Ruling on Eid and the Sunnahs of Eid

[al Amaanah]

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What is the ruling on Eid prayers?

Praise be to Allaah.

The scholars differed concerning the ruling on Eid prayers. There are three scholarly points of view:

1 – that Eid prayer is Sunnah mu’akkadah (a confirmed Sunnah). This is the view of Imam Maalik and Imam al Shaafa’i.

2 – that it is a communal obligation. This is the view of Imam Ahmad (ra7imahullah).

3 – that it is a duty for each Muslim and is obligatory for men; those who do not do it with no excuse are sinning thereby. This is the view of Imam Abu Haneefah (ra7imahullah), and was also narrated from Imam Ahmad. Among those who favoured this view were Shaykh al Islam Ibn Taymiyah and al Shawkaani (ra7imahumullah).

See al Majmoo’, 5/5; al-Mughni, 3/253; al Insaaf, 5/316; al Ikhtiyaaraat, p. 82.

Those who held the third view quoted several texts as evidence, including the following:

1 – The verse in which Allaah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord and sacrifice (to Him only)”

[al Kawthar 108:2]

Ibn Qudaamah said in al-Mughni: The well-known view is that what is meant by this is the Eid prayer.

Some of the scholars were of the view that what is meant in this verse is prayer in general, not just Eid prayer, so what the verse means is that we are commanded to devote our prayer and sacrifice to Allaah Alone, so it is like the verse in which He says (interpretation of the meaning):

“Say (O Muhammad): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)’”

[al An’aam 6:162]

This view concerning this meaning of the verse was shared by Ibn Jareer (12/724) and Ibn Katheer (8/502).

2 – The fact that the Prophet (salla Allaho 3alaihi wasallam) commanded the people to go out to it (the Eid prayer) and even commanded the women to go out too.

Al Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (radiyAllaho 3anhaa) said: The Messenger of Allaah (salla Allaho 3alaihi wasallam) commanded us to bring them (women) out on (Eid) al Fitr and (Eid) al Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”

The evidence of this hadeeth that the Eid prayer is obligatory is stronger than the evidence of the verse quoted above.

Shaykh Ibn ‘Uthaymeen said in Majmoo’ al Fataawa (16/214):

What I think is that the Eid prayer is fard ‘ayn (an individual obligation), and that it is not permissible for men to miss it, rather they have to attend, because the Prophet (salla Allaho 3alaihi wasallam) enjoined that. He even commanded the women – including virgins and those who usually stayed in seclusion – to come out to the Eid prayer, and he commanded menstruating women to come out to the Eid prayer, but told them to keep away from the prayer-place itself. This indicates that it is confirmed.

He also said (16/217):

What seems more likely to be correct in my view, based on the evidence, is that it is fard ‘ayn (an individual obligation), and that it is obligatory for every male to attend the Eid prayer apart from those who have an excuse.

Shaykh Ibn Baaz said in Majmoo’ al Fataawa, 13/7 concerning the view that it is fard ‘ayn:

This view is more likely to be correct, based on the evidence.

IslamQA

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[al Amaanah]

:salamext:

When should the takbeer for Eid al Fitr begin and when does it end?

Praise be to Allaah.

At the end of Ramadaan Allaah has prescribed that His slaves should recite takbeer. Allaah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al Baqarah 2:185]

“that you must magnify Allaah” means venerating Him in your hearts and on your lips, by pronouncing the takbeer.

So you should say: Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah).

Or you can say Allaahu akbar three times, so you say:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah is Most Great, and all praise be to Allaah).

Both are permissible.

This takbeer is Sunnah according to the majority of scholars. It is Sunnah for both men and woman, in the mosque, in the home and in the marketplace. Men should say it out loud, and women should say it quietly, because women are commanded to lower their voices. Hence the Prophet (salla Allaho 3alaihi wasallam) said: “If you notice something during the prayer, men should say ‘Subhan Allaah!’ and women should clap.” So women should say the takbeer quietly and men should say it out loud.

The time for this takbeer begins when the sun sets on the night of Eid (i.e., the night before) if it is known that the new month has begun when the sun sets, such as when the people have completed thirty days of Ramadaan, or when it is proven that the new moon of Shawwaal has been sighted. And it ends when the prayer begins, i.e., when they start the Eid prayer then the time for the takbeer ends.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/269-272.

Al Shaafa’i said in al Umm:

Allaah says concerning the month of Ramadaan (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you”

[al Baqarah 2:185]

I heard from some scholars whom I trust and who are knowledgeable about the Qur’aan:

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you” it is completed when the sun sets on the last day of the month of Ramadaan.

Then al Shaafa’i said:

When they see the new moon of Shawwaal, I like all the people to recite takbeer together and individually in the mosques, the marketplaces, the streets, the houses, travellers and non-travellers in all situations, no matter where they are. They should pronounce the takbeer openly and continue to recite it until they come to the prayer-place the next morning, and after that until the imam comes out to lead the prayer, then they should stop reciting the takbeer.

Then he narrated from Sa’eed ibn al Musayyib, ‘Urwah ibn al Zubayr, Abu Salamah and Abu Bakr ibn ‘Abd al Rahmaan, that they used to recite takbeer on the night before Eid al-Fitr in the mosque, reciting the takbeer out loud.

It was narrated from ‘Urwah ibn al Zubayr and Abu Salamah ibn ‘Abd al Rahmaan that they used to recite the takbeer out loud when they came to the prayer-pace in the morning, and that Naafi’ ibn Jubayr used to recite the takbeer out loud when he came to the prayer-place in the morning of the day of Eid.

It was narrated from Ibn ‘Umar that he used to come to the prayer-place on the morning of the day of Eid al Fitr, when the sun had risen, and he would recite takbeer until he reached the prayer-place, then he would recite takbeer in the prayer-place until the imam sat down and stopped reciting takbeer.

Islam Q&A

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[al Amaanah]

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Is Eid prayer obligatory for women? If it is obligatory, should they pray at home or in the musalla (prayer place)?

Praise be to Allaah.

It is not obligatory for women, but it is Sunnah. Women should offer this prayer in the prayer-place with the Muslims, because the Prophet (salla Allaho 3alaihi wasallam) enjoined them to do that.

In al Saheehayn and elsewhere it is narrated that Umm ‘Atiyah (radiyAllaho 3anhaa) said: “We were commanded (and in one report it says, he commanded us – meaning the Prophet (salla Allaho 3alaihi wasallam)) to bring out to the Eid prayers the adolescent girls and the women in seclusion, and he commanded the menstruating women to avoid the prayer-place of the Muslims.” Narrated by al Bukhaari, 1/93; Muslim, 890. According to another report: “We were commanded to come out and to bring out the adolescent girls and those in seclusion.”

According to a report narrated by al Tirmidhi: The Messenger of Allaah (salla Allaho 3alaihi wasallam) used to bring out the virgins, adolescent girls, women in seclusion and menstruating women on the two Eids, but the menstruating women were to keep away from the prayer place and witness the gathering of the Muslims. One of them said, “O Messenger of Allaah, what if she does not have a jilbaab?” He said, “Then let her sister lend her one of her jilbaabs.” (Agreed upon).

According to a report narrated by al Nasaa’i, Hafsah bint Sireen said: Umm ‘Atiyyah hardly ever mentioned the Messenger of Allaah (salla Allaho 3alaihi wasallam) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (salla Allaho 3alaihi wasallam) say such and such,” and she said, “Yes, may my father be sacrificed for him, and he said, ‘Let the adolescent girls, women in seclusion and menstruating women come out to attend Eid and witness the gathering of the Muslims, but let the menstruating women avoid the prayer place.’” Narrated by al Bukhaari, 1/84

Based on the above, it is clear that for women to go out and attend the Eid prayers is a confirmed Sunnah, but that is subject to the condition that they do not go out unveiled or making a wanton display of themselves, as is known from other evidence.

With regard to boys who have reached the age of discretion going out to Eid prayer, Jumu’ah prayers, etc., this is something which is well known and is prescribed in Islam, because there is a great deal of evidence to that effect.

And Allaah is the Source of strength.

Standing Committee for Academic Research and Issuing Fatwas, 8/284-286

IslamQA

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[al Amaanah]

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Guidance of the Prophet (salla Allaho 3alaihi wasallam) regarding Eid prayers

I would like to know the guidance of the Prophet (salla Allaho 3alaihi wasallam) regarding Eid prayers.

Praise be to Allaah.

The Prophet (salla Allaho 3alaihi wasallam) used to offer the Eid prayers in the prayer-place (musalla). There is no report of his offering the Eid prayer in his mosque.

Al-Shaafa’i said in al Umm: It was narrated that the Messenger of Allaah (salla Allaho 3alaihi wasallam) used to go out on the two Eids to the prayer-place in Madeenah, as did those (caliphs) who came after him, unless there was an excuse such as rain etc. The people of other lands did likewise, apart from the people of Makkah.

He used to wear his most beautiful garments to go out to pray. He had a suit (hullah) which he would wear for Eid and Jumu’ah (Friday prayer). A hullah is a two-piece suit of the same kind of fabric.

He used to eat dates before going out on Eid al Fitr, and he would eat an odd number of them.

Al Bukhaari (953) narrated that Anas (radiyAllaho 3anh) said: The Messenger of Allaah (salla Allaho 3alaihi wasallam) did not go out on the morning of Eid al Fitr until he had eaten some dates, and he would eat an odd number.

Ibn Qudaamah said: We do not know of any differing opinion concerning the fact that it is mustahabb to eat early on the day of Eid al Fitr.

The reason for eating before the prayer is so that no one will think that it is essential to fast until the prayer has been offered.

And it was said that this was in order to hasten to obey the command of Allaah Who enjoined breaking the fast after He enjoined fasting.

If no dates are available, he should have something else for breakfast, even if it is only water, so that he can fulfil the Sunnah in principle, which is to have something for breakfast before praying on Eid al Fitr.

With regard to Eid al Adha, the Prophet (salla Allaho 3alaihi wasallam) used not to eat anything until he came back from the prayer-place, then he would eat some of the meat of his sacrifice.

It was narrated that he used to do ghusl for both Eids. Ibn al Qayyim said: Two weak (da’eef) hadeeths have been narrated concerning this… but it was proven from Ibn ‘Umar, who was very keen to follow the Sunnah, that he used to do ghusl before going out on the day of Eid.

And he (salla Allaho 3alaihi wasallam) used to go out to the Eid prayer walking, and come back walking.

Ibn Maajah (1295) narrated that Ibn ‘Umar said: The Messenger of Allaah (salla Allaho 3alaihi wasallam) used to go out to the Eid (prayer) walking and come back walking. Classed as saheeh by al Albaani in Saheeh Ibn Maajah.

Al Tirmidhi (530) narrated that ‘Ali ibn Abi Taalib said: It is Sunnah to go out to the Eid (prayer) walking. Classed as hasan by al Albaani in Saheeh al Tirmidhi.

Al Tirmidhi said: Most of the scholars followed this hadeeth and said that it is mustahabb for a man to go out to the Eid (prayer) walking. It is mustahabb for him not to ride unless he has an excuse.

When the Prophet (salla Allaho 3alaihi wasallam) reached the prayer-place, he would begin the prayer with no adhaan or iqaamah, and without saying “Al salaatu jaami’ah (prayer is about to begin).” The Sunnah is not to do any of these things.

And he did not offer any prayer in the prayer-place before or after the Eid prayer.

The Prophet (salla Allaho 3alaihi wasallam) would start with the prayer, before the khutbah. He prayed two rak’ahs, with seven consecutive takbeers in the first rak’ah, including takbeerat al ihraam (the takbeer with which the prayer begins), and a brief pause between each two takbeers. There is no report of him saying any particular dhikr between the takbeers, but it was narrated that Ibn Mas’ood would praise Allaah and send blessings upon the Prophet (salla Allaho 3alaihi wasallam).

But Ibn ‘Umar, who was always keen to follow the Prophet (salla Allaho 3alaihi wasallam), used to raise his hands with each takbeer.

When he had completed the takbeers, he would start to recite. He would recite al Faatihah then recite Qaf wa’l-Qur’aan il-majeed (Soorah Qaaf 50) in the first rak’ah and Aqtarabat il-saa’ah wa anshaqqa al-qamar (Soorat al-Qamar 54) in the other. Sometimes he recited Sabbih isma rabbika al-A’la (Soorat al-A’laa 87) and Hal ataaka hadeeth al-ghaashiyah (Soorat al-Ghaashiyah 88). Both were narrated in saheeh reports, but no other soorahs are mentioned in saheeh reports. When he had finished reciting he would say takbeer and bow. When he had finished bowing and prostrating and had stood up again, he would say five takbeers. When he had completed the takbeers he would start to recite again. The takbeer was the first thing that he would do in each rak’ah and his recitation was followed by rukoo’ (bowing).

Al Tirmidhi narrated from the hadeeth of Katheer ibn ‘Abd Allaah ibn ‘Amr ibn ‘Awf, from his father, from his grandfather, that the Messenger of Allaah (salla Allaho 3alaihi wasallam) recited takbeer in the Eid (prayer), seven times in the first rak’ah before reciting Qur’aan and five times in the second rak’ah before reciting Qur’aan. Al Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari – about this hadeeth and he said: There is nothing more sound than this concerning this topic. And I say likewise.

When the Prophet (salla Allaho 3alaihi wasallam) had finished the prayer, he would move away and stand facing the people, with the people sitting in their rows, and he would address them, preaching and exhorting, with commands and prohibitions. If he wanted to dispatch anyone on a mission he would do so, and if he wanted to enjoin anything he would do that.

There was no minbar on which he would stand, and the minbar of Madeenah was not brought out. Rather he would address them standing on the ground. Jaabir said: I attended Eid prayer with the Messenger of Allaah (salla Allaho 3alaihi wasallam). He started with the prayer before the khutbah, with no adhaan and no iqaamah, then he stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He preached to the people and reminded them, then he went over to the women and preached to them and reminded them. Agreed upon.

Abu Sa’eed al Khudri (radiyAllaho 3anh) said: The Prophet (salla Allaho 3alaihi wasallam) used to go out on the day of al-Fitr and al-Adha to the prayer place. He would start with the prayer, then he would go and stand facing the people, with the people sitting in their rows… This hadeeth was narrated by Muslim.

The Prophet (salla Allaho 3alaihi wasallam) started all his khutbahs with praise of Allaah. It is not narrated even in one hadeeth that he started the khutbah of Eid with takbeer. Rather Ibn Maajah narrated in his Sunan (1287) that Sa’d al-Qaraz, the muezzin of the Prophet (salla Allaho 3alaihi wasallam) said: The Prophet (salla Allaho 3alaihi wasallam) used to say the takbeer between the two sermons and he used to say takbeer a great deal throughout the khutbah of Eid. This was classed as da’eef by al Albaani in Da’eef Ibn Maajah. Although the hadeeth is da’eef, it does not indicate that the Prophet (salla Allaho 3alaihi wasallam) used to begin his khutbah with takbeer.

It says in Tamaam al Mannah: Although it does not indicate that it is prescribed to begin the Eid khutbah with takbeer, its isnaad is da’eef and includes one man who is da’eef (weak) and another who is majhool (unknown), so it is not permissible to quote it as evidence that it is Sunnah to say takbeer during the khutbah.

Ibn al Qayyim said:

People differed as to how the khutbah on Eid and on the occasion of prayers for rain (istisqa’) should begin. It was said that they should begin with takbeer and it was said that the khutbah of istisqa’ should begin with prayers for forgiveness, and it was said that they should begin with praise. Shaykh al Islam Ibn Taymiyah said: this is the correct view. The Prophet (salla Allaho 3alaihi wasallam) used to begin all his khutbahs with praise of Allaah.

The Prophet (salla Allaho 3alaihi wasallam) granted a concession allowing those who attended the Eid prayers either to sit and listen to the khutbah, or to leave.

Abu Dawood (1155) narrated that ‘Abd Allaah ibn al Saa’ib said: I attended Eid (prayer) with the Messenger of Allaah (salla Allaho 3alaihi wasallam), and when he had finished the prayer he said: “We are going to deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him go.” Classed as saheeh by al Albaani in Saheeh Abi Dawood.

The Prophet (salla Allaho 3alaihi wasallam) used to vary his route on the day of Eid. He would go by one route and come back by another.

Al Bukhaari narrated (986) that Jaabir ibn ‘Abd Allaah said: On the day of Eid, the Prophet (salla Allaho 3alaihi wasallam) would vary his route.

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[Misz_Muslimah]

Jazaakalahu khayran for sharing..

May allah increase us in knowledge ..amiin :D

[al Amaanah]

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Allahomma ameen, wa iyyaaki ukht.

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[al Amaanah]

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!

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[al Amaanah]

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!

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[al Amaanah]

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What are the Sunnahs and etiquettes that we should act in accordance with on the day of Eid?

Praise be to Allaah.

The Sunnahs that the Muslim should observe on the day of Eid are as follows:

1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.

Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.

Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al-Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”

Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” See al-Irwa’, 3/126.

4 – Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.

5 – Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948.

The Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

And Allaah knows best.

Islam Q&A

:w:

[al Amaanah]

:salamext:

!!!

:w:

[al Amaanah]

:salamext:

!!!

:w:

[al Amaanah]

:salamext:

I would like to know some of the Sunnahs of Eid and the rulings thereon.

Praise be to Allaah.

Allaah has set out several rulings concerning Eid, including the following:

1 – It is mustahabb to recite takbeer during the night of Eid from sunset on the last day of Ramadaan until the imam comes to lead the prayer. The format of the takbeer is as follows:

Allaahu akbar, Allaahu akbar, laa ilaaha ill Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah).

Or you can say Allaahu akbar three times, so you say:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah is Most Great, and all praise be to Allaah).

Both are permissible.

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but women should not raise their voices.

2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet (salla Allaho 3alayhi wasallam) did not set out on the day of Eid until he had eaten an odd number of dates. He should stick to an odd number as the Prophet (salla Allaho 3alayhi wasallam) did.

3 – You should wear your best clothes – this is for men. With regard to women, they should not wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (salla Allaho 3alayhi wasallam) said: “Let them go out looking decent” i.e., in regular clothes that are not fancy. It is haraam for them to go out wearing perfume and makeup.

4 – Some of the scholars regarded it as mustahabb to do ghusl for the Eid prayer, because it is narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahabb, just as it is prescribed for Jumu’ah because one is going to meet people. So if one does ghusl, that is good.

5 – The Eid prayer. The Muslims are unanimously agreed that the Eid prayer is prescribed in Islam. Some of them say that it is Sunnah, some say that it is fard kafaayah (a communal obligation) and some say that it is fard ‘ayn (an individual obligation), and that not doing it is a sin. They quoted as evidence the fact that the Prophet (salla Allaho 3alayhi wasallam) commanded even the virgins and women in seclusion, i.e., those who did not ordinarily come out, to attend the Eid prayer place, except that those who were menstruating should keep away from the prayer-place itself, because it is not permissible for a menstruating woman to stay in the mosque; it is permissible for her to pass through but not to stay there.

It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every male is obliged to attend the Eid prayer except for those who have an excuse. This was the view favoured by Shaykh al Islam Ibn Taymiyah (ra7imahullah).

In the first rak’ah the imam should recite Sabbih isma rabbika al A‘ala (Soorat al A’la 87) and in the second rak’ah he should recite Hal ataaka hadeeth ul ghaashiyah (al Ghaashiyah 88). Or he may recite Soorat Qaaf (50) in the first and Soorat al Qamar (54) in the second. Both options are narrated in saheeh reports from the Messenger of Allaah (salla Allaho 3alayhi wasallam).

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah prayer, as is indicated by the apparent meaning of the hadeeth of al Nu’maan ibn Basheer which was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imam may attend Jumu’ah if they wish, or they may pray Thuhr.

7 – One of the rulings on Eid prayer is that according to many scholars, if a person comes to the Eid prayer-place before the imam comes, he should sit down and not pray two rak’ahs, because the Prophet (salla Allaho 3alayhi wasallam) prayed Eid with two rak’ahs, and he did not offer any prayer before or after it.

Some of the scholars are of the view that when a person comes he should not sit down until he has prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating women are not allowed there, so it comes under the same rulings as a mosque, which indicates that it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet (salla Allaho 3alayhi wasallam): “When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” With regard to the fact that the Prophet (salla Allaho 3alayhi wasallam) did not offer any prayer before or after the Eid prayer, that is because when he arrived the prayer started.

Thus it is proven that we should pray Tahiyyat al Masjid (two rak’ahs to “greet the mosque”) when arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the hadeeth that there is no Tahiyyat al Masjid for the Eid mosque, then we should say that there is no Tahiyyat al Masjid for the Jumu’ah mosque either, because when the Messenger of Allaah (salla Allaho 3alayhi wasallam) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any prayer before it or after it (in the mosque).

What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyat al Masjid) or the one who sits down without praying.

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakaat al-Fitr is due on this day. The Prophet (salla Allaho 3alayhi wasallam) enjoined that it should be paid before the Eid prayer. It is permissible to pay it one or two days before that, because of the hadeeth of Ibn ‘Umar (radiyAllaho 3anh) which was narrated by al Bukhaari: “They used to give it one or two days before (Eid) al Fitr.” If it is paid after the Eid prayer, it does not count as Sadaqat al Fitr, because of the hadeeth of Ibn ‘Abbaas: “Whoever pays it before the prayer, it is Zakaat al Fitr, and whoever pays it after the prayer, it is ordinary charity.” It is haraam to delay Zakaat al Fitr until after the Eid prayer. If one delays it with no excuse then it is not acceptable zakaah, but if there is an excuse – such as if a person is traveling and does not have anything to give or anyone to give it to, or he is expecting his family to pay it and they are expecting him to pay it, then in this case he should pay it when it is easy for him to do so, even if that is after the prayer, and there is no sin on him because he has an excuse.

9 – People should greet one another, but that results in haraam actions on the part of many people, such as men entering houses and shaking hands with unveiled women without any mahram being present. Some of these evils are worse than others.

We see some people denouncing those who refuse to shake hands with those who are not their mahrams, but it is they who are the wrongdoers, not he. But he should explain to them and tell them to ask trustworthy scholars to verify his actions and he should tell them not to get angry and insist on following the customs of his forefathers, because they do not make a permissible thing forbidden or a forbidden thing permissible. He should explain to them that if they do that, they will be like those of whom Allaah says (interpretation of the meaning):

“And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps”
[al Zukhruf 43:23]

Some people have the custom of going out to the graveyard on the day of Eid to greet the occupants of the graves, but the occupants of the graves have no need of any greeting or congratulations, because they do not fast or pray qiyaam.

Visiting the graves is not something to be done especially on the day of Eid or Friday or any particular day. It was proven that the Prophet (peace and blessings of Allaah be upon him) visited the graves at night, as mentioned in the hadeeth of ‘Aa’ishah narrated by Muslim. And the Prophet (salla Allaho 3alayhi wasallam) said: “Visit the graves for they will remind you of the Hereafter.”

Visiting graves is an act of worship, and acts of worship are not acceptable unless they are in accordance with sharee’ah. The Prophet (salla Allaho 3alayhi wasallam) did not single out the day of Eid for visiting the graves, so we should not do so either.

10 – There is nothing wrong with what men do on the day of Eid of embracing one another.

11 – It is prescribed for the one who goes out to the Eid prayer to go by one route and return by another, following the example of the Messenger of Allaah (salla Allaho 3alayhi wasallam). This Sunnah does not apply to other prayers, Jumu’ah or anything else, it only applies to Eid.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/216-223.

Islam Q&A

:w:

[al Amaanah]

:salamext:

What are the Sunnahs and etiquettes that we should act in accordance with on the day of Eid?

Praise be to Allaah.

The Sunnahs that the Muslim should observe on the day of Eid are as follows:

1 –Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al Muwatta’ and elsewhere that ‘Abd Allaah ibn ‘Umar used to do ghusl on the day of al Fitr before going out to the prayer-place in the morning. Al Muwatta’ 428.

Al Nawawi (ra7imahullah) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.

2 –Eating before going out to pray on Eid al Fitr and after the prayer on Eid al Adha:

Part of the etiquette is not to go out to pray on Eid al Fitr until one has eaten some dates, because of the hadeeth narrated by al Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (salla Allaho 3alayhi wasallam) used not to go out on the morning of Eid al Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.
Ibn Hajar (ra7imahullah) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al Baqarah 2:185]

It was narrated that al Waleed ibn Muslim said: I asked al Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd Allaah ibn ‘Umar used to say it out loud on the day of al Fitr until the imam came out (to lead the prayers).

It was narrated in a saheeh report that ‘Abd al Rahmaan al Sulami said, “They emphasized it more on the day of al Fitr than the day of al Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al Ghaleel, 3/122/

Al Daaraqutni and others narrated that on the morning of Eid al Fitr and Eid al Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al Ghaleel, 1/121

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd al Razzaaq and al Firyaabi in Ahkaam al Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”

Ibn Shihaab al Zuhri (ra7imahullah) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al Adha, the takbeer begins on the first day of Dhu’l Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (radiyAllaho 3anh) that he used to recite takbeer during the days of tashreeq:

Allaahu akbar, Allaahu akbar, laa ilaaha ill Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” See al Irwa’, 3/126.

4 –Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (salla Allaho 3alayhi wasallam) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al Fath, 2/446.

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (ra7imahullah) said: If anyone congratulates you, then respond, otherwise do not initiate it.

5 –Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd Allaah ibn ‘Umar (radiyAllaho 3anh) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (salla Allaho 3alayhi wasallam) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al Bukhaari, 948.

The Prophet (salla Allaho 3alayhi wasallam) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (radiyAllaho 3anh) said: The Prophet (salla Allaho 3alayhi wasallam) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,

Al Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.

It was narrated that Jaabir ibn ‘Abd Allaah (radiyAllaho 3anh) said: On the day of Eid, the Prophet (salla Allaho 3alayhi wasallam) used to vary his route. Narrated by al Bukhaari, 986.

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

And Allaah knows best.

Islam Q&A

:w:

[Insaanah]

:sl:
Jazaakallah khairan for all this information, sister. May Allah reward you abundantly in this world and the next, and accept from you. Ameen. :)
:sl:

[al Amaanah]

:salamext:

Allahomma ameen, wa iyyaaki ukht!

:w:

[al Amaanah]

:salamext:

!

:w:

[abdussattar]

If you wake up to find out that you have missed the eid prayer, what should you do?


I am hanafi

[Abdul Wahid]

If you wake up to find out that you have missed the eid prayer, what should you do?

:sl:

Go back to sleep!!;D

Seriously.

Hanafi Opinion

1. The first of Shawwaal is known as Eid ul-Fitr, and the tenth of Zil Hijjah is known as Eid ul-Ad'haa. Both these days are days of festivity and celebration in Islam. On both these days it is necessary (wajib) to offer two rakaats of prayer as a form of gratitude. The prerequisites and conditions that have been mentioned for the validity and compulsion for Friday, apply for the Eid prayer as well. With the exception that for the Friday prayer the khutbah is a prerequisite and fard, while for the Eid prayers it is not fard but sunnah. Furthermore, the Friday khutbah is delivered before the prayer while for the Eid prayers, the khutbah is delivered after the prayer. However, listening to the khutbah of Eid is necessary (wajib) just as it is necessary (wajib) for the khutbah of Friday, i.e. while the khutbah is being delivered, it is haraam to talk, walk about or offer prayer.

16. If a person misses his Eid prayer and all the other people have already completed their prayer, this person cannot offer his prayer alone. This is because jama'at is a prerequisite for the Eid prayers. In the same way, if a person joins the jama'at but for some reason or the other his prayer becomes invalid, then he cannot make qada of it nor will qada be necessary (wajib) on him. However, if a few other people also join him, qada will become necessary (wajib).

17. If for some reason the Eid prayer is not offered on the first day, then Eid ul-Fitr prayer could be offered on the second day. And Eid ul-Ad'haa prayer could be offered till the twelfth of Zil Hijjah.

18. If the Eid ul-Ad'haa prayer is delayed till the twelfth without any excuse, it will still be valid. But it is makruh to do so. If the Eid ul-Fitr prayer is delayed without any excuse, the prayer will not be valid at all. Examples of excuses: (i) the imam does not come to perform the prayer for some reason or the other, (ii) it is raining heavily, (iii) the date of the moon has not been established and it only becomes established after mid-day when the time for the prayer has already expired, (iv) prayer was offered on a cloudy day, and after the disappearance of the clouds it is realized that the prayer was not offered in its correct time.

Brother think of it this way - If you miss the Eid prayer then surely you would also miss Fazr prayer. That is a bigger sin so wake up for Fazr InshaALLAH and you will have no problems for Eid prayer.

[abdussattar]

Jazakallah for the answer.

[al Amaanah]

:salamext:

If Eid al Fitr coincides with Friday, is it permissible for me to pray the Eid prayer and not to pray Jumu’ah or vice versa?

Praise be to Allaah.

If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day.

Shaykh Saalih ibn Fawzaan al Fawzaan

:w:

[al Amaanah]

:salamext:

Before the Eid prayer, the people recite dhikr in unison. Is this an innovation or is it is prescribed in the Eid prayer? If that is regarded as an innovation, what should we do? Should we leave the prayer place until the prayer begins?

Praise be to Allaah.

The takbeer of Eid is one of the Sunnahs that were prescribed by the Prophet (salla Allaho 3alayhi wasallam) and it is an act of worship like all other acts of worship: we should limit ourselves to what is narrated and it is not permissible to introduce any thing new into the way it is done; rather that which is narrated in the Sunnah and reports is sufficient.

Our fuqaha’ have examined the takbeer in unison that is done nowadays, and they did not find any evidence to support it, so they ruled that it is an innovation. That is because introducing a new act of worship or introducing a new manner in which an act of worship is done it is regarded as a blameworthy innovation and is included in the words of the Prophet (salla Allaho 3alayhi wasallam): “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by Muslim (1718).

Shaykh Muhammad ibn Ibraaheem (ra7imahullah) said:

The takbeer which was done in al Masjid al Haraam on the day of Eid was where one person or a number of people would sit on the roof of Zamzam and say takbeer, and the people would repeat after them in the mosque. Then Shaykh ‘Abd al ‘Azeez ibn Baaz denounced this way and said that it was an innovation. What the Shaykh meant was that it was a partial innovation when done in this particular manner. He did not mean that the takbeer itself was an innovation. Some of the common folk of Makkah were upset by that, because they were used to it, and this is the reason why he sent this message. With regard to doing the takbeer in this manner, I do not know of any basis for it. The one who claims that this way is prescribed in sharee’ah has to bring proof and evidence. Moreover, this is a minor issue that should not have reached the level it did. End quote.

Majmoo’ Fataawa al ‘Allaamah Muhammad ibn Ibraaheem, 3/127, 128

Shaykh ‘Abd al ‘Azeez ibn Baaz (ra7imahullah) said:

Praise be to Allah the Lord of the Worlds, and blessings and peace be upon Prophet Muhammad and all his family and Companions.

I have studied what was published by the respected Shaykh, Ahmad ibn Muhammad Jamaal (may Allah help him to do that which pleases Him) in one of the local newspapers, in which he says that he finds odd the ban on takbeer in unison in the mosque before the Eid prayer because it is regarded as an innovation which must be stopped. In his article, Shaykh Ahmad tries to prove that takbeer in unison is not an innovation and that it is not permissible to ban it, and his opinion is supported by some writers. Because of the fear that this matter may cause confusion for those who do not know the truth, we have to explain that the basic principle with regard to the takbeer on the night before Eid and before the Eid prayer of Eid al Fitr after Ramadaan, and during the first ten days of Dhu’l Hijjah, and on the days of al-Tashreeq, is that it is prescribed at these great times and that it has a great deal of virtue, because Allah says concerning the takbeer on Eid al Fitr (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al Baqarah 2:185].

And He says about the first ten days of Dhu’l Hijjah and the days of al tashreeq (interpretation of the meaning):

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul Hijjah), over the beast of cattle that He has provided for them (for sacrifice)” [al Hajj 22:28]

“And remember Allaah during the appointed Days”

[al Baqarah 2:203].

What is included in the dhikr that is prescribed on these known days is both takbeer in general and specific takbeer, as is indicated by the Sunnah and the actions of the early Muslims (the salaf). The description of the takbeer that is prescribed is that each Muslim should say takbeer by himself on his own, raising his voice enough so that the people can hear him and follow his example and be reminded by it. As for the innovated takbeer in unison, that is when a group of people -- two or more -- raise their voices in saying takbeer together, so they start together and end together in unison and in a certain manner.

There is no basis for doing this and there is no evidence to support it, so it is an innovation in the manner of takbeer for which Allah has not sent down any authority. So the one who denounces takbeer done in this manner is in the right, because the Prophet (salla Allaho 3alayhi wasallam) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected” (narrated by Muslim), i.e., it is rejected and is not prescribed. And he (salla Allaho 3alayhi wasallam) said: “Beware of newly invented matters, for every newly invented matter is an innovation and every innovation is a going astray.” The takbeer in unison is a newly invented matter, so it is an innovation. If what the people do is contrary to sharee’ah then it must be stopped and denounced, because the acts of worship are tawqeefi (i.e., limited to what is mentioned in the Qur'aan and Sunnah) and nothing is prescribed therein except what is indicated by the Qur'aan and Sunnah. As for people's views and opinions, they cannot be taken as proof if they go against the shar’i evidence. Similarly acts of worship cannot be proven on the basis of al masaalih al mursalah (i.e., that which serves the interests of the Muslim community). Acts of worship can only be proven with a text from the Qur'aan or Sunnah, or definitive scholarly consensus.

What is prescribed is for each Muslim to say takbeer in the manner prescribed and proven according to the shar’i evidence, which is to say takbeer individually.

Takbeer in unison was denounced and banned by Shaykh Muhammad ibn Ibraaheem, the mufti of Saudi Arabia (ra7imahullah), and he issued a fatwa concerning that. I have issued more than one fatwa stating that it is not allowed, and a fatwa stating that it is not allowed was also issued by the scholars of the Standing Committee for Academic Research and Issuing Fatwas.

Shaykh Hammood ibn ‘Abd Allaah al Tuwaijri (ra7imahullah) wrote an important essay denouncing and banning it, which has been printed and is in circulation. In it he quotes sufficient evidence to show that takbeer in unison is not allowed, praise be to Allah. As for what our brother Shaykh Ahmad quoted about the actions of ‘Umar (radiyAllaho 3anh) and the people in Mina, this does not prove anything, because what he (may Allah be pleased with him) and the people did in Mina does not come under the heading of takbeer in unison; rather it comes under the heading of takbeer that is prescribed, because he (radiyAllaho 3anh) raised his voice in takbeer in accordance with the Sunnah and so as to remind the people of it, so they said takbeer, each one on his own. This does not mean that they and ‘Umar (radiyAllaho 3anh) agreed to raised their voices in takbeer in unison from beginning to end, as those who say takbeer in unison do nowadays. Thus everything that is narrated from the righteous early generations (ra7imahomullah) about the takbeer was all done in the prescribed manner. Anyone who claims something other than that has to produce evidence. Similarly, the call to prayer for Eid prayer, Taraweeh, qiyaam or Witr is all innovation for which there is no basis. It is proven in the saheeh hadeeths from the Prophet (salla Allaho 3alayhi wasallam) that he used to offer the Eid prayer with no adhaan or iqaamah, and as far as we know, none of the scholars said that there is a call with other words. The one who claims that has to establish proof. The basic principle is that there is no call to prayer in these cases. So it is not permissible for anyone to prescribe an act of worship, whether it involves words or actions, except with evidence from the Holy Qur'aan or the saheeh Sunnah or scholarly consensus -- as stated above -- because of the general meaning of the shar’i evidence which forbade innovation and warned against it, such as the verse in which Allah says (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al Shoora 42:21].

This evidence also includes the two hadeeths mentioned above, such as that in which the Prophet (salla Allaho 3alayhi wasallam) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Saheeh – agreed upon.

And he (salla Allaho 3alayhi wasallam) said in the Jumu’ah khutbah: “To proceed. The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (salla Allaho 3alayhi wasallam). The worst of matters are those which are newly invented and every innovation is a going astray.” Narrated by Muslim in his Saheeh. And there are many similar hadeeths and reports.

And it is Allah whom we ask to guide us and Shaykh Ahmad and all our brothers to proper understanding of His religion and help us to remain steadfast in adhering to it, and to make us all callers to guidance and supporters of the truth, and to protect us and all the Muslims from everything that is contrary to His laws, for He is Most Generous.

May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote. Majmoo’ Fataawa Ibn Baaz, 13/20-23

It says in Fataawa al Lajnah al Daa’imah, 8/310:

Each person should say takbeer out loud, but there is no proof from the Prophet (salla Allaho 3alayhi wasallam) for reciting takbeer in unison. He said: “Whoever does an action that is not part of this matter of ours will have it rejected.”

It also says (8/311):

Reciting takbeer in unison is not prescribed; rather that is an innovation, because it is proven that the Prophet (salla Allaho 3alayhi wasallam) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected.” The righteous early generation (the salaf) did not do that, neither the Sahaabah nor the Taabi’een, nor those who followed them, and they are the example to be followed, and what is required is to follow and not innovate in matters of religion. End quote.

It also says (24/269):

Takbeer in unison is an innovation, because there is no evidence for it, and the Prophet (salla Allaho 3alayhi wasallam) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” What ‘Umar (radiyAllaho 3anh) did is not evidence for reciting takbeer in unison; rather what ‘Umar (radiyAllaho 3anh) did was to say takbeer by himself, and when the people heard him they said takbeer, each one by himself. This does not indicate that they all said takbeer in unison. End quote.

It also says (2/236), volume 2:

Reciting takbeer all together in unison after the prayer or at times other than prayer is not prescribed; rather it is an innovation that has been introduced into the religion. What is prescribed is to remember Allah a great deal, without reciting in unison, by reciting tahleel, tasbeeh and takbeer, reading Qur’aan, and asking a great deal for forgiveness, in obedience with the words of Allah (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance.
“And glorify His Praises morning and afternoon” [al Ahzaab 33:41-42]

“Therefore remember Me (by praying, glorifying). I will remember you” [al Baqarah 2:152];

and in obedience to what was encouraged by the Messenger of Allah (salla Allaho 3alayhi wasallam) when he said:

“To say Subhaan Allaah wa’lhamdu Lillaah wa laa ilaaha ill Allaah wa Allaahu akbar (Glory be to Allah, praise be to Allah, there is no God but Allah and Allah is most great) is dearer to me than everything on which the sun rises.” Narrated by Muslim. And he said: “Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allah) one hundred times a day will have his sins forgiven, even if they are like the foam of the sea.” Narrated by Muslim and al Tirmidhi.

And it is following the early generation of this ummah, as it is not narrated from them that they recited takbeer in unison; rather that was done by those who follow innovations and whims and desires. Moreover, dhikr is an act of worship, and the basic principle with regard to acts of worship is that it should be restricted to that which is enjoined by the Lawgiver, and the Prophet (salla Allaho 3alayhi wasallam) warned against innovations in religion and said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” End quote.

See also the answer to question number 105644.

And Allah knows best.
Islam Q&A

:w:

[al Amaanah]

:salamext:

reminder!

:w:

[al Amaanah]

:salamext:

!!!

:w:

[al Amaanah]

:salamext:

!!!

:w:

[al Amaanah]

:salamext:

3eed mubaarak !

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