Part 27

12 Ahmad (719) [1/93], ‘ Abdur-Razzaq in his Mugannaf (5420) [3/223].

15 Al-Hakim (2125) [1/766]. See No. (2126) and No. (8627 and Al-Byhaqi (5996) [3/353].

18 See: * Abdur-Razzaq in his ‘Musannaf’ [3/246] and Ibn Aba Shaybah [1/469].

26 This ruling applies to any talk that may be uttered during the sermon.

33 “The days of Allah”: They refer here to the favors of Allah and the happenings that took place in the past.

38 Al-Bayhaqi (5735) [3/287]; see also Al-Bukhari (580) [2/76] and Muslim (1370) [3/106].

39 Al-Bukhari (920) [2/920], Muslim (1991) [3/387], An-Nasa’i (1415) [2/121] and Ibn Majah (1103) [2/18].

40 The Two Testifications of Faith: Saying, “I testify that there is no deity but Allah and that Muhammad is the Messenger of Allah”

The Prayer of the Two Feasts ( ‘ids), namely the Fast-breaking Feast ( ‘IdulFitr) and the Feast of Sacrifice (‘Idul-Adhd), is ordained by the Noble Qur'an, the Sunnah and the consensus of Muslim scholars, Polytheists used to observe feasts at certain times and places. So, when Islam came, it invalidated such acts. In recompense, Islam ordained the Fast-breaking Feast and the Feast of Sacrifice as a means of showing thankfulness to Allah, Exalted be He, for the performance of those two great acts of worship, namely fasting during the month of Ramadan and performing Hajj to Al-Masjid Al-Haram (the Sacred Mosque).

It is authentically narrated that when the Prophet (PBUH) came to Medina and there were two days that people used to celebrate, he (PBUH) said:

‘Allah has given you instead of them what is better, they are: the Feast of Sacrifice and the Fast-breaking Feast.”’

Hence, it is not permissible to exceed these two feasts by inventing other feasts, such as birthdays and the like, as this is viewed as exceeding what is ordained by Allah. Moreover, such acts are viewed as bid‘ah (a matter

innovated in religion), contradicting the Prophetic Sunnah and imitating the disbelievers. Such innovated feasts are not among the practices of Islam, whether they are called feasts, commemorations, days, weeks, years, etc., rather they are considered among the practices of the people of the Pre-Islamic Period of Ignorance (the Jahiliyyah) as well as an imitation of the foreign disbelieving nations and other nations. In this regard, the Prophet (PBUH) said:

“If any one imitates the manners of any people, then he is considered one of them.”

“The best of speech is that of the Book of Allah, and the best of the guidance is the guidance given by Muhammad, and the most evil affairs are those innovated (in religion); and every innovation (in religion) is an error.”

We ask Allah to let us see the right as right and guide us to follow it, and let us see the wrong as wrong and guide us to avoid it. Linguistically, the word ‘Id (feast) in Arabic means repeating the act, and that it returns (every year) with joy and happiness. Moreover, Allah returns it with beneficence and favor on His servants as a reward for their performance of the two acts of worship: Fasting and Hajj.

The proof of the legality of observing the Feast (‘ id) Prayer is stated by Allah, Exalted be He, as He says:

“So pray to your Lord and sacrifice [to Him alone].” (Qur’an: Al-Kawthar: 2)

“He has certainly succeeded who purifies himself - and mentions the Name of his Lord and prays.” (Qur'an: Al-A‘la: 14-15)

The Prophet (PBUH) and his Caliphs used to observe it (Feast Prayer) regularly. Even women were commanded by the Prophet (PBUH) to attend it. So it is an act of the Sunnah (Prophetic Tradition) that women attend the Feast Prayer, but they are neither to be perfumed nor to wear adorned clothes that attract others’ attention, as the Prophet (PBUH) says:

In addition, women should seclude themselves from the places of men. As for the menstruating women, the Prophet (PBUH) says:

“The menstruating women should keep away from the place of prayer.”

“We were ordered to come out on the Day of Feast and even bring out the virgin girls from their houses and the menstruating women. They (menstruating women) would stand behind people and say takbir (saying, “Allahu-Akbar” i.e. “Allah is the Greatest”) along with them, and invoke Allah along with them, and hope for the blessings of that day and for purification from sins?”

In this respect, coming out to perform the Feast Prayer in accordance with this manner, witnessed by everyone, is considered a means of showing and declaring the rituals of Islam. That is, these rituals are among the manifest signs of the religion.

The first Feast Prayer performed by the Prophet (PBUH) was in the second year after Hijrah (the Prophet’s Immigration to Medina). The Prophet (PBUH) kept observing it until his death. Muslims also kept performing it, generation after generation. Thus, if it happened that people in any country abandoned performing Feast Prayer, the ruler should fight them, as it is among the manifest signs of Islam, similar to the prayer call (adhan),

The Feast Prayer should be performed at a spacious place near the town, as the Prophet (PBUH) used to perform the Prayer of the Two Feasts (*Ids) at the place located near the entrance of Medina. It is narrated by Aba Sa‘id that Allah's Messenger (PBUH) used to proceed to the place of prayer on the Day of Fast-breaking and the Day of Sacrifice (as related by Al-Bukhari and Muslim)*. Moreover, it is not reported that he (PBUH) performed the Feast Prayer at the mosque, except with an excuse. The reason behind performing it ina place outside the town is to show the strength of Muslims and Islam and to show and declare the rituals of the religion. Furthermore, this act (performing the Feast Prayer in a spacious place out of the town) does not involve hardship, as it does not take place except for two times in the year, unlike the Jumu ‘ah (Friday) Prayer. However, at Mecca, the Feast Prayer is to be performed at AlMasjid Al-Haram (the Sacred Mosque).

The due time of the Feast Prayer is when the sun rises to the length of a spear above the horizon, as it is the time at which the Prophet (PBUH) used to perform it. In addition, its due time extends until the meridian. However, when Muslims do not know about the time of the Feast until after the sun

has passed the meridian, they are to make up for it the next morning. That is because Abt ‘Umayr Ibn Anas reported on the authority of some of his uncles from the Ansdér’ who said:

“The new moon of (the month of) Shawwél was overcast so we observed fasting. By the end of the day, some people came to the Prophet (PBUH) and testified that they had sighted the new moon the previous day. He (the Prophet), therefore, commanded the people to break the fast and to go out to their place of prayer in the morning.”

(Related by Ahmad, Aba Dawid, and Ad-Daraqutni who deemed it hasan (good) hadith)’

This hadith is also viewed as sahih (authentic) hadith by a group of the memorizers among the scholars of Hadith. Hence, if it were permissible to perform the Feast Prayer after the meridian, the Prophet (PBUH) would not delay it to the next morning. Another reason is that the Feast Prayer is to be performed in public congregation; therefore, there should be enough time to let people get ready for it.

It is considered an act of the Sunnah to perform the Prayer of the Feast of Sacrifice early and to delay that of the Fast-breaking Feast. With regard to this issue, Ash-Shafi’i related a mursal (incompletely transmitted) hadith,’ that the Prophet (PBUH) sent to ‘Amr Ibn Hazm saying:

“Perform the prayer of the Day of Sacrifice early, delay that of the Day of Fast-breaking, and remind people (to mention Allah).”

That is to allow enough time to offer the sacrifice by performing the prayer of the Day of Sacrifice early; and to allow enough time to give ZakatulFitr’ before performing the Prayer of Fast-breaking.

Furthermore, it is regarded as an act of the Sunnah (Prophetic Tradition) to eat some dates before going out to perform the Prayer of Fast-breaking and not to eat on the Day of Sacrifice until one performs the prayer. In this respect, Buraydah narrated:

“The Prophet (PBUH) used not to go out (for prayer) on the Day of Fast-breaking before eating, and he used not to eat on the Day of Sacrifice before performing (the Feast) Prayer.”

(Related by Ahmad and other compilers of Hadith) Shaykh Taqiyyud-Din said:

“Allah ordained performing prayer before sacrificing in His statement, ‘So pray to your Lord and sacrifice [to Him alone].

(Quran: Al-Kawthar: 2) Allah also ordained giving the charity before performing prayer on the Day of Fast-breaking in His statement, ‘He has certainly succeeded who purifies himself - and mentions the Name of his Lord and prays. (Qur'an: Al-A‘la: 1415) Therefore, it becomes evident that the Sunnah is to give charity before performing the Prayer of Fast-breaking and to sacrifice after performing the Prayer on the Day of Sacrifice.”

In addition, it is an act of the Sunnah to go out early in the morning when proceeding to perform the Feast Prayer, so that one is able to be near the imam (leader in prayer) and to get the reward of waiting for the Prayer, and so one’s reward increases. Moreover, it is an act of the Sunnah for the Muslim to attend the Feast Prayer looking nice and wearing one’s best clothes. In support of this, Jabir said:

“The Prophet (PBUH) had a loose outer garment, which he used to wear on the Two Feasts and on Fridays.”

Also, Ibn ‘Umar narrated that the Prophet (PBUH) used to wear his best clothes on the Two Feasts (as related by Al-Bayhaqi " with a good chain of transmitters).

Residence is a condition for the Feast Prayer. That is, those who intend to perform it must be settled in normal dwellings, as the case with the Jumu‘ah (Friday) Prayer. In other words, the Feast Prayer is not to be established except whenever it is valid to establish the Jumu'ah Prayer. In support of this, it happened that the Feast came while the Prophet (PBUH) was performing Hajj and he did not perform it (the Feast Prayer) neither did his Caliphs.

The Feast Prayer is to be performed with two rak ‘ahs and to be performed before delivering the sermon. Ibn ‘Umar (may Allah be pleased with him) narrated:

“Allah's Messenger (PBUH), Abit Bakr, ‘Umar and ‘Uthmdan used to perform the prayers of the Two Feasts before delivering the sermon.”

The Sunnah tackled this issue elaborately and most men of knowledge are of that view.

“According to the view of the men of knowledge among the Prophet's Companions and others, the prayers of the Two Feasts are to be performed before delivering the sermon.”

The wisdom behind delaying the delivery of the sermon after performing the Feast Prayer, unlike that of the Jumu'‘ah (which is delivered before the prayer) is that the Jusmu ‘ah Sermon is a condition for the prayer; the condition is to precede the act which depends on it. This is not the case with the Feast sermon, as it is an act of the Sunnah.

According to Muslims’ consensus, the Feast Prayer is to be performed in two rak'‘ahs. It is stated in the Two Sahihs and other books of Hadith that Ibn “Abbas (may Allah be pleased with him) narrated:

“The Prophet (PBUH) performed a prayer of two rak‘ahs (units of prayer) on the Day of} Fast-breaking and he did not perform prayer before or after them.”

“The Prayer of the Fast-breaking Feast and that of the Feast of Sacrifice are to be performed in two rak‘ahs, without shortening and this is said by the tongue of your Prophet (PBUH); and he has failed who invents (falsehood).”

Neither prayer call (adhan) nor immediate prayer call (iqamah) is ordained for the Feast Prayer. Imam Muslim related that Jabir (may Allah be pleased with him) said:

“I performed the Feast Prayer along with Allah’s Messenger (PBUH) several times and he performed prayer before delivering the sermon, without pronouncing adhdn or igamah.”™

When performing the Feast Prayer, one is to start with announcing takbir'” in the first rak‘ah after the opening takbir and invocation, Then, one is to announce six fakbirs before seeking refuge with Allah and reciting the Qur'an. The opening takbir is one of the integral parts of prayer that must be established (ie. announced); prayer is not valid except with it. The other takbirs are among the acts of the Sunnah (Prophetic Tradition). After the opening takbir, one is to say the opening invocation at the beginning of prayer, then say the six additional takbirs and seek refuge with Allah, as seeking refuge with Allah precedes the recitation, and then one is to recite the Qur‘én.

In the second rak ‘ah, one is to say five takbirs, before the recitation, other than that uttered when moving from the prostration position to the standing position. Imam Ahmad related on the authority of ‘Amr Ibn Shu‘ ayb, from his father, from his grandfather (* Abdullah Ibn * Amr) who narrated:

“The Prophet (PBUH) pronounced takbir in a Feast Prayer twelve times: seven times in the first rak‘ah and five times in the second

This hadith is related with a good chain of transmitters. Concerning the number of takbirs, there are other narrations related from the Prophet (PBUH). Imam Ahmad (may Allah have mercy on him) said:

“The Companions of the Prophet (PBUH) disagreed concerning the number of takbirs. All of their views are permissible.”

One is to raise the hand upon pronouncing every takbir, as the Prophet

(PBUH) used to do so’. It is an act of the Sunnah to say between every two takbirs:

‘Allah is truly Great; and praise be to Allah in abundance; and glory be to Allah in the morning and the evening; and may Allah confer blessing upon the Prophet Muhammad and upon his household greatly.”

“Ugbah Ibn ‘Amir said that he asked Ibn Mas’ tid about what one should say after the takbirs of the Feast. Ibn Mas’ ad answered:

“One may praise Allah, extol Him and confer blessings upon the Prophet (PBUH).”” This hadith is related by Al-Bayhaqi with his chain of transmitters on the authority of Ibn Mas’ iid, both in wording and action.

Hudhayfah said concerning this hadith, “What Aba ‘Abdur-Rahman (Ibn Mas tid) said is true.” If one says another invocation, there will be no harm, as there is no specific invocation to be mentioned.

“The Prophet (PBUH) used to keep silent for a little while between every two takbirs. There is no specific invocation related from him to be uttered between every two takbirs.”

With regard to the aforementioned issue, if the person is not certain about how many takbirs he has uttered in his prayer, he is to depend on what he is

certain about, namely, the lesser number of takbirs. Moreover, if the person forgets to pronounce the additional fakbirs and starts reciting the Qur'an, they are to be overlooked, as they are only supererogatory acts and their due time has been missed. Furthermore, if the one led (in prayer) catches up with the imam (leader in prayer) after the latter has started the recitation, one is not to say the additional takbirs. Also, if one gets the imam while he is in the bowing position, one is to say the opening fakbir and then bow without saying the additional takbirs.

As mentioned before, the Feast Prayer consists of two rak'ahs (units of prayer), in which the imam is to recite the Qur'an aloud. In support of this view, Ibn ‘Umar (may Allah be pleased with him) said:

“The Prophet (PBUH) used to recite the Quran aloud in the prayers of the Two Feasts and the Prayer for Rain.”

Scholars unanimously agree on this opinion. Moreover, it was followed by Muslim generations up till now and compiled by successors from their ancestors.

In the first rak ah, one should recite, after Al-Fatihah (the Opening Chapter of the Quran), the surah of AL-A ‘la (the Most High)”. And in the second rak ‘ah, one should recite the surah of Al-Ghdshiyah (the Overwhelming Event) ’. This is based on the hadith narrated by Samurah (may Allah be pleased with him) saying:

‘Allah’s Messenger (PBUH) used to recite in the prayers of the Two Feasts the surah of Al-A ‘la and the surah of Al-Ghashiyah.”

Furthermore, one may recite the surah of Qaf * in the first rak'‘ah, and the surah of Al-Qamar (the Moon)” in the second rak‘ah. This came in Sahih Muslim (Muslim's Authentic Book of Hadith), the Sunan, and other books of Hadith that the Prophet (PBUH) used to recite the surah of Qafand the surah of Al-Qamar (in the Feast Prayer)’.