Home > Knowledge > Fiqh / Sunnah > Ramadhaan:

[Continued...]

CHAPTER - FIVE : Proceeding to the Musallaa (Place of prayer)

Aboo Sa'eed al-Khudree (may Allaah be pleased with him) said: "The Messenger of Allaah (SAW) on the day's of 'Eid-ul-Fitr aud 'Adhaa, used to go out to the musallaa and the first thing that he would begin with was the prayer... "23

The renowned scholar Ibn Haajee al-Maalikee said: "The past Sunnah with regards to the 'Eid prayer is that it should be performed at the musallaa. This is because the Prophet (SAW) said: 'Prayer in my masjid is a thousand times better than prayer anywhere else except the Masjid-al-Haram'*24 Despite this great excellence he (SAW) went out (to the musallaa) and left his masjid."25

Imaam Ibn Qudaamah al-Maqdasee26 said: "The Sunnah is to pray the 'Eid prayer at a musallaa. 'Alee (may Allaah be pleased with him) ordered this and al-Awzaa'ee and the people of ra'y preferred this opinion. It is also the opinion of Ibn Mundhir."27

Thus he who is unable to proceed out to the musallaa, due to an illness or old age can pray in the mosque and there is no problem - by the will of Allaah in him doing so.28

Here it is appropriate to note that the aim of the prayer in the musallaa is to gather the great majority of the Muslims in one place. Where as we see in this day and age in many countries the existence of sev eral musalla's, even if there is no need. This matter, the scholar's have informed us of is disliked.29

Indeed some musalla's have even become a platform for partisanship so as to divide the Muslims. And indeed all power and movement belong to Allaah.

CHAPTER - SIX : Going to and Returning from the Musallaa

Jaabir bin 'Abdullaah (may Allaah be pleased with him) said: "When it was the day of 'Eid the Prophet (SAW) used to alter his route (of returning)."30

Imaam Ibn al-Qayyim al-Jawzeeyah said: "The Prophet (SAW) used to change his route on the days of 'Eid, such that he went by one route and returned by another. It is said (he did this) to give salaam upon the people of both routes. Or so that both groups get some of his blessings. Or so that anybody who has a need can take care of it. Or to make manifest the rituals of Islaam.... - and this is the most correct opinion - for all of these reasons and for other reasons of wisdom which his (SAW) actions contain."31

Imaam an-Nawaawee (may Allaah have mercy on him) after quoting the previous sayings said: "Even if the reason is not known, it is still definitely preferred to make it a ruling guideline to be followed and Allaah knows best."32

NOTE: First: Imam al-Baghawee said in Sharh-us-Sunnah (4/302-303): "It is preferred that the people leave for the, musalla after praying the dawn prayer (Fajr) so that they can take their places and make takbeer. While the Imaam proceeds when it is time for the prayer"

Second: Tirmidhee (530), Ibn Maajah (161) transmit from 'Alee ibn Abee Taalib that he said: "From the sunnah is to proceed to the 'Eid by foot"33

CHAPTER - SEVEN : Takbeer in the 'Eids

Allaah, The Most High, says:

"(He wants you) to complete the same number (of days) and that must magnify Allaah (takbeer) for having guided you and so that you may be grateful to Him."34

Indeed it is established that the Prophet (SAW) used to emerge on the day of 'Eid-ul-Fitr and say the takbeer up until he reached the musallaa and up until he had performed the prayer. So when he had performed the prayer he stopped saying the takbeer.35

The scholar of hadeeth al-Albaanee said: "This hadeeth contains evidence concerning the legality of what the Muslims are acting upon, from saying the takbeer aloud on the way to the musallaa; even though many Muslims have become negligent of this Sunnah to such an extent that it has nearly become a 'thing that was'......

From that which is appropriate to remind us of at this point, is that saying the takbeer aloud does not mean that it is permitted to say it in unison, as some people do. Likewise, all other supplications in which raising the voice has or has not been prescribed, then reciting the sup plication in unison is not permissible. So be cautious of this and let us always focus our eyes upon the fact that the best guidance is the guid ance of the Prophet (SAW)."36

Shaikh-ul-Islaam Ibn Taymeeyah was asked about the time when the takbeer should be recited during the 'Eids. So he replied: "All praise be to Allaah. The most correct opinion with regard to recit ing the takbeer is that which the majority of the Salaf, the jurists from amongst the Companions and its A'immah are upon, - that is to say the takbeer after every prayer from Fajr (Dawn) on the day of 'Arafah until the last day of Tashreeq. It is permitted for everyone to say the takbeer aloud when proceeding to the 'Eid prayer and this is agreed upon by the four Imaams."37

I say: His (may Allaah have mercy upon him) saying: After every prayer - in particular - is a matter for which there is no evidence. Rather the correct opinion is that it is at all times without particularisation.

This is inferred upon by the saying of al-Bukhaaree in the chapter on the two Eid's in his book as-Saheeh (2/461): "Chapter: Takbeer in the days of Mina and when proceeding to Arafah."

'Umar (may Allaah be pleased with him) used to make takbeer in his tent in Mina such that the people in the masjid could hear him and so they would make takbeer and the people in the market would make takbeer such that Mina would resound with the takbeer.

Ibn Umar (may allaah be pleased with him) used to make takbeer in Mina on these days, after every prayer, while reclining on his couch, in his tent, in his gatherings and when walking all in these days.

Maimoonah (may Allaah be pleased with her) would make takbeer on the day of Nahr. The women used to make takbee, alongside with Abaan Ibn Uthmaan and 'Amr Ibn Abdul-Aziz during the nights of Thasreeq with the men in the masjid.

When Ibn 'Umar (may Allaah be pleased with him) would leave (his house) on the morning of 'Eid-ul-Fitr and 'Adhaa and he would say the takbeer aloud until he reached the musallaa and then make tak beer until the Imaam came.38

The manner of saying takbeer has not been authentically reported in a hadeeth of the Prophet (SAW) from that which I know, but it has been reported from some of the Companions (may Allaah be pleased with them all).

Ibn Mas'ood used to say: << Allaahu-Akbar. Allaahu-Akbar. Laa ilaaha illallah. Wa-Allaahu Akbar. Allaahu-Akbaar. Wa lillaahil-Hamd>>

(Allaah is the Greatest. Allaah is the Greatest. There is none who has the right to be worshipped except Allaah. Allaah is the Greatest. Allaah is the Greatest and to Allaah belongs all praise.)

Ibn 'Abbaas (may Allaah be pleased with him) used to say: <<Allaahu-Akbar Allaahu-Akbar; Allaahu-Akbar wa-lillaahil-Hamd. Allaahu-Akbar wa ajallu, Allaahu-Akbar 'alaa maa hadaana>>40

(Allaah is the Greatest. Allaah is the Greatest. Allaah is the Greatest and to Allaah belongs all praise. Allaah is the Greatest and the Most Sublime. Allaah is the Greatest to that which He has guided us to.)

Abdur-Razzaq transmits by the isnaad of Baihaqee in his book as Sunan al-Kubra (3/316)- with an authentic chain of narration - from Salmaan al-Khair (may Allaah Pleased with him): "Make takbeer of Allaah: Say: Allaahu-Akbar Allaahu-Akbar Allaahu-Akbar kabeera"

However many of the lay Muslims have opposed this dhikr that is established upon the salaf by innovated dhikr and additions which have no basis at all. Thus Haafidh Ibn Hajr (may Allaah have mercy on him) said in Fath ul-Baaree (2/536): "indeed additions41 have been invented. on this day, which have no basis."

CHAPTER - EIGHT : When to eat during the 'Eids

Reported from Anas (may Allaah be pleased with him) who said: "The Messenger of Allaah would not set out in the morning of 'Eid ul-Fitr until he had eaten some dates."42

Imaam al-Muhallab said: "The wisdom behind eating before the 'Eid prayer is so that no per son with doubt in his mind thinks that the fasting remains until after the prayer. So it is as if he (SAW) wanted to stop this from occurring"43

Buraidah (may Allaah be pleased with him) said: "The Prophet (SAW) would not leave on the morning of 'Eid-ul-Fitr until he had eaten and on the day of 'Adhaa he would not eat until he had returned from the prayer and he would eat from his sacrifice."44

The renowned scholar Ibn al-Qayyim said: "...as for 'Eid-ul- 'Adhaa, then he (SAW) would not eat until he returned from the musallaa and he would eat from his sacrifice."45

The renowned scholar as-Shawkaanee46 said: "The wisdom behind delaying eating on the day of 'Adhaa, is because it is a day in which slaughtering and eating from the sacrifice has been legislated. Therefore it has been prescribed that the eating be from the sacrifice. This view was held by Ibn Qudaamah."47

Zain ibn Munayyir48 said: "Eating by the Prophet (SAW) in both 'Eids occurred at the time for which it has been legislated to give the sadaqa connected to that 'Eid. Giving sadaqat-ul-fitr before going to the musallaa and giving sadaqat-ul-'Adhaa after slaughtering the sacrifice."

[Continued...]

FOOTNOTES

*Publisher's note: The mosque in Makkah in which the Ka'ba is contained.

23. Reported al-Bukhaaree (957), Muslim (889) and an-Nasaa'ee (3/187).

24. Reported by al-Bukhaaree (1190) and Muslim (1394).

25. al-Madkhal (2/283).

26. al-Mughnee (2/229-230).

27. For a detailed explanation of the evidences for this issue with a reply to the doubts of the ones who oppose it, refer to what the renowned scholar Sh Ahmad ash-Shaakir, may Allaah have mercy upon him, wrote in Sharh Sunan at- Tirmidhee (2/421-423) and by our teacher al-Albaanee in a treatise called Salaat-ul-'Eidain fil-Musallaa hiyah Sunnah, printed in Dimishq. Refer to it for it is of utmost beauty.

28. Refer to al-Mughnee (2/230)

29. Refer to Nihayatul-Muhtaaj (2/375) by ar-Ramlee

30. Reported by al-Bukhaaree (986).

31. Zaad-ul-Ma'aad (1/449).

32. Rawdat-ul-Taalibeen (2/77).

33. Declared hasan by our Shaikh Al-Albaanee in Saheeh Sunan at-Tirmidhee (1/164).

34. Al-Baqarah 2:185.

35. Reported by Ibn Abee Shaibah in Musannaf and Mahaamlee in Kitaab Salaatul 'Eidain with an authentic chain of narration but it is mursal. Nevertheless it has (some) supporting narrations that strengthen it. Refer to Silsilatul Ahaadeeth as Saheehah (170). The takbeer begins from the time of the proceeding out to the musallaa until the prayer.

36. Silsilatul Ahaudeeth as-Saheehah (1/121).

37. Majmoo al-Fataawaa (24/220) and refer to Subul-us-Salaam (2/71-72).

38. Reported by ad-Daaraqutnee and Ibn Abee Shaibah and others with an authentic chain of narration. Refer to Irwaa al-Ghaleel (650).

39. Reported by Ibn Abee Shaibah with an authentic chain of narration.

40. Reported by Baihaqee (3/315) and it has an authentic chain of narration.

41. Rather additions, after additions.

42. Reported by al-Bukhaaree (953), at-Tirmidhee (543), Ibn Maajah (1754) and Ahmad (3/126,164,232).

43. Fath-ul-Baaree (2/447) Refer to what the author has said regarding the wisdom in preferring dates.

44. Reported by at-Tirmidhee (542), Ibn Maajah (1756) and ad-Daarimee (1/375) Ahmad (5/352) and its chain is hasan.

45. Zaad-ul-Ma'aad (1/441).

46. In Nail-ul-Awtaar (3/357).

47. Refer to al- Mughunee (2/371).

48. Refer to Fath-ul-Baaree (2/448).