 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوْهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْهُ وَأَقُولُ قال الله جل جلالُهُ وَالمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوْوَالُوْهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعاله وعاله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى سوف نتحدث عن أحكام صلاة العيد ورولين عن صلاة العيد أولا ما هو فعل عيد؟ ما هو عيد؟ عيد كل يوم مجمعين عيد كل مرة هناك مجمعين يجب أن يتحدث إذا كان هذا المجمع يتحدث يسمى عيد كما إبن فارس رحمه الله يتكلم خليل يتكلم شيئا مثل هذا يقول عاد يعود كأنهم عادوا إليه ويمكنوا أن يقال لأنه يعود كل عام إذا كنت تنظر إلى عيد يقول أنه يتكلم من المجمع عاد يعودو عاد يعني ما هو مجمع يعودو هو مجمع ونسبة لأن عيد هو مجمع عيد هو لأنه يعود كل عام كل عام يتكلم لنا مجمعا ومجمعا ومجمعا لذا يتكلم نفسه لذا هذا ما يعيد يعني حقا للمجمعين إبن العربي يقول سمي العيد عيدا لأنه يعود كل سنة بفرح مجدد لأنه يعود عيد لأنه يقول كل عام يتكلم ويقال مع مجمعا ومجمعا يتكلم ذلك المجمع للمجمع أخيرا يعيد you happy ثم هذا العيد يتكلم يتكلم مجمعا ومجمعا هذا ما إبن العربي يتكلم الأزهري رحمه الله يقول والعيد عند العربي الوقت الذي يعود فيه الفرح same thing الأزهري يقول that the عيد according to the Arabs is the time in which the happiness comes back again so it's repetition but the repetition according to the Arab scholars is according to one of two meanings the first one is something that comes back twice thrice repeats itself many times it's called عيد anything that happens a lot of times and it keeps repeating and it doesn't stop it's called عيد and the second meaning is in if something keeps bringing back a particular feeling the Arabs they call it عيد as well like if you're happy and etc that is what it means in the language as for عيد what is its asal what is its what's its foundation in our religion does it have basis or does it not ابن قدام رحمه الله he says الأصل في صلاة العيد الكتاب والسنة والجمع that عيد has a basis in our religion and it has ground in our religion and that our religion has spoken about it it has basis in the Quran and the sunnah and it also has a place in the consensus of the scholars so the Quran has stated عيد so the asal of صلاة العيد is الكتاب والسنة والجمع the Kitab is what قوله تعالى the statement of Allah فصل لي ربك وان حر this ayah فصل لي ربك وان حر the قول which is مشور في التفسير the statement which is very common according to the scholars of تفسير is that فصل لي ربك وان حر is صلاة العيد that's the Quran the sunnah ثبت بالتواتري عيد it's found in the sunnah by multitude narration التواتر it's multitude narration that the messenger صلى الله عليه وسلم used to say صلاة العيد صحابس who narrated it is a large amount of number let's take one example حليت ابن عباس رضي الله تعالى عنهما he said شهيد تو صلاة الفطري I participated in صلاة الفطري meaning صلاة العيد الفطري I participated with the messenger and أبو بكر and عمر فكلهم all of them يصليها قبل الخطبة they were praying before the khutbah so ابن عباس tells us here that the messenger prayed صلاة العيد عيد الفطري صلاة that the messenger أبو بكر did it عمر did it all of them were praying before the khutbah also he said that النبي صلى الله عليه وسلم that the messenger of Allah صلى العيد he prayed صلاة العيد بغير أدان ولا إقامة he prayed it without any أدان أو إقامة متفق عليه and then this حليت ابن عباس is the حليت that shows what that عيد has a basis in our religion what does it have? it has a basis in our in our religion so we proved it from the Quran we proved it from the sunnah we said the sunnah the narrations are what? multitude this is just one and also اجمع there's a consensus on this issue scholars have transmitted that consensus from the scholars that transmitted it is ابن قدامة رحمة الله in this Kitab المغني that صلاة العيد is what? صلاة العيد it's got basis in our religion and it's مشروع it's legislated صلاة العيد عيد الفطر عيد الأضحة the prayer for it and that it's legislated الامام ابن قدامة رحمة الله he brings it in his Kitab المغني the second volume page 231 now we're going to speak about but before we go into the next point أناس رضي الله عنه also narrated he said قادمة رسول الله the messenger came صلى الله عليه وسلم المدينة the messenger صلى الله عليه وسلم he came to Medina وَلَهُم يَيَوْمَانِ يَلْعَبُونَ فِيهِمَا the people they had two days which they were enjoying themselves and they were partying and they were they had two days فقال the messenger said مَا هَذَانِ الْيَوْمَانِ what are these two days? the messenger asked the people of Medina they were enjoying themselves they were partying so the messenger said to them صلى الله عليه وسلم he said to them مَا هَذَانِ الْيَوْمَانِ what are these two days? قالوا they said كنا نلعبوا فيهما في الجاهلية these days that we're enjoying it came from a jahili practice it was something we did before Islam فقال رسول الله the messenger صلى الله عليه وسلم then said إن الله قد أمدلكم بهما خيرا منهما الله سبحانه وتعالى he exchanged it for you these two days that you're celebrating Allah has exchanged it for you for what? he exchanged it for you that which is better than it which is what? يوم الأضحة ويوم الفطري when the messenger saw them enjoying these two particular celebrations he said these two celebrations what are they? and they said يا رسول الله كنا نلعبوا فيهما we used to enjoy these things في الجاهلية before Islam then the messenger said to them okay إن الله قد أبدال لكم إن الله قد أبدال لكم Allah has exchanged for you بهما خيرا منهما that which is better than both of these celebrations that you're currently doing يوم الأضحة Allah has given you ويوم الفطري and Allah has given you the day of fitr أبو داود نريتر الشيخ الباني رحم الله graided this to be Hasan ولي ذلك إبن حدر رحمه الله he said in his كتام فتحو الباني he said ويروا أن أول عيد صلى فيه رسول الله صلى الله عليه وسلم عيدو الفطري من السنة الثانية he said that it's narrated that the first عيد that the messenger صلى الله عليه وسلم prayed was the عيدو الفطري the one that we're going to do إن شاء الله after Ramadan من السنة الثانية and it came in the second year of the Islamic calendar after the prophet migrated to Medina the second year so now we understand عيدو الفطري and عيدو الأضحة and the Salat the Salat that's prayed on عيدو الفطر and the Salat that's paid on عيدو الأضحة both of them are legislated in the Kitab and the Sunnah and what? in the Ijma'a we also took the meaning of عيد now we're going to go into what is recommended that the person should do on the day of عيد يستحبو what is recommended is الاختصال الاختصال يستحبو it is recommended الاختصال that the person showers and it's also recommended that the individual wears أحسن الثيابي the best clothes that they can find in their wardrobe and this is based upon the Hadith that نافع مولى بن عمر he narrated from عبدالله بن عمر he said and now can I اغتسل يوم الفطري عبدالله بن عمر used to shower on a day he used to shower قبل أن يجدو before he would leave the house محمد من الحسن الشيباني رحمه الله he said الغسل يوم العيد to do غسل to shower on the day of عيد it's good well it's good الغسل يوم العيد حسن where a showering on the day of عيد it's something that's good وليس بواجب but it's not obligatory وهو قول أبي حنيفة رحمه الله this is the view that Imam أبو حنيفة held عبدالله بن عبدالله رحمه الله حفظ بن عبدالله he said كان ابن عمر وسعيد ابن المسيبي وساني بن عبدالله وعبيد الله ابن عبدالله يغتسلون ويأمرون بالغسل للعيديني all of these imams عبدالله بن عمر سعيد بن المسيبي ساني بن عبدالله عبيد الله بن عبدالله all of them يغتسلون they would shower ويأمرون بالغسل and they would command the people to shower also للعيديني فضعيد عيد الأضحان عيد الفطري ابن رشد رحمه الله he transmitted a consensus that it's highly recommended that the individual فصلاة العيد صلاة الفطري صلاة العيد الفطري وعيد الأضحان the prayer for both of them that the person showers it's highly recommended he says أجمع العلماء the scholars are unanimously in agreement على استحسان الغسل لصلاة العيديني the two salat al-Aideini عيد الأضحان وعيد الفطري both of them it's highly recommended that the individual he showers and also ابن رجا بن حملي رحمه الله he mentions in his فتح الباري which is a sholah صح البقاري that he wrote but he mentions he says that it's not obligatory it's not obligatory that is what? that is not obligatory and there's an no one can say it's obligatory the reason why because there's an اجمع عبد البر also transmitted that it's not wajib it's not wajib it's recommended وقت صلاة العيد when is the time صلاة العيد is prayed صلاة العيد is prayed and I'm bringing the consensus of the scholars there's no Khilaf in this issue ابن بطال mentions this he says أجمع الفقهة the jurists are unanimously in agreement على أن العيد صلاة العيد لا تصلا it is not prayed قبل طلوع الشمسي it is not prayed before the sunrise you can't ولا بعد طلوعها and it's not also allowed to be prayed ولا عند طلوعها and the time that it's rising because this is the time when the prayer is prohibited when the sun is rising you're not allowed to do that but when is it permissible وإنما تجزع عند النافلة it's permissible at the time of صلاة الضحة when it's done when the person prays صلاة الضحة so when the sun rises right out there then the person prays until what time lakin so what time is the person allowed to وتفقوا ابن رشد brings the time that it finishes so all ابن بطال برو is the time that it starts ابن رشد رحمه الله إنه كتاب البداية المجتيد ونهاية المختصد he brings the اجمع that it's up to الضهر time it can be prayed he says وتفقوا على أن وقتها من شروق الشمسي إلى الزوال so it's to what time إلى الزوالي to the zenith the time of ضهر so that time we mentioned which is صلاة الضحة until صلاة الضهر that's the time in which صلاة العيد is prayed by consensus of the scholars التكمير في ليالي العيداني عيد are two types so the first عيد is عيد الفطري which is the one that we're in so that's what concerns us now that one التكبير it starts after the sunset the day before it this is when it starts and this is mentioned in the Quran by الله سبحانه وتعالى to do the تكبير الله says ولي تكمل العدة ولي تكبر الله على ما هداكم ولعلكم تشكرون so Allah says in this ayah ولي تكمل العدة ولي تكبر الله على ما هداكم ولعلكم تشكرون ولي تكبر الله so you glorify Allah and you venerate Allah ولي تكبر الله تكبير is in here and the تكبير here is speaking about which day the عيدان عيد الأضحان عيد الفطري that the person expresses تكبير in this particular days شافيء رحمه الله mentions in Kitab al-Om he says ويكبروا الناس the people who do تكبير في الفطري which is this عيد إن شاء الله يتعالى عيد الفطري they will do it حين تغيبوا الشمس when the sun sets ليلة الفطري the night of fitr so if عيد is announced tomorrow for example مغرب onwards the people do تكبير شافيء says فرادا وجماعة they do it individually and they do it in groups في كل حال in any situation حتى يخرج الإيمان and they do it to what time until the imam comes out لصلاة العيد for the عيد pray on the day of fitr ثم يقطعون التكبير and then they disconnect from the تكبير they won't do that as for like in the عيد daily sorry as for the صلاة العيد العضحة sorry عيد العضحة you do it for ايام التشريق the three days you would do it for those three days تكبير is done دوبرا كل صلاة after every prayer and we all together brothers لكن صلاة عيد الفطري the person does it when the sun sets until صلاة الفجر until the صلاة العيد until it's prayed does that make sense to everybody? صفة التكبير في العيديني how is the characteristic that is done how should it be done? there's three ways الشيخ بن عثيمير رحمة الله mentioned there's three أقوال in this issue the first one is شفع شفع means even number it's done on an even number which this person says الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر والي الله الحمد so two الله أكبر and two الله أكبر in between the two Two Two youtube The person says لا إله إلا الله والله أكبر والله أكبر والي الله الحمد So that's شفع It's even numbers The second one is say which it means three it's odd so the person does لا إله إلا الله والله أكبر والله أكبر والله أكبر والي الله الحمد Now three and three Between لا إله إلا الله ثم وللله الحمد after it that's the second call the third call is that it is witter and it's shafa so the beginning is three and then it's two after that so the person says الله أكبر لا إله إلا الله والله أكبر والله أكبر وللله الحمد these are the three and all of them إستحباب خروج النساء we're now going to move on to the women coming out on the الى مصل العيد the women coming out in the place of prayer okay أمو عطية رضي الله تعالى عنها she said أمرنا the messenger commanded us when she says أمرنا هود الشيمين she's specifically talking about the prophet أن نخرج في العيدين the messenger commanded us كما في العيدين عيد الأطحاء عن عيد الفطري he commanded us who did he command العواتق he commanded the the woman who has reached حلم she reached age of fubit or she's close or even the woman who is what who can be married that's what it means she means age of fubit and everything وذوات الخدور وذوات الخدور وذوات الخدور means the woman who is hidden in the house and doesn't come out وامر الحيضة and the messenger even commanded the women who are on their mencesses they should also come out but what did he say they come out but they stay on the side of where the people are praying they sit on the corner but they come and they participate this hadith this hadith has been used by some of the scholars in regards to the issue of عيد الفطري عيد الأطحاء is it obligatory to go they use this hadith to say it's obligatory why? because they said two things two things from this hadith the first one is ومعطية what did she say امارا نا اما امير نا we were commanded the messenger صلى الله عليه وسلم commanded us and the command what does it show تقتد الوجوب it shows obligation that's one the second evidence that they used is that a woman's the default position for a woman in the شريعة is that she's in the house that's the that's wajib upon the woman that she has to stay in the house because Allah says in the Quran وقرنا في بيوت كنا ولا تبرجنا تبرج الجهلية الأولى الله says to the woman وقرنا في بيوت كنا stay in your houses and don't come out ولا تبرجنا تبرج الجهلية الأولى so the women are told to stay in their houses for Allah to bring them out of their houses and command for them to be brought out of their houses wouldn't be something that is what except that it would be something that's obligatory the third thing that the scholars show that they took that the عيد الفطر is obligatory it's not from this hadith it's the fact that the messenger صلى الله عليه وسلم he was always every time عيد الفطر he would pray and he would never miss it are we together brothers as a مقيم as a resident he would never miss it and he would never miss it pay attention to this so the scholars take from this قاعدة which is anything that the messenger does and he never stops doing it it shows obligation صقاعدة أقول it to the أصولين there are actions and actions that the messenger did none stopped and there's no evidence to show that it's specific to him okay the answer is that every single body has to do it so that's what they said and that call is راجح صلاة is obligatory you can't miss it it's what? it's obligatory you have to go and participate and the صحاب is that's what they took نافع مولة بن عمر كان عبد الله بن عمرين يخرجوا إلى العيدين من استطاع من أهله عبد الله بن عمر he would bring out everybody from his family that he could bring out anyone who wasn't ill and sick and wasn't physically unable he would bring them out and that they need to come out and the husband is not allowed to stay at home because it's obligatory for them to come they come out like in the woman have to stay away from what they have to stay away from makeup and beautifying themselves the woman have to stay away from what the woman have to stay away from placing on themselves perfume the messenger صلى الله عليه وسلم said that the woman who places perfume on herself and she goes by a group of men and they smell her fragrance the messenger صلى الله عليه وسلم he said she's a zania she's a zania she's an adulteress this woman it's very dangerous that the woman comes out that day with a smell to her and some of the sisters need to be notified and be told that even the deodorant that you use if it has a smell to it it takes the ruling of a perfume use something that doesn't have a smell or even if it does have a smell that the smell whenever you put it on it won't stay on for long the deodorant will go when you go outside it will go there's no one's going to smell it from you then that's not a problem but if the smell is going to carry on with you so when you're on the street everybody can smell it from you then it's not permissible it's not permissible so the scholars رحمه الله they mentioned that the woman this day the minimum that they say and they said it's what? it's obligatory also brothers that عيد الفطري is coming right now eating some dates before we leave the house some dates that we should have عيد الفطري try to have something prepared eat it and go especially the sunnah is not to eat things but actually dates specifically that's what the sunnah is it's based on the Hadith رضي الله تعالى عنه he said that يوم الفطري حتى يأكلت امرات that the messenger would never leave in the morning for the salatu عيد without eating dates and the sunnah is that ويأكله هنة with run is to eat it eat it odd so I have three, five, seven, nine, eleven, thirteen, fifteen carrying it like that have odd numbers the sunnah is to what ويأكله هنة ويترا the messenger would have it odd numbers what's the wisdom in why it would be done like that the wisdom is as Haafd Al-Mahajar mentions the Kalam of Al-Muhallab Haafd Al-Mahajar means the Kalam of Al-Muhallab the Muhallab said الحكمة في الأكل قبل الصلاة the wisdom behind eating before you go to the prayer is because because the one who thinks should not think لزوم الصومي that you're still fasting because Ramadan is just what you did so it doesn't think that you're still fasting حتى يصلي العيدة or people don't think to themselves that they're going to fast until they go to the عيد لأ this is to prove that today there's no fasting and we're going to speak about it later that on the day of عيد الفطري عيد الأضحة a person is not allowed to fast حتى وإن كانا even if it's a fasting of a nada you made a covenant an oath with Allah and you said عيد I'm going to fast I promise you and you're informed and you're told no you can't fast somebody tells you you can't say but I made a covenant with Allah I have to fast because it's haram to fast this day you're not allowed to so the scholars there's a principle that they take from this which is the reason why the person sorry not fast here but the reason why the person has to eat here or eat date here is what it's to close off the door of those who would try to pretend or want to fast on that day it's to close that door on them to actually eat on that particular day and Shaykh بن عثيمين has a statement like that was as well صلاة العيد عيد الأضحة and عيد الفطري it doesn't have there's no calling no one says is different from is is is or somebody announcing on the microphone brothers is is is is is done is there's nothing like that nothing is done the salah is prayed straight away it is prayed straight away and this is based upon the حديث of عبدالله عباس and the حديث of جابل رضي الله تعالى عنهما that they said the messenger was no one that would do adhan يوم الفطري ولا يوم الأضحة he wouldn't do it on the day of fitr and the day of أضحة he would not do it جابل بن سامرى he said he said I prayed with the messenger غيرا مرتن ولا مرتيني I prayed with him not once and not twice more than that 3-4 times I prayed with him بغير أدان ولا إقامة every time I prayed with him there was no أدان and there was no إقامة and this brothers is what the scholars they call سنة تركية meaning the messenger left it and the Sahabas took from the prophets leaving of something as it to be not allowed for you to do it the fact that the messenger left it and he chose not to do it the Sahabas took from that that you're not allowed to do it there's no way you're going to find that the prophet said to the companions don't do adhan or إقامة you will never find that and we all together brothers you're not going to find that what you're going to find though is that he left it and they left it so that's what we say that the prophet celebration his companions left it and we all together brothers so because he left it he's leaving is an evidence for us what that we're not allowed to do it we're not allowed to do it he's leaving is an evidence for us and he's approved for us and we all together so we say that the same way the adhan and إقامة for صلاة صلاة العيد the two Eids do the صلاة العيد do they require adhan and إقامة do they need it yeah they do need it just like دورة العسل المغرب العشان فجر need it صلاة العيد needs it there's people need to come it's a prayer it's a salah after that the prophet didn't do it the need was there the prophet didn't do it so the people who celebrate the prophet's birthday will say to them why are you celebrating the prophet's birthday because we love the prophet was it needed at the time of the prophet's time yes it was did they express it by celebrating his birthday no it was very vital and this principle to be understood now we're going to be speaking about صلاة العيد there's no voluntary prayers that are prayed before or after it it's not عبد الملعب صلى الله عليه وسلم يوم الفطري that the messenger صلى الله عليه وسلم he prayed صلاة الفطري ركع تيني لم يصلي قبله قبلها ولا بعدها he prayed صلاة الفطري عليه صلى الله عليه وسلم and he did not pray any sunnah before or after it he didn't حافظنا حدر رحمه الله يسيزن فتحه الباري ولا حاسوا أن صلاة العيد لم يثبت لها سنة قبلها ولا بعدها he says that the conclusion of this issue is that there's no evidence that have come to us that mentions praying sunnah before صلاة العيد or after it خلافا لمنقاسها على الجمعة and he says this is a refutation and an opposition to the people who took صلاة العيد as a kias of jum'a and say that are we all together brothers who said it's like it's like jum'a and based on that what did they do brothers they said that you can because jum'a can you pray sunnah before and after it you can so they said it's the same thing also ابن القيم says the same ابن القيم رحمه الله he says the same in his kitabi in his ad he said ولا أصحابه and his companions يصلون إذا انتوا إلى المصلى لا قبلها ولا بعدها the sahabas and the prophet they were not ones who when they came to this مصلى they would not pray any prayer before it or after it another issue is that let's say hypothetically we get to a situation where after salatul maghrib we were informed subhanAllah today was eid and we were fasting and we said somebody came and informed us and said the moon was sighted I couldn't get to you guys in time are we all together brothers what did the muslims do in this situation what did the muslims do in this situation is as was narrated from the messenger صلى الله عليه وسلم and Imam Ahmad narrated his حريث and رحمه الله authenticated his kitab he said that عن أبي عمير عن أبي عمير عمومة لي من الأنصار من أصحابه رسول الله صلى الله عليه وسلم قال غم علينا هلالو شوال that أبي عمير ابن آنسن said my uncles from anzar informed me and they were the companions of the prophet informed me he said غم علينا هلالو شوال that the moon because we were not able to sight the moon for شوال شوال is the date to celebrate the Eid right we weren't able to sight the moon it was hidden from us he said فاصبحنا الصيامة so we fasted what did the prophet ask him to tell us that if you can't sight the moon فأكمل العدة 30 complete the month 30 so on the 29 we tried to look we couldn't find anything so we fasted on the 30th day at the end of the day at the ending of the day meaning or late time just before a delegation a group of people came when that time there is no mobile phone the person is going to come for hours and hours is kind of distance are we together brothers so when they made it to them they told and informed the messenger and the companions that they came and informed the prophet that they saw the moon or prophet of Allah we sighted the crescent we sighted the moon فأمر رسول الله صلى الله عليه وسلم يفضلوا من يومهم because are you allowed to fast on Eid Eid day حتى even if one minute is left you can't just let me finish off my day one minute is left you break it straight away you hurry up breaking it because you shouldn't be fasting and the reason why you fell into that fasting right now is because you didn't know but now you know now the obligation starts on you not to fast and the prohibition applies to you are we all together brothers some people that say only 10 minutes left and ours we just get the reward so the person is not allowed to fast so the prophet commanded his companions and يفضلوا من يومهم he said break the fast and then what did he say to them و أن يخرجوا للعيده من الغدي tomorrow you are going to pray the Eid are we all together brothers it's like a person who over it's a person who slept for 24 hours let's say hypothetically a long sleep he got into 10 hours he missed all the Salah and he woke up the next day what's he going to do he's going to have to bring all the prayers back because the Salahs are obligatory on him that's the same thing that the person has to do the Eid we said that the Salah comes first and then what comes after that and this is different to what brothers جمعة جمعة which one comes first the خطبة and then the the خطبة the people have the choice if they want to listen and it's recommended that the Imam informs the people that they have the choice it's recommended that he informs them this and this is based upon the حليف عبد الله he said حضرت العيدة مع رسول الله participated in the Eid with the messenger صلى الله عليه وسلم he led us and the prophet then he said to us قضينا الصلاة we have he said قضينا الصلاة قضينا الصلاة we fulfilled the prayer فمن أحب أن يجلس للخطبة anyone who wants to listen to the خطبة then let him sit down and listen ومن أحب أن يذهب and anyone who wants to go then let him go the prophet gave that choice to them شيب العثمير رحمه الله he says فلا يجب الحضور إليهما it's not obligatory to participate as soon as you finish the Salah you can go if you want to بل الإنسان أن يصرف من بعد الصلاة فورا لكن الأفضل أن يبقى straightaway he's allowed to leave and he has the choice of staying and it's rather recommended that he stays that he doesn't go it's what it's highly recommended that he stays and he doesn't go but it becomes حرام if you stay and you talk to somebody next to you and that becomes a تشوش on the ones who are trying to listen if you choose to speak with somebody but you're not causing any harm to nobody that's not a problem but if your speaking is going to cause تشوش تشوش meaning here you're distracting the ones who want to listen to the خطبة and the خطيب is trying to say you're standing there you go to the back and you just chat or you're sitting in the middle of the خطبة and you're listening you talk to somebody and your voice is so loud that the خطيب and the people are trying to listen can't do what they're trying to do then in this situation it becomes حرام on you and you're singing what you're doing you're singing in what you're singing what you're doing also brothers the خطبة comes after the صلاح you have to mention this the evidence for this is يخرج يوم الفطري والأضحى إلى المصلاح فأول شيء يبدأ بالصلاح that the messenger he would come out on the day of فطر and أضحى he would come to the the first thing he would start with is the prayer إبن رشد رحمه الله this is a consensus أجمعوا على أن السنة that the sunnah is فيها تقديم الصلاة على الخطبة لثبوت ذلك أيضا على الرسول الله صلى الله عليه وسلم this is what's transmitted from the messenger صلى الله عليه وسلم that he brought the Salah fast before the خطبة إبن بطال also brings that he also brings the consensus of this issue now we're going to be speaking about سفة صلاة العيدين how to pray صلاة العيدين صلاة العيدين ستوراكع الركعة الأولى الركعة الثانية الركعة الأولى 7 تكبيرات with the تكبيرات الحرام included 7 7 and the second one is 5 the second raka'a they do 5 okay this is based upon عبد الله بن عمر بن عاص that the prophet صلى الله عليه وسلم he he said تكبير في الفطري 7 في الأولى that the تكبير in the Salat الفطري is what 7 at the beginning وخمس في الآخرة and it's 5 in the second والقراءة بعدهما كلتهما after you do the 7 what do you do brothers then you do the recitation and the second raka'a you do 5 and then after that you do the what recitation and the recitation will come to that will come to that soon so now we know how to pray right how to تكبيرات 7 and the first raka'a is how many 7 second one is what 5 do you have to read something in between the scholars they differ in this issue when you say Allah can you say something in between عبد الله بن مسعود رضي الله is transmitted from him that he said that يحمد الله the person praises Allah ويثني عليه and he praise Allah the person praises Allah and he sent salutation in between says he praises Allah anything he could say to Allah and then he says الله أكبر again he says this is what he does ابن القيه mentions that in his كتاب رحم الله يزاد like in the statement of عبد الله بن مسعود بسنديها خلال he narrated it خلال he narrated it other scholars like me believe that the person is quiet in between they don't say anything that the person does not what he doesn't say anything he's quiet القراءة في صلاة العدي after the first seven what does he recite after the first seven there's two the first he recites صورة القاف sorry not صورة القاف صورة قاف صورة قاف he recites the first and in the second he recites صورة القامر he recites that in the second this is based on the hadith of عبد الله بن عبد الله عبد الله بن عبد الله بن عبد الله عنه he asked what is it that the messenger used to recite ما كان يقرأ به رسول الله صلى الله عليه وسلم في الأضحة والفطري what is it that the messenger used to read in the adha and the fitr he said كان يقرأ فيهما بقاف والقرآن المجيد وقت ربت الساعة والشق القامر there's another view that the first the person recites صورة الأعلى and in the second صورة الغاشية and this is based on the hadith of عبد الله بن عبد الله عنه he said يقرأ في العيدين وفي الجمعات بصب حسم ربك الأعلى وهل أتاك حديث الغاشية and an imam ورحمه الله he mentions that view as well those two views are mentioned and the imam we mentioned it in his now I'm going to go into a question which is إذا تتبع عيد المجمعة what do you do if عيد and a jumaa come together and that there might be a chance that it could happen right that عيد and a jumaa come together what does the person do based on the hadith of إبن أرمالة حديث إبن أبي أرمالة الشاميو شاهدت معاوية ابن أبي سفيان إياس ابن أبي أرمالة شاهدت معاوية ابن أبي سفيان و هو يسأل زيد من أرقم he was asking another companion قال he said because this happened in sham so معاوية was asking زيد من أرقم قال he said شاهدت معاوية شاهدت معا رسول الله و أرقموا فيه يوم معاوية قلت زيد من أرقم هل ترى أن ترى رسول الله عليه وسلم و حدثت معاوية و حدثت معاوية و then he said قال كيف صالع قال what did the prophet do قال صلى العيد the prophet prayed ثم رخس في الجمعة then he gave anyone a choice if they want to pray anyone who wants to pray let him pray so on the people on the people they have the choice they can pray salatu they have to choose between the two because they are both obligatory but if you prayed one the other one goes from you are we all together brothers but the imam of that masjid or the imam of that village or that town it's obligatory for him to read both because the people have to have the two options are we all together brothers the people who prayed the salatu they might not want to come for the juma but the ones who didn't come to the they might want to come to the what they might want to come to the juma so they have to have that option open for them they shouldn't be that the whole masjid said no we prayed the juma the juma still has to be established in that masjid are we all together brothers so the one that who prayed so the one that didn't pray the has the option to pray the salatu and and he said he said he said he said he said he said he said he said he said he said when two eids come said he said he said he said he said he said لكي تطلق جمعاً يجب أن يكون سفاقاً لكي تطلق عيد جداً جداً لذا الشخص يجب أن يفعله كثيراً لكنه يجب أن يفعله كثيراً ماذا إذا كان عيد ينزلك؟ أنت تأتي بخير عندما تأتي إلى المكان يقومون بخير كل شخص يأتي بخير ماذا تفعله في هذه السيطuation؟ أي شخص ينزله صلاحة في البيت العتيني تذهب بخير وقوم بخير وقوم بخير وقوم بخير what؟ تورك عا تورك what؟ تورك عا ولذلك الإمام البخاري رحم الله إن الصحيح شابت لباب يسلباب إذا فاته العيد يصلي ركعتين وكذا النساء ومن كان في البيوت والقرأ لقول النبي صلى الله عليه وسلم هذا عيدنا أهل الإسام وأمرأ أنا سبن ماليك المولاه من ابن أبي عتبة بالزاوية فجامع أهله وبنيه وصلاك صلاة أهل المسل وتقبيرهم وقال عكرمة أهل السواد يجمعون في العيد يصلي ركعتين كما يصنع الإمامه وقال عطاء إذا فاته العيد وصلا ركعتين هذا هو السواد السواد أن ماليك ما تفعله؟ يصلي ركعتين ولكن إن السواد يتسلق بالزاوية but he catches up on the last تشهد the final one last تشهد are we all together brothers? he catches up with the تشهد the last تشهد he catches up انه يتبقى الصلاة العيدة في طريقة التي كانت فعلت بها by the Imam لأن صلى الله عليه وسلم يقول جعيلة الإيمام وليقتم بي الإيمام was being made to follow so the person has to do the seven تكبيرات we cite after that صورة القافة أما صورة الأعلى نسكر رقع صورة الغاشية if he wishes or he reads صورة القمر ويوتك هذا and he does the five تكبيرات in the second one and we all together brothers that is is what it is that's also the fatwa of the hate كبار العلمة now we're going to go into the صلاة العيدينة is it two خطبة or is it one what do I mean two خطبة does the Imam stand twice or does he only stand once and we all together the scholars they differed on this issue and it's a مسألة فيه وصح it shouldn't be made into a very serious matter لكن الإيمام الشافعي ورحمه الله he says ويخطب خطبة تيني شافعي says he does two خطبة بينهما جلوس in between them is a sitting كما يسلع في الجمعات as he does in the Juma'a إبن حزم he says the same وشيخ ابن عرثي مين رحمه الله also says the same so if you're in a place where the people actually know this sunnah don't change it and bring a whole fiasco and a problem out of it are we together brothers also استحباب مخالفة الطريق عند الرجوع من صلاة العيد when you finish the Salat al-Aid it's recommended that you take an opposite path then the path that you took when you were coming to the مسألة or the place based on the hadith of جابر من عبد الله رضي الله تعالى عنهما he said كان النبي صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق that the messenger عليه وسلم was one if he came to the عيد he will oppose that path when he would go back so he took a path to get there are you with me brothers you took Woodside Avenue when you were coming there don't take Woodside Avenue again are you with me brothers don't take another avenue so change the path change the path also التهليئة to be the can you give greetings to the people by saying عيد مبارك and all of this and is always a bid'a to say this are you allowed to say this اما تقبل الله من now منكم صالحة العمال may Allah accept the righteous deeds that we were doing in the month of Ramadan are we allowed to say that to them الشيخ عبدحمان ناصل السعودي رحمه الله he responds with this issue because it's in his it's in his المجموعة الكاملة لمؤلفات السعودي he mentions it there in the chapter of the Fatwa if you go to his مؤلفات there's a section where he's answering questions verdicts that were questions that were put to him he mentions رحمه الله he says هذه المسائل these issues of greetings and anything similar to it مبنية على أصل عظيم النافع he said it's built upon a strong foundation عبدحمان ناصل السعودي whenever he builds an argument he's going to come from angle of usoul so he said this issue of greetings and the likes of this he said it's built upon a fundamental foundation a very powerful foundation which is أن الأصل في جميع العادات القولية والفعلية الإباحة والجوازي that everything that's the people's customs and the people's norms that's what the people normally do okay and it's not an issue of عبادة but it's actually a custom whether it be speech or actions the أصل is الإباحة والجواز that originally it's permissible and you're allowed to do it and let's prove otherwise are we all together brothers if you go to the the Sudanese culture the way that they greet themselves or the way that they do Taslim as they touch each other's shoulder صحيح that's how they do it this is nothing wrong with it that's the عادة that they practice they're allowed to do it they shake your hand and then that's an عادة for them anything that doesn't go against the نصوص الوحي in the Kitab of the Sunnah if it's the norms of the people and it's the custom of the people the Asians have their own customs the Somalis have their customs the Arabs have their customs anybody who chooses to practice a custom the أصل is الجواز والإباحة okay unless what unless otherwise unless proves otherwise unless it goes against the شريعة or there's a mefsada in it there's a harm that comes with it are we all together brothers it has a harm that comes with it then here in this issue it becomes harm and this is what he mentions and he says then أبما ناصر السعودي رحمه الله mentions that from this issue falls under the people's greetings and their salams and what they give he said this is from the things that are مباحات he said rather the مصلحة is in this is very great the greetings that the people say to تقب الله من now ومنكم عيد مبارك that he states that the people say to it the شخص رحمه الله rather in it is مصلحة عظيمة a great مصلحة which is a dua people supplicate to one another which is something that's something that's something that's something that's in it is what المحبه people expressing love to one another and also تقالف القلوب it brings the people's hearts together and all of these things that the شريعة wants to attain شيخ من عثيمة said the same رحمه الله شيخ الاسلام ابن عثيمة said the same ابن قدامة رحمه الله said the same ابن حجر also said the same all of those اما they said it's permissible so now somebody coming and telling us all of this is بدع it's incorrect also the last point I'm going to conclude with امام العيداني it's haram to fasten the days of Eid and this is based upon حديثة بسعيد الخضري رضي الله تعالى عنه and it's narrated by امام البخاري in which it says لا صوم there's no fasting في يوماني in two days وراثة الفطر والأطحة these two days there's no fasting the messenger said it صلى الله عليه وسلم so a person is not allowed to eat sorry he's not allowed to fast on those particular days وليذارك الامام النوير brought a a consensus of the scholars تحريموا صوموا هاديني اليوماني that is prohibited by consensus of the scholars to fast on these two particular days بكل حالين whatever the situation may be the scholars are a unanimous agreement on this صامها عن نذرين whether you're fasting the person fast these two days عن نذرين because of a nether that they made it doesn't matter او تطوع it's a voluntary fasting it doesn't matter او كفارة or it's an expiation it doesn't matter او other than that it doesn't matter when you're fasting and you're fasting because of the presidential he said انها هاديني يوماني that these two days are and these two days نهر رسول الله عمار مخطاب say this نهر رسول الله the Prophet our Prophet our Prophet ص. الله عليه وسلم عن صيامه ما he prohibited the fasting of these two days يوم فضلكم منصيامكم والآخر يوم تأكلون فيه من نسكهم وكذلك يتحرين من نسوككم يتحرين من نسوك الذي يتحرين على أطحة عيدة العطحة هذه الثلاثة يتحرين في المدينة وماذا يتحرين في المدينة العسلمة؟ تخطض التحريم لن يستطيع أن نفعل it شاء الله تعالى أتكمل بإذن الله الكريم أي شيء الذي أخبرنا أنه كذلك ويكذب مني وشيطان وأن الله ومسجله منه سبحانك اللهم ومحمدك أشدو الله إلا الله أستغفرك أتوب إلي