Hadith 393
اُردوEn
وعن أبي سعيد رضي الله عنه قال : كان النبي صلى الله عليه وآله وسلم لا يصلي قبل العيد شيئا فإذا رجع إلى منزله صلى ركعتين . رواه ابن ماجه بإسناد حسن
Narrated Abu Sa'id (RA): The Prophet (ﷺ) never used to offer any prayer before the 'Eid prayer. But when he went back home, he used to pray two Rak'at. [Reported by Ibn Majah through a Hasan (good) chain of narrators].
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه ابن ماجه، إقامة الصلوات، باب ما جاء في الصلاة قبل صلاة العيد وبعدها، حديث:1293.* ابن عقيل ضعيف ضعفه الجمهور علي الراجح.»©
Explanation:
The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have graded it as authentic (sahih) and good (hasan).
In addition, Hafiz Ibn Hajar rahimahullah has discussed this issue in detail in Fath al-Bari, and after declaring the mentioned narration of Sunan Ibn Majah as hasan, he has reconciled between both types of narrations: that in those hadiths where it is mentioned not to perform supererogatory (nafl) prayers and the like, what is meant is that the Prophet (sallallahu alayhi wa sallam) did not perform any supererogatory prayers in the Eid prayer ground (musalla).
The supererogatory prayers performed after returning home are not related to the Eid prayer itself, rather they are general supererogatory prayers (nafl). Therefore, it is understood that on the day of Eid, apart from the Eid prayer, no other prayer is performed in the Eid prayer ground; however, after the Eid prayer, two units (rak‘ahs) of prayer may be performed at home.
For further details, see: (Fath al-Bari: 2/613, 614; al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 17/324, 326; Sunan Ibn Majah, edited by Dr. Bashar ‘Awwad, Hadith: 1293)
«أخرجه ابن ماجه، إقامة الصلوات، باب ما جاء في الصلاة قبل صلاة العيد وبعدها، حديث:1293.* ابن عقيل ضعيف ضعفه الجمهور علي الراجح.»©
Explanation:
The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have graded it as authentic (sahih) and good (hasan).
In addition, Hafiz Ibn Hajar rahimahullah has discussed this issue in detail in Fath al-Bari, and after declaring the mentioned narration of Sunan Ibn Majah as hasan, he has reconciled between both types of narrations: that in those hadiths where it is mentioned not to perform supererogatory (nafl) prayers and the like, what is meant is that the Prophet (sallallahu alayhi wa sallam) did not perform any supererogatory prayers in the Eid prayer ground (musalla).
The supererogatory prayers performed after returning home are not related to the Eid prayer itself, rather they are general supererogatory prayers (nafl). Therefore, it is understood that on the day of Eid, apart from the Eid prayer, no other prayer is performed in the Eid prayer ground; however, after the Eid prayer, two units (rak‘ahs) of prayer may be performed at home.
For further details, see: (Fath al-Bari: 2/613, 614; al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 17/324, 326; Sunan Ibn Majah, edited by Dr. Bashar ‘Awwad, Hadith: 1293)
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 393
Maulana Ataullah Sajid
Benefits and Issues:
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars, such as Imam Hakim, have declared it authentic (sahih).
And Hafiz Ibn Hajar rahimahullah, Imam Busiri rahimahullah, Shaykh Albani rahimahullah, Shaykh Husayn Asad, and the researchers of Al-Mawsu‘ah Al-Hadithiyyah have graded it as hasan (good).
In addition, Hafiz Ibn Hajar rahimahullah has discussed this issue in detail in Fath al-Bari, and after grading the mentioned narration of Sunan Ibn Majah as hasan, he has reconciled between both types of narrations in this way: that the ahadith in which it is mentioned not to perform supererogatory prayers (nafl, etc.)—the meaning is that the Prophet sallallahu alayhi wa sallam did not perform any supererogatory prayers in the Eid prayer ground.
The supererogatory prayers performed at home are not related to the Eid prayer itself; rather, they are general supererogatory prayers (nafl).
And Allah knows best.
For details, see: (Fath al-Bari: 2/613, 614 and Al-Mawsu‘ah Al-Hadithiyyah, Musnad al-Imam Ahmad ibn Hanbal: 17/324, 325, 326, and Sunan Ibn Majah by Dr. Bashar Awwad, Hadith: 1293)
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars, such as Imam Hakim, have declared it authentic (sahih).
And Hafiz Ibn Hajar rahimahullah, Imam Busiri rahimahullah, Shaykh Albani rahimahullah, Shaykh Husayn Asad, and the researchers of Al-Mawsu‘ah Al-Hadithiyyah have graded it as hasan (good).
In addition, Hafiz Ibn Hajar rahimahullah has discussed this issue in detail in Fath al-Bari, and after grading the mentioned narration of Sunan Ibn Majah as hasan, he has reconciled between both types of narrations in this way: that the ahadith in which it is mentioned not to perform supererogatory prayers (nafl, etc.)—the meaning is that the Prophet sallallahu alayhi wa sallam did not perform any supererogatory prayers in the Eid prayer ground.
The supererogatory prayers performed at home are not related to the Eid prayer itself; rather, they are general supererogatory prayers (nafl).
And Allah knows best.
For details, see: (Fath al-Bari: 2/613, 614 and Al-Mawsu‘ah Al-Hadithiyyah, Musnad al-Imam Ahmad ibn Hanbal: 17/324, 325, 326, and Sunan Ibn Majah by Dr. Bashar Awwad, Hadith: 1293)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1293
