This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
It is Sunnah to perform the Eid prayer in the Eidgah
Arranging the Eid prayer in the Eidgah is Sunnah and recommended. Because the practice of the Holy Prophet Muhammad (peace be upon him) was always to perform the Eid prayer in the Eidgah.
Evidence 1:
❀ Abu Saeed Khudri (may Allah be pleased with him) narrates:
كان النبى صلى الله عليه وسلم يخرج يوم الفطر ويوم الأضحى 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، فقال أبو سعيد : فلم يزل الناس على ذلك
“The Prophet Muhammad (peace be upon him) used to proceed towards the Eidgah on the days of Eid al-Fitr and Eid al-Adha (to perform the Eid prayer) and would begin the prayer first. Then, after the prayer, he would turn and stand facing the people while they remained seated in their rows. The Prophet (peace be upon him) would then deliver a sermon and give advice, instructing them to carry out various matters. If he intended to send out an army, he would dispatch it, and if he had to give any orders, he would issue them and then return. Abu Saeed (may Allah be pleased with him) reported that this was always the usual practice of the people.”
Reference: Bukhari, Book of the Two Eids, Chapter: Going to the Musalla without a Minbar: 956. Muslim, Book of Eid Prayers, Chapter: The Book of Eid Prayers: 889 - Nasai, Book of Eid Prayers, Chapter: The Imam Facing the People in the Khutbah: 1577 - Bayhaqi: 280/3
Benefits:
(1) Hafiz Ibn Hajar, may Allah have mercy on him, states that this hadith is used as evidence that going out to the desert for Eid prayer is a recommended act, and arranging the Eid prayer in the desert is better than performing the Eid prayer in the mosque, because the Prophet Muhammad, peace be upon him, always performed the Eid prayer in the desert and open air despite the virtue and greatness of the mosque.
Reference: Fath al-Bari: 581/2
(2) Imam Nawawi, may Allah have mercy on him, writes that the above hadith is evidence for those who say: it is a recommended act to go towards the Eidgah for performing the Eid prayer, and performing the Eid prayer in the Eidgah is better than performing it in the mosque. This has been the usual practice in most large cities, although the people of Makkah have been performing the Eid prayer in the Haram mosque since the beginning of Islam.
Reference: Sharh al-Nawawi: 176/6
(3) Allama Aini, may Allah have mercy on him, writes: from this hadith the issue is derived that one should go towards the Eidgah for the Eid prayer and should not perform the Eid prayer in the mosque without necessity (except in cases like rain, etc.).
Reference: Umdat al-Qari: 281/6-282
(4) Imam Baghawi, may Allah have mercy on him, says: the Sunnah method of Eid prayers is that the Imam goes out towards the Eidgah for performing the Eid prayers, but if there is an excuse, then the Eid prayer can be performed in the mosque.
Reference: Sharh al-Sunnah: 294/4
Evidence Number 2:
❀ Abdullah bin Umar (may Allah be pleased with them both) narrates:
كان النبى صلى الله عليه وسلم يغدو إلى المصلى، والعنزة بين يديه تحمل، وتنصب بالمصلى بين يديه، فيصلي إليها
"The Prophet Muhammad (peace be upon him) used to go early in the morning on the day of Eid towards the Eid ground, and a spear was carried in front of him and placed in front of him in the Eid ground. Then the Prophet (peace be upon him) would face it and offer the prayer."
Reference: Bukhari, Book of the Two Eids, Chapter: Carrying the Goat or Spear Before the Imam on the Day of Eid: 973, Ibn Majah, Book of Prayer, Chapter: What was narrated about the Spear on the Day of Eid: 1304
Evidence Number 3:
❀ It is narrated from Bara' bin Azib (may Allah be pleased with him), he states:
خرج النبى صلى الله عليه وسلم يوم أضحى إلى البقيع فصلى العيد ركعتين
"The Prophet Muhammad (peace be upon him) set out towards Baqi on the day of Eid al-Adha and performed two Rak'ahs of Eid prayer."
Reference: Bukhari, Book of the Two Eids, Chapter: The Imam Facing the People in the Eid Sermon: 976. Musnad Ahmad: 282/4
Evidence Number 4:
Abdur Rahman bin Abis رضي الله عنه narrates that Ibn Abbas رضي الله عنهما was asked whether he attended Eid with the Prophet Muhammad صلی اللہ علیہ وسلم. He said: Yes!
ولو لا مكاني من الصغر ما شهدته، خرج حتى أتى العلم الذى عند دار كثير بن الصلت فصلى ثم خطب، ثم أتى النساء ومعه بلال، فوعظهن وذكرهن وأمرهن بالصدقة فرأيتهن يهوين بأيديهن يقذفنه فى ثوب بلال ثم انطلق هو وبلال إلى بيته
"If it were not for my special status with the Prophet Muhammad صلی اللہ علیہ وسلم despite my childhood, I would not have been able to attend Eid with him. The Prophet صلی اللہ علیہ وسلم set out until he reached a well-known place (Eidgah) near the house of Kathir bin Salat. The Prophet صلی اللہ علیہ وسلم performed the Eid prayer, then delivered the Eid sermon: Afterwards, the Prophet صلی اللہ علیہ وسلم came to the Muslim women, accompanied by Bilal رضي الله عنه. The Prophet صلی اللہ علیہ وسلم gave them admonition and advice and commanded charity. (Ibn Abbas رضي الله عنهما says) I saw the women lowering their hands and putting (earrings and other jewelry) into Bilal رضي الله عنه’s garment, then the Prophet صلی اللہ علیہ وسلم and Bilal رضي الله عنه proceeded towards the Prophet’s house."
Reference: Bukhari, Book of the Two Eids, Chapter on Knowledge of the Prayer Place: 977
Benefits:
(1) Umar bin Shabba, in Akhbar al-Madina, narrates from Abu Ghassan Kunai that the Eidgah in Madinah Munawwarah is a well-known place, and the distance between the door of the Prophet's Mosque and this well-known place is one thousand cubits.
Reference: Fath al-Bari: 579/2
(2) The previous hadiths are evidence that holding the Eid prayers in the Eidgah instead of the mosque is Sunnah and preferable. Therefore, without excuse, offering Eid prayer in the mosque is contrary to the perpetual practice of the Prophet Muhammad ﷺ and is not Sunnah.
❀ Ibn Qudamah, may Allah have mercy on him, says:
Performing the Eid prayer in the Eidgah is Sunnah. Ali, may Allah be pleased with him, ordered the people to perform the Eid prayer in the Eidgah. Al-Awza'i and the people of opinion have considered this act commendable, and Ibn Mundhir holds the same view. However, it is narrated from Al-Shafi'i, may Allah have mercy on him, that if the city mosque is spacious, then performing the Eid prayer in the mosque is preferable because the mosque is the best and purest piece of land. For this reason, the people of Makkah hold the Eid prayer in the Masjid al-Haram. But for us, the example of the Prophet Muhammad ﷺ is evidence that he used to leave his mosque to go to the Eidgah for the Eid prayer, and after him, the rightly guided caliphs followed the same practice. It is impossible that the Prophet ﷺ would abandon the superior act despite the mosque being near and would perform a deficient act with difficulty despite the Eidgah being far. Moreover, it is not permissible for the Ummah to deliberately abandon virtues when we are commanded to follow and emulate the Prophet ﷺ. It is also impossible that an act commanded would be deficient while a prohibited act would be superior and perfect. Furthermore, it is not established that the Prophet ﷺ prayed Eid in the mosque without excuse. There is consensus among all Muslims on holding the Eid prayer in the Eidgah. Undoubtedly, people of every era and city, regardless of the mosque's spaciousness or narrowness, have always reached the Eidgah and performed the Eid prayer there. Despite the honor of the Prophet's Mosque, the Prophet Muhammad ﷺ also performed the Eid prayer in the Eidgah.
Reference: Al-Mughni by Ibn Qudamah with Al-Sharh al-Kabir: 229,230/2
It is permissible to pray in the mosque in case of an excuse:
In the previous discussion, we have explained in detail that arranging the Eid prayers in the Eidgah is preferable and was the permanent practice of the Prophet Muhammad ﷺ. However, if there is rain or fear of the enemy, it is permissible to perform the Eid prayer in the mosque. Although the narration attributed to the Prophet Muhammad ﷺ regarding praying in the mosque in case of rain is weak. Abu Hurairah رضي الله عنه reports:
أنه أصابهم مطر فى يوم عيد، فصلى بهم النبى صلى الله عليه وسلم صلاة العيد فى المسجد
“When it rained on the day of Eid upon the Companions رضي الله عنهم, the Prophet Muhammad ﷺ led them in the Eid prayer in the mosque.”
Reference: Sunan Abu Dawood, Book of Prayer, Chapter: Praying Eid with the people in the mosque if it is a rainy day: 1160 - Sunan Ibn Majah, Book of Prayer, Chapter: What has been narrated about Eid prayer in the mosque if it rains: 1313 - Mustadrak Hakim: 109/1 - Chains of narration are weak, in this hadith’s chain, ‘Isa bin Abdullah bin Abi Farwah is a narrator with unknown identity
❀ Also, Ibn Hazm states:
وقد روينا عن عمر وعثمان رضي الله عنهما أنهما صليا العيد بالناس فى المسجد لمطر وقع يوم العيد
“We have also been narrated from Umar and Uthman رضي الله عنهما that they led the Eid prayer in the mosque due to rain on the day of Eid.”
Reference: Al-Muhalla by Ibn Hazm: 87/5
Due to lack of chain, it is weak and does not reach the level of protestation; rather, the incident of Umar رضي الله عنه leading Eid prayer in the mosque during rain is very weak.
❀ Uthman bin Abdur-Rahman Al-Taymi states:
مطرنا فى إمارة أبان بن عثمان على المدينة مطرا شديدا ليلة الفطر، فجمع الناس فى المسجد فلم يخرج إلى المصلى الذى يصلي فيه الفطر والأضحى، ثم قال لعبد الله بن عامر بن ربيعة، قم فأخبر الناس ما أخبرتني، فقال عبد الله بن عامر إن الناس مطروا على عهد عمر بن الخطاب رضى الله عنه فامتنع الناس من المصلى، فجمع عمر الناس فى المسجد فصلى بهم، ثم قام على المنبر فقال: يا أيها الناس إن رسول الله صلى الله عليه وسلم كان يخرج بالناس إلى المصلى يصلي بهم لأنه أرفق بهم وأوسع عليهم وأن المسجد كان لا يسعهم، قال: فإذا كان هذا المطر فالمسجد أرفق
“During the governance of Aban bin Uthman رضي الله عنه over Madinah, there was heavy rain on the night of Eid al-Fitr. Then he gathered the people in the mosque and did not proceed towards the Eidgah where they used to perform Eid al-Fitr and Eid al-Adha prayers. Afterwards, he said to Abdullah bin Amir bin Rabi’ah: Stand up and inform the people of what you have told me. So Abdullah bin Amir addressed the people and said: During the caliphate of Umar bin Khattab رضي الله عنه, people were affected by rain and it became difficult for them to go to the Eidgah, so Umar رضي الله عنه gathered the people in the mosque and led the Eid prayer. Then he stood on the pulpit and said: O people! Indeed, the Messenger of Allah ﷺ used to take the people to the Eidgah and lead them in prayer there because the Eidgah was more suitable and spacious for them, and the mosque was not spacious enough for them. And when it rains, the mosque is more suitable and more appropriate for you.”
Reference: Al-Bayhaqi: 310/3, its chains are very weak
In the chain of this hadith, Muhammad bin Abdul Aziz bin Umar bin Abdur-Rahman is a very weak narrator. Imam Bukhari classified him as a denier of hadith, and An-Nasa’i considered him abandoned.
Despite these weak hadiths, the well-known principle of jurisprudence is «الضُّرُورَاتُ تُبِيحُ الْمَحْظُورَاتِ» (necessities permit the prohibited), according to which it is permissible to perform the Eid prayer in the mosque in case of rain. Therefore, in such a necessity, the dislike of performing Eid prayer in the mosque is removed.
Also, the statements of scholars, although based on weak narrations, strengthen the permissibility.
(1) Ibn Qudamah says: If rain or fear or similar excuses arise which make it impossible to reach the Eidgah, then people can perform the Eid prayer in the mosque.
Reference: Al-Mughni by Ibn Qudamah with Al-Sharh Al-Kabir: 230/2
(2) Ibn Hazm states: If it is difficult for people to go to the Eidgah, they should perform the Eid prayer in the congregational mosque.
Reference: Al-Muhalla by Ibn Hazm: 86/5
(3) Shawkani states that in case of an excuse such as rain, it is not disliked to leave the desert and arrange the Eid prayer in the mosque.
Reference: Nail Al-Awtar: 309/3
Important Instructions:
In the case of offering the Eid prayer in the mosque, it is necessary to observe the following matters.
Arranging the Tahiyyatul Masjid:
In the case of arranging the Eid prayer in the mosque during rain or similar circumstances, it is necessary to perform two rak'ahs of Tahiyyat al-Masjid before sitting in the mosque. Therefore, generally, no excuses are accepted to deviate from the firm evidences obliging Tahiyyat al-Masjid. However, on the day of Eid, the majority of the public make this excuse that since the Prophet Muhammad ﷺ did not pray before or after the Eid prayer, it is not necessary to pray two rak'ahs before sitting in the mosque on Eid day. Whereas, according to Shariah, it is a condition to pray two rak'ahs before sitting in the mosque on the days of Eidain and other days. Also, this is a Sunnah prayer which is not specific to any time or day. The evidences are as follows:
(1) It is narrated from Abu Qatadah رضي الله عنه that the Messenger of Allah ﷺ said:
إذا دخل أحدكم المسجد فليركع ركعتين قبل أن يجلس
"When any one of you enters the mosque, he should pray two rak'ahs before sitting."
Reference: Bukhari, Book of Prayer, Chapter: When one enters the mosque, let him pray two rak'ahs: 444; Muslim, Book of Prayer, Chapter: The recommendation of Tahiyyat al-Masjid with two rak'ahs: 714; Abu Dawood, Book of Prayer, Chapter: What has been narrated about prayer upon entering the mosque: 467; Tirmidhi, Book of Prayer, Chapter: When one of you enters the mosque, let him pray two rak'ahs: 316; Nasa'i, Book of Prayer, Chapter: The command to pray before sitting in it: 731; Ibn Majah, Book of Prayer, Chapter: Whoever enters the mosque should not sit until he prays two rak'ahs: 1013
(2) Abu Qatadah رضي الله عنه states: I entered the mosque while the Messenger of Allah ﷺ was sitting among the people. So I also sat down. Then the Messenger of Allah ﷺ said: What prevented you from praying two rak'ahs before sitting in the mosque? I said: O Messenger of Allah ﷺ! I saw you and the people sitting, so I also sat. The Messenger of Allah ﷺ said:
فإذا دخل أحدكم المسجد لا يجلس حتى يصلي ركعتين
"When any one of you enters the mosque, he should not sit until he prays two rak'ahs."
Reference: Muslim, Book of Prayer, Chapter: The recommendation of Tahiyyat al-Masjid with two rak'ahs: 714
(3) Jabir bin Abdullah رضي الله عنهما says:
جاء رجل والنبي صلى الله عليه وسلم يخطب الناس يوم الجمعة، فقال : أصليت يا فلان ؟ فقال : لا ، قال : قم فاركع
"A person entered the mosque on Friday while the Prophet ﷺ was delivering the sermon. The Prophet ﷺ asked, 'O so-and-so! Have you prayed?' He replied, 'No!' The Prophet ﷺ said: 'Stand up and pray.'"
Reference: Bukhari, Book of Friday Prayer, Chapter: If the Imam sees a man coming while he is delivering the sermon, he orders him to pray two rak'ahs: 930; Muslim, Book of Friday Prayer, Chapter: Greeting and the Imam delivering the sermon: 875
This person was Sulayk al-Ghatfani رضي الله عنه. Jabir bin Abdullah رضي الله عنه narrates:
جاء سليك الغطفاني يوم الجمعة ورسول الله صلى الله عليه وسلم يخطب، فجلس، فقال له: يا سليك! قم فاركع ركعتين وتجوز فيهما، ثم قال: إذا جاء أحدكم يوم الجمعة والإمام يخطب، فليركع ركعتين وليتجوز فيهما
"Sulayk al-Ghatfani رضي الله عنه came to the mosque on Friday and sat down while the Messenger of Allah ﷺ was delivering the sermon. The Messenger of Allah ﷺ said to him: Sulayk! Stand up and pray two short rak'ahs. The Messenger of Allah ﷺ said: When any one of you comes to the mosque on Friday while the Imam is delivering the sermon, he should pray two short rak'ahs (then sit)."
Reference: Muslim, Book of Friday Prayer, Chapter: Greeting the mosque and the Imam delivering the sermon: 875; Abu Dawood, Book of Prayer, Chapter: If a man enters and the Imam is delivering the sermon: 1116; Ibn Majah, Book of Establishing Prayer, Chapter: What has been narrated about one who enters the mosque and the Imam is delivering the sermon: 1114; Ibn Hibban: 2502
Regardless of the fact that some scholars have declared Tahiyyat al-Masjid as recommended, there is no clear authentic text that interprets the command to pray two rak'ahs upon entering the mosque and the prohibition of sitting without praying two rak'ahs as merely recommended. Therefore, the aforementioned narrations are clear evidence that praying two rak'ahs before sitting in the mosque is obligatory. Otherwise, sitting in the mosque without praying is not permitted. Rather, those in authority and the learned and virtuous should compel those who sit in the mosque without praying two rak'ahs to stand and perform Tahiyyat al-Masjid. Also, from the above hadiths, these scholars have deduced the obligation of Tahiyyat al-Masjid.
(1) Shawkani says: The command to perform Tahiyyat al-Masjid in the mentioned hadiths indicates the definite obligation of Tahiyyat al-Masjid, and the prohibition of sitting without praying two rak'ahs indicates the sanctity of abandoning Tahiyyat al-Masjid. The apparent school of thought holds that performing Tahiyyat al-Masjid is obligatory.
Reference: Nail al-Awtar: 73/3
(2) Amir San'ani writes: The apparent meaning of the hadith indicates the obligation of Tahiyyat al-Masjid.
Reference: Subul al-Salam: 276/1
Menstruating women should not enter the mosque:
Out of necessity, if the Eid prayer is to be arranged in the mosque, it is obligatory that women who are menstruating or in postnatal bleeding refrain from entering the mosque. Arrangements should be made for them to gather in a nearby building or similar place so that they can participate in the Muslims' religious festival and comply with the Prophetic command that all women should join the Muslims' prayer on the days of the two Eids. However, it is forbidden for women who are menstruating or in postnatal bleeding to enter the mosque. The evidences for this are as follows:
(1) Sayyida Aisha (may Allah be pleased with her) narrates:
جاء رسول الله صلى الله عليه وسلم ووجوه بيوت أصحابه شارعة فى المسجد، فقال : وجهوا هذه البيوت عن المسجد ثم دخل النبى صلى الله عليه وسلم ولم يصنع القوم شيئا رجاء أن ينزل فيهم رخصة، فخرج إليهم بعد فقال: وجهوا هذه البيوت عن المسجد، فإني لا أحل المسجد لحائض ولا جنب
"The Messenger of Allah (peace be upon him) came (to the mosque) and the doors of the houses of his companions were open into the mosque. Upon this, the Prophet (peace be upon him) said: Turn the doors of your houses away from the mosque. Then the Noble Prophet (peace be upon him) entered the mosque, and the people, hoping that some concession would be revealed regarding them (the doors were not changed). Afterwards, the Prophet (peace be upon him) came to the people and said: Turn the doors of those houses away from the mosque. Because I do not make the mosque permissible for a menstruating or junub (impure) person."
Reference: Abu Dawood, Kitab al-Taharah, Bab fi al-Janb yadkhul: 232 - Sahih Ibn Khuzaymah: 1327, isnad hasan li dhatihi
Aflaat bin Khalifah is a trustworthy narrator, and Jusrah bint Dajajah is a narrator of the level of Saduq. Ibn Hibban mentioned her in Kitab al-Thiqat. Ajli called her trustworthy, and Hakim declared her narration authentic. Therefore, the authentication by these Imams removes any doubt about her reliability.
Fiqh of Hadith:
This hadith is evidence that women who are experiencing menstruation and postpartum bleeding are prohibited from entering and staying in the mosque. Therefore, in the case of performing the Eid prayer in the mosque, women who are menstruating or in postpartum bleeding should not enter the mosque.
It is narrated from Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said to me:
ناوليني الخمرة من المسجد ، قالت، فقلت : إني حائض فقال : إن حيضتك ليست فى يدك
“Bring me a mat in the mosque,” Aisha (may Allah be pleased with her) says, I said: Indeed, I am menstruating. Upon this, the Prophet (peace be upon him) said: “Certainly, your menstruation is not in your hand.”
Reference: Sahih Muslim, Book of Menstruation, Chapter on the permissibility of a menstruating woman washing the head of her husband: 298 - Sunan Abu Dawood, Book of Purification, Chapter on touching the ground from the mosque: 261 - Jami` at-Tirmidhi, Book of Purification, Chapter on what has been narrated about a menstruating woman touching something from the mosque: 134
Fiqh of Hadith:
This hadith is also evidence that it is forbidden for a menstruating woman to enter the mosque, and this issue was common among women, which is why Aisha (may Allah be pleased with her) gave the excuse that she was menstruating. Also, some people take this narration as evidence for the permissibility of a menstruating woman entering the mosque, which is not correct in many respects.
(1) Qadi Iyad says: The meaning of this hadith is that the Prophet Muhammad (peace be upon him) ordered Aisha (may Allah be pleased with her) from the mosque, meaning that the Prophet (peace be upon him) was in the mosque and said that she should hand him the mat from outside the mosque. It does not mean that the Prophet (peace be upon him) ordered her to bring the mat out of the mosque, because the Prophet (peace be upon him) was in i'tikaf (seclusion) in the mosque and Aisha (may Allah be pleased with her) was in her chamber due to menstruation. Therefore, when she excused herself, he said: "Your menstruation is not in your hand." And Aisha (may Allah be pleased with her) was afraid to put her hand inside the mosque (let alone enter the mosque). Moreover, if the Prophet (peace be upon him) had ordered her to enter the mosque, then specifying the hand would be meaningless.
Reference: Sharh al-Nuri 209/3
The following hadith also supports this meaning.
❀ Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates:
بينما رسول الله صلى الله عليه وسلم فى المسجد فقال: يا عائشة ناوليني الثوب، فقالت: إني حائض فقال : إن حيضتك ليست فى يدك
"Once the Messenger of Allah (peace be upon him) was in the mosque and he said: 'Aisha! Give me the cloth.' She said: 'I am menstruating.' Upon this, the Prophet (peace be upon him) said: 'Indeed, your menstruation is not in your hand.'"
Reference: Sahih Muslim, Book of Menstruation, Chapter on the Permissibility of a Menstruating Woman Washing the Head of Her Husband: 299
(2) If this meaning is accepted that the Prophet (peace be upon him) asked Aisha (may Allah be pleased with her) to hand him the mat from the mosque, then the implication would be that it was the mosque of the house, not the Prophet's Mosque. However, the words of the hadith reject this objection and explanation, as explained above.
Men going to the Eidgah for Eid prayer:
Eid is the religious slogan of Muslims, in which all Muslims are strongly encouraged to participate, therefore all men, women, and children should take part in Eid. Also, it is necessary for all men and women to reach the Eidgah for the Eid prayer, and the obligation for men to go to the Eidgah for the Eid prayer is evident from the following ahadith.
(1) Rabi' bin Harash رضي الله عنه narrates from a companion:
اختلف الناس فى آخر يوم من رمضان، فقدم أعرابيان فشهدا عند النبى صلى الله عليه وسلم بالله لا هل الهلال أمس عشية، فأمر رسول الله صلى الله عليه وسلم أن يفطروا وأن يغدوا إلى مصلاهم
"On the last day of Ramadan, a disagreement arose among the people regarding the determination of Eid. Then two villagers came and swore by Allah in front of the Prophet Muhammad صلی اللہ علیہ وسلم that they had seen the moon the previous evening. Upon this, the Messenger of Allah صلی اللہ علیہ وسلم ordered the people to break their fast and to proceed early in the morning to their Eidgah."
Reference: Abu Dawood, Kitab al-Siyam, Bab Shahadat Rajulayn 'ala Ru'yat Hilal Shawwal: 2339 - Bayhaqi: 250/4 - Isnad Sahih
(2) Abu Umair bin Anas رضي الله عنه narrates from his uncles who were companions of the Prophet:
أن ركبا جاءوا إلى النبى صلى الله عليه وسلم يشهدون أنهم رأوا الهلال بالأمس، فأمرهم أن يفطروا، وإذا أصبحوا يغدوا إلى صلاتهم
"Indeed, a group of travelers came to the presence of the Prophet Muhammad صلی اللہ علیہ وسلم and testified that they had indeed seen the moon the previous day. Upon this, the Prophet صلی اللہ علیہ وسلم ordered the people to stop fasting and when morning comes, to reach their Eidgah."
Reference: Sunan Abu Dawood, Kitab al-Salat, Bab Iza Lam Yakhruj al-Imam lil-Eid min Yawmihi Yakhruj min al-Ghad: 1175 - Sunan Nasai, Kitab Salat al-Eidayn, Bab al-Khuruj ila al-Eidayn min al-Ghad: 1558 - Sunan Ibn Majah, Kitab al-Siyam, Bab Ma Ja'a fi al-Shahada 'ala Ru'yat al-Hilal: 1653 - Musnad Ahmad: 58/5 - Sunan Bayhaqi: 316/3 - Isnad Sahih, Abu Umair bin Anas is a trustworthy narrator
Benefits:
These ahadith serve as evidence that it is obligatory for adult men to participate in the Eid prayer, and also that holding the Eid prayer in the Eidgah is prescribed. Some scholars have interpreted this ruling as recommended (mustahabb). However, the matter demands obligation, and there is no decisive evidence here that would interpret the command as recommendation. Therefore, the prevailing view is that it is obligatory for men to perform the Eid prayer in the Eidgah.
Women going to the Eidgah for Eid prayer:
It is obligatory for women to go to the Eidgah for the Eid prayer, and this ruling includes all Muslim women, even those who are menstruating. The evidences for this are as follows:
(1) Sayyida Umm Atiyah (may Allah be pleased with her) narrates:
أمرنا نبينا أن نخرج فى العيدين العواتق وذوات الخدور، وأمر الحيض أن يعتزلن مصلى المسلمين
"The Prophet Muhammad (peace be upon him) commanded us to bring mature and veiled women to the two Eids, and he commanded menstruating women to stay apart from the Muslims' prayer place."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Women and Menstruating Women Going to the Musalla: 974 - Muslim, Book of Eid Prayer, Chapter on Permissibility of Women Going to the Musalla for the Two Eids: 890
(2) Sayyida Umm Atiyah (may Allah be pleased with her) also states:
أمرنا رسول الله صلى الله عليه وسلم أن نخرجهن فى الفطر والأضحى العواتق والحيض وذوات الخدور، فأما الحيض فيعتزلن الصلاة ويشهدن الخير ودعوة المسلمين، قلت : يا رسول الله إحدانا لا يكون لها جلباب قال : لتلبسها أختها من جلبابها
"The Messenger of Allah (peace be upon him) commanded us to bring mature, menstruating, and veiled (maidens) women out for Eid al-Fitr and Eid al-Adha, and menstruating women should stay apart from the prayer but participate in the good and the Muslims' supplications. (Umm Atiyah says) I asked: O Messenger of Allah! What if one of us does not have a shawl? He (peace be upon him) said: Her sister should lend her her shawl."
Reference: Sahih Muslim, Book of Eid Prayer, Chapter on Permissibility of Women Going to the Musalla for the Two Eids: 890 - Jami` at-Tirmidhi, Book of Prayer, Chapter on Women Going Out for the Two Eids: 540 - Sunan Ibn Majah, Book of Establishing Prayer, Chapter on What Has Been Related About Women Going Out for the Two Eids: 1307 - Ibn Hibban: 2816
(3) Nafi' (may Allah be pleased with him) narrates:
كان عبد الله بن عمر يخرج إلى العيدين من استطاع من أهله
"Abdullah ibn Umar (may Allah be pleased with both of them) used to take all his family members to the Eidgah for the two Eids as much as he was able."
Reference: Musannaf Ibn Abi Shaybah: 87/2 - Its chain of narration is authentic
Benefits:
The aforementioned hadiths are evidence that it is obligatory for women to participate in the Eid prayer, and this ruling includes ordinary elderly women, young women, and virgins. It is also obligatory for women who are menstruating to attend the Eidgah and for Muslims to participate in this religious festival. Furthermore, there is no acceptable excuse or pretext for not attending the Eid prayer and the Eidgah. Imam San'ani also states that this hadith is evidence that it is obligatory for women to go to the Eidgah for the Eid prayer.
Reference: Sabil al-Salam: 49/2
Schools of Thought and Opinions:
The participation of women in the Eidgah is considered obligatory, recommended, or disliked. Scholars have different opinions on this matter.
(1) It is obligatory to take women to the Eidgah; this was the stance of the three Caliphs Abu Bakr, Umar, and Ali (may Allah be pleased with them).
Reference: Sabil al-Salam: 489/2
(2) It is recommended for women to go to the Eidgah. Those who hold this view interpret the command to take women to the Eidgah as a recommendation and do not differentiate between young and old women. This is the belief of Abu Hamid Hanbali, Jurjani Shafi'i, and some Shafi'is.
(3) It is disliked for women to go to the Eidgah. Imam Tirmidhi narrated this opinion from Thawri and Abdullah bin Mubarak. Malik and Abu Yusuf also held this view, and Ibn Qudamah narrated from Ibrahim Nakha'i and Yahya bin Saeed Ansari that they considered women going to the Eidgah as disliked.
Reference: Nail al-Awtar: 305/3 Also, Ahl al-Ra'y have permitted old women to go to the Eidgah but considered this act disliked for young women because their going out causes fitnah. Al-Mughni by Ibn Qudamah with Al-Sharh al-Kabir: 232/2
The evidence for those who hold this view is this hadith, narrated by Sayyida Aisha (may Allah be pleased with her):
لو أدرك رسول الله صلى الله عليه وسلم ما أحدث النساء لمنعهن كما منعت نساء بني إسرائيل
“If the Messenger of Allah (peace be upon him) were aware of the ways (of adornment, beautification, and flashy clothing) that women have invented, he would have prevented them (from the mosques) just as the women of Bani Israel were prevented (from the mosques).”
Reference: Sahih Bukhari, Book of Adhan, Chapter: Waiting for the People to Stand Behind the Imam: 869 - Sahih Muslim, Book of Prayer, Chapter: Women Going to Mosques if No Fitnah Ensues: 440 - Abu Dawood, Book of Prayer, Chapter: Strictness Regarding That: 569 - Musnad Ahmad: 194/6 - Sahih Ibn Khuzaymah: 1698
This hadith is used to argue that in the present era, women going to mosques and participating in the two Eids is prohibited, but this argument is invalid. Amir San'ani writes that this hadith does not indicate the prohibition of women going to the Eidgah nor the abrogation of the Prophet’s (peace be upon him) command for women to attend the Eidgah. Rather, this hadith is evidence that women were not prevented from going to the Eidgah because the Prophet (peace be upon him) did not stop them. Since he commanded them to go to the Eidgah, it is not appropriate for us to prevent them from going in opposition to his command.
Reference: Sabil al-Salam: 490/2
(4) This command has been abrogated: Tahawi says that the command to take women to the Eidgah was an event of early Islam because at that time the purpose of taking them was to show the large number of Muslims and to frighten the enemies of Islam. Then this command was abrogated. This claim is baseless, and subsequent narrations invalidate this claim.
Reference: Sabil al-Salam: 490/2
Reference: Sabil al-Salam: 490/2
(1) Ibn Abbas (may Allah be pleased with them both) narrates:
خرجت مع النبى صلى الله عليه وسلم يوم فطر أو أضحى فصلى العيد، ثم خطب، ثم أتى النساء فوعظهن وذكرهن وأمرهن بالصدقة
“On the day of Eid al-Fitr or Eid al-Adha, I went out with the Prophet (peace be upon him) for the Eid prayer. The Prophet (peace be upon him) led the Eid prayer, then delivered a sermon. Afterwards, the Prophet (peace be upon him) came to the women, gave them admonition and advice, and commanded them to give charity.”
Reference: Bukhari, Book of the Two Eids, Chapter: Boys Going Out to the Musalla: 970 - Musnad Ahmad: 357/1 - Musnad Abi Ya'la: 2701
Benefits:
This hadith is evidence that Imam Tahawi's claim of abrogation is invalid because Ibn Abbas (may Allah be pleased with them) came to Madinah Munawwarah after the conquest of Makkah, and after the conquest of Makkah, it was pointless for women to go to the Eidgah to express a large number. Rather, the fact that women went to the Eidgah after the conquest of Makkah is proof that the command for women to go to the Eidgah remains, and there is no modification of this command proven from the Prophet Muhammad ﷺ.
(2) Hafsa bint Sirin narrates:
كنا نمنع عواتقنا أن يخرجن فى العيدين، فقدمت امرأة فنزلت قصر بني خلف، فحدثت عن أختها وكان زوج أختها غزا مع النبى صلى الله عليه وسلم ثنتي عشرة غزوة وكانت أختي معه فى ست قالت : كنا نداوي الكلمى ونقوم على المرضى، فسألت أختي النبى صلى الله عليه وسلم : أعلى إحدانا بأس إذا لم يكن لها جلباب أن لا تخرج؟ قال : لتلبسها صاحبتها من جلبابها وتشهد الخير ودعوة المسلمين، فلما قدمت أم عطية سألتها : أسمعت النبى صلى الله عليه وسلم؟ قالت : بأبي نعم! وكانت لا تذكره إلا قالت بأبي سمعته يقول : تخرج العواتق وذوات الخدور أو العواتق ذوات الخدور والحيض وليشهدن الخير ودعوة المسلمين يعتزلن الحيض المصلى، قالت حفصة : فقلت : الحيض؟ فقالت : أليس تشهد عرفة وكذا وكذا
"We used to prevent our young girls from going to the two Eids. Then a woman came and stayed in the palace of Banu Khalaf, and she narrated a hadith from her sister (Umm Atiyyah). Her brother-in-law (Umm Atiyyah’s husband) participated in twelve battles with the Prophet Muhammad ﷺ, and my sister (Umm Atiyyah) participated in six battles with her husband. She (Umm Atiyyah) narrates: We used to apply ointment to the wounded and take care of the sick. Then my sister (Umm Atiyyah) asked the Prophet Muhammad ﷺ: If one of us women does not have a veil, is it a sin for her not to go to the Eidgah for Eid prayer? He ﷺ said: Her companion should lend her her veil, and she should join in the goodness and the prayers of the Muslims. Later, when Umm Atiyyah came, I asked her: Did you hear this hadith from the Prophet Muhammad ﷺ? She said: May my father be sacrificed for you, yes! It was her habit to say these words (may my father be sacrificed for you) upon mentioning the Prophet ﷺ. I heard the Prophet ﷺ say: Young, veiled maidens and menstruating women should go out (for Eid prayer), they are part of the goodness and the prayers of the believers, and menstruating women should stay away from the prayer place. Hafsa narrates: I asked: Will women who are menstruating also be present at the Eidgah? She said: Do they not attend Arafat and such and such places? (If they can be present at Arafat and perform other rites of Hajj except Tawaf, then what prevents them from being present at the Eidgah?)."
Reference: Bukhari, Book of Menstruation, Chapter: Presence of Menstruating Women at the Two Eids and the Muslims' Prayer: 324 - Sahih Ibn Khuzaymah: 1466
Benefits:
The participation of women in the two Eids is in compliance with the Prophetic command and is a cause of reward and blessings. Therefore, claims of dislike and abrogation are baseless and mental fabrications. If this command had been nullified during the Prophetic era, the Companions (may Allah be pleased with them) would have been more aware of it. Thus, the participation of women in the two Eids during the Prophetic and Caliphate periods is clear evidence that women should not be prevented from attending the two Eids. Rather, according to the Prophetic traditions, women should be encouraged to attend the two Eids, and those women who lack the necessary attire should be provided with it so that they may attend the two Eids.
Preferred Position:
In this matter, the preferred position is that of the three rightly guided Caliphs Abu Bakr, Umar, and Ali (may Allah be pleased with them), who hold that it is obligatory for women to attend the Eid prayer at the Eidgah. Amir San'ani also affirms the obligation.
Reference: Sabil al-Salam: 489/2, and the previous hadiths also support this position
Menstruating women should stay away from the prayer place:
Women who are menstruating should stay away from the place of prayer and remain behind the general praying women, engaging in remembrance, supplications, and takbirs.
(1) Sayyida Umm Atiyah (may Allah be pleased with her) narrates:
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 go to the Eid prayer place on the day of Eid, to the extent that we would bring out the young unmarried girls from their private places and also bring out the menstruating women. The menstruating women would be behind the people; they would say takbirs along with their takbirs and supplications along with their supplications, hoping for the blessings and purity of that day."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Takbir and the Days of Mina when going to Arafat: 971 - Muslim, Book of Eid Prayer, Chapter on the permissibility of women going out for Eid prayers: 890 - Sunan Abu Dawood, Book of Prayer, Chapter on women going out for Eid: 1138
(2) Sayyida Umm Atiyah (may Allah be pleased with her) says:
أمرنا النبى صلى الله عليه وسلم أن نخرج فى العيدين العواتق وذوات الخدور وأمر الحيض أن يعتزلن مصلى المسلمين
"The Prophet Muhammad (peace be upon him) commanded us to take young women and veiled unmarried girls to the two Eids, and he commanded the menstruating women to stay away from the Muslims' place of prayer."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on women and menstruating women going to the prayer place: 974 - Sahih Muslim, Book of Eid Prayer, Chapter on the permissibility of women going out for Eid prayers: 890
Fiqh al-Hadith:
(1) Nawawi says: These hadiths are evidence that menstruating women are prohibited from going to the Eidgah and entering the prayer. The Shafi'is differ on this prohibition, and the majority of the Shafi'is hold the view that this prohibition is recommendatory (tanzeehi) and not obligatory (tahrimi).
Reference: Sharh al-Nawawi: 178/6
(2) Hafiz Ibn Hajar explains: The majority of scholars have interpreted this ruling (that menstruating women should stay away from the place of prayer) as a recommendation because the Eidgah is not a mosque where women’s entry is forbidden. Ibn Munir says: The wisdom behind menstruating women staying away from the place of prayer is that the presence of praying women with those women shows their weak condition, therefore it is recommended for them to avoid that place.
Reference: Fath al-Bari: 549/1
