This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
Changing the route on the return from the Eidgah is a recommended act:
Taking one route while going to the Eidgah and changing the route on the way back is the consistent practice and recommended action of the Messenger of Allah ﷺ.
1. It is narrated from Jabir رضي الله عنه, who said:
كان النبى صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق
“When it was the day of Eid, the Noble Prophet ﷺ would change the route on the way back from the Eidgah.”
Reference: Sahih Bukhari, Book of the Two Eids, Chapter: Whoever took a different route on the day of Eid: 986
2. It is narrated from Abu Hurairah رضي الله عنه that:
كان رسول الله صلى الله عليه وسلم إذا خرج يوم العيد فى طريق رجع فى غيره
When the Messenger of Allah ﷺ set out on the day of Eid by one route, he would return by a different route.
Reference: Jami` at-Tirmidhi, Book of Prayer, Chapter: What was narrated about the Prophet going out by one route and returning by another: 541 - Mustadrak Hakim: 292/1, 297 - Sunan Ibn Majah, Book of Establishing Prayers, Chapter: What was narrated about going out on the day of Eid by one route and returning by another: 1301 - Sunan Bayhaqi: 308/3, its chain is Hasan
3. Nafi’ states:
أن ابن عمر كان يخرج إلى العيد فى طريق ويرجع فى أخرى ويزعم أن رسول الله صلى الله عليه وسلم كان يفعل ذلك
Undoubtedly, Ibn Umar رضي الله عنهما also used to set out for Eid by one route and return by another, and he confidently stated that the Messenger of Allah ﷺ used to do this when going to and returning from the Eidgah.
Reference: Sunan Ibn Majah, Book of Establishing Prayers, Chapter: What was narrated about going out on the day of Eid by one route and returning by another: 1299 - Narrated by Ubaidullah ibn Umar ibn Hafs al-‘Amri from Nafi’, its chain is Hasan
Benefits:
Sayyid Sabiq and Shawkani say that the hadiths of this chapter are evidence that it is recommended for both the imam and the followers to take one route while going to the Eid prayer and a different route while returning, and this is the opinion of most scholars.
Reference: Nail al-Awtar: 308/30 - Fiqh al-Sunnah: 230/1
Ibn Qudamah Hanbali states that the summary is that it is Sunnah to return by a different route than the one taken to the Eidgah, and Malik and Shafi'i also hold the same position.
Reference: Al-Mughni by Ibn Qudamah, 243/2
Wisdom behind changing the route on return from the Eidgah:
What is the hidden wisdom in changing the route on return from the Eidgah? The Shariah has not disclosed this secret, so the original wisdom is to follow the consistent Sunnah of the Prophet Muhammad, peace be upon him, and the believers are bound to follow the Sunnah.
Is it also Sunnah to go and return by the same route for Eid prayer?
Changing the route after returning from Eid prayer is a recommended act; this action is not obligatory, so traveling the same route for coming and going is permissible in any case. However, there is a weak narration from the Companions, may Allah be pleased with them, regarding the permissibility of using the same route on Eid day.
Evidence:
❀ Bakr bin Mubashshir Ansari, may Allah be pleased with him, narrates:
كنت أغدو مع أصحاب رسول الله صلى الله عليه وسلم إلى المصلى يوم الفطر ويوم الأضحى، فنسلك بطن بطحان حتى نأتي المصلى، فنصلي مع رسول الله صلى الله عليه وسلم ثم نرجع من بطن بطحان إلى بيوتنا
On the days of Eid al-Fitr and Eid al-Adha, I used to go to the Eidgah with the Companions of the Messenger of Allah, peace be upon him, and we would reach the Eidgah via the valley of Bathan. We would perform the prayer in the company of the Messenger of Allah, peace be upon him, and then we would return to our homes via the valley of Bathan.
Reference: Sunan Abu Dawood, Book of Prayer, Chapter: If the Imam does not go out for Eid on its day, he goes out the next day: 1158 - Mustadrak Hakim: 296/1 - 297, its chain of narration is weak. Ishaq bin Salim, the freed slave of Nufail bin Uday, is of unknown status.
Reciting war songs on Eid day is permissible:
On the day of Eid, playing drums, singing war songs, and reciting poems praising the bravery and courage of heroes in battle are permissible, provided that these acts are performed by young girls.
Arguments:
1. Aisha (may Allah be pleased with her) narrates:
دخل أبو بكر وعندي جاريتان من حواري الأنصار تغنيان مما تقاولت الأنصار يوم بعاث قالت: وليستا بمغنيتين، فقال أبو بكر: أبمزامير الشيطان فى بيت رسول الله صلى الله عليه وسلم وذلك فى يوم عيد، فقال رسول الله صلى الله عليه وسلم: يا أبا بكر! إن لكل قوم عيدا وهذا عيدنا
Abu Bakr (may Allah be pleased with him) entered our house while two maidservants from the Ansar tribe were reciting melodiously those verses which the Ansar tribe had said on the day of the Battle of Badr (verses of bravery and revenge). Aisha (may Allah be pleased with her) said that they were not professional singers. (Upon hearing this) Abu Bakr (may Allah be pleased with him) said: Are there satanic songs in the house of the Messenger of Allah (peace be upon him)? And it was the day of Eid. (To this) the Messenger of Allah (peace be upon him) said: "O Abu Bakr! Every nation has a festival, and this is our festival (day of happiness)."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter: The Sunnah of the Two Eids for the People of Islam: 952 - Muslim, Book of the Prayer of the Two Eids, Chapter: Permission for Play that Does Not Involve Sin on the Days of Eid: 892 - Sunan Ibn Majah, Book of Marriage, Chapter: Singing and the Tambourine: 1898
2. It is narrated from Aisha (may Allah be pleased with her) that she said:
أن أبا بكر دخل عليها وعندها جاريتان فى أيام منى، تغنيان وتضربان ورسول الله صلى الله عليه وسلم مسجى بثوبه، فانتهرهما أبو بكر، فكشف رسول الله صلى الله عليه وسلم عنه وقال: دعهما يا أبا بكر! فإنها أيام عيد
Indeed, during the days of Mina, Abu Bakr (may Allah be pleased with him) came to her while two maidservants were singing and playing the tambourine, and the Messenger of Allah (peace be upon him) was lying covered with a cloth. Abu Bakr (may Allah be pleased with him) scolded them, so the Messenger of Allah (peace be upon him) removed the cloth and said: "Abu Bakr! Leave them, for these are the days of Eid."
Reference: Sahih Muslim, Book of the Prayer of the Two Eids, Chapter: Permission for Play that Does Not Involve Sin on the Days of Eid: 892 - Musnad Ahmad: 84/6 - Sahih Ibn Hibban: 5868
Benefits:
Ibn Rajab Hanbali states: On the day of Eid, it is permissible for slaves to recite songs in the style of the Arabs (i.e., such poems that include accounts of battles, tales of bravery, and elegies for the slain), even if these songs are heard by both men and women, and the daf (tambourine) is played along with it; this is permitted in Shariah. Undoubtedly, singing songs and playing the daf was a well-known custom of the Arabs, and their songs consisted of narrations of battles and elegies for the slain. Their dafs were such drums with a stick attached on one side and did not have bells (ghunghroo) on them.
Reference: Fath al-Bari by Ibn Rajab: 347
❀ Hafiz Ibn Hajar Asqalani writes:
On the days of Eid, it is permissible to allow family members to engage in activities that bring joy to the heart and relieve the body from the hardship of worship, but it is better to avoid such activities. Expressing happiness on Eid is a symbol of the religion.
Reference: Fath al-Bari: 571/2
Hafiz Ibn Hajar explains that the Sufis have used the hadith of the door (al-bab) to argue that singing songs and listening to singing with or without musical instruments is permissible, but the words of Aisha (may Allah be pleased with her) وليستا بمغنيتين ("she was not a professional singer") clearly refute this false argument. By saying this phrase, she negated the incorrect meaning attributed to those slaves because the term "ghina" (singing) applies to humming or chanting in a loud voice and melody, i.e., reciting in a melodious manner, but such a person is not called a "mughanni" (singer). Rather, a "mughanni" is one who spreads his arms, bends his body, dances, and sings songs that provoke ecstatic feelings and arouse sexual desires (such songs and singing are forbidden).
Reference: Fath al-Bari: 571/2
Displaying Jihadi Demonstrations on Eid:
It is permissible to present a jihadi display and show weapon tricks on the day of Eid, and it is legitimate to applaud the one presenting this display. The arguments for this are as follows:
1. Aisha (may Allah be pleased with her) narrates:
وكان يوم عيد يلعب فيه السودان بالدرق والحراب فإما سألت رسول الله صلى الله عليه وسلم وإما قال: أتشتهين تنظرين؟ قلت: نعم، فأقامني وراءه، خدي على خده وهو يقول: دونكم يا بني أرفدة! حتى إذا مللت قال: حسبك؟ قلت: نعم، قال: فادهبي
On the day of Eid, the Abyssinians were performing with armor and spears, and either I requested the Messenger of Allah (peace be upon him) to let me watch the performance, or he said: "Do you want to see?" I said: Yes! Then he made me stand behind him, with my cheek against his cheek, and he was saying: "O people of Arfada! Very good!" Until I got tired, then he said: "Is that enough?" I said: Yes! He said: "Go home."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Spears and Armor on the Day of Eid: 950 - Sahih Muslim, Book of the Prayer of the Two Eids, Chapter on Permission to Play That Does Not Involve Sin on the Days of Eid: 892
2. It is narrated from Aisha (may Allah be pleased with her) that she said:
جاء حبش يزفنون فى يوم عيد فى المسجد، فدعاني النبى صلى الله عليه وسلم فوضعت رأسي على منكبه، فجعلت أنظر إلى لعبهم، حتى كنت أنا التى أنصرف عن النظر إليهم
On the day of Eid, the Abyssinians came jumping and playing in the mosque, and the Prophet (peace be upon him) called me (to watch this display). I rested my head on his shoulder and began watching their play until (after fully enjoying the performance) I turned away from them.
Reference: Sahih Muslim, Book of the Prayer of the Two Eids, Chapter on Permission to Play That Does Not Involve Sin on the Days of Eid: 892
