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Darul Hadith

Eid Salaat At The Musalla (Eid-Gah) Is
Sunnat-E-Muakkadah
by Moulana Fadhlur-Rahmaan Saheb

SUNNATUL MUAKKADAH

The performing of the Eid Salaat in an open field on the outskirts of the town or city, is a greatly stressed sunnah of Rasulullah [sallallaahu alayhi wasallam]. It was the constant practice of Rasulullah [sallallaahu alayhi wasallam] to leave the Masjid and perform the Eid Salaat at the Musallah. To perform the Eid Salaat in the Masjid and not on the Musallah is in reality a contradiction of the sunnah. Hence everybody should proceed to an open field on the outskirts of the town or city and perform the Eid Salaat there. However there is no harm if the Eid Salaat is performed in the Masjid for the benefit of the sick and other mazoor persons (people with valid shar'i reasons, such as a very old or weak person) only.

The rulings of the leading Ulama and Muftis also clearly state the importance of the Musallah.

For instance, Moulana Abdul-Hay Farangi Mahalli (R.A.) has stated that to perform the Eid Salaat at the Musallah is Sunnatul Muakkadah. On the footnotes of Sharhul Wiqayah (renowned book of jurisprudence compiled by Allama Ubaidullah-ibn-Masood) he writes: "The Ulama of our time have differed on this question. The majority have issued the fatwa that it is sunnatul muakkadah." This view is in accordance to the books of Jurisprudence. Some are of the opinion that it is mustahab (preferable). This is a baseless claim and cannot be substantiated with any proof. Furthermore it is sunnatul muakkadah to perform the Eid Salaat at the Musallah even if the Masjid is big enough to accommodate all the musallies (worshipers). If the Eid Salaat was performed in the Masjid it would be fulfilled. However, this would be in contradiction to the Sunnah. This is the correct view.

Mufti Azizur Rahman Saheb (R.A.) has also affirmed that the correct view according to the Fuqaha (jurists) is the performance of the Eid Salaat on the Musallah is sunnatul muakkadah. In support of this claim he has quoted Moulana Abdul Hay Lakhnawi (R.A.) extensively. He writes:

"It is proven from the books of Ahaadith and Si-yar (biographies) that Rasulullah [sallallaahu alayhi wasallam] always performed the Eid Salaat in the sahra (an open field on the outskirts, another name for the Musallah) except on one occasion when it rained, despite the fact that the Masjid of Rasulullah [sallallaahu alayhi wasallam] is more virtuous than any other place. Similarly the Khulafa-eRaashideen [radhiallaahu anhum], also performed their Eid Salaat out in the open. This practice was maintained neither due to any necessity nor merely as a habit, but rather as an act of Ibaadat (worship). This was done so that the reward may be increased due to a large congregation as well as that the strength and grandeur of Islam may be displayed". (Fatawa Darul Uloom vol.5 pg.182)

From the above it is clearly ascertained that it was the constant practice of Rasulullah [sallallaahu alayhi wasallam] and the Khulafa-e-Raashideen [radhiallaahu anhum] to perform the Eid Salaat on the Musallah. Furthermore it is learnt that going to the Musallah is itself a great Ibaadat.

Hazrat Moulana Ashraf Ali Thanwi (R.A.) has also given a similar fatwa (verdict). After explaining that this is a sunnah due to it being the constant practice of Rasulullah [sallallaahu alayhi wasallam], he writes: "Hence to constantly practice something that contradicts what Rasulullah [sallallaahu alayhi wasallam] has stressed verbally or practically is tantamount to conflicting the sunnah. There is no doubt that such a contradiction is a sin since Rasulullah [sallallaahu alayhi wasallam] is reported have said: "He who dislikes my sunnah is not from me (my group)." (Fatawa Imdadia - Jadeed vol.1 pg.610)

Similarly, after declaring the performing of the Eid Salaat at the Musallah as sunnatul muakkadah, Mufti Rasheed Ahmed Saheb writes:

"Hence the ruling is that the Eid Salaat should be performed at one place on the outskirts where a large gathering should congregate. In this way the grandeur and strength of Islam is also displayed. Nevertheless in very big cities it is very difficult to go to the outskirts, hence in such a situation Eid Salaat should be performed in some open field within the city." (Ahsanul Fataawa vol.2 pg.119)

Likewise, Mufti Abdul Raheem Lajpori Saheb is also of the opinion that it is sunnatul muakkadah to perform the Eid Salaat at the Musallah. After stating that this is itself an ibaadat. He writes:

"It is sunnatul muakkadah to perform the Eid Salaat at the Musallah. Failure to do so without a valid shar'i reason makes one blameworthy and liable for rebuke. Furthermore the one who makes a habit of not performing the Eid Salaat at the Musallah will be a sinner." It is mentioned in Durrul Mukhtaar:

"The commission of a Makrooh Tahrimi act is a sin just as it is sin to omit a wajib act. Similar is the case of sunnatul muakkadah" (i.e. to omit it is a sin). [Shaami vol.5 pg.295; Fataawa Raheemia vol.1 pg.275]

At yet another place he writes: "Hence the Musallah should be established immediately. Until such time that the Musallah is established, any open field on the outskirts of the town could be used for this purpose. All the Muslims should perform their Eid Salaat at this place and reap the great reward. Insha-Allah, those who take the lead, in establishing this sunnah, will be greatly rewarded." [Fataawa Raheemia vol.3 pg.76]

In Durrul Mukhtaar, the view of the Hanafi Mazhab has been stated thus:


"To proceed to the Jabbana (Musallah) for the Eid Salaat is sunnah even if the Masjid can accommodate the crowd". [Shaami Vol.1 pg.776]

Commenting on the above, Allama-ibn-Aabideen Shaami (R.A.) writes:

"In Khulasa and Khaniyya it is stated that it is Sunnah for the Imaam to go to the Musallah and appoint a deputy in the town Masjid, who will lead the Eid Salaat for the weak and sick. However there is no harm , if he does not appoint a deputy (i.e. the Imaam himself should proceed to the Musallah. In his place he may appoint a deputy but he is not obliged to do so. If no arrangements are made for the Eid Salaat in the Masjid, the Imaam would not be responsible. - Translator)" [Shaami vol.1 pg.776]

The above has also been mentioned in various other works of Hanafi scholars, such as "Badai'us Sanai", "Fataawa Aalamgheeri" and "Muniyatul Musalli" etc.

Similarly Imaam Shaafi (R.A.) in one narration, Imaam Ahmad bin Hambal (R.A.) and Imaam Maalik (R.A.) hold the view that the Eid Salaat must be performed at the Musallah.

VIEWS OF THE FOUR MADHABS

Imaam Maalik's (R.A) view

The view of Imaam Maalik (R.A.) is recorded in his Al-Muatta as well in Al-Mudawanatul-Kubra. Imaam Maalik (R.A.) has stated that the Eid Salaat cannot be performed at two venues in the same city. Similarly the people should not perform it in the Masjid. Instead the Eid Salaat must be performed out in the open as was the practice of Rasulullah [sallallaahu alayhi wasallam]. Thereafter he further narrates from Imaam Zuhri (R.A.) that it was the practice of Rasulullah it to go to the Musallah for the Eid Salaat, hence the people of all the cities followed suit."

Imaam Ahmad bin Hanbal's (R.A) view.

Allama-ibn-Qudama Hanbali (R.A.) writes in Al-Mughni:


"It is sunnah that the Eid Salaat should be performed at the Musallah. Hazrat Ali [radhiallaahu anhu], had issued an order in this regard. It has been narrated from Imaam Shafi (R.A.) that if the Masjid can accommodate all the musallies (worshippers) it would be better to perform the Eid Salaat there since the Masjid is the most pure and virtuous place on earth. Hence the people of Makkah perform their Eid Salaat in the Masjidul Haraam. Our view is based on the fact that it was the practice of Rasulullah [sallallaahu alayhi wasallam] that he left the Masjid and performed the Eid Salaat at the Musallah. The Khulafa-e-Raashideen [radhiallaahu anhum] also did the same. If it was more virtuous to perform The Eid Salaat in the Masjid, why would Rasulullah [sallallaahu alayhi wasallam] leave the Masjid which was much closer, and to a more distant place where the rewards are also lesser?" [Al-Mughni vol.2 pg.372]

The above makes it absolutely clear that Imaam Ahmad (R.A.) is firmly of the view that the Eid Salaat should be performed at the Musallah and not in the Masjid.

Imam Shafi's (R.A) view

Hafiz ibn Hajar al-Asqalani (R.A.), a renowned scholar of Hadith writes in Fathul Bari:

"Imaam Shafi'i has stated in Kitaabul Umm: "We have learnt that Rasulullah [sallallaahu alayhi wasallam] used to proceed to the Musallah of Madina for the Eid Salaat. Those who came after him followed suit unless it was raining etc. Besides the people of Makkah, those in other cities also adopted this practice." Imaam Shafi'i (R.A.) thereafter briefly indicated that this practice of the people of Makkah (to perform the Eid Salaat in the Masjid) was due to the following two reasons. The Masjid being very large and capable of accommodating the entire crowd as well as the lack of any wide open field in the surrounding area (since Makkah is a very mountainous area). Hence Imaam Shafi'i (R.A.) has deduced that should any city be like Makkah that it's Masjid can accommodate all the musallies, it would not be preferable for them to leave the Masjid and perform the Eid Salaat out in the open. However if the Masjid cannot accommodate all the musallies, the Eid Salaat performed therein would be makrooh (disliked) though it would not he necessary to repeat the Eid Salaat."

With regards to the above view of Imaam Shafi (R.A), Allamah Shauk Niemwie (R.A.) writes in "Aathaar-us-Sunnan" that Imaam Baihaqi (R.A.) has related a view of Imaam Shafi'i (R.A.) which some what contradicts what Hafiz-bin-Hajar (R.A.) has quoted from Kitaabul Umm. Imaam Shafi'i (R.A.) is quoted to have said that Rasulullah performed the Eid Salaat at the Musallah of Madina. Similarly those who came after him in Madina as well as the people of the other cities did the same. He thereafter states: "Only the people of Makkah performed their Eid Salaat in the Masjid. We are not aware of anyone of the pious predecessors having led the Eid Salaat in Makkah in any other place other then the Masjid of Makkah. Perhaps this is due to the Masjid of Makkah being the most virtuous on the earth, hence they did not prefer to perform their Eid Salaat elsewhere. And Allah Ta'ala knows best." (vol.2 pg.308)

Allama Niemwie (R.A.) comments that from the above it is understood that according to Imaam Shafi'i (R.A.) the practice of the people of Makkah was due to the great virtue of the Masjid and not due to its size.

However, performing the Eid Salaat at the Musallah has certain benefits that cannot be attained by performing it in the Masjid. Shah Waliullah Muhaddith Dehlawi (R.A) writes in Hujjatullah-ul-Baalighah: "Every nation has a day wherein its strength and grandeur is displayed as well as its large numbers are witnessed. Thus this is the reason for congregating at the Musallah being declared as Sunnah. It as also due to the above that Rasulullah [sallallaahu alayhi wasallam] returned from the Musallah via a different route from the one he used to come to the Musallah. This was done so that the people on both the routes could witness the grandeur of the Muslims.

Hence one may conclude that the view asserting the preferability of performing the Eid Salaat in a Masjid is a weak one. From our discussions we have seen that the practice of Rasulullah [sallallaahu alayhi wasallam], the Khulafa-e-Raashideen [radhiallaahu anhum] and the vast majority of the Muslims was to perform the Eid Salaat at the Musallah

OTHER AHAADITH IN SUPPORT OF THE VIEW

Reasons for performing the Eid Salaat at the Musallah

Various reasons for performing the Eid Salaat at the Musallah have already been mentioned. To briefly recap, the basic reason was that Rasulullah [sallallaahu alayhi wasallam] always performed the Eid Salaat at the Musallah. He even left the Masjidun Nabawi it on this occasion (despite the virtue of the Salaat therein being multiplied a thousand or as it appears in some narrations, fifty thousand times). Similarly Rasulullah [sallallaahu alayhi wasallam] ordered the Sahaba [radhiallaahu anhum] to proceed to the Musallah for the Eid Salaat. Only one narration of Abu Dawood and Mustadrak state that Rasulullah performed the Eid Salaat in the Masjid due to rain. However this narration is weak (as will be ascertained later Insha-Allah), whereas numerous authentic narrations prove that Rasulullah [sallallaahu alayhi wasallam] performed the Eid Salaat at the Musallah. Hereunder some of these Ahaadith are mentioned.

Other Ahaadith in Support of the View

Hazrat Abu Saeed Khudri [radhiallaahu anhu] reports that Rasulullah [sallallaahu alayhi wasallam] used to proceed to the Musallah on the days of Eid-ul-Fitr and Eid-ul-Adha. First he would perform the Eid Salaat, then stand facing the people, who would be seated in their rows. Rasulullah [sallallaahu alayhi wasallam] would thereafter deliver a sermon as well as advise and command them. If he wished to dispatch an army or issue some order, he would do the same. He would then return." (Sahih Bukhari vol.1 pg.131)

Hadith Two

Hazrat Ibn Umar [radhiallaahu anhu] reports that Rasulullah [sallallaahu alayhi wasallam] would proceed on the morning of Eid to the Musallah. A short spear would be taken there prior to his arrival. Upon his arrival the spear would be fixed into the ground in front of him. He would then perform the Eid Salaat facing the spear. This was done due to the Musallah being an open place where nothing could be found behind which the Salaat could be performed (such as a wall etc. in which would serve as a barrier, hence allowing people to pass freely in front).

Note: From this Hadith it can be deduced that Rasulullah's Musallah did not have walls nor any roof or shelters. It was merely an open field.

Hadith Three

Hazrat Bara'a [radhiallaahu anhu] narrates that Rasulullah [sallallaahu alayhi wasallam] went to Baqee on the day of Eid-ul-Adha. There he performed two rakaats of Sataat. On completion of the Salaat he faced us (the congregation and said: "Our first act for this day is Salaat. We will then return and slaughter our animals. Whoever does likewise has conformed to our sunnah. However the one who slaughters his animals first (before the Salaat), that is merely something he has given to his family in haste. It has nothing to do with qurbani. (i.e. The correct procedure would be to slaughter the animal only after the Eid Salaat has been performed. However, if the animal was slaughtered before the Salaat, it will be devoid of the virtues and blessings of the qurbani due to the nonconformity with the sunnah)

Note: It is not necessary for the Musallah to be waqf.

From this Hadith it is learnt that on one occasion Rasulullah performed the Eid Salaat on the eastern side of Masjidun Nabawi, somewhere in the vicinity of Jannut-ul-Baqee (the graveyard of Madina). However no such place can be found cordoned off and specified as the Musallah. Hence it is correct to deduce from this that to demarcate some land specifically as a Musallah and to declare such a place waqf for this purpose is not necessary. Even if the land is not waqf, the sunnah will be fulfilled.

From the discussion of Hafiz ibn Hajar al Asqalani (R.A.) and Allama Aini (R.A.) it is also learnt that Rasulullah [sallallaahu alayhi wasallam] used to even perform the Janazah Salaat at the same place (i.e. in the vicinity of Jannatul Baqee).

In the commentary of this Hadith, Hafiz ibn Hajar (R.A.) writes:

Musallah, refers to a place where Rasulullah [sallallaahu alayhi wasallam] used to perform the Eid Salaat and the Janazah Salaat. This place is situated towards the side of Baqee-ul-Garqad." (Fathul Bari vol.12 pg.129)

Furthermore, in Sahih Muslim the words "... and we took him to Baqeeul-Garqad" appear, which leave no doubt that the stoning took place at the Musallah. This proves the claim of Imaam Bukhari (R.A.) (Sahih Bukhari vol.1 pg.133)

It is thus correct to deduce that it is permissible to perform Janazah Salaat at the Musallah. It is not like the Masjid wherein the five daily Salaat are performed. This is clearly stated in the books of Fiqh.

Furthermore, in a narration of Sahih Bukhari it is mentioned that Rasulullah [sallallaahu alayhi wasallam] used to slaughter his qurbani animal at the Musallah. [vol.2 pg.833]

This further explains the fact that the Musallah is not the same as the Masjid since to slaughter animals in a Masjid is not permissible. Allama Samhodi (R.A) has rejected the view that the Musallah is the same as the Masjid.

Hadith Four

Hazrat Abdul Rahman bin Aabis [radhiallaahu anhu] reports that it was enquired of Hazrat Ibn Abbas [radhiallaahu anhu] whether he had been present with Rasulullah [sallallaahu alayhi wasallam] on the occasion of Eid. He replied in the affirmative saying, "I was only a child at the time, but due to my closeness to Rasulullah [sallallaahu alayhi wasallam] I was able to accompany him. Rasulullah [sallallaahu alayhi wasallam] came to the alam (sign) that was erected near the house of Katheer bin Salth. There he performed the Salaat and Khutba. [Sahih Bukhari vol.1 pg.133]

Hafiz ibn Hajar (R.A.) in explaining the word alam says: "alam means something raised." From this Hadith it is learnt that some sign was erected at the place where Rasulullah [sallallaahu alayhi wasallam] used to perform the Eid Salaat by which the Musallah was recognised.

Allama Samhodi's (R.A.) determination of the Musallah

Allama Samhodi (R.A.), an expert on the noble places of Madinatul Munawwarah, has extensively researched the locations of the various Musallahs of Rasulullah [sallallaahu alayhi wasallam]

In his famous book "Wafaa-ul-Wafaa" he states that Rasulullah performed his Eid Salaat at various places during his lifetime. Finally, he permanently chose the place known as 'Al-Musallah' and always performed the Eid Salaat there. According to one narration the first Eid Salaat was performed in the courtyard of the House of Hakeem bin Addaa. This place is nowadays well known as Masjid-Ali. The Salaat of Eid-ul-Adha was also performed here after which the animals were sacrificed at the same place. This house was also known as Daar-AbiYasaar.' [Vol.3 pg.780]

On another occasion he performed the Eid Salaat at a place known as Haaratud Daus. This was near the house of Ibn Abi Junoob, towards the west of Waadi Bathaan. [Wafaa vol.3 pg.780-783]

In a narration of Abu Dawood, Bakr ibn Mubasshir Ansari [radhiallaahu anhu] is reported to have said: "I used to go with the Sahaaba (R.A.) to the Musallah on the occasion of Eid. We would cross the Waadi Bathaan to reach the Musallah. There Rasulullah [sallallaahu alayhi wasallam] would perform the Eid Salaat. We would then once again cross Waadi Bathaan and return home." [vol.1 pg.164]

Once Rasulullah [sallallaahu alayhi wasallam] performed his Eid Salaat near the house of Abdullah bin Durrah Muzani [radhiallaahu anhu]. This house was situated between the houses of Katheer bin Salth [radhiallaahu anhu] and Mua'awiya [radhiallaahu anhu]. It was most probably towards the west of the place commonly known as Al-Musallah'. [vol.3 pg.780-783]

On yet another occasion Rasulullah [sallallaahu alayhi wasallam] performed his Eid Salaat near the stones that are in 'Al-Musallah' at the place known as Hannatien. Allama Samhodi (R.A.) says that the exact location is unknown except that it is somewhere near Al-Musallah and that part of it lies in the bazaar. This is ascertained from other narrations where Hannatien is mentioned to be in the bazaar. There is also a Masjid named Masjid Abu Bakr. This is also among the places where Eid Salaat was performed. Finally Rasulullah [sallallaahu alayhi wasallam] performed the Eid Salaat at the place known as Al-Musallah and continued to do so until his demise. Allama Samhodi (R.A.) writes that this place is now known as Masjidul Musallah.

Description of the Musallah
Allama Samhodi (R.A.) has described the Musallah of Rasulullah [sallallaahu alayhi wasallam] as being an open field with no buildings or Mosque erected thereon. In fact Rasulullah [sallallaahu alayhi wasallam] had prohibited the construction of any building on the Musallah. Hence rajm (stoning of the adulterer) had taken place there.

Hadith Five

It is reported that a group of travellers came to Rasulullah [sallallaahu alayhi wasallam] and testified that they had seen the hilal (new moon) the previous day. Rasulullah [sallallaahu alayhi wasallam] ordered them not to fast on that day and to proceed to the Musallah the next day, for Eid Salaat.

Note: In this Hadith Rasulullah [sallallaahu alayhi wasallam] ordered the people to go to the Musallah for Eid Salaat. From this it can be ascertained that in those days the Eid Salaat was only known to be performed at the Musallah and not at the Masjid

Hadith Six

It is reported in a narration of Sahih Bukhari that once Hazrat Abu Saeed Khudri [radhiallaahu anhu], accompanied Marwan who was the Ameer of Madina at the time, to the Musallah. Upon reaching they found that Katheer bin Salth [radhiallaahu anhu], had built a mimbar (pulpit) there. Marwan immediately started ascending the pulpit and intended delivering the khutba before the Eid Salaat. Hazrat Abu Saeed [radhiallaahu anhu] rebuked him saying that the Sunnah manner was to deliver the khutba after the Eid Salaat. (Sahih Bukhari vol.1 pg.131)

Commenting on this Hadith, Hafiz ibn Hajar (R.A.) states that the home of Katheer bin Salth [radhiallaahu anhu], was in the direction of the Qibla. He had built the mimbar since his house was immediately next to the Musallah. It has already been previously mentioned that the house of Muaawiyah [radhiallaahu anhu] was opposite the house of Katheer bin Salth [radhiallaahu anhu]. From this it can be ascertained that it is not necessary for the Musallah to be far away from all the houses. In the time of the Sahaaba [radhiallaahu anhum] homes had been built near and around the Musallah. However, despite this the Sahaaba (R.A.) did not deem it necessary to establish a Musallah elsewhere. Even Hazrat Abu Saeed Khudri [radhiallaahu anhu] did not object to this (as seen in Hadith Six). He was only objecting to the delivering of the khutba before the Salaat since this was contrary to the Sunnah.

Hadith Seven

It is reported from Ali [radhiallaahu anhu] that it is sunnah to walk to the Musallah. The sunnah of Eid Salaat is to go to the Musallah. Besides the weak and sick, who may go to the Masjid, everyone else must proceed to the Musallah. [Sunanul Kubra lil Bayhaqi vol.3 pg.311]

Hadith Eight

Hazrat Anas [radhiallaahu anhu], reports that Rasulullah [sallallaahu alayhi wasallam] went to the Musallah to make dua for rain. First he delivered the khutba and then performed the Salaat, which he commenced with the recitation of the takbeer, thereafter he said: "This is the place where we gather and ask for rain. It is also the place we gather on the days of Eid and make dua. At this place no brick shall be placed on brick (i.e. no walls will be built) and no direction (of the qiblah) shall be indicated (by erecting any structures). [Wafaa vol.3 pg.792]

Performing the Eid Salaat in the Masjid is mentioned in one Hadith only. However this narration is classified by the scholars of Hadith as Daeef (weak).

It is reported by Abu Hurairah [radhiallaahu anhu] that on one occasion it rained on the day of Eid. Hence Rasulullah [sallallaahu alayhi wasallam] performed the Eid Salaat in the Masjid.

Due to the classification of this Hadith as exceptionally weak, it would be impossible to prove that Rasulullah [sallallaahu alayhi wasallam] performed the Eid Salaat even once in the Masjid. Nevertheless if this narration is accepted to be authentic, it would only prove that Rasulullah [sallallaahu alayhi wasallam] performed the Eid Salaat in a Masjid because of a valid reason. Hence should any such situation occur, the Eid Salaat may be performed in the Masjid. It is also understood from the narration of Ali [radhiallaahu anhu] (Hadith Seven) that the sick and weak may perform their Eid Salaat in the Masjid. This is explained by the Fuqaha as mentioned previously.

Conclusion

In the light of the above discussions, it is clear that in the view of the Aaimma-e-Mujtahideen (the Imaams of the four schools of thought) to perform the Eid Salaat in an open field on the outskirts of the town is sunnah. This is a Sunnatul Muakkadah (stressed Sunnah) since Rasulullah [sallallaahu alayhi wasallam] as well as the Khulafa-e-Raashideen [radhiallaahu anhu] assiduously and continuously maintained this practice. Proceeding to the Musallah itself was done as an act of Ibaadah (act of worship). To oppose it would be tantamount to opposing the sunnah which is a grievous sin. There is however no harm in arranging Eid Salaat at the Masjid for the weak and sick.

Question and Answers pertaining to the Musallah