The first thing we will do on the day of Eid is to lower our gaze.

The first thing we will do on the day of Eid is to lower our gaze
by AbdurRahman.org

It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:
We went out one Eid with Sufyân Al-Thawrî and he said,
“The first thing we will do on this day of ours is to lower our gaze.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 66.

It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”

Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 68.

Source: Extracted from the article on “Lowering the gaze, https://www.sayingsofthesalaf.net/lowering-the-gaze/, Compiled and translated by Owais al Hashimi hafidhahullaah

Advertisements

Praying Two Rak`ahs Upon Returning From The `Eid Prayer – Hasan Hadith

Praying Two Rak`ahs Upon Returning From The `Eid Prayer – Hasan Hadith
Imaam Ibn Maajah -rahimahullaah- reported in his “Sunan: Book of the establishment of the Prayers, and the Sunnah regarding them:
Chapter (160): What occurs regarding Prayer before the `Eid Prayer and after it: (no.1293): Muhammad ibn Yahyaa narrated to us, saying: al-Haytham ibn Jameel narrated to us: from `Ubaydullaah ibn `Amr ar-Raqqee, who said: `Ubaydullaah ibn Muhammad ibn `Aqeel narrated to us: from `Ataa· ibn Yasaar: from Aboo Sa`eed al-Khudree, who said:
“Allaah‟s Messenger صلى الله عليه وسلم had not used to pray anything before the `Eid Prayer. Then when he returned to his house he would pray two rak`ahs.”
Shaikh al-Albaanee said: “Hasan.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
Posted from: https://alitisaambissunnah.wordpress.com/2011/08/28/praying-two-rakahs-upon-returning-from-the-eid-prayer/

Making Up The Missed ‘Eid Prayer – Shaykh ‘AbdulQaadir al-Junayd

Making Up The Missed ‘Eid Prayer – Shaykh ‘AbdulQaadir al-Junaydby AbdurRahman.org

Is it permissible for the one who misses the ‘Eid prayer to make it up? And if so how is it to be made up?
The Permanent Committee for Scientific Research and Fatwa of the Kingdom of Saudi Arabia headed by Ibn Baaz as stated in ‘Al-Fataawa’, vol. 8, pg. 306-307, nos. 2328 and 4517:
“The individual who misses the ‘Eid prayer and wants to make it up, then it is recommended for him to do so and he is to pray it according to its normal manner without being followed by a khutbah and this is what was stated by Maalik, ash-Shaafi’ee, Ahmad, an-Nakha’ee and other scholars.

The foundation for this is the statement of the Prophet صلّى اﻟﻠﻪَُّ عليه وسلّم :

‘If you come to the prayer, then approach it with tranquility and composure. Whatever you have caught from the prayer, then pray it and what has preceded you, then complete it.’

Also, what was narrated about Anas رضي اﻟﻠﻪّ عنه that:

‘If he missed the ‘Eid prayer with the Imaam, he would gather his family and servants, then ‘Abdullah Ibn Abi ‘Utbah, his servant, would lead them in prayer of two rak’ahs which he would make the takbeer in.’

And regarding the individual who arrives at the ‘Eid prayer while the Imaam is giving the khutbah, he is to listen to the khutbah then make up the prayer after. This is so that he gets the benefit of both (listening to the khutbah and making up the prayer as opposed to making up the prayer first and missing the khutbah).”

The Permanent Committee also stated:

“Whoever reaches the prayer and catches only the tashahhud with the Imaam of the two ‘Eid prayers, then he is to pray two rak’ahs after the Imaam gives the salaam and he does exactly what the Imaam does regarding the takbeer, recitation, rukoo’ and sujood.”

Source: The Legislative Rulings For ‘Eid-ul-Fitr – Shaykh ‘AbdulQaadir al-Junayd [e-Book], Translated by Abu Afnaan Muhammad ‘Abdullah, mpubs.org publication

It is a Sunnah action to go to the ‘Eid prayer area walking – Shaykh ‘AbdulQaadir al-Junayd

It is a Sunnah action to go to the ‘Eid prayer area walking – Shaykh ‘AbdulQaadir al-Junayd

by AbdurRahman.org

It has been authentically narrated from Zir Ibn Hubaysh that he said:

“‘Umar Ibn al-Khattaab (radhiAllaahu anhu) left on the day of ‘Eid al-Fitr or the day of Adhaa covered in a cotton garment, walking.”
[Narrated by Ibn Abi Shaybah, no, 5590]

Also, it is authentically narrated from Ja’far Ibn Barqaan that he said:

“‘Umar Ibn ‘Abdil ‘Azeez wrote encouraging them on the two ‘Eids: ‘Whoever can come to them walking, then do so.’”
[Narrated by ‘Abdur Razzaaq, no. 5664 – and this is his wording, and Ibn Abi Shaybah, no. 5604]

It is also authentically reported from Sa’eed Ibn al-Musayyib that he said:

“The Sunnah of ‘Eid al-Fitr is three.” And he mentioned that from them was: “Walking to the prayer area.”
[Narrated by al-Faryaabi, pg. 18]

Imaam at-Tirmidhee mentioned in his ‘Sunan’, vol. 2, pg. 264:
“The majority of the People of Knowledge deem the individual walking to the ‘Eid prayer to be a recommended act.”

The Description of The Eid prayer, Number of Rakats and The Eid Takbirs : Shaykh ibn Uthaymeen

The Description of The Eid prayer, Number of Rakats and The Eid Takbirs : Shaykh ibn Uthaymeen
by AbdurRahman.org

See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy o­n him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316).
The Eid prayer is o­ne where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, o­n the tongue of your Prophet, and the o­ne who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out o­n the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956

In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.

Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah by reciting these soorahs so that the Muslims will become familiar with the Sunnah.

After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.

The Wisdom Behind Praying the Eid Prayer In The Musallaa – Shaykh al-Albaani

The Wisdom Behind Praying the Eid Prayer In The Musallaa – Shaykh al-Albaani
by AbdurRahman.org

Furthermore, there is great and profound wisdom behind this Sunnah – i.e. the Sunnah of praying in an open area of land (i.e. the musallaa). And it is that:

The Muslims will have two days out of the year where all the people of every city can gather together – whether men, women or children – and turn towards Allaah with their hearts in unity, praying behind one Imaam, making the takbeer and the tahleel and supplicating to Allaah sincerely together, as if they were united upon the heart of one man, happy and joyous about the blessing Allaah has bestowed on them. So the ‘Eid will truly be an occasion of celebration for them.

Allaah’s Messenger صلى الله عليه وسلم ordered the women to go out to pray ‘Eid along with the people, and he did not make an exception for any of them. This is even to the point that he made no excuses for those women who did not have a garment by which they could veil themselves when coming out, as instead he commanded them to borrow garments from other women. And this is even to the point that he صلى الله عليه وسلم commanded those women who had a reason that prevented them from praying (i.e. menses) to go out to the musallaa, so that they may “witness the good and the supplication of the Muslims.”

The Prophet صلى الله عليه وسلم, and then his Khaleefahs (successors) after him, and the delegated leaders in the cities would lead the people in prayer. Then they would give them a sermon saying that which would admonish them. And they would teach them what would be of benefit to them in this world and in the Hereafter. And they would order them to give in charity in that gathering. So the rich person would show affection towards the poor person. And the poor would find joy in what Allaah has given them from His Bounty during this blessed assembly, which Allaah’s Mercy and Contentment descends upon.

So it is only proper for the Muslims to respond to following the Sunnah of their Prophet and reviving the rites of their Religion, which is the point of their resolution and success.
“O you who believe! Respond to Allaah and to the Messenger when He calls you to that which will revive you.” [Surah Al-Anfaal: 24]

Shaikh Waliyullaah Ad-Dihlawee said in Hujjatullaah-il-Baalighah under the heading “The Two ‘Eids” (2/30-32):

“The foundation with regard to them is that every nation has a day in which they beautify themselves and go out from their city with their adornment. This is a custom, which no group amongst the Arabs and non-Arabs have stopped practicing. When the Prophet صلى الله عليه وسلم came to Madeenah, he found that the people had two days in which they would go out and enjoy themselves, so he said: ‘Allaah has replaced these two days with something that is better than them – the Day of Adhaa and the Day of Fitr.’ [20] It was said that these two (prior) days of celebration were: An-Nayrooz and Al-Mahrajaan. These two days were only replaced because there is no ‘Eid for a group of people except that the reason for its existence is to elevate the rites of a Religion or to comply with the founders of a particular way or something that resembles that. So the Prophet feared that if he were to leave them with their custom, there would remain this elevating of the rites of Jaahiliyyah (i.e. the Days of Ignorance) or the propagating of the (false) ways of the ancestors. So he صلى الله عليه وسلم replaced them with two days in which there was found an elevating of the rites of the pure and upright Religion (of Islaam). And along with adorning oneself for the occasion, he صلى الله عليه وسلم included the remembrance of Allaah as well as various acts of obedience, so that the gathering of the Muslims won’t just be for pure play and enjoyment, and so that no gathering from them will be void of raising Allaah’s Word.

The first of these two days is ‘Eid-ul-Fitr, the day when they end their fasting and give a certain type of their Zakaat. So they experience this ‘natural joy’ that is caused by their withdrawing from conditions that were difficult upon them (i.e. the fast). And the poor person experiences joy at taking his charity.

The ‘intellectual joy’ they experience is due to the delight of knowing that Allaah has blessed them with the ability to complete what He made obligatory upon them (i.e. the fast)…

The second is the day when Ibraaheem (intended to) sacrifice his son Ismaa’eel, may Allaah be pleased with both of them. But Allaah blessed them both by replacing him with the great sacrifice (i.e. a ram). This is since on this day, one can be reminded and take heed of the condition of the ancestors of this noble and upright religion, by sacrificing one’s soul and wealth in obeying Allaah, and having firm patience. In this, there is a similarity to those performing Hajj, where one tries to emulate them and longs to be in the state they are in. This is why it is legislated to make the Takbeer in it, which is found in Allaah’s saying:

‘And so that you may magnify Allaah (by making Takbeer) for having guided you and so that you may be grateful.’ [Surah Al-Baqarah: 185; Surah Al-Hajj: 37]

This means: Give thanks to Him for granting you the ability to fast. This is why performing the sacrifice and saying the takbeer out loud were legislated on the Days of Minaa. And this is why it is recommended for those who intend to offer the sacrifice to abandon shaving (the body hair). [21] And this is also why the Prayer and the Khutbah (sermon) were prescribed – so that no part of their gathering could be void of the remembrance of Allaah and the elevating of the rites of the Religion.

Another objective from the objectives of the Pure Legislation is included in this, which is that: Every nation must have some presentation, in which its people gather together during it to display their strength and to show their numbers. This is why it is recommended for everyone to go out (to the musallaa) – even the children, the women, the young girls and the menstruating women. However, they (i.e. menstruating women) must not join the musallaa (i.e. the prayer) but rather witness the supplication of the Muslims.

And it is also why the Prophet صلى الله عليه وسلم would vary in the roads he took when going and coming from the musallaa, so that the people in each of the roads would see the strength of the Muslims. And since the origin of ‘Eid was to decorate and adorn oneself, it is recommended to wear one’s best garment, to enjoy oneself (taqlees), [22] to take different routes when going and coming and to go out to the musallaa.”
[End Quote]

Footnotes:

[20] I say: Ahmad and others reported it with an authentic chain of narration. I have referenced it in as-Saheehah (no.2021).

[21] I say: He is indicating the Prophet’s statement: “When the Hilaal (crescent) for Dhul-Hijjah is sighted and one of you wants to offer a sacrifice, then he must refrain from cutting his hair and nails.” And in one narration: “…then let him not cut any part of his hair or nails until he offers the sacrifice.” [See Mukhtasar Saheeh Muslim (no. 1251) and others] I say: It is apparent from the hadeeth that anyone who is determined to perform the sacrifice is obligated not to cut his hair and nails until he offers the sacrifice. So this type of cutting mentioned above is forbidden. Imaam Ahmad and others held this view. So let those who are tested with shaving their beards take note of this, for indeed, there are three sinful matters in their shaving of their beards for the day of ‘Eid:

First: The shaving itself, for it is a feminine trait, an imitation of the disbelievers, and an alteration of Allaah’s creation, as I have explained in my book “Adaab az-Zafaaf fis-Sunnah al-Mutahharah (Sixth Edition, pg. 118).

Second: Adorning oneself for the day of ‘Eid by disobeying Allaah.

Third: What is derived from this hadeeth of the forbiddance of cutting the hair for the one who intends to offer the sacrifice. In reality, there are very few people that are saved from committing this (sin), even some of the people of knowledge (do it)! We ask Allaah to protect us.

[22] Shaikh Ad-Dihlawee said in his footnote: “Taqlees (Enjoying oneself) means beating the duff and playing when the kings arrive, in order to welcome them.” I say: He is indicating the hadeeth that has been reported by Ibn Maajah (1/391) and others with two chains of narration. In one of them is Shareek, who is Ibn ‘Abdillaah Al-Qaadee – he had bad memory. And in the other chain is found Abu Ishaaq, who is As-Subay’ee – he would mix up his narrations. At-Tahaawee weakened it in his Mushkil-ul-Athaar (2/209-210) based on two angles, so refer to it if you wish.

Source: Al-Ibaanah EBook -Praying Eid in the Musallaa is the Sunnah- Shaykh al Albanee

Praying ‘Eid in the Musallaa is the Sunnah – Shaykh al Albaani

Praying ‘Eid in the Musallaa is the Sunnah – Shaykh al Albaani

by AbdurRahman.org

Al-Ibaanah Book Publishing

Quotes from the Book: “If we assume that the Prophet’s Masjid wasn’t big enough for them, then surely they would have been able to pray in these other masaajid that existed (at the Prophet’s time), as the people do today. So their abandoning praying in these masaajid in favor of praying in the musallaa is a clear proof that the Sunnah is praying in the musallaa and not in the masjid. So the actual intent has been established and what they desired from negating (of this Sunnah) has been annulled.”

“So let’s say if we were to agree with them that the Prophet’s masjid was not big enough for the men and women, then this is the same case with our present-day masaajid in that not one of them is capable of holding all of those intending prayer. So what remains valid is the legality of going out to perform the prayer in the musallaa. This is the required outcome (from that argument). Furthermore, if according to them it is not correct for the menstruating women to attend the masjid, then this is an acknowledgement on their part that it is correct for them to attend the musallaa. So when they require that the ’Eid Prayer be performed in the masaajid, then this means that they are preventing these (menstruating) women from ‘witnessing the good and the supplication of the Muslims!’

This is contrary to the command of Allaah’s Messenger found in the hadeeth, which they attributed to Al-Bukhaaree, for the hadeeth is one of our proofs that indicate that the ‘Eid Prayer should be held in the musallaa and not in the masjid. This is because the masjid, no matter how big it is, is incapable of accommodating the attendance of all of the men and women in it, according to their own acknowledgement.”

“What further supports what we have stated above is that: If praying the two ‘Eids in the masjid were better than praying them in the musallaa, but the masjid was too small, the Prophet would have taken the necessary steps to expand it, just as some of the Khaleefahs after him did, for he has more right to expand it than them. So if the masjid wasn’t ample enough for it, but yet the Prophet left off expanding it, it is not possible to imagine this (i.e. that the masjid wasn’t ample enough), along with the view that praying in the masjid is superior to the musallaa. This is unless someone claims that there was something that prevented him from expanding it. But I don’t think a person of knowledge would have the nerve to make such a claim.”

“The Muslims today, with regard to this prayer, have split up into numerous jamaa’aat (congregations), in contradiction to the Sunnah, as has been stated previously. So when we desire to unite them into one congregation, then there is no way possible for us to do this unless we go out to the open area of land, which is ample enough to accommodate all of those praying – both men and women. They can take this land as a musallaa, wherein they can perform this great act of worship [the ‘Eid Prayer]. This is what the Sunnah orders. So how can it be said after this: “Implementing this Sunnah will cause division to the Jamaa’ah?!” Yes. Indeed from the things in which there is no doubt is that reviving this Sunnah requires the creation of a new jamaa’ah (congregation), which will be separate from those other jamaa’aat (congregations) that are divided up in several masaajid. However, since the goal of this new jamaa’ah is to gather together those other jamaa’aat into one unified congregation, as the way it used to be during the time of Allaah’s Messenger and his rightly-guided Khaleefahs, there must exist this Jamaa’ah. This is since the one unified Jamaa’ah will never be established in a single bound, and it will never be established unless through them (i.e. those who break away and pray in the musallaa).”