The 'Eid Prayer [1] - Its Ruling and Conditions That Render it Waajib (According to the Hanafi Madh-hab)
The prayer of both Eids is waajib upon any person who is obliged to perform the Friday assembly prayer. This ruling has been established on the basis of the Prophet's diligence صلى الله عليه وسلم in performing the Eid prayers and because it has been established that the Prophet صلى الله عليه وسلم performed it from the time it became law until he died without neglecting its performance. The khulafaa' ar-Raashideen رضي الله عنهم also observed this as well as all the jurists. And this is the basis for its necessitation. [2]
The conditions for the Eid prayer are the same as the Friday prayer with the exception of the sermon, for the Eid prayer is valid without the sermon, though it is a minor offence to omit it because one has neglected a sunna. Note: the reason the Eid prayer is valid without the sermon is because it is delayed until after the prayer, which therefore excludes it as a condition, rendering it a sunna. Additionally, it is not a stipulation for the Eid prayer to consist of a group of three excluding the imam as is the case in the Friday prayer. Verily, it is valid if there is one person with the imaam. [3]
Likewise, it is an offence to advance the sermon of 'Eid before the prayer, for this is contrary to the sunna of the Prophet صلى الله عليه وسلم.
The Time of the 'Eid Prayer
The valid time to perform the Eid prayer is when the sun has risen above the horizon the height of a spears length or two, and ends at (just prior to) noon.
How to Perform the 'Eid Prayer
One is to intend the prayer of Eid within himself, and is also required to intend being linked with his imaam as mentioned in the Conditions Of Prayer. The imaam is to utter his intention of leading the prayer. [4]
Then the opening Allaahu akbar is given, after which the imaam and follower recite the opening glorification [thanaa'J.
The additional takbirs are then performed by the imaam and followers, and they are three takbirs for which the hands are raised for each one of them, and this is the way of Ibn Mas'ood رضي الله عنه. Note: They are called the additional takbirs as they are additional to the opening takbir and it is sunna to remain silent between each takbir the time equivalent to three takbirs.
After this, the imaam is to seek refuge with Allaah from Satan the cursed (ta'awwudh - 'A'oothu Billaahi Minash-Shaytaanir-Rajeem) for recitation and then silently say, 'In the same of Allaah, Most Merciful, Most Gracious.' (Bismillaahir-Rahmaanir-Raheem). He then recites the Faatiha along with another soorah preferably being Sabi Hisma Rabbikal A'la (Soorah A'laa) reciting the whole soorah. Following this, he is to proceed into the bowing posture with the people.
When the imaam rises for the second rak'ah, he is to begin with the basmala [5], then the Faatiha, followed by a soorah; and it is recommended that the soorah be al-Ghaashiyah according to Imaam Abu Hanifa رحمه الله. The Prophet صلى الله عليه وسلم would read in the two Eids and Friday prayer, Sabi Hisma Rabbikal A'Laa and Hal ataaka hadeethul Ghaashiya. [6]
After this, the imaam and the people are to pronounce the additional takbirs three times raising the hands for each one as was done in the first rak'ah; and this method is superior to advancing the additional takbirs before the recitation, since it was the practice of Ibn Mas'ood رضي الله عنه and many of the Companions agreed with his saying (may Allaah be pleased with them all). [7]
If however, the imaam advances the additional takbirs in the second rak'ah before the recitation, it is permitted. And on completion of the prayer, the imaam is to conduct two sermons during which he is to teach the people the laws pertaining to sadaqah al-Fitr as the Prophet did صلى الله عليه وسلم because the sermon was sanctioned in order to teach people the laws pertaining to sadaqah al-Fitr. [8]
The Ruling of Missing the Prayer and Delaying It
One cannot make up the prayer of Eid al-Fitr if it is missed in congregation with the imaam, because the conditions of the prayer are incomplete without him.
If there is a reason that the Eid prayer cannot be performed on the proper day, then it may be delayed and performed on the following day only. For example, if the moon is veiled or is witnessed after the sun had passed its peak, then it is permitted the following day only. Another reason could be that the Eid prayer was performed when it was cloudy after which it became known that the dhuhr time had entered which meant the Eid prayer was performed in a non-permissible time.
The Rules of 'Eid al-Ad-ha and Its Variation to 'Eid al-Fitr
The rules of Eid al-Adha are the same as Eid al-Fitr, with the exception that for Eid al-Adha one is to delay eating until after the prayer, for the reason that it is the recommended practice based on the report that The Prophet would not eat on the day of Eid al-Adha until he returned upon which he ate from his sacrifice. [9]
However, if one does eat before the prayer, it is not disliked. Other differences are: that on the day of Eid al-Adha one is to utter the takbir aloud in the street when leaving to the prayer-site and in the sermon of Eid al-Adha the imaam is to teach the people about the sacrifice, namely the slaughtering and who is required to sacrifice and the time of sacrifice and the judgment of eating etc, and he also informs them about the takbir of tashreeq during the sermon for the reason that the sermon was sanctioned for this instruction.
In addition, the 11th, 12th and 13th of Dhul-Hijjah are known as the days of tashreeq in which the meat of the sacrifice was dried in the sun, in order to preserve it. And the days of nahr (sacrifice) are the 10th, 11th and 12th. However, the 10th is specifically known as the day of nahr and the 13th is specifically known as the day of tashreeq. The 11th and 12th are known as both the days of nahr and tashreeq. Moreover, the takbir of tashreeq is the takbir that is said after the prayers beginning from the fajr on the 9th up to the end of the days of tashreeq.
The prayer of Eid al-Adha may also be delayed for three days with a valid excuse, on the basis that these three days are the days of sacrifice. The prayer is valid between the rising of the sun a spears length or two until just before midday for three days. The prayer cannot be performed after this time.
If one tries to emulate those who are standing on 'Arafah, then it is not regarded as anything. Indeed, such an act is unlawfully disliked [makrooh tahreem] because it is an innovation in religion and is offensive. Verily, the standing is an obligation in a specified place, just as tawaaf is a pious act in a specified place. It is therefore unlawful to make tawaaf around any mosque or any house excluding the ka'bah imitating those at Hajj. Our scholars held that whoever makes tawaaf of a mosque excluding the ka'bah, then disbelief [kufr] is feared for that person. The same applies to one who stands in a place resembling those who stand at 'Arafah. [10]
The Ruling of the Takbeers of Tashreeq, And Upon Whom It Is Waajib
It is waajib (obligatory) to commence the takbir of tashreeq after the dawn on the day of 'Arafah (9th Dhul Hijjah) and is to be ended after the 'asr prayer on the day of Eid al-Adha (10th Dhul Hijjah). It is to be pronounced once, straight afar entry obligatory prayer which is performed in a recommended group prayer. [11]
And the takbir is waajib upon the imaam who resides in the city and his followers even if they are travellers, slaves or females according to Imaam Abu Hanifa رحمه الله. However, the women are not to pronounce the takbir aloud as this may lead to fitna (temptation).
Based on this view, it is not required of the one who prays alone, a traveller or those who reside in villages outside the city. Equally, it is not required after voluntary prayer, witr or janaaza (funeral). With regard to the takbir being waajib upon a group, the basis is the saying of Ibn Mas'ood رضي الله عنه who said, "The takbir in the days of tashreeq is not upon one or two persons. The takbirs are upon those who have prayed in a group." [12]
Also, the reason the utterance of the takbirs has been judged as waajib is because Allaah سبحانه و تعالى said [Remember Allaah during the appointed days].' [13]
Furthermore, Imaam ash-Shafi'i رحمه الله maintains that the takbir is an emphasised sunna [sunna mu'akkada] and that it is not a requirement that the takbir be joined to the finishing salaam of prayer. [14]
Imaam Muhammad رحمه الله and Imaam Abu Yusuf رحمه الله said that the takbir is waajib straight after every obligatory prayer upon anyone who prays the obligatory prayer, even if one prays it alone, is a traveller, or resides in a small village. They maintained that this is waajib until after the 'asr prayer of the fifth day starting from the day of 'Arafah. And this is the adopted practice and the fatwa issued is in accordance with this.
This means that it begins after the fajr prayer on the day of 'Arafah (9th) and ends after the 'asr on the final day of tashriq (13th) according to Imaam Muhammad رحمه الله and Imaam Abu Yusuf رحمه الله. Note: This is precautionary, because to perform something that is not required is better than to leave the command of remembering Allaah during the days which are known (ma'loomaat) and those which are appointed (ma'doodaat). Allaah سبحانه و تعالى said in soorah Hajj, verse 22 [Remember Allaah during the known days] and in soorah al-Baqarah, verse 203 [Remember Allaah during the appointed days]. It is maintained that the appointed days are the days of tashreeq and that the known days are the first ten days of the month of dhil hjijah. There is another view that holds that the known days are the days of nahr and the appointed days are the days of tashreeq. [15]
The issue is a matter of disagreement among the Companions رضي الله عنهم. The two jurists relied on the statements of 'Ali رضي الله عنه adopting the maximum as that is the precaution taken in matters of worship. Imaam Abu Hanifa رحمه الله relied on the statement of Ibn Mas'ood رضي الله عنه adopting the minimum as pronouncing the takbir aloud is an innovation.
There is no harm in reciting the takbir after the prayer of both Eids.
The takbir is; Allaah is the Greatest. Allaah is the Greatest- There is none worthy of worship except Allaah Allaah is the Greatest. Allaah is the Greatest- All Praise be to Allaah. (Allaahu Akbar, Allaahu Akbar, Laa ilaaha illAllaah, Allaahu Akbar, Allaahu Akbar, Wa lillaahil-Hamd). [16]
Notes:
[1] A narration in Abu Dawood states that Anas رضي الله عنه related: "When the Prophet صلى الله عليه وسلم entered Madina, they had two days in which they would play. The Prophet صلى الله عليه وسلم inquired, 'What are these two days?' They said, 'We would play during these two days in the days of ignorance.' The Prophet صلى الله عليه وسلم said, 'Indeed, Allaah سبحانه و تعالى has replaced for you these days with something better. They are the Day of Adha and the Day of Fitr.'" [Abu Dawud 1134]
[2] Maraky al-Falah 305
[3] Nur al-Idah 166
[4] Maraky al-Falah 307
[5] That is, "Bismillaahir Rahmaanir Raheem."
[6] Imaam Abu Hanifa's Musnad 142
[7] Maraky al-Falah 308
[8] Maraky al-Falah 309
[9] Al-Baihaqi 3/283 and Ahmad 5/352
[10] Nur al-Idah 169
[11] Note: this therefore excludes the female group prayer. That is, if a group of woman perform the obligatory prayer amongst themselves electing one of the females to lead them, then this does not necessitate the takbir. However, if women performed the prayer being led by a male imaam, then they are to utter the takbir silently and not audibly. As for thc imaam and those with him, they are required to utter it loudly. Moreover, it is necessary to join the takbir to the finishing salaam of prayer.
[12] Tabaraani 12/268
[13] Qur'aan 2:203
[14] Al-Fiqh al-Islaami, Ibraaheem as-Salkini 352
[15] Maraky al-Falah 312
[16] Nur al-Idah (The Light of Clarification) (Arabic-English), pp. 267-274.
