النص المفهرس

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like of maghrib, then, during a journey as well as at home, the first section will offer two
raka'at with the imam and the second will offer one raka'ah. Each of them will then
complete their salah in the way mentioned.
The haidht concludes with the words that they stood on their feet.
This means that they did not perform ruku and sajdah. This means that in the
condition mentioned, whether on foot or on mount, they would make the ruku and
prostration by gesture.
This method is contrary to reasoning because walking mounting and battle invalidate the
salah. It also calls for amal kathir (too many actions) and turning away from the qiblah.
However, this is legal because this method of slat ul-khawf is known from the Quran and
صلى اللهعليهوسلم the sahih ahadith of the Prophet
ANOTHER METHOD
(١٤٢١) وَعَنْ يَزِيْدٌ بْنِ رُوْمَانَ عَنْ صَالِحٍ بُنِ خَوَّاتٍ عَمَّنْ صَلَّى مَعَ رَسُولِ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ
ذَاتِ الرِّقَاءِ صَلَّةَ الْحُوْفٍ آَّ طَائِفَةً صَفَّتُ مَعَهُ وَظَائِفَةً وِجَاءَ الْعَدُوِّ فَعَلَى بِالَّتِى مَعَهُ رَكْعَةٌ ثُؤَ ثَبَتَ
قَائِمًا وَ آَيُِّّوْا لِأَنْفُسِهِمْ تُؤَّ انْصَرَفُوْا فَصَقُوْا وِجَاهَ الْعَدُقِّ وَجَاءَتِ الطَّائِفَةُ الْأُخْرِى فَعَلَّى بِهِمُ الرَّكْمَةَ الَّتِىّ
بَقِيَتُ مِنْ صَلَاتِهِ ثُمَّ ثَبَتَ جَالِهًا وَ آَيِّئُوا الْأَنْفُسِهِمْ ثُمَّ سَلَّمَ بِهِمْ مُتَّفَقْ عَلَيْهِ وَآَخْرٌَ الْبُخَارِىُّ بِطَرِئِقٍ أُخَرَ
عَنِ الْقَاسِمِ عَنْ صَالِحِ ابْنِ خَوَّاتٍ عَنْ سَهُلٍ بُنِ آَبٍ حَقْمَةً عَنِ الَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
1421. Sayyiduna Yazid ibn Rooman narrated on the authority of Sayyiduna salih
ibn Khawwat from him who had offered the salat ul-khawf along with Allah's
Messenger Aw, 4l ail do at the battle of Dhat ur-Riqa that a section formed a row
with him the Prophet Alu, 4l &l & (for the salah) and another section faced the
enemy. He led the section that was with him in one raka'at and then stood (waiting)
till they finished the salah by themselves. Then, they went and formed ranks
against the enemy. The other section came and he led them in the raka'at that
remained in his salah. Then he sat still while they completed the salah by
themselves and he gave the salutation with them. 1
Bukhari transmitted it through another line of narrators: from al-Qasim, from Sarlih
-صلى اللهعليه وسلم ibn Khawwat, from Sahl ibn Abu Hathmah from the Prophet
COMMENTARY: This man who had offered the salah with the Prophet alugarcall to on the
day of Dhat ur-Riga was Sahl ibn Abu Hathmah 's al (so). This expedition took place in
5AH, but the Prophet du, leatl o retuned without engaging in battle.
The expedition is named Dhat ur -Riqa because the Muslims had gone on the expedition
bare footed. In this way, they got wounds on their feet and broke their toe-nails, so they
tied rags (¿u,) (riqa) on their feet. Hence, the name Dhat ur Riqa with the rags.
In this method, too each section offered one raka'ah along with the Prophet Au, Ale at do
and one by themselves. The difference is that everyone offered his individual raka'ah while
the Prophet alwe are all to continued to be in his salah while in the first method they had
offered it after the Prophet's alugacall to salah was completed.
1 Bukhari # 4129, Muslim # 310-842, Abu Dawud # 1238, Tirmidhi # 565, Nasai # 1537, Darimi # 1522.

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Imam Shafi'i atlar, and Imam Maalik atlar> have adopted this method as shown in this hadith.
THE PROPHET'S صلى الله عليه وسلم CLEMENCY
(١٤٢٢) وَعَنْ جَابِرٍ قَالَ آقْبَلْنَا مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِذَا كُنَّا بِذَاتِ الرِّقَاءِ قَالَ كُنَّا إِذَا
أَتَيْنَا عَلَى شَجْرَةٍ ظَلِيْلَةٍ تَرَكْنَا هَا لِرَسُولِ اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَجَاءَ رَجُلْ مِنَ الْمُشْرِکِیْنَ وَسَیُفُ
تُسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُعَلَّقْ بِشَجَرَةٍ فَأَخَذَّ سَيْفَ نَبِيِّ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَأَخْتَرْطَهُ فَقَالَ
◌ِرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَخَافُِّيْ قَالَ لَّا قَالَ فَمَنُ يَمْتَهُكَ مِنِّْ قَالَ اللَّهُ يَمْتَجُنِى مِنْكَ قَالَ فَتَهَدَّدَهُ
أَصْحَابُ رَسُولِ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَفَقَدَ الشَّيْفَ وَعَلَّقَهُ قَالَ فَتُؤْدِىٌ بِالقَّلوةِ فَعَلَى بِطَآئِفَةٍ رَگمَتَیْنِ
ثَُّ تَأَخَّرُوْا وَصَلَى بِالظَّائِفَةِ الْأُخْرِى رَكْعَتَيْنٍ قَالَ فَكَانَتْ لِرَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَرْبَةَ رَكَعَاتٍ
وَإِلْقَوْمِ رَكْعَتَانٍ - (متفق عليه)
1422. Sayyiduna Jabir narrated that they set out with Allah's Messenger till they
were at Dhat ur-Riqa. There they came to a shady tree that they left for Allah's
Messenger lu, 4,le bil Jo. A man from among the polytheists.came there. The sword
of Allah's Messenger , ale atl do was hanging on a tree. He took the sword of
صلى الله عليه and unsheathed it and asked Allah's Messenger صلى الله عليه وسلم Allah's Prophet
A.,, "Do you not fear me" He said, "No!" He asked, "Who will protect you from
me?"He said," Allah will save me from you. "The companions of Allah's Messenger
warned him and he sheathed the sword and hung it up. The adhan was صلى اللهعليهوسلم
called for the salah (of zhur or asr) and he led section in two raka'at. So, that salah
was four raka'at for Allah's Messenger alugacall to and two raka'at for the people. 1
COMMENTARY: This shows that the Prophet alugacall to was very brave and courageous.
He endured the persecution at the hands of the disbelievers with patience.
Waqidi atlar> said that when this idolater took the sword, he felt a severe pain in his back
and he panicked. The sword dropped from his hand and he embraced Islam on undergoing
this experience and was instrumental in guiding a large number of the creatures. However,
Abu Awanah cable, said that he did not embrace Islam but gave a pledge that he would
صلى اللهعليهوسلم never oppose the Prophet
In any case, the Prophet alugarcats to did not punish him. He forgave him. For, his aim was
always to win over hearts.
Mawlana Mazhar alar, said that the apparent difference in the two succeeding ahadith
pertaining to the same expedition is because of the difference of time. The Prophet alugado al to
had offered salah twice on this occasion at two different times. He offered them in different
ways. The hadith of Sayyiduna Sahl du atl > pertains to the salah of fajr and of Sayyiduna Jabir.
decables, to the salah of zuhr or asr. Dr, the two traditions refer to two expeditions.
رضى الله about the Prophet رضى الله عنه The ulama (Scholars) explain the hadith of Sayyiduna Jabir
1 Bukhari # 4136, Muslim # 311 - 843, Musnad Ahmad 3-390

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A offering four raka'at while other people offered only two. Perhaps, the verse of qasr
(shortening of salah) had not been revealed till then or the salah of qasr was not wajib
(expedient) at that place. Imam Abu Hanifah &l47> prefers this last opinion, and the ulama
(Scholars) say that the people offered two raka'at along with the Prophet ,le aldo and
the remaining two by themselves to complete the salah.
ANOTHER METHOD
(١٤٢٣) وَعَنْهُ قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاَةَ الْخُوْفٍ فَصَفَقْنَا خَلْقَهُ صَفَّيْنٍ وَالْعَدُوُّ بَيْنَنَا
وَبَيْنَّ الْقِبْلَةِ فَكَبَّرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَبَّرْنَا جَمِيْهَا ثُوَّ رَكَةَ وَرَكَمْنَا جَمِيعًا ثُمَّ رَفَعَ رَأْسَهُ مِنَ
الرَّكُوْءِ وَرَفَعْنَا جَمِيْهَا ثُمَّ إِنُحَدَرَ بِالسُّجُوْدِ وَالصَّفُّ الَّذِىُ يَلِيْهِ وَقَامَ الصَّفُّ الْمُؤَخَّرُ فِي ◌َخْرِ الْعَدُوِّ فَلَمَّا قَظَى
النَِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشُّجُوْدَ وَقَامَ الصَّ الَّذِى يَلِيُّهِ الْحَدَرَ الشَّفُّ الْمُؤَخَّرُ بِالشُّجُوْدِ ثُؤَّ قَامُوا ثَُّّ
تَقَّدَّمَ الشَُّّ الْمُؤَّخِّرُ وَتَأَخَّرَ الْمُقَدَّمُ فُؤَّ رَكَّةَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرَكَّمْنَا جَمِيْهَا ثُمَّ الْحَدَرَ بِالشُّجُودِ
وَالسَّفْ الَّذِىْ يَلِيْهِ الَّذِىْ كَاتَ مُؤَخَّرًا فِي الرَّكْعَةِ الْأُوْلِى وَقَامَ الصَّفُّ الْمُؤَخَّرُ فِيْ نَخْرِ الْعَدُوِّ فَلَنَّا قَضَى النَّبِىُّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الشُّجُوْدَ وَالشَّفُ الَّذِى يَلِيْهِ الْخَدَرَ الشَّ الْمُؤَخَّرُ بِالتُّجُودِ فَسَجَدُوْ اتُؤَّ سَلَّمَ النَّبِىُّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَسَلَّمَنَا جَمِيعًا - (رواه مسلم)
1423. Sayyiduna Jabir رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم (once) led
them in salat ul-khawf. They drew themselves up in two rows. The enemy was
between them and the qiblah. The Prophet , Ale atl Jo called the takbir and they
called the takbir together. Then, he made ruku and they made ruku all together and
the raised his head from the ruku and they raised (their heads) all of them. Then he
went in prostrations and the row that was immediately behind him went in
prostrations while the row behind them stood facing the enemy. When the Prophet
Aw, ale abl do finished the prostrations and the row behind him stood up. Then the
row at the rear went down in prostrations and stood up. Then the near row came to
the front and the row in front went to the rear. Then, the Prophet Alu, 4.le atl io went
into ruku and they all made ruku. Then he raised his head from the ruku and they
all raised theirs. Then he went down in prostrations and the row immediately next
ot him which had been in the rear in the first raka'at went down in prostrations
while the row at the rear stood facing the enemy. When the Prophet Au, , at
finished the prostrations and the row next to him (finished, too), the row at the rear
went down and prostrated themselves. Then the Prophet w, 4,le al Jo gave the
salutation and they all gave the salutation. 1
COMMENTARY: The Prophet alugarcall to offered the salat ul-khawf in a manner suitable to
the occasion. In this cause the enemy was before them so they all stood together, offering the
salah facing the enemy. The ulama (Scholars) say that this salah of fear was observed at us fan.
1 Muslims # 307-830

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الفضلُ الثَّانِى
SECTION II
صلى الله عليه وسلم METHOD PECULIAR TO PROPHET
(١٤٢٤) عَنْ جَابِرٍ أَكّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِى بِالنَّاسِ صَلَاةَ الظّهْرِ فِي الْحُوْفِ بِبَظُنِ نَخُلٍ
فَصَلَّى بِطَآئِفَةٍ رَكْعَتَيْنِ تُؤَّ سَلَّمَ نُؤَّ جَاءٌ طَائِفَةٌ أُخْرِى فَصَلَّى بِهِمْ رَكْعَتَيْنِ تُؤَّ سَلَّمَ - (رواه شرح السنة)
1424. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم offered the
salah of zuhr when in danger (fear of enemy) at Batn Nakhl. He led a section (of
people) through two raka'at culminating with the salutation. Then another section
came and he led them, too, through two raka'at and made the salutation.1
.
COMMENTARY: Batn Nakhl is a place between Makkah and Madinah. Imam Shafi'i atlar,
said that this hadith is based on the fact that the Prophet ,,lablo offered the shortened
(or qasr) salah, meaning that he offered two raka'at instead of four and then offered two
raka'at optional salah. Imam Shafi'i <A>> holds that fard (obligatory) salah may be offered
behind one who offers the optional salah.
The Hanafis say that this was not a shortened salah and that fard (obligatory) salah cannot be
offered behind one who offers the optional salah. This was the salah that is offered at
residence and the reason that the Prophet alugarcall to gave the salutation at the end of two
raka'at may be presumed to be specific to the Prophet aluguelcall to this is not allowed to
others so those people offered their remaining two raka'at on their own and, in this way,
they too completed four raka'at.
The explanation of Imam Tahawi atlar> is very reasonable. He said that this case pertains to
the time when a fard (obligatory) salah could be offered twice.
SECTION III
الفصلُ الثَّالِثُ
ANOTHER METHOD
(١٤٢٥). عَنْ آَبٍ هُرَيْرَةً أَّ تَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نْزَلَ بَيْنَ ضَجْنَانَ وَعَلْفَانَ فَقَالَ
الْمُشْرِ كُوْنَ لِمُؤْ لَآء صَلَاةٌ هِىَ أَحَبُّ إِلَّيْهِمُ قِنْ أَبَّاءِ هِمْ وَهِىَ الْعَشْرُ فَأَجْمِعُوا أَمَّرَكُمْ فَتَمِيْلُوا عَلَيْهِمْ مَيْلَةٌ
وَاحِدَةً وَإِّ جِبْرِيْلَ أَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَهْرَهُ أَنْ يُقَشِّمَ أَصْحَابَهُ شَظُرَيْنِ فَيُصَلِّى بِهِمْ وَتَقُوْهٌ
طَائِفَةٌ أُخْرِى وَرَآءَ هُمْ وَلّْاخُذُوْا حِذْرَهُمْ وَأَسْلِحَتَهُمْ فَتَكُؤْتَ لَهُمْ رَكْمَةٌ وَلِرَسُولِ اللّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ رَكْمَتَان - (رواه الترمذى والنسائى)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Hurayrah .1425
halted between Dujnan and usfan. There, the idolaters said, "To these people, a
salah is dearer than their fathers and their sons, and it is the salah of asr. So
combine your strategy and attack them in a single onslaught. "Jibril A Ja,le came to
the Prophet Au,Ale al . and instructed him to divide his sahabah (companions) (+)
Que 4tl in two sections and lead one section in salah and let the other stand behind
them holding their weapons. (Then he should lead the second section and the first
1 Sharah us-sunnah Nasai # 1551, Daraqutni # 10.

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should stand guard.) So, they mould offer one raka'at and Allah's Messenger ablue
1 .would offer two عليهوسلم
COMMENTARY: Dajnan is a mountain between Makkah and Madinah. Usfan is a place
about two leagues from Makkah (or two stages of journey).
CHAPTER - XLVIII
SALAH OF THE TWO EEDS
بَابُ صَلْوة الْعِبْدَيْنِ
The first of Shawwal is the day of eed ul-fitr and the tenth of Dhul-Hajjah is eed ul-adha.
The two together are eedayn (e) two eeds. The two dates are days of festival and.
happiness in Islam. Two raka'ah salah are offered on each of these days, and they are wajib
(expedient) in the sight of Imam Abu Hanifah &l 47>. But Imam Shafi'i atlar, and other:
scholars hold them to be sunnah muwakkadah(compulsory).
The word eed (Le) is derived from (?) awd. It means coming repeatedly. This day comes
every year. Also, Allah turns to His slaves with mercy and forgiveness. These are some
words of a saintly nature about eed:
لَيْسَ الْجِيْدُ لِمَنْ لَبِسَ الْجَدِيْدَ إِنَّمَا الْحِيْدُ لِمَنْ أَمَنَ مِنَ الْوَعِيدِ، لَيْسَ الْحِيْدُ لِمَنْ تَنَخَّرَ بِالْعُودِ إِنَّمَّا الْعِيْدُ لِلتَّائِبِ
الَّذِى لَا يَعُوْدُ لَيْسَ الْحِيْدُ لِمَنْ تَزَيَّنَ بِزِيْنَةِ الدُّنْيَا إِنَّمَا الْعِيْدُ لِمَنْ تَزَوَّدَ بِزَادِ التَّقْوُىِ لَيْسَ الْعِيْدُ لِمَنُّ رَكِبَ
الْمَطَايَا إِنَّمَّا الْعِيْدُ لِمَنْ تَرَكَ الْخُطَايَا لَيْسَ الِْيْدُ لِمَنْ بَسَطَ الْمِسَاطَ إِنَّمَا الْعِيْدُ لِمَنْ جَاوَزَ الصِّرَاطَ.
Eed is not for one who dons new garments, but eed is only for him who lives in
peace and is safe from the warning. (He abstains from bad deeds to earn Allah's
mercy and forgiveness and be safe from His punishment.)
Eed in not for one who applies the perfume awd, but eed is only for one who
repents and does not repeat the sin.
Eed is not for one who adorns with the luxuries of the world, but eed is only for one
who fears Allah and is righteous to amass provision for the hereafter.
Eed is not for one who rides conveyances, but eed is only for one who abandons sin.
Eed is not for one who spreads carpets (for luxury), but eed is for one who will go
over the sirat (bridge over hell) safely.
SECTION I
الفَضل الآول
SALAH OF THE TWO EEDS
(١٤٢٦) عَنْ أَبِ سَحِيْدٍ الْخُدُرِيِّ قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الْفِطْرِ وَالْأَصْحَى إِلَى الْمُعَلَّى
فَأَوَلَ شَىْءٍ يَبْدَأُ بِهِ الصَّلاَةُ تُؤَّ يَنْصَرِفُ فَيَقُوْمُ مُقَابِلَ النَّاسِ وَالنَّاسُ جُلُوُسْ عَلَى صُفُوْفِهِمْ فَيَعِظُهُمُ وَيُؤْصِيْهِمُ
وَيَأْمُرُهُمْ وَإِبْ كَانَ يُرِيْدُ اَنْ يَقْطَةَ بَعْفًّا قَطْعَهُ أَوْ يَأْمُرُ هُمْ بِشَىْءٍ آَمَرَ بِهِ ثُوَّ يَنْصَرِفُ - (متفق عليه)
صلى الله عليه narrated that the Prophet رضى الله عنه Sayyiduna Abu Sareed al-Khudri .1426
Aw, would go out on the day of (eed) ul-fitr and of leed ul-adha to the place of
1 Tirmidhi # 3046 Nasi # 1510, Musnad Ahmad # 10769.

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the salah. The first thing that he did was to offer the salah. As soon as he
finished, he would stand facing the people while they remained seated in their
rows. He would exhort them, give them instructions and advice, and issue
commands to them. If he had to send out an army (for jihad), he would send
them. If he issued the orders. Then he would depart.1 .
·
COMMENTARY: The place for the salah of eed was outside the city of Madinah. It was
about one thousand steps from the Prophet alugarcall to home. It is a very sacred place. It is
row surrounded by four walls.
It is stated in Sharh us-sunnah (practice of Holy Prophet ,le ano) that the ruling imam
must go to the place of salah for the salah of the two eeds. If he is precluded by something
then he must lead the salah in the mosque within the city. Ibn Hammam atlar, said that for
the ruling imam it is massun that he should go himself to the place of the salah for eed and
depute someone to lead the weak people in salah within the city. However, Ibn Hajar Atlar,
said that the question of going to the place of salah of eed pertains to cities part from the
Masjid Haram and Bayt ul-Maqdis because it is better to offer every salah in these mosque
owing to their sanctity and greatness and also to emulate the sahabah (companions) «lar,
and the tabirun atlar).
The Prophet Alud leatl to would stand after he finished the salah to deliver the sermon. He stood
on the ground because there was no pulpit in the place of the eed salah during those days. Later
when the Muslims grew in number, arrangements were made at the places of the eed salah for
pulpits. The voice carries far when the sermon is delivered after standing on the pulpit.
The Prophet w, ale al Jo exnorted the people to adopt asceticism and work for the here
after. He preached so that they might not he carried away on the festival and engage in
celebration to neglect obedience.
He also urged them to adopt taqwa, a God-fearing attitude. The least degree of taqwa is to
keep away from polytheism. The next from is obedience to Allah and His Messenger &ld
Awy cle and abstinence from the disallowed things. The highest degree of taqwa is to be
turned to Allan constantly and to be independent of all others.
The Prophet w, ale atl ~ would also issue commands and instructions on matters of the
state and public interest. On eed ul-fitr, he gave instructions for the fitrah and on eed ul-
adha for slaughtering and sacrifice.
(١٤٢٧) وَعَنْ جَابِرِ بْنِ سَمُرَةً قَالَ صَلَّيْتُ مَعَ رَبُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِيْدَيْنِ غَيْرَ مَرَّةٍ وَلَّا مَرَّتَيْنِ
بِغَيْرِ آذَانٍ وَلَّا إِقَّامَة - (رواه مسلم)
1427. Sayyiduna Jabir ibn Samurah &sail +, narrated thai he offered the salah of the
two eeds along with Allah's Messenger du, 4l ati do not once or twice (but ofter)
without the adhan or the iqamah being called.2
COMMENTARY: Similarly, there is no adhan or iqamah for optional salah. The kitab Azhar
says that it is makruh (unbecoming) to call adhan or iqamah.
1 Bukhari # 956, Muslim # 9-889, Nasi # 1576, Ibn Majah # 1288, Musnad Ahmad 3-36.
2 Muslim # 7-887, Abu Dawud # 1148

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SERMON AFTER EED SALAH
(١٤٢٨) وَعَنِ ابْنِ عُمَرَ قَالَ كَتَ تَسُولُ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبُوْ بَّكْرٍ وَ عُمَرَ يُصْلُّوَ الْوِيْدَيْنِ قَبْلَ انُتُبَّةِ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .1428
(Sayyiduna) Abu Bakr &calle, and (Sayyiduna) Umar 4tatlıso) used to offer the salah
of the two eeds before the sermon. 1
COMMENTARY: Ibn Mundhir dlar, said that it is not allowed to deliver the sermon before
the salah of the eed but if anyone does that then the salah would have been offered properly.
Marwan ibn Hakam as governor of Madinah delivered the sermon before the salh, and the
sahabah (companions) deatle regarded his action as bad.
ADHAN AND IQAMAH NOT LEGAL FOR EED SALAH
(١٤٢٩) وَسُئِلَ ابْنُ عَبَّاسٍ أَشَهِدْتُ مَةَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِيْدَ؟ قَالَ نَعَمُ خَرَبَ رَسُولُ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى تُؤَّ خَطَّبَ وَلَمْ يَذْكُرْ أَذَانًا وَلَا إِقَامَةً ثُوَّ أَلَى النِّسَاءَ فَوْ عَلَهُنَّ وَذَكَّرَهُنَّ وَآَمَرَهُنَّ
بِالشُّدَقَةِ فَرَ آَيْتُّهُنَّ يُهْوِ ئِنَّ إِلى أَذَانِنَّ وَحُلُوُ قِهِنَّ يَدْفَعُنَ إِلَى بِلَالٍ ثُمَّ ارْتَفََّ هُوَ وَبِلَالْ إلى بَيْتِهِ (متفق عليه)
1429. Sayyiduna Ibn Abbas Que al (so) was asked, "Had you witnessed (the salah of)
eed along with Allah's Messenger ,4.leati o came out and offered the salah. Then
he delivered the sermon." Ibn Abbas due dil (+) did not mention the adhan and the
iqamah. "Then, he. went to the (group of) women, preferred them advice and
admonition and instructed them to give charity. So, I saw them stretch their hands
to their ears and necks and give (jewellerry) to Bilal &sabl so) (to disburse among the
poor on their behalf). Then, he and Bilal duatl so, went to his home.2
COMMENTARY: In the Prophet's alugado all the times, women also attended the eed salah.
After addressing the men, he went to the women's section to address them because his
voice had not been heard by them.
ABOUT OPTIONAL SALAH
(١٤٣٠) وَعَنِ ابْنِ عَبَّاسِ آَّ النَّبِىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى يَوْمَ الْفِطْرِ رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهُمَا وَلَّا بَعْدَهُمَّا-
(متفق عليه)
1430. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم offered two
raka'at on the day of eed ul-fitr and did not offer any salah before and after that.3
COMMENTARY: Ibn Hammam atlar> said that the disallowance is limited to the place of eed
salah because Sayyiduna Abu Saeed Khudri رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم did
not offer (optional) salah before the salah of eed. When he went home (from the place of eed
salah), however, he offered two raka'at there. It is stated in Durr Mukhtar that it is absolutely
makruh (unbecoming) to offer optional salah before the salah of eed, both at the place of eed, it is
1 Bukhari # 963, Muslim # 8-888, Nasai # 1564, Ibn Majah # 1273, Muwatta Maalik 102-3
2 Bukhari # 961, Muslim # 2-884, Abu Dawud # 1146, Ibn Majah # 1273 Darimi # 1503 Musnad
Ahmad 3-396
3 Bukhari # 964, Muslim # 13-884, Abu Dawud # 1159, Tirmidhi 537, Nasai # 1578, Ibn Majah # 1291,
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makruh (unbecoming) to offer it at the place of eed salah but allowed at home.
WOMEN'S PARTICIPATION
(١٤٣١) وَعَنْ أُمِّ عَطِيَّةٌ قَالَتْ أَمَرَنَا أَْ تُخْرِجَ الْخُيَّضَ يَؤْمِ الْعِيْدَيْنِ وَذَوَاتِ الْخُدُوْرِ فَيَشْهَدُنَ جَمَاعَةً
الْمُسْلِمِيْنَّ وَدَعْوَتَهُمْ وَتَعْتَزِلُ الْخُيّضُ عَنْ مُصَلَّا هُنَّ قَالَتُ إِمُرَأٌ يَا رَسُوْلَ اللَّهِ إِحْدَانَا لَيْسَ لَّهَا جِلْبَابٌ قَالَ
لِتُلْبِسُهَا صَاحِبَتُهَا مِنْ جِلْبًا پِهَا- (متفق عليه)
1431. Sayyidah Umm "Atiyah 's at) , narrated, "We were instructed to take the
women, who experienced menstruation (or, had grown to that age) and who.
observed the veil, on the days of the two eeds to attend the congregational salah of
the Muslims and their supplication. However, those experiencing the menses were
to keep apart from their place of salah. One woman submitted, O Messenger of
Allah, one of us does not have the covering sheet (or, stole). "He said, Her
neighbour may share with her, 1
COMMENTARY: Khattabi dular, said that the Prophet alugado all to instructed all women to
go to the place of eed salah so that those who have no excuse may participate and those
who have an excuse may earn the blessing of salah and supplication. Hence, women are
exhorted to participate in the salah. Sermon and lectures of the scholars so that they may
earn blessings of these pious men of Allah. However, In current times it is not mustahab for
women to go to the place of eed salah to avoid mischief and corruption.
Imam Tahawi atlar said that during the times of the Prophet slu, ,le atl do women were
allowed to go to the place of the eed salah because that was the early period of Islam and
Muslims were very few in number, so if the women also attended the congregational salah,
a large gathering would be witnessed to overawe the infidels. Hence, since this is not
necessary now-a-days, the ulama (Scholars) disallow women for many wrongs could be
perpetrated, they went.
FESTIVITY AND SINGING
(١٤٣٢) وَعَنْ عَائِشَةً قَالَتُ إِنَّ أَبَا بَكْرٍ دَخَلَ عَلَيُّهَا وَعِنْدَهَا جَارِيَتَاب ◌ِ آَيَّامِ مِنی تُدَفِفَانٍ وَ
تَضْرِبَانٍ وَفِيْ رِوَايَةٍ تُغَنَِّانٍ بِمَا تَقَّاوَلَتِ الْأَنْصَارُ يَوْمّ بُعَاثَ وَالنَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مُتَغْشٍ
بِقَوْبٍ بِهِ فَانْتَهَرَ هُمَا أَبُوْبَكْرٍ فَكَشَفَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ وَجُهِهِ فَقَالَ دَعْهُمَا يَا أَبَا بَكْرٍ فَإِنَّمَا
آَيَّامُ عِيْدٍ وَفِى رِوَايَةٍ يَاآَبَا بَكْرٍإِنَّ لِكُلِّ قَوْمٍ عِيْدًا وَهُذَا عِيْدُنَا- (متفق عليه)
1432. Sayyidah Ayshah 4 4tl (so) narrated that during the days of Mina (when the
pilgrims half there and which are called days of tashriq, and eed ul-adha is among
them), Sayyiduna Abu Bakr watluso> visited her and she had too girls with her. They
were beating the duff (tambourine). According to another version: They were
singing the poem recited by the Ansars during the battle of Buath and the Prophet
scolded the رضى الله عنه was (lying down) with his face covered. Abu Bakr صلى الله عليه وسلم
1 Bukhari # 974, Muslim # 12-883, Abu Dawud # 1136, Tirmidhi # 539, Nasai # 1558, Darimi # 1609
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صلى الله عليه وسلم girls (for singing and beating the tambourine), but, the Prophet
uncovered his face and said, "Let them both alone, O Abu Bakr, for, these are days
of eed." According to a version (he said), "O Abu Bakr, for every people, there is a
eed, and this is our eed,"1
COMMENTARY: Some translations have that the girls beat the tambourine and skipped in
a playful manner.
As for beating the tambourine, the ulama (Scholars) have two opinions (i) It is absolutely
permitted at any time and any occasion. (ii) It is absolutely forbidden.
The correct ruling is that it is allowed in a wedding or any occasion of the.same kind, and
on the day of eed, Moreover, the ulama (Scholars) say that if the duff (tambourine) has
bells, then it is makruh (unbecoming) to beat it, but not otherwise, though they differ even
about the bell type.
The girls sang or recited the poem about bravery that were composed during the battle of
Bueath. They were war songs. Burah is a place two miles from Madinah. The battle was
fought during the jahiliyah between Aws and Khazraj. The tribe Aws emerged victorious.
The poem was not indecent. Its verses recalled examples of bravery and urged the believers
to wage jihad. If not, then these girls would not have dared to sing indecent songs in the
صلى اللهعليه وسلم and the Prophet رضى الله عنه presence of Sayyidah Ayshah
A version of Bukhari atlar> makes it clear. It says ( J)) (they were not professional singers).
It is stated in Bukhari that Sayyiduna Abu Bakr de atl se, said to them, "Do you play the
devils musical instrument in front of. Allah's Messenger w,4.letlo?" He compared it to a
devils musical instrument because, like the devil, the musical instrument diverts the
human heart from remembrance of Allah to play and unlawful desires.
The comparison to days of eed of other people is only by way of example. It does not imply that
their deeds and ways must be copied. The ulama (Scholars) say that to adopt practices that
resemble non-Muslims is itself an act of disbelief. This includes all things contrary to Shari'ah
(divine law), exaggerated adornment men applying henna dancing and all such things.
WRONG CONCLUSION: The qawwals (or singers of mystical songs) have misunderstood
this hadith. They regard the use of drums, harmonium and such things as allowed with
their singing in chorus. But, this hadith certainly does not mean what they say. Clearly,
Sayyiduna Abu Bakr deall so, regarded singing in any form as disallowed and he presumed
that the Prophet Alu,4 labi o was sleeping so did not stop them.
Rather, he was unaware that the Prophet alugado all to had give permission to recite verses
in a simply way that had nothing to do with singing and amusement.
In a nutshell, the hadith permits reciting of verses of poetry on the day of eed or any such
day when it is permitted to celebrate within limits of Sharah. We must also realise that this
case pertains to a specific place and time and it does not follow from it that singing and
music are allowed altogether.
Some people say that this hadith proves that a short, brief beating of duff and mystical
rhyming, or qawwali, on a special occasion, is not disallowed, but a constant involvement
is makruh (unbecoming) because it takes away the attribute of taqwe and high manners.
The result is that one who does it downgrades himself in the eyes of Shariah.
1
1 Bukhari # 952, Muslim # 16-892, Nasai # 1597, Ibn Majah/607 (# ?)

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F
Ibn Maalik dular, says that duff is allowed according to this hadith, if it is without the ringing
bells, and if it is used rarely for a short time. Also, it is allowed to recite such poetry as does
not speak ill of anyone and is not indecent. It is stated in Fatawa Qadikhan that it is a sin to
listen to music in the light of the Prophet's alugacall to saying, "It is wrong to listen to music.
It is a sin to participate in a gathering where it is played and it is disbelief to enjoy it."
However, if anyone happens to listen to music without intending to do so, then it is not a
sin. But, one must try one's best to preserve oneself from listening to it. The Prophet al
Alugale used to put his fingers in his ears at such times.
The ulama (Scholars) say that it is markruh to recite Arabic verses of pre. Islamic days
which are made up of indecent and vulgar topics, like of wine, love, so on.
A great muhaddith has written exhaustively on the issue of listening and singing and
mystical rendering while explaining this hadith. We present a summary of that.
He writes: It is clear from this hadith that to play the duff and to sing is disallowed, but on
some occasions. Like eed or other happy times, like wedding, it is allowed to a certain limit.
Sayyiduna Abu Bakr Atcatl so, was the most excellent of the sahabah (companions). He knew
the commands of religion very well and he termed singing as the reed of the devil. So the
Prophet w, ale al do dissuaded him but did not disallow him to call singing the devil's
reed.' The Prophet ,leatle instructed him only to make allowances for the day of eed.
In other words, the Prophet صلى الله عليه وسلم did not reject the words of Abu Bakr رضى الله عنه and
he meant that a very small degree of singing and music in which those girls were involved
- should be exempted that particular day from the prohibition. And, if the girls recite in
rhyming verses the praise of courageous conduct keeping themselves within the limits of
Shariah and manners, then there is no harm in that. The Prophet , Ale atl Jo did not
himself take any interest in the activity of those girls, and he also did not incline Sayyiduna
Abu Bakr deatlso) to take interest in it. Rather, he displayed no concern with it and though
his conduct he indicated that, even on that day. It was disallowed.
Hence this is not an absolute evidence of permission to sing and play music and to listen to
it though some people go to lengths to extract their meaning from this hadith.
This was the explanation of the hadith. Now, let us turn to the real question and see what
our predecessors said.
The issue of (,) (music vocal or instrumental, and songs) has continued to draw
different verdicts from the scholars and jurists. The sahabah (companions) Ausall so) and the
tabi'un al 47 too had conflicting opinions about it, but the great, glorious sahabah
(companions) de atl (se) were unanimous about its being disallowed and distasteful. They
said that the words of the Quran:
وَمِنَ النَّاسَ مَنْ يَشْتَرِىْ لَهُوَ الُدِيْثِ
(And of mankind is he who buys frivolous discourse)(31:6) mean songs and
amusement.
So much so that Sayyiduna Ibn Abbas acall , and Sayyiduna Ibn Masrud saul , say on
oath ihtai these Quranic words do mean songs and amusement. So, too, Sayyiduna Ibn
Abbas due all so, and Mujahid atlar, said that the devil's voice in the following words means
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وَاسْتَفْزِزُ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ
{And startle whom you can of them by your voice ... ](17:64)
Sayyiduna Ibn Umar durableso, used to forbid singing and listening to songs.
Sayyiduna Ali due abl (so) said, "If anyone who has a singing girl with him dies then do not
offer his funeral salah."
Sayyiduna Abu Umamah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Do not buy
or sell singing girls and do not teach them (keep away from them completely). " This is like
the verse (31:6) I
وَمِنَ النَّاسَ مَنْ يَشْتَرِىْ لَمْوَ الْحَدِيْثِ
Translated previously.
The ulama (Scholars) say that the ahadith that permit singing and amusement belong to the
period before they were disallowed. When this verse was revealed and singing was
forbidden those ahadith were abrogated.
Sayyiduna Ibn Masrud At all so, said "Songs grow hypocrisy in the same manner as water
grows herbage."
Sayyiduna Jabir said "Just as water cultivates fields, so songs grow hypocrisy".
Sayyiduna Anas table, said "Songs, play and amusement grow hypocrisy in the heart just
as water grows grass."
Sayyiduna Abu Hurayrah 's dil (so) said, "love of songs grows hypocrisy in the heart as
water grows grass."
The word hypocrisy in these sayings means the practical hypocrisy which belies the
apparent conditions and conceals the longing for sins. Fudayl ibn Iyad said, "Songs are the
introduction to adultery,"
رضى الله عنه and the tabi'un رضى الله عنه (There are many other sayings of the sahabah (companions
of a similar kind. The jurists too have emphasized its disallowance very strongly. Indeed,
. the unanimous and well-known correct verdict of the four imams is that singing is makruh
(unbecoming) though they have also said that it is disallowed.
Qadi Abu Latif alar, has cited Sha'bi lar> Sufyan Thawri lar), Hammad Atlar), and Fakhi
«llar> as saying that this (singing) is forbidden.
Allamah Baghawi «ul 4?> has confirmed is his exegesis Muslim ut-Tanzil, "Singing is
forbidden according to the four imams."
Allamah Qurtubi Alar> said that there is no difference of opinion that singing (songs) is
forbidden, because it is of the family of play and amusement.
It is blamed by everyone of course, the song that is free of the unlawful contents is allowed
to some extent in weddings, eed and similar functions. One section of the ulama (Scholars)
incline to subscribe to the permission of songs.
Let us clarify that this discourse is about the singing and songs and amusement, and on
which opinions about prohibition and permission differ. They are songs that singers sing as
an art and profession. They sing songs only to arouse emotions and delight in the heart of
the people. These songs mention the forbidden thing only.
Those songs are permissible as are made up of pure verses which instill in the hearts
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are hamd (praise of Allah's) Na't (description of the attributes of Allah's Messenger ,lailo
Aw), mention of the sanctity of the two sacred mosques (of Makkah and Madinah) or of
other sacred things, merits of jihad and the filed of jihad like spurring camels, hostility in
war, horse riding. Other examples include songs to delight children and to put them to
sleep, lawful description of religious men, to remove tedium of the journey and to
demonstrate happiness. These poem may be recited in rhyme in a sing-song way. Rather, it
is mustahab to do so, because they promote pious and positive deed.
Those people who hold that singing is permitted attribute it to most of the sahabah
(companions) atlar> tabiun al 47), scholars of hadith and the ulama (Scholars) who are
abstinent and God-fearing. These people say that the imam and others who use stern
language against songs really means those songs that are indecent and contrary to Shariah,
like those accompanied with musical instruments. This will reconcile their words and
deeds because they too are known to hear songs.
There also is a difference of opinion between the sayings and deeds if the religions men
and Shaykh if earlier times and of the religious men and Shaykh of later times. The former
abstained from these things but some of the latter were beginners of sama (mystical songs,
etc.) We can have an idea about the saying and deed of the former from this example of
Hammad atlar, who was glorious Shaykh of saintly line of the Qadiyah, he was on his way
for the Friday salah when his ears picked up sound of ringing. he paused and asked
himself what wrong he had committed that day for which he was being punished, but he
could not recall any thing wrong. When he returned home later, he resumed his
investigation. Much later, he learn that a bowl had been purchased and it had on it a
picture and said, "this is why I was punished (and the sound of songs was heard by me)"
Shaykh Ghaws ul Azam «lar> also regarded it is makruh (unbecoming).
Shaykh shibli que also, was asked once, "Is singing permitted? He retorted, is singing true?
(He went if the song had no topic violating Shari'ah (divine law) and good manners). He
was told No! He said " if it is enough for it to be makruh (unbecoming) that it arouses it,
senses are numbelaid manners surfaces. Rather desires evi1 feelings and sensual desires
and an inclination to women. the evil self loves It, is best for a believer in Allah and the last
day to occupy in the remembrance of Allah."
Shaykh Abu Al-Hasan shadili, the pioneer of the shadili line of saints, said," "Those who
are occupied in sama (Arabic) and partake the food of the oppressors possess a Portion of
Jewism of which Allah says:
سَمَّا ◌ُوْنَ لِلْكَذِبِ آَكَّ لُوُنَّ لِلسُّحْت
{They are listeners to falsehood, devourers of the unlawful) (5:42)
Imam Ghazali said that there are several degrees of sama?
(i)
It is absolutely forbidden to the youth because base desires have a strong say on
their temperament. So, instead of having a good effect on them, it pushes them
deeper in the Evil of base desires and longing.
(ii)
It is makruh (unbecoming) for one who is often engaged in sama as a play and
amusement.
(iii)
It is permissible to one who is merely interested in rhyming and sweet sound.
(iv)
It is recommended to one who is immersed in love of Allah and sama would
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The shaykh of the chest line of saints were interested in sama but within the limits of
etiquette and stipulations. They often listened to it in solitude without any stranger around.
The shaykh ul- mashaykh, Khawaja Nizamuddin Awliya was also known to hear Sama but
his gathering of sama was without musical, instruments and Qawal and such evils,
Anyway, the Sufi who allow sama, hold the view that it is permitted only to the lovers of Allah
and they have outlined etiquette and conditions for it and defined one who is eligible to hear it.
As for the jurists and awliya (saintly men) condemning sama, they refer to the pleasing
songs accompanied by musical instruments and such things not recognized by shariah to
satisfy base desires, otherwise by itself a sweet rhyming rendering is not disallowed, for it
is the true permitted act
We cannot also deny that while there are ills in such rhyming, advantages are not lacking.
For example, songs soften unyielding hearts and create an interest and humility in worship.
In spite of that, the predecessors did not advise a constant indulgence in it, for, it might lead
people to prefer songs to worship, and the devil might spread his net through it to belittle
obedience and Shar'iah in the, eyes of the subject who might end up on the wrong path.
Hence, while sama is permitted yet it is disallowed because of the accompaniments that are
unlawful, like women wine, flutes, reeds, drum, harmonium and so on.
Those people who involve themselves in these things under the impression of gaining
divine awareness and love, only to satisfy their emotions and deprive themselves of diker
and recitation of the Quran . They are deceived by their base self and the devil. They have
strayed from the right .path to the wrong path. Day by day, they go further from religion
and shariah. How will they engage in more worship when their salah itself is lifeless and
only a movement of limbs. In fact, they offer the salah out of necessity to be counted among
the religious, or to show-off. Would that had concentrated on salah, fasting and other
obligatory duties with a sincere resolve! In that way, at last they would have corrected their
religion. People who advocate sama, refer to their elders and other saintly men as having
occupied themselves in listening to sama, so they think that they are correct in emulating
them. But this is nothing but self-deception. As for the elder, if they listened to sama , they
were not selfish and had a check on themselves and they never did it constantly. They
engaged in listening to it occasionally. Besides, they never gathered festive people around
but listened to it in privacy and with a sincere mind. They never defend any form as
essential to follow Moreover, how can compare ourselves with their Frame of mind and
firm resolve and a high degree of religious standing. They are emulated only in this thing
but not in their pure thought and peons deeds.
In reality, these people have no connection with the elders whom they name, nor does any
relationship, as for those who do it because their forbears did it, this verse describe their
condition truly:
إِنَّهُمْ اَلْقَوْه أبَانَهُمْ ضَالِيْنَ فَهُمْ عَلَی ◌ُثَارٍ مِھُ یُهْدَعُون
{Surely they found their fathers straying. So they are rushing in their footsteps.}
(37:69-70)
Today, it has become a custom to celebrate us at the graves of the saints or awliya (friends
of Allah) It is nothing but a camouflage to ear name and fame and engage in frivolity,
dance and vulgarity The qawwals and singers haunt these place to make money. Do they
ask3themselves if any elder or shaykh of olden times had done any such thing?
To add to it, they imagine that they draw near Allah by doing these things. Alas, would

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that they realised where they are heading!
Neither is it wajib (expedient) to obey souch people nor is it necessary to respect them. If
they Are honoured then that would be tantamount to supporting their actions May Allah
enable us to follow the path that He showed us through his Messenger .
DATE PIECE BEFORE EED SALAH
(١٤٣٣) وَعَنْ أَنَسٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَغُدُوْ يَوْمِّ الْفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ وَيَا
◌ُلُهُنَّ وِتْرًا۔(رواه البخارى)
1433. Sayyinduna anis narrated that Allah's messenger did not go out (for the salah) on
the day of al-fitr till he had eaten some dates. He would eat an odd number (of dates).1
COMMENTARY: The prophet ate dates on the day of eed ul-fitr early. In this way, he
showed the difference of day from the days of Ramadan because into as it is wajib
(expedient) in Ramadan not to eat, on the day of eed it is wajib (expedient) to eat.
The prophet ate an odd number of dates, like three, five etc. It is batter to observe the odd
number in every thing. Allah is witr and loves witr (the odd number)- see habit # 1266.
He ate the dates on that day because he had only dates at that time. Some people said that
Dates are sweet and cause eye-sight to improve particularly on an empty stomach. The
dates offset any weakness coursed by fasting.
Besides sweetmeat is campalible to the demands of faith. The ulama (Scholars) say that if
anyone sees himself eating something sweet then he will enjoy the savior of faith. Also,
something sweet softens the heart, so it is better break fast with it.
DEPARTURE& ARRIVAL FROM DIFFERENT PATHS
(١٤٣٤) وَعَنْ جَابِرٍ قَالَ كَانَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَاتَ يَوْمُ عِيْدٍ خَالَفَ الَّرِيْقَ- (رواه البخارى)
1434. sayyiduna jabir narrated that on the day of eed, Allah s Messenger took
different paths. 2
COMMENTARY: he went to the place of eed salah by one road and returned, after prayers,
by another thus, both the paths and the jinn and mankind dwelling on both, would testify
to his worship. The ulama (Scholars) have written of many other reasons. But, all of them
are mere conjectures. The actual reason is known only to Allah and his Messenger.
THE TIME OF SACRIFICE
(١٤٣٥) وَعَنِ الْبَرَاءِ قَالَ خَطَبْنَا النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ النَّحْرِ فَقَالَ إِثَّ اقَّلَ مَانَبْدَ أُبِهِ فِ يَؤُمِنَا
هذَا نُصَلّى تُؤَّ نَرْجِعَ فَنَنْحَرَ فَمَنْ فَعَلَ ذلِكَ فَقَدْ أَصَابَ سُنَّثَنَا وَمَنْ ذَبَعَّ قَبْلَ أَنْ نُصَلِّى فَإِنَّمَا هُوَ شَاةُ لَخٍُ
عَجَّلَهُ لِأَهْلِهِ لَيْسَ مِنَ النُّسُكِ فِي شَىْءٍ - (متفق عليه)
1435. Sayyiduna Al-Bare narrated that, on the day of sacrifice, the prophet delivered
to them a sermon, he said, "the first thing with which we begin this day of ours is
that we after the salah (of eed ul-adha). Then we return and sacrifice. So, he who
does that has indeed, observed our Sunnah (practice of Holy Prophet , 4,le an (+)
correctly. But, he who slaughters before we offer the salah, indeed, it is merely
1 Bukhari # 953, Tirmidhi # 543, Musnad Ahmad 3-126.
2 Bukhari # 986, Terming # 541, Ibo Rajah# 1301, darimi#1613,

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mutton that he hastened for his family and there is nothing of the rites (in it). 1
COMMENTARY: the ulama (Scholars) says unanimously that sacrifice is not allowed
before rise of fajr on the day of eed-ul-adha. However, they differ on the time of sacrifice
afterwards. So, Imam shaf'i hold that when the sun is considerably high (a bows height)
and enough Time has passed during which one may offer at least two raka'at and deliver
short sermons, the time to make the sacrifice begins and it is allowed to do it their after,
whether the eed salah has been offered or not. It is not allowed to make the sacrifice before
the whether one resides in A city or a village. Also, according to Imam Shafi's the time for
sacrifice is valid till sunset of the thirteenth of the month.
Imam Abu Hanifah said that the time of sacrifice for city. Dwellers begins after the salah of
eed and for villagers after rise of dawn. The valid time expires at the twelfth of the month.
Imam shafi hold that sacrifice is not wajib (expedient), but sunnah (practice of Holy Prophet
,Ale às) Imam Abu Hanifah hold that sacrifice is wajib (expedient) on every person who is
sahib nisab ( who hold the minimum amount of wealth or property when payment of zakat
becomes liable), though the prophet doesn't appreciate in value.
(١٤٣٦) وَعَنْ جُنُّدُبٍ بْنِ عَبْدِ اللهِ الْتَجَلّى قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَبَعَّ قَبْلَ الصَّلَاةِ
فَلْيَّذُّبَعْ مَكَانَّهَا أُخْرِى وَمَنْ لَمْ يَذْبَحُ حَتَى صَلَّيْنَا فَلْيَذْبَعُ عَلَى اسْمِ اللهِ- (متفق عليه)
1436. Sayyiduna Jundub Ibn Abdullah al-Bajali narrated that Allah's Messenger solo
Alugole said, "If anyone sacrifice before the salah (of eed), then he must sacrifice till we
have offered the salah then he must sacrifice in the name of Allah ( after the salah)."2
(١٤٣٧) وَعَنِ الْبَرَاءِ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَبَعَ قَبْلَ الصَّلَاةِ فَإِنَّمَا يَذْبَعُ لِنَفْسِهِ وَمَنُ
ذَبَحَّ بَعْدَ الصَّلَاةِ فَقَدْ تَوَّ نُسُكّه وَأَصَابَ سُنَّةَ الْمُسْلِمِيْنَ- (متفق عليه)
1437. Sayyiduna Bara narrated that Allah's Messenger, Ale atl . said," if any one
sacrifices before the salah, he only sacrifice it for himself .he who sacrifices after the salah
has, indeed, completed his rites and observed the practice of the Muslims correctly.3
COMMENTARY: Most of the ulama (Scholars) abide by this hadith but Imam shafi said
that it is allowed to make the sacrifice when the time for it begins whether the salah is over
or not as stated against the hadith #1435.
SACRIFICE AT PLACE OF SALAH
(١٤٣٨) وَعَنَ ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَذْبَحُ وَيَنْحَرُ بِالْمُصَلَّى- (رواه البخارى)
1438. Sayyiduna Ibn umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم used
to make the sacrifice and Slaughter at the place of eed salah. 4
COMMENTARY: Sacrifice may be made of goat ram, sheep, cow, buffalo and camel,
whether male or female, but of no other animal. These animals, except the camel are
sacrificed (3) while the camel is slaughtered (3). It is made to stand and a spear is struck
1 Bukhari#986, Muslim#7-1961, Musnad# ahmad #4-282.
2 Bukhari #5500, Muslim# 2-1960 nasai#4368, IbuMajah#3152.
3 Bukhari#5546, Muslim# 4-1961.
4 Bukhari # 982.

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on its chest so that it falls down. It is allowed to sacrifice (~) the camel too but nahar is
better. (the word slaughtered is used for nahar but it may be used to slaughter any animal.
The word nahar noun form is the lower part of the neck.)
SECTION II
الفضل الثَّانِى
TWO FESTIVALS
(١٤٣٩) عَنْ أَنَسٍ قَالَ قَدِمَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِيْنَةَ وَلَّهُمْ يَوْمَانٍ يَلْعَبُوْنَ فِيْهِمَا فَقَالَ مَا
هُذَّانِ الْيُؤْمَانٍ قَالُوا كُنَّا تَلْعَبُ فِيْهِمَا فِى الْجَاهِلِيَّةِ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَبْدَ لَكُمُ
اللهُ بِهِمَا خَيْرًا قِنْهُمَا يَوْمِّ الْأُصْخِى وَيَوْمَ الْفِطْرِ - (رواه ابوداؤد)
1439. Sayyiduna Anas Au ail so, narrated that when the prophet came to Madinah, its
people had two days on which they played. He asked, "What are these two days?
"We used to play on them during the jahiliyah. He said, Allah has changed them for
you with days better then them: the day of al adha and the day of al fitr.1
COMMENTARY: The two days were nawuz and Mihargan. The former is the new year's day
in the Persian calendar. On this day the sun enters arise. The latter is the twenty -first day of
the month, mihr. The climate is moderate on these days and days and nights are equal.
The prophet had those days abandoned and replaced them with the two eed days when
happiness and worship are combined. This habit forbid play and amusement on the two
days of eed. However, a simple, light indulgence is allowed within the limits of shariah
with no kind of indecency.
This habit makes it very clear that it is disallowed to celebrate and sanctify the festivals of
non-Muslims and to adopt their customs. It disallows participation in their festivals. Some
ulama (Scholars) go to the extent of terming it an act of disbelief. Abu Hafs atlar, Kabir
Hanafi said that if any one sanctifies Nawruz and presents to the idolaters the gift of an egg
(pursuance of their custom) then he will be deeds are written off.
Qadi Abu al-Muhsin Ibn Mansur said that if anyone buys on this day such things as he
dose not normally buy (and which are peculiar to this day) or sends a gift to sermon on this
day ) or send a gift to sermon on this day meaning to sanctify it as the polytheists do, then
he is a disbeliever. If anyone buys something for his personal use or to give a gift that he is
accustomed to give then he is not a disbeliever, but it is mukruh , it means a resemblance to
the disbelievers and must be avoided.
Similarly, if anyone observes Aashurah as a day of joy then he resembles the Khwarij . if he
mourns on this day then he resembles the Rawafid. So, he must ovoid both. The Rawafid
join the Majusis in celebrating the Nawruz because they say that Sayyiduna Uthman dul so,
As was martyred on this day and Sayyiduna Ali caluso became the caliph.
'Fatawa Dhakirah declares that anyone who goes witness holy and diwali approaches
disbelief. The some may be surmised of witnessing Nawruz.
Tajnis mention that if anyone praises or thinks of the creeds of the infidels as laudable then he
inters the limits of disbelief. On this basis if anyone lauds or declares as correct the acts or sayings
of a needy person or so. Called sufi as clearly against shariah then he too Is a disbeliever.
It is stated in Nawadir ul.Fatawa that if any one regard the customs of non-Muslim as good
1 Abu Dawud#1134, Nasari#1556, Musnad Ahmad#3-103.
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then he is a disbeliever. "umdatul 'Islam" also mention something similar.
In short, all convictions and customs that have nothing to do Islam should be avoided.
MEALS ON EED DAYS
(١٤٤٠) وَعَنُ بُرَيْدَةً قَالَ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَخْرُُ يَوْمِّ الْفِطْرِ حَتّى يَطْعَمَ وَلَا يَطْعِمُ يَوْمَ
الآصحى حتى يُصَلّى- (رواه الترمذى وابن ماجة والدارمى)
1440. Sayyiduna Buraydah as al so, narrated that on the day of eed ul- fitr the
prophet did not go out (to the place of salah) without eating something , and , on
the day of eed ul-adha he did not eat anything till he had offered the salah.1
COMMENTARY: Against the hadith # 433. We have mentioned why some fard (obligatory)
is taken before the salah on eed ul-fitr. On eed ul-adha, the prophet ate after the salah so that
he might share with the poor who got something to eat only after the sacrifice was made.
THE TAKBIRS
(١٤٤١) وَعَنُ كَثِيْرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيْهِ عَنْ جَدِّهِ آَّ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَبََّ فِي الْعِيْدَيْنِ فِى الْأُولِى
سَبْعًا قَبْلَ الْقِرَاءَةِ - (رواه الترمذى وابن ماجة والدارمى)
1441. Sayyiduna Kathir ibn Abdullah narrated from his grandfather that at the two
eeds the prophet called the takbirs seven times in the fist rakaah before reciting
from the qui Quran.2
. COMMENTARY: In the first rakaah, the prophet called seven takbirs before the takbir the
reaction, apart from the takbir and the takbir of rukuh. In the second he called five takbirs,
apart from the takbir of qayam and ruku. Imam Shafi abides by this nadith. Detailed
comments will follow.
(١٤٤٢) وَعَنْ جَعْفِرٍ بُنِ مُحَتٍَّ مُرْسَلَا أَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ وَعُمَرَ كَبَّرُوا فِى الْعِيْدَيْنِ
وَالَّإِسْتِسْقَاءِ سَبْعًا وَخَمْسًا وَصَلُّوْا قَبْلَ الْخُطْبَةِ وَجَهَرُوا بِالْقِرَاءَةِ - (رواه الشافعى)
1442. Sayyiduna Jafar ibn Muhammad narrated in a mursal from that the Prophet
used to رضى الله عنه and (Sayyiduna) Umar رضى الله عنه Sayyiduna) Abu Bakr) صلى الله عليه وسلم
call the takbirs in the salah of two eed and of al -istisqa seven times (in the first
raka'ah) and five times (in the second raka'ah) and offered the salah before the
sermon. They recited the Quran in a audible voice. 3
COMMENTARY: The narrator is Sayyiduna Jafar Sadiq ibn Muhammad Baqir ibn Ali dil so,
.رضى الله عنه He was Imam Zayn ul Aabidin ibn Husayn ibn Ali . عنه
(١٤٤٣) وَعَنُ سَعِيْدِ بْنِ الْعَاصِ قَالَ سَأَلْتُ أَبَا مُؤْسى وَحُذَيْفَةً كَيْفَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
يُكَّتِرُ فِي الْأَصْخِى وَالْفِطْرِ؟ فَقَالَ أَبُوْ مُؤْسِى كَانَ يُكَِّرُ اَرُبَعَّا تَكُبِيُّرَهُ عَلَى الْجُنَائِزِ فَقَالَ هُذَيْفَةً صدَقَ۔
(رواهابوداؤد)
1 Tirmidhi #542,Ibn Majah #1756, Darimi#1600, Musnad Ahmed 5-352.
2 Abu Daud # 1151, Tirmidhi # 536, Ibn Majah # 1277, Darimi# 1606, Musnad Ahmad # 2-35)
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1443. Sayyiduna Saeed ibn al-Aas alar> narrated that he asked Sayyiduna Abu Musa
and Sayyiduna Hudhayfah &wealso), how many takbirs did Allah's Messenger ,cable
Aw, call in the salah of eed-ul-adha and eed ul Fitr ? Abu Musa said," he called from
takbirs as he did in the funeral salah hudhayfah cable, Said "he spoke the truth.1
COMMENTARY: In the first rakaah before reciting the Quran, he called four takbir
including the one for the ruku.
There are different ahadith for the takbir of eed salah, so the contention of the imams also
differ. The three imam say that in the salah , there are seven takbirs in the first rakah and
five in the second. According to Imam Malik and Imam Ahmad the seven takbirs of the
first rakaah include takbir tahrimah and the five in the second include the takbir of Qayam
.according to Imam Shafi atlar> the seven and five are apart from the takbir tahrimah and
the takbir of Qiyam.
Imam Abu Hanifah said that there are three takbirs in the first rakaah apart from takbir
tahrima and three in the second apart from the takbir of ruku. Sayyiduna Ibn Masud
followed this while Ibn Abbas had an identical contention as of Imam shafi.
The ulma of the Hanafis said that they opted for the ahadith with fewer takbirs because the
extra takbirs and rafa yadayn in the salah of eeds are after all ,against the normal , so ,it is
preferable to go for a smaller number.
IMAM MAY LEAN THE STICK ETC.
(١٤٤٤) وَعَنِ الْبَرَاءِ آَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نُؤْوِلَ يَوْمَ الْعِيْدِ قَوْسًا فَخَطَبَ عَلَيْهِ- (رواه ابوداؤد)
1444. Sayyiduna al-Bura narrated that on the day of eed, the prophet was presented
a bow. He leaned on it while delivering the sermon.2
COMMENTARY: The bow was used instead of a staff.
(١٤٤٥) وَعَنْ عَطَاءٍ مُرْسَلَّاً اَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَطَبُ يَعْتَمِدُ عَلَى عَذَرَتِهِ إِعْتمَادًا -
1
(رواه الشافعى)
1445. Sayyiduna Ata narrated in a mursal form that the prophet on his spear when
he delivered the sermon.3
(١٤٤٦) وَعَنْ جَابِرٍ قَالَ شَهِدْتُ الصَّلَاةَ مَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى يَوْمِ عِيْدٍ فَبَدَأَ بِالصَّلَوةِ قَبْلَ الْخُطْبَّةِ
بِغَيْرٍ آذَانٍ وَلَّا إِقَامَةٍ فَلَمَّا قَّقَى الصَّلَوةَ قَامَ مُتَّكِبًّا عَلَى بِلَالٍ فَحَمِدَ اللَّهِ وَآَتْلِى عَلَيْهِ وَوَعَظَ النَّاسَ وَذَكَّرَهُمْ
وَحَتَّهُمْ عَلَى طَاعَتِهِ وَمَفَى إِلَى النِّسَآءِ وَمَعَهُ بِلَالْ فَأَمَرَ هُنَّ بِتَقْوَى اللَّهِ وَوَعَظَهُنَّ وَذَكَّرَهُنَّ- (رواء النسائى)
1446. Sayyiduna Jabir Awall o) narrated that he was present at the salah on the day of
-
eed along with the prophet. He began with the salah before the sermon with out the
adhan ar the iqamah being called when he finished the salah he stood up leaning
on bilal, praised Allah and glorified him. Gave counsel to the people , admonished
them and extorted them to obey Allah .he then went to the women Bilal with him,
1 Abu dawud # 1753, Musnad Ahmad #4-416.
2 .Abu Dawud # 1145
3 Musnad Shafi'I P 77

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he commanded them to fear Allah, preferred advice and admonition to them. 1
GOING TO PLACE OF SALAH
(١٤٤٧) وَعَنْ أَبِيْ هُرَيْرَةَّ قَالَ كَانَ النَّبِيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرَ جَ يَوْمَ الْعِيْدِ فِيْ طَرِئْقٍ رَجٌَفِى غَيْرِهِ-
(رواهالترمذى)
1447. Sayyiduna Abu Hurayrah &sail o) narrated that when the prophet went on the
day of eed (to the place of salah ,) he took one road and returned by another. 2
COMMENTARY: See hadith # 1434. when going to the place of eed, one should say
الله اكبر الله اكبر لَا إِلهَ إِلَّ اللّهُ - وَاللَّهُ أكبرُ اللَّهُ أكبرُ وَ لِلُّهِ الْحَمْد
Imam Abu Hanifah said that at the eed ul fitr this must be uttered softy, but at eed ul adha loudly.
EED SALAH IN MOSQUE
(١٤٤٨) وَعَنْ أَبِيْ هُرَيْرَةَ أَنَّهُ أَصَابَهُمْ مَظْرٌ فِي يَوْمِ عِيْدٍ فَسَلَى بِهِمُ النَِّىُّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلاَةَ الْعِيْدِ فِى
الْمَسْجِدِ- (رواهابوداؤد وابن ماجه)
1448. Sayyiduna Abu Hurayrah &s Also, narrated that on a day of eed rain proud
down, so the prophet , 4.le ul do led (the sahabah (companions)) though the salah
of eed In the mosque.3
COMMENTARY: The prophet led the salah of eed outside the city the desert when it is
better to offer it (meaning, at the place of salah for eed). If there is a valid reason it may be
offered in the mosque.
However, in Makkah and Madinah it may be offered in the masjid Haram , Third is as
done now a days.
TIMINGS
(١٤٤٩) وَعَنْ آَبِيِ الْخُوَيْرِثِ آَكَّ رَسُوْلَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلَى عَمْرٍ وبُنِ حَزُمٍ وَهُوَ
بِنَجْرَانَ عَجْلِ الْأَصْخِى وَاَخْرِ الْفِطْرَ وَذَكِّرِ النَّاسَ - (رواه الشافعى)
1449. Sayyiduna Abu Al-Huwayrith we also) narrated that Allah .s messenger wrote
to (Sayyiduna) Amar Ibn Hazm &e all so) who was in Najran, "Hasten in offer the
salah of eed ul adha but delay the salah of al fitr and give counsel to the people". 4
COMMENTARY: The Prophet صلى الله عليه وسلم had sent Sayyiduna Amr ibn Hazm رضى الله عنه as
governor of Najran when he was only seventeen year old.
DELAYED SIGHTING OF MOON
(١٤٥٠) وَعَنْ أَبِيْ مُمَيْرٍ بْنِ آَنَسٍ عَنْ مُمُوْمَةٍ لَّهُ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِكَّ رَكْبًا جَاءُوا إِلَى
النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَشْهَدُونَ أَنَّهُمْ أَوُا الْهِلَالَ بِالْأَمْسِ فَأَ هَرَهُمُ اٌ يُقْطِرُؤْ وَ إِذَا أَصْبَحُوْا أَنْ
1 Bukhari # 961, Muslim # 4.885, Nasa'I # 1575, Musnad Ahmad 3-318.
2 Tirmidhi #541 Ibn Majah # 1301, Musnad ahmad # 2-338.
3 Abu Dawud #1160, Ibn Majah #1313.
4 Masnud Shafi'i p 74,

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◌َّنْدُؤْ إِلى مُصَلَّاهُمْ - (رواه ابوداود والنسائى)
1450. Sayyiduna Abu Umayr ibn Anas «lar> narrated from his paternal uncles who
were the Sahabah (companions) «calloso, of the prophet that some riders came to the
prophet and bore testimony that they had seen the moon on the day gone. So, he
instructed the sahabah (companions) to break the fast and they should go to the
place of salah next morning. 1
COMMENTARY: The moon was not sighted after the 29th of Ramdan, so the people fasted
on the 30th. but, a caravan arrived that day and reported the sighting of the moon the
previous night .since their testimony was received after zawal , the time for the salah of Eed
was over. The prophet wy cle aul o accordingly commanded the people to attend the salah
next morning.
Imam Abu Hanifah fellows this directive and holds that the time of salah of eed is from the
time when the sun rises considerably till zawal.
According to sharh Muniyah if it cannot be held before zawal on eed day then it should be
held next day and again it is not held before zawal then the eed salah may not be held at all.
As for eed ul adha ,if it is not possible to offer it on the first and the second day , then it
may be offered on the third day , in fact ,even if there is no reason the salah of eed ul adha
may be post poned to the second or the tired day .but this is makruh (unbecoming).
SECTION III
الفَصلُ الثَّالِثُ
NEITHER ADHAN NOR TAKBIR
(١٤٥١) عَنِ ابْنِ جُرَيٍْ قَالَ آَخْبَرَنِيْ عَطَاءٍ عَنِ ابْنِ عَبَّاسِ وَ جَابِرِ بُنِ عَبْدِ اللّهِ قَالَا لَمْ يَكُنُ يُؤَذَّبُ يَوْمٌ
الْفِطْرِ وَلَا يَوْمِّ الْأَصْحِى تُؤَّ سَأَلْتُّهُ يَعْنِيْ عَطَاءٌ بِعْدَ حِيْنٍ عَنْ ذَلِكَ فَأَخْبَرَ نِ قَالَ جَابِرُ بْنُ عَبْدِ اللّهِ آَنْ لَّا
آذَّاتَ لِلقَّلَاةِ يَؤُمّ الْفِطْرِ حِيْنَ يَخْرُجُ الْإِمَامُ وَلَّا بَعْدَ مَا يَخْرُجُ وَلَا إِقَامَةً وَلَّا نِدَاءَ وَلَّا شَىْ ءَ وَلَا نِدَاءَ
يَوْمَئِذٍ وَلَّا إِقَامَةً-(رواه مسلم)
1451. Sayyiduna Ibn jurayj &l 47> narrated that Sayyiduna Ata atlar> informed
him on the authority of Sayyiduna Ibn Abbas cable, and Sayyiduna Jabir at so
A" that the adhan is not called on the day of eedul-duha. Latter, he (again) asked
Ata (after some time ) and he said that (Sayyiduna) Jabir ibn Abdullah das, told
him, " there is no adhan for the salah on eed-ul-fitr when the imam comes out
and also after he comes out and no iqamah and no call of any kind . there is
nothing -no call and no iqamah"
COMMENTARY: The hadith mentions no adhan no iqamah and no call. The call is to
announce as salah as salah, or any such announcement. (Abdul Haq.)
However Mullah Ali qari said that ( the call) refers to adhan and iqamah to emphasis the
previous statement because all the ulama (Scholars) agree that it is must Ahab to announce
on eed day instead of the adhan or takbir .
It might say that the word of shaykh Abdul Haq that no announcement should be made
within the place of salah it self , Mulla Ali Qari means that it is must Ahab to make the
1 Abu Dawud 1157, Nasai # 1557, Ibn Majah #1653, Masnud Ahmad # 5-57
.
.