وَهِيَ فَرْضٌ عَلَى الْكِفَايَةِ، إِذَا قَامَ بِهَا أَرْبَعُوْنَ مِنْ أَهْلِ
The Book of Prayer
Prayer of the Two Eids
صَلاَةِ الْعِيْدَيْنِ
Prayer of the Two Eids
390. We Only Have Two Annual Religious Feasts (Eids) The Eid (feast) was called by this name because it recurs. The root word ‘ada in the past tense means ‘returned’. There is so much beauty in these two Eids. Eid al-Fiṭr marks the end of Ramadan, a time when we rejoice for the favors and mercy of Allah (ST) that enabled us to fast and to pray the night prayers during this blessed month. Eid al-Aḍḥâ commemorates Prophet Ibrâheem’s submission, a quality that is the essence of Islam. When the Messenger of Allah (SA) came to Madinah and found the people celebrating two days, he told them:
“Verily, Allah has replaced them for you with two better days, Eid al-Fiṭr and Eid al-Aḍḥâ.” (D – from Anas. Auth)
إِنَّ اللَّهَ قد أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا يوم الْأَضْحَى وَيَوْمَ الْفِطْرِ.
Note that it may be understood from the apparent implication of the hadith that the Prophet (SA) said this immediately after his arrival in Madinah, but this is not the case because the two Eids were prescribed in the second year of Hijrah. This would still have been shortly after his arrival and while he was getting to know the customs of the people of Madinah.
391. This is the position of (A) concerning the ruling of the Eid prayer. Hence, for the individual who knows that others will fulfill the obligation, it is a stressed sunnah.
(a) + (-H, -t): Obligatory.
(a) + (-M, -S): Stressed sunnah.
Its being a collective obligation is supported by the fact that this prayer is of the characteristic rituals of Islam, so it would not be acceptable for an entire community to neglect it. The least to be said concerning the individual is that it is a stressed sunnah, because even menstruating women are encouraged to go out to it. Umm ‘Aṭiyah said:
town attend, then it is not obligatory for the rest of them.
الْمِصْرِ، سَقَطَتْ عَنْ سَائِرِهِمْ.
Its time is from sunrise until zawâl (the sun reaching its zenith or meridian).
وَوَقْتُهَا: مِنِ ارْتِفَاعِ الشَّمْسِ إِلَى الزَّوَالِ.
The sunnah is to:
1. Perform it in the muṣallâ (open space prepared for the prayer).393
2. Have the Eid al-Aḍḥâ [prayer] early and the Eid al-Fiṭr [prayer] late, and to eat breakfast before the prayer on Eid al-Fiṭr only.394
:وَالسُّنَّةُ
١. فِعْلُهَا فِي الْمُصَلَّى.
٢.. وَتَعْجِيْلُ الأَضْحَى، وَتَأْخِيْرُ الْفِطْرِ، وَالإِفْطَارُ فِي الْفِطْرِ خَاصَّةً، قَبْلَ الصَّلاَةِ.
٣. وَيُسَنُّ أَنْ يَغْتَسِلَ، وَيَتَنَظَّفَ وَيَتَطَيَّبَ.
“We were ordered to go out with the virgins and menstruating women to the two Eids, in order to witness and take part in the good and the supplications of the Muslims. The menstruating women would be separated from the others.” (Ag)
392. Refer to the previous chapter about the Jumu‘ah for a discussion of the differing opinions on the minimum number. (a) + (-M, -S): Travelers may pray it.
393. This is preferred, since: “The Prophet (SA) used to pray Eid al-Fiṭr and Eid al-Aḍḥâ in the muṣallâ.” (Ag – from Abu Sa‘eed) In fact, there are no confirmed reports that he ever did it in the masjid. However, it is to be done in the masjid in the event of rain or other difficulties. This ruling did not apply to the Makkans, who always did it in al-Masjid al-Ḥarâm.
394. “The Messenger of Allah (SA) did not go out on the morning of Eid ul-Fiṭr until he had eaten some dates, and he would eat an odd number.” (B – from Anas) The Messenger of Allah (SA) used to eat before going out on the day of Eid al-Fiṭr, but on the day of Eid al-Aḍḥâ, he did not eat until after he prayed. (Ḥib – from Buraydah. Ḥib:S)
:وَالسُّنَّةُ
١.فِعْلُهَا فِي الْمُصَلَّى.
٢.. وَتَعْجِيْلُ الأَضْحَى، وَتَأْخِيْرُ الْفِطْرِ، وَالإِفْطَارُ فِي الْفِطْرِ خَاصَّةً، قَبْلَ الصَّلاَةِ.
٣. وَيُسَنُّ أَنْ يَغْتَسِلَ، وَيَتَنَظَّفَ وَيَتَطَيَّبَ.
[Description]
Hence, when the time of the prayer comes, the imam moves forward and leads them in praying two rak‘ahs, without an adhân or iqâmah.
397
He says Allâhu akbar in the first rak‘ah seven times, including the opening takbeer, and in the second rak‘ah five times, not including the takbeer of rising [from prostration].
398
فَإِذَا حَلَّتِ الصَّلاَةُ، تَقَدَّمَ الإِمَامُ، فَصَلَّى بِهِمْ رَكْعَتَيْنِ بِلاَ أَذَانٍ وَلاَ إِقَامَةٍ
.
يُكَبِّرُ فِي الأُوْلَى سَبْعًا بِتَكْبِيْرَةِ الإِحْرَامِ، وَفِي الثَّانِيَةِ خَمْسًا سِوَى تَكْبِيْرَةِ الْقِيَامِ
.
وَيَرْفَعُ يَدَيْهِ مَعَ كُلِّ
395. The reports saying that the Prophet (SA) used to make ghusl for both Eids are weak, according to the scholars of Hadith. However, it is proven that Ibn ‘Umar (RAHUMA) used to do so, and no one was keener to follow the Sunnah than he was.
396. The Messenger of Allah (SA) also used to have a special cloak that he wore on the days of the two Eids and Jumu‘ah. (Kh – from Jâbir. Kh:S)
397. Jâbir said that he prayed the Eid prayer several times with the Prophet (SA) and that he started with the prayer (before the sermon) and without an adhân or iqâmah. (Ag – from Jâbir)
398. This is the position of (A) + (+M, +S), except that (-S) does not count the opening takbeer as one of the seven in the first rak‘ah.
& Katheer ibn ‘Abdullâh ibn ‘Amr ibn ‘Awf narrated from his father, from his grandfather, that the Messenger of Allah (SA) did this. (T. B:Auth, but many others:W) Abu Dâwood reported from ‘Â’ishah a similar hadith, which is still controversial in transmission. This was also the position of ‘Umar, ‘Ali, and other Companions, as well as the 7 fuqahâ’ of Madinah, ‘Umar ibn ‘Abdul-‘Azeez, az-Zuhri, and al-Muzani.
He raises his hands with every takbeer,399
and he praises Allah and sends blessings on the Prophet (SA) between each two takbeers.400
He then recites aloud Soorat al-Fâtiḥah and another soorah.401
تَكْبِيْرَةٍ
وَيَحْمَدُ اللهِ تَعَالَى، وَيُصَلِّيْ عَلَى النَّبِيِّ بَيْنَ كُلِّ تَكْبِيْرَتَيْنِ
ثُمَّ يَقْرَأُ الْفَاتِحَةَ وَسُوْرَةً، يَجْهَرُ فِيْهِمَا بِالْقِرَاءَةِ
[Sermon after the Prayer]
After he makes tasleem,402 he gives a sermon in two parts. If it is Eid al-Fiṭr, he should encourage them to give charity and explain its rulings to them; if it is Eid al-Aḍḥâ, he explains to them the rulings on
فَإِذَا سَلَّمَ خَطَبَ بِهِمْ خُطْبَتَيْنِ، فَإِنَ كَانَ فِطْرًا، حَضَّهُمْ عَلَى الصَّدَقَةِ، وَبَيّنَ لَهُمْ حُكْمَهَا، وَإِنْ كَانَ أَضْحَى، بَيَّنَ لَهُمْ
(a) + (-H): There are 6 additional takbeers, 3 in the first rak‘ah (4 if we count the opening takbeer) and 3 in the second (4 if we count the takbeer of rising from prostration). This was the view of Ibn Mas‘ood, Abu Moosâ al-Ash‘ari, Ḥudhayfah ibn al-Yamân, and many others. The form chosen by (A) is the most sound; however, the issue is flexible and should not be allowed to cause disunity since the takbeers are sunnah, and the prayer is valid without the additional takbeers by agreement. Imam Aḥmad, in conformity with his principle of accepting all of the positions of the Companions, said, “The Companions disagreed on the number of takbeers, and it is all permissible.” (al-Furoo‘)
399. This is not reported directly from the Prophet (SA). However, Ibn ‘Umar (RAHUMA) used to do this, and he was very keen on following the sunnah.
400. (Ba – from Ibn Mas‘ood) There is no sound report from the Prophet (SA), but one of the most honorable Companions did it, and he may have learned it from the Prophet (SA).
401. The Messenger of Allah (SA) used to recite Soorat Qâf in the first rak‘ah and Soorat al-Qamar in the other (M), or Soorat al-A‘lâ and Soorat al-Ghâshiyah. (B)
402. Ibn ‘Umar: “I have prayed behind the Messenger of Allah (SA), Abu Bakr, ‘Umar and ‘Uthmân; they all prayed before the sermon.” (Ag)
sacrificing [an animal].
تَكْبِيْرَةٍحُكْمَ الأُضْحِيَّةِ.
The additional takbeers and the two sermons are all sunnah.
وَالتَّكْبِيْرَاتُ الزَّوَائِدُ، وَالْخُطْبَتَانِ سُنَّةٌ.
He does not pray any sunnah prayers, before or after the Eid prayer, in the place for it [the muṣallâ]. 403
وَلاَ يَتَنَفَّلُ قَبْلَ صَلاَةِ الْعَيْدِ، وَلاَ بَعْدَهَا فِيْ مَوْضِعِهَا.
[Latecomers]
He who joins the imam before he makes tasleem finishes it in its prescribed form. He who misses it is not obliged to make up, but if he wants to pray it, he may pray it as a supererogatory prayer. If he wishes, he may pray either two or four rak‘ahs, and he may pray it in the form prescribed for it [meaning with the additional takbeers]. 404
وَمَنْ أَدْرَكَ الإِمَامَ قَبْلَ سَلاَمِهِ، أَتَمَّهَا عَلَى صِفَتِهَا، وَمَنْ فَاتَتْهُ فَلاَ قَضَاءَ عَلَيْهِ، فَإِنْ أَحَبَّ، صَلاَّهَا تَطَوُّعًا، إِنْ شَاءَ رَكْعَتَيْنِ، وَإِنْ شَاءَ أَرْبَعًا، وَإِنْ شَاءَ صَلاَّهَا عَلَى صِفَتِهَا.
[Rulings of the Takbeer ]
It is recommended to make takbeer405 during the nights before the two Eids, and in al-Aḍḥâ, from just after the
وَيُسْتَحَبُّ التَّكْبِيْرُ فِيْ لَيْلَتَيِ الْعِيْدَيْنِ، وَيُكَبِّرُ فِيْ الأَضْحَى عُقيْبَ الْفَرَائِضِ
403. The Messenger of Allah (SA) prayed two rak‘ahs on the day of Eid al-Fiṭr, without any other prayers before or after them. (Ag – from Ibn ‘Abbâs)
404. From the general meaning of the popular hadith, “Pray what you catch [with the congregation], and make up what you miss.” (Ag)
405. For Allah (ST) says:
{(He wants that you) must complete the same number (of days), and that you must magnify Allah [by saying takbeer] for having guided you so that you may be grateful to Him.} (al-Baqarah 2: 185)
}وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ{
congregational fajr prayer on the day of ‘Arafah406 until ‘aṣr on the last day of tashreeq.407 408 Except for the one in iḥrâm, he makes takbeer from the dhuhr prayer of the day of naḥr (Eid) until ‘aṣr on the last day of tashreeq.
وَمَنْ أَدْرَكَ الإِمَامَ قَبْلَ سَلاَمِهِ، أَتَمَّهَا عَلَى صِفَتِهَا، وَمَنْفِيْ الْجَمَاعَةِ، مِنْ صَلاَةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيْقِ. إِلاَّ الْمُحْرِمَ فَإِنَّهُ يُكَبِّرُ مِنْ صَلاَةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيْقِ. فَاتَتْهُ فَلاَ قَضَاءَ عَلَيْهِ، فَإِنْ أَحَبَّ، صَلاَّهَا تَطَوُّعًا، إِنْ شَاءَ رَكْعَتَيْنِ، وَإِنْ شَاءَ أَرْبَعًا، وَإِنْ شَاءَ صَلاَّهَا عَلَى صِفَتِهَا.
The form of takbeer is in pairs: Allâhu akbar, Allâhu akbar; lâ ilâha illâ Allâh. Wa Allâhu akbar, Allâhu akbar, wa lillâhil-ḥamd. (Allah is the Greatest, Allah is the Greatest; there is none worthy of worship except Allah. And Allah is the Greatest, Allah is the Greatest, and to Allah is due all praise). 409
وَصِفَةُ التَّكْبِيْرِ شَفْعًا: اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لاَ إِلهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ اللهُ أَكْبَرُ، وَللهِ الْحَمْدُ.
406. The plain outside of Makkah where pilgrims gather on the 9th day of the Islamic month of Dhul-Ḥijjah for the climax of the Hajj. It is actually made up of a chain of hills, so the plural form, ‘Arafât, is sometimes used.
407. (B) The days of tashreeq are the three holy days following the 10th of Dhul-Ḥijjah; they are part of Eid al-Aḍḥâ.
408. This is also the position of the two disciples of Abu Ḥaneefah and the authorized position in (+H).
(-M, -S): For all people, takbeer is from the dhuhr prayer of the day of naḥr (Eid) until ‘aṣr on the last day of tashreeq.
409. This is the position of (A) + (+H). There is no report traceable authentically to the Prophet (SA), but they cite the practice of several Companions, including ‘Umar and ‘Ali, as the author mentioned in al-Mughni.
(-M, -S) say the takbeer three times in both sentences. They cite the practice of Jabir
(RA). One may follow the practice of the imam and the congregation of his masjid.