Ramadan and the rules on its Qadha:
Dear brothers, this is the last lecture in this honorable month (i.e. Ramadan), so I will tackle some important Fiqhi topics (topics of jurisprudence)of which we are in dire need on this occasion.
First: One might ask as this month (i.e. Ramadan) is about to finish:
- What about those who had to break their fasting during Ramadan?
- How do they offer Qadha?
- Should Qadha be offered immediately after Ramadan or during the year?
- When should one offer Qadha and pay Kaffarah (paying penance instead of fasting), and should the 60 days Kaffarah be offered on end?
- If someone breaks his fasting in Ramadan on purpose, should he offer Qadha only?
- If one has an intercourse with his wife while he is fasting should he pay Kaffarah?
- Should the Kaffarah of freeing a slave, fasting 60 days or feeding 60 wretched poor be done as it is mentioned (in order)?
As for the last question, it should be offered according to that order, and it is not optional to choose one of the three. Thus, it starts from freeing a slave, and for those who could not, they should fast 60 days on end, and for those who could not, they should feed 60 wretched poor people.
As for Qadha of the fasts he missed in Ramadan for a reason or another, it is not a must to be offered immediately after Ramadan is over, but it can be offered during the year. It is authentically reported that Aishah, may Allah be pleased with her, used to offer Qadha of the fasts of Ramadan in Sha'baan and not immediately after Ramadan. Qadha is to fast only the days one misses in Ramadan, so there is no "Riba" (in the sense that the days will increase by the passage of time) here so to speak. Accordingly, you offer Qadha of the exact number of the days you missed in Ramadan for a justified reason.
Ada' is to fast during Ramadan, while Qadha is to fast the days one misses in Ramadan, and he does that during any month other than Ramadan, and it is called Qadha which is a Fiqhi term. Qadha is different from Ada', because one might not fast the days he missed on end, but he can fast one day every week or every other week or every month. This ruling is supported in the following Ayah:
﴾ And whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. ﴿
"From other days" indicates that whosoever is ill, or while he is travelling and has to break his fast, he can fast the same number of the days he missed in other days (other than the days of Ramadan), whether he fasts them on end or separated, for Allah, as He mentions in the previous Ayah, gives a space of freedom in that respect. Ad-Dar Al-Qatani narrated that Ibn Umar, may Allah be pleased with him and with his father, said that the Prophet PBUH said with regard to Qadha Ramadan:
(( Qada fasts might be performed on end or on separate days ))
You have the choice, but regarding whoever delays Qadha till the next Ramadan comes, scholars of different schools of thought had different opinions. Some of them said, "One should fast the missed days of the previous Ramadan in addition to paying Fidyah (penance)." Others said, "He fasts without paying Fidyah." There is a third opinion which brings together the previous two opinions and it goes as follows: If this person breaks his fast due to a justified reason, and he delays Qadha till another Ramadan comes, he fasts the days he missed without paying Fidyah, but if he breaks his fast out of laziness and without a justified reason, and he does not fast them as days and months passe, although he is healthy, and he can offer Qadha in winter when the day is very short, he should fast the days he misses, and he pays Fidyah as the reason of delaying his Qadha is negligence. This opinion brings together the other two previous opinions. Imam Shafi'ee and Malik who gave Fatwa of offering Qadha without paying Fidyah in case there is a justified reason for breaking the fast, whereas Imam Abu Hanifah was the one who gave Fatwa of not paying Fidyah whatever the reason of the delay is.
Someone may ask, if man died and he did not offer Qadha of the fasts in Ramadan, what is the Fatwa on this issue? Scholars agreed upon the Fatwa below:
If man died and missed some of his prayers (Fard), or he did not make up for missed days in Ramadan, his heirs do not have to pray for him, because asking them to do that for him is like asking one of the heirs to take the medication of the deceased, which he used to take for his illness, after his death. There is no point in doing so since to whom the medicine is particularly prescribed is dead. Similarly, the heirs do not have to pray the prayers the deceased missed.
As for the one who cannot fast during his life, none can fast for him, but if he died before he fast the days he missed in Ramadan for some reasons, Fuqaha' (jurisprudents) have different rulings in this case. If such a man missed few fasts (let us say 7 days) in Ramadan due to a certain disease, and after Ramadan he regained his good health, but he died before he offered Qadha, what should his heirs do? The Majority of scholars (among who are Abu Hanifah, Malik and Ash-Shafi'ee) said that "no one offers Qada for him, but rather they pay Mudd of food (750 grams) for every day he missed." According to Some Shafi'ee scholars, it is Mustahab (neither encouraged nor discouraged) for his heirs to offer Qadha for him, unlike the majority of scholars who said that "he pays Mudd of food (750 grams) for every day he missed."
One more thing, scholars had different opinions about the countries where days are very long, and nights are very short. The day in some countries which are close to the North Pole might extend to 20 hours, whereas the night is no more than 4 hours, and such an issue has been always controversial among scholars. However, the best opinion is that they fast according to the timing of Makkah, the town where Islam was revealed. According to other opinions, the cold weather which goes with the long day makes fasting easier, because man will not lose much of his fluids, but if the weather is very hot, fasting for long hours is very exhausting. The more we go up north, the colder the weather becomes which helps in Sawm (though the day might be very long). Concerning the opinion which approves fasting in those countries according to another Islamic country timing, people might observe Sawm according to the timing of Makkah, Madinah or any other close Islamic country where Sawm is not hard (due to the length of the day).
The importance and the (high) rank of the night of Qadr:
Allah says in the Noble Quran about the nigh of Qard:
In the Name of Allah, the Most Gracious, the Most Merciful
﴾ Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)* And what will make you know what the night of Al-Qadr (Decree) is?* The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). ﴿
1000 months equals 80 years. Accordingly, some scholars deduced from this Ayah the following: If you worship Allah perfectly for eighty years, and you are able to observe the night of Qadr, this means that you have known Allah, have acknowledged Him, and have realized His Greatness, Power, Omnipotence and Knowledge, you have given priority to Allah's Laws and you have known why you have been created, all this knowledge will exalt you from the rank of worshipers to the rank of Ulama' (the ones who have knowledge) and the importance of the night of Qadr is derived from this concept. You will never exalt in the Sight of Allah without acquiring that kind of knowledge and without entirely submitting to Allah. On the other hand, if you apply Shari'ah rulings (Islamic Laws) carelessly since you are distracted by other matters, then you are oblivious of what is required from you:
﴾ The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). ﴿
There is a common proverb that is similar to what is mentioned in this Ayah, and it goes as follows: "The expert does things better than one thousand non-experts." Much in the same line, the one, who acquires the exalted knowledge, offers his prayers, does good deeds and calls to Allah, is thousand times better than others. Therefore:
((Allah never considers an ignorant person as a Wali (a holy man or a pious worshipper). If He had wanted him to be a Wali, He would have taught him (He would have inspired him to seek knowledge).))
Our Master Ali, may Allah be pleased with him, said, ""O son, there are three kinds of people: one kind is of those learned people who are highly versed in the ethics of truth and philosophy of religion, second is the kind of those who are acquiring the above knowledge and the third is that class of people who are foolish. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured any support of firm and rational convictions. Beware Kamil that you will not be like anyone of them."."
Qadr night is most likely to be sought during the last third of Ramadan on the odd-numbered nights. In other words, it is recommended to be sought in the night of 21st of Ramadan, the night of 23rd of Ramadan, the night of 25th of Ramadan, the night of 27th of Ramadan, and the night of 29th of Ramadan, for the Prophet PBUH used to seek it in the last ten (nights) of Ramadan.
(( 'A'isha (RAA) narrated, 'With the start of the last ten days of Ramadan, the Messenger of Allah (PBUH) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur'an etc..). ))
Tightening the waist belt means to keep away from his wives, because these days are days of competition in performing the acts of worship and reciting the Quran, so man should not be distracted by even the allowed and permissible matters.
Scholars have different opinions concerning the exact night of Qadr night. Some of them say that it is the night of the 21st, others say that it is the night of the 23rd, a third party say that it is the night of 25th, a fourth party say that it is the night of 29th, while some say that it might be in any of these odd-numbered nights, but they said that the night of 27th is more probable to be the night of Qadr. Ahmad narrated in an authenticated Sanad that Ibn Umar, may Allah be pleased with him and his father, said that the Prophet PBUH said:
(( Look for the Night of Qadar, and whoever does so let him look for it in the night of 27th (of Ramadan) . ))
(( It was narrated from Abu Hurairah that the Prophet said: "…whoever spends the night of Lailat Al-Qadr in prayer out of faith and in the hope of reward, he will be forgiven his previous sins." ))
(( Aishah narrated: "I said: 'O Messenger of Allah, what is your view if I know when the Night of Al-Qadr is, then what should I say in it?" He said: 'Say: "O Allah, indeed You are Pardoning, [Generous,] You love pardon, so pardon me" ))
This is the Prophetic recommended Du'a in that night.
(( O Allah, indeed You are Pardoning, [Generous,] You love pardon, so pardon me. ))
The definition of I'tikaf:
I'tikaf refers to going into seclusion in the Masjid for the sole purpose of worshipping Allah and drawing close to Him. Let me assure you that being in Masjid this moment is considered I'tikaf, for there is no benefit from staying in the Masjid other than knowing Allah. Therefore, staying in the Masjid with the intention of drawing close to Allah is the definition of I'tikaf. Going into seclusion at home is not I'tikaf, but rather it is Qunoot (To confine oneself at home for the purpose of worshiping Allah). I'tikaf is only performed in Masjid due to what Allah says in the following Ayah:
﴾ And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. ﴿
It is preferable that the Mu'takif (the one who observes I'tikaf) abundantly offers Nawafil (Sunnah acts of worship), and spends his time in praying, in reciting the Quran, in saying Tasbeeh (glorifying Allah), Tahmid (praising Allah) Tahlil (saying "La ilaaha ill-Allaah"), Takbeer (to proclaim the Greatness of Allah by saying Allahu Akbar), Istigfar (to ask for Allah's Forgiveness), As-salah Alah AnNabi (saying peace and blessings of Allah be upon the Messenger of Allah) and in offering Du'a. Also the Mu'takif can spend his time in the Masjid learning religious knowledge and reading the books of Tafseer (interpretation of Quran), Hadith, the biography of Prophets and pious people and other Fiqh books. You are in the worldly life striving to make a living, but once you enter the Masjid for the purpose of worshiping Allah, and once you leave the worldly life outside the Masjid, you fulfill the main purpose of I'tikaf. The following phrase is usually hanged on the wall in some Masajid, "I intend to offer I'tikaf in this Masjid as long as I stay in it"
Accordingly, each one of you now is in I'tikaf; when you wait for the religious session you are in I'tikaf, when you glorify Allah and praise Him, when you say Takbeer, when you recite the Quran, when you offer prayers, when you read the interpretation of the Quran, when you read books of Fiqh, when you read any religious book and when you read the biography of the Prophet and the companions, you are in I'tikaf as well.
While the Prophet PBUH was offering I'tikaf, he escorted his wife out saying to her goodbye upon visiting him in Masjid:
(( Safiyya daughter of Huyyay (the wife of Allah's Apostle) reported that while Allah's Messenger (may peace be upon him) had been observing I'tikaf, I came to visit him one night and talked with him for some time. Then I stood up to go back and he (Allah's Apostle) also stood up with me in order to bid me good-bye. She was at that time residing in the house of Usama b. Zaid. The two persons from the Ansar happened to pass by him. When they saw Allah's Apostle (PBUH), they began to walk swiftly, thereupon Allah's Messenger (PBUH) said to them: "Walk calmy, she is Safiyya daughter of Huyyay..." Both of them said: "Messenger, hallowed be Allah, (we cannot conceive of doubt even in the remotest corners of our minds), whereupon he said: "Satan circulates in the body of man like the circulation of blood and I was afraid lest it should instill any evil in your heart or anything." ))
[ Sahih Al-Bukhari by Safiyya ]
Since the Prophet PBUH did that, then it more recommended that we do that as well. The Prophet PBUH would never make people have doubts about him, because he is the Master of mankind, he is infallible, and he has received the Revelation. However, he feared that Shaitan (Satan) would make them have ill thoughts about the identity of the woman the Prophet PBUH was with. We should learn from the Prophet PBUH and if one of us is in a similar situation, he should make it clear that the woman he is with is his wife. It is even better to be with his wife and son, because the son will remove any doubts or misunderstanding.
Man should be careful with regard to such matters, and if for example someone has to travel, and he asks his brother in law (his wife's brother) to look after his wife in his absence, he should inform the neighbor that this man is her brother. If he does not make things clear all the neighbor can see is a strange man who enters his house in his absence and spends couple of hours with his wife, then he leaves, so the husband should inform the neighbors of his arrangements in his absence, for "Al Bayan Yatrud Ash-Shaitan" (Making things clear to others will prevent Satan from making people have doubts). Loose ends invite villains to spread doubts among people which put you in a painful situation, and it is your fault because you left a space for doubts and accusations. Thus, do not make yourself a subject of people's accusation, lest they have ill thoughts about your behavior, and you cannot blame them for that.
A religious person works in a store whose owner is religious as well, and once a woman entered the store and said to the worker, "I missed you", and he said back, "I missed you too", so the owner was astonished, and upon asking his worker, the latter told him that is the woman was his sister. He should have made that clear from the beginning, because anyone would think that he was flattering with a female customer, while he was innocent, and the woman was his sister who came to buy fabrics. The Prophet PBUH taught us to make things clear before people. Narrated Ali bin Al-Husain, may Allah be pleased with them, that the Prophet PBUH said:
(( …Walk calmy, she is Safiyya daughter of Huyyay... ))
[ Al-Bukhari and Muslim ]
Ash-Shafi'ee, may Allah be pleased with him, said when the Prophet PBUH informed them that the woman whom he was with was Safiyah, he did that out of being merciful to them, because any ill thoughts they might have had about the Prophet PBUH would have made them Kuffar. He knew himself very well (he is infallible), but he hasten to tell them about the identity of the woman he was with in order to save them from destruction. Ash-Shafi'ee then added, "If you are in a similar situation, you should follow the steps of the Prophet PBUH, so that no one will have doubts."
It will not break one's I'tikaf to get out of Mu'takaf (the place where man is offering I'tikaf), for the Prophet PBUH did not enter his home while performing I'tikaf but for something urgent, and this is what scholars agreed upon. According to their opinion, it is permissible for the Mu'takef to get out of his Mu'takaf if he has needs that cannot be dismissed, and these needs include eating, drinking, vomiting or any other need that entails coming out of I'tikaf, and this does not nullify man's I'tikaf. On the other hand, going out of Mu'takaf on purpose (not for a pressing need) even for a short time nullifies one's I'tikaf, because it contradicts the concept of I'tikaf as an act of worship. Also losing someone's sanity and having intercourse with his wife nullify I'tikaf. Allah says:
﴾ And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. ﴿
Let me tell you one thing with regard to Eid Salah: Salah of the two Eids were legislated during the first year after the Hijra (immigration from Makkah to Madinah), and they are Sunnah Mo'akadah on which the Prophet PBUH was keen. The meaning of Sunnah Mo'akadah is that the Prophet PBUH used to perform it abundantly and to leave offering it rarely, because had he not left it, it would have become Fard (obligation), whereas the Prophet PBUH used to perform Sunnah Ghair Mo'akadah rarely, but he used to leave it most of the time. Thus, Eid is Sunnah Mo'akadah, and it was regularly performed by the Prophet PBUH, and he ordered his companions to come to the Masjid in order to perform it.
The first preferable thing for Eid Salah is to offer Gusl and to wear perfume and the best clothes one has. Narrated Ja'far Ibn Muhammad from his father from his grandfather that the Prophet PBUH used to put on a hibarah garment every Eid (Hibarah is a fabric from Yemen with colored stripes of red or green). Nowadays, people put on their best suits on the occasion of Eid which they usually wear on certain occasions and in official visits. Unfortunately, people in our era evaluate one another through the clothes one wears). The Prophet PBUH said:
(( You are going to visit your brothers, so repair your saddles and make sure that you are dressed well, so that you will stand out among people like an adornment. ))
(( Narrated by Al-Hasan As-Sabt, he said: "The Prophet PBUH used to order us to wear the best clothes we have for the two Eid Salah, to wear the best perfumes that we have and to sacrifice the best of our livestock." The Prophet PBUH used to put on the best of his garments on the occasion of Eid, and he had a special garment he used to wear on the occasion of Eids and on Friday Salah which is a weekly kind of Eid for the Muslim, whereas the two main Eids are annual occasions. Accordingly, the Islamic Eids are the two Eids (AlFitr and Al-Adha) and Friday. ))
It is also part of the Prophetic Sunnah to eat odd number of dates before going to perform Eid-ul-Fitr Salah, whereas it is part of Sunnah to do that after coming back from Eid-ul-Adhha Salah, so that the Muslim will eat from his sacrificed animal. Hence, eating on the occasion of Eid-ul-Fitr is before Eid Salah, whereas eating on the occasion of Eid-ul-Adha is after Eid Salah.
(( Narrated Anas bin Malik: Allah's Messenger (PBUH) never proceeded (for the prayer) on the Day of 'Eid-ul-Fitr unless he had eaten some dates. Anas also narrated: The Prophet (PBUH) used to eat odd number of dates. ))
[ Al-Bukhari and Ibn Khuzaimah in his Sahih ]
Odd number of dates means 1, 3 or 5, and that was mentioned in a Hadith narrated by Ahmad and Al-Bukhari.
(( Narrated Baridah, the Prophet PBUH with regard to the day of Eid-ul-Adha, would not eat until he returned from the place of prayer. Then he would eat from the animal he slaughtered as his sacrifice. ))
[ From Musnad Ahmad by Abdullah Ibn Baridah by his father ]
Ibn Quddamah said that scholars had different opinions about eating before Eid-ul-Fitr Salah. The Majority of scholars agreed that "it is Mustahab to go to the Eid Salah walking on one road and to come back from it walking on another", but what is the wisdom behind doing so? The wisdom behind it is to meet as many people as you can, because Eid is all about meeting people, greeting them and showing affection peace and love towards them.
Our Lord has imposed these two occasions (Eid-ul-Fitr and Eid-ul-Adha) for a profound wisdom; they are an opportunity to bring joy to the Muslim and to spread joy among people who are around him. Therefore, during Eid there is no business, no problems, no work, no errands to run, no commodities to buy and no deliveries to make, and all these activities should be suspended. In other words, all the Muslims do during Eid is eating sweets, enjoying the holiday and putting on best clothes. Accordingly, your family and the people around you should feel your affection and love, they should hear nice words, and they should see your new cloths and the extra amounts of food and sweets (more than usual). It is preferable to bring the food and sweets your children like and to buy the clothes they choose to wear. This is what Eid is all about, but of course it is the apparent gains of it since there is a deeper sense of Eid.
The real meaning of accepted Sawm:
To shade the light on the hidden wisdom of Sawm, consider the example of a university student in his final year. All the student has got left is one exam to pass, given his major is very difficult, but graduating his major will bring to him lots of privileges like having a very important job or earning a scholarship to continue his study abroad or other gains. In this case, his graduation will bring him real happiness, so where does this happiness come from? It comes from success, and as you know success is very sweet.
Much in the same line, when Muslim fasts 30 days in Ramadan a proper fasting in the sense that he abstain from doing permissible matters (like eating and drinking) for the Sake of Allah, he refrains his limbs and senses from sinning and he spends his days in offering perfect Sawm and spends the nights of Ramadan offering night prayers, he feels that he sublimes to a better level of faith, and he will be exalted in the Sight of Allah. Nothing can fill his heart with such great joy, because this person turns back to Allah, he reconciles with his ownself, he goes back to the right path and he is on the path of guidance again. Thus, Eid will be a reward for him.
This is the exalted meaning whose sweetness is tasted only by those who offer a perfect Sawm, and those are the ones who are rewarded (on the occasion of Eid). When man takes his paycheck after a month of hardworking, he cherishes the money and even handles them gently, because he feels that he achieves something important, and that he has got paid for that achievement. Much in the same line, Eid is the reward for those who offer their Sawm perfectly.
Allah orders us to leave permissible matters in Ramadan, so we should get used to refrain, with a greater reason, from doing impermissible matters. When man is able to leave food and drink for the Sake of Allah in Ramadan, it is, for a stronger reason, easier for him to abandon backbiting, calumny and looking at women's beauty. In that sense, Eid manifests success, and it is even more than success; it is prosperity, because the Muslim will gain Allah's Content as a result of offering the perfect Sawm. This is the profound wisdom of Eid, so those who offer the traditional kind of Sawm just enjoy the holiday, the food, the drinks and the new clothes on the occasion of Eid.
Basics and conditions of Eid Salah:
The time of Eid Salah is after the sun has reached the height of a spear (which is close to 3 meters), and it can be offered until noon according to the following Hadith:
(( Ahmad ibn Hassan records that Jundub (RA) said: "The Prophet (Sallallaho Alaihe Wassallam) prayed the Eid-ul-Fitr prayer while the sun was [approximately] six meters above the horizon and the Eid of the sacrifice while the sun was three meters above the horizon." ))
However, it is best to pray Al-Adha at the earliest time to enable people to slaughter their sacrifices; and it is recommended to delay Al-Fitr prayer, to enable people to give out their Sadaqah (zakatul-Fitr).
The Eid Salah is not preceded with Athan or Iqamah. Jabir bin Samurah reported, "I prayed the Eid prayer with Allah's Messenger (peace be upon him), on more than one occasion, without Athan or Iqamah." Hence, it is a Prophetic Sunnah not to give Athan or Iqamah. The Prophet PBUH used to deliver Eid Khutbah in two units and he used to sit down between the two parts of Khutbah.
Eid Salah consists of two Rak'at preceded by seven Takbirat in the first Rak'ah before reciting Al-Fatihah.
Eid Salah according to different schools of thoughts:
1- Hanafi school of thought: Eid prayer starts with Takbirul-ihram; this is followed by the opening supplication, "Glory be to You, O Lord and to You belong all praises…..", then the Musalli (the one who performs Salah) offers three Takbirat; in each one of them he lifts his hands to his earlobes, and between every two Takbirat, he says glorification and praising and he utters the words of Tawheed and Takbeer. Then Al-Musalli recites Al-Fatiha followed by Surat Al-A'la, then he offers Ruku' (bowing) then Sujood (prostrating). After that, he stands up again in the second Rak'ah and recites Al-Fatihah followed by Surat Al-Ghashiyah, then before offering Ruku' he offers three Takbirat lifting his hands to his earlobes after each Takbir, saying between every two Takbirat glorification and praising and uttering the words of Tawheed and Takbeer. This is Eid prayer according to Imam Abu Hanifah.
2- Shafi'ee school of thought: Eid prayer starts with Takbirul-ihram, which is followed by seven Takbirat, and the second time the Musalli offers Takbir in the second Rak'ah, he offers five Takbirat. In our country we pray Eid Salah according to Hanafi school of thought.
There are no authentic reports indicating that the Prophet PBUH preceded or followed Eid Salah with Sunnah prayer, and his companions followed his steps after his death. Eid Salah can be performed by men, women, children, travelers and dwellers whether it is offered in congregation or individually, and at home or in the Masjid (of course it will be in congregation in Masjid). Also, whoever misses it in congregation can offer two Rak'at individually.
(( In Sahih al-Bukhari we find in the chapter entitled: "If one misses salatul 'id he may pray two rak'at and the same is the case for the women or people in their houses or in the countryside. This is based on the Prophet's words: 'O Muslims, this is our festival."' Anas ibn Malik ordered his protege Ibn abi-'Utbah, [who lived] in a remote area, to gather his family and children and to pray [the 'id prayer] like the people in the city and with takbirat similar to theirs. 'Ikrimah said: "The people of the country should gather for the 'id and pray two rak'at as the imam does." 'Ata says: "If you miss the 'id [salah], pray two rak'at." ))
Offering two Rak'at in the Masjid on the occasion of Eid is the Sunnah, but if for a justified reason someone misses it, he can offer two Rak'at instead for the Sake of Allah.
The Sunnah of the Khutbah (speech) is to follow the Eid Salah, given delivering the Khutbah is Sunnah, and so is listening to it.
(( Narrated Abu Sa'id Al-Khudri: The Prophet (PBUH) used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or Id-ul-Fitr. When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sa'id! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer." ))
[ Al-Bukhari and Muslim ]
I repeat again, Eid Salah is offered before delivering Eid Khutbah, and listening to the Khutbah is Sunnah, whereas offering Eid Salah is Sunnah Mo'akkadah. We should not oppose the Prophetic Sunnah in anything the Prophet PBUH did. As I mentioned earlier, it is preferable to spread joy and happiness among people who are around you on the occasion of Eid, especially the children. Furthermore, it is preferable to offer good deeds, because it is greatly rewarded to sooth the wretched and the poor on the occasion of Eid. Thus, visiting your relatives, being merciful to the orphan and helping the widow are highly rewarded deeds in these days.
It is recommended to congratulate and greet one another on this occasion and to say to each other, "May Allah accept your and our worship." Concerning the Takbir on the occasion of Eid, it goes as follows: Allahu Akbar, Allahu Akbar, Allahu Akbar, La illaha il Allah, Allahu Akbar, Allahu Akbar, walilahil Hamd (Allah is Great, Allah is Great, Allah is Great, there is no Deity worthy of worship but Allah. Allah is Great, Allah is Great, to Him belongs all Praise). This should be uttered repeatedly before Eid-ul-Fitr Salah, whereas on the occasion of Eid-ul-Adha Eid this Takbir is uttered after every Fard prayer till the time of Asr of the fourth day of Eid-ul-Adha.
These are some of Fiqhi rulings on Qadha Ramadan, the night of Qadr, I'tikaf and Eid Salah. I have intended to tackle all these issues in this lecture, because we are about to welcome the blessed Eid, and as I mentioned in a previous lecture, Eid is an official holiday and Kul A'am Wa Antum Bikhair (I wish you to be well on this occasion every year).
