The prayers of the two 'ids was prescribed in the first year after the migration.
It is a sunnah mu'kkadah as the Prophet sallallahu alehi wasallam always performed
these prayers and he ordered the men and women to go out to attend them.
It is preferred to make the ghusl, perfume one's self and don one's best attire
on the occasions of the two 'ids.
Ja'far ibn-Muhammad relates from his father on the authority of his grandfather
who reported that the Prophet would wear a Yemeni cloak on every 'id. This is related
by ash-Shaf'i and al-Baghawi.
Al-Hassan as-Sibt says: "The Messenger of Allah ordered us to wear the best clothes
we could find for the two 'ids and to apply the best perfume we could find and to
sacrifice the best animal we could find." This is related by al-Hakim and in its
chain is Ishaq ibn Barzakh whom al-'Azdi declares to be weak while Ibn Hibban says
he is trustworthy.
Ibn al-Qayyim writes: "The Prophet used to wear his most beautiful clothes for them
and he had a special cloak that he would wear on the two 'ids and Jumu'ah.
One is to eat before going to the salah for 'idul fitr, (the end of Ramadan) but
not do so on the occasion of the 'idul azha (commemmorating Prophet Ibrahim's sacrifice).
For 'idul fitr, it is a sunnah to eat an odd number of dates before going to pray
salatul 'id while for 'idul azha the eating should be delayed until one returns
from the 'id prayers and then he may eat of his sacrifice if he has sacrificed an
animal.
Anas reports: "The Prophet would not go out on the festival of breaking the fast
until he had eaten an odd number of dates." This is related by Ahmad and al-Bukhari.
Buraidah reports: "The Prophet would not go out on the day of breaking the fast
('idul fitr) until he had eaten and on the day of sacrifice ('idul azha) he would
not eat until he had returned [from salah]." This is related by at-Tirmizhi and
Ibn Majah, and also by Ahmad who added: "And he would eat from his sacrifice."
In al-Muwatta' it is recorded from Sa'id ibn al-Musayyab that the people were ordered
to eat before they go out on the day of breaking the fast.
Ibn-Qudamah said: "I do not know of any difference of opinion over the fact that
one should hasten in eating [eat early] on the day of breaking of the fast."
Salatul 'id can be performed in the mosque but it is preferred to perform in a place
outside the city as long as there is no excuse or reason to do otherwise (e.g.,
rain and so on) as the Prophet would pray the two 'ids in the outskirts of Medinah
and he never prayed it in his mosque, except once and because it was raining.
Abu Hurairah reports that it was raining on the day of 'id, so the Prophet led them
in salatul 'id in the mosque. This is related by Abu Dawud, Ibn Majah, and al-Hakim,
and its chain contains an unknown narrator. Al-Hafiz says in at-Talkhis: "Its chain
is weak," and azh-Zhahabi asserts: "This hadith is rejected."
Shari'ah requires women and children to go out and attend the salatul 'idain. This
includes married, single, young, old, or menstruating women.
Umm 'Atiyah reports: "We were ordered to go out with the single and menstruating
women to the two 'ids in order to witness the good and the supplications of the
Muslims. The menstruating women would be separate from the others." This is related
by al-Bukhari and Muslim.
Ibn 'Abbas says that the Prophet would take his wives and daughters to the two 'ids.
This is related by Ibn-Majah and al-Baihaqi.
Ibn 'Abbas further reports: "I went out with the Prophet on the day of breaking
the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went
to the women and admonished them, reminded them of Allah, and ordered them to give
charity." This is related by al-Bukhari.
Most of the people of knowledge are of the opinion that it is preferred for a person
to go to the salah by one route and then to return home through another route, regardless
of whether he be the imam or a member of the congregation.
Jabir reports: "On the days of 'id, the Prophet would take different routes." This
is related by al-Bukhari.
Abu Hurairah says: "When the Prophet went to salatul 'id, he would return through
a different route." This is related by Ahmad, Muslim, and at-Tirmizhi .
It is permissible to return through the same route by which one goes to the musalla.
Bakr ibn Mubashir says: "I used to go with the companions of the Prophet to the
musalla on 'idul azha and on 'idul fitr, and we passed through a specific valley
in Medinah until we came to the place of salah and prayed with the Messenger of
Allah, and then we would return to our houses through the same valley." This is
related by Abu Dawud, al-Hakim, and by al-Bukhari in his Tarikh. Ibn as-Sakin says
that its chain is acceptable.
The time for salatul 'id begins from the time the sun is three meters above the
horizon until the sun reaches its meridian.
Ahmad ibn Hassan al-Bana' records that Jundub said: "The Prophet prayed the 'idul
fitr prayer while the sun was [approximately] six meters above the horizon and the
'id of the sacrifice while the sun was three meters above the horizon."
Ash-Shaukani says: "That is the best of what has been related concerning the specific
time of salatul 'idain and the hadith shows that it is preferred to hasten in praying
salatul azha and to delay the salatul fitr."
Ibn Qudamah says: "It is a sunnah to pray salatul azha early in order to allow more
time for the people to perform the sacrifice, and the salatul fitr is to be delayed
in order to give people time to pay zakat al-Fitr. I know of no difference of opinion
on this point."
Ibn al-Qayyim writes: "When the Messenger of Allah went to the musalla (place of
prayer), he would perform the salah without any azhan or iqamah and without saying
'as-salatu jami'ah' (prayer in congregation). The sunnah is not to do any of that."
Ibn 'Abbas and Jabir both report that there was no azhan on the day of the breaking
of the fast or on the day of sacrifice. This is related by al-Bukhari and Muslim.
Muslim records that 'Ata said: "Jabir informed me that there is no azhan for the
'id of breaking the fast, neither when the imam arrives nor afterward. And there
is no iqamah or call of any kind."
Sa'd ibn abi-Waqqas reports: "The Prophet prayed salatul 'id without any azhan or
iqamah. He would deliver two khutbahs standing and would seperate them by sitting
between them.' This is related by al-Bazzar.
The 'id prayer consists of two rak'at during which it is sunnah to pronounce the
takbir seven times, after the opening takbir and before the Qur'anic recital in
the first rak'ah. During the second rak'ah, one makes takbir five times after the
takbir which is customarily made for standing after the prostration. One is to raise
one's hands during each pronouncement of the takbir. This is based on a report transmitted
from 'Umar and his son Abdullah.
'Amr ibn Shu'aib reports from his father on the authority of his grandfather that
the Prophet would make twelve takbirat during the 'id prayer, seven in the first
rak'ah and five in the second. He did not pray before or after the 'id. This is
related by Ahmad and Ibn Majah. Ahmad says: "I follow that."
Abu Dawud and ad-Daraqutni report that the Prophet said: "The takbirat during the
['id of breaking the fast are seven in the first rak'ah and five in the second,
and the Qur'anic recital comes after them in both the rak'at." This is the strongest
opinion and it is the opinion of the majority of the people of knowledge from among
the companions, the successors, and the imams. Ibn Abdul-Barr commenting on the
number of takbirat, says: "It has been related through many good chains that the
Prophet made seven takbirat in the first rak'ah and five in the second. Such has
been related from 'Abdullah ibn 'Amr, Ibn 'Umar, Jabir, 'Aishah. Abu Waqid, and
'Amer ibn 'Auf al-Mazni. Nothing that has been related from him, either through
a stonger or weaker chain, differs from that, and it was the first to be practiced."
As to the pause between takbirat, it is said that the Prophet would be silent for
a short period of time between the takbirat, and nothing has been related from him
concerning exactly what he said during that pause; however, at-Tabarani and al-Baihai
relate, with a strong chain, that Ibn Mas'ud would praise and extol Allah, the Exalted,
and make prayers upon the Prophet during such intervals. The same has been recorded
from Huzhaifah and Abu Musa. Pronouncing the takbirat are a sunnah even though the
salah is not invalidated if one neglects them, either intentionally or out of forgetfulness.
Ibn Qudamah says: "I know of no difference of opinion on that point." Ash-Shaukani
states that the strongest opinion is that if one does not perform the takbirat out
of forgetfulness, he is not to perform the prostrations of forgetfulness.
It is not established that there is any sunnah prayer before or after the 'id prayer.
The Prophet never performed any such prayer, neither did his companions upon arrival
at the musalla (prayer place).
Ibn 'Abbas reports: "The Messenger of Allah went out to the site of the 'id prayer
and prayed two rak'at [i.e., the 'id prayer] without praying anything before or
after it." This is related by the group.
It is reported that Ibn 'Umar did the same and he stated that this was the practice
of the Prophet.
Al-Bukhari records that Ibn 'Abbas disliked that one should perform a prayer before
salatul 'id. Concerning voluntary prayers at such a time, Ibn Hajar has stated in
Fath al-Bari that there is no evidence to show that it is not allowed, unless it
is at the times in which it is disliked to pray on any day.
The 'id prayer is valid for men, women, children, travellers, residents, people
in congregation, and people praying individually. It is also valid if performed
in a house, mosque, or a distant place designated for the salah, and so on.
In Sahih al-Bukhari we find in the chapter entitled: "If one misses salatul 'id
he may pray two rak'at and the same is the case for the women or people in their
houses or in the countryside. This is based on the Prophet's words: 'O Muslims,
this is our festival."' Anas ibn Malik ordered his protege Ibn abi-'Utbah, [who
lived] in a remote area, to gather his family and children and to pray [the 'id
prayer] like the people in the city and with takbirat similar to theirs. 'Ikrimah
said: "The people of the country should gather for the 'id and pray two rak'at as
the imam does." 'Ata says: "If you miss the 'id [salah], pray two rak'at."
The khutbah after salatul id is a sunnah and so is listening to it. Abu Sa'id says:
"On the id of breaking the fast and of the sacrifice, the Prophet would go to the
musalla (prayer place) and begin with the salah and when he finished, he would face
the people while the people were sitting in rows, and he would admonish them, advise
them, and exhort them [to do good deeds]. And if he wished to send off an army or
order something, he would do so and then leave." Abu Sa'id then says: "The people
continued to act likewise until I went out with Marwan, while he was the govenor
of Medinah, for one of the two 'ids. When I arrived at the place of prayer, I found
a minbar that was built by Kathir ibn as-Salt. When Marwan went to mount it before
the prayer, I pulled him by his clothes. He pushed me away and gave the khutbah
before the salah. I said to him: 'By Allah you have changed [the order].' He said:
'O Abu Sa'id...what you know is gone.' I said: 'By Allah, what I know is better
than what I don't know.' He said: 'The people would not stay with us after the salah
so we made the khutbah before the salah.'" This is related by al-Bukhari and Muslim.
'Abdullah ibn as-Sa'ib said: "I prayed the 'id salah with the Messenger of Allah
and when he finished the salah he said: 'We will be delivering a khutbah. Whoever
wishes to stay for the khutbah may stay. Whoever would like to leave, may leave
. ' " This is related by an-Nasa' i, Abu Dawud, and Ibn Majah.
Whatever has been recorded suggests that there are two khutbahs for the 'id and
the imam sits between them [i.e., like the khutbatul Jumu'ah]. Such reports are
considered weak. An-Nawawi says: "There is nothing at all substantiated about there
being more than one khutbah."
Ibn al-Qayyim writes: "The Prophet would begin all of his khutbahs with the praise
of Allah and there is no hadith from him that states that he began his 'id khutbahs
with takbir.
Ibn Majah recorded in his Sunan from Sa'id, the mu'azhzhin of the Prophet, that
the Prophet would say the takbir during his khutbahs and even more so during the
'id khutbahs. Still, this does not prove that he began his khutbah with it! The
people differ over the beginning of the 'id and the khutbah for salatul istisqa'
(prayer for rain). Some say that they are to begin with takbir. Some say that the
khutbah for salatul istisqa' begins with praying for forgiveness while others say
it begins with praises of Allah." Shaikh al-Islam Ibn Taimiyyah says: "That is correct
as the Prophet said: 'Every affair that does not begin with the praise of Allah
is deficient.' The Prophet began all of his speeches with praises of Allah. Concerning
the statement of many jurists, i.e.. he began the 'prayer for rain' by asking forgiveness
from Allah and the id speech with takbir, there is absolutely no proof for it in
the Prophet's sunnah. In fact the sunnah contradicts that statement as he began
all of his speeches with the praises of Allah."
Abu 'Umair ibn Anas reports: "My Ansari uncles from among the companions of the
Messenger of Allah said to me: 'The moon for the month of Shawwal was hidden from
us and, therefore, our companions fasted. Then at the end of the day, riders came
and they bore witness to the Prophet sallallahu alehi wasallam that they had seen
the moon the previous night. The Prophet ordered the people to break their fasts
and to go out to the site of the salatul 'id on the next day.'" This is related
by Ahmad, an-Nasa'i, and Ibn Majah with a sahih chain. In this hadith there lies
evidence for those who say that if the people miss salatul 'id due to some excuse,
then they may go out and pray it the next day.
Recreation, amusements, and singing, if they stay within the moral bounds, are permissible
on the days of 'id.
Anas reports: "When the Prophet came to Medinah they had two days of sport and amusement.
The Prophet said: "Allah, the Exalted, has exchanged these days for two days better
than them: the day of breaking the fast and the day of sacrifice." This is related
by an-Nasa'i and Ibn Hibban with a sahih chain.
'Aishah says: "The Abyssinians were preforming in the mosque on the day of 'id.
I looked over the Prophet's shoulders and he lowered them a little so I could see
them until I was satisfied and left." This is related by Ahmad, al-Bukhari, and
Muslim.
Ahmad, al-Bukhari, and Muslim also record that she said: "Abu Bakr entered upon
us on the day of 'id and there were some slave girls who were recounting [in song
the battle of] Bu'ath in which many of the brave of the tribes of Aus and Khazraj
were killed. Abu Bakr said: 'Slaves of Allah, you play the pipes of the Satan!'
He said it three times. The Prophet said to him: 'O Abu Bakr, every people have
a festival and this is our festival."' In al-Bukhari's version, 'Aishah said: "The
Messenger of Allah, entered the house and I had two girls who were singing about
the battle of Bu'ath. The Prophet lied down on the bed and turned his face to the
other direction. Abu Bakr entered and spoke harshly to me, 'Musical instruments
of the Satan in the presence of the Messenger of Allah!' The Messenger of Allah
turned his face to him and said: 'Leave them.' When Abu Bakr became inattentive
I signaled to the girls to leave. It was the day of 'id and the Africans were performing
with their shields and spears. Either I asked him or the Prophet asked if I would
like to watch them [I don't recall now]. I replied in the affirmative. At this the
Prophet made me stand behind him and my cheek was against his. He was saying: 'Carry
on, O tribe of Arfadah,' until I tired. The Prophet asked: 'Is that enough for you?'
I replied: "yes," so he said: 'Leave [then].'"
Ibn Hajar writes in Fath al-Bari, "Ibn as-Siraj related from Abu az-Zinad on the
authority of 'Urwah from 'Aishah that the Prophet said that day: 'Let the Jews of
Medinah know that our religion is spacious [and has room for relaxation] and I have
been sent with an easy and straight forward religion. "'
Ahmad and Muslim record from Nubaishah that the Prophet sallallahu alehi wasallam
said: "The days of tashriq (i.e., the days in which the 'id is celebrated) are days
of eating and drinking [non alcoholic drinks] and of remembering Allah, the Exalted."
Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam said: "No good deeds
done on other days are superior to those done on these days [meaning the ten days
of Zhul-Hijjah]." The companions asked: "O Messenger of Allah, not even jihad in
the way of Allah?" He said: "Not even jihad, save for the man who puts his life
and wealth in danger [for Allah's sake] and returns with neither of them." This
is related by the group save Muslim and an-Nasa'i.
Ahmad and at-Tabarani record from Ibn 'Umar that the Messenger of Allah said: "There
is no day more honorable in Allah's sight and no acts more beloved therein to Allah
than those in these ten days. So say tahlil ["There is no God but Allah"], takbir
[Allah is the greatest] and tahmid ["All praise is due to Allah"] a lot [on those
days]."
Ibn 'Abbas says about the 'ayah, "Remember Allah during the well known days," that
it refers to the first ten days of Zhul-Hijjah. This is related by al-Bukhari. Sa'id
ibn Jubair would push himself very hard [to do good deeds] during these ten days.
Al-Auza'i says: "It has reached me that a deed on one of the ten days is similar
to fighting in the way of Allah, fasting during its days and guarding during its
nights, except for him who becomes a martyr." As to its source, he adds: "A man
from the tribe of Bani Makhzum related that to me from the Prophet."
Abu Hurairah relates that the Prophet said: "There are no days more loved to Allah
for you to worship Him therein than the ten days of ZhulHijja. Fasting any day during
it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer)
during one of its nights is like performing the late night prayer on the night of
power. [i.e., Lailatul Qadr]." This is related by at-Tirmizhi, Ibn Majah, and al-Baihaqi.
It is commendable to congratulate one another on the days of 'id.
Jabir ibn Nafir reports: "When the companions of the Prophet met each other on the
day of 'id, they would say to each other, 'taqabbal minna wa minka [May Allah] accept
it from us and you.'" Ibn Hajar said that its chain is hasan.
It is a sunnah to pronounce the takbirat on 'id days. Concerning the 'id of breaking
the fast, Allah says "you should complete the prescribed period and that you should
glorify Allah [i.e., say takbirat] for having guided you and that you may give thanks."
Concerning the 'id of the sacrifice, Allah says: "that you may remember Allah during
the well known days;" and: "He has made them subject to you, that you may glorify
Allah for His guidance to you. The majority of the scholars say that the time for
the takbirat during the 'id of breaking the fast is from the time one goes to the
'id prayer until the khutbah begins. Weak hadith have been recorded stating this,
but there are also authentic reports from Ibn 'Umar and other companions that they
did so. Al-Hakim says: "This sunnah has been practiced by ahl-il hadith. Malik,
Ahmad, Ishaq, and Abu Thaur [have made statements concurring that practice] ."
Some say that the takbirat are from the night before the 'id, when the moon is seen,
until the person goes to the musalla and the imam arrives. The time for the takbirat
during the 'id of the sacrifice is from the day of 'Arafah until the time of the
'asr on the thirteenth of Zhul-Hijjah.
Ibn Hajar writes in Fath al-Bari: "None of that has been confirmed from the Prophet.
The most authentic report from the companions is that 'Ali and Ibn Mas'ud would
make the takbirat from the day of 'Arafah to the 'asr of the last day of Mina. Ibn
al-Munzhir and others reported it. AshShaf'i, Ahamd, Abu Yusuf, and Muhammad follow
that report and it is also the view of 'Umar and Ibn 'Abbas."
There is no specific time for the takbirat during the days of tashriq (three days
after 'idul azha). In fact, it is preferred to pronounce takbirat during every moment
of those days.
Al-Bukhari recorded: "During 'Umar's stay at Mina, he would say takbirat in his
tent [so loud] that the people in the mosque would hear it and then they would start
doing it also and the people in the market place would do the same and all of Mina
would resound with the takbirat. Ibn 'Umar used to say the takbirat, during those
days of Mina, after the prayers and while on his bed, in his tent, while sitting
and while walking during all of those days. Maimuna would say the takbirat on the
day of sacrifice. The women used to say takbirat behind Abban ibn 'Uthman and 'Umar
ibn 'Abdulaziz along with the men in the mosque during the days of tashriq." Al-Hafiz
ibn Hajar said: "These reports show that the takbirat are made during all the times
of these days, after salah and all other times. Some say the takbirat are made only
after the salah, and some say they are to be made only after the fard prayers and
not after nawafl, others declare them to be for men and not for women, while some
say that they are only to be said in congregations and not individually, while others
reserve them only for those who perform the salah on time and not for those who
are making up a missed prayer, and some say only for residents and not travellers,
whereas others think they are only for the people of the city and not for the people
of the countryside. Apparently al-Bukhari is of the opinion that it is for all people
and the reports that he has transmitted support his opinion."
These takbirat can be made in many different forms. The most authentic form is that
which has been recorded with a sahih chain by 'Abdurrazaq from Salman, who said:
"They made takbirat with: 'Allahu akbar, Allahu akbar, Allahu akbar kabeera."' From
'Umar and ibn Mas'ud the following is related: "Allahu akbar. Allahu akbar. La ilaha
illallah. Allahu akbar. Allahu akbar wa lillahil-hamd." Translation: Allah is the
greatest, Allah is the greatest. There is no God but Allah. Allah is the greatest,
Allah is the greatest. All praise belongs to Allah.
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