Benefits of the Hadith: (Jabir ibn Samurah (may Allah be pleased with him) said: I prayed the two Eid prayers with the Messenger of Allah (peace and blessings be upon him) more than once or twice without an adhan)
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The Shaykh : His statement: Jami` at-Tirmidhi 432Sahih (Darussalam) contains benefits. The hadith has benefits, among which is the prescription of congregational prayer for the two Eids, based on his statement: Jami` at-Tirmidhi 432Sahih (Darussalam) Is congregation a condition for the validity of the Eid prayer or not? There is scholarly disagreement among the scholars on this. Some said that it is a condition for the validity of the Eid prayer, meaning that if a person misses the Eid prayer, it is not prescribed for him to make it up. This is the stronger position: that the Eid prayer was legislated in this specific form, as a congregational prayer. If it is missed by a person, he does not pray it, because it was legislated in a specific way, and it is not reported from the Prophet (peace and blessings be upon him) that he ordered it to be made up, nor that any of the Companions made it up. So it remains in this form. If someone asks: Is not the Friday prayer legislated in a way that differs from the other prayers, and yet if it is missed, one prays Zuhr in its place? We say: Yes, but because Zuhr has an obligatory time. If the Friday prayer becomes impossible, Zuhr becomes its substitute as the obligatory time, so one prays Zuhr. If someone asks: Should we not use analogical reasoning (qiyas)? We say: There is no analogical reasoning in acts of worship. Secondly, what would you analogize? The Eid prayer has no substitute. And among the benefits of this hadith is that it is not prescribed to have an adhan or an iqamah for the Eid prayers, because the Prophet (peace and blessings be upon him and his family) did not do so. If this had been part of the legislation of Allah, what would have happened? He would have done it or ordered it. And among the benefits is using the Prophet's (peace and blessings be upon him) leaving of a matter while its cause exists as evidence. If he leaves a matter while its cause exists, that is evidence of its non-prescription. This is an important benefit. "Anything whose cause existed in the time of the Prophet (peace and blessings be upon him) and the Prophet (peace and blessings be upon him) did not legis anything regarding it, then innovating something for it is considered a religious innovation (bid'ah)" This is a rule that benefits you and has many branches. Among them: The Prophet (peace and blessings be upon him and his family) used to, when he entered his house, begin with the miswak. Or, he used to begin with the miswak. If someone asks: If we enter the mosque, is it prescribed to begin with the miswak, because the house of Allah is more noble than a person's house?
The answer is: No, it is not prescribed. It is not prescribed for a person to use the miswak when he enters the mosque. If he says: Should I analogize that to entering the house? We say: There is no analogical reasoning in acts of worship, and the cause is different. This is entering a mosque, and that is entering a house, so there is no analogical reasoning. Then we say: If this were prescribed, meaning using the miswak when entering the mosque, yes, the Prophet (peace and blessings be upon him and his family) would have done it, because the cause exists. So this hadith of Jabir is used as evidence for this great rule, which is: "Anything whose cause existed in the time of the Prophet (peace and blessings be upon him and his family) and he did not do it, then doing it is a religious innovation (bid'ah)" Can we say: And likewise the celebration of the birthday of the Messenger of Allah (peace and blessings be upon him and his family)? Yes, we say this. We say: The celebration of the birthday of the Messenger of Allah (peace and blessings be upon him and his family) is a religious innovation (bid'ah) without doubt. Why? Because its cause existed in the time of the Messenger (peace and blessings be upon him) and he did not do it. Did the Messenger not know that it was a recommended practice (sunnah), or did he know it and not explain it? Both possibilities are impossible. It is impossible that Allah would withhold the knowledge of this from those who come after four hundred years and hide it from the Messenger of Allah (peace and blessings be upon him) and his Rightly Guided Caliphs. And it is impossible that the Messenger (peace and blessings be upon him and his family) knew it and did not explain it to his Ummah. And among the benefits of this hadith is the refutation of those who said among the jurists (may Allah have mercy on them): That one should call out for the two Eids by saying: "The prayer, yes, by saying: The prayer is gathered, the prayer is gathered." The point is that Jabir denied the adhan and the iqamah and did not mention what? He did not mention "the prayer is gathered." Yes. If someone asks: Is it not valid to analogize them to the eclipse prayer, for which the Messenger of Allah (peace and blessings be upon him) called out? We say: It is not valid. There is no analogical reasoning in acts of worship, especially with a difference in cause. What is the cause of the eclipse prayer and the cause of the Eid prayers? The Eid. So it is not possible to analogize this to that. I mean, if we analogized, for example, because this phrase, my brothers, "There is no analogical reasoning in acts of worship" is sometimes found to be confusing, but if one grasps it, it is not confusing. The jurists said: It is obligatory for one who bathes for major ritual impurity (janabah) to say the name of Allah, by analogy to ablution (wudu'). And it is obligatory for one who performs dry ablution (tayammum) for minor or major ritual impurity to say the name of Allah, by analogy of the branch to the root. Even if we accept this, it does not contradict our statement that there is no analogical reasoning in acts of worship, because the cause is what? The cause is one: the state of ritual impurity (hadath) in ablution, in major ritual impurity, and likewise in dry ablution for ablution and for major ritual impurity. Okay. If someone asks: What if the two Eids occur and the people are not prepared for them? As for 'Id al-Fitr, it often happens that 'Id al-Fitr comes and the people are not prepared for it, meaning that the entry of the month of Shawwal is not established until the morning. How do we inform the people? Answer me. How do we inform them now? I am asking a guiding question. How do we inform them? Yes, the radio? They don't have it? Or do we leave the radio? It was not established until late morning? Yes, what? Increase the volume.
The student: The loudspeaker.
The Shaykh : And what do we say?
The student: ... .
The Shaykh : Okay, meaning, for example, we say: O people, the entry of Shawwal has been established, so go out to the prayer ground, like this. Okay, and Salim, what does he say?
The student: ... .
The Shaykh : Okay, inform the judge and those around him, and the others?
The student: ... .
The Shaykh : These are two opinions we have. We have a large group. Yes.
The student: ... .
The Shaykh : No, no, that is not suitable. But the closest thing for me is that one goes around the markets and says: O people, the entry of the month has been established, so go out to the prayer ground. And if it is a time when the prayer cannot be performed, let him say: O people, the entry of the month has been established, so go out tomorrow to the prayer ground. Because the Eid prayer is not made up except in its corresponding time. And this happened to us a few years ago. We did not know until just before midday. In any case, the people broke their fast because it was established that the day was Eid, but they promised to go out the next day and pray in the prayer ground. He said: "And the like of it" There is no god but Allah "And the like of it in what is agreed upon (muttafaq 'alayh) from Ibn 'Abbas (may Allah be pleased with them both) and others" The like of it means similar to it. "In what is agreed upon" means in *the two Sahihs*.
I prayed two Rak'ah after Al-Maghrib with the Prophet (S)
صليت مع النبي صلى الله عليه وعلى آله وسلمI prayed two Rak'ah after Al-Maghrib with the Prophet (S)
صليت مع النبي صلى الله عليه وسلمThe answer is: No, it is not prescribed. It is not prescribed for a person to use the miswak when he enters the mosque. If he says: Should I analogize that to entering the house? We say: There is no analogical reasoning in acts of worship, and the cause is different. This is entering a mosque, and that is entering a house, so there is no analogical reasoning. Then we say: If this were prescribed, meaning using the miswak when entering the mosque, yes, the Prophet (peace and blessings be upon him and his family) would have done it, because the cause exists. So this hadith of Jabir is used as evidence for this great rule, which is: "Anything whose cause existed in the time of the Prophet (peace and blessings be upon him and his family) and he did not do it, then doing it is a religious innovation (bid'ah)" Can we say: And likewise the celebration of the birthday of the Messenger of Allah (peace and blessings be upon him and his family)? Yes, we say this. We say: The celebration of the birthday of the Messenger of Allah (peace and blessings be upon him and his family) is a religious innovation (bid'ah) without doubt. Why? Because its cause existed in the time of the Messenger (peace and blessings be upon him) and he did not do it. Did the Messenger not know that it was a recommended practice (sunnah), or did he know it and not explain it? Both possibilities are impossible. It is impossible that Allah would withhold the knowledge of this from those who come after four hundred years and hide it from the Messenger of Allah (peace and blessings be upon him) and his Rightly Guided Caliphs. And it is impossible that the Messenger (peace and blessings be upon him and his family) knew it and did not explain it to his Ummah. And among the benefits of this hadith is the refutation of those who said among the jurists (may Allah have mercy on them): That one should call out for the two Eids by saying: "The prayer, yes, by saying: The prayer is gathered, the prayer is gathered." The point is that Jabir denied the adhan and the iqamah and did not mention what? He did not mention "the prayer is gathered." Yes. If someone asks: Is it not valid to analogize them to the eclipse prayer, for which the Messenger of Allah (peace and blessings be upon him) called out? We say: It is not valid. There is no analogical reasoning in acts of worship, especially with a difference in cause. What is the cause of the eclipse prayer and the cause of the Eid prayers? The Eid. So it is not possible to analogize this to that. I mean, if we analogized, for example, because this phrase, my brothers, "There is no analogical reasoning in acts of worship" is sometimes found to be confusing, but if one grasps it, it is not confusing. The jurists said: It is obligatory for one who bathes for major ritual impurity (janabah) to say the name of Allah, by analogy to ablution (wudu'). And it is obligatory for one who performs dry ablution (tayammum) for minor or major ritual impurity to say the name of Allah, by analogy of the branch to the root. Even if we accept this, it does not contradict our statement that there is no analogical reasoning in acts of worship, because the cause is what? The cause is one: the state of ritual impurity (hadath) in ablution, in major ritual impurity, and likewise in dry ablution for ablution and for major ritual impurity. Okay. If someone asks: What if the two Eids occur and the people are not prepared for them? As for 'Id al-Fitr, it often happens that 'Id al-Fitr comes and the people are not prepared for it, meaning that the entry of the month of Shawwal is not established until the morning. How do we inform the people? Answer me. How do we inform them now? I am asking a guiding question. How do we inform them? Yes, the radio? They don't have it? Or do we leave the radio? It was not established until late morning? Yes, what? Increase the volume.
The student: The loudspeaker.
The Shaykh : And what do we say?
The student: ... .
The Shaykh : Okay, meaning, for example, we say: O people, the entry of Shawwal has been established, so go out to the prayer ground, like this. Okay, and Salim, what does he say?
The student: ... .
The Shaykh : Okay, inform the judge and those around him, and the others?
The student: ... .
The Shaykh : These are two opinions we have. We have a large group. Yes.
The student: ... .
The Shaykh : No, no, that is not suitable. But the closest thing for me is that one goes around the markets and says: O people, the entry of the month has been established, so go out to the prayer ground. And if it is a time when the prayer cannot be performed, let him say: O people, the entry of the month has been established, so go out tomorrow to the prayer ground. Because the Eid prayer is not made up except in its corresponding time. And this happened to us a few years ago. We did not know until just before midday. In any case, the people broke their fast because it was established that the day was Eid, but they promised to go out the next day and pray in the prayer ground. He said: "And the like of it" There is no god but Allah "And the like of it in what is agreed upon (muttafaq 'alayh) from Ibn 'Abbas (may Allah be pleased with them both) and others" The like of it means similar to it. "In what is agreed upon" means in *the two Sahihs*.