their necklaces and earrings and handed them over to Bilal (radi Allahu anhu).
The purpose is that whatever occurred among the women at that time was witnessed by Ibn Abbas (radi Allahu anhuma) because he was young, and the women did not observe veiling from him.
(2)
It is possible that the women did observe veiling from Bilal (radi Allahu anhu).
Handing over the jewelry to him does not necessarily mean that they were unveiled.
In any case, Imam Bukhari (rahimahullah) established the chapter heading based on the observation of Ibn Abbas (radi Allahu anhuma).
And Allah knows best.

Hadith Commentary:
The house of Kathir bin Salt was constructed after the Prophet (sallallahu alayhi wa sallam). Ibn Abbas (radi Allahu anhu) indicated its location to the people in order to show them the site of the Eid prayer ground.

Hadith Commentary:
(1)
If there is no boundary wall or the like for the Eid ground, then there is no harm in appointing some kind of sign for its identification. Although the “sign” near the house of Kathir bin Salt was not present during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), Imam Bukhari (rahimahullah) has established the chapter heading based on the apparent wording of the hadith. He did not consider it necessary to investigate whether that sign existed in the Prophetic era or not.

(2)
It should be noted that near the house of Kathir bin Salt there was a tall sign by which the place was recognized, and his house was towards the qiblah side of the Eid ground, which he had built a considerable time after the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam). By that time, it had become quite well-known, so the Eid ground was identified by its proximity to his house. His name was Qalil bin Salt; Hazrat Umar (radi Allahu anhu) changed his name to Kathir. He had also constructed a pulpit (minbar) there for Marwan bin Hakam out of some bricks and clay. (Fath al-Bari: 2/579)

Since Hazrat Shah Waliullah Muhaddith Dehlawi (rahimahullah) was a man of a striving nature, he explained this hadith in his own temperament in the Sharh Tarajim Bukhari, saying: Authentic narrations show that in the time of the Messenger of Allah (sallallahu alayhi wa sallam), no flag or the like was erected inside the Eid ground, so the meaning of the hadith is that where in our time a flag is planted, there the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Eid prayer. Since the apparent wording of the hadith establishes that a flag was erected there in the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), the author (Imam Bukhari rahimahullah) has established the chapter heading with those very words. In my view, the clear point is that the author wishes to establish the permissibility of erecting a flag in the Eid ground.

Hadith Commentary:
Allamah Shawkani rahimahullah says:
His statement:
(lam yusalli qablaha wa la ba’daha)
“In this and in the rest of the ahadith of the chapter is evidence for the dislike (karahah) of performing prayer before and after the Eid prayer. This is also the view of Ahmad ibn Hanbal. Ibn Qudamah said:
And this is the madhhab of Ibn Abbas and Ibn Umar.” (Nayl al-Awtar)
That is, from this hadith and other ahadith on this subject, it is established that performing supererogatory (nafl) prayers before and after the Eid prayer is disliked.
This is also the position of Imam Ahmad ibn Hanbal, and according to Ibn Qudamah, this is also the position of Abdullah ibn Abbas, Abdullah ibn Umar, Ali, Abdullah ibn Mas’ud, and many of the senior Companions and Followers (Tabi’in).
Imam Zuhri rahimahullah says:
“I have not heard any of our scholars mention that any of the predecessors (salaf) of this ummah used to pray before or after this prayer.”
(Nayl al-Awtar)
That is, among the scholars of his time, he had not heard from any scholar that any of the salaf of the ummah used to perform any supererogatory prayer before or after the Eid prayer.
However, it is established that after performing the Eid prayer and returning home, performing two units (rak’ah) of supererogatory prayer at home is proven, as is established from Abu Sa’id radi Allahu anhu in Ibn Majah.
He says:
“From the Prophet sallallahu alayhi wa sallam that he would not pray anything before the Eid, but when he returned to his house, he would pray two rak’ah.” This is narrated by Ibn Majah and Ahmad with similar wording.
That is, the Prophet sallallahu alayhi wa sallam did not perform any supererogatory prayer before Eid, but when he returned home, he performed two rak’ah.
This has also been narrated by Ibn Majah and Ahmad with similar wording.
Allamah Shawkani rahimahullah says:
“And the hadith of Abu Sa’id has also been narrated by al-Hakim, who declared it authentic, and al-Hafiz (Ibn Hajar) graded it as hasan in Fath al-Bari. In its chain is Abdullah ibn Muhammad ibn Aqil, about whom there is some discussion. And in this chapter, there is also a narration from Abdullah ibn Amr ibn al-As in Ibn Majah similar to the narration of Ibn Abbas.” (Nayl al-Awtar)
That is, the hadith of Abu Sa’id has also been narrated by al-Hakim, who declared it authentic, and al-Hafiz Ibn Hajar graded it as hasan in Fath al-Bari. In its chain is Abdullah ibn Muhammad ibn Aqil, about whom there is some criticism. And in this matter, there is also a narration from Abdullah ibn Amr ibn al-As similar to the narration of Abdullah ibn Abbas.
In summary, in the Eid prayer ground (musalla), only the Eid prayer, the sermon (khutbah), and supplication (du’a) are Sunnah. The Eid prayer ground is not a place for performing additional supererogatory prayers.
This is the place whose attendance is so beloved to Allah that, seeing His servants—men and women—in the Eid ground, He becomes so pleased that, despite knowing all their conditions, He asks His angels: “Why have My servants and maidservants gathered here today?” The angels reply: “They are Your laborers who fulfilled Your obligation in Ramadan, fasted for Your pleasure, and now have come to this field to seek their reward from You.”
Allah says: “O My angels! Bear witness that I have forgiven them, accepted their fasts, and granted their supplications acceptance until the Day of Judgment.”
Then a call is made from Allah: “O My servants! Go forth in the state that you have been forgiven.”
In summary, in the Eid prayer ground, apart from the two units of Eid prayer, no supererogatory prayer should be performed—this is the noble example (uswah hasanah), and in this is reward and merit.
And Allah knows best, and His knowledge is most complete.

Hadith Commentary:
(1)
It is disliked (makruh) to perform supererogatory prayers (nawafil) in the Eid prayer ground (Eidgah) before or after the Eid prayer, because it is not established from the Messenger of Allah (sallallahu alayhi wa sallam) that he performed nawafil in the Eidgah. However, performing those supererogatory prayers at home is established from the Messenger of Allah (sallallahu alayhi wa sallam), as is narrated from Abu Sa'id (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) would not perform nawafil before the Eid prayer, but when he returned home, he would perform two rak‘ahs.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1293)
The summary is that there are no established sunnah prayers before or after the Eid prayer.
(Fath al-Bari: 2/614) (2)
Only three acts are legislated (mashru‘) in the Eidgah:
• The Eid prayer
• The Eid sermon (khutbah)
• Supplication for good (du‘a’ khayr)
This is the practice of the Messenger (sallallahu alayhi wa sallam), and one can hope for reward by acting upon it.

Hadith Commentary: Imam al-Bukhari rahimahullah has also deduced from this (hadith) for the purpose of the chapter that the women presented their jewelry as charity, among which some ornaments were not made of gold or silver.

Hadith Commentary:
(1)
This is the method of reasoning of Imam Bukhari rahimahullah: he greatly benefits from generalities and unrestricted statements. Thus, in this hadith, when the Messenger of Allah sallallahu alayhi wa sallam ordered them to give charity, they presented as charity such jewelry which, besides gold and silver, also included fragrant necklaces made from coral.
Zakat is not obligatory on these items.

(2)
From this, it is understood that in zakat, such items can be given which are not made from gold or silver. However, the Messenger of Allah sallallahu alayhi wa sallam did not command the women of Islam to give obligatory zakat and charity after Eid; rather, this was a voluntary charity (nafl khayrat) which they gave according to their ability. Nevertheless, the position of Imam Bukhari rahimahullah is that the Messenger of Allah sallallahu alayhi wa sallam gave a general command for charity, which, due to its generality, includes both obligatory and voluntary types. Therefore, in obligatory zakat as well, value (price) can be given.

In our view, the needs of the recipients should be taken into consideration.
Due to this necessity, in zakat, clothes, goods, or value (price) can be given.
And Allah knows best.

Hadith Commentary:
The relevance of the chapter is evident, because the Prophet (sallallahu alayhi wa sallam) encouraged women to give charity.
This also alludes to the importance of charity and almsgiving.
It is mentioned in the hadith that charity extinguishes the wrath and anger of Allah, the Exalted.
In the Noble Qur’an, there are numerous exhortations for spending in the way of Allah ().
The meaning of “in the way of Allah” (fi sabilillah) is very broad.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) encouraged and motivated people to give charity and alms through admonition and counsel, and then commanded them to give charity.
(2)
From this, the concept of intercession (recommendation) is also understood.
(3)
This hadith also contains an indication of the importance of charity and almsgiving.
In numerous places in the Noble Qur’an, there are exhortations regarding spending in the way of Allah ().
Through encouragement and intercession, the heart of the needy is comforted; moreover, intercession is always in a good deed, and sometimes encouragement does not entail the aspect of intercession.
(Fath al-Bari: 3/378)

Hadith Commentary: Benefits and Issues: The general practice of the Messenger of Allah (sallallahu alayhi wa sallam) was that he would go outside the inhabited area of Madinah Tayyibah for the Eid prayers and would perform the prayer in an open field, which he (sallallahu alayhi wa sallam) had chosen as the Eid ground.

Therefore, the Eid prayers should be performed outside the neighborhood, or village, or if possible, outside the town. In large cities, since it is no longer possible to go outside, the prayer should be performed in a park, school, or college, etc.

(And sakhab was a necklace made from perfume and similar things.)

Saying «تقبل الله منا و منك» after the Eid prayer

Is it established to say «تَقَبَّلَ اللهُ مِنَّا وَمِنْكَ» to one another after the Eid prayer?

………… The Answer …………

There are two marfu‘ (attributed to the Prophet) narrations reported on this matter:

1- The narration attributed to Sayyiduna Wathilah ibn al-Asqa‘ radi Allahu anhu

(al-Kamil by Ibn ‘Adi, vol. 6, p. 2274, another edition 7/524, and he said: “This is munkar (denounced)…”; al-Majruhin by Ibn Hibban 2/301, another edition 2/319; al-Sunan al-Kubra by al-Bayhaqi 3/319; al-‘Ilal al-Mutanahiyah by Ibn al-Jawzi 1/476, no. 811, and he said: “This hadith is not authentic…”; al-Tadwin fi Akhbar Qazwin 1/342; Abu Bakr al-Azdi al-Mawsili in his Hadith 3/2, referenced in Silsilat al-Ahadith al-Da‘ifah wa al-Mawdu‘ah by al-Albani 12/385–386, no. 5666)

This narration is fabricated (mawdu‘) due to Muhammad ibn Ibrahim ibn al-‘Ala’ al-Shami.

Muhammad ibn Ibrahim: Regarding him, Imam al-Daraqutni said: “A liar.” (Su’alat al-Barqani li al-Daraqutni: 423)

Hafiz Ibn Hibban said: He used to fabricate hadiths upon the people of al-Sham. (al-Majruhin 2/301, another edition 2/319)

The author of al-Mustadrak, Hafiz al-Hakim, said: He narrated fabricated hadiths from al-Walid ibn Muslim and Suwayd ibn ‘Abd al-‘Aziz. (al-Madkhal ila al-Sahih, p. 208, no. 191)

2- The narration attributed to Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu

(al-Sunan al-Kubra by al-Bayhaqi 3/319, 320; Amali Ibn Shama‘un: 277; al-Majruhin by Ibn Hibban 2/149, another edition 2/133; al-‘Ilal al-Mutanahiyah 2/57–58, no. 900, and he said: “This hadith is not authentic”; Tarikh Dimashq by Ibn ‘Asakir 36/69)

Its narrator, ‘Abd al-Khaliq ibn Zayd ibn Waqid, regarding whom Imam al-Bukhari said: “Munkar al-hadith (his narrations are denounced).” (Kitab al-Du‘afa’ by al-Bukhari, my edition: 244)

Imam al-Bukhari said: If I say someone is munkar al-hadith, then I do not consider it permissible to narrate from him. (al-Tarikh al-Awsat 2/107, another edition: margin of al-Tarikh al-Awsat 3/582)

It is clear that this narration is severely weak.

Secondly, it is also disconnected (munqati‘) due to the absence of a link between Mak‘hul and Sayyiduna ‘Ubadah radi Allahu anhu.

Hafiz Ibn Hajar declared this narration weak in terms of its chain. (See Fath al-Bari 2/446 under hadith 952)

After these rejected narrations, the investigation of some athar (reports from the Companions and Followers) is as follows:

1- Al-Tahawi said:

“And Yahya ibn ‘Uthman narrated to us, he said: Na‘im narrated to us, he said: Muhammad ibn Harb narrated to us from Muhammad ibn Ziyad al-Alhani who said: We used to go to Abu Umamah and Wathilah ibn al-Asqa‘ (radi Allahu anhuma) on Eid al-Fitr and Eid al-Adha and say to them: ‘May Allah accept from us and from you,’ and they would reply: ‘And from you, and from you.’”

Narrated from Muhammad ibn Ziyad al-Alhani (Abu Sufyan al-Himsi: trustworthy) that we used to go to Abu Umamah and Wathilah ibn al-Asqa‘ (radi Allahu anhuma) on Eid al-Fitr and Eid al-Adha, and we would say:

“TAQABBAL ALLAHU MINNA WA MINKUM” — May Allah accept (good deeds) from us and from you,

and then both of them would reply: “And from you, and from you.”

(Mukhtasar Ikhtilaf al-Fuqaha’ by al-Tahawi / Ikhtisar al-Jassas 4/385, and its chain is hasan)

In this chain, Yahya ibn ‘Uthman ibn Salih and Na‘im ibn Hammad are both considered trustworthy by the majority, so the hadith is hasan, and the rest of the chain is authentic.

Ibn al-Turkumani also transmitted this narration without any reference and called it “a good hadith,” and he transmitted from Ahmad ibn Hanbal that its chain is good. See al-Jawhar al-Naqi (3/319–320)

2- Qadi Husayn ibn Isma‘il al-Muhamili said:

“Al-Mahni ibn Yahya narrated to us, he said: Mubashshir ibn Isma‘il al-Halabi narrated to us from Isma‘il ibn ‘Ayyash from Safwan ibn ‘Amr from ‘Abd al-Rahman ibn Jubayr ibn Nufayr from his father who said: The Companions of the Prophet sallallahu alayhi wa sallam, when they met each other on the day of Eid, would say to one another: ‘May Allah accept from us and from you.’”

Narrated from Jubayr ibn Nufayr (rahimahullah, a Tabi‘i) that when the Companions of the Prophet sallallahu alayhi wa sallam met each other on the day of Eid, they would say to one another: “Taqabbal Allahu minna wa mink.”

(al-Juz’ al-Thani min Kitab Salat al-‘Eidayn, manuscript facsimile, p. 22b, and its chain is hasan)

The chain of this narration is hasan, and Hafiz Ibn Hajar also declared it hasan. (See Fath al-Bari 2/446 under hadith 952)

3- Safwan ibn ‘Amr al-Saksaki (trustworthy) narrated:

I saw ‘Abdullah ibn Busr al-Mazini (radi Allahu anhu), Khalid ibn Ma‘dan (rahimahullah), Rashid ibn Sa‘d (rahimahullah), ‘Abd al-Rahman ibn Jubayr ibn Nufayr (rahimahullah), and ‘Abd al-Rahman ibn ‘A’id (rahimahullah) and other shaykhs, that they would say to each other on Eid: “Taqabbal Allahu minna wa mink.”

(Tarikh Dimashq by Ibn ‘Asakir 26/106, biography of Safwan ibn ‘Amr, and its chain is hasan)

4- ‘Ali ibn Thabit al-Jazari rahimahullah (truthful, hasan in hadith) said:

I asked (Imam) Malik ibn Anas (rahimahullah) about people saying “Taqabbal Allahu minna wa mink” on the day of Eid, and he replied: This is the practice among us (in Madinah), and we see no harm in it.

(Kitab al-Thiqat by Ibn Hibban, vol. 9, p. 90, and its chain is hasan)

5- It is narrated from Imam Shu‘bah ibn al-Hajjaj rahimahullah that:

On the day of Eid, I met Yunus ibn ‘Ubayd, and he said: “Taqabbal Allahu minna wa mink.”

(Kitab al-Du‘a’ by al-Tabarani, vol. 2, p. 1234, no. 929, and its chain is hasan)

The narrator of this report, Hasan ibn ‘Ali al-Ma‘mari, was truthful and hasan in hadith in those narrations where he was not criticized, and in this narration, there is no criticism of him. Also see Lisan al-Mizan with my marginal notes (vol. 2, pp. 414–415)

6- Al-Tahawi said regarding his teachers and contemporaries: Bakkar ibn Qutaybah, Imam al-Muzani, Yunus ibn ‘Abd al-A‘la, and Abu Ja‘far ibn Abi ‘Imran, that when they were congratulated on Eid, they would reply in the same manner. (Mukhtasar Ikhtilaf al-‘Ulama’ vol. 4, p. 385)

From these reports, it is clear that saying “Taqabbal Allahu minna wa mink” (and offering congratulations) to one another on the day of Eid is permissible.

………… Original Article …………

For the original article, see Fatawa ‘Ilmiyyah, known as Tawdhih al-Ahkam (vol. 2, pp. 131–134) by Shaykh Hafiz Zubair ‘Ali Zai rahimahullah

1147. Commentary:
This narration is correct in meaning. That is why Shaykh al-Albani rahimahullah has authenticated it.

1159. Commentary:
On the day of Eid, no supererogatory (nafl) prayers are to be performed in the Eid prayer ground (Eidgah), neither before the Eid prayer nor after it.

1588. Commentary: By "two rak‘ahs" is meant the two rak‘ahs of Eid. The discussion regarding whether or not to perform voluntary (nafl) prayers before and after the Eid prayer has already passed. However, it is permissible to perform voluntary prayers after returning home following the Eid prayer, because it is established from the Messenger of Allah (sallallahu alayhi wa sallam) that he performed two rak‘ahs at home after the Eid prayer. And Allah knows best. For further details, see the benefits and issues of hadith 1562 and the introduction of this very book.

1587. Commentary:

➊ This question was asked of Ibn Abbas (radi Allahu anhuma) because at that time he was not yet of age (baligh), and generally, children at that age are more interested in games than acts of worship. Even if they do participate in acts of worship, they usually remain in the rows behind the imam. However, the case of Ibn Abbas (radi Allahu anhuma) was different altogether.

➋ "Mark": At the time of the question and answer, this place was no longer a prayer area (musalla); rather, the house of Kuthayr ibn Salt, the Tabi‘i, had been built there. However, as a memorial, a mark remained there. In your era, it was an open field where Eid and funeral prayers, etc., were performed.

➌ Regarding the separate address to women, see Benefit No. 2 of Hadith Number: 1576.

Benefit:
It is necessary to perform the Eid prayer without adhan (call to prayer) and iqamah (second call to prayer). It is not permissible to arrange for adhan and iqamah for it by analogy with other prayers, because any act that was possible to do during the time of the Messenger of Allah (sallallahu alayhi wa sallam), and the means for it were also present, yet the Messenger of Allah (sallallahu alayhi wa sallam) did not do that act—then to do that act in later times will be considered an innovation (bid‘ah). Even if, outwardly, it appears to be a good deed.

Benefit:
Just as there are supererogatory prayers (nawafil) before and after the obligatory prayers, which are called emphasized (mu’akkadah) or non-emphasized (ghayr mu’akkadah) Sunnah, there is no such prescribed prayer associated with the Eid prayer. On this occasion, not performing any such prayer is itself the Sunnah.

Benefits and Issues:

➊
The meaning of testimony here is that they remember all of this very well and are stating it with full confidence, just as a witness only says that which he remembers very well and about which he has no doubt.

➋
On Eid al-Fitr and Eid al-Adha, the prayer comes first and then the sermon, whereas on Friday it is the opposite.

➌
If at any place there is no arrangement for a loudspeaker, and the imam feels it necessary, then women can be addressed separately for admonition and advice.

➍
Women can give charity (sadaqah) from their personal wealth without the husband's permission, and from the husband's wealth with his permission—whether he has explicitly given permission or there is a strong assumption that the husband will not be displeased by this charity. This is also considered as permission.

➎
Bilal (radi Allahu anhu) had his hands in such a manner—the narrator indicated by gesture—that it means Bilal (radi Allahu anhu) had a cloth in his hands, which he had spread out so that cash or other items could be placed in it.

➏
A man may go to a gathering of women out of necessity, provided there is no risk of misunderstanding or inappropriate consequences.

➐
Women may wear jewelry on the occasion of Eid.

➑
It is permissible for women to wear rings and earrings.

Takhrij:
«أخرجه البخاري، العيدين، باب الخطبة بعد العيد، حديث:964، ومسلم، صلاة العيدين، باب ترك الصلاة قبل العيد وبعدها في المصلي، حديث:884، وأبوداود، صلاة الاستسقاء، حديث:1159، والترمذي، الجمعة، حديث:537، والنسائي، صلاة العيدين، حديث:1588، وابن ماجه، إقامة الصلوات، حديث:1291، وأحمد:1 /280، 340، 355.»©Explanation:
According to this hadith, apart from the two units (rak‘ahs) of the Eid prayer, it is not established from the Prophet sallallahu alayhi wa sallam to perform any other prayer in the Eid ground, either before or after it. However, when he returned home, he would perform two units (rak‘ahs), as will be mentioned ahead.

Takhrij:
«أخرجه أبوداود، الصلاة، باب ترك الأذان في العيد، حديث:1147. ابن جريج مدلس وعنعن، وأصله في البخاري، العيدين، حديث:959.»©Explanation:
The aforementioned narration has been declared weak in its chain by our esteemed researcher, and he has further written that its origin is found in al-Bukhari.
This indicates that, according to our esteemed researcher, the aforementioned narration is actionable and authoritative. Furthermore, Shaykh al-Albani rahimahullah has declared it authentic. Therefore, it is established from the aforementioned narration that the Eid prayer is to be performed without adhan (call to prayer) or iqamah (second call to prayer), and in fact, giving adhan and iqamah for the two Eids has been termed an innovation (bid‘ah).
Any other form that is substituted for adhan and iqamah is also non-Sunnah.

Benefit:
From this hadith, it is understood that on the day of Eid, the prayer should be performed before the sermon (khutbah). Some people begin admonition and advice before the prayer, but this is contrary to the Sunnah. The imam may deliver a separate sermon to the women, but nowadays there is usually an arrangement for a loudspeaker; however, if such a situation arises, the imam can deliver a sermon to the women. In such a case, the imam will have two sermons. It is permissible to collect charity and alms on the day of Eid, and one should give as much charity as possible. While admonishing the women, the imam may take his student along with him.