Chapter On the Two ʿĪd Prayers from the Risālah of Ibn Abī Zayd

Chapter On the Two ‘Īd Prayers 

[This is Fitr and Aḍḥaa. He clarifies the time for going out to them and how they are done, and clarifies the path by which one returns from them and what he does and what he says when he goes out to them. He also explains the takbirs in the days of Mina and the time in which the takbir occurs on the days of Mina and clarifies what it is recommended to do on the day of the ʿĪd. He begins with their judgement]

17.1 Its judgement

Praying the two ʿĪd prayers is an obligatory sunna. [What is meant is that both of them are confirmed sunnah. So it is a confirmed sunnah and is an individual sunnah in respect of the one obliges to go to Jumuʿah: a legally responsible free man, etc. It is not sunna for a slave, child, madman, women or traveller. The traveller is the one who is more than three miles outside the land of Jumu’ah, but it  is recommended for the one who is not commanded to it to pray it. So it is desirable for the slave, woman, child and the one a parsang (a distance is about 3 or 3½ miles) outside the land of Jumuʿah although there is an exception for the hajji traveller at Mina. They are not commanded to establish it nor is it desirable or sunnahbecause the standing at the Mash’ar takes the place of his praying Jumu’ah. As for the people of Mina, their praying for it in a group is a blameworthy innovation.

There is no harm in a man praying it for himself. It is recommended for someone who misses the ʿĪd prayer with the Imam to pray it alone. If a woman goes to it, she does not wear clothes meant to attract people’s attention nor does she put

on perfume out of fear of sedition, i.e. doing that is unlawful is the fear is probable, and it is disliked if it is uncertain. The old woman and others are equal in this. ]

17.2. How to do the prayer

17.2a. The time of setting out

The imam and the people should leave for the prayer early in the morning so that by the time they arrive at the prayer place the time for the prayer has come.

[The time for setting out for the ʿĪd prayer for the Imam and people is after sunrise so when they reach the place of prayer, it is time for the prayer. This is for the one whose house is near. As for the one whose house is far, he leaves before that so that he can catch the prayer with the Imam. This is the clarification of the time of setting out, not the time of the prayer which he mentions: when he arrives, it is the time of the prayer. Its time is when the sun is the height of one or two Arab spears, which is 12 spans, by the medium span. This is is relation to what the eye sees. In actual terms, it is when the sun has traverses the distance which only Allah knows. It is recommended to go out for it to the place of prayer except with an excuse.

Makkah and other places are the same in that. Imam Mālik said that the people of Makkah prayed in the Masjid al-Haram, i.e. in sight of the Ka’bah. It is an act of worship lacking elsewhere. It is reported that every day 120 mercies descend on this House, 60 for those doing tawaf, 40 for those praying, and 20 for those looking at it.

It is recommended to walk when going to the ‘id prayers rather than returning because he has finished an act of nearness. It is recommended to eat before going to the prayer on the ʿĪd al-Fitr but not the ʿĪd al-Aḍḥaa.]

17.2b. No adhan or iqamah

There is no adhān or iqāmah for the ʿId prayers. [In the well-known position there is no call for the prayer to gather based on what is found in Muslim from ‘Ata’. Jabir reported that there is no adhān on the Day of Fitr before the Imam goes out nor after he goes out and there is no iqāmah or call in the mosque of the prayer and nothing is done to announce the prayer, like beating a drum, for instance. When there time comes, there is no adhān or iqāmah or call. The Imam simply begins the prayer.]

17.2c. Two rak’ats recited outloud

The imam leads the prayer in two rakʿats, reciting out loud in each of them. [He leads the people by reaching the place of prayer or the mosque after the nafilah when the people are gathered. He prays two rakʿats based on what is in the two Sahīh collections that the Prophet prayed it as two rakʿats. It was like that with the khalifs after them.There is no disagreement that he recites outloud.]

17.2d. What is recited

In both he recites the Fātihah and a surah such as Sūrat al-ʿA’laa (87) or Sūratu-sh-Shams (91).

[According to what is in the Muwatta‘ and (Sahīh) Muslim the Messenger of Allah used to recite Qaf (87) and al-Qamar (54) in Adha and Fitr. ]

17.2e. The Takbirs

In the first rak’a he says seven takbīrs including the takbīr al-ihram (opening takbīr). In the second he says five takbīrs not including the takbīr for standing up from sajdah.

[He does not raise his hands in any takbir, either in the first or second except the takbir al-Ihram in the well-known position. It is reported from Malik that he recommended it in every takbīr. The takbīrs are connected to each other except for the amount of the takbīr of those following. It is desirable for him to separate them by that amount. If the Imam says the takbīr more than seven in the first or more than five in the second, the follower does not follow him, even if that is the school of the imam. He says the takbīr before recitation, even if the school of the Imam is to delay, as the literal evidence of the people of the School indicates. If the Imam forgets a takbīr of the ‘id prayer, he goes back as long as he has not moved into ruku’. When he places his hands on his knees, he does not go back.

If he goes back, some of them deduce that it is not invalid and others deduce that it is invalid. The reason for that is he returns from a fard to a sunnah. If he places his hands on his knees having missed a takbīr inadvertantly, he continues and prostrates before the salaam. Anyone who comes after the Imam has finished the takbirs and finds him reciting, says that the takbīr in the well known position as opposed to Ibn Wahb. He said it is because he becomes someone who is making up in the judgement of the Imam. The opinion of the one with the well-known position is that he is not making up by the insignificance of the matter.

It is like that when he catches of the takbīrs. He says the takbīr with him for what he caught of it and then completes what remains of the Imam beginning the recitation. He does not say that takbīr for what he has missed in thetakbīrs of the Imam. If he finds him in the ruku‘, he says the takbīr al-iḥraam and owes nothing. If he catches the recitation in the second rakʿat, he says five takbīrs since the takbīr of standing is cancelled for him. When he makes up the first, he says the takbīr seven times counting the takbīr of standing in them since he missed the takbīr al-iḥraam.]

17.2f. Tashahhud

There are two sajdahs in each rak’a and the prayer is completed with the tashahhud followed the salaam. [After the two prostrations comes the tashahhud, i.e. the prayer on the Prophet and supplication. He includes all of it. There is the salam after the tashahhud.]

Published in: Uncategorized on May 24, 2020 at 01:55  Leave a Comment  

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