This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
Important Instructions:
In the previous discussion, we have made it clear that it is obligatory for women to go to the Eidgah for the Eid prayer; therefore, they must participate in the Eid prayer at all costs. However, the following matters must be observed by women.
(1) To go out with proper covering. It is necessary for women to go out from their homes with proper covering to participate in the Eid prayer, to wear very simple clothes, and not to cause personal display and temptation due to lack of covering.
❀ Allah Almighty says:
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
"O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful."
Reference: (Surah Al-Ahzab: 59)
(2) Sayyida Umm Atiyyah (may Allah be pleased with her) narrates: I asked: O Messenger of Allah (peace be upon him)! If one of us does not have an outer garment, is she excused from attending the Eid prayer? The Prophet (peace be upon him) said:
لتلبسها أختها من جلبابها
"Her sister should lend her her outer garment."
Reference: Sahih Muslim, Book of the Two Eid Prayers, Chapter on the permissibility of women going out for the two Eid prayers: 890 - Jami` at-Tirmidhi, Book of Prayer, Chapter on women going out for the two Eid prayers: 540 - Sunan Ibn Majah, Book of Establishing Prayer, Chapter on what has been narrated about women going out for the two Eid prayers: 1307
Benefits:
It is necessary for women to be veiled when leaving the house, and there is special emphasis on this during the two Eids, so special arrangements for veiling should be made for attending the Eids.
❀ Ibn Jarir al-Tabari says:
(In the mentioned verse, the command is given that) Muslim women should not adopt the appearance of slave girls in their clothing, because when they leave the house out of necessity, their hair and face are exposed, but Muslim women should hang their large cloaks over themselves when leaving their homes so that when it is known that they are free women, no immoral and wicked person causes them harm. Then, the scholars of Tafsir differ in the meaning of this command (that they should hang their large cloaks over themselves), so some commentators say the purpose is that women should cover their faces and heads and leave only one eye open.
Reference: Tafsir al-Tabari
Avoid excessive adornment:
When leaving the house, it is obligatory for women not to display adornment and not to engage in beautification, not to wear flashy and gaudy clothes that attract the attention of strange men, and not to walk with affected movements and coquettishness. Rather, they should step outside wearing simple clothes and abandoning adornment.
❀ Allah the Exalted says:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
"And stay in your houses and do not display yourselves as [was] the display of the former times of ignorance."
Reference: (Surah Al-Ahzab: 33)
The meaning of "Tabarruj" is to display adornment in front of strange men and to show off one's charms (face, neck, jewelry, etc.). There are also several interpretations regarding its meaning.
(1) Qatadah says that in the time of ignorance, women used to walk with a particular feminine gait and with affected movements when leaving the house, and Allah Almighty forbade believing women from this bad habit.
(2) Ibn Abi Najih, in the explanation of "Tabarruj," says that it means to walk with loosened garments, and one opinion is that "Tabarruj" means displaying adornment and a woman showing her charms in front of strange men.
Reference: Tafsir Tabari
Do not use perfume and fragrances:
Generally, women should not use perfumes when leaving the house, and especially when going to the Eidgah, because the use of perfumes by women outside the home is prohibited.
(1) Abu Musa Ash'ari (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
أيما امرأة استعطرت فمرت على قوم ليجدوا من ريحها فهي زانية
"A woman who uses perfume and passes by men so that they may smell her fragrance is a woman of immorality."
Reference: Sunan Abu Dawood, Book of Men, Chapter on Perfume for Women Going Out: 4173 - Jami' at-Tirmidhi, Book of Permission, Chapter on the Dislike of Women Going Out Perfumed: 2784 - Sunan an-Nasa'i, Book of Adornment, Chapter on What is Disliked for Women Regarding Perfume: 5129 - Sahih Ibn Hibban: 4424 - Sahih Ibn Khuzaymah: 1681 - Musnad Ahmad: 413/4 - (Its chain is Hasan, narrated by Thabit bin Amarah, a truthful narrator)
(2) Narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
لا تمنعوا إماء الله مساجد الله ولكن ليخرجن وهن تفلات
"Do not prevent the servants of Allah from going to the mosques of Allah, but let them go without using perfume."
Reference: Abu Dawood, Book of Prayer, Chapter on Women Going to the Mosque: 565 - Sahih Ibn Hibban: 2214 - Sahih Ibn Khuzaymah: 1679 - Musnad Ahmad: 438/2 - Its chain is Hasan
(3) Zainab (may Allah be pleased with her), the companion of Abdullah bin Mas'ud (may Allah be pleased with him), narrates that the Messenger of Allah (peace be upon him) instructed us:
إذا شهدت إحداكن المسجد فلا تمس طيبا
"When any woman among you attends the mosque, she should not use perfume."
Reference: Muslim, Book of Prayer, Chapter on Women Going to the Mosques if No Fitnah Ensues: 443 - Sunan an-Nasa'i, Book of Adornment, Chapter on the Prohibition for Women to Attend Prayer if They Have Applied Perfume: 5132 - Sahih Ibn Hibban: 2215 - Sahih Ibn Khuzaymah: 1680 - Musnad Ahmad: 363/6
Women Should Not Walk in the Middle of the Path:
One important etiquette when leaving the house and attending mosques or Eid prayers is that women should avoid walking in the middle of the path and should walk on one side of the path.
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
ليس للنساء وسط الطريق
“It is not appropriate for women to walk in the middle of the path.”
Reference: Sahih Ibn Hibban: 5601 - Shu'ab al-Iman Bayhaqi: 777 - Its chains are Hasan
Ibn Hibban writes in the explanation of this hadith that this hadith admonishes and reproaches women regarding mingling with men while walking on the path, because the middle of the path is generally for men to walk, and it is obligatory upon women to walk on the edges of the path to avoid mingling with men.
Statement of a Weak Hadith:
Abu Usayd Ansari (may Allah be pleased with him) narrates: Once, men and women got mixed on the road, upon which the Messenger of Allah (peace be upon him) said to the women:
إستأخرن، فإنه ليس لكن أن تحققن الطريق، عليكن بحافات الطريق، فكانت المرأة تلصق بالجدار حتى إن ثوبها ليتعلق بالجدار من لصوقها به
"Step back, because walking in the middle of the road is not befitting for you; rather, you should keep to the edges of the road." Then the woman would walk close to the wall, so much so that her garment would get caught on the wall due to walking so close to it."
Reference: Abu Dawood, Book of Manners, Chapter on Women Walking with Men on the Road: 5272 - Its chain of narration is weak
In this hadith, Shahdad bin Abi Umar bin Hamas and his father Abu Amr bin Hamas are both unknown narrators.
Benefits:
(1) Ibn Qudamah Hanbali says: In the case of going out for the two Eids, it is recommended for women not to use perfume, not to wear clothes that attract attention or display, and not to adorn themselves. They should wear ordinary clothes and avoid mingling with men on the way; rather, they should walk on one side of the path.
Reference: Al-Mughni with Al-Sharh Al-Kabeer: 232/2
(2) Imam Nawawi states that it is forbidden to prevent women from going to the mosque, but women's going to the mosque is conditional on certain things derived from the hadiths: (1) not wearing perfume, (2) not applying makeup, (3) not wearing anklets that make a jingling sound, (4) not wearing flashy and bright clothes.
Reference: Sharh Al-Nawawi: 160/4
It is permissible for women to come to the mosque for prayer, and since Eid prayer is obligatory on women, adherence to the mentioned conditions is as necessary for attending Eid as it is for attending the mosque in general.
Also, if a woman violates the above-mentioned rulings and, while going out for Eid prayer, does not observe the Islamic hijab, displays makeup, wears flashy clothes, uses perfume, or engages in immodesty and frivolity, then the head of the household should forbid her from these things; otherwise, he is authorized to prevent her from leaving the house. The following hadith supports this position:
Sayyida Aisha (may Allah be pleased with her) narrates:
لو أدرك رسول الله صلى الله عليه وسلم ما أحدث النساء لمنعهن المسجد كما منعت نساء بني إسرائيل قلت لعمرة : أو منعن؟ قالت : نعم
"If the Messenger of Allah (peace be upon him) found those women (promoting bad habits) among them that they had innovated, he would have prevented them from the mosque just as the women of Bani Israel were prevented from the mosques."
(Yahya bin Saeed says) I asked Umar: Were the women of Bani Israel prevented? He said: Yes, they were prevented.
Reference: Bukhari, Book of Adhan, Chapter: Waiting for the Imam to stand: 869 - Sahih Muslim, Book of Prayer, Chapter: Women going to mosques if no fitnah results: 445 - Sunan Abu Dawood, Book of Prayer, Chapter: Strictness in this matter: 569 - Musnad Ahmad: 329/1 - Sahih Ibn Khuzaymah: 1698
(1) Ibn Qudamah says: According to the hadith of Aisha (may Allah be pleased with her), the prohibition on attendance at the two Eids is specifically for those women who commit unlawful acts when leaving the house, and women who observe Islamic laws are exempt from this prohibition.
Reference: Al-Mughni with Al-Sharh Al-Kabeer: 231/2
(2) Ibn Uthaymeen's fatwa: From Aisha's statement "to prevent them," it is established that when a forbidden act is based on a permissible act, that permissible act also becomes forbidden. Therefore, if the majority of women go out for the two Eids adopting unlawful methods, we will not impose a ban on all women but only on those who commit unlawful acts (makeup, immodesty, use of perfume, etc.).
Reference: Majmoo' Fatawa wa Rasa'il Ibn Uthaymeen: 130/16
Children Participating in the Two Eids:
Children's participation in the two Eids is a Sunnah practice. In this matter, children should be encouraged so that the splendor of these religious festivals is enhanced, and they also feel joy by joining this gathering of happiness and delight, and their habits of participating in the two Eids become established for the future. The evidences for this permissibility are as follows:
(1) Abdullah bin Abbas (may Allah be pleased with them) narrates:
خرجت مع النبى صلى الله عليه وسلم يوم فطر أو أضحى فصلى العيد، ثم خطب، ثم أتى النساء فوعظهن وذكرهن وأمرهن بالصدقة
"I went out with the Prophet Muhammad (peace be upon him) on the day of Eid al-Fitr or Eid al-Adha (towards the Eidgah). The Prophet (peace be upon him) led the Eid prayer, then delivered the sermon, and afterwards came to the women and gave them admonition and advised them to give charity."
Reference: Bukhari, Book of the Two Eids, Chapter: The children going out to the Musalla: 979 - Sahih Ibn Hibban: 2818 - Musnad Ahmad: 307/1
(2) Imam Bukhari titled this hadith "باب خروج الصبيان إلى المصلى" (The chapter on children going out to the Eidgah), indicating the permissibility of children going to the Eidgah.
Hafiz Ibn Hajar states: The purpose of Imam Bukhari in naming this chapter is that children participate in the two Eids, even if they do not perform the Eid prayer. Ibn Munir says: Imam Bukhari preferred to name this chapter "Children going out to the Eidgah" rather than "Children going out for the Eid prayer" so that all children are included in the permissibility of going to the Eidgah, both those who are capable of performing the prayer and those who are unable to pray due to young age.
Reference: Fath al-Bari: 598/2
(3) Abdur Rahman bin Abis (may Allah be pleased with him) narrates that Ibn Abbas (may Allah be pleased with them) was asked if he participated in Eid with the Prophet Muhammad (peace be upon him). He said yes!
ولولا مكاني من الصغر ما شهدته
"If it were not for my young age, I would not have been able to participate in the Eid prayer with the Prophet (peace be upon him)."
Reference: Bukhari, Book of the Two Eids, Chapter: The knowledge of the Musalla: 977 - Abu Dawood, Book of Prayer, Chapter: Leaving the Adhan on Eid: 1146 - Nasa'i: Book of Eid Prayer
Considering the large number of attendees, it is also permissible for menstruating women to go to the Eidgah. Therefore, all children’s participation in the Eidgah is permissible, whether they perform the prayer or not. However, it is necessary for children to be accompanied by their guardians who prevent them from playing and making noise, whether the children pray or not.
Reference: Fath al-Bari: 600/2
(4) Abdullah bin Umar (may Allah be pleased with them) narrates:
أن رسول الله صلى الله عليه وسلم كان يخرج فى العيدين مع الفضل بن عباس وعبد الله بن عباس والعباس وعلي وجعفر والحسن والحسين وأسامة بن زيد وزيد بن حارثة وأيمن بن أم أيمن رافعا صوته بالتهليل والتكبير
"Indeed, the Messenger of Allah (peace be upon him) used to go out on the two Eids with Fadl bin Abbas, Abdullah bin Abbas, Abbas, Ali, Ja'far, Hasan and Husayn, Usama bin Zaid bin Haritha, and Ayman bin Umm Ayman (may Allah be pleased with them), loudly saying Takbir and Tahleel (towards the Eidgah)."
Reference: Sahih Ibn Khuzaymah: 1431 - Bayhaqi: 679/3 - Its chain is Hasan
Fiqh of Hadith:
This hadith is a clear text that taking children to the Eidgah is a Sunnah act because, apart from Abbas, Ali, Ja'far, and Zaid bin Harithah (may Allah be pleased with them), all those present with the Prophet ﷺ were children.
Statement on saying Takbeerat during the two Eids:
It is a Sunnah and recommended act to arrange for saying Takbeerat during the days of the two Eids and while going to the Eidgah. Therefore, one should enthusiastically engage in saying Takbeerat and make every possible effort to revive this Sunnah.
Arranging Takbeerat while going to the Eidgah:
It is permissible and recommended to recite Takbeer and Tahleel aloud from the time of leaving the house until entering the Eidgah.
(1) Abdullah bin Umar (may Allah be pleased with them) narrates:
أن رسول الله صلى الله عليه وسلم كان يخرج فى العيدين مع الفضل بن عباس وعبد الله بن عباس والعباس وعلي وجعفر والحسن والحسين وأسامة بن زيد وزيد بن حارثة وأيمن بن أم أيمن رافعا صوته بالتهليل والتكبير
“The Messenger of Allah (peace be upon him) used to go out for the two Eids (Eid prayers) accompanied by Fadl bin Abbas, Abdullah bin Abbas, Abbas, Ali, Jafar, Hasan and Husayn, Usama bin Zaid, Zaid bin Harithah, and Ayman bin Umm Ayman (may Allah be pleased with them), while he was saying Takbeer and Tahleel aloud.”
Reference: Sahih Ibn Khuzaymah: 1431 - Bayhaqi: 679/3 - Its chain is Hasan Lidhatihi
(2) It is narrated from Nafi’ (may Allah be pleased with him), who said:
أن ابن عمر كان يعدو يوم العيد ويكبر ويرفع صوته حتى يبلغ الإمام
“Abdullah bin Umar (may Allah be pleased with them) used to go out early in the morning (for Eid prayer) and would continue to say Takbeer aloud until the Imam reached the Eidgah.”
Reference: Musannaf Ibn Abi Shaybah: 5618 - Bayhaqi: 679/3 - Its chains are Hasan
(3) Zahri states:
كان الناس يكبرون فى العيد حين يخرجون من منازلهم حتى يأتوا المصلى وحتى يخرج الإمام فإذا خرج الإمام سكتوا فإذا كبر كبروا
“People would start saying Takbeers when they left their homes for Eid, continuing until they reached the Eidgah and the Imam also reached the Eidgah. When the Imam arrived at the Eidgah, the people would become silent, and when he said Takbeer, the people would also say Takbeers.”
Reference: Musannaf Ibn Abi Shaybah: 5628 - Irwa’ al-Ghalil: 121/3 - Its chain is Sahih
(4) The fatwa of Imam Awza’i and Malik: Walid bin Muslim said that he asked Awza’i and Malik whether Takbeers can be said aloud during the two Eids. In response, they said: Yes! (It is permissible). Abdullah bin Umar (may Allah be pleased with them) used to say Takbeers aloud on Eid al-Fitr until the Imam reached the Eidgah.
Reference: Irwa’ al-Ghalil: 22/3 - Its chain is Sahih
Fiqh of Hadith:
(1) These ahadith are evidence that it is Sunnah and recommended to recite Takbeer and Tahleel loudly while going to the Eidgah.
(2) It is a better practice to go to the Eidgah with relatives, family, and companions rather than going alone for the Eid prayer.
Identification of Weak Hadith:
(1) Zahri narrates:
أن رسول الله صلى الله عليه وسلم كان يخرج يوم الفطر فيكبر حتى يأتى المصلى وحتى يقضي الصلاة فإذا قضى الصلاة قطع التكبير
"Indeed, the Messenger of Allah ﷺ used to go out on the day of Eid al-Fitr while continuously saying the Takbeers until he reached the Eidgah and completed the prayer. Then, when the Prophet ﷺ finished the prayer, he would stop the Takbeers."
Reference: Musannif Ibn Abi Shaybah: 5620 - Its chain is Mursal
This hadith is weak due to being Mursal.
