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 Two 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 diety worthy of worship, in truth, except Allaah alone, and I bear witness that Muhammad is his slave and Messenger.
Yesterday, we took some rulings pertaining to the ‘Eid prayer as well as rulings pertaining to ‘Eid as a whole, but there are still some rulings yet to be mentioned:
Q1. With regards to the performing the Eid prayer, does one recite loudly or quietly?
Answer: He recites loudly, because the prophet – may the peace and blessings of Allaah be upon him- read loudly in this prayer, as is understood from the statement of An-n’umaan ibn Basheer -may Allaah be pleased with him- in Saheeh Muslim that, “The prophet ﷺ recited:
سبح اسم ربك الأعلى
‘glorify the name of your lord the most high’ (Suratul A’laa) and,
هل أتاك حديث الغاشية
‘has there come to you the narration of the overwhelming’ (Suratul Ghaashiyah).
Q2. Has it been reported that prophet -may Allaah’ peace and blessings be upon him – recited other than these two Surahs (Suratul A’laa & Al-Ghaashiyah) in the Eid Salaah?
Answer: It’s also come that he ﷺ recited Suratu Qaaf in the first rak’ah and Suratul Qamar in the second, as it was narrated by Abu Waaqid Al-laythee -may Allaah be pleased with him- in saheeh muslim. So whether you opt for the combination of reciting Suratul A’laa and Suratul Ghaashiyah or the combination of Suratu qaaf and Suratul Qamr, both are recommended.
Q3. What if one reads other than the aforementioned, will he be rewarded?
Answer: Yes, he will be rewarded (in-shaa-Allaah). This is only stating that which is more preferable and acting in line with the Sunnah. If someone is praying with the common folk, it’s better that he opts for shorter Surahs, so that it may not be a burden upon them. But if he is in a place where people tolerate longer Surahs and they love acting by the Sunnah, then this is good thing, that he implements the Sunnah of reciting Suratu Qaaf in the first rak’ah and Suratul Qamr in the second.
Q4. How many takbeers (saying ‘Allahu akbar’) are there in the first as well as the second rak’ah?
Answer: There are 7 takbeers in the first rak’ah and 5 in the second. This has been reported from the hadeeth of ‘Amr ibn Shu’ayb, who narrated from his father, who narrated from his grandfather, that the prophet -may Allaah’s peace and blessings be upon him- said : “It’s from the Sunnah to make takbeer in the Eid prayer, 7 times in the first (rak’ah) and 5 times in the last, and to recite after both of them.”
The scholars differed into two opinions with regards to the takbeeratul ihraam (the opening takbeer) being included in the 7, and these 2 opinions have both been mentioned in the Math-habs (school of thought) of Ahmad, Shaafi’ee and Maalik; from them are those who included takbeeratul ihraam in the 7, and this view was relayed from ibn Abbaas; that he held it to be from the seven, because he lead the people in prayer and included takbeeratul ihraam in the 7. Nonetheless, the issue is minor, but referring back to the wording of the hadeeth: “from the sunnah is to make takbeer in the first (rak’ah) 7 times and 5 times in the last and to recite after both of them”, it seems as though they are a specific set of takbeers within the Eid prayer, exclusive of the opening takbeer i.e. what is perceived from the wording of the hadeeth is that these takbeers are specific, exclusive of the opening takbeer as well as the takbeeratul intiqaal (Takbeer when adjusting positions in the prayer), because of the Prophet’s saying, “from the sunnah”; it is well known that the opening takbeer is from the pillars of the prayer – so the wording of the hadeeth gives the feeling that the opening takbeer is not included in the 7, and this is what I’m personally inclined to. However, It’s come from Ibn ‘Abbaas that he considered it from the 7, so whoever opts for this opinion, there is no harm. This hadeeth has other chains of narration which strengthen it; it has come from ‘Amr ibn Shu’ayb, from his father, who narrated from his grandfather, and it has also come from A’ishah; hence the hadeeth is’ hassan’ [fairly authentic] due to the supporting narrations; the great scholars Albaani and Al-Waad’iee have both declared it to be Hassan -may Allaah have mercy upon them-.
Q5. Is there a difference of opinion regarding the takbeeratul intiqaal?
Answer: There’s no difference of opinion regarding the takbeeratul intiqaal unlike the opening takbeer, because it (the takbeeratul intiqaal) is begins as soon as a person moves from one position to the next. So as soon as a person is stood up straight (for the next rak’ah), he would have already completed the Takbeeratul intiqaal. Hence why there’s no difference of opinion except for the opening takbeer.
Q6. When does one say the opening supplication, after the 7 takbeers or after the opening takbeer?
Answer: The correct opinion is that it is said after the takbeeratul ihraam, because the opening supplication is said at the start of the prayer. So straight after making the takbeeratul ihraam, one should say the opening supplication, then after that he makes the 7 takbeers.
Q7. What is said after every 2 takbeers?
Answer: Some of the scholars of fiqh said, you say: “Allahu akbaru kabeera, wal-hamdulillah katheera”, however this has not been reported from the prophet -may Allaah’s peace and blessings be upon him-, so he should just pause quietly for a short time, then say, Allahu akbar, then pause quietly for a short time and so on…
Q8. What does one do upon joining the prayer while the Imaam has already made 4 or 5 takbeers?
Answer: Firstly, he makes Takbeeratul Ihraam in order to join the prayer with the Imaam, then he continues repeating the remaining voluntary Takbeers after the Imaam – seven in the first rak’ah and five in the second. Recitation follows the Takbeers, in both rak’ah. There’s no special Dhikr (remembrance/dua) to be said in between every couple of takbeers, all that’s required is to make consecutive takbeers, one after the other, without doing any Dhikr. He is not required to make up for any missed Takbeers – “whatever you reach (from the prayer) then pray, and complete whatever you’ve missed”
Q9. A person joins the Imaam in the second rak’ah, how many takbeers should he make with the imaam this second rak’ah?
Answer: He prays this second rak’ah with 5 takbeers, and this is considered to be his first rak’ah. So he would say takbeer 5 times in the first due to following the Imaam, and he would also make 5 takbeer in the second, because this is his second rak’ah, according to the majority of scholars, and Allahs aid is sought.
Whenever someone joins the Imaam, that will be considered the first part of his prayer, and when he stands up to make up for what he’s missed, that will account for the last part of their prayer. Some of the scholars have said the opposite, but this is incorrect.
Q10. What if one offers the Eid prayer without performing the takbeers, is the prayer valid?
Answer: Yes, the prayer is valid. Performing Takbeer is recommended (not waajib), so he would have left off acting upon the Sunnah.
Q11. If one forgets the takbeers, must he perform sujoodus sahw (prostration of forgetfulness)?
Answer: If he forgets, the time for it has gone, so there’s nothing upon him, not even sujoodus sahw. Likewise, if he remembers after commencing Suratul faatihah, its time has already gone, he shouldn’t go back to it. Some of them make it up after the recitation, but this will just confuse the people.
Q12. What is the ruling on raising the hands with each Takbeer?
Answer: Raising the hands with each takbeer is not something established from the prophet -ﷺ -. Therefore, one makes Takbeer without raising the hands, except for Takbeeratul ihraam, (with this Takbeer, you raise the hands) because it’s established to do so, just like in all of the prayers. As for the remaining Takbeers, one shoud not raise the hands in any of them because it is not established from the prophet ﷺ, nor from any of the companions. Some used analogy to compare this to the raising of Ibn ‘Umar with the Takbeers of the funeral prayer; It was reported that Ibn ‘Umar used to raise his hands with every takbeer during the funeral prayer, so some took this and applied it to the takbeer of the Eid prayer as well. However, acts of worship are Tawqeefiyyah (restricted to the manner prescribed in the Sharee’ah), so you cannot apply analogy in this case. Hence, what’s correct is that you say Takbeer without raising the hands, even in the funeral prayer itself, although raising the hands during the funeral prayer has some validity, due to the practice of Ibn ‘Umar. So the correct opinion is not to raise the hands during the ‘Eid prayer, even though some of the Fuqahaa hold the opposite opinion due to the action of Ibn ‘Umar in the funeral prayer. However, this is opinion is rejected; it is rejected by clarifying the correct stance in the issue; you say to them, “the correct stance in this issue is this”, if he holds the other opinion based on ijtihaad, he is not rebuked, but the truth should be clarified to him.
Q13. During the khutbah, how many times should the Khateeb say Takbeer; 7, 9 or 11?
Answer: Some have said he should make Takbeer during the khutbah, but there’s no proof for this. The prophet ﷺ would commence his khutbah by praising Allaah -subhanahu wa ta’aala- and extolling Him. So if someone begins the khutbah in this way, then follows this up by making takbeer, without exaggeration, there’s no problem with this, if it’s done in remembrance of Allaah.
Additionally, there’s also no evidence for making Takbeer between the two khutbahs. There is a hadeeth that’s been reported in this regard; that the prophet ﷺ would make takbeer during the khutbah, but the correct stance is that this hadeeth is weak. Therefore, due to the weakness of the hadeeth, what is more correct is that doing this is not from the Sunnah. Nonetheless, when scholars differ over an issue of knowledge due to the weakness or authenticity of a hadeeth (such as this), it isn’t something which leads one to become an innovator; because he takes the opinion of those who’ve authenticated the hadeeth from among the Muhadditheen; especially knowing that most of Fuqaha lack competency in the science of hadeeth, which is why perhaps they depend on the grading of a Muhaddith. So one whose case is as described, must not be declared an innovator due to that, rather he is advised that, “this way is closer to the Sunnah”.
From the greatest acts of the sunnah and religious symbols (Sha’aair) during Eid is for people to make takbeer after the Fajr prayer up until the Imaam arrives. This should be done individually using a raised voice, without seeking to do so using one collective voice. Nonetheless, if the voices become unified unintentionally at times and differ at times, there’s no problem in this.
The sunnah is to go to the Musalla (outdoor prayer place) through one route and return back using a different route; it was narrated from ‘Umar -may Allaah be pleased with him- that the prophet ﷺ would do this. Thus, it’s desirable that one takes alternative routes to and from the Musalla.
It is also desirable for one to wear new, or beautiful clothes, as is the norm nowadays. ‘Umar -may Allaah be pleased with him- saw a garment in the market and said, “If I purchased it, I would have worn it on Eid and on Fridays”, in another narration he said, “..I would have worn it during delegatory meetings and on Fridays.” This indicates that one wears a nice clothes on Eid and on Fridays, and when receiving guests it’s also okay to wear nice clothes.
All praise is for Allaah, Lord of everything.
Translated by : Abu Hudhayfah Saami Al-Hindi
Original Lesson: https://t.me/ibnhezam/7299