1. What is Id al-Adha, The festival of sacrafice. my daughter is doing a homework assignment I need as much info or where else to look as soon as possible?

Praise be to Allaah.

Eid al-Adhaa is the tenth day of Dhoo’l-Hijjah, the last (twelfth) month of the Hijri or Islamic calendar. It is, as the Prophet (peace be upon him) said:

“The greatest day in the sight of Allaah, may He be blessed and exalted, the Day of Sacrifice . . .” (Reported by Abu Dawud; see also Saheeh al-Jaami‘, 1064).

It is also the greatest day of Hajj, as the Prophet (peace be upon him) told us. (Reported by al-Tirmidhi, see Saheeh al-Jaami‘, 8191).

The reason why it is described as the greatest day of the year is that it combines so many acts of worship which are not combined on any other day, such as the Eid prayer, offering the sacrifice, reciting Takbeer (glorifying Allaah), and widespread remembrance of Allaah. For the pilgrims in Makkah, it also includes offering a sacrifice, stoning the pillars representing Shaytaan (the devil), shaving the head (for men only; women merely cut a little off their hair), and performing Tawaaf (circumambulation of the Ka‘bah) and Sa‘ee (running between the two hills of Safaa and Marwa).

2. Sunnahs of Eid

2. 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.

3. Ruling on Eid prayers

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 (may Allaah have mercy on him).

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 (may Allaah have mercy on him), and was also narrated from Imam Ahmad. Among those who favoured this view were Shaykh al-Islam Ibn Taymiyah and al-Shawkaani (may Allaah have mercy on them).

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 (peace and blessings of Allaah be upon him) 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 (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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.

4. Description of Eid prayer

What is the description of the Eid prayer?

Praise be to Allaah.

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 SAWS (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 inIrwa’ 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 be 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.

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 prayer comes before the khutbah

One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn ‘Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out on the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885.

Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer place on the day of al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.

Abu Sa’eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before the prayer. I said, “You have changed it by Allaah.”

He said, “O Abu Sa’eed, what you knew has gone.”

I said, “What I know, by Allaah, is better than what I do not know.”

He said, “The people will not sit and listen to us after the prayer, so we did it before the prayer.” Narrated by al-Bukhaari, 956.

5. Call to Eid prayer

What is your opinion on using loudspeakers before the Eid prayer on Eid al-Fitr and Eid al-Adha, to call the Muslims to attend and to remind them that the prayer is obligatory, and that there are six takbeers?.

Praise be to Allaah.

It is the teaching of the Messenger of Allaah (peace and blessings of Allaah be upon him) that there is no call before the prayer on Eid al-Fitr or Eid al-Adha in order to tell the worshippers to attend the prayer-place, or to tell them of the ruling on the prayer. So that should not be done, whether via microphone or anything else, because the time of the prayer is known, praise be to Allaah. Allaah says (interpretation of the meaning):

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”

[al-Ahzaab 33:21]

So the people in authority, rulers and scholars, should tell the people about the ruling on this prayer before the day of Eid, and explain to them how it is to be done and what they should do during the prayer, and before and after, so that they will be prepared to attend the prayer place on time, and perform the prayer as prescribed in sharee’ah.

And Allaah is the Source of strength.

Standing Committee for Academic Research and Issuing Fatwas, 8/313

6. Mistakes made on Eid

What are the mistakes and wrong actions that the Muslims are warned against on the two Eids? We see some actions which we denounce such as visiting graves after the Eid prayer and staying up to worship on the night of Eid….

Praise be to Allaah.

As Eid is approaching, we would like to point out some things that some people do out of ignorance of the laws of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). These include the following:

1 – The belief of some that it is prescribed to spend the night of Eid in worship.

Some people believe that it is prescribed to spend the night of Eid in worship. This is a kind of innovation (bid’ah) that is not proven from the Prophet (peace and blessings of Allaah be upon him). Rather it was narrated in a da’eef (weak) hadeeth which says, “Whoever stays up on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth is not saheeh. It was narrated via two isnaads, one of which is mawdoo’(fabricated) and the other is da’eef jiddan (very weak). See Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, 520, 521.

It is not prescribed to single out the night of Eid to pray qiyaam to the exclusion of all other nights, unlike the one whose habit it is to pray qiyaam, in which case there is nothing wrong with him praying qiyaam on the night of Eid.

2 – Visiting graves on the two Eid days.

This is contrary to the purpose of Eid which is to express joy and happiness, and it goes against the teaching of the Prophet (peace and blessings of Allaah be upon him) and the actions of the salaf. It comes under the general meaning of the Prophet’s prohibition on visiting graves on a specific day and making that like a festival, as the scholars stated.

See Ahkaam al-Janaa’iz wa Bida’uha by al-Albaani, p. 219, 258.

3 – Forsaking the jamaa’ah and sleeping late and missing the prayer.

Unfortunately you see some of the Muslims missing the prayer and forsaking the jamaa’ah. The Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is the prayer; whoever forsakes it is a kaafir.” Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.

And he said: “The most burdensome prayers for the hypocrites are the ‘Isha’ and Fajr prayers. If they knew (what goodness) there is in them, they would come to them even if they had to crawl. I had thought of ordering the call to prayer to be given, then I would tell a man to lead the people in prayer, then I would go, taking some men with me carrying bundles of wood, to people who do not attend the prayer, and would burn their houses down around them.” Narrated by Muslim, 651.

4 – Women mixing with men in the prayer place, the streets and elsewhere, and crowding together with men in those places.

This is a source of great fitnah (temptation) and serious danger. Both women and men should be warned against that, and the necessary means should be taken to prevent that as much as possible. Men and youth should not leave the prayer place or the mosque until after the women have dispersed completely.

5 – Some women going out wearing perfume and makeup, and without veils.

This is a problem which is widespread, and many people take this matter lightly. Allaah is the One Whose help we seek. Some women – may Allaah guide them – even dress up in their finest clothes and put on the best perfume when they go to the mosque to pray Taraaweeh or go to the Eid prayers, etc. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance, is an adulteress.” Narrated by al-Nasaa’i, 5126; al-Tirmidhi, 2783; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 2019.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen. People with whips like the tails of cattle with which they beat the people, and women who are clothed yet naked, going astray and leading others astray, with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.” Narrated by Muslim, 2128.

The guardians of women must fear Allaah with regard to those who are under their care, and fulfil the duty of protecting and maintaining that Allaah has enjoined upon them, because,

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other”

[al-Nisa’ 4:34 – interpretation of the meaning]

So they must guide them and show them that which will lead to their salvation and their safety in this world and in the Hereafter, by means of keeping away from that which Allaah has forbidden and striving for that which will bring them closer to Allaah.

6 – Listening to singing and haraam things.

Among the evil things that are widespread in these times is music and singing. They have become very widespread and people take this matter lightly. It is on TV and radio, in cars, homes and marketplaces. There is no power and no strength except with Allaah. Even cell phones are not free of this evil. There are companies which compete in putting the latest music on the ringers of their cell phones, and in this way music has even reached the mosques, may Allaah protect us… This is a great problem and a great evil whereby music is heard in the houses of Allaah. This confirms the words of the Prophet (peace and blessings of Allaah be upon him), “There will be among my ummah people who will regard adultery, silk, alcohol and musical instruments as permissible.” Narrated by al-Bukhaari.

The Muslim has to fear Allaah and realize that the blessing of Allaah means that he is obliged to give thanks to Him. It is not gratitude for the Muslim to disobey his Lord, when He is the One Who has bestowed this blessing upon him.

One of the righteous passed by some people who were engaged in idle entertainment on the day of Eid and said to them, “If you did well in Ramadaan, this is not the way to give thanks for that. If you did badly in Ramadaan, this is not the way that the one who did badly should behave.”

And Allaah knows best.

7. Ruling on offering congratulations on the occasion of Eid, and shaking hands and embracing after the prayer

What is the ruling on offering congratulations on the occasion of Eid? What is the ruling on shaking hands and embracing after the Eid prayer?.

Praise be to Allaah.

It was narrated that that Sahaabah (may Allaah be pleased with them) used to congratulate one another on the occasion of Eid by saying Taqabbal Allaahu minna wa minkum (May Allaah accept (this worship) from us and from you). It was narrated that Jubayr ibn Nufayr said: When the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another: “Taqabbal Allaahu minna wa mink (May Allaah accept (this worship) from us and from you).” Al-Haafiz said: Its isnaad is hasan.

Imam Ahmad (may Allaah have mercy on him) said: There is nothing wrong with one man saying to another on the day of Eid: Taqabbal Allaahu minna wa mink (May Allaah accept (this worship) from us and from you). This was narrated by Ibn Qudaamah in al-Mughni.

Shaykh al-Islam Ibn Taymiyah was asked in al-Fataawa al-Kubra (2/228): Does the common Eid greeting that is on people’s lips – “Eid Mubaarak” etc – have any basis in sharee’ah or not? If there is a basis for that in sharee’ah, what should we say?

He replied:

With regard to the greeting on the day of Eid, which people say to one another when meeting after the prayer, “Taqabbal Allaahu minna wa minkum wa ahaalahu Allaah ‘alayka (May Allaah accept (this worship) from us and from you and may you live to see another Eid)” etc, this was narrated from a number of the Sahaabah who used to do that and allow others to do so too, and from the Imams such as Imam Ahmad. But Ahmad said: I do not initiate this greeting with anyone. But if someone greets me in this manner I return his greeting. That is because returning a greeting is obligatory, but initiating this greeting is not a Sunnah that is enjoined, but neither is it forbidden. The one who does it has an example and the one who does not do it also has an example. And Allaah knows best.

Shaykh Ibn ‘Uthaymeen was asked: What is the ruling on offering Eid greetings and is there a particular wording to be used?

He replied:

It is permissible to offer greetings and congratulations on Eid, and there is no specific greeting. Rather the greetings that people customarily use are permissible so long as no sin is involved.

He also said:

Some of the Sahaabah offered greetings and congratulations on the occasion of Eid. Even if we assume that they did not do that, it has now become something customary that people are used to doing, congratulating one another on the occasion of Eid and on completing the fast and qiyaam.

And he was asked: what is the ruling on shaking hands, embracing and congratulating one another after the Eid prayer?

He replied:

There is nothing wrong with these things, because people do not do these things as acts of worship intended to draw them closer to Allaah, rather they do them because they are customary, and to honour and show respect to one another. So long as there is nothing in sharee’ah to indicate that a custom is forbidden, then the basic principle is that it is permissible.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/208-210.

8. Ruling on Eid and the Sunnahs of Eid

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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (may Allaah have mercy on him).

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 (peace and blessings of Allaah be upon him).

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 Zuhr.

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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him): “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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (may Allaah be pleased with him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him). 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.

9. Delaying Eid prayer until after the day of Eid

Is it permissible to delay the Eid prayer from the night on which the new moon of Shawwaal is sighted until the second day, so as to enable Muslims who are working in factories and offices to get permission from their bosses to take the day off?

Because the day of Eid is not known to them in advance, so it is difficult for them to tell their bosses the specific day that they want to take off.

Praise be to Allaah.

Eid prayer is fard kifaayah (a communal obligation). If sufficient people undertake to do it then the rest are absolved of sin. Some of the scholars are of the view that it is fard ‘ayn (an individual obligation) like Jumu’ah prayer. Because the Islamic centers organize the Eid prayers according to the sighting of the moon, those who cannot attend are absolved of this communal obligation. It is not permissible to delay the prayer until the second or third day of Shawwaal so that all the Muslims in London can attend, because this delay is contrary to that on which the Sahaabah and those who came after them were agreed. We do not know of any scholar who suggested this. Yes, it is permissible to delay the prayer until the second day if they did not know it was Eid until after the sun had reached its zenith.

And Allaah is the Source of strength.

Standing Committee for Academic Research and Issuing Fatwas, 8/289

10. Eid prayer for women is Sunnah

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 (peace and blessings of Allaah be upon him) enjoined them to do that.

In al-Saheehayn and elsewhere it is narrated that Umm ‘Atiyah (may Allaah be pleased with her) said: “We were commanded (and in one report it says, he commanded us – meaning the Prophet (peace and blessings of Allaah be upon him)) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) 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

11. Offering Eid prayer alone at home

Is it permissible for me to offer Eid prayer at home because I cannot go to the mosque because of my health?.

Praise be to Allaah.

The Eid prayer is an individual obligation (fard ‘ayn) for every man who is able to do it, according to the more correct of the two scholarly opinions.

If you cannot go to the prayer because of your health, then you do not have to do anything. But is it prescribed to do it at home? There is a difference of opinion among the fuqaha’ concerning that, but the majority are of the view that that is prescribed, unlike the Hanafis.

Al-Muzni narrated from al-Shaafa’i (may Allah have mercy on him) in Mukhtasar al-Umm (8/125): He may offer the Eid prayer on his own in his house, as may the traveller, the slave and the woman. End quote.

Al-Kharashi (Maaliki) said: It is mustahabb for the one who has missed the Eid prayer with the imam to offer this prayer, but should he do it in congregation or separately? There are two opinions. End quote from Sharh al-Kharashi (2/104).

Al-Mardaawi said in al-Insaaf (Hanbali): If he has missed the prayer (meaning the Eid prayer), it is mustahabb to him to make it up in the same manner (i.e., as the imam prayed it). End quote.

Ibn Qudaamah said in al-Mughni (Hanbali): He has the choice: if he wishes he may pray it on his own, and if he wishes he may pray it in congregation. End quote.

In al-Durr al-Mukhtaar ma’a Haashiyat Ibn ‘Aabideen (2/175 – Hanafi) it says: He should not pray it on his own if he has missed it with the imam. End quote.

Shaykh al-Islam Ibn Taymiyah favoured the Hanafi view, and it was also regarded as more correct by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), as it says in al-Sharh al-Mumti’ (5/156).

In Fataawa al-Lajnah al-Daa’imah li’l-Iftaa (8/306) it says: Eid prayer is a communal obligation (fard kifaayah): if it is undertaken by enough people, the sin of not doing it is waived from the rest.

If a person misses it and wants to make it up, it is mustahabb for him to do that, so he should pray it in the proper manner but without a khutbah following it. This is the view of Imam Maalik, al-Shaafa’i, Ahmad, al-Nakha’i and other scholars. The basic principle concerning that is the words of the Prophet (blessings and peace of Allah be upon him): “If you come to the prayer then come walking, calmly and with dignity. Whatever you catch up with, pray, and whatever you miss, make it up.” And it was narrated from Anas (may Allah be pleased with him) that if he missed the Eid prayer with the imam, he would gather together his family and freed slaves, then his freed slave ‘Abd-Allaah ibn Abi ‘Utbah would stand up and lead them in praying two rak’ahs, saying the takbeers in them. If a person arrives on the day of Eid when the imam is delivering the khutbah, he should listen to the khutbah, then make up the prayer after that, so that he may combine both benefits. And Allah is the source of strength. May Allah send blessings and peace upon Prophet Muhammad and his family and Companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas

And Allah knows best.

12. Format of takbeer on the two Eids

In Eid prayer for Eid al-Adha, I hear people repeat Takbeer (saying "Allah Akbar" in Arabic) the following phrases:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd. Allaah akbar kabeera, walhamdulillaah katheera, wasubhan Allaahi bukratan waaseela, Laa ilaaha ill-Allaah wahdahu fulfilled his promise wa nasara ‘abdah wa a'az jundah wa hazama al-ahzaaba wahdah Laa ilaaha ill-Allaah wa la na'budu ila Iyah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon). They repeat this after each prayer (from the daily 5 prayers), is that true? If wrong, what is the correct phrases to be repeated instead?.

Praise be to Allaah.

With regard to the format of takbeer: “Allaahu akbar, Allaahu akbar, Allahu akbar laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, Allah is most Great there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise),” this is proven from Ibn Mas‘ood (may Allah be pleased with him) and others of the early generation, whether the first takbeer is said twice or three times.

See al-Musannaf by Abu Shaybah, 2/165-168; Irwa’ al-Ghaleel, 3/125

With regard to the format of takbeer, “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela… (There is no god but Allaah, Allaah is most Great, Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day…),” Imam al-Shaafa‘i (may Allah have mercy on him) said:

If he adds to that and says: “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela, Allahu akbar wa la na‘budu illa Allah mukhliseena lahu al-deena wa law kariha al-kaafiroon, la ilaaha ill-Allah wahdah, sadaqa wa‘dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah, laa ilaaha ill-Allah wa Allahu akbar(Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day. Allah is most Great and we worship none but Allah, and we make our worship purely for Him (alone) however much the disbelievers may hate that. There is no god but Allah alone; He fulfilled His promise and granted victory to His slave and defeated the Confederates alone. There is no God but Allah and Allah is most Great),” then he has done well. End quote.

Al-Umm, 1/241

Abu Ishaaq al-Shiraazi said in al-Muhadhdhab (1/121):

Because the Prophet (blessings and peace of Allah be upon him) said that atop al-Safa. End quote.

The matter is broad in scope, because the command is to say takbeer in general, and the Messenger (blessings and peace of Allah be upon him) did not single out any particular format of takbeeraat. Allah, may He be exalted, says (interpretation of the meaning):

“and that you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar; Allâh is the Most Great) for having guided you”

[al-Baqarah 2:185].

So one may follow the Sunnah by saying any format.

Al-San‘aani (may Allah have mercy on him) said: In al-Sharh there are many formats narrated from a number of imams, which indicates that the matter is broad in scope and the general wording of the verse indicates that. End quote.

Subul al-Salaam, 2/72

Ibn Habeeb said: The dearest to me is to say: Allahu akbar, Allahu akbar, la ilaaha ill-Allah wa Allahu akbar, wa Lillahi al-hamd ‘ala ma hadaana, Allahumma aj‘alna laka min al-shaakireen (Allah is most Great, Allah is most Great, there is no god but Allah and Allah is most Great; praise be to Allah for having guided us; O Allah, make us among those who give thanks to You).

The format preferred by Yazeed was: “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela, wa la hawla wa la quwwata illa Billaah (Allaah is most great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day, and there is no power and no strength except with Allah).” And he said: Whatever you add or subtract, or whatever else you say, there is nothing wrong with it. End quote.

‘Aqd al-Jawaahir al-Thameenah, 3/242

Sahnoon said: I said to Ibn al-Qaasim: Did Maalik mention any particular takbeer to you? He said: No. He said: Maalik did not say anything specific concerning these matters. End quote.

Al-Mudawwanah, 1/245

Imam Ahmad said: It is broad in scope. Ibn al-‘Arabi said: Our scholars favoured the view that takbeer is general in scope, which is the apparent meaning of the Qur’aan, and I am inclined to favour this view.

al-Jaami‘ li Ahkaam al-Qur’aan, 2/307

Forms of takbeer for the two Eids that are proven from the salaf:

“Allahu akbar, Allahu akbar, Allahu akbar wa Lillahi al-hamd, Allahu akbar wa ajall, Allahu akbar ‘ala ma hadaana (Allah is most Great, Allah is most Great, Allah is most Great and to Allah be praise; Allah is most Great and most Glorious, Allah is most Great,as He has guided us).”

Narrated by al-Bayhaqi, 3/315, from Ibn ‘Abbaas (may Allah be pleased with him); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 3/126

Ibn Hajar said: With regard to the format of the takbeer, the most saheeh that has been narrated concerning it is that which was narrated by ‘Abd al-Razzaaq with a saheeh isnaad from Salmaan who said: “Proclaim Allah’s greatness: Allahu akbar, Allahu akbar, Allahu akbaru kabeeran.

Fath al-Baari, 2/462

Adhering to what was narrated from the Sahaabah concerning that is more appropriate.

And Allah knows best.

13. What should be done if Eid coincides with Friday

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

14. Paying zakaah al-fitr one week before Eid

I paid zakaah al-fitr more than a week before Eid. Is that valid? If it is not valid, then what should I do?.

Praise be to Allaah.

Firstly:

The scholars differed concerning the earliest time when zakaah al-fitr may be paid, and there are several views.

1 – That it should be paid two days before Eid. This is the view of the Maalikis and Hanbalis. They quoted as evidence the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) who said: They used to give (zakaat) al-fitr one or two days before (Eid). Narrated by al-Bukhaari (1511).

Some of them said it may be given three days before Eid, because of the report in al-Mudawwanah (1/385) according to which Maalik said: Naafi’ told me that Ibn ‘Umar used to send zakaat al-fitr to the one who was collecting it two or three days before (Eid) al-Fitr.

This view was favoured by Shaykh Ibn Baaz (may Allaah have mercy on him) as it says in Majmoo’ al-Fataawa (14/216).

2 –That it is permissible to give it from the beginning of Ramadaan. This is the view of the Hanafis and is the correct view according to the Shaafa’is. See: al-Umm (2/75), al-Majmoo’ (6/87) and Badaa’i’ al_Sanaa’i’ (2/74).

They said: because the reason for giving charity is fasting and then breaking the fast, so if one of these two reasons is present it is permissible to hasten it, just as it is permissible to hasten giving the zakaah of one's wealth after taking possession of the nisaab and before one full year has passed.

3 – That it is permissible to give it from the beginning of the year. This is the view of some of the Hanafis and some of the Shaafa’is. They said: because it is zakaah and they likened it to the zakaah of one’s wealth with regard to paying it in advance in all cases.

The most correct view is the first one.

Ibn Qudaamah said in al-Mughni (2/676):

The reason why it is obligatory is the breaking of the fast, which is indicated by the fact that it is mentioned in conjunction with it. The purpose behind it is to make the poor independent of means at a specific time, and it is not permissible to pay it in advance of that time. End quote.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked, as it says in Majmoo’ al-Fataawa (18/zakaat al-fitr/question no. 180):

I paid zakaat al-fitr at the beginning of Ramadaan in Egypt before I came to Makkah, and now I am staying in Makkah al-Mukarramah. Do I have to pay zakaat al-fitr?

He replied:

Yes, you have to pay zakaat al-fitr, because you paid it before its time came. The phrase “zakaat al-fitr” is composed of two words, which explains the reason for the zakaah, which is breaking the fast (fitr).

So zakaat al-fitr is mentioned in conjunction with the fitr (breaking of the fast) because that is the reason for it, and it is known that breaking the fast of Ramadaan occurs only on the last day of Ramadaan, so it is not permissible to pay zakaat al-fitr except when the sun has set on the last day of Ramadaan, except that there is a concession allowing it to be paid one or two days before. Otherwise the proper time for it is after sunset on the last day of Ramadaan, because that is the time when the Ramadaan fast is to be broken. Hence we say that it is better to pay it on the morning of Eid if possible. End quote.

Secondly:

It is permissible to give zakaat al-fitr to a deputy to pay it on your behalf through a charity or trustworthy people etc at the beginning of the month, so long as you stipulate to the deputy that it is to be paid one or two days before Eid, because the proper way of paying it is to give it to poor and needy people who are entitled to it; this is what is mentioned in sharee’ah, that it is limited to one or two days before Eid. Acting as someone’s deputy in paying it comes under the heading of cooperating in righteousness and piety, and there is no time limit for that.

To conclude: Paying zakaat al-fitr one week before Eid is not valid, and you have to pay it again, unless you gave it to someone whom you delegated to pay it such as a charitable organization that will pay it at the proper time, one or two days before Eid. In that case you have done what is required of you and it is regarded as zakaah that is valid and acceptable in sha Allaah.

And Allaah knows best.

15. Ruling on offering congratulations for Eid before it begins

What is the ruling on offering congratulations for Eid one or two days before it begins?

Praise be to Allah.

Offering congratulations for Eid is something that is permissible; that was narrated from some of the Sahaabah (may Allah be pleased with them).

Ibn Qudaamah (may Allah have mercy on him) said: Ibn ‘Aqeel quoted some hadeeths about offering congratulations on Eid, including the report that Muhammad ibn Ziyaad said: I was with Abu Umaamah al-Baahili and some of the other companions of the Prophet (blessings and peace of Allah be upon him); when they went back from Eid (prayer), they would say to one another: May Allah accept from us and from you. Ahmad said: The isnaad of the hadeeth of Abu Umaamah is a jayyid isnaad.

End quote from al-Mughni (2/130)

What appears to be the case from the actions of the Sahaabah and what has been narrated from them is that offering congratulations for Eid should come after the Eid prayer. So if a person limits it to that, that is good, as it is following the example of the Companions of the Prophet (blessings and peace of Allah be upon him). But if he offers such congratulations before that, to be the first to give this greeting to his friend, it seems that there is nothing wrong with that, because offering congratulations for Eid comes under the heading of customs and traditions, and such matters are broad in scope and should be referred to the customs that are prevalent among the people.

Ash-Shirwaani ash-Shaafa‘i (may Allah have mercy on him) said: From his words it may be understood that on the day of Eid, it is not required to congratulate people during the days of Tashreeq or after the day of Eid al-Fitr; rather it has become customary among people to offer congratulations on these days, and there is no reason not to do so, because the aim behind it is to create feelings of friendship and express joy. It may also be understood from his mentioning the day of Eid that the time for offering congratulations begins at Fajr, not the night before, even though there are other views, as mentioned in some commentaries. It may be said that there is nothing wrong with doing it if that is the custom, because of what he mentioned about the aims behind it, namely to create feelings of friendship and express joy. This is supported by the fact that it is recommended to say takbeer on the night before Eid.

End quote from Hawaashi ash-Shirwaani ‘ala Tuhfat al-Muhtaaj (2/57)

And Allah knows best.

16. Is giving gifts on Eid an innovation (bid‘ah)?

Is it permissible to give my family members some gifts on Eid al-Adha and Eid al-Fitr, and to do that every year, or is it an innovation (bid‘ah)?

Praise be to Allah.

There is nothing wrong with giving gifts on Eid al-Fitr and Eid al-Adha to family and relatives, because these are days of joy and happiness on which it is mustahabb to uphold ties, show kindness, and eat and drink plenty. This is not bid‘ah; rather it is something that is permissible and a good custom that is one of the symbols of Eid. Hence it is not allowed to give gifts and express joy and happiness on innovated occasions on which it is not prescribed to celebrate, such as New Year, the Mawlid (Prophet’s birthday) and the fifteenth of Sha‘baan (an-nusf min Sha‘baan), because this makes them like Eids.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: On this Eid people also exchange gifts, i.e., they make food and invite one another to come and eat, and they get together and celebrate. There is nothing wrong with this custom because these are days of Eid. When Abu Bakr (may Allah be pleased with him) entered the house of the Messenger of Allah (blessings and peace of Allah be upon him) and found with him two young girls who were singing on the days of Eid, he rebuked them, but the Prophet (blessings and peace of Allah be upon him) said: “Let them be.” And he did not say it because they were young girls. Rather he said: “Let them be, for these are the days of Eid.”

This indicates that Islam, with its tolerant and easy-going attitude, allows people to express joy and happiness on the days of Eid.

End quote from Majmoo‘ Fataawa Ibn Uthaymeen, 16/276

And he (may Allah have mercy on him) said:

It is well known that there are no festivals in Islam except those which are proven in sharee‘ah, namely Eid al-Fitr and Eid al-Ahda, and Friday which is the weekly “Eid”. As for the fifteenth of Sha‘baan (an-nusf min Sha‘baan), there is no proof in Islam is that it is an Eid. If it is taken as an occasion on which charity is distributed or gifts are given to neighbours, then this is taking it as an Eid.

End quote from Fataawa Noor ‘ala ad-Darb

And he said concerning Mother’s Day: Once this is understood, it is not permissible, on the occasion mentioned in your question, which is called Mother’s Day, to introduce any of the symbols of Eid on this day, such as expressing joy and happiness, giving gifts, and so on.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 2/301

And Allah knows best.

FATWAISLAM

1. Announcing the Eid prayer

2. What Is The Ruling Upon Specifying The Day Of ‘Eid For Shaking Hands?

3. If Eid falls on Friday must one pray Jumah

4. Giving Children Monetary Gifts on Eid Al Fitr and Eid Al Adha

5. The ruling on beautifying and decorating the Masjids during specialoccasions and 'Eid celebrations

6. Should ‘Eid Ever Happen To Fall On a Friday

7. The Rulings of The Sacrifice To Be Done On The Day of 'Eid Al-Adhaa

8. The Sunnah is to distribute the Zakatul-Fitr among the poor People ofthe Land

9. Walking To The ‘Eid Prayer

1. Announcing the Eid prayer

Question:

Is the adhaan or the saying ‘salaatul jaami’ah’ established for the day of Eid?

Answer:

The calling of the adhaan for the two Eids and the calling of some of the madhabs with: ‘salaatul jaami’ah’ is not correct, and there is a hadeeth in Saheeh Muslim which states that there was never any adhaan and no calling of ‘salaatul jaami’ah’.

Shaykh Naasir ud-Deen al-Albaanee

From the tape: Wasaa’il ad-da’wah al-islaahiyyah hal hiya tawfeeqiyyah?

Translated by Aboo Haatim Muhammad Farooq

2. What Is The Ruling Upon Specifying The Day Of ‘Eid For Shaking Hands?

Question:

[The questioner] mentions that it has become a habitual and customary practice of the people that they [specifically] shake each others hands on the Day of ‘Eid and we do not know if any evidence exists for this [practice] within the legislation or is it just a custom?

Answer:

This is not established from the Prophet( ﷺ), further the handshake is something which is desired at all times. There is a hadith reported in Jaami’ at-Tirmidhee from the Prophet (ﷺ) :

There are no two Muslims who meet each other shaking each others hands except they will be forgiven… or with the likes of this meaning.

So the handshake is desired, as for specifying it to the Day of ‘Eid, singling it out from the rest of the days then this is not from Sunnah (Prophetic tradition) and this innovated affair will not cease except by people having understanding of the Book of Allaah and the Sunnah of the Messenger (Õáì Çááå Úáíå æÚáì Âáå æÓáã). And it is incumbent upon the Caller to Allaah that he begins with the most important then the most important after that, so he prohibits them from what they have in terms of shirk and that they encourage them with submission to the Book of Allaah and the Sunnah of the His Messenger (Õáì Çááå Úáíå æÚáì Âáå æÓáã) in seeking knowledge so that the people gain understanding of the Book of Allaah and the Sunnah of the Messenger of Allaah (ﷺ).

Shaykh Muqbil bin Haadee

Qurratul-‘Ayn Fee Ajwibati Qaa’id al-‘Allaabee wa Ashaab al-‘Udayn, p22, Daarul-Quds Print.

3. If Eid falls on Friday must one pray Jumah

Question:

If ''Eid Al-/ Fitr or Eid Al-Adha fell on Friday, . In this case what should be done? Should we pray Zuhr if we dont offer the Friday prayer, or is there no requirement for it if we do not perform the Friday prayer?

Answer:

Whoever prayed the Eid prayer on Friday, it is permitted for him not to attend the Friday prayer on that day, except for the Imam, for he is obliged to perform it for whoever wishes to attend it -be they from among those who attended the Eid prayer , or those who did not attend it . If no one attends the Friday prayer , he is relieved of its obligation and he should offer the Zhur prayer. In saying this, the scholars cite as evidence the narration of Abu Dawud in his Sunan, on the authority of Iyyas bin Abi Ramlah Ash-Shami, who said : I witnessed Mu'awiyyah bin Abi Sufyan, may Allah be pleased with him , asking Zaid bin Arqam: Did you witness two Eids falling on the same day with the Messenger of Allah sallallahu alayhe was salaam ? He said : Yes . He asked : " And what did he do ? He replied : " He offered the Eid prayer , then he gave permission for those who wished, to perform the Friday prayer , saying : Whoever wants to pray, then let him pray . (Abu Dawud no . 1070) Also cited as evidence is the narration of Abu Dawud in his Sunan, on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah sallallahu alayhe was salaam , which states that he said :Two Eids have fallen on this day, so whoever wished, it will siffice him instead of the Friday prayer; and we are offering the Friday prayer.( Abu Dawud no 1074) This proves that it is allowed on Fridays for those who have attended the Eid prayer not to perform the Friday prayer , but that the Imam is not excused, because he sallallahu alayhe was salaam said : And we are offering the Friday prayer. Also cited as evidence is the narration of Muslim, on the authority of An-Nu'man bin Bashir, may Allah be pleased with him, that the Prophet sallallahu alayhe was salaam used to recite Surah Al-A'la and Surah Al-Ghashiyah in the Eid prayers and the Friday prayers and he might have prayed both of them one day and recited them in both prayers ( Muslim no 878) So whoever does not attend the Friday prayer from among those who have prayed the Eid prayer, he must pray it as Zhur , in accordance with the evidences which prove that it is obligatory to offer the Zhur prayer for those who do not attend the Friday Prayer . And may peace and blessings be upon our Prophet, Muhammad and upon his family and Companions.

Permanent Committee for Research and Verdicts

Fatawa Ismaiyah Vol. 2 Pgs 453-454

4. Giving Children Monetary Gifts on Eid Al Fitr and Eid Al Adha

Question:

We have young children, and it is the custom in our country to give them on the occasion of Eid Al-Fitr or Al-Adha - something called 'Eidiyah': a small amount of money by way of making them happy and joyful. Is this Eid money a bid'ah (religious innovation) or is it alright to give it? Benefit us, may Allah benefit you.

Answer:

There is no harm in this, rather it is a good custom: making a Muslim happy - young or old is something encouraged by the pure Islamic teachings.

From Allah is all success, and may the praise and peace of Allah be upon our Prophet Muhammad, his Family and his Companions.

Permanent Committee for Research and Verdicts

Fatawa Al-Lajnah Al-Da`imah 26:348, fatwa number 20195.

Translated by Abu 'Abdillah Owais Al-Hashimi

5. The ruling on beautifying and decorating the Masjids during special occasions and 'Eid celebrations

Question:

There is a custom that occurs in some of the Masjids during the days of 'Eidul-Fitr and during other days of special religious occasions. That custom is that the Masjids are beautified with different kinds and colours of lights and flowers. Does Islam permit this action or not? What is the proof of its permissibility or prohibition?

Answer:

The Masjids are the Houses of Allah and they are the best places on earth. Allah has ordered that they be raised and honoured with the Tawhid of Allah (i.e.,monotheistic belief in Him) and his remembrance, and that prayer be established in them. In them the people learn the affairs of their religion and they are guided to what it (Islam) contains of happiness and righteousness for them in this life and the hereafter. He ordered them to be cleansed from disgraceful things, idols, acts of shirk, innovations and superstitions. He also ordered that they be cleansed from dirt, filth and impurities. He ordered that they be protected from frivolous activities, play, noise and raised voices.

Even calling out for a lost item, asking about lost articles and similar acts that make them like the public roads and business markets are not allowed. He prohibited the burial of people inside of them and building them over graves. He prohibited the hanging of pictures in them or drawing them on their walls, and other similar thing that are a means that lead to shirk, cause distractions to those worshipping Allah in them and contradicts whey they were built for. The prophet gave special attention to this as is well known in his seerah (life history) and his actions. He explained this to his ummah so that they would traverse upon his path and be guided by his guidance in respecting the Masjids and maintaining them with that which elevates them, such as establishing the symbols of Islam in them. In doing so, they (his ummah) would be following the trustworthy messenger. It is not confirmed from the Prophet that he honoured the Masjids by lighting them and placing flowers on them during the 'Eids and the special occasions. This was also not known from the rightly guided Caliphs or the guided Imams from the first generations that the messenger of Allah testified for as being the best of generations. This was the case even with the advancement of the people, and their abundance of wealth and their taking a large amount from the cultures and civilizations and availability of various kinds of beautification and colours in the first three generations. Thus, all good is in following the Prophet's guidance, the guidance of his rightly-Guided Caliphs and those who traversed upon their path from the Imams of the religion after them.

Also, in lighting lights on the Masjids and hanging electrical lamps above them or around them or above their minarets, and hanging flags, and placing flowers on them during the 'Eids and special occasions for beautification and magnification is an imitation of the disbelievers. This is imitating them in what they do at their synagogues and churches, and the Prophet forbade imitating them in their celebrations and their acts of worship.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah, Vol.3, p.g 54,55, DARUSSALAM.

6. Should ‘Eid Ever Happen To Fall On a Friday

If Al-Jumu’ah and Al-‘Eid come together on the same day, then the Scholars have three sayings with regards to it. The third of them; which is correct is that: whosoever attends the ‘Eid, then the Jumu’ah falls away from him. However; it is upon the Imaam to establish the Jumu’ah prayer, to allow anyone to wishing to attend to do so – as well as those that did not attend the ‘Eid.

Since this is what has been conveyed from the Prophet (Sallallaahu ‘alaihi wa sallam) and his companions, there is no differing known amongst the companions in that. So one who does not attend the Jumu’ah prayer instead prayers Dhuhr – thus the Dhuhr is prayed in its time.

Shaykh ul-Islaam Ibn Taymiyyah

Ad-Durarus sanniyyah fil ajwibatin Najdiyyah vol. 5 page 50

Translated by Aboo Haatim Muhammad Farooq

7. The Rulings of The Sacrifice To Be Done On The Day of 'Eid Al-Adhaa

So with their (the Muslims) consensus of the sacrificing having been legislated, they have differed as to whether it is obligatory or a Sunnah, and there are two sayings:

The first saying – is that it is obligatory and it is the saying of Al-Awzaa’ee and Al-Laith and the madhab of Abee Haneefah and one of two reports from Imaam Ahmad. Shaikh ul Islaam said it is one of two sayings of Imaam Maalik or that it is apparent from the madhab of Maalik.

The second saying – is that it is a highly recommended Sunnah – and it is a saying of the majority, and it is the saying of Ash-Shaafi’ee as well as Maalik and Ahmad as is well-known from the both of them. However, many of those who hold this opinion have stated that abandoning it for the one who is able to perform it is disliked and it is mentioned in Jawaahir al ikleel sharh mukhtasar khaleel that if the people of a land abandon it, then they are to be fought against for that reason - because it is from the Islamic rites.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Rasaa'il Fiqhiyyah page 46

Translated by Aboo Haatim Muhammad Farooq

8. The Sunnah is to distribute the Zakatul-Fitr among the poor People of the Land

Question:

In reference to the food for Zakatul-Fitr, is it to be distributed among the poor people of land or other than them? If we travel three days before the 'Eid what do we do regarding Zakatul-Fitr?

Answer:

The Sunnah is to distribute Zakatul-Fitr among the poor people of the land on the morning of the 'Eid day before the prayer. It is permissible to distribute it a day or two before that, starting from the 28th (Ramadhan). If someone who must pay Zakatul-Fitr, travels two days or more before the 'Eid he should give it in the Islamic, he should find some piir Muslims and give it, then its intent is to show beneficence and kindness to them (the poor) and prevent them from begging from the people during the days of the 'Eid.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiya Page 209 Vol: 2

9. Walking To The ‘Eid Prayer

It is prescribed* that one leaves (for the ‘Eid prayer) walking, not in his car, not upon a donkey, not upon a horse and not upon a camel.

((Because the Sunnah is that he goes out to the ‘Eid [prayer] walking))**

As was mentioned by ‘Alee bin Abee Taalib (radhiyallaahu ‘anhu). However; if there is a reason such as the distance of the Masjid or due to there being a sickness with the person or its like, then there is no harm if he goes out to it transported.

* The mention of not walking to the 'Eid prayer in the original Arabic is a clear printing error (Translators note).

** Reported by Ibn Maajah (1294) and Al-Baihaqi 1/281 and Al-Buseeree said that its chain of narration is da’eef (weak). Reported by Ibn Maajah (1295) and Al-Buseeree said that its chain of narration is da’eef (weak) also.

At-Tirmidhee reported it in the book of the two ‘Eids chapter: what has come regarding walking to the ‘Eid (530) it was declared Hasan (sound) by At-Tirmidhee. It was likewise declared Hasan by Shaikh Al-Albaani in his Saheeh At-Tirmidhee1/296 no. 530 and he said concerning it:

‘And the practice is in accordance to this Hadeeth by the majority of the people of knowledge, they consider it highly recommended that the individual goes out to the ‘Eid prayer walking.

Likewise that he has something to eat before he goes out to the Salaatil Fitr.'

Shaykh Muhammad bin Saalih al-`Uthaymeen

Sharh al-mumti’ ‘alaa zaadil mustaqni’ vol 5 page 164

Translated by Aboo Haatim Muhammad Farooq

Alifta

1. When we went to Salat-ul-‘Eid-ul-Adha (the Prayer on the Festival of the Sacrifice) someone who had died was brought to offer the Funeral Prayer for them. The Imam (the one who leads congregational Prayer) performed Salat-ul-‘Eid and then delegated another man to deliver the EidKhutbah (sermon). After that, the same Imam offered the Funeral Prayer and the people disbursed after the burial. What is your opinion on this? Please advise us and may Allah reward you with goodness!

A: the Sunnah (the example of the Prophet) is that one person leads the people in Salat-ul-‘Eid and preaches them the Khutbah. However, it is deemed sufficient for them if one person leads the people in the Salah and another preaches them the Khutbah, as in the Jumu‘ah (Friday) Prayer.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

2. Some people arrived late for Salat-ul-‘Eid (the Festival Prayer) and performed the Salah (Prayer) while the Imam (the one who leads congregational Prayer) was delivering the Khutbah (sermon). Is this permissible or not?

A: It is better for late-comers to listen to the Khutbah first and then perform Salat-ul-‘Eid, so as to combine the benefits of the two virtuous deeds. They should also be advised to come early so they will not miss Salat-ul-‘Eid in congregation with the Imam.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and his Companions.

The Permanent Committee for Scholarly Research and Ifta'

3. I hear some people reciting Takbir (saying: "Allahu Akbar [Allah is the Greatest]") after each Salah (Prayer) during the Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah) until the ‘Asr (Afternoon) Prayer of the third day. Is this correct or not?

A: It is legislated to recite an unrestricted [in terms of time] or a restricted Takbir during ‘Eid-ul-Adha (the Festival of the Sacrifice). The unrestricted Takbir can be recited at any time from the beginning of Dhul-Hijjah until the last Day of Tashriq. The restricted Takbir should be recited after the Obligatory Daily Salahs, starting from the Fajr (Dawn) Prayer of the Day of `Arafah until the ‘Asr Prayer on the last Day of Tashriq. The evidence for the permissibility of doing this is the Ijma‘ (consensus of scholars) and the practice of the Sahabah (Companions of the Prophet, may Allah be pleased with them).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

4. Is the following an authentic Hadith: “The Sawm (Fast) of Ramadan is not raised (to Allah) until Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) is paid”? Is Zakat-ul-Fitr obligatory on needy Muslims who observe Sawm and do not have the Nisab (the minimum amount on which Zakah is due), based on the authenticity of the previous Hadith or other legal evidence from the authentic Sunnah?

A: Zakat-ul-Fitr is obligatory on every Muslim who should be self-supporting, if he has one Sa‘ (1 Sa‘ = 3 kg. Approx.) or more in excess of his and his family’s needs on the day and night of ‘Eid-ul-Fitr (the Festival of Breaking the Fast). This is based on the Hadith authentically reported on the authority of Ibn ‘Umar (may Allah be pleased with him and his father) who said: The Messenger of Allah (peace be upon him) enjoined the payment of one Sa‘ of dates or one Sa‘ of barley as Zakat-ul-Fitr for every slave or free person, male or female, young or old Muslim, and he ordered that it should be paid before the people go out to offer ‘Eid Prayer.

(Agreed upon by Al-Bukhari and Muslim; the wording is that of Al-Bukhari)

Moreover, Abu Sa‘id Al-Khudry (may Allah be pleased with him) is reported to have said: We used to pay Zakat-ul-Fitr as one Sa‘ of food, or one Sa‘ of dried dates, or one Sa‘ of barley, or one Sa‘ of raisins, or one Sa‘ of curd during the lifetime of the Messenger of Allah (peace be upon him). (Agreed upon by Al-Bukhari and Muslim)

A Sa‘ of staple food, such as rice and the like, will also suffice to discharge the obligation. Sa‘ here means the Sa‘ of the Messenger of Allah (peace be upon him), which is four handfuls scooped up with the two hands of an averagely built man. Accordingly, a person who does not pay Zakat-ul-Fitr is sinful and has to make up for it. With regard to the Hadith you have mentioned, we know do not know it to be authentic.

We ask Allah to guide you and to correct our words and deeds.

May Allah grant us success. May blessings and peace be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta'

5. What is the ruling on a man who started Sawm (Fast) after the confirmed sighting of the new moon of Ramadan in his country, then he traveled to another country where he fasted the twenty-eighth of Ramadan, but the people of that country sighted the new moon of Shawwal. Should he offer with them Salat-ul-‘Eid (the Festival Prayer), although he only fasted twenty-eight days?

A: The decisive factor in beginning the Sawm of Ramadan is seeing its new moon at the sighting location and direction while present in one’s country. The same applies to ending the Sawm of Ramadan; the decisive factor is sighting the new moon of Shawwal in the country to which one has traveled. Accordingly, one should end the Sawm and offer Salat-ul-‘Eid with the people of the country where the new moon of Shawwal has been confirmed to be sighted while staying among them. But one should make up for the missed days of Sawm, so that the total number of fasted days is twenty-nine days, because the lunar month is either twenty-nine days or thirty days (i.e. It cannot be twenty-eight days).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta'

6. What is the ruling on someone who fasts on the Day of ‘Eid despite knowing that it is the Day of ‘Eid?

A: It is not permissible to fast on the Day of ‘Eid based on the Sahih (authentic) Hadiths reported from the Prophet (peace be upon him) that forbid observing Sawm (Fast) on the days of ‘Eid-ul-Fitr (the Festival of Breaking the Fast) and ‘Eid-ul-Adha (the Festival of the Sacrifice). Muslim scholars have agreed by Ijma‘ (consensus) on the prohibition of this. Anyone who does this should make Tawbah (repentance to Allah) and resolve never to do it again.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

7. Are the Adhkar (invocations) said after each obligatory Salah (Prayer) the same to the Adhkar said after the Jumu‘ah (Friday) Prayer and the Two ‘Eid Prayers?

A: It is permissible to say the Adhkar and Du‘a’ (supplications) reported from the Messenger of Allah (peace be upon him) after each obligatory Salah also after the Jumu‘ah Prayer, as it is a Salah prescribed in congregation, so it is similar to the rest of the enjoined Salah and included in the Hadith narrated by Al-Mughirah ibn Shu‘bah(may Allah be pleased with him) who said: The Prophet (peace be upon him) used to say after each obligatory Salah, “La ilaha illa Allah wahdahu la sharika lahu, lahul mulk wa lahul hamd wa huwa ‘ala kuli shay’in qadir. Allahuma la mani‘ lima a‘tayt wala mu‘ty lima mana‘t wala yanfa‘u dhal-jad minka aljad (There is no god but Allah Alone, with no partner or associate. His is the Sovereignty and His is the Praise, and He has power over all things. O Allah! None can withhold what You give and none can give what You withhold, and no one’s wealth or might is of any avail before You).”

It is Sunnah (supererogatory act of worship following the example of the Prophet) for a person who offers the Jumu‘ah Prayer to say the Adhkar and Du‘a’s prescribed after each obligatory Salah, such as the Zhuhr (Noon), ‘Asr (Afternoon) and ‘Isha’ (Night) Prayer. As for the Two ‘Eid Prayers, they do not have specific Adhkar and Du‘a’s after them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

8. What is the ruling on one who pays Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) during the Khutbah (sermon) after Salat-ul-‘Eid (the Festival Prayer) due to forgetfulness?

A: Paying Zakat-ul-Fitr before Salah (Prayer) is Wajib (obligatory), but if one forgets to pay it then nothing is required of them other than paying it once they remember, because it is Faridah (obligatory act). It is not permissible for anyone to deliberately delay paying it until after Salat-ul-‘Eid, according to the more correct of the two views held by the scholars, because the Messenger of Allah (peace be upon him) ordered the Muslims to pay it before Salat-ul-‘Eid.

Source: Fatwas of Ibn Baz

9. Acts prescribed for comers to ‘Eid Musalla

Q: A questioner from Riyadh writes that he has noticed that when some people come to offer the ‘Eid Prayer, they offer two Rak’ahs (units of Prayer) while others do not, and some others start reciting the Takbir (“Allahu Akbar, Allahu Akbar, La ilaha illa Allah, Allahu Akbar wa Lillahi’l-hamd [Allah is the Greatest! Allah is the Greatest! There is no deity but Allah! Allah is the Greatest and to Allah is all praise!]”).

Please explain the Islamic rulings on these matters. Is there any difference between holding the ‘Eid Prayer in the Masjid (mosque) or in the ‘Eid Musalla (place for Prayer)?

A: The Sunnah (action following the example of the Prophet) for one who comes to the ‘Eid Musalla to offer Salat-ul-‘Eid (the Festival Prayer) or Salat-ul-Istisqa’ (Prayer for rain), is to sit down and not offer Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque). It is not reported that the Prophet (peace be upon him) or his Sahabah (Companions of the Prophet) did this, as far as we know. However, if the Salah (Prayer) is held inside a Masjid, then one should offer Tahiyyat-ul-Masjid, because of the general applicability of the Hadith of the Prophet (peace be upon him): When anyone of you enters the Masjid, let them not sit down until they have prayed two Rak’ahs.(Agreed upon by Imams Al-Bukhari and Muslim)

It is prescribed for those who sit awaiting the ‘Eid Prayer to continuously recite Tahlil (saying: "La ilaha illa Allah [There is no god except Allah]") and Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), because these expressions of praise are the motto of this day, and this is the Sunnah for everyone inside or outside the Masjid, until the Khutbah (sermon) is over. If one busies himself with reading Qur’an, this is also commendable. May Allah grant us success!

Source: Fatwas of Ibn Baz

10. Some people arrived late for Salat-ul-‘Eid (the Festival Prayer) and performed the Salah (Prayer) while the Imam (the one who leads congregational Prayer) was delivering the Khutbah (sermon). Is this permissible or not?

A: It is better for the late-comers to listen to the Khutbah first and then perform Salat-ul-‘Eid, so as to combine the benefits of the two virtuous deeds, and they should also be advised to come early so they will not miss Salat-ul-‘Eid in congregation with the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and his Companions!

Congratulations on ‘Eid

11: People congratulate one another on the ‘Eid day by saying, "Taqaballa Allahu mina wa minkum Al-‘Amal Al-Saliha" (may Allah accept from you and us the good deeds), is it not better to ask Allah to accept all our deeds and is there any particular supplication to mention on such an occasion?

A: It is permissible for a Muslim to say to his fellow Muslim on the ‘Eid day or on other days, "May Allah accept from you and us the good deeds", and I do not know any particular supplication for that occasion but believers have to pray for each other with good supplications as indicated by the many pieces of evidence reported in this regard. May Allah grant us success!

Source: Fatwas of Ibn Baz

Islamweb

1. Slaughtering the Udhhiyah before the ‘Eed Khutbah

2. Conditions of sharing an Udhhiyah

3. Udh-hiyah is a recommended act of Sunnah

4. Ruling on sacrificing a sheep that became defective after it had been specified

5. Is it valid to give out the meat of the Udhhiyah grilled?

6. Does abstaining from hair cutting and nail clipping include the family?

7. What if the ‘Udhhiyah died before the ‘Eed day?

8. A woman performing ‘Eed prayer at home

9. Specifying the night of 'Eed with prayer

1. Slaughtering the Udhhiyah before the ‘Eed Khutbah

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His Slave and Messenger.

First of all, jurists hold several opinions regarding the time of starting slaughtering the sacrifice. We will mention them in brief according to Al-Mawsoo‘ah Al-Fiqhiyyah, where it was stated:

1- Hanafi scholars state that the time for offering the sacrifice begins at dawn on the Day of An-Nahr, which is the Day of ‘Eed; however, they hold that for those who sacrifice in a Misr (a populated place such as a city or town), in order to be valid, it must be slaughtered after ‘Eed prayer, even if before the Khutbah. But it is better to delay it until after the Khutbah. If the ‘Eed prayer is offered in several places in the Misr, it is sufficient for the validity of sacrifice that the prayer is over in one of those places. If the ‘Eed prayer is not held, then one should wait until the time when the possibility of prayer ends after the sun passes its zenith and then slaughter the sacrifice animal.

As for those who slaughters in a place that cannot be described as a Misr (i.e. a scantily populated place such as the desert), then this is not a condition. Rather, it is permissible for them to slaughter after dawn on the Day of An-Nahr. That is because ‘Eed prayer is not required from those who do not live in a Misr.

If the one who will offer sacrifice lives in a Misr and entrusted someone who does not live in a Misr to slaughter on his behalf or vice versa, then what counts is the place of slaughtering not the place of residence of the owner of the sacrifice who deputized another one to slaughter on his behalf. That is because the slaughtering itself is the act of worship.

2- Maaliki scholars said - and it is also one of the opinions of the Hanbali scholars - that the time for offering the sacrifice for anyone besides the Imaam begins when the Imaam finishes slaughtering his sacrifice after offering prayer and two Khutbahs on the first day (of 'Eed). As for the Imaam, it begins when he finishes his prayer and Khutbah. Thus, if the Imaam slaughters his sacrifice before finishing his Khutbah, then the offering does not count. Also, if people slaughter their sacrifice before the Imaam finishes slaughtering his sacrifice, it does not count for them unless they begin after he starts and finish after he finishes or at the same time as him. If the Imaam does not slaughter or puts off slaughtering after finishing his Khutbah, whether with or without an excuse, people should estimate the time it would have taken to slaughter and then slaughter their sacrifices thereafter.

3- Shaafi‘i scholars said - and it is also one of the opinions of the Hanbali scholars - that the time for offering the sacrifice begins the time it would take to offer two light Rak‘ahs and two light Khutbahs after sunrise on the Day of An-Nahr. They said: "The validity of sacrifice does not depend on the Imaam finishing his prayer and two Khutbahs because Imaams differ in how long and short their prayers and Khutbahs are."

4- Hanbali scholars, in their third and most prevalent opinion - said that the time for offering the sacrifice begins after the ‘Eed prayer, even if before the Khutbah; but it is better to wait until the two Khutbahs are over. It is not obligatory to wait until the prayer is finished in all places if prayer is held in several places. Rather, it is sufficient if prayer is over in one of them. If the one seeking to slaughter is in a place where the ‘Eed prayer is not held, such as the country or desert (i.e. nomads, wanderers, etc.) where ‘Eed prayer is not an obligation, then the time starts after the estimated time of offering ‘Eed prayer passes after the sun has risen to the height of a spear [above the horizon]."

As for the opinion we adopt here in Islamweb, it is the opinion of the Hanbali scholars (no. 4), as Al-Baraa' ibn ‘Aazib related that the Messenger of Allaah peace be upon him, delivered the Khutbah after offering the prayer on the Day of An-Nahr and said, "Whoever offers the prayer like us and slaughters like us then his sacrifice will be accepted by Allaah. And whoever slaughters his sacrifice before the ‘Eed prayer, then it is just mutton (not a sacrifice)." [Al-Bukhaari and Muslim]

Moreover, Jundub narrated that on the Day of An-Nahr the Prophet peace be upon him, offered the prayer and delivered the Khutbah and then slaughtered the sacrifice and said, "Anybody who slaughtered (his sacrifice) before the prayer should slaughter another animal in lieu of it, and the one who has not yet slaughtered should slaughter the sacrifice mentioning Allaah's Name on it." [Al-Bukhaari and Muslim]

In those two Ahaadeeth, the Prophet peace be upon him, based the validity of sacrifice on being after the prayer, not on being after the Khutbah. However, there is no doubt that delaying slaughtering until after the Khutbah is better to be on the safe side.

Allaah Knows best.

2. Conditions of sharing an Udhhiyah

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His Slave and Messenger.

If they are relatives, living together and one of them sponsors them – even if as a donation – then it is permissible for them to share in one Udhhiyah even if it is a sheep.

If one of the three conditions; namely: kinship, living together and sponsoring is not met, then sharing is impermissible.

Therefore, if the owner of this Udhhiyah from among the brothers is the one who sponsors them, then it is permissible for him to let them share his Udhhiyah and it avails for all of them.

Each one of them will attain the reward of an Udhhiyah, Allaah Almighty willing. The owner of the Udhhiyah will attain the greatest reward because he paid while they did not pay.

Allaah Knows best.

3. Udh-hiyah is a recommended act of Sunnah

Answer

All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His slave and Messenger.

It is a false and an unfounded belief that whoever does a voluntary act of worship, it becomes obligatory for him to do it throughout his lifetime. Some common people, for instance, believe that whoever observed fasting six days in Shawwaal had to fast them every year; or whoever made an Udh-hiyah in one year had to make it every year, and so on. This is a false and an unfounded belief. No Muslim scholar held that performing an act of Sunnah one time renders it obligatory. Scholars – the Hanafi scholars – who considered Udh-hiyah obligatory, and Ibn Taymiyyah who approved this opinion, said that Udh-hiyah is obligatory every year only for the rich Muslim. The preponderant opinion, which represents the opinion of the majority of scholars, is that Udh-hiyah is a confirmed act of Sunnah. This seems to be consensus among the Companions. Abu Bakr and ‘Umar did not make Udh-hiyah [in some years] for fear that people would consider it obligatory. Ibn Hazm reported the permissibility of not offering Udh-hiyah from six Companions, and none was authentically reported to have denied that.

The Hadeeths which are drawn to support the obligation of Udh-hiyah are not fully authentic. Therefore, what the Shaykh said is incorrect. The Muslim who affords Udh-hiyah is recommended to slaughter one, and if he made it one year, it would not become obligatory on him every year.

The Shaykh also said that he had to slaughter an Udh-hiyah on behalf of his father who did not slaughter it for five years, and this is more incorrect than the former one. That is because Udh-hiyah was not obligatory for the father who could not afford it, so how come that it becomes obligatory for his son to do it on behalf of his father? Allaah The Almighty Says (what means): {Every soul, for what it has earned, will be retained.} [Quran 74:38] This is the ruling when we suppose the obligation of Udh-hiyah, so what will be the case when the preponderant opinion is that it is not obligatory?!

Allaah Knows best.

4. Ruling on sacrificing a sheep that became defective after it had been specified

Answer

All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His slave and Messenger.

Scholars differed as to whether a sacrificial animal, which becomes defective after having been specified and before getting slaughtered, will it clear the liability as a sacrifice or not. They had two opinions on this issue. The sound and preponderant opinion is that such an animal will clear the liability as a sacrifice, as expressed by the majority of scholars. In Al-Mughni, Ibn Qudaamah said, “If an animal that is free from defects is assigned as a sacrifice and then it got some defect that prevents it from serving as a (perfect) sacrifice, then it can be slaughtered as a sacrifice and the liability is cleared. This was reported on the authority of ‘Ataa’, Al-Hasan, An-Nakha‘i, Az-Zuhri, Ath-Thawri, Maalik, Ash-Shaafi‘i and Is-haaq.”

This is evidenced by a citation on the authority of Ibn Az-Zubayr that a one-eyed she-camel was brought among his sacrificial animals. Therefore, he said, “If she became defective after you had bought her, then approve her. If she was defective before you bought her, then replace her.” [An-Nawawi: Authentic chain of narrators]

Shaykhul-Islam Ibn Taymiyyah said, “If a (sound) animal is bought to be sacrificed and it got some defect before getting slaughtered, it can be slaughtered as a sacrifice, according to one of the two statements of scholars.”

A sheep that has been assigned as a sacrifice and then got some defect will clear the liability as a sacrifice on two conditions:

First: The defect should not be caused by carelessness of the one who offers the sacrifice.

Second: The relevant sheep must not have been assigned to serve as a sacrifice to which one was liable before specifying it. That is if someone vowed to slaughter a sacrifice then specified a sheep to serve as a sacrifice for the vow, then the sheep became defective, then it will not clear his liability. This is because such a person was under the obligation of fulfilling the vow, and thus nothing but a sound animal would serve as a sacrifice. However, if someone initially assigned a sheep for sacrifice then it got some defect that is not caused by his carelessness, then the sheep will serve as a sacrifice as we have mentioned on the authority of many scholars.

Allaah Knows best.

5. Is it valid to give out the meat of the Udhhiyah grilled?

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His Slave and Messenger.

The one offering Udhhiyah is commanded to eat from it and give charity from it as Allaah Almighty says (what means): {So eat of them and feed the miserable and poor.} [Quran 22: 28]

Al-Qurtubi said in his Tafseer:

This order indicates recommendation according to the majority of scholars. It is recommended that one eats from his sacrificial animal and Udhhiyah and to give most of it in charity. They also held it permissible that one eats it all or gives it all in charity.

There is no difference in this feeding between giving the meat uncooked or grilled. All cases are permissible and there is no blame in any of them due to the generality of the word {feed}. Feeding encompasses all this.

Allaah Knows best.

6. Does abstaining from hair cutting and nail clipping include the family?

Answer

All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His slave and Messenger.

If you are financially independent from your father as indicated, one sacrifice will not sufficient for both of you. Members of the same household can offer one sacrifice if they share the same financial budget.

However, you may authorize your father to offer a sacrifice on your behalf in your native country. You can also give him some money to buy a sacrificial animal for himself and members of his household. You will gain great reward, Allaah willing, for that.

Please note that only the person who offers a sacrifice is required not to take from his hair or clip his nails. The member of his household who share with him the reward of the sacrifice are not required to abstain from that, according to the preponderant statement of scholars. The eminent scholar Ibn ‘Uthaymeen peace be upon him detailed this issue by saying:

His (Al-Hajjaawi's) statement “the one who offers the sacrifice” indicates that the people on whose behalf the sacrifice is observed may take from their hair and clip their nails. This is evidenced by the following:

First: The apparent indication of the Hadeeth denotes that forbiddance is applicable to the person who offers the sacrifice. Thus, only the one who provides for the family is forbidden to take from his hair or clip his nails. The rest of family members are not forbidden to do so, because the Prophet peace be upon him, limited the ruling to the one who offers the sacrifice, which indicates that such ruling is not established for the other members whom the sacrifice is made on their behalf.

Second: The Prophet peace be upon him, would offer a sacrifice on behalf of his family members. It was not transmitted that he would order them not to clip their nails or to take from their hair or skin. If this was forbidden for them, he would have ordered them not to do it. This is the preponderant opinion on this issue.

It may be argued that the forbiddance is applicable to the one who offers a sacrifice as well as the rest of the family. By analogy, the rest of the family members are rewarded like the one who offers the sacrifice is rewarded. As they share the reward, they share the same ruling (of not taking from the hair or clipping the nails).

However, this is invalid analogy because it contradicts the text and every case of analogy that contradicts the text is inconsiderable and must not be referred to. Also, both sides are not completely equal even if they are rewarded for the sacrifice. The person who pays for the sacrifice and takes the trouble of slaughtering it is not equal to the rest of the family. Thus, the main provider will be more rewarded than others.

Allaah Knows best.

7. What if the ‘Udhhiyah died before the ‘Eed day?

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His slave and Messenger.

First of all, it should be noted that if the man whom you mentioned in the question had bought the ‘Udhhiyah (the ‘Eed’s sacrificial animal) in a sound and healthy condition and then it became sick, and he was not the one who caused its sickness, then he is permitted to slaughter it if it was still alive and it would be considered as a valid ‘Udhhiyah – Allaah willing – according to the view of the majority of the scholars, contrarily to the view of the Hanafi School of jurisprudence.

Ibn Qudaamah said in his book entitled Al-Mughni: “In case a person bought an animal as an ‘Udhhiyah and it became defective, then it is permissible for him to slaughter it and it will be considered as a valid ‘Udhhiyah; meaning that if one determined a healthy sacrificial animal that is free from any defects as an ‘Udhhiyah and then it happens that it becomes defective in a way that prevents it from being sufficient, he may slaughter it and it will be sufficient for him. This was reported from‘Ataa’, Al-Hasan, An-Nakha’i, Az-Zuhri, Ath-Thawri, Maalik, Ash-Shaafi’i and Is’haaq all. However, the scholars of the Hanafi School said that it is not sufficient for him because the ‘Udhhiyah in their view is an obligation, and so, one cannot be absolved of liability except by shedding its blood while it is in a healthy condition; it is the same thing as if he made it an obligation upon him to slaughter [an animal] and he designated it, then it became defective. However, our evidence (which supports the argument of the majority of scholars) is what was narrated from Abu Sa’eed who said: “We bought a ram for ‘Eed sacrifice, and a wolf ate from its fat tail. Then, we asked the Prophet , and he ordered us to slaughter it as an ‘Udhhiyah” [Ibn Maajah]. This is because it is a defect that occurred in the obligatory ‘Udhhiyah; so it does not prevent it from being sufficient, it is the same as if a defect occurred to it when trying to slaughter it. Further, we do not think that the obligation pertains to the person's liability; rather, the obligation pertains to the sacrificial animal itself, but if the defect is caused by him, then he has to replace it, and this is the view of Ash-Shaafi’i.”

In addition to this, the ‘Udhhiyah is a confirmed Sunnah according to the view of the majority of scholars but Hanafi scholars consider it to be an obligation on a well-off person. The author of Al-Bahr Ar-Raa’iq stated: “It [the ‘Udhhiyah] has conditions for it being an obligation upon a person, and other conditions related to being valid (sufficient) and to its description (qualities): the first is that the person should be resident and well-off … being well-off is a condition because it is only an obligation for a person who is able to perform it, i.e. for the rich and not the poor…”

In case the sacrificial animal dies and the person is not well-off nor able to buy another one, then he is not sinful and he is not required to do anything, and he is not obliged to provide another one, even according to the Hanafi School who are of the view that ‘Udhhiyah is an obligation. The author of Badaa’i’ As-Sanaa’i’ stated: “If he is not well-off and he bought a sheep as an ‘Udhhiyah and it died during the days of slaughtering or that it was lost, then he becomes absolved from liability and he is not required to replace it with another one …”

Based on the above, what you mention from this particular Mufti, that those people are obliged to buy another ‘Udhhiyah whatever the circumstances if the animal dies, then we are not aware of any scholar who has said this. Allaah Says (what means): {Allaah burdens not a person beyond his scope.} [Quran 2:286]

Also, the obligations are waived off if one is not able to perform them, not to mention that the ‘Eed sacrifice is a desirable Sunnah according to the view of most scholars and not an obligation as you have believed.

Allaah Knows best.

8. A woman performing ‘Eed prayer at home

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him is His slave and Messenger.

It is better for a woman to go out for the ‘Eed prayer because Um ‘Atiyyah narrated: ‘‘The Prophet peace be upon him ordered us that we should take out for ‘Eed Al-Fitr and ‘Eed Al-Adhha prayers the unmarried virgins, the women in menses and the mature girls, but the women in menses should keep away from the Musalla (the place of the prayer) and participate in the good deeds as well as the invocations of all the Muslims.”[Al-Bukhaari and Muslim]

According to the view that the congregation is a condition for the validity of the ‘Eed prayer –as per the opinion of the Hanbali and Hanafi Schools of jurisprudence –then this prayer is not valid if it is performed by a man or a woman individually. However, according to the view that the congregation in ‘Eed prayer is desirable and not a condition –as per the view of the Maaliki and Shaafi’i Schools of jurisprudence –then it is valid and acceptable to perform this prayer individually.

The view we adopt here in Islamweb is that if a woman has a sound reason for not going out for the ‘Eed prayer, then she can perform this prayer at home individually and she will be rewarded for doing so, Allaah willing. However, she should perform this prayer (‘Eed prayer) according to its legislated form, which is to say Allaahu Akbarseven times as well as the Takbeer for starting the prayer, and it is desirable to recite in the first Rak’ah Chapter Al-A’la [Quran 87] or Chapter Qaaf [Quran 50] after having recited Al-Faatihah, and in the second Rak’ah one should say Allaahu Akbar five times (as well as the transitional Takbeer when standing from the first Rak’ah to the second Rak’ah) and it is desirable to recite Chapter Al Ghaashiyah [Quran 88] or Chapter Al-Qamar [Quran 54] after having recited Al-Faatihah.

Allaah Knows best.

9. Specifying the night of 'Eed with prayer

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad peace be upon him, is His slave and Messenger.

We do not know of any Hadeeth, authentic or weak, specifically prohibiting keeping awake at the night of ‘Eed (for prayer), whether ‘Eed Al-Fitr or ‘Eed Al-Adh-ha. Likewise, we do not know of any Hadeeth that calls the night of ‘Eed “Laylat Al-‘Ataa’” [the Night of Giving].

However, there are some Ahaadeeth that have been reported regarding the merit of keeping awake at the night of ‘Eed (for prayer), but all of these Ahaadeeth contain some weakness in their chains of transmission.

There is the Hadeeth: “Whoever stood (for prayer) in the nights of the two ‘Eeds, sincerely hoping for reward from Allaah, his heart will not die on the day that hearts do die.” This Hadeeth was related by Ibn Maajah from the Hadeeth of Abu Umaamah but its Isnaad was considered weak by a group of scholars, like Al-Haafith Ibn Hajar and Al-Albaani and others.

There is also the Hadeeth of ‘Ubaadah (which is attributed to the Prophet peace be upon him): “Whoever kept awake at the night of Al-Fitr and the night of Al-Adh-ha (for prayer), his heart will not die on the day that hearts do die.” It was related by At-Tabaraaniin both Al-Awsat and Al-Kabeer, but its Isnaad (chain of transmission) contains‘Umar ibn Haaroon Al-Balkhi and he is a liar.

There are other Ahaadeeth that contain weaknesses in their chains of transmission, but some of the scholars considered strengthening these Ahaadeeth due to the multitude of their various chains. Al-Booseeri said in Misbaah Az-Zujaajah about the Hadeeth of Abu Umaamah: “It is strengthened by its various routes of narration.” For this reason, many scholars regarded it preferable to keep awake at the nights of the two ‘Eeds (for prayer).

The Fiqh Encyclopedia reads: "The jurists agreed that it is preferred to stand (for prayer) in the nights of the two ‘Eeds due to the saying of the Prophet (peace be upon him): “Whoever stood (for prayer) in the nights of the two ‘Eeds, sincerely hoping for reward from Allaah, his heart will not die on the day that hearts do die."”

Nevertheless, other jurists held the opinion that it is not lawful to distinguish these two specific nights with standing (for prayer), as mentioned in the Fataawa of the Permanent Committee: "Specifying the night of ‘Eed with standing (for prayer), apart from all other nights, is considered a Bid‘ah [religious innovation]. This is because it is not from the Sunnah of the Prophet peace be upon him, and he , said: “Whoever performed a deed not from our affair (Islam), then it will be rejected.” The same applies whether praying alone or with a congregation. As for the one who normally stands (for prayer) in the other nights, then there is nothing wrong with him doing so on the night of ‘Eed, but it should not be in congregation."

Similarly, Shaykh Ibn Jibreen said this in a Fatwa: "As for the night of ‘Eed, then no merit has (authentically) been reported regarding keeping awake at it (for prayer) and the Sharee‘ah never encouraged it to be distinguished with prayer or recitation. Whoever singles it out for prayer, neglecting what comes before it and what comes after it, has invented a Bid‘ah and initiated something in the religion that Allaah has not permitted, due to his believing he has preceded the Companions and the people of the Sunnah, surpassing the Salaf (righteous predecessors) of the Ummah (by receiving a special reward that they never received). Such a person is included in the saying of the Prophet : “Whoever invented in our affair (Islam) that which is not from it, it will be rejected.” However, if this person normally stands and prays at night all year long or most of the year, then the night of ‘Eed is part of that (i.e., he is praying it without distinction)."

On the other hand, what you mentioned from that scholar of encouraging the people to sleep on the night of ‘Eed for the sake of celebrating (on the day of 'Eed), then that is a disputable opinion. This is because celebrating is at best something allowed, while standing (for prayer) at night is Islamicly required for every night of the year, including the night of ‘Eed.

Even if that scholar rejects specifying this night with prayer, then he could warn the people from believing in its merit or distinction from other nights, but he is not allowed to forbid them from praying therein as they pray in other nights. This is because Qiyaam-ul-Layl [the Night Prayer] is Islamicly required and we do not think that any scholar ever rejected the legality of standing (for prayer) on the night of ‘Eed if treated like other nights.

Allaah Knows best.

References

http://islamqa.info/en/search?key=eid+

http://fatwaislam.com/fis/index.cfm?scn=search

http://www.alifta.com/Search/Result.aspx?languagename=en&Act=1&lang=en&Page=1&SrchInResult=&highLight=1&SearchCriteria=allwords&SearchScope=0&

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http://www.islamweb.net/emainpage/index.php?page=result&q=eid

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