Chapter on the two Eids — Tuḥfat al-Mulūk

Ruling275

1 note

The Eid prayer is obligatory on everyone for whom Jumuʿa is obligatory.

From the editors

Footnotes

Allah Most High says, “…so that you complete the count and proclaim the greatness of Allah for that to which He has guided you” (Q. 2:185); the “proclaiming of Allah’s greatness” here is understood as the Eid prayer, and the command linguistically indicates obligation (wujūb). Likewise, “So pray to your Lord and sacrifice” (Q. 108:2) refers to the Eid al-Aḍḥā prayer, so it is obligatory on the strength of the command. Umm ʿAṭiyya narrated, “The Prophet ﷺ ordered us to go out for the two Eid prayers — the young and old women, and even those menstruating — though menstruating women were to stay clear of the prayer area of the Muslims.” Ṣaḥīḥ Muslim 2:605; Ṣaḥīḥ al-Bukhārī 1:331. See: ʿUmdat al-Qārī 6:273.

That the Eid prayer is wājib is a narration from Abū Ḥanīfa, declared correct (taṣḥīḥ) by the authors of al-Hidāyah 1:85, al-Mukhtār 1:121, and al-Durr al-Mukhtār 1:555, and chosen in al-Multaqā p. 25, al-Kanz 1:211, al-Tanwīr 1:55, and others. A second view holds it to be a sunnah, as stated by al-Nasafī and authenticated in al-Manāfiʿ; al-Sarakhsī said in al-Mabsūṭ 2:38 that it is most clearly (aẓhar) a sunnah, yet still amongst the manifest symbols of the religion (maʿālim al-dīn) — to pray it is guidance and to abandon it is misguidance. See: Nihāyat al-Niqāyah p. 193.

The Eid prayer is therefore not obligatory upon the traveller, the sick, the blind, women, or those with an excuse. See: al-Minḥah 1:72.

Ruling276

On Eid al-Fiṭr it is recommended to eat before the prayer; on Eid al-Aḍḥā after it; to bathe and use perfume and wear one’s best; to go to the prayer place not saying takbīr aloud—unlike Eid al-Aḍḥā, for one says takbīr aloud along the way.

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Ruling277

1 note

Eid al-Aḍḥā is like Fiṭr; hastening it is recommended.

From the editors

Footnotes

That the Aḍḥā prayer is “like” the Fiṭr prayer means that both share the same structure. The imām leads two rakʿas, beginning the first with the opening takbīr (takbīr al-iftitāḥ) followed by three additional takbīrs, then he recites from the Qurʾān; in the second rakʿa, after the recitation, he performs three further takbīrs before the bowing takbīr — six additional takbīrs in all. This is the view of Ibn Masʿūd. According to al-Shāfiʿī, the imām performs seven takbīrs in the first rakʿa after al-Fātiḥa, with dhikr between each, and five takbīrs before the recitation of the second rakʿa — twelve additional takbīrs in all — following the view of Ibn ʿAbbās. Mālik and Aḥmad likewise hold seven and five. See: Minḥat al-Sulūk 2:74.

Hastening the Eid al-Aḍḥā prayer is recommended so that the sacrifice of the animals may be performed early, and so that the first thing one eats on that day is from one’s own sacrificial animal. See: al-Manḥah 2:75.

Ruling278

1 note

Standing on ʿArafāt in another place imitating the people of ʿArafāt is an innovation.

Ruling279

1 note

Takbīr al-tashrīq begins after Fajr on the day of ʿArafāt and ends after ʿAṣr on the day of slaughter.

From the editors

Footnotes

That takbīr al-tashrīq begins after Fajr on the day of ʿArafāt and ends after ʿAṣr on the day of slaughter is Abū Ḥanīfa’s view; Ibn al-Humām preferred it (tarjīḥ) in al-Fatḥ 2:49. It rests on a report from Ibn Masʿūd that he would say the takbīr from Fajr on the day of ʿArafāt until ʿAṣr on the day of slaughter (Yawm al-Naḥr), narrated by al-Ṭabarānī in al-Kabīr with trustworthy narrators — see Majmaʿ al-Zawāʾid 2:302. The second view, held by Abū Yūsuf and Muḥammad and adopted in al-Multaqā p. 25, is that it lasts until the end of the days of Tashrīq; this is the basis of practice (ʿamal), and al-Durr al-Mukhtār 1:564 states that it is the relied-upon (muʿtamad) position in most regions and eras. It rests on a report from ʿUmayr ibn Saʿd that Ibn Masʿūd would recite the takbīr from Fajr of ʿArafāt until ʿAṣr of the last day of Tashrīq (al-Mustadrak 1:440, authenticated), and a similar report from Ibn ʿAbbās is authenticated there too.

Ruling280

Its wording: “Allāhu akbar, Allāhu akbar, lā ilāha illā Allāh, wa Allāhu akbar, Allāhu akbar, wa lillāhi l-ḥamd”—once after each obligatory prayer.

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Ruling281

1 note

It is obligatory only on every resident praying in a recommended congregation—nothing more; one does not say takbīr after witr or the Eid prayer; one does after Jumuʿa; if the imām omits takbīr the follower says it.

From the editors

Footnotes

The takbīrāt of Tashrīq are obligatory because they are amongst the manifest symbols (shaʿāʾir) of Islam, on a par with the Eid prayer and its own takbīrs. See: al-Mishkāt p. 282.

They are therefore not obligatory upon a traveller praying behind a resident, nor upon a congregation of women — since congregational prayer with a female imām is not recommended for them. This is the view of Abū Ḥanīfa. Abū Yūsuf and Muḥammad hold instead that the takbīr is obligatory upon whoever performs the obligatory prayer (al-maktūbah), as a supplement to it; on their view it applies to the traveller, the resident, the townsperson, the villager, and even the one praying alone, whether male or female. See: Hadiyyat al-Ṣaʿālūk p. 89.

If the imām omits the takbīrāt, the congregation should still say them, since they are performed after the prayer and not as a part of it; the imām’s omission therefore does not affect their performance. See: al-Jāmiʿ al-Ṣaghīr 1:115; al-Jāmiʿ al-Kabīr 1:13; al-Aṣl 1:249; al-Tabyīn 1:227.

Ruling282

1 note

Taking different routes on the Eid prayer is recommended.

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