GOING OUT TO THE MUSALLAA (place for prayer)

Salaatul ‘Eid can be performed in the mosque but it is preferred to perform it in a place outside the city as long as there is no excuse or reason to do otherwise (e.g., rain, etc.). As the Prophet would pray the two ‘Eids in the outskirts of al-Medeenah and he never prayed it in his mosque, except it is reported through a week narration that once he prayed in the mosque because it was raining.

1:Takbeeraat during the days of ‘Eid

It is a sunnah to pronounce the takbeeraat on ‘Eid days. Concerning the ‘Eid of breaking the fast, Allâh says: “you should complete the prescribed period and that you should glorify Allâh [i.e., say takbeeraat] for having guided you and that you may give thanks.” Al-Baqarah: 2: 185.

Concerning the ‘Eid of the sacrifice, Allâh says: “that you may remember Allâh during the well known days;” Al-Hajj: 22:

The majority of the scholars say that the time for the takbeeraat during the ‘Eid of breaking the fast is from the time one goes to the ‘Eid prayer until the khutbah begins. Weak hadith have been recorded stating this, but there are also authentic reports from Ibn ‘Umar and other companions that they did so.

Al-Haakim says: “This sunnah has been practiced by ahl-il hadeeth. Maalik, Ahmad, Ishaaq, and Abu Thaur [have made statements concurring that practice] .”

Some say that the takbeeraat are from the night before the ‘Eid, when the moon is seen, until the person goes to the musallaa and the imaam arrives. The time for the takbeeraat during the ‘Eid of the sacrifice is from the day of ‘Arafah until the time of the ‘asr on the thirteenth of Thul-Hijjah. [See Sharhussunnah: vol. 4, pp. 300-1. See Zaadul Mi ‘aad: vol. 1, p. 449.]

Imaam Al-Bukhaaree says in Sahih Al-Bukahri: vol. 2, p. 45, chapter. 11. “Superiority of doing good deeds of the days of Tashreeq (11 th , 12 th , 13 th , of Thul-Hijjah ). Ibn ‘Abbaas recited the Holy verses; “Remember Allâh during the known days-i.e. the first ten days of Thul-Hijjah, and also the counted days i.e. the days of Tashreeq.” Ibn ‘Umar and Abu Hurayrah used to go out to the market saying Takbir during the first ten days of Thul-Hijjah and the people would say Takbir after their Takbir s. Muhammad bin ‘Ali used to say Takbir after Nawaafil.

Ibn Hajar writes in Fath al-Baaree: “None of that has been confirmed from the Prophet. The most authentic report from the companions is that ‘Alee and Ibn Mas‘ood would make the takbeeraat from the day of ‘Arafah to the ‘asr of the last day of Mina. Ibn al-Munthir and others reported it. AshShafa‘ee, Ahmad, Aboo Yoosuf, and Muhammad follow that report and it is also the view of ‘Umar and Ibn ‘Abbaas.”

There is no specific time for the takbeeraat during the days of tashriq (three days after ‘Eidul adha). In fact, it is preferred to pronounce takbeeraat during every moment of those days. Al-Bukhari recorded in Sahih al-Bukhari: vol. 2, p. 46, chapter. 12. “During ‘Umar’s stay at Mina, he would say takbeeraat in his tent [so loud] that the people in the mosque would hear it and then they would start doing it. Also the people in the market place would do the same and all of Mina would resound with the takbeeraat. Ibn ‘Umar used to say the takbeeraat, during those days of Mina, after the prayers and while on his bed, in his tent, while sitting and while walking during all of those days. Maymoonah would say the takbeeraat on the day of sacrifice. The women used to say takbeeraat behind Abbaan ibn ‘Uthmaan and ‘Umar ibn’Abdulaziz along with the men in the mosque during the days of tashreeq.”

Al-Haafiz ibn Hajar said: “These reports show that the takbeeraat are made during all the times of these days, after salaah and all other times. Some say the takbeeraat are made only after the salaah. Some say they are to be made only after the fard prayers and not after nawaafil. Some declare them to be for men .and not for women, while some say that they are only to be said in congregations and not individually. Some reserve them only for those who perform the salaah on time and not for those who are making up a missed prayer. Some say only for residents and not travellers, whereas others think they are only for the people of the city and not for the people of the countryside. Apparently al-Bukhari is of the opinion that it is for all people and the reports that he has transmitted support his opinion.”

Narrated by Muhammad bin Abee Bakr Al Thaqafee : “While we were going from Mina to ‘Arafat, I asked Anas bin Malik, about Talbiya, “How did you use to say Talbiya in the company of the Prophet?”Anas said: “People used to say Talbiya and their saying was not objected to and they used to say Takbeer and that was not objected to either. ” Sahih Al-Bukhari: vol. 2,p. 46, no. 87

Women can also pronounce the takbeer:

Narrated by Umm ‘Ateeyah: “We used to be ordered to come out on the Day of ‘Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbeer along with them and invoke Allâh along with them and hope for the blessings of that day and for purification from sins.” Sahih Al-Bukhari: vol. 2, p.47, no.88.

HOW ONE CAN SAY TAKBEERAAT?

These takbeeraat can be made in many different forms. The most authentic form is that which has been recorded with a sahih chain by ‘Abdurrazzaaq from Salmaan, who said: “They made takbeeraat with:’Allâhu akbar, Allâhu akbar, Allâhu akbar kabeera.”‘ From ‘Umar and ibn Mas’ood the following is related: “Allâhu akbar. Allâhu akbar. La ilaha ill Allâh. Allâhu akbar. Allâhu akbar wa lillahil-hamd.”

Translation: Allâh is the greatest, Allâh is the greatest. There is no God but Allâh. Allâh is the greatest, Allâh is the greatest. All praise belongs to Allâh. [See Sharhussunnah: vol. 4, pp. 301. See Zaadul Ma’aad: vol. 1, p. 449.]

2: Women and children going out to attend ‘Eid prayer

Shari’ah requires women and children to go out and attend the salaatul ‘Eidayn. This includes married, single, young, old, or menstruating women. Umm ‘Ateeyah reports: “We were ordered to go out with the single and menstruating women to the two ‘Eids in order to witness the good and the supplications of the Muslims. The menstruating women would be separate from the others.” [This is related by Sahih al-Bukhari: vol. 2, p. 48, no. 91.]

The above hadeeth clears it that the menstruating women will not prayer and will keep away from the Musallaa, Sahih Al-Bukhari: vol. 2, p. 52, no. 97.

Ibn ‘Abbas further reports: “I went out with the Prophet on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them of Allâh, and ordered them to give charity.” [This is related by Sahih al-Bukhari: vol. 2, p. 48, no. 92.]

3: Taking different routes to and from musallaa

Most of the people of knowledge are of the opinion that it is preferred for a person to go to the salaah by one route and then to return home through another route, regardless of whether he be the imaam or a member of the congregation. Jabir reports: “On the days of ‘Eid, the Prophet would take different routes.” [This is related by Sahih al-Bukhari: vol. 2, p. 54, no. 102.]

Abu Hurairah says: “When the Prophet went to salaatul ‘Eid, he would return through a different route.” [This is related by at-Tirmithee:Saheeh Sunan At-Titmthee: vol. 1, p. 168, no. 446] .

4: The time of ‘Eid prayers

The time for salaatul ‘Eid begins from the time the sun is three meters above the horizon until the sun reaches its meridian. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith. It is better to offer the ‘Eid prayer in the forenoon in the early hours after the sunrise. Thereason is that the people have to slaughter the sacrificial animals on theday of saacrifice. Hence, the prayer on this occasion should be offered earlier than the prayer offered on the day of breaking the fast.

Yazeed ibn Khumayr Rahbee said: ‘Abd Allâh ibn Busr, the companion of the Prophet came out along with the people on the day of the breaking of the fast or on the day of sacrifice (to offer the prayer). He disliked the delay of the Imaam, and said: We would finish our ‘Eid prayer at this moment, that is, at the time of forenoon. [Sunan Abu Dawud: (Eng): vol. 1, p. 293, no. 1131 and it is authenticated by Al-Albaanee in Saheeh Sunan Aboo Daawood: vol. 1, pp. 210-1, no. 1005. Imaam al-Bukhari has mentioned in Sahih Al-Bukhari: vol. 2, p. 44, chapter. 10.

Ibn Qudamah says: “It is a sunnah to pray salaatul adha early in order to allow more time for the people to perform the sacrifice, and the salaatul Fitr is to be delayed in order to give people time to pay zakat al-Fitr. I know of no difference of opinion on this point.” [Refer to Al-Mughnaee by Imaam ibn Qudaamah: vol. 2, p. 224.]

5: The athaan and iqaamah for salaatul ‘Eidayn

Ibn al-Qayyim writes: “When the Messenger of Allâh went to the musallaa (place of prayer), he would perform the salaah without any athaan or iqaamah and without saying ‘as-salaatu jaami’ah’ (prayer in congregation). The sunnah is not to do any of that.” [Zaadul Ma‘aad: vol. 1, p. 442.].

Ibn ‘Abbaas and Jaabir both report that there was no athaan on the day of the breaking of the fast or on the day of sacrifice. This is related by al-Bukhari: vol. 2, p. 41, no. 78. and Muslim: vol. 2, p. 417, no. 1927 .