The recommendation of taking a bath on the day of Eid:
It is recommended to take a bath before going for the Eid prayer. Imam Ibn Qudamah states that it is recommended to take a bath for Eid.
This is supported by the hadith narrated by Imam Ibn Majah from Hazrat Ibn Abbas (may Allah be pleased with them) who said: The Messenger of Allah ﷺ said:
إن هذا يوم عيد، جعله الله للمسلمين، فمن جاء إلى الجمعة فليغتسل، وإن كان طيب فليمس منه، وعليكم بالسواك.
Indeed, Allah has made this (Friday) a festival for the Muslims. So whoever comes for Friday should take a bath. And if perfume is available, he should use it, and make the use of the miswak obligatory.
Hafiz Munthiri graded this hadith as (Hasan). [See: Al-Targhib wal-Tarhib:1/498] and Sheikh Al-Albani also graded this hadith as (Hasan). [See: Sahih Sunan Ibn Majah:1/181]
In this noble hadith, when the reason for performing ghusl (ritual bath), using perfume, and using a miswak on the day of Jumu’ah is explained, it is stated that Allah Almighty has made Friday an Eid (festival) for the people of Islam. Therefore, performing these three acts on the day of Eid will be more necessary and preferable. Imam Ibn Qudamah has written that the Prophet ﷺ explained the reason for these acts as Friday being an Eid.
Furthermore, Imam Malik narrated from Hazrat Nafi that:
أن عبد الله بن عمر رضي الله عنهما كان يغتسل يوم الفطر قبل أن يغدو إلى المصلى.
Indeed, Hazrat Abdullah bin Umar (may Allah be pleased with them) used to perform ghusl before going to the Eidgah on the day of Eid al-Fitr.
Going to Eid wearing the best clothes:
It is recommended to wear the best clothes when going for Eid.
Imam Ibn Qayyim (may Allah have mercy on him) stated that the Messenger of Allah ﷺ used to wear his most beautiful clothes on the occasion of the two Eids.
This is supported by the hadith narrated by Imam Tabrani from Hazrat Ibn Abbas (may Allah be pleased with them) who said:
كان رسول الله عل يلبس يوم العيد بردة حمراء.
The Messenger of Allah ﷺ used to wear a cloak with red stripes on the day of Eid.
This hadith is also used as evidence for wearing fine clothes on the occasion of Eid. Imam Bukhari narrated from Hazrat Abdullah bin Umar (may Allah be pleased with them) who said:
Hazrat Umar picked up a thick silk cloak that was being sold in the market and presented it to the Messenger of Allah ﷺ and said: يا رسول الله! ابتع هذه، تجمل بها للعيد والوفود.
O Messenger of Allah ﷺ! Please buy it and wear it for adornment on Eid and when meeting delegations.
The Messenger of Allah ﷺ said to him: إنما هذه لباس من لا خلاق له: This is the clothing of those who will have no share [in the Hereafter].
Imam Bukhari has titled this hadith as:
[باب في العيدين والتجمل فيه:Chapter on the Two Eids and Adorning Oneself on Their Occasions]
Hafiz Ibn Hajar writes that this title of the hadith is derived from the fact that the Prophet ﷺ did not object to the suggestion of adorning oneself on Eid and when meeting delegations. He only reproached the advice regarding the purchase of the silk cloak (because wearing a silk cloak is forbidden for men).
Allama Sindhi states that from the suggestion of Umar Farooq, it is understood that adorning oneself on the day of Eid was a well-known custom among them. And the Prophet’s ﷺ not objecting to it indicates that this practice [remains in Islam as well].
Furthermore, regarding Hazrat Abdullah bin Umar رضي الله عنهما, Imam Bayhaqi رحمه الله has narrated from Nafi that:
[أن ابن عمر رضي الله عنهما كان يلبس في العيدين أحسن ثيابه]
Indeed, Hazrat Ibn Umar (may Allah be pleased with them) used to wear his best clothes on the occasion of the two Eids.
Note: Regarding wearing the best clothes on the occasion of the two Eids, it is necessary to caution that no Muslim should exceed their means for this purpose because doing so is not correct. Every Muslim should wear fine clothes within the limits of their resources.
Eating on the Two Eids:
By the grace of the Master, a discussion about eating on the occasion of the two Eids is presented under the following three points:
① Eating Dates Before Leaving on Eid al-Fitr:
The Sunnah method on Eid al-Fitr is to eat an odd number of dates before leaving for the Eid prayer. Two of the hadiths indicating this are as follows:
① Imam Bukhari narrated from Hazrat Anas that he said:
كان رسول الله لا يغدو يوم الفطر حتى يأكل تمرات۔
The Messenger of Allah (peace be upon him) would not go out on the day of Eid al-Fitr without eating dates.
② Imam Hakim narrated from Hazrat Anas that he said
ما خرج رسول اللهﷺ يوم فطر حتى يأكل تمرات ثلاثا، أو خمسا أو سبعا أو أقل من ذلك أو أكثر من ذلك وترا.
The Messenger of Allah ﷺ never went out on the day of Eid al-Fitr without eating dates in a number of three, five, seven, or some odd number less or more than that. The number of dates was always odd.
② Wisdom of eating dates before leaving on Eid al-Fitr:
Eating dates early in the morning on the day of Eid al-Fitr is an immediate compliance and acknowledgment by the servant of the command of his Generous Lord. The servant declares by his action: O my Lord! You commanded fasting, so I fasted. Now Your command is to break the fast, so I am eating dates early in the morning to comply with Your instruction.
If dates are not available, then whatever food is available should be eaten, and if nothing except water is available, then water should be drunk.
③ Eating from the sacrificial meat after Eid al-Adha prayer:
The Sunnah practice on Eid al-Adha is to begin the meal of the day with the meat of one’s sacrifice after the Eid prayer. Imam Turmadi has narrated from Hazrat Buraydah that he said:
كان النبيﷺ لا يخرج يوم الفطر حتى يطعم، ولا يطعم يوم الأضحى حتى يصلي
On the day of Eid al-Fitr, the Holy Prophet ﷺ would not go out without eating, and on the day of Eid al-Adha, he would not eat anything until after the Eid prayer.
And the words of Sunan Ibn Majah are as follows:
وكان لا يأكل يوم النحر حتى يرجع.
On the day of sacrifice, the Prophet ﷺ did not eat anything until he returned from the Eid prayer.
④ Permission to eat before Eid al-Adha prayer:
If a person eats something before the Eid al-Adha prayer, there is no sin on him. Imam Bukhari has narrated from Hazrat Bara bin Azib (may Allah be pleased with them) that his uncle Hazrat Abu Burda bin Niyar informed the Prophet ﷺ that he had slaughtered a goat before the Eid prayer and had eaten before going out for the prayer. The Prophet ﷺ replied:
شاتك شاة لحم۔
Your goat is a meat goat. [Meaning, it was slaughtered not for sacrifice but for obtaining meat.]
As is clear from this noble hadith, the Prophet ﷺ stated regarding the goat slaughtered before the Eid prayer that it is not a sacrificial goat, but he did not object to Abu Burda eating it before the Eid prayer. If eating before the Eid prayer was sinful, he would certainly have warned about this as well.
Performing Eid Prayer in the Eidgah:
It is Sunnah to perform the Eid prayer in the Eidgah. It is established from multiple noble hadiths that the Prophet ﷺ used to lead the Eid prayers in the Eidgah. Two of these hadiths are as follows:
① Imam Bukhari narrated from Abu Sa’id Khudri (may Allah be pleased with him) that he said: كان رسول اللهﷺ يخرج يوم الفطر والأضحى إلى المصلى۔
The Messenger of Allah ﷺ used to go to the Eidgah on the days of Eid al-Fitr and Eid al-Adha.
Hafiz Ibn Hajar has narrated from the book [أخبار المدينة] that: Al-Musalli [Eidgah] is a well-known place in Medina. The distance between it and the mosque’s door is one thousand cubits.
Allama Aini, while explaining the benefits of the noble hadith, writes: One should go towards the Eidgah [for Eid prayer] and should not pray Eid prayer in the mosque without necessity.
② Imam Bukhari narrated from Hazrat Ibn Umar (may Allah be pleased with them) that: كان النبي يعدو إلى المصلى ، والعنزة بين يديه، تحمل، وتنصب بالمصلى بين يديه، فيصلي إليها.
The Prophet ﷺ used to go towards the Eidgah, and the spear was placed in front of him. The spear was taken to the Eidgah and placed before him, and he would face it while offering the prayer.
Imam Ibn Qayyim writes that: The Prophet ﷺ used to offer the Eid prayers at the Eidgah. According to one narration—subject to the authenticity of the narration—he prayed Eid prayer in the mosque only once due to rain. His perpetual Sunnah was to perform it at the Eidgah.
Imam Baghawee states: It is Sunnah to go towards the Eidgah for the Eid prayer; however, in case of an excuse, the prayer will be performed in the mosque.
Regarding performing the Eid prayer in case of an excuse, Imam Ibn Hazm writes:
وقد روينا عن عمر و عثمان رضي الله عنهما أنهما صليا العيد بالناس في المسجد لمطر وقع يوم العيد.
We have narrated from Hazrat Umar and Uthman (may Allah be pleased with them) that on the day of Eid, due to rain, they led the people in Eid prayer in the mosque.
]
Women Going to the Eidgah:
By the grace of the Lord of Glory, the discussion about women going to the Eidgah is being presented under the following four points:
① The Noble Prophet ﷺ commanded Muslim women to go to the Eidgah on the occasion of the two Eids. Imam Muslim narrated from Hazrat Umm Atiyyah (may Allah be pleased with her) that she said:
أمرنا رسول الله ﷺ أن نخرجهن في الفطر والأضحى، العواتق ، والحيض، وذوات الخدور، فأما الحيض فيعتزلن الصلاة، ويشهدن الخير، ودعوة المسلمين. فقلت: يا رسول اللهﷺ! إحدانا لا يكون لها جلباب قال: لتلبسها أختها من جلبابها.
The Messenger of Allah ﷺ commanded us to take women to the Eid al-Fitr and Eid al-Adha prayers [Eidgah], including young girls, menstruating women, and veiled women. Yes, menstruating women should stay away from the prayer. [But] they should participate in the goodness and the prayers of the Muslims.
I asked: O Messenger of Allah ﷺ, if one of us does not have a jilbab [what should she do?] You said: Her sister should cover her with her own sheet.
Allama Shawkani writes about this noble hadith: This hadith and other similar hadiths indicate that it is recommended for all women to go to the Eidgah on the occasion of the two Eids, whether they are unmarried or married, young or old, menstruating or otherwise. However, women who are in their waiting period (iddah) or those whose going might cause fitnah (temptation), or have any other excuse, are exempt from this ruling.
Imam Ibn Qudamah, after mentioning this hadith in his book [Al-Mughni], has narrated the opinions of some people who do not like women going to the Eidgah. Then, regarding this, he made a very strong, effective, and magnificent comment in just one sentence as follows: وسنة رسول الله ﷺ أحق أن تتبع…
The Sunnah of the Messenger of Allah ﷺ deserves the most adherence.
② Furthermore, in compliance with the command of the Noble Messenger ﷺ, Muslim women used to attend the Eidgah during his blessed time. Imam Bukhari narrated from Hazrat Jabir bin Abdullah رضي الله عنهما that he said:
قام النبي ﷺ يوم الفطر فصلى، فبدأ بالصلاة ثم خطب، فلما فرغ نزل فأتى النساء، فذكرهن، وهو يتوكا على يد بلال..
On the day of Eid al-Fitr, the Prophet ﷺ rose, led the prayer first, then delivered the sermon. After finishing the sermon, he went to the women and rested on the hand of Hazrat Bilal and gave them admonition and advice.
③ The young women of the Prophet ﷺ who observed purdah also used to attend the Eidgah. Imam Ahmad narrated from Hazrat Aisha رضي الله عنها: she said: قد كانت تخرج الكعاب من خدرها لرسول اللهﷺ في العيدين.
The young women of the Messenger of Allah ﷺ used to go out from their purdah [home] for the two Eids.
④ It is extremely noteworthy here that where it is established from Sunnah that women should go to the Eidgah, it is their responsibility to strictly observe the following points:
- Go to the Eidgah in a veiled state, as is clear from the first hadith. That if a woman does not have a [jilbab], the Prophet ﷺ did not permit her to go without a [jilbab], rather he said that her Muslim sister should lend her the [jilbab].
And by [jilbab], as Hazrat Abdullah bin Abbas (may Allah be pleased with them) has explained, it is a cloak that covers the entire body from top to bottom.
And Allah Almighty has commanded all Muslim women to wear this [jilbab] in this noble verse: [يَأَيُّهَا النَّبِيُّ قُلْ لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِالْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ]
Translation: O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments.
And in the tafsir of [يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ], Qadi Baydawi writes: يغطين وجوههن وأبدانهن بملاحفهن إذا برزن لحاجة.
When they go out for a need, they should cover their faces and bodies with their outer garments.
In summary, Muslim women going to the Eidgah should go out veiled in the manner that Allah and the Noble Messenger ﷺ have commanded.
- Similarly, it is obligatory for a woman going to the Eidgah to go without using perfume.
Imam Abu Dawood narrated from Hazrat Abu Hurairah that the Messenger of Allah said: لا تمنعوا أماء الله مساجد الله، ولكن ليخرجن، وهن تفلات.
Do not prevent the female servants of Allah from going to the mosques of Allah. But they should also go out without applying perfume.
In another hadith narrated by Imam Nasa’i from Hazrat Abu Musa Ash’ari, he said that the Messenger of Allah ﷺ said: أيما امرأة استعطرت فمرت على قوم ليجدوا من ريحها فهي زانية.
A woman who passes by people wearing perfume so that her fragrance reaches them is an immoral woman.
Similarly, a woman going to the Eidgah should completely avoid mixing with non-mahram men in the Eidgah during her coming and going. Imam Abu Dawood narrated from Hazrat Abu Saeed Ansari that he reported hearing the Messenger of Allah ﷺ outside the mosque, when there was already mixing of men and women on the way. The Messenger of Allah ﷺ said to the women: استأخرن فإنه ليس لكن أن تحققن الطريق.عليكن بحافات الطريق.
Step back, it is not permissible for you to walk in the middle of the path; walk along the edges of the path.
[After that] the woman would walk so close to the wall that her cloak would touch the wall.
Taking Children to the Eidgah:
It is established from the Sunnah to take children to the Eidgah on the occasion of the two Eids. Imam Bukhari narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that he said:
On the day of Eid al-Fitr or Eid al-Adha, the Holy Prophet ﷺ went out (towards the Eidgah), led the prayer, and then delivered the sermon. Afterwards, he went to the women, gave them admonition and advice, and commanded them to give charity.
It is established from another narration that at that time, Hazrat Abdullah bin Abbas رضي الله عنهما was a child.
Hafiz Ibn Hajar writes in the explanation of this title:
Although those children do not pray due to their young age. Zain bin Munir said: The author preferred the title “going towards the Eidgah” instead of “going for Eid prayer” so that all children participate in going to the Eidgah, whether they perform the prayer or do not perform it due to their young age.
Warning: Guardians of children should ensure that children do not disrupt discipline; lest their noise and play disturb the prayers of the people.
Going to the Eidgah while chanting Takbirs:
Men should go towards the Eidgah while chanting Takbirs. Allah Almighty has said: (يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُوْنَ )
Translation: Allah intends ease for you and does not intend hardship. [He wants] that you complete the count [of fasting] and that you glorify Allah for that [to] which He has guided you, and perhaps you will be grateful.
Hafiz Ibn Kathir writes that a large number of scholars have deduced the permissibility of chanting Takbirs on Eid al-Fitr from this verse.
Furthermore, Imam Ibn Abi Shaybah has narrated from Hazrat Zuhri.
أن رسول الله ﷺ كان يخرج يوم الفطر، فيكبر، حتى يأتي المصلى، وحتى يقضي الصلاة، فإذا قضى الصلاة، قطع التكبير۔
Indeed, the Messenger of Allah ﷺ would proceed towards the Eidgah on the day of Eid al-Fitr while chanting Takbirs, continuing the Takbirs until the prayer was performed, and when the prayer was completed, he would stop saying Takbirs.
Furthermore, Imam Ibn Abi Shaybah and Imam Bayhaqi narrated from Nafi’ that:
Hazrat Ibn Umar (may Allah be pleased with him) used to proceed on Eid day while loudly saying Takbeers. He would continue this until the Imam arrived.
Commenting on the above noble hadith, Sheikh Al-Albani wrote that: this hadith indicates the permissibility of loudly saying Takbeers while going towards the Eidgah, and Muslims have always practiced this. Although now many people, due to weakness in religious enthusiasm and hesitation in expressing Sunnah, have started to neglect this to such an extent that this Sunnah seems to be becoming a thing of the past.
Warning: It is necessary to keep in mind here that it is not proven that people say Takbeers together in one voice, and we should always remember that the best way is the way of Prophet Muhammad ﷺ: وخير الهدي هذي محمد صلى اللهﷺ۔ [سلسلة الأحاديث الصحيحة، رقم الحديث:171]
The time for saying Takbeers: beginning and end:
Regarding the beginning and end of saying Takbeers on the two Eids, a somewhat detailed discussion is presented below with the help of Allah Almighty:
The time for saying Takbeers on Eid al-Fitr: beginning and end:
Imam Tabari narrated from Ibn Zaid that Hazrat Ibn Abbas (may Allah be pleased with them) used to say:
حق على المسلمين إذا نظروا إلى هلال شوال أن يكبروا. الله حتى يفرغوا من عيدهم، لأن الله تعالى ذكره، يقول: [وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ:
Upon sighting the moon of Shawwal, it is obligatory upon Muslims to say Takbeer, and this practice of saying Takbeer continues until the completion of Eid. Because Allah Almighty has said: (the meaning of which is: “And so that you complete the count of Ramadan and glorify Allah for that [to] which He has guided you”)
Imam Ibn Qudamah has written regarding this: Based on the mentioned noble verse, on both Eid nights (Eid night refers to the night before the day of Eid), everyone, whether traveler or resident, should loudly recite Takbeer in their mosques, homes, and streets.
Shaykh al-Islam Ibn Taymiyyah writes: The commencement of Takbeer on Eid al-Fitr is from the sighting of the moon and it ends when Eid is concluded. The correct understanding of “Eid being concluded” is that the Imam finishes the sermon.
In summary, Takbeer on Eid al-Fitr is recited from the sighting of the Shawwal moon until the Imam finishes the Eid sermon.
Time for reciting Takbeerat on Eid al-Adha: Beginning and End:
Regarding this, Hafiz Ibn Hajar states: There is no authentic hadith from the Prophet ﷺ on this matter. Among the statements of the Companions, the most correct opinion is that of Hazrat Ali and Hazrat Ibn Mas’ud (may Allah be pleased with them), which is that the Takbeer starts from the morning of the Day of Arafah until the last day of Mina.
According to some scholars, these takbirs are only after the obligatory prayers, but it is established from Amir al-Mu’minin Umar Farooq and Abdullah bin Umar رضي الله عنهما that they used to say takbirs at other times as well. Imam Bukhari has written about this: باب التكبير أيام منى وإذا غدا إلى عرفة
وكان عمر يكبر في قبته بمنى فيسمعه أهل المسجد فيكبرون ويكبر أهل الأسواق حتى ترتج منى تكبيرا. وكان ابن عمر رضي الله عنهما يكبر بمنى تلك الأيام، وخلف الصلوات، وعلى فراشه، وفي فسطاطه، وممشاه تلك الأيام جميعا
Chapter on saying takbir during the days of Mina and while departing towards Arafat:
In Mina, Hazrat Umar رضي الله عنه used to say takbir in his tent, and the people in the mosque would hear his takbir and say takbir. Then the people in the markets would say takbir, until Mina echoed with the sound of takbir.
And Hazrat Ibn Umar رضي الله عنهما used to say takbir on all these days after prayers, on his bed, in his tent, in his gathering, and on his way.
Words of the Takbirs:
In my limited knowledge, there is no hadith of the Prophet ﷺ regarding the words of Takbeer; however, the words of Takbeer of the Companions are mentioned in the books of Hadith. With the help of Allah Almighty, three narrations regarding this are mentioned below: Hafiz Ibn Hajar wrote that the most authentic narration about the words of Takbeer is the one which Imam Abdul Razzaq transmitted from Hazrat Salman ﷺ with a sound chain of narration, in which he said: كبرُوا اللَّهَ: اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ اكْبَرُ كَبِيرًا.[فتح الباري:2/322]
Declare the greatness of Allah: اللهُ أَكْبَر، اللهُ أَكْبَر، الله أَكْبَرُ كَبِيرًا.
Imam Ibn Abi Shaybah narrated from Abu Al-Hawth that from Abdullah, that he used to say Takbeer on the days of Tashreeq: Allahu Akbar, Allahu Akbar, La ilaha illallah, wallahu Akbar, wa lillahil hamd.
Hazrat Abdullah bin Mas’ud used to say these words of Takbeer on the days of Tashreeq:
اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَاللَّهِ الْحَمْدُ.
Imam Ibn Abi Shaybah narrated from Ikrimah that he said about Hazrat Ibn Abbas (may Allah be pleased with them): أَنَّهُ كَانَ يَقُولُ: اللَّهُ أَكْبَرُ كَبِيرًا، اللَّهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ وَأَجَلُّ، اللهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ.
He used to say in the Takbeers: اللَّهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ وَأَجَلُّ، اللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ.
Regarding the words of Takbeer… And Allah Almighty knows best what is correct — it appears that there is no strict adherence to specific words, however, it is more preferable to say the Takbeer in the words proven from any one of the honorable Companions.
Who should say the Takbeers?
By the grace of the Generous Lord, the answer to this question is presented in the following two points:
① On the occasion of the two Eids, all Muslims should say the Takbeers. Along with men, women should also say the Takbeers. Imam Bukhari has narrated: وكانت ميمونه رضي الله عنها تكبر يوم النحر، وكن النساء يكبرن خلف أبان بن عثمان، وعمر بن عبد العزيز رحمه الله تعالى ليالي التشريق مع الرجال في المسجد.
Hazrat Maymunah (may Allah be pleased with her) used to say the Takbeer on the day of sacrifice, and women used to say the Takbeer in the mosque behind Aban bin Uthman and Umar bin Abdul Aziz (may Allah have mercy on them) along with men on the nights of Tashreeq (the 11th, 12th, and 13th nights of Dhu al-Hijjah).
[(Aban bin Uthman): He is the son of Hazrat Uthman bin Affan and was the governor of Madinah Tayyibah during the time of Abdul Malik bin Marwan. See:
]
② Women who are ill should also say the Takbeers. Imam Bukhari has narrated from Hazrat Umm Atiyyah (may Allah be pleased with her) that she said: كنا نؤمر أن نخرج يوم العيد، حتى نخرج البكر من خدرها، حتى نخرج الحيض فيكن خلف الناس، فيكبرن بتكبيرهم، ويدعون بدعائهم، يرجون بركة ذلك اليوم وطهرته.
We were commanded to proceed towards the Eidgah, to the extent that we would bring out the maidens from their veils and also bring out the menstruating women, but they would remain behind the people, and say Takbeer with their Takbeer, and pray with their prayer. All of them [the Muslim men and women present at the Eidgah] hope for the blessings of that day and the forgiveness of sins.
Note: However, women should not say Takbeer in such a voice that their voice reaches the men.
Ruling on the Eid Prayers:
Performing the Eid prayers is obligatory upon the Muslims. Some evidences regarding this are as follows:
① Allah Almighty has said: (فَصَلِّ لِرَبِّكَ وَانْحَرْ)
Translation: So pray to your Lord and sacrifice.
Imam Qurtubi has narrated from the respected Imams Qatadah, Ata, and Ikrimah, may Allah have mercy on them, that (فصل لربك) refers to the Eid prayer on the day of sacrifice.
Hafiz Ibn Jauzi has written in the tafsir of (فَصَلِّ لِرَبِّكَ) that: There are three opinions regarding this prayer, and the first opinion is that it refers to the Eid prayer.
According to the tafsir of the aforementioned Imams, Allah Almighty has commanded the prayer of Eid. And Allah’s command regarding something indicates its obligation and necessity.
② The Messenger of Allah ﷺ also commanded the performance of the Eid prayer. Imam Abu Dawood narrated from Hazrat Umair bin Anas that he narrated from his uncles, who were among the companions of the Holy Prophet ﷺ. It is narrated that:
أن ركبا جاء وا إلى النبي اليشهدون أنهم رأوا الهلال بالأمس، فأمرهم أن يفطروا، وإذا أصبحوا يغدوا إلى مصلاهم.
A group of horsemen came to the presence of the Holy Prophet ﷺ and testified that they had seen the moon of Shawwal last evening. He ordered to break the fast and come to the Eidgah the next morning [for the Eid prayer].
From this noble hadith, it becomes clear that the Prophet ﷺ commanded the companions to go out for the Eid prayer. And the Prophet’s ﷺ command to do something indicates the obligation of that act.
③ Moreover, it does not stop there; the Prophet ﷺ also commanded women to go to the Eidgah. Imam Muslim narrated from Hazrat Umm Atiyyah (may Allah be pleased with her) who said:
أمرنا رسول الله ﷺ أن نخرجهن في الفطر والأضحى العواتق، والحيض، وذوات الخدور، فأما الحيض فيعتزلن الصلاة، ويشهدن الخير، ودعوة المسلمين.
The Messenger of Allah ﷺ commanded us that women should go to the Eidgah on Eid al-Fitr and Eid al-Adha, including young girls, menstruating women, and veiled women. However, menstruating women should stay apart from the prayer and participate in the goodness and the supplications of the Muslims.
Hazrat Umm Atiyyah (may Allah be pleased with her) narrates that she said: یا رسول الله إحدانا لا يكون لها جلباب.
O Messenger of Allah! None of us has a jilbab. The Prophet ﷺ said: لتلبسها أختها من جلبابها.
Her sister gave her her jilbab to wear.
When the Holy Prophet ﷺ so strongly emphasized Muslim women going to the Eidgah, then how necessary it must be for Muslim men to go to the Eidgah for performing the Eid prayer.
④ In the case when Eid and Friday fall on the same day, the Eid prayer is performed, and the obligation of Friday prayer does not remain on the common people. Imam Ibn Majah has narrated from Hazrat Ibn Umar رضي الله عنهما that he said: During the time of the Messenger of Allah ﷺ, when the two Eids [Eid and Friday] coincided, he led the people in the Eid prayer and then said: من شاء أن يأتي الجمعة فليأتها، ومن شاء أن يتخلف فليتخلف.
Whoever wants to come for Friday, let him come, and whoever does not want to come, let him not come. As is known, the Friday prayer is obligatory, and if the Eid prayer were not obligatory, then how could the obligation of the Friday prayer be abrogated because of it?
⑤ The Holy Prophet ﷺ performed the Eid prayers from the beginning until the end of his life and never abandoned them. Imam Ibn Qudamah, while mentioning the evidences for the obligation of Eid prayers, writes: ومداومة النبيﷺ على فعلها. The Holy Prophet ﷺ always performed it.
⑥ Eid prayers are among the outward symbols of Islam. Imam Ibn Taymiyyah states that for this reason, we have preferred the opinion that it is obligatory upon everyone.
Time of Eid Prayers:
The time for Eid prayers is after sunrise, which is the time for performing voluntary prayers. Imam Abu Dawood narrated from Yazid bin Khumayr Rajabi that the Messenger of Allah ﷺ, along with the companion Abdullah bin Busar, went out with the people towards the Eidgah on Eid al-Fitr or Eid al-Adha. They expressed dislike at the Imam’s delay and said: إنا كنا قد فرغنا ساعتنا هذه، وذلك حين التسبيح.
We would have already finished by that time, and that time was the time for the Duha prayer.
Allama Muhammad Shams-ul-Haq Azimabadi writes that the hadith of Abdullah bin Basar indicates the permissibility of performing the Eid prayer early and the dislike of delaying it excessively.
The permissibility of performing the Eid prayer early is also indicated by the wording of a hadith narrated by Imam Bukhari from Hazrat Bara, who said:
The Holy Prophet ﷺ delivered a sermon on the day of sacrifice:
إن أول ما نبدأ به في يومنا هذا أن نصلي، ثم ترجع فتنحر،فمن فعل ذلك فقد أصاب سنتنا.
Indeed, the first thing with which we begin our day is that we perform the prayer. Then we return and offer the sacrifice. Whoever does this has followed our Sunnah.
Imam Bukhari titled this hadith as:
[Chapter on Hastening to the Eid: A chapter concerning hastening for Eid],
Hafiz Ibn Hajar writes: This hadith indicates that on the day of Eid, it is not appropriate to engage in any other work except the Eid prayer and going out for it. And from this, it necessarily follows that no other work should be done before the Eid prayer. This requires that the Eid prayer be performed early.
Note: Indeed, the Prophet ﷺ used to perform the Eid al-Fitr prayer somewhat later. Imam Ibn Qayyim wrote: وكان يؤخر صلاة عيد الفطر،ويعجل الأضحى.
The Prophet ﷺ performed the Eid al-Fitr prayer [somewhat] later and the Eid al-Adha prayer early.
There is no Adhan, Iqamah, or any other call before the Eid prayers:
By the grace of the Noble Master, the discussion on this matter is being presented under the following three points:
① The Prophet ﷺ performed the Eid prayer without Adhan and Iqamah:
Imam Muslim narrated from Hazrat Jabir bin Samurah رضي الله عنه that he said: صليت مع رسول الله العيدين غير مرة ولا مرتين بغير أذان ولا إقامة.
I prayed the Eid prayers with the Messenger of Allah ﷺ not once or twice, but many times, without Adhan and Iqamah.
When the allegiance of Hazrat Abdullah bin Zubair (may Allah be pleased with them) to the caliphate was established, Hazrat Abdullah bin Abbas (may Allah be pleased with them) advised him to follow the same Sunnah. Imam Muslim narrated from Ata that when the allegiance of Ibn al-Zubair (may Allah be pleased with him) was established, Hazrat Ibn Abbas (may Allah be pleased with him) sent him this message: أنه لم يكن يؤذن للصلاة يوم الفطر، فلا تؤذن لها.
The Eid al-Fitr prayer was not announced with the Adhan. You should also not give the Adhan for it.
Imam Malik says about this:
أنه سمع غير واحد من علمائهم يقول: لم يكن في عيد الفطر، ولا في الأضحى نداء، ولا إقامة منذ زمان رسول الله إلى اليوم.
He heard from many of his scholars: From the time of the Messenger of Allah ﷺ until today, there has been neither Adhan nor Iqamah for Eid al-Fitr and Eid al-Adha.
After that, Imam Malik writes: وتلك السنة التي لا اختلاف فيها عندنا.
And this is such a Sunnah about which there is no disagreement among us.
② Apart from the Adhan and Iqamah, no other call or announcement for the Eid prayers is established from the Sunnah.
Imam Muslim has narrated from Ata that he said: I was informed by Hazrat Jabir bin Abdullah (may Allah be pleased with them) that: أن لا أذان للصلاة يوم الفطر حين يخرج الإمام، ولا بعد. ما يخرج، ولا إقامة، ولا نداء، ولا شيء، لا نداء يومئذ، ولا إقامة.
On the day of Eid al-Fitr, there is no Adhan for the prayer, neither at the time the Imam comes out, nor after he comes out, and there is neither Iqamah nor call, nor anything else. On this day, there is no call and no Iqamah.
③ According to some people, for the Eid prayers, the words [الصَّلاةُ جَامِعَةً] [The prayer is gathering] are called out. Imam Ibn Qudamah made a very excellent, effective, and concise comment on this matter in these words:
وسنة رسول اللهﷺ أحق أن تتبع. The greatest right of following is the Sunnah of the Messenger ﷺ.
Imam Ibn Qayyim writes about this:
وكانﷺ إذا انتهى إلى المصلى أخذ في الصلاة من غير أذان، ولا إقامة، ولا قول: الصلاة جامعة، والسنة أن لا يفعل شيء من ذلك.
When the Prophet ﷺ used to come to the Eidgah, he would start the prayer without saying the Adhan, Iqamah, or the words [الصلاة جامعة], and the Sunnah is that no such thing should be said.
The former Grand Mufti of Saudi Arabia, Sheikh Ibn Baz, writes on this matter:
إن النداء للعيد بدعة بأي لفظ كان. والله أعلم.
Calling out with any word for Eid is certainly an innovation. And Allah knows best.
Arranging a barrier (Sitrah) in the Eidgah:
The Messenger of Allah ﷺ was very particular about placing a barrier in front of him during the Eid prayer. Imam Bukhari has narrated from Hazrat Abdullah bin Umar (may Allah be pleased with him):
أن رسول اللهﷺ كان إذا خرج يوم العيد أمر بالحربة، فتوضع بين يديه، فيصلي إليها والناس وراءه، وكان يفعل ذلك.في السفر.
When the Messenger of Allah ﷺ would go out on the day of Eid [towards the Eidgah], he would order a dagger to be placed in front of him. Then he would face it and lead the prayer, and the people would be behind him. And he would do the same during travel.
The Imams should also ensure to place a barrier in front of them while leading the Eid prayer in the Eidgah. However, if there is a wall or similar barrier present in the Eidgah, then there is no need to place any other barrier.
Hazrat Abdullah bin Umar (may Allah be pleased with both of them) explained the reason for the dagger being placed as a barrier in the Eidgah by the command of the Messenger of Allah ﷺ: وذلك أن المصلى كان فضاء، ليس شيء يستتر به.
And this [stabbing the dagger for the purpose of covering] was because the Eidgah was an open place, and there was nothing there that could be used as a cover.
Rak’ahs of Eid Prayer:
The Eid prayer consists of two rak’ahs. The respected Imams Ahmad, An-Nasa’i, and Ibn Khuzaymah (may Allah have mercy on them) narrated from Hazrat Umar that he said:
صلاة السفر ركعتان، وصلاة الأضحى ركعتان، وصلاة الفطر ركعتان، وصلاة الجمعة ركعتان، تمام غير قصر، على لسان محمدﷺ
The travel prayer is two rak’ahs, the Eid al-Adha prayer is two rak’ahs, the Eid al-Fitr prayer is two rak’ahs, and the Friday prayer is two rak’ahs. They are complete, not shortened, according to the command of Prophet Muhammad ﷺ.
(Meaning: The two rak’ahs of these four prayers are not due to shortening, but according to the noble statement of the Prophet ﷺ, their original number of rak’ahs is two each).
Number and Timing of Additional Takbirs in the Two Eids:
The Eid prayers, like other prayers, consist of two rak’ahs. However, they include additional takbirs. The prescribed method regarding the number and timing of these takbirs is that in the first rak’ah, after the opening takbir (takbirat al-ihram) and before the recitation, seven takbirs are said, and in the second rak’ah, after standing up and before the recitation, five takbirs are said. Some evidences regarding this are as follows:
① Regarding the number of additional takbirs in the Eid prayer of the Prophet ﷺ, Imam Ahmad and Imam Ibn Majah have narrated from Hazrat Abdullah bin Amr (may Allah be pleased with them) that:
أن النبيﷺ كبر في عيد ثنتي عشرة تكبيرة: سبعا في الأولى، وخمسا في الآخرة، ولم يصل قبلها ولا بعدها.
Indeed, the Prophet ﷺ said twelve takbirs in the Eid prayer: seven in the first [rak’ah], and five in the second. He did not offer any prayer before or after Eid with this number of takbirs.
After narrating this hadith, Ahmad said: وأنا أذهب إلى هذا.
My method is according to this.
② Regarding the number and timing of additional takbeers and guidance for the Ummah of the Prophet ﷺ, Imam Abu Dawood narrated from Hazrat Abdullah ibn Umar and ibn Al-As رضي الله عنهما that they stated that the Noble Prophet ﷺ said:
التكبير في الفطر سبع في الأولى، وخمس في الآخرة، والقراءة بعدهما كلتيهما.
In the first [raka’ah] of Eid al-Fitr, there are seven takbeers, and in the second, five. And the recitation is after both [raka’ah’s takbeers].
③ Regarding the number of additional Takbirs in the Eid prayers of Amir al-Mu’minin Ali ibn Abi Talib, Imam Abdul Razzaq narrated from Hazrat Jafar ibn Muhammad. He transmitted from his father who stated:
علي يكبر في الأضحى والفطر والاستسقاء سبعا في الأولى، وخمسا في الأخرى.
Hazrat Ali would say seven Takbirs in the first Rak’ah and five in the second Rak’ah during [Eid al-Adha], [Eid al-Fitr], and [Salat al-Istisqa].
Regarding the number and timing of additional Takbirs in the Eid prayers of Hazrat Abu Huraira, Imam Malik narrated from Hazrat Nafi’ (may Allah have mercy on him) who stated:
شهدت الأضحى والفطر مع أبي هريرة، فكبر في الركعة الأولى سبع تكبيرات قبل القراءة، وفي الآخرة خمس تكبيرات قبل القراءة.
I prayed Eid al-Adha and Eid al-Fitr behind Hazrat Abu Huraira, and he said seven Takbirs before the recitation in the first Rak’ah and five Takbirs before the recitation in the second Rak’ah.
After narrating this, Imam Malik writes: وهو الأمر عندنا.
[The method of saying Takbirs] is the same in our community.
⑤ Hazrat Umar bin Abdul Aziz (may Allah have mercy on him) also said the Takbirs in the same way. Imam Ibn Abi Shaybah narrated from Thabit bin Qais that he said: صليت خلف عمر بن عبد العزيز رحمه الله تعالى الفطر، فكبر في الأولى سبعا قبل القراءة، وفي الثانية خمسا قبل القراءة.
I prayed [Eid prayer] Al-Fitr behind Hazrat 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 before the recitation in the second.
Raising the hands with the additional Takbirs:
Regarding raising the hands with the additional Takbirs of the two Eids, according to my limited knowledge, there is no explicit Hadith established from the Prophet ﷺ. Among the evidences of the scholars of the Ummah who consider raising the hands at this occasion as recommended, three are as follows:
① The Prophet ﷺ used to raise his hands with every Takbeer. One of the Hadiths indicating this is the one which Imam Ahmad narrated from Hazrat Wail bin Hujr Al-Hadrami (may Allah be pleased with him) who said: رأيت رسول اللهﷺ يرفع يديه مع التكبير.
I saw the Messenger of Allah ﷺ raising his hands with the Takbeer.
② Regarding Amir al-Mu’minin Hazrat Umar ibn al-Khattab رضي الله عنه, Imam Bayhaqi has narrated that he used to raise his hands with the Takbirs during the Eid prayers.
Hafiz Ibn Hajar in Al-Talkhis al-Habeer narrates: His statement: عن عمر أنه كان يرفع يديه في التكبيرات رواه البيهقي وفيه ابن لهيعة.
His statement: It has been narrated about Hazrat Umar that he used to raise his hands with the Takbirs; Bayhaqi has narrated this and among its chains is Ibn Lahi’ah.
And Hafiz Haithami writes about [Ibn Lahi’ah]: ابن لهيعة: وحديث حسن وفيه ضعف.
Ibn Lahi’ah: His hadith is Hasan and there is weakness [meaning despite the weakness in Ibn Lahi’ah, his hadith is graded Hasan].
Imam Ibn Qayyim writes that Hazrat Abdullah ibn Umar رضي الله عنهما used to raise his hands with every Takbir.
Interval and Dhikr between the Additional Takbirs:
There is no specific narrated supplication from the Prophet Muhammad ﷺ during the additional Takbeerat of the two Eids, however, Hazrat Abdullah bin Mas’ud رضي الله عنه said: that in between them, the praise and glorification of Allah should be made, blessings should be sent upon the Prophet ﷺ, and supplication should be made for oneself. Imam Bayhaqi has narrated from Alqama رحمه الله تعالى that Walid bin Uqbah came to the companions Ibn Mas’ud, Abu Musa, and Hudhayfah and asked them: The Eid is near, how are the Takbeerat in it? Abdullah [bin Mas’ud] رضي الله عنه said:
تبدأ فتكبر تكبيرة تفتتح بها الصلاة وتحمد ربك وتصلي على النبي الله ﷺ ثم تدعو وتكبر، وتفعل مثل ذلك، ثم تكبر، وتفعل مثل ذلك، ثم تكبر وتفعل مثل ذلك، ثم تقرأ الخ.
Start the [Eid] prayer by saying Allahu Akbar. Praise your Lord, send blessings upon the Prophet ﷺ, then make supplication, and say Allahu Akbar, and do likewise, then say Allahu Akbar, and do likewise, then say Allahu Akbar and do likewise, then say Allahu Akbar and then recite, etc.
After narrating this hadith, Imam Bayhaqi wrote:
وهذا من قول عبد الله بن مسعود، موقوف عليه فتتابعه في. الوقوف بين كل تكبيرتين للذكر إذ لم يرو خلافه عن غيره.
This is the statement of Hazrat Abdullah bin Masood himself, and we follow him regarding the issue of pausing between the two Takbirs for recitation, because no narration contrary to his opinion has been reported from the Prophet ﷺ or other companions رضي الله عنهم.
Recitation in the two Rak’ahs of Eid:
Regarding the recitation after Surah Al-Fatiha in the Eid prayers, the following two methods have been established from the Prophet ﷺ:
① In the first Rak’ah, Surah [Qaf] and in the second, Surah [Al-Qamar] should be recited. Imam Muslim, may Allah have mercy on him, narrated from Ubaidullah bin Abdullah that:
أن عمر بن الخطاب سأل أبا واقد الليثي رضي الله عنهما: ما كان يقرأ به رسول الله ﷺ في الأضحى والفطر؟ فقال: كان يقرأ فيهما [ق والقرآن المجيد ] و [اقتربت الساعة وانشق القمر.
Indeed, Hazrat Umar bin Khattab asked Hazrat Abu Waqid Laythi رضي الله عنهما: What did the Messenger of Allah ﷺ recite in Eid al-Adha and Eid al-Fitr?
He said: He used to recite [ق وَالقُرْآنِ الْمَجِيد] and [اقتربت الساعة وانشق القمر] in them.
② In the first Rak’ah, Surah [Al-A’la] and in the second, Surah [Al-Ghashiyah] should be recited. Imam Muslim narrated from Hazrat Nu’man bin Bashir رضي الله عنهم that he said:
كان رسول الله ﷺ يقرأ في العيدين وفي الجمعة [سبح اسم ربك الأعلى] و [هل أتاك حديت الغاشية].قال:وإذا اجتمع العيد والجمعة في يوم واحد، يقرأ بهما أيضا في الصلاتين.
The Messenger of Allah ﷺ used to recite [سبح اسم ربك الأعلى] and [هل أتاك حديث الغاشية] on both Eids and on Friday.
He also said that when Eid and Friday coincided on the same day, he would recite these two Surahs in both prayers.
The Eid prayer should be performed before the sermon:
It is Sunnah that the Eid prayer is performed first, then the Eid sermon begins. This is mentioned in several Ahadith, three of which are as follows:
① Imam Bukhari and Imam Muslim, may Allah have mercy on them, narrated from Hazrat Ibn Abbas, may Allah be pleased with him, who said: شهدت العيد مع رسول اللهﷺ وأبي بكر وعمر وعثمان، فكلهم كانوا يصلون قبل الخطبة.
I attended Eid with the Messenger of Allah ﷺ, Abu Bakr, Umar, and Uthman, may Allah be pleased with them all, and they all performed the Eid prayer before the sermon.
② Imam Bukhari and Imam Muslim, may Allah have mercy on them, narrated from Hazrat Ibn Umar, may Allah be pleased with him, who said: كان رسول اللهﷺ وأبو بكر وعمر رضي الله عنهما يصلون العيدين قبل الخطبة.
The Messenger of Allah ﷺ, Abu Bakr, and Umar رضي الله عنهما used to perform the Eid prayers before delivering the Eid sermon [Khutbah of Eid].
③ Imam Bukhari narrated from Hazrat Abu Saeed Khudri that he said: كان رسول الله ﷺ يخرج يوم الفطر والأضحى إلى المصلى، فأول شيء يبدأ به الصلاة، ثم ينصرف فيقوم مقابل الناس-والناس جلوس على صفوفهم فيعظهم، ويوصيهم، ويأمرهم. فإن كان يريد أن يقطع بعثا قطعه، أو يأمر بشيء أمر به، ثم ينصرف. قال أبو سعيد: فلم يزل الناس على ذلك حتى خرجت مع مروان وهو أمير المدينة في أضحى أو فطر، فلما أتينا المصلى إذا منبر بناه كثير بن الصلت، فإذا مروان. يريد أن يرتقيه قبل أن يصلي، فجبذت بثوبه، فجبذني، فارتفع، فخطب قبل الصلاة.فقلت له: غيرتم والله.فقال:أبا سعيد! قد ذهب ما تعلم.فقلت: ما أعلم والله! خير مما لا أعلم. فقال:إن الناس لم يكونوا يجلسون لنا بعد الصلاة ، فجعلتها قبل الصلاة.
Abu Saeed Khudri (may Allah be pleased with him) said that the Prophet Muhammad ﷺ used to go to the Eidgah outside Medina on the days of Eid al-Fitr and Eid al-Adha. First, he ﷺ would lead the prayer, and after finishing the prayer, he ﷺ would stand before the people. All the people would remain seated in their rows, and he ﷺ would give them advice and exhortation, commanding good deeds. If there was an intention to send an army for jihad, he ﷺ would separate that matter. If there was any other command to be given, he ﷺ would give that command. After that, he ﷺ would return to the city. Abu Saeed Khudri (may Allah be pleased with him) narrated that the people consistently followed this Sunnah, but during the time of Muawiyah, Marwan, who was the governor of Medina, once I went with him for the Eid al-Fitr or Eid al-Adha prayer. When we reached the Eidgah, I saw a pulpit built by Kathir bin Salat. As soon as we arrived, Marwan wanted to climb it to deliver the sermon before the prayer. So I grabbed his cloak and pulled him back, but he shook me off and climbed up and gave the sermon before the prayer. I said to him, “By Allah, you have changed the Sunnah of the Prophet ﷺ.” Marwan said, “O Abu Saeed! The time you know has passed.” Abu Saeed said, “By Allah, the time I know is better than the time I do not know.” Marwan said, “In our time, people do not sit after the prayer, so I gave the sermon before the prayer.”
And it is also in Sahih Muslim: قلت: أين الابتداء بالصلاة؟فقال: لا، يا أبا سعيد! قد ترك ما تعلم.قلت: كلا، والذي نفسي بيده! لا تأتون بخير مما أعلم.ثلاث مرار، ثم انصرف).
I said: What about starting with the prayer instead of the sermon? He said: No, O Abu Saeed! The method you know has been abandoned. I said: Absolutely not, by the One in Whose hand is my life! The method I know, you are not bringing a better method than that (he repeated this three times, then stepped back).
From the above noble hadiths, three points can be understood as follows:
① The Holy Prophet ﷺ, Hazrat Abu Bakr, Hazrat Umar, and Hazrat Uthman used to perform the Eid prayer before the Eid sermon.
② The practice of delivering the sermon before the Eid prayer was initiated by the Governor of Madinah, Marwan.
③ Hazrat Abu Saeed Khudri strongly criticized Marwan’s action.
Imam Nawawi wrote regarding the statement of Hazrat Abu Saeed Khudri رضي الله عنه [The method I know, you are not bringing a better method than that]: هو كما قال لأن الذي يعلم هو طريق النبي ﷺ ، وكيف ، يكون غيره خيرا منه؟
Their statement is absolutely correct because the method they know is the method of the Prophet ﷺ, and how can anyone else’s method be better in comparison?
After narrating the evidences for the Eid sermon being after the Eid prayer, Imam Ibn Qudamah states:
فعلى هذا من خطب قبل الصلاة فهو كمن لم يخطب ..لأنه خطب في غير محل الخطبة ، أشبه ما لو خطب في الجمعة بعد الصلاة.
Therefore, the person who delivers the sermon before the Eid prayer is as if he did not deliver the sermon at all, because he gave the sermon at an inappropriate time. It is almost like giving the Friday sermon after the Friday prayer.
Advising and exhorting women on the occasion of the two Eids:
The Messenger of Allah ﷺ gave advice and exhortation to women on the occasion of Eid. Imam Bukhari and Imam Muslim narrated from Hazrat Jabir bin Abdullah (may Allah be pleased with them) that he said:
قام النبيﷺ يوم الفطر، فصلى، فبدأ بالصلاة، ثم خطب. فلما فرغ نزل فأتى النساء فذكرهن.
The Prophet ﷺ led the prayer on the day of Eid al-Fitr. He first led the prayer and then delivered the sermon. After finishing the sermon, he came to the women and gave them advice and exhortation.
Imam Bukhari has titled this hadith as follows:
[باب موعظة الإمام النساء يوم العيد]
[The Imam’s admonition and advice to women on the day of Eid]
Khateebs (preachers) should follow the Sunnah of the Prophet ﷺ by making arrangements to admonish and advise women on the occasion of the two Eids. Imam Ata said, when he narrated the above hadith to his student Ibn Jurayj, may Allah have mercy on him, he asked his teacher: أترى حقا على الإمام ذلك، ويذكرهن؟
Is it obligatory upon the Imam, after finishing the Eid sermon, to go to the women and admonish and advise them?
He replied: إنه لحق عليهم، وما لهم لا يفعلونه؟
Certainly, it is obligatory upon them to do so, and what is wrong with them that they do not act upon this [Sunnah]?
Note: However, now the Imam does not need to go to the women because, due to the use of loudspeakers, his sermon is heard by the women. The Holy Prophet ﷺ went to the women because they could not hear his voice. Imam Muslim has narrated from Hazrat Ibn Abbas, may Allah be pleased with them, who said:
أشهد على رسول اللهﷺ لصلى قبل الخطبة، قال: ثم خطب فرأى أنه لم يسمع النساء، فأتاهن، فذكرهن ووعظهن.
I bear witness regarding the Messenger of Allah ﷺ that before the prayer, he recited, then delivered the sermon. And he considered that he could not address the women in the sermon, so he himself went to them and gave them admonition and advice.
But care should be taken in the sermon that it includes matters related to women so that they too can have their share in the admonition and advice of the Eid sermon.
Eid Greetings:
According to my limited knowledge, there is nothing established from the Noble Prophet ﷺ about congratulating each other after Eid, however, it is established from the Companions, may Allah be pleased with them, that they did so. Below, two narrations regarding this are mentioned, by the grace of Allah:
① Imam Ibn Qudamah narrated that Hazrat Muhammad bin Ziyad said: كنت مع أبي أمامة الباهلي، وغيره من أصحاب النبي، صلى الله فكانوا إذا رجعوا من العيد يقول بعضهم لبعض: تقبل الله منا ومنك.
I was with Hazrat Abu Umamah, may Allah be pleased with him, and other Companions of the Noble Prophet ﷺ. Upon returning from Eid, they would say to each other: (تَقَبَّلَ الله، مِنَّا وَمِنْكَ) [May Allah accept from us and from you].
② Hafiz Ibn Hajar narrated about Jubair bin Nufair, may Allah have mercy on him, that he said:
كان أصحاب رسول الله إذا التقوا يوم العيد يقول بعضهم لبعض: تقبل الله منا ومنك.
When the Companions of the Messenger of Allah ﷺ met on the day of Eid, they used to say to each other: [تَقَبَّلَ اللَّهُ مِنَّا وَمِنْكَ].
No voluntary prayer before or after the Eid prayer:
The Eid prayer consists of only two rak’ahs; there is no voluntary prayer before or after it. Imam Bukhari narrated from Hazrat Ibn Abbas, may Allah be pleased with them, in these words: أن النبي الله صلى يوم الفطر ركعتين لم يصل قبلها ولا بعدها.
Indeed, the Prophet ﷺ performed two rak’ahs of prayer on the day of Eid al-Fitr. No [other voluntary] prayer was performed before or after it.
However, if a person wishes to perform a regular voluntary prayer after the Eid prayer in his home, it is proven from the Sunnah. Imam Ibn Majah narrated from Hazrat Abu Sa’id that he said: كان رسول الله الله لا يصلي قبل العيد شيئا فإذا رجع إلى منزله صلى ركعتين.
The Messenger of Allah ﷺ did not perform any prayer before the Eid prayer. And when he returned home, he would perform two rak’ahs of voluntary prayer.
Changing the route on return from the Eidgah:
It is Sunnah to take a different route on the way back from the Eidgah instead of the one taken while going. Imam Bukhari narrated from Hazrat Jabir that he said: كان النبيﷺ إذا كان يوم عيد خالف الطريق.
The Prophet ﷺ used to take one route when going on the day of Eid and another route when returning.
According to Hafiz Ibn Hajar, the scholars of the Ummah have more than twenty opinions regarding the wisdom behind your ﷺ Sunnah. Among them are:
① One opinion is that on the Day of Judgment, both routes will bear witness in your favor.
② Another opinion is that the jinn and humans on both routes will bear witness in your favor.
③ A third opinion is that the angels on both routes will bear witness in your favor.
④ The fourth statement is: that the expression of Islamic rituals should occur on both paths.
⑤ The fifth statement is: that the mention of Allah should be expressed on both paths.
⑥ The sixth statement is: that it is to burn the hypocrites and Jews.
⑦ The seventh statement is: that the Muslims should instill awe and fear in them.
⑧ The eighth statement is: that the people of both paths should be granted the opportunity to see you.
By the blessing of your passing, they may be blessed, and they should be given an equal opportunity for guidance and cooperation from you.
It is extremely necessary to always keep two things in mind regarding the wisdom behind the actions and deeds of the Prophet ﷺ:
① The first thing is: that you are the greatest wise and knowledgeable among all creation, and none of your actions are devoid of wisdom.
② The second point is: whatever the wisdom behind your actions may be, and even if we cannot comprehend the wisdom of any of your actions, it is absolutely certain and definitive that the success of our religion and worldly life lies in your Sunnah being followed completely and immediately without any objection.
If the news of the moon arrives on the day of Eid, when should the Eid prayer be performed?
If on the evening of the 29th of Ramadan the Shawwal moon cannot be sighted due to clouds, and the next day people consider it the 30th of Ramadan and fast, and then after midday reliable information arrives that the moon was sighted the previous night in a nearby area, then people should break their fast, but the Eid prayer should be performed the next day. Imam Ahmad narrated from Hazrat Abu Umair bin Anas who said: My paternal uncles, who were among the Ansar companions of the Messenger of Allah ﷺ, told me this hadith: غم علينا هلال شوال. فأصبحنا صياما، فجاء ركب من آخر النهار، فشهدوا عند رسول اللهﷺ ما أنهم رأؤوا الهلال بالأمس، فأمر رسول اللهﷺ أن يفطروا من يومهم، وإن يخرجوا لعيدهم من الغد.
The crescent of Shawwal was not visible due to clouds, so we fasted on the (second day) morning. Then, at the end of the day, a group of riders came and testified before the Messenger of Allah ﷺ that they had seen the moon the previous day. The Messenger of Allah ﷺ ordered the people to break their fast and to go out for the Eid prayer the next day.
Some scholars of the Ummah have a different opinion. After quoting their opinion, Imam Khattai says:
قلت: سنة رسول اللهﷺ أولى، وحديث أبي عمير صحيح، فالمصير إليه واجب.
I said: The Sunnah of the Messenger of Allah ﷺ is the highest and most exalted; Abu Umair’s hadith is authentic, therefore it is obligatory to act according to it.
And if the sighting of the moon is reported before Zawal (midday) and it is possible to perform the Eid prayer before Zawal, then the Eid prayer should be performed on the same day before the sun passes its zenith. And Allah Almighty knows best what is correct.
What should a person do if he is unable to perform the Eid prayer?
What should a person do if, due to an excuse or without any excuse, he is unable to perform the Eid prayer?
Regarding this, there is no explicit statement from the Holy Prophet ﷺ according to my limited and imperfect knowledge. However, among the sayings of the scholars of the Ummah, may Allah have mercy on them, two are as follows:
① According to the statement of Hazrat Abdullah bin Mas’ud رضي الله عنه, such a person should perform four rak’ahs of prayer. He said: من فاته العيد مع الإمام فليصل أربعا.
Whoever cannot pray Eid with the Imam should pray four rak’ahs.
② According to Imam Bukhari’s opinion, such a person should perform two rak’ahs in the same manner as the Imam does. He supported this with the Hadith of the Prophet ﷺ, the practice of Hazrat Anas, and the statements of Hazrat Ikrimah and Hazrat Ata, may Allah have mercy on them. He writes:
باب إذا فاته العيد يصلي ركعتين، وكذلك النساء، ومن كان في البيوت والقرى لقول النبي: هذا عيدنا أهل الإسلام، وأمر أنس بن مالك، مولاهم ابن أبي عتبة بالزاوية. فجمع أهله وبنيه ، وصلى كصلاة أهل المصر وتكبيرهم.
وقال عكرمة : أهل السواد يجتمعون في العيد يصلون ركعتين كما يصنع الإمام.
وقال عطاء: إذا فاته العبد صلى ركعتين.
Chapter on the matter that a person who misses the Eid prayer should pray two rak’ahs.
Similarly, women and other people present in homes and villages (should sometimes pray two rak’ahs) because the Prophet ﷺ said: This is the Eid of us Muslims.
At the place called Zawiyah, on the order of Anas bin Malik, his servant Ibn Abi Utbah gathered his family and taught them all the Eid prayer with the additional takbirs like the city people.
And Ikramah رحمه الله تعالى said: The villagers will gather and offer the two Rak’ahs of Eid prayer in the same manner as the Imam (in the city) leads the Eid prayer.
And Ata رحمه الله تعالى said: When its Eid prayer remains, he should pray two Rak’ahs.
Another question regarding this is: Where should the two or four Rak’ahs be performed? In this regard, Imam Ahmad رحمه الله تعالى was asked, and he said: إن شاء مضى إلى المصلى، وإن شاء حيث شاء.
If he wishes, he may go to the Eidgah and perform it there, and if he prefers to perform it somewhere else, he may pray there.
Prohibition of Fasting on Both Days of Eid:
On both days of Eid al-Fitr and Eid al-Adha, the Holy Prophet ﷺ forbade fasting. There are numerous Ahadith regarding this, two of which are as follows:
① Imam Bukhari and Imam Muslim, may Allah have mercy on them, narrated from Abu Ubaid Mawla Ibn Azhar that he said: I was present with Umar ibn Al-Khattab رضي الله عنه on the occasion of Eid. He said:
هذان يومان نهى رسول اللهﷺ عن صيامهما: يوم فطركم من صيامكم، واليوم الآخر تأكلون فيه من نسككم.
The Messenger of Allah ﷺ forbade fasting on these two days: the day you break your fasts (the day of ending the fasts) and the other day on which you eat from your sacrifices [meat].
Hafiz Ibn Hajar writes in the explanation of the hadith: This hadith indicates the prohibition of fasting on both days of the two Eids, whether the fasts are vows, expiations, voluntary, or of Hajj Tamattu’, and there is consensus on this.
Imam Muslim narrated from Hazrat Aisha رضي الله عنها that she said: نهى رسول الله ﷺ عن صومين: يوم الفطر ويوم الأضحى.
The Messenger of Allah ﷺ forbade fasting on the two days: the days of Eid al-Fitr and Eid al-Adha.
Imam Nawawi wrote: وقد أجمع العلماء على تحريم صوم هذين اليومين بكل حال سواء صامهما عن نذر أو تطوع أو كفارة أو. غير ذلك.
There is a consensus among scholars that fasting on these two days is prohibited, whether a person fasts with the intention of fulfilling a vow, or as a voluntary fast, or as expiation, or for any other intention.
Allama Shawkai explains the wisdom behind the prohibition of fasting on these two days, stating: والحكمة في النهي عن صوم العيدين أن فيه إعراضا عن ضيافة الله تعالى لعباده.
The wisdom behind the prohibition of fasting on these two days is that it involves turning away from the feast prepared by Allah Almighty for His servants.
The Eid on the Day of Jumu’ah:
Eid can fall on any day of the week. Sometimes Eid occurs on the day of Jumu’ah. Regarding such a situation, five points are mentioned below with the help of Allah Almighty’s guidance:
① During the blessed era of the Holy Prophet ﷺ, Eid occurred on the day of Jumu’ah, and similarly, during the sacred times of the Caliphs Umar, Uthman, and Ali, Eid also occurred on the day of Jumu’ah.
② In the case of Eid falling on Friday, the Muslims will perform the Eid prayer according to the general custom; however, regarding Friday, they will have the option to either perform it or not participate in it. The following five narrations indicate this:
① Imam Abu Dawood narrated from Ayas bin Abi Ramlah Al-Shami that he said: In my presence, Muawiyah bin Abi Sufyan asked Zaid bin Arqam: أشهدت مع رسول الله عيدين اجتمعا في يوم واحد؟
Have you ever seen the two Eids [Friday and Eid al-Fitr or Eid al-Adha] coinciding on the same day during the companionship of the Messenger of Allah ﷺ? قال: نعم،
He replied: Yes. قال: فكيف صنع? He [Muawiyah] asked: What did the Prophet ﷺ do on that occasion?
قال: صلى العيد، ثم رخص في الجمعة، فقال: من شاء أن يصلي فليصل.
He explained: The Prophet ﷺ led the Eid prayer, gave leave regarding Friday, and said: Whoever wants to pray it, let him pray.
② Imam Ibn Majah narrated from Hazrat Ibn Umar (may Allah be pleased with them) that he said:
اجتمع عيدان على عهد رسول اللهﷺ، فصلى بالناس، ثم قال: من شاء أن يأتي الجمعة فليأتها، ومن شاء أن يتخلف فليتخلف.
③ It is mentioned in Kanz al-Ummal that Umar Farooq said in the Eid sermon:
إنه قد اجتمع لكم في يومكم هذا عيدان، فمن أحب من أهل العالية أن ينتظر الجمعة فلينتظرها، ومن أحب أن يرجع فليرجع، فقد أذنت له.
On your day, two Eids have come together. Among the noble people, whoever wishes to wait, let him wait, and whoever wishes to return, let him return. I have permitted him to return.
④ Imam Bukhari narrated from Abu Ubaidah that he said: ثم شهدت العيد مع عثمان بن عفان، وكان ذلك يوم الجمعة، فصلى قبل الخطبة، ثم خطب، فقال: يا أيها الناس! إن هذا يوم قد اجتمع لكم فيه عيدان، فمن أحب أن ينتظر الجمعة من أهل العوالي فلينتظر، ومن أحب أن يرجع فقد أذنت له.
Then I attended Eid with Hazrat Uthman bin Affan. He led the prayer before the sermon, then delivered the sermon, and said: O people! Indeed, on this day two Eids have come together. Among the people of Awali [suburbs of Madinah Tayyibah], whoever wishes to wait for the Friday prayer, let him wait, and whoever wishes to return, I have permitted him to return.
⑤ Imam Abdul Razzaq narrated from Hazrat Ali that he said:
اجتمع عيدان في يوم، فقال:من أراد أن يجمع فليجمعه، ومن أراد أن يجلس فليجلس.
On this day, two Eids have coincided. Whoever wishes to perform Jumu’ah may do so, and whoever prefers to stay at home may remain at home.
As for the Imam, he should lead the Jumu’ah prayer in such a situation so that those who wish to perform Jumu’ah can do so under his leadership. The Messenger of Allah ﷺ led the Jumu’ah prayer on such an occasion. The following two hadiths indicate this:
① Imam Abu Dawood narrated from Hazrat Abu Hurairah that the Messenger of Allah ﷺ said: قد اجتمع في يومكم هذا عيدان فمن شاء أجزاه من الجمعة، وإنا مجمعون.
On your day, two Eids have coincided. Whoever wishes, this [Eid prayer] will suffice in place of performing Jumu’ah, and we certainly perform Jumu’ah.
② Imam Muslim narrated from Hazrat Nu’man bin Bashir رضي الله عنهما that he said: كان رسول الله ﷺ يقرأ في العيدين، وفي الجمعة [سبح اسم ربك الأعلى] و [هل أتاك حديت الغاشية].قال:وإذا اجتمع العيد والجمعة في يوم واحد يقرأ بهما أيضا في الصلاتين.
The Messenger of Allah ﷺ used to perform [سبح اسم ربك الأعلى] and [هل أتاك حديث الغاشية] on both Eids and Jumu’ah.
They [also] said: When Eid and Friday coincided on the same day, you would recite both Surahs in both prayers.
This noble hadith also makes it clear that the Prophet performed both the Eid and Friday prayers when they coincided on the same day. The former Grand Mufti of Saudi Arabia, Sheikh Ibn Baz, states regarding this that it is obligatory for the Imam and Khateeb of Friday to come to the mosque and lead the Friday prayer when Eid and Friday fall on the same day. The Prophet ﷺ arranged for the Friday prayer even on the day of Eid, led the people in the Eid prayer, and then also led the Friday prayer, as narrated in the hadith of Hazrat Numan bin Bashir رضي الله عنهما.
In such a situation, those who do not participate in the Friday prayer after performing the Eid prayer are required to perform the Zuhr prayer. In this regard, Sheikh Ibn Baz states: There is no harm in leaving the Friday prayer on the same day after performing the Eid prayer; however, those who do not perform the Friday prayer are obligated to perform the Zuhr prayer alone or in congregation.
⑤ Some people consider the coincidence of Eid and Friday on the same day to be inauspicious, but there is no evidence of this from the Book and Sunnah. As mentioned above, during the blessed era of the Prophet ﷺ and the sacred times of the Rightly Guided Caliphs Umar, Uthman, and Ali, Eid occurred on the day of Friday, but neither the Prophet ﷺ nor the Rightly Guided Caliphs informed the people of any such superstition. If there had been any indication of bad omen in the gathering of these two on the same day, they would certainly have informed the people about it.
