The `Id and Its Rulings

|Sheikh Salman al-Oadah|

The Arabic word for holiday (`îd) literally means something that is customary or habitual. All nations and cultures have their unique holidays. This is because the desire to have holidays is part of human nature. People love to have occasions of joy to celebrate the present and commemorate the past.

Many non-Muslim civilizations have holidays connected with worldly events, like the birth of their nation or the fall of another or the coronation or marriage of a king, or the turn of the seasons.

They also have religious holidays. For instance, both the Jews and Christians have holidays that are uniquely their own. The Jews have Chanukah and Passover. The Christians have Christmas and Easter which are celebrated in all of the countries of Europe and the Americas as well as everywhere else the Christians have a presence, even in countries that are not predominantly Christian. Sometimes, Muslims participate in these Christian holidays as well, either out of ignorance or weakness of faith.

The Magians have their holidays as well, like Mahrajan and Nairuz.

As for the Muslims, they have only two holidays. These are `Îd al-Fitr and `Id al-Adhâ. They have no others.

When the Prophet (peace be upon him) arrived in Madinah, he found that the inhabitants of that city had two festive days wherein they would play and enjoy themselves. The Prophet (peace be upon him) said: “Allah – Most Blessed and High – has replaced these with what is better: `Îd al-Fitr and `Îd al-Adhâ.” [Sunan Abî Dâwûd(1134) and Sunan al-Nasâ’î (1556)]

Because of this hadîth, one Arab poet said:

    Two holidays there are for those with sense.
    There is no third to these if we desire
    To be secure in our auspicious day.

    They are the `Îds of Fitr and of Adhâ.
    Any addition to these is a departure
    From Prophet Muhammad’s guidance and his way.

He wrote these verses to refute another poet who had added the Prophet’s birthday to the list of Muslim holidays and said:

    Fitr, Adhâ, and the birthday –
    Three holidays the Muslims share.

    These holidays end, but gladness remains
    Because Muhammad’s love is there.

These two holidays – `Îd al-Fitr and `Îd al-Adhâ – have been prescribed for us by Allah. They are among the most conspicuous symbols of Islam. The Muslims should be eager to observe these days and bring to mind what these days mean to us.

Some Rulings for the Day of `Îd

1. It is forbidden for a Muslim to observe a fast on the day of `Îd. Abû Sa`îd al-Khudrî relates to us that the Prophet (peace be upon him) forbid fasting on two days: the day of `Îd al Fitr and the day of Îd al-Adhâ. [Sahîh al-Bukhârî (1197) and Muslim (1137)]

2. The prayer is to be attended by men and women alike. Umm `Atiyyah tells us: “Allah’s Messenger (peace be upon him) commanded us to come out and attend the prayers for `Îd al-Fitr and `Îd al-Adhâ, even the young maidens among us as well as those who were in seclusion and those who were menstruating. The menstruating women would stand apart from the prayer itself, but they would witness the good event and share in the Muslims’ supplication.” [Sahîh al-Bukhârî (974) and Sahîh Muslim(890)]

We see that even young maidens, women in seclusion, and menstruating women are supposed to attend the `Id prayers. Therefore, we cannot doubt that men are expected to attend. Indeed, some scholars deem it obligatory for men to do so. They cite the hadîth of Umm `Atiyyah as evidence, as well as the following verses of the Qur’ân: “He indeed shall be successful who purifies himself, glorifies the name of his Lord, and prays.” [Sûrah al-A`lâ: 14-15] They argue that the prayer being referred to in these verses is the `Îd prayer.

3. The `Îd service consists of a prayer and a sermon. The prayer comes before the sermon. Ibn `Umar, Abû Sa`îd, and Ibn `Abbâs all relate to us that the Prophet (peace be upon him) used to offer the prayer before delivering the sermon. [Sahîh al-Bukhârî (963) and Sahîh Muslim(888)]

4. It is preferred for the imâm to commence the first unit of the prayer with seven takbîrs and the second unit with five. This is the confirmed practice of a number of Companions, including `Umar, `Uthmân, `Alî , Abû Hurayrah, Abû Sa`îd al-Khudrî, Abû Ayyûb al-Ansârî, and Zayd b. Thâbit.

A number of hadîth have been attributed to the Prophet (peace be upon him), but none of them are authentic. However, this practice is authentically established for the Companions. It is also permissible to commence both units of prayer with four takbîrs each. This is the established practice of a number of the Pious Predecessors, including Ibn Mas`ûd. This is the practice adopted by Hanafî scholars.

5. It is preferable for the imam to recite Sûrah Qâf in the first unit of prayer and Sûrah al-Qamar in the second. Abû Wâfid al-Laythî relates that this was the Prophet’s practice. [Sahîh Muslim (891)]

It is also related that the Prophet (peace be upon him) used to recite Sûrah al-A`lâ and Sûrah al-Ghâshiyah in the `Îd prayers, just like he would do in the Friday prayers. [Sahîh Muslim (878)]

6. There are no supererogatory prayers before or after the `Îd prayer. Ibn `Abbâs relates that the Prophet (peace be upon him) went out on the day of `Îd and prayed two units of prayer. He prayed nothing else before it or after it. [Sahîh al-Bukhârî (964) and Sahîh Muslim(884)]

And Allah knows best.

Source: www.islamtoday.com