Introduction
We have observed a Ramadan that was unlike anything we have experienced before. The community and individuals everywhere have shown dedication, commitment, and creativity. We learned to pray tarāwīḥ on our own in our homes. We read the Qur’an everyday consistently. We attended daily lectures and reminders delivered by our imams, teachers, and scholars online. We gathered virtually to hold iftars and check in on each other. We donated to our organizations to gain the blessings of charity in Ramadan. All of this and more is only possible through the guidance of Allah and resilience of our faith.
We now find ourselves approaching Eid al-Fitr. Eid is an occasion of celebration, joy, gathering, and gratitude to Allah for his countless blessings. We all have cherished memories of past days of Eid. However, we face the prospect of an Eid that is difficult and challenging. Similar to our mindset in Ramadan, we can and should find a way to have a joyous and meaningful Eid. Shāh Walīullah al-Dihlawi writes in his Hujjatullah al-Bālighah, “Allah provided us with two days of celebration that commemorate the markers of the Islamic tradition. He associated celebration with the remembrance of Allah and acts of devotion on the day of Eid, ensuring that the congregation of believers would not be for mere vanity. Rather, the gathering of Muslims would revolve around exalting the Word of Allah.”
The Obligation of Eid
The scholars of the four major schools of thought have differed regarding the obligation of the Eid prayer. Their differences stem from their methodologies in interpreting the verses of the Qur’an and the Prophetic tradition ﷺ. The Shāfiʿī and Mālikī schools agree that the Eid prayer is an established Sunnah of the Prophet ﷺ, and the prayer is highly recommended for every individual to attend.[1] However, the Ḥanafī school has deemed the prayer as wājib, necessary, for every believing man of age.[2] The Ḥanbalī school has ruled the Eid prayer as farḍ al-kifāyah[3].[4]
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The Prophet Muhammad ﷺ prayed the Eid prayer in congregation with the Companions from the time it was prescribed until he passed. The Ḥanafī school has considered this consistency demonstrated by the Prophet ﷺ as an indication that the Eid prayer cannot be merely a recommendation. Additionally, the Prophet ﷺ did not go out of his way to inform his Companions of the lack of obligation as he did with ṣalāh al-tarāwīḥ.[5] The scholars of the Ḥanbalī school referenced the command in the Qur’an, “Pray to your Lord and sacrifice,”[6] and concluded the Eid prayer is farḍ al-kifāyah.
The Shāfiʿī and Mālikī schools quote a well-known Hadith of the Prophet ﷺ in which he informs an inquisitive Bedouin regarding the Islamic mandates. The Prophet ﷺ tells the man about the five obligatory daily prayers. The man asks the Messenger ﷺ if there are any additional prayers that are required and he responds, “All other prayers are optional.”[7] Therefore, they regard the Eid prayer as voluntary.[8]
The Khutbah of Eid
On the day of Eid, it is recommended, according to the majority of scholars, to have a khutbah given by the Imam. The Imam advises the people in the congregation and reminds them of Allah and His Messenger ﷺ. Unlike the Friday khutbah, the Eid khutbah is given immediately after the congregational prayer is completed. The Friday khutbah is considered an essential pillar of the Jumu’ah obligation. However, the scholars of the four major schools have all come to the conclusion that the khutbah on the day of Eid is not required for the validity of the Eid prayer.[9]
Congregations
The following question has emerged in light of our current situation: Are we excused from the obligation to gather together and worship Allah for Friday, Eid, and congregational prayers? Is the concern regarding the spread of COVID-19 a legitimate reason for individuals to not attend religious services in person?
The scholars of the Ḥanafī school list reasons that excuse individuals from attending congregational prayers. The list includes inclement weather, sickness, paralysis, old age, and notably, fear of harm. It is reported in an authentic Hadith that the Prophet ﷺ once excused the Companions from attending congregational prayers by instructing the Mu’adhdhin to call the adhān and announce, “Pray in your homes.”[10] The Ḥanafī scholar al-Ṭahṭāwī uses this Hadith as proof that those exposed to immediate danger should be excused from congregational prayer, including Friday and Eid prayers.[11]
Al-Shurunbulālī[12] reminds us that the reward is still obtained by individuals who are not able to attend due to challenging circumstances. If an individual is prevented from fulfilling an obligation due to an acceptable and valid excuse, that person will still be rewarded (if Allah wills) according to his or her intention.[13] The Prophet Muhammad ﷺ taught us, “Actions are rewarded based on their intentions. Every person will be rewarded according to his or her intention.”[14]
Recommended Eid Rituals
While our ability to congregate for Eid may be limited, this should not prevent us from observing the rituals recommended in our tradition.[15]
- Supplicate to Allah ﷻ the night before Eid and ask Him for forgiveness for any shortcomings.
- On the morning of Eid, recite the Takbīrāt of Eid[16], glorifying Allah and rejoicing in the occasion.[17]
- Take a shower and celebrate by donning your best garments. It is also customary to apply perfume.
- Demonstrate the end of the month of fasting by eating something after Fajr on the morning of Eid. The Prophet Muhammad ﷺ would not leave his house on the day of Eid without eating some dates.[18]
- Be kind and generous.
- Congratulate others.
- Fulfill your obligation of contributing zakat al-fiṭr before the morning of Eid. The majority of scholars are in agreement that zakat al-fiṭr is mandatory for every believer male or female, young or old.[19] This serves the purpose of uniting Muslims on the day of Eid so they may celebrate regardless of financial circumstances.
Requirements to Conduct Eid Prayer
When performing the Eid prayer, one should, first and foremost, observe the requirements of ritual prayer (ṣalāh) such as being in a state of purification and facing the qiblah. The scholars have agreed that the prescribed time of the Eid prayer begins shortly after sunrise and ends before Ẓuhr time starts.[20]
For the validity of the Eid prayer, the scholars among the Shāfiʿī, Mālikī, Ḥanbalī, and Ḥanafī schools have stipulated: the prayer should be conducted during the prescribed time of Eid prayer.[21] The Ḥanafīs and some Ḥanbalīs[22] have additionally stated that the Eid prayer must be conducted in a group.[23] The Ḥanafīs specified that this requirement is fulfilled with 2 or 3 adult males other than the imam.[24] Moreover, the Ḥanafī scholars have stated that an Eid prayer should be accessible by the general public and not be in a restricted or an exclusive space.
Conducting the Eid Prayer
The Eid prayer itself is conducted very similarly to any other congregational prayer. The four major schools agree that the Eid prayer should be performed out loud with 2 rak’āt, units of prayer, just like the Fajr congregation. However, there is a difference of opinion in regards to the number of extra takbīrāt that are said in the Eid prayer. The format of the prayer has been detailed below based on the different opinions.
Mālikīs[25]
- Make wuḍū’, face the qiblah and begin the prayer with Allāhu akbar
- Perform 6 additional takbīrāt[26], say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Finish the first rak’ah
- After standing for the second rak’ah, perform 5 additional takbīrāt, say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Complete the prayer as usual
Ḥanbalīs[27]
- Make wuḍū’, face the qiblah and begin the prayer with Allāhu akbar
- Perform 6 additional takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Finish the first rak’ah
- After standing for the second rak’ah, perform 5 additional takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Complete the prayer as usual
Shāfiʿīs[28]
- Make wuḍū’, face the qiblah and begin the prayer with Allāhu akbar
- Perform 7 additional takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Finish the first rak’ah
- After standing for the second rak’ah, perform 5 additional takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Complete the prayer as usual
Ḥanafīs[29]
- Make wuḍū’, face the qiblah and begin the prayer with Allāhu akbar
- Perform 3 additional takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Recite Surah al-Fatihah and an additional surah out loud
- Finish the first rak’ah
- After standing for the second rak’ah, recite Surah al-Fatihah and an additional surah out loud
- Perform 3 additional Takbīrāt, raise your hands and say Allāhu akbar for each takbīrah
- Say Allāhu akbar and bow into rukū’
- Complete the prayer as usual
Conclusion
Eid is an occasion of glorifying Allah, praying for the acceptance of our deeds, and enjoying the blessings of Allah. It is a day to spend time with family and loved ones. The regulations of social distancing have limited our ability to congregate and spend time together as a community. However, these restrictions do not prevent us from fulfilling the rituals and traditions of Eid.
We recommend that every Muslim observes the Eid rituals as mentioned above. It has been authentically reported that the Companion of the Prophet ﷺ Anas ibn Mālik did not make it to the Eid prayer, so he gathered his family and offered the Eid prayer at home in the same manner the imam would with the congregation.[30] Furthermore, the Mālikī, Shāfiʿī, and Ḥanbalī schools allow people to perform the Eid prayer individually or with family at home. While the Ḥanafī school traditionally does not allow this, many senior Ḥanafī scholars have eased the condition of performing the Jumu’ah prayer in a public place during the current pandemic. Therefore, we recommend that individuals and families who are not able to attend an Eid congregation pray the Eid ṣalāh as detailed above at home.
May Allah accept our deeds. May Allah provide us with a joyous Eid. May Allah alleviate the current crisis. May Allah protect us all.
Allah knows best.
AbdulNasir Jangda
Sohaib Sheikh
26 Ramadan 1441 AH/19 May 2020 CE
Qalam Institute’s mission is to educate humanity about Allah, His message, and His Messenger ﷺ. This article is written by the instructors at Qalam. Please consider supporting them as they create beneficial content for people to study their religion.
[1] al-Majmu’ 5:2, al-Jumal ala sharh al-Manhaj 2:92
[2] Bada’I al-Sana’I 1:274
[3] farḍ al-kifāyah: An obligation that is mandated at a communal level. If a community fulfills the obligation, any other people that did not participate are excused from the obligation.
[5] Bada’I al-Sana’I 1:274, al-Hidayah 1:60, Tuhfah al-Fuqaha 1:283
[7] Sahih al-Bukhari 2678
[8] Jawahir al-Iklil 1:101, al-Majmoo’ 5:3
[9] al-Lubab 1:118-119, Maraqi al-Falah 91, Tabyin al-Haqaiq 1:226, Fatawa al-Hindiyyah 1:141, Fath al-Qadir 1:428, al-Durr al-Mukhtar 1:782-784, al-Sharh al-Saghir 1:530, al-Sharh al-Kabir 1:400, al-Qawanin al-Fiqhiyyah 86, Mughni al-Muhtaj 1:311, al-Muhadhab 1:120, al-Majmoo’ 5:36, al-Mughni 2:384-387, Kashaf al-Qina’ 2:61-62
[10] Sahih al-Bukhari 10:29, Sahih Muslim 6:32-33, Sunan Abi Dawud 2:672-673, Sunan Ibn Majah 5:989-991, Sunan al-Nasa’I 7:660, Sunan al-Nasa’I 10:78
[11] Hashiyah al-Tahtawi ala Maraqi al-Falah 297
[12] Hanafi scholar who authored the famous work Nur al-Idah
[13] Nur al-Idah 65, Hashiyah al-Tahtawi ala Maraqi al-Falah 299
[14] Sahih al-Bukhari 1:1, Sahih Muslim 33:222
[15] al-Fiqh al-Islami Wa Adillatuhu 1412-1416
[16] Takbirat of Eid: Saying Allahu Akbar and La Ilaha Illa Allah
[17] al-Mawsoo’ah al-Fiqhiyyah 13:213-214
[18] Sahih al-Bukhari 13:5
[19] al-Zayla’I 1:307, Ibn Abidin 2:110, Fath al-Qadir 2:30, Bulghat al-Salik 1:200, Sharh al-Minhaj 1:628, Kashaf al-Qina’ 1:471
[20] Fath al-Qadir 1:424, al-Lubab 1:117, Maraqi al-Falah 90, al-Dur al-Mukhtar 1:779, al-Bada’I 1:276, al-Sharh al-Saghir 1:524, al-Qawanin al-Fiqhiyyah 85, Mughni al-Muhtaj 1:310, al-Muhadhab 1:118, Kashaf al-Qina’ 2:56
[21] al-Dasuqi 1:396, Asna al-Matalib 1:279
[22] Imam Ibn al-Qudama stated both opinions in the Hanbali school regarding the requirement of a congregation to conduct Eid prayer. Some Hanbali scholars require a group of people for the validity of the Eid prayer while others said that an individual can pray Eid by him or herself. al-Mughni 2:291
[23] Kashaf al-Qina’ 1:455, 2:50, Bada’I al-Sana’I 1:275
[24] Imam Abu Hanifa and Imam Muhammad stated that 2 congregants other than the Imam are the minimum required to be considered a congregation. Imam Abu Yusuf was of the opinion that 3 congregants other than the Imam are required.
[25] al-Sharh al-Saghir 1:525, al-Sharh al-Kabir 1:397, al-Qawanin al-Fiqhiyyah 86, Bidayah al-Mujtahid 1:209
[26] Takbirat of Eid: These are extra Takbirs unique to the Eid ṣalāh. According to the majority of scholars, these Takbirs are conducted by the Imam raising his hands as he does when he starts the prayer and saying Allahu Akbar. The stronger opinion according to the Malikis is that when performing the extra Takbirs, the Imam does not raise his hands but says Allahu Akbar.
al-Sharh al-Saghir 1:525, al-Sharh al-Kabir 1:398
[27] Bidayah al-Mujtahid 1:209, al-Mughni 2:376-384, Kashaf al-Qina’ 2:59-65
[28] Mughni al-Muhtaj 1:310, al-Muhadhab 1:120, al-Majmoo’ 5:18
[29] The famous Companion, Ibn Masood, said in regard to the ritual of Eid prayer, “The Imam of the prayer should say Takbir to initiate the prayer. Afterwards, he should perform 3 additional Takbirat followed by the recitation of Surah al-Fatihah and another Surah following it. Then the Imam should continue his prayer, go into Ruku’, Sujood until he stands up (for his second Rak’ah). He should read Surah al-Fatihah and another Surah and proceed to perform 3 Takbirat followed by the Takbir to go into Ruku’” – Sharh Ma’ani al-Athar 4:347
al-Lubab 1:117, Maraqi al-Falah 90, Fath al-Qadir 1:425-427, Tabyin al-Haqaiq 1:225, al-Dur al-Mukhtar 1:779-782, al-Bada’I 1:277, al-Fatawa al-Hindiyyah 1:141
[30] al-Sunan al-Kabir 3:503, al-Musannaf of Ibn Abi Shaybah 2:183, Sahih al-Bukhari includes this Hadith in his Tarjamtul Baab 2:23
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