Thi excerpt i taken from heikh Muhammad Farooq' book Iue of the Two Eid.
Noteworthy Matter in Preparing for the Two Eid:.
It i recommended and preferable to keep the following matter in mind when preparing for the Eid prayer.
Ghul (ritual bath) for the Two Eid:.
Performing ghul on the day of Eid i a recommended act, and the evidence are a follow:
Zadhan, may Allah have mercy on him, narrate that a peron aked Ali, may Allah be pleaed with him, about ghul, and Ali aid: If you wih, bathe daily. The peron aid: That i not what I mean; rather, tell me about the obligatory ghul. He replied: The ghul of Friday, Arafah, Eid al-Adha, and Eid al-Fitr day i obligatory.
Reference: unan al-Bayhaqi: 278/3 - Arwa al-Ghaleel: 1177/1 - It chain i Haan, Zadhan i a narrator of Haan grade
Benefit:.
Allama al-Albani, may Allah have mercy on him, tate that thi narration i the bet evidence for the recommendation of ghul on the two Eid.
Reference: Arwa al-Ghaleel: 176/1
Nafi, may Allah have mercy on him, tate:
أن ابن عمر كان يغتسل للعيدين
Undoubtedly, Abdullah ibn Umar, may Allah be pleaed with both of them, alo performed ghul on the two Eid.
Reference: Muannaf Ibn Abi haybah, it chain i authentic
Analogy of ghul on Friday:.
ince Friday i the gathering and Eid of the people of Ilam, and due to thi reaon, the Friday bath (Ghul) i obligatory. imilarly, thee reaon exit for the two Eid a well. Therefore, it i better to adhere to the bath on the two Eid too.
It i narrated from Abdullah bin Abba (may Allah be pleaed with them) that the Meenger of Allah (peace be upon him) aid:
إن هذا يوم عيد، جعله الله للمسلمين، فمن جاء إلى الجمعة فليغتسل ، وإن كان طيب فليمس منه، وعليكم بالسواك
"Indeed, Allah ha made thi day (Friday) the Eid of the Mulim, o whoever come for Friday hould perform Ghul, and if perfume i available, he hould ue it, and alo adhere to uing the Miwak (tooth-tick) on Friday."
Reference: unan Ibn Majah, Book of Etablihing Prayer, Chapter on Adornment on Friday: 1098 - Muannaf Ibn Abi haybah 5016 - It chain i Haan, Al-Bayhaqi: 243/3. In Muannaf Ibn Abi haybah, there i pecification of Zuhri' narration.
It i narrated from Abu aeed Khudri (may Allah be pleaed with him) that the Meenger of Allah (peace be upon him) aid:
غسل يوم الجمعة واجب على كل محتلم، وسواك ويمس من الطيب ما قدر عليه
Ghul i obligatory on every adult peron on Friday, Miwak i neceary, and he hould ue perfume according to hi ability.
Reference: ahih Mulim, Book of Friday, Chapter on the obligation of Ghul on every adult man on Friday: 846 - ahih Ibn Hibban: 1233 - ahih Ibn Khuzaymah: 1743 - Munad Ahmad: 69/3 - unan Naai: 384
Benefit:
➊ Taking a bath on Friday i obligatory, but taking a bath on the two Eid i at leat recommended.
➋ Uing a tooth-tick (miwak) and applying perfume for the Friday and Eid prayer i a recommended practice.
The elevated narration regarding the bath of the two Eid are weak:
➊ Ibn Abba (may Allah be pleaed with them both) narrate:
كان رسول الله صلى الله عليه وسلم يغتسل يوم الفطر و يوم الأضحى
"The Meenger of Allah (peace be upon him) ued to perform ghul (ritual bath) on the day of Eid al-Fitr and the day of Eid al-Adha."
Reference: unan Ibn Majah, Book of Etablihing the Prayer, Chapter on what ha been narrated about ghul on the two Eid: 1315 - unan Bayhaqi: 678/3 - It chain of narration i weak
In the chain of thi hadith, Jabbarah bin Mufli and Hajjaj bin Tamim Jazari are weak narrator.
➋ Fakih bin aad (may Allah be pleaed with him) tate:
أن رسول الله صلى الله عليه وسلم كان يغتسل يوم الفطر، ويوم النحر ويوم عرفة، وكان الفاكه يأمر أهله بالغسل فى هذه الأيام
"Indeed, the Meenger of Allah (peace be upon him) ued to perform ghul on the day of Eid al-Fitr, the day of Eid al-Adha, and the day of Arafah, and Fakih bin aad (may Allah be pleaed with him) ued to command hi family to perform ghul on thee day."
Reference: unan Ibn Majah, Book of Etablihing the Prayer, Chapter on what ha been narrated about ghul on the two Eid: 1316 - Munad Ahmad: 78/4 - Fabricated
In the chain of thi hadith, Yuuf bin Khalid amti i a liar and Wadda' i weak, and Abdul Rahman bin Uqbah bin Fakih i an unknown narrator.
➌ It i narrated from Abu Rafi' (may Allah be pleaed with him), who tate:
أن رسول الله صلى الله عليه وسلم إغتسل للعيدين
"Indeed, the Meenger of Allah (peace be upon him) performed ghul on the two Eid."
Reference: Munad Bazzar: 292/5 - Al-Bahr Al-Zakhar: 242/9, It chain of narration i weak
In thi hadith, Muhammad bin Ubaidullah bin Abu Rafi' and Mandal bin Ali are weak narrator.
Wearing the Bet Clothe on Eid Day:.
Wearing the finet clothe on Eid day i a recommended practice. The evidence are a follow.
Abdullah bin Umar (may Allah be pleaed with them) narrate:
أخذ عمر جبة من إستبرق تباع فى السوق، فأخذها فأتى رسول الله صلى الله عليه وسلم - فقال: يا رسول الله ! إبتع هذه، تحمل بها للعيد والوفود، فقال له رسول الله صلى الله عليه وسلم: إنما هذه لباس من لا خلاق له
"Umar (may Allah be pleaed with him) took a thick ilk cloak that wa being old in the market. He brought thi cloth to the preence of the Meenger of Allah (peace be upon him) and aid: O Meenger of Allah, pleae buy it and make it an adornment for Eid and delegation. Upon thi, the Meenger of Allah (peace be upon him) aid to him: Thi i the clothing of thoe who have no hare in the Hereafter."
Reference: ahih Bukhari: 948 - ahih Mulim, Book of Clothing and Adornment, Chapter on the Prohibition of Wearing ilk: 2068 - unan Abu Dawood, Book of Prayer, Chapter on Clothing for Friday: 1077 - unan an-Naa'i: 1561
Fiqh of Hadith:.
Wearing the finet clothe on Friday, Eid day, and when meeting delegation i a recommended act.
Reference: harh An-Nawawi: 37/14
For a peron who ha the mean to wear the bet clothe, it i a commendable practice to wear the bet attire on the two Eid. imilarly, it i permiible and recommended to adorn oneelf when attending gathering and meeting delegation.
Reference: harh Ibn Battal: 166/4
Thi hadith i evidence that adorning oneelf on the two Eid and when meeting delegation wa a well-known and common practice. Imam Malik, may Allah have mercy on him, tate that he heard from the cholar that they liked perfume and adornment on the two Eid. Moreover, the head i epecially more deerving of adornment becaue it i the focu of everyone' attention.
Reference: Al-Mughni by Ibn Qudamah with Al-harh Al-Kabir: 228/2
Nafi’, may Allah have mercy on him, tate:
أن ابن عمر كان يلبس فى العيدين أحسن ثيابه
Abdullah ibn Umar, may Allah be pleaed with them both, ued to wear hi bet clothe on the two Eid.
Reference: unan Al-Bayhaqi: 281/3 - It chain of narration i authentic
Weak narration regarding the emphai on wearing beautiful clothe:.
Jabir bin Abdullah رضي الله عنهما narrate:
كانت للنبي صلى الله عليه وسلم جبة، يلبسها فى العيدين ويوم الجمعة
"The Prophet صلى الله عليه وسلم had a cloak which he ued to wear on the two Eid and on Friday."
Reference: ahih Ibn Khuzaymah: 766 - unan Bayhaqi: 247/3 - Tabaqat Ibn aad: 451/1 - Al-Da'ifah: 2455 – It chain of narration i weak
Hajjaj bin Artaah i a weak and a muddler narrator and in thi chain he i narrating from An.
Ibn Abba رضي الله عنهما narrate, he ay:
كان رسول الله صلى الله عليه وسلم يلبس يوم العيد بردة حمراء
"The Meenger of Allah صلى الله عليه وسلم ued to wear a red cloth on the day of Eid."
Reference: Al-Mu'jam al-Awat by Al-Tabarani: 7609, Al-ahihah: 1279 - It chain of narration i weak; in thi hadith' chain a'd bin alat i an unknown narrator.
Ja'far, may Allah have mercy on him, narrate from hi father, who narrate from hi grandfather:
أن النبى صلى الله عليه وسلم كان يلبس برد حبرة فى كل عيد
"Indeed, the Prophet صلى الله عليه وسلم ued to wear a triped Yemeni cloth on every Eid."
Reference: Kitab al-Umm by Al-hafi'i: 152/1 - It chain of narration i very weak
In thi hadith' chain, Ibrahim bin Muhammad bin Abi Yahya i abandoned and it i not etablihed that Ali bin Huayn رضي الله عنه heard from hi grandfather Ali bin Abi Talib رضي الله عنه.
It i narrated from Haan bin Ali رضي الله عنهما, he ay:
أمرنا رسول الله صلى الله عليه وسلم فى العيدين أن نلبس أجود ما نجد، وأن نتطيب بأجود مانجد، وان نضحي بأسمن مانحد
"The Meenger of Allah صلى الله عليه وسلم commanded u to wear the bet clothe available on the two Eid, to ue the bet perfume available, and to acrifice the fattet animal a much a poible."
Reference: Mutadrak Hakim: 230/4 - 231 - Al-Tabarani Kabir: 2756 – It chain of narration i weak; Ihaq bin Bazraj i a weak narrator.
Eating an odd number of date before the Eid prayer on the day of Eid al-Fitr:.
Conuming an odd number of date before the Eid al-Fitr prayer i a unnah and recommended practice becaue it wa the regular habit of the Prophet ﷺ to eat an odd number of date before the Eid al-Fitr prayer.
Ana bin Malik (RA) narrate:
كان رسول الله صلى الله عليه وسلم لا يغدو يوم الفطر حتى يأكل تمرات وياكلهن وترا
“The Meenger of Allah ﷺ would not go out on the day of Eid al-Fitr until he had eaten ome date, and he ued to take an odd number of date.”
Reference: ahih Bukhari, Book of the Two Eid, Chapter: Eating on the Day of Fitr before Going Out: 953. ahih Ibn Khuzaymah: 1429 - Munad Ahmad: 126/3
Ana bin Malik (RA) narrate:
ما خرج رسول الله صلى الله عليه وسلم يوم الفطر حتى يأكل تمرات ثلاثا أو خمسا، أو سبعا أو أقل من ذلك أو أكثر من ذلك وترا
“The Meenger of Allah ﷺ never went out on the day of Eid al-Fitr (for the Eid prayer) without eating three, five, even, or an odd number of date, whether le or more.”
Reference: Munad Ahmad: 232/3. ahih Ibn Hibban: 3814 - Bayhaqi: 283/3 - Hakim: Inad Haan
Buraidah bin Huayb (RA) tate:
كان النبى صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم، ولا يطعم يوم الأضحى حتى يصلي
“The Prophet ﷺ would not go out for the Eid al-Fitr prayer without eating, and on the day of Eid al-Adha, he would not eat anything until he had performed the Eid prayer.”
Reference: Munad Ahmad: 360/5 - Jami’ Tirmidhi, Chapter of the Two Eid, Chapter on Eating on the Day of Fitr before Going Out: 542 - unan Ibn Majah, Book of Fating, Chapter on Eating on the Day of Fitr before Going Out: 1756 - Hakim: 295/1. Inad Haan, Thawab bin Utbah Mahri aduq i the narrator.
Benefit:.
Imam Tirmidhi, may Allah have mercy on him, tate that according to the cholar, it i recommended to eat omething before going out for the Eid al-Fitr prayer, but eating date i the mot preferred practice.
Reference: Tirmidhi, under Hadith: 542
Widom behind eating omething before the Eid al-Fitr prayer:.
Mahlab bin Abi afrah, may Allah have mercy on him, ay: The widom behind eating before the Eid al-Fitr prayer i o that no one upect that fating i obligatory until after the Eid prayer. In other word, thi practice remedie uch upicion. ome cholar ay that ince on the day of Eid al-Fitr, after the obligation of fating ha ended, the obligation to break the fat ha come into effect, therefore, in compliance with Allah’ command, it i recommended to eat early before the Eid prayer on the day of Eid al-Fitr. Limiting oneelf to a mall amount of food i intended to comply with the divine command, becaue if obedience to the divine command wa not conidered, the Prophet, peace be upon him, would have eaten a larger amount.
Reference: Fath al-Bari: 576/2
Widom behind eating date before the Eid al-Fitr prayer:.
The widom behind the recommendation to eat date before the Eid al-Fitr prayer i that the weetne trengthen the eyeight, which ha weakened due to fating. Alo, becaue weetne correpond to faith and the interpretation of dream, it often the heart and i eaily available. ome of the Tabi‘in, may Allah have mercy on them, have even conidered the ue of any weet thing in general a recommended, uch a honey. Moreover, whoever doe not have acce to date or imilar can conume anything a breakfat, even jut water. Maḥlab, may Allah have mercy on him, ay: Eating date in an odd number point to the onene of Allah, and the Prophet ﷺ ued to ue odd number in all matter a a form of bleing.
Reference: Fath al-Bari: 577, 576/2 - Tuhfat al-Ahwazi: 68/3
Ibn Qudamah, may Allah have mercy on him, tate that the opinion of mot cholar, uch a Ali, may Allah be pleaed with him, Ibn Abba, may Allah be pleaed with them both, Malik, may Allah have mercy on him, and hafi‘i, may Allah have mercy on him, i that eating before the Eid prayer on Eid al-Fitr and eating after the Eid prayer on Eid al-Adha i a unnah act, and there i no diagreement among cholar regarding thi unnah practice.
Reference: Al-Mughni by Ibn Qudamah with Al-harh Al-Kabir: 229/2
tatement of weak narration related to thi iue:.
It i narrated from Jabir bin amurah رضي الله عنه, he tate:
كان النبى صلى الله عليه وسلم لا يغدو يوم الفطر حتى يأكل سبع تمرات
"The Prophet صلى الله عليه وسلم would not go out for the Eid prayer on the day of Eid al-Fitr until he had eaten even date."
Reference: Al-Tabarani Al-Kabeer: 2039 - It chain i very weak - in it chain, Naih bin Abdullah and Abu Abdullah Haik are abandoned narrator.
It i narrated from Ibn Umar رضي الله عنهما:
كان النبى صلى الله عليه وسلم لا يغدو يوم الفطر حتى يغدي أصحابه من صدقة الفطر
"The Prophet صلى الله عليه وسلم would not go out for the Eid prayer on the day of Eid al-Fitr without feeding hi companion the Zakat al-Fitr."
Reference: unan Ibn Majah, Book of Fating, Chapter on eating on the day of Fitr before going out: 1755 - It chain i weak
In it chain, three narrator, Jabbara bin Mufli, Mandal bin Ali, and Umar bin ahban are weak.
Eating the meat of acrifice after the Eid prayer on the day of Eid al-Adha i preferable:.
Eating the meat of the acrifice after the Eid prayer on the day of Eid al-Adha i a unnah and recommended act.
Buraidah bin Huhaib رضي الله عنه narrate:
كان النبى صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم، ولا يطعم يوم الأضحى حتى يصلي
“The Prophet ﷺ would not go out for the Eid al-Fitr prayer until he had eaten omething, and on the day of Eid al-Adha, he would not eat anything until he had performed the prayer.”
Reference: Munad Ahmad: 360/5 - Jami' Tirmidhi, Chapter of the Two Eid, Chapter on Eating on the Day of Fitr before Going Out: 542 - Ibn Majah, Book of Fating, Chapter on Eating on the Day of Fitr before Going Out: 1756 - Mutadrak Hakim: 295/1 - It chain i Haan, Thawab bin Utbah Mahri, truthful and Haan hadith.
It i narrated from Buraidah bin Huhaib رضي الله عنه, he tate:
أن النبى صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم، وكان لا يأكل يوم النحر شيئا حتى يرجع فيأكل من أضحيته
“Indeed, the Prophet ﷺ would not go out for the Eid al-Fitr prayer without eating omething, and on the day of Eid al-Adha, he would not eat anything until after the prayer wa completed, then he would return home and eat from the meat of hi acrifice.”
Reference: Dar Qutni: 1697 - It chain i Haan
Nafi' رحمه الله tate:
أن ابن عمر كان يوم الأضحى يخرج إلى المصلى، ولا يطعم شيئا
“Ibn Umar رضي الله عنهما would head toward the Eidgah on the day of Eid al-Adha without eating anything.”
Reference: Bayhaqi: 283/3 - It chain i ahih
Benefit:
Imam Tirmidhi, may Allah have mercy on him, tate that the cholar have deemed it recommended to eat after returning from the Eid prayer on the day of Eid al-Adha.
Reference: Tirmidhi under Hadith: 542
Ibn Qudamah, may Allah have mercy on him, ay: The widom behind delaying eating on the day of Eid al-Adha i that on thi day, performing the acrifice and eating from the acrificial meat i a precribed act. Therefore, breaking the fat (having breakfat) with the acrificial meat on thi day ha been made permiible.
Reference: Al-Mughni by Ibn Qudamah with Al-harh Al-Kabeer: 229/2 - Nayl Al-Awtar: 307/3 - Tuhfat Al-Ahwazi: 3/68
Explanation of a weak hadith:
It i narrated from Buraidah رضي الله عنه that he aid:
كان رسول الله صلى الله عليه وسلم إذا كان يوم الفطر يخرج حتى يأكل شيئا، و إذا كان الأضحى لم يأكل شيئا حتى يرجع، وكان إذا رجع أكل من كبد أضحيته
“When the day of Eid al-Fitr came, the Meenger of Allah صلى الله عليه وسلم would not leave the houe until he had eaten omething, and on the day of Eid al-Adha, he would not eat until he had performed the prayer and returned home, and when he returned home, he would eat the liver of hi acrifice (i.e., kebab).”
Reference: Bayhaqi: 283/3 – It chain i weak; Aqbah bin Abdullah Aamm i weak and a narrator who conceal defect, and thi narration contain hi concealment a well.
ince thi narration i weak, it i not correct to deduce from it that eating the liver of the acrifice pecifically after Eid prayer i precribed; rather, chooing any part of the acrificial meat i unnah.
Eating before the Eid al-Adha prayer i permiible.
Although it i a recommended practice to eat after the Eid prayer on the day of Eid al-Adha, there i no harm in eating before the Eid prayer a well, and thi i proven from the Prophet ﷺ. A Bara bin Azib (RA) narrate:
خطبنا النبى صلى الله عليه وسلم يوم الأضحى بعد الصلاة فقال: من صلى صلاتنا، ونسك نسكنا فقد أصاب النسك، و من نسك قبل الصلاة فإنه قبل الصلاة ولانسك له، فقال أبوبردة بن نيار خال البراء: يارسول الله ! فإنى نسكت شاتي قبل الصلاة وعرفت أن اليوم يوم أكل و شرب، وأحببت أن تكون شاتي أول شاة تذبح فى بيتي، فذ بحت شاتي و تغديت قبل أن آتي الصلاة، قال: شاتك شاه لحم
“The Prophet ﷺ delivered the Eid ermon after the Eid prayer on the day of Eid al-Adha and aid: Whoever pray the prayer according to our way and acrifice according to our unnah, then indeed he ha attained the purpoe of the acrifice (i.e., reward and bleing). And whoever acrifice before the Eid prayer, then that i a laughter before the prayer and hi acrifice i not accepted.” (Upon hearing thi) Bara bin Azib’ maternal uncle, Abu Burda bin Niyar (RA), aid: O Meenger of Allah ﷺ! I acrificed my goat before the Eid prayer becaue I wa well aware that thi i a day of eating and drinking, o I preferred that my goat be laughtered firt in my houe. o, I laughtered my goat before the Eid prayer and ate before attending the prayer. The Prophet ﷺ aid: Your goat i jut meat goat (meaning it acrifice i not accepted but it i like ordinary meat).”
Reference: ahih Bukhari, Book of the Two Eid, Chapter: Eating on the Day of acrifice: 955 - unan Bayhaqi: 274/3 - Munad Abu Ya’la: 1662 - ahih Ibn Khuzaymah: 1427
Benefit:
The day of Eid al-Adha i a day for eating and drinking, and there i no prohibition on eating or drinking before or after the Eid prayer. However, it i preferable to eat after the Eid prayer, but eating before the Eid prayer i permiible, and uch a peron will not be inful.
Eating before the Eid al-Adha prayer i permiible becaue if thi act were forbidden and impermiible, jut a the Prophet ﷺ reprimanded Abu Burda (may Allah be pleaed with him) for acrificing before the Eid prayer and ordered him to repeat the acrifice, imilarly, the Prophet ﷺ would have certainly colded eating before the Eid prayer. But the ilence of the Prophet ﷺ i evidence of the permiibility of thi act.
Ibn Battal (may Allah have mercy on him) ay: Eating before the Eid prayer on the day of Eid al-Adha i neither a recommended act nor forbidden (rather it i permiible). Do you not ee that in the mentioned hadith, the Prophet ﷺ neither praied the companion for eating before the Eid prayer nor reprimanded him for it (o thi ilence i proof of the permiibility of thi act).
Reference: (harh Ibn Battal: 174/4)
Ibn Khuzaymah (may Allah have mercy on him) titled thi hadith a follow: Although eating before heading to the Eidgah on the day of Eid al-Adha i permiible and the one who eat before the Eid prayer i not inful, it i preferable not to eat before laughtering the acrifice.
It i permiible to go to the Eidgah both on foot and on horeback.
It i permiible and allowed to proceed toward the Eidgah on foot or mounted for the performance of the Eid prayer, becaue there i no evidence pecifying one method over the other. Rather, Imam Bukhari, may Allah have mercy on him, in ahih Bukhari, in the Book of the Two Eid, ha dedicated thi chapter (The decription of going mounted or on foot toward the Eidgah for the Eid prayer) indicating the permiibility of both method. Alo, the narration indicating the recommendation of going on foot toward the Eidgah are not concluive, the explanation of which i preented in the following line.
Ali ibn Abi Talib, may Allah be pleaed with him, tate:
"Indeed, going on foot toward the Eidgah for the Eid prayer i unnah."
Reference: Tirmidhi: 530, Ibn Majah 1296, Muannif Abdul Razzaq: 5667 - unan Bayhaqi: 281/3 - It chain i very weak
In the chain of thi hadith, Abu Ihaq abi'i i a narrator who commit tadli (concealing a defect in the chain) and narrate from him, and Harith ibn Abdullah Awar i a liar narrator.
a'd Quradh, may Allah be pleaed with him, tate:
"The Prophet, peace be upon him, ued to come to the Eidgah on foot and return on foot."
Reference: unan Ibn Majah, Book of Etablihing Prayer, Chapter on Going to Eid on Foot: 1294
Thi hadith i continuou but weak.
It i narrated from Abdullah ibn Umar, may Allah be pleaed with both of them, who tate:
"The Meenger of Allah, peace be upon him, ued to go to the Eidgah on foot and return on foot."
Reference: unan Ibn Majah, Book of Etablihing Prayer, Chapter on Going to Eid on Foot: 1295 - It chain i very weak
Abdur Rahman ibn Abdullah ibn Umar ibn Haf al-Umari i a dicarded narrator.
Abu Rafi', may Allah be pleaed with him, tate:
"Indeed, the Meenger of Allah, peace be upon him, ued to come to the Eidgah on foot."
Reference: unan Ibn Majah, Book of Etablihing Prayer, Chapter on Going to Eid on Foot: 1297 - It chain i weak
In the chain of thi hadith, Mundhir ibn Ali and Muhammad ibn Abdullah ibn Abi Rafi' are weak narrator.
aeed ibn Muayyib, may Allah have mercy on him, ay:
Eid al-Fitr ha three unnah:
(1) Going on foot toward the Eidgah.
(2) Eating before going to the Eidgah.
(3) Performing ghul (ritual bath).
Reference: Ahkam al-Eidayn by al-Firyabi, it chain i weak
There are two reaon for the weakne of thi hadith:
➊ Imam Zahri, may Allah have mercy on him, i a narrator who commit tadli, and there i tadli in thi hadith.
➋ aeed ibn Muayyib, may Allah have mercy on him, i a Tabi'i (ucceor), and the narration of a Tabi'i calling an act unnah doe not etablih a marfu' (attributed to the Prophet) narration. Therefore, due to Imam Zahri' tadli and the marfu' narration not being etablihed, thi narration i weak in any cae.
Imam Zahri, may Allah have mercy on him, tate:
"Indeed, the Meenger of Allah, peace be upon him, never rode in any funeral nor did he ride toward the Eidgah for the Eid al-Adha and Eid al-Fitr prayer."
Reference: Ahkam al-Eidayn by al-Firyabi
(1) Imam Zahri, may Allah have mercy on him, commit tadli.
(2) Imam Zahri, may Allah have mercy on him, i a Tabi'i of the Tabi'in, and there i no direct link between the Tabi'in and the ahabah in thi chain, therefore thi chain i problematic and rejected and not acceptable a evidence.
Taking weapon to the Eidgah i a diliked act:.
ince Eid i a religiou fetival for the people of Ilam and for the performance of thi religiou duty, people enthuiatically gather at the Eidgah to demontrate unity and olidarity. Alo, in uch a large crowd, even a light carelene by an armed peron can caue harm to the attendee. Therefore, to prevent uch harm, hariah ha declared carrying weapon in the Eidgah a diliked (makruh). The argument for thi are a follow:
Imam Bukhari, may Allah have mercy on him, in ahih Bukhari, Kitab al-Eidayn, ha dedicated thi chapter (باب مايكره من حمل السلاح فى العيد والحرم) (The tatement on the dilike of carrying weapon in the Eidgah and Haram) indicating the dilike of carrying weapon in the Eidgah.
a'id bin Jubair, may Allah have mercy on him, narrate:
كنت مع ابن عمر حين أصابه سنان الرمح فى أخمص قدمه. فلزقت قدمه بالركاب، فنزلت فنزعتها، وذلك بمني، فبلغ الحجاج فجعل يعوده فقال: لو نعلم من أصابك، فقال ابن عمر: أنت أصبتني، قال: وكيف؟ قال: حملت السلاح فى يوم لم يكن يحمل فيه، وأدخلت السلاح الحرم، ولم يكن السلاح يدخل الحرم
"I wa with Ibn Umar, may Allah be pleaed with them both, when a pear' tip pierced the ole of hi foot and hi foot got tuck in the tirrup. I dimounted and pulled hi foot out of the tirrup. Thi incident happened in Mina. Then Hajjaj bin Yuuf wa informed and he came to viit him and aid: If we find out that omeone ha wounded you, we will punih him everely. Upon hearing thi, Ibn Umar, may Allah be pleaed with them both, aid: You have wounded me. Hajjaj aked: How? Ibn Umar aid: You carried weapon on that day (Eid day), a day on which carrying weapon i not allowed, and you brought weapon into the Haram, wherea weapon are not allowed to be brought into the Haram."
Reference: ahih Bukhari, Kitab al-Eidayn, Bab Ma Yukrah min Hamli al-ilah fi al-Eid wa al-Haram: 966 - Bayhaqi: 155/8
a'id bin Amr, may Allah have mercy on him, narrate:
دخل الحجاج على ابن عمر وأنا عنده، فقال: كيف هو؟ فقال: صالح قال: من أصابك؟ قال: أصابني من أمر بحمل السلاح فى يوم لا يحل فيه حمله (يعني الحجاج)
"Hajjaj bin Yuuf came to Ibn Umar, may Allah be pleaed with them both, while I wa alo preent there, and aked how he wa. Ibn Umar aid: I am fine. He (Hajjaj) aked who wounded him. He replied: The peron who wounded me i the one who ordered to carry weapon on that (Eid) day, a day on which carrying weapon i not permiible."
Reference: Bukhari, Kitab al-Eidayn, Bab Ma Yukrah min Hamli al-ilah fi al-Eid wa al-Haram: 967
Benefit:
Ibn Rajab, may Allah have mercy on him, ay: The tatement of Ibn Umar, may Allah be pleaed with them both, implie that carrying weapon on the day of Eid al-Adha in the acred and non-acred area i not permiible, and imilarly, carrying weapon in the acred precinct i alo not correct.
Reference: Fath al-Bari by Ibn Rajab: 7/45
Ibn Battal, may Allah have mercy on him, tate that the aying of Ibn Umar, may Allah be pleaed with them both: (حملت السلاح فى يوم لم يكن يحمل فيه) i evidence that carrying weapon in the Eidgah i not befitting of Eid, and carrying weapon to uch gathering place (during the Eid congregation) i diliked where there i no need for weapon. Becaue at uch occaion, due to the crowding of people, there i a rik of people getting injured or killed.
Reference: harh Ibn Battal: 4/184
hawkani, may Allah have mercy on him, explain: The word of the hadith (weapon were not carried on that day) are evidence that carrying weapon on the day of Eid (in the Eidgah) i a diliked act, and the companion’ كان يفعل كذا (it wa done like thi during the time of the Prophet) tatement hold the tatu of a Marfu’ hadith.
Reference: Nail al-Awtar: 3/302
I carrying weapon in the Eidgah Haram?
Going armed to the Eidgah on the day of the two Eid i a diliked act, and depite the dilike, it i permiible to carry weapon to the Eidgah under ome hariah neceity. The evidence for permiibility are a follow:
Ibn Umar (may Allah be pleaed with them) narrate:
أن رسول الله صلى الله عليه وسلم كان إذا خرج يوم العيد أمر بالحربة فتوضع بين يديه فيصلى إليها، والناس وراءه، وكان يفعل ذلك فى السفر
"Indeed, the Meenger of Allah (peace be upon him), when he et out on the day of Eid (for Eid prayer), would order hi ervant to carry a pear, then that pear would be planted in front of him, and he would pray facing it, and the people would be behind him. Thi wa alo hi uual practice during travel."
Reference: ahih Bukhari, Chapter on utrah for the prayer, Chapter on the utrah of the Imam and the utrah behind him: 494 - ahih Mulim, Book of Prayer, Chapter on utrah for the one praying and the recommendation to pray facing a utrah: 501 - unan Abu Dawood, Book of Prayer, Chapter on what cover the one praying: 687
It i narrated from Ibn Umar (may Allah be pleaed with them) that he aid:
أن النبى صلى الله عليه وسلم كان يخرج بالعنزة معه يوم الفطر والأضحى ليركزها فيصلي إليها
"Indeed, the Prophet (peace be upon him) ued to go out on the day of Eid al-Fitr and Eid al-Adha carrying a pear with him o that he could plant it and pray facing it."
Reference: Munad Ahmad: 145/2 - Muannaf Abd al-Razzaq: 2281 - It chain i authentic
Alo, the ubequent hadith that indicate prohibition of carrying weapon to the Eidgah are weak and not reliable.
It i narrated from Dhahak bin Muzahim (may Allah have mercy on him) that:
نهى رسول الله صلى الله عليه وسلم أن يخرج بالسلاح يوم عيد
"The Meenger of Allah (peace be upon him) forbade going out armed on the day of Eid."
Reference: Muannaf Abd al-Razzaq: 5668 - It chain i very weak
In thi hadith, there i tadli (concealment) by Abd al-Razzaq bin Hammam (may Allah have mercy on him), and Juwaybir i a very weak narrator, and Dhahak bin Muzahim (may Allah have mercy on him) i not a companion, o the narration i mural due to the abence of mention of a companion.
Ibn Abba (may Allah be pleaed with them) tate:
أن النبى صلى الله عليه وسلم نهى أن يلبس السلاح فى بلاد الإسلام فى العيدين إلا أن يكونوا بحضرة العدو
"Certainly, the Prophet (peace be upon him) forbade wearing weapon in Ilamic land on the day of the two Eid, except when facing the enemy (then it i permiible to be armed on the day of the two Eid)."
Reference: unan Ibn Majah, Book of Prayer, Chapter on what ha been narrated about wearing weapon on the day of Eid: 1314 - Al-Tabarani, Al-Awat: 7622 - It chain i very weak
In the chain of thi hadith, Nail bin Najiha i weak, Imail bin Ziyad Hanafi i abandoned, and it i a repeated narration from Ibn Jurayj.
