This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
It is permissible to go to the Eidgah both on foot and on horseback.
It is permissible and lawful to proceed towards the Eidgah on foot or mounted for the performance of the Eid prayer, because there is no evidence specifying one particular method. Rather, Imam Bukhari, may Allah have mercy on him, in Sahih Bukhari, in the Book of the Two Eids, has dedicated a chapter (باب المشي والركوب إلى العيد) (Description of going to the Eidgah mounted or on foot for the Eid prayer) indicating the permissibility of both methods. Also, the narrations that indicate the recommendation of going to the Eidgah on foot are not conclusive, the explanation of which is presented in the following lines.
Ali ibn Abi Talib, may Allah be pleased with him, states:
إن من السنة أن تخرج إلى العيد ماشيا
“Indeed, going to the Eidgah on foot for the Eid prayer is Sunnah.”
Reference: Tirmidhi: 530, Ibn Majah 1296, Musannif Abdul Razzaq: 5667 - Sunan Bayhaqi: 281/3 - Its chain is very weak
In the chain of this hadith, Abu Ishaq Sabi'i is a narrator who practices tadlis (concealing a defect in the chain), and he narrates from him, and Harith ibn Abdullah Awwar is a liar narrator.
Sa’d Qaradh, may Allah be pleased with him, states:
أن النبى صلى الله عليه وسلم كان يخرج إلى العيد ماشيا و يرجع ماشيا
“The Prophet, peace and blessings be upon him, used to come to the Eidgah on foot and return on foot.”
Reference: Sunan Ibn Majah, Book of Establishing Prayer, Chapter on Going to Eid on Foot: 1294
This hadith is continuous but weak.
It is narrated from Abdullah ibn Umar, may Allah be pleased with both of them, who states:
كان رسول الله صلى الله عليه وسلم يخرج إلى العيد ماشيا ويرجع ما شيا
“The Messenger of Allah, peace and blessings be upon him, used to go to the Eidgah on foot and return on foot.”
Reference: Sunan Ibn Majah, Book of Establishing Prayer, Chapter on Going to Eid on Foot: 1295 - Its chain is very weak
Abdur Rahman ibn Abdullah ibn Umar ibn Hafs al-Umari is a discarded narrator.
Abu Rafi’, may Allah be pleased with him, states:
أن رسول الله صلى الله عليه وسلم كان يأتى العيد ماشيا
“Indeed, the Messenger of Allah, peace and blessings be upon him, used to come to the Eidgah on foot.”
Reference: Sunan Ibn Majah, Book of Establishing Prayer, Chapter on Going to Eid on Foot: 1297 - Its chain is weak
In the chain of this hadith, Mundhir ibn Ali and Muhammad ibn Abdullah ibn Abi Rafi’ are weak narrators.
Saeed ibn Musayyib, may Allah have mercy on him, says:
سنة الفطر ثلاث : المشي إلى المصلى، والأكل قبل الخروج إلى المصلى، والاغتسال
Eid al-Fitr has three Sunnahs:
(1) Going to the Eidgah on foot.
(2) Eating before going to the Eidgah.
(3) Performing ghusl (ritual bath).
Reference: Ahkam al-Eidayn by al-Firyabi, its chain is weak
There are two reasons for the weakness of this hadith:
➊ Imam Zahri, may Allah have mercy on him, is a narrator who practices tadlis, and there is tadlis in this hadith.
➋ Saeed ibn Musayyib, may Allah have mercy on him, is a Tabi’i (successor), and a narration from a Tabi’i stating a deed as Sunnah does not establish a marfu’ (attributed to the Prophet) narration. Therefore, due to Imam Zahri’s tadlis and the marfu’ narration not being established, this narration is weak in any case.
Imam Zahri, may Allah have mercy on him, states:
أن رسول الله صلى الله عليه وسلم لم يركب فى جنازة قط، ولا فى خروج أضحى، ولا فطر
“Indeed, the Messenger of Allah, peace and blessings be upon him, never rode in any funeral procession nor did he ride to the Eidgah for the Eid al-Adha or Eid al-Fitr prayers.”
Reference: Ahkam al-Eidayn by al-Firyabi
(1) Imam Zahri, may Allah have mercy on him, practiced tadlis.
(2) Imam Zahri, may Allah have mercy on him, is a Tabi’i of the Tabi’in, and there is no direct link between a Tabi’i and a Sahabi (companion), so this chain is problematic and therefore rejected and not conclusive.
