Lesson Three – Unique Gems Related To The Rulings of ‘Eid – Shaykh Muhammad ibn Hizaam

This is based on an exciting and delightful class conducted by our beloved Shaykh, Al-Faqeeh, Abu Abdillaah Muhammad ibn Hizaam Al-Ba’daani -may Allaah preserve him and benefit by way of him Islaam and the Muslims-

Lesson Three Begins :

Abu Abdillaah -may Allaah preserve him him- begins:

In the name of Allaah, The Most Merciful, Bestower of Mercy

All praise be to Allaah. We Praise Him. We seek His assistance. We seek His forgiveness. We seek refuge in Allaah from the evils of our own selves and from our evil deeds. I bear witness that there is no deity worthy of worship, in truth, except Allaah alone, and I bear witness that Muhammad is his slave and Messenger.

Q1. What does one do if the Musalla (outdoor prayer place) is far and it’s too difficult for him to attend?

Answer: If it’s too difficult for him to attend, perhaps because he lives in a remote village, he can bring his children together and pray with them at home. If he’s able to give a sermon this is better. Likewise, it’s better for them to pray outside if possible.

Q2. If someone joins the prayer in the second rak’a while the imaam is in sujood, then afterwards (while making up for what he’s missed) other people join him, making him the Imaam?

Answer: You have to pray two complete rak’ahs, if others join you, you become their Imaam in the prayer. But if they caught the congregation with the first Imaam, and then decide to complete the rest of their prayer by making you their Imaam, this is incorrect. However, if others come and make you an Imaam (by joining in with you), this is fine.

Q3. If someone overslept and missed the prayer as a result, should he pray alone?

Answer: He should pray alone, performing Takbeer in the same manner one would in the ‘Eid prayer.

Q4. Are there any voluntary prayers offered before, or after the ‘Eid prayer?

Answer: There are no voluntary prayers to be offered, neither before, nor after. ‘Abdullah ibn Abbaas narrated that the prophet ﷺ offered (‘Eid prayer as) two rak’ahs, without praying anything else before, or after it. [Reported by Bukhaari & Muslim]

Q5. If after the Eid prayer, one returns to the Masjid and offers Dhuha prayer, is this okay?

Answer: if this is his intention; to pray the Dhuha prayer – not a voluntary prayer linked to the ‘Eid prayer, this is okay, and the same applied if he returns back to his home to offer the Dhuha prayer there.

Q6. Is it permissible to combine the intentions for Dhuha and ‘Eid under the same prayer?

Answer: It’s not possible, because the ‘Eid prayer is obligatory, so there’s no room for any other intention.

Q7. What if one sleeps deliberately and leaves off the ‘Eid prayer?

Answer: If he abandons the prayer deliberately, he is sinful. The obligation to offer the ‘Eid prayer is established in the two Saheehs and other than it. In fact, Shaykhul Islaam went as far saying, ‘it might even be possible to say it’s obligatory upon women as well’. It seems Shaykhul Islaam was reluctant because no one from the Salaf preceded him in declaring it to be Waajib. Ibn Rajab said: I don’t know anyone who holds it to be Waajib, i.e. for women to offer the ‘Eid prayer.

If a women’s prayer section is made available, women should be brought out to attend. How can one allow them to go to marketplaces, parties, weddings and function halls, yet when it’s the ‘Eid prayer, he stops her from going, he is overcome by protective jealousy. If a women’s prayer section is made available, this is good.

Q8. If he sleeps past the time of Fajr and does not pray it, then wakes up in time for the ‘Eid prayer?

Answer: He must pray Fajr first – this is an obligatory prayer, and its time (for the one who misses it unintentionally due to sleep) is to pray it when he wakes up.

Q9. Does the Khateeb give the Khutbah on a pulpit or without it?

Answer: The Prophet ﷺ delivered the ‘Eid sermon while standing, and he did not stand on a pulpit. So it’s recommended for the Khateeb to avoid using a pulpit during the Eid sermon. He should just stand on the ground in front of the people. On the other hand, for the rain prayer, the Prophet ﷺ would have them bring out the pulpit to the outdoor prayer place. This proves that he ﷺ purposely left off using the pulpit during the ‘Eid sermon, because he could have chosen to bring it out for the ‘Eid prayer as it was brought out for the rain prayer.

It’s also recommended for the khateeb to stand facing the people, and for the people to remain seated in their rows for the Khutbah, as proven by the hadeeth of Abu Sa’eed Al-Khudri, in the two Saheehs, that he said, “So he ﷺ stood in front of the people, while the people were seated in their rows.”

Therefore, it’s not befitting for people to move from their prayer places in order to sit closer together, they should just remain seated in their prayer places, facing the Khateeb.

Q10. Is the Eid Khutbah comprised of two parts (like the Friday Khutbah)?

Answer: What’s correct is that the ‘Eid Khutba consists of only one part, because it has not come from Prophet ﷺ that he ever gave a two part Khutbah (for ‘Eid), even thought it’s established that he would give a two part Khutbah on Fridays.

Therefore, the ‘Eid Khutbah consists of only one part according to the most correct view of the scholars. There are many scholars on the hand who say that the khateeb should give a two part sermon on ‘Eid, based on a weak hadeeth reported by Ibn Maajah, on the authority of Jaabir, that the Prophet ﷺ delivered a two part khutbah on ‘Eid. But within the chain of this hadeeth is a narrator by the name of Isma’eel Al-Makki (a weak narrator). Similarly, Al-Bazzaar has also reported from Sa’ad ibn Abi Waqqaas with a different chain of narration, but in this chain also there’s a weak narrator (matrook) known as ‘Abdullaah ibn Shabeeb. Therefore the hadeeth is inauthentic. Some of them also compare it to the Friday Khutbah using analogy. But seeing as the hadeeth is inauthentic, the stronger opinion is that ‘Eid Khutbah consists of only one part, as is clearly stated in the hadeeth, ‘The Prophet ﷺ, Abu Bakr and ‘Umar would all offer the ‘Eid prayer before the Khutba’, and in another hadeeth, ‘he ﷺ stood up and admonishand the people, and from his advice was his saying, ‘give charity, give charity, give charity’. It has not been authentically reported that he ﷺ gave a two part Khutbah on ‘Eid, for this reason it should be confined and limited to one khutbah.

Some said there’s a consensus in this regard. Some statements have come from Ibn Qudaamah (which some may have misunderstood to indicate a concensus,) but his remarks relate to the ‘Eid prayer coming before the Khutbah, so he was talking about a different matter. That’s what he was referring to when he said, ‘no one is known to have disagreed with this’, i.e. that the ‘Eid prayer comes before the Khutbah. Likewise, Ibn Hazm relays various issues of difference in his book Al-Muhalla, afterwards he says, ‘there’s no differing in this’, or something to that extent. So he made a general statement, and wasn’t referring to anything specific.

Shaykh Albaani, Shaykh Al-Uthaymeen and Shaykh Muqbil are among those who hold the view that the ‘Eid Khutbah consists of only one part.

In any case, we cannot criticise whoever opts for a two part Khutbah, based on the fact that its not reported from any of the Salaf that they saw the ‘Eid sermon to be a one part khutba, and due to the fact that this is the opinion of some of the Madhaahib (schools of thought).

Nonetheless, we remain with the evidence. As for the Ijmaa’, then it is neither proven, nor is it certified, for that reason it cannot be used against us. So the most correct position is that the ‘Eid sermon is a one part Khutbah, and this was the position adopted by our Shaykh, Shaykh Muqbil -may Allaah have mercy on him- as well as our Shaykh after him, Shaykh Yahya -may Allaah preserve him-; we ask Allaah for success.

He said, ‘he ﷺ then thought that the women couldn’t hear the sermon, so he approached them and gave a special sermon just for the women.’ Perhaps this is what they rely on.

But in reality, the heart feels uneasy with this, because there are no reports to show that he ﷺ separated between the two Khutbahs by sitting. Additionally, his sermon to the women was very short, according to the reports; he admonished them and instructed them to give charity. There are no reports that he ﷺ gave a two part Khutbah, whereas with the Friday Khutbah, they’ve reported that he ﷺ used to separate between the two parts of the Khutbah by sitting down. This has clearly been stated in a number of Hadeeth reports. Moreover, the hadeeth reports concerning the Eid sermon seem to indicate that it was a one part Khutbah. Had there been a clear-cut consensus, we would have relayed it. But what’s apparent from the evidences is that it was only one Khutbah. In spite of that, whoever opts for a two part Khutbah is not to be faulted, especially as some of scholars hold this opinion. So the issue is broad….[unclear]…

It’s desirable to begin the Khutbah by praising Allaah and extolling Him.

Q11. Is it obligatory to listen to the khutbah?

Answer: You may leave if you wish. It’s not obligatory to remain behind for the Khutbah, but it’s better to remain and benefit if the Khateeb is Sunni and one who benefits the people. Similarly, it’s desirable to remain silent during the sermon, but if there’s a need to mention some words lightly, this is okay, so long as he doesn’t disturb the people with his words. He mustn’t raise his voice and disturb the listeners. The rulings related to the ‘Eid Khutbah vary to that of the Friday Khutbah.

Q12. What if the Imaam leads the ‘Eid prayer and then walks off without giving a sermon, and the people also walk off, will they be sinful for leaving out the ‘Eid khutbah?

Answer: Leaving out the Khutbah due to laziness or lack of knowledge does not incur sin, but if they left it off, turning away from the Sunnah, they will be sinful for that, based on the Prophet’s saying ﷺ,

(من رغب عن سنتي فليس مني)

‘Whoever turns away from my Sunnah is not from me’. If they left off the Khutbah out of laziness, or because they didn’t have a competent Khateeb, there’s no sin upon them, because the ‘Eid Khutba is a Sunnah Muakkadah (confirmed Sunnah).

Q13. What is the ruling on making Du’a during the Khutbah?

Answer: Making Du’a at all times is desirable, ‘And your Lord said:

{ادعوني أستجب لكم}
Invoke Me, I will answer your supplication.’

But he must not specify the Khutba as a time for making Du’a. If he makes du’a randomly, (this is fine,) people are in need of Du’a at all times, especially during gatherings, if they say Aameen, it’s a source of blessing, whether this is done in the khutbah or in a lecture or in a general lesson; he remembers people’s situation and this draws him to supplicate, and the attendees respond with Aameen, without allocating or appointing a specific time or the like. General acts of worship do not reach the level of innovation unless they are specified in certain ways, such as allocating specific remembrances or the like, this is not permissible, but if people are faced with drought for example, and he supplicates for rain, this is fine.

With regards to the topic of the Khutbah, he should address issues that concern the people, topics which people are in need of; most important of which is Tawheed and worship, and warning the Muslims from the (ways of the) disbelievers, clarifying their dangers, the danger of imitating them, as well as their intent to invade and overcome the Muslims through their mediums, and he should also warn against evil and Fitnah in a general sense; he should clarify their conditions and so forth, so that the Khutbah is broad, because all types of people will be in attendance; the layman, even the one who doesn’t pray regularly, so you can possibly touch on the topic of prayer and its preservation and the seriousness of abandoning the prayer, and the ruling on those who abandon the prayer, because there are some people who don’t pray except on ‘Eid.

Q14. Is it permissible for woman to play the duff (drum) on the day of ‘Eid?

Answer: Yes, it’s permissible, provided it doesn’t have any jingles attached; some drums have metal jingles attached to them, producing bell like sounds or sounds similar to that.

If it’s free of jingles, it’s allowed for women to use them on ‘Eid. It’s reported that two slave girls were playing a drum in the presence of the Prophet ﷺ. When Abu Bakr criticised them for this, the Prophet ﷺ said,

دعهما أبا بكر، فإن لكل قوم عيدا، وهذا عيدنا
‘Leave them O Abu Bakr, for every nation has a day of celebration, and this is our day of celebration’

Furthermore, this is permissible for women, but impermissible for men, because the Prophet ﷺ forbade the men from imitating the women, and because they are a musical instrument; exception (to use them) has been granted only to women.

Drums of all kind are prohibited, because they are musical instruments.

((لَيَكُونَنَّ مِنْ أُمَّتِي أَقْوَامٌ يَسْتَحِلُّونَ الْحِرَ وَالْحَرِيرَ وَالْخَمْرَ وَالْمَعَازِفَ))

“From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful.” [Reported by Bukhaari from the hadeeth of Maalik Al-Ash’ari]

Q15. What’s the ruling on performing the Bara’ (the traditional Yemeni dance) and dancing around with swords?

Answer: Perform the Bara’ is allowed, provided they refrain from using drums; the Abyssinians used to play with their spears on the day of ‘Eid.

However, listening to musical instruments is forbidden, the same way playing them is forbidden. The Prophet ﷺ forbade the use of Koobah [reported by Ahmad from the hadeeth Ibn Abbaas]; Koobah is a type of drum.

Likewise, singing which is accompanied by musical instruments is forbidden, the same way poetic chanting (Zawaamil) with the inclusion of musical instruments is also forbidden. Az-Zaml linguistically refers to a chorus of voices. Often, the Zawaamil chanted by the tribesmen are done together using a raised voices. So it’s due to this mixture of voices why it’s referrerd to as Zawaamil. If this done free of any drums, it’s permissible; it’s a forms of poetry. But one should not be persistent in this. If it’s done occasionally, like on the day of ‘Eid for example, this is all right. This is from the allowances of this Deen.

With regards to fireworks, then it’s better to avoid them, because they’re a waste of money and are frightening for the residents and the children.

((لا يحل لمسلم أن يروع مسلما))

‘Its forbidden to frighten a fellow Muslim’ [Reported by Abu Dawood from a man from the Prophet’s companions ﷺ; it’s also collected in Saheehul Musnad]

Nonetheless, if a child got some firework, without wasting money, and played with it in a distant location, away from the people, this is permissible; this allowance is granted from the angle of: ‘so the Jews know that our religion is one of ease and tolerance.’

Furthermore, the children used to play in Madeenah (prior to the Prophet’s arrival, and after his arrival,) he ﷺ said:

((قَدْ أَبْدَلَكُمُ اللَّهُ بِهِمَا خَيْرًا مِنْهُمَا يَوْمَ الْفِطْرِ وَيَوْمَ الأَضْحَى))

“Allaah has replaced them for you with better than them: the day of Al-Fitr and the day of Al-Adh-ha.”

Some people form rows after the prayer in order to greet and shake hands with one another. But this practice should be left off, because it’s not from the Sunnah to do this.

With regards to visiting relatives on the day of ‘Eid, people have become so accustomed to this to the point where if you don’t visit then, they become offended. You shouldn’t visit people believing that this is an act of worship prescribed on this day, which if you do, you will be rewarded, no. Rather, you visit merely because it’s a custom. You shouldn’t believe in your heart that you will attain a greater reward for visiting people on this day more than any other day.

Visiting people on this day is allowed, but you should notify them that it’s not necessary to visit them on ‘Eid day specifically, it’s perfectly fine to visit at any time. Then you gradually stop visiting them on ‘Eid, till you are able to visit them at any time before or after Eid, or sometimes on ‘Eid day. This is better. So you make them accustomed to this and at the same time you’re teaching them the ruling. So you are able to leave this off in a tranquil manner.

Some people have a custom of carrying some money with them when visiting family; they don’t visit empty handed. This is a custom found in some areas. If this is easy and manageable, then it’s okay. If this is a customary practice, it’s all right to give them (some money), but this shouldn’t become something necessary.

In any case, it’s better to leave off all baseless practice which have no evidence, and with Allaah lies all success.

Praise be to Allaah, Lord of the Worlds.

Translated by : Abu Ishaq Muhammad Ibn Ahmad Ba-‘Alawi

Original Lesson: https://t.me/ibnhezam/7301