Eid is a day that is not only a joyous occasion for the Muslim community but also a day of immense blessings from Allah Most High. In order to be entitled to any blessing from Allah it is imperative that a Muslim observe his religious rites in accordance to the practice and code of our beloved Prophet, Muhammad p.b.u.h.

Regarding the eid prayer it is important to know that our Prophet p.b.u.h. had never observed any eid prayer in a masjid but rather would often gather people for the prayer at the ‘Musallaa’, an open ground that is located southwest of Masjid un Nabawi, where Masjid ul Ghamamah, Masjid Abu Bakr and Masjid Ali stand today. Abu Sa’eed al Khudri has reported, “The Prophet p.b.u.h used to precede to the ‘Musallaa’ on the day of Fitr and Ad’ha. The first thing he would begin with was the (Eid) prayer thereafter he would turn and stand before the people while they were seated in their rows. He would then exhort them, advise them and give them instructions.[1]

However due to the circumstances that we face here in this society today scholars have silently approved of the current practice of observing the Eid prayers in the masjids.

As for holding the same prayer more than once in the same masjid, which has become a practice in many masjids throughout the GTA especially for the Jumu’ah prayer and the two Eid prayers and now the more recent proposal of holding the same prayer on consecutive days in the same masjid, this would fall under the ruling of ‘repeating a congregational prayer in one masjid’ which is an issue over which great Islamic jurists in the past have held differing views pertaining to its permissibility.

According to the Hanafi scholars the ruling on such a practice would really depend on what type of masjid it is held in. If it is conducted in a community masjid, which is defined as a masjid that has a designated imam and a known congregation then it would be prohibitively reprehensible (Makrooh ut Tahreemi) provided it is observed with a separate athan and iqaamah. The only time such a practice would be deemed permissible is when;

• The second congregational prayer is conducted without a separate athan and iqaamah.
• The first congregational prayer was observed with an athan that was called out in a low voice (i.e. the athaan was not heard by the surrounding community) or it was performed without an athan altogether.
• The first congregational prayer was performed with an athan and iqaamah by non community members.

They deduce this ruling from the following hadëth; Abu Bakrah r.a. reported, “Allah’s Messenger p.b.u.h. came from the outskirts of Madinah to pray only to find that the people had just finished the prayer. He then went to his home, gathered his family and led them in prayer.”[2]

They argue that had this practice been generally permissible the Prophet p.b.u.h. would not have chosen to pray at home over forming another congregation in the masjid.

Imam Abu Yusuf, the renowned student of Imam Abu Hanëfah is of the view that repeating a congregational prayer in a community masjid is permissible if it is observed in a manner that it does not resemble the appearance of the first congregational prayer. This can be achieved by having the imam stand away from the place where the first imam stood while leading the prayer.

If on the other hand the congregational prayer is repeated in a ‘road masjid’ i.e. a masjid that has been constructed at a service station for travelers to observe their prayers while passing by and does not have a designated imam and/or a known congregation then it is absolutely permissible.[3]

As for the Maliki scholars, their ruling on this practice varies based on whether the masjid it is held in has a designated imam or not. If the masjid has a designated imam then to hold a congregational prayer before his prayer, during it or after it is reprehensible (Makrooh). Therefore if a person or a group of people had missed the congregational prayer that was led by the designated imam, they may;

• Observe the prayer individually inside the masjid.
• Leave the masjid and go to another one to join the congregation there.
• Leave the masjid and make their own congregation somewhere else, except if the masjid is Masjid ul Haraam, Masjid un Nabawi or Baitul Maqdis in which case it is preferable that they don’t leave but rather stay in the masjid and observe the prayer individually.

Imam Malik has reported from Abdur Rahman bin al Mujbir who related, “I entered Masjid al Juh’fah with Salim bin Abdullah (the grandson of Umar r.a.) and the people had just finished the prayer. They asked (Salim after he intended to observe his prayer individually), “Will you not make a congregation for the prayer?”

He replied, “A prayer cannot be observed in congregation twice in one masjid.”

If on the other hand the masjid does not have a designated imam then people have the option of repeating a congregational prayer as many times as they please.[4]

The Shafi’ee scholars hold a view that is somewhat a combination of the Hanafi and Maliki ruling on this issue. They state that if the masjid is not a ‘road masjid’ and it has a designated imam then it is reprehensible (Makrooh) to;

·         Hold a congregational prayer before the Imam’s arrival.

·         Have a congregational prayer after the Imam’s prayer without his permission. (If however the Imam grants permission or the masjid was too exhausted to facilitate everyone in the first congregational prayer then it is permissible to hold a second one).

If a person were to come to the masjid after the congregational prayer was over then it is preferable (Mustahab) for a congregant to join him in prayer so that he may receive the reward of observing a congregational prayer. This ruling has been deduced from the following hadëth; Abu Sa’eed r.a. narrated, “A man came (to the masjid) when Allah’s Messenger p.b.u.h. had just finished the prayer. The Prophet p.b.u.h. asked (his congregation), “Which of you will carry out a (spiritual) trade with this person?”.

Subsequently a man stood up and prayed with him (thus entitling him to the reward of observing the prayer in congregation).”[5]

If the masjid does not have a designated imam irrespective of whether it is a ‘road masjid’ or not then to repeat a congregational prayer is permissible.[6]

Contrary to the rulings issued by the three schools of Islamic Jurisprudence which have just been mentioned the Hanbali scholars claim that this practice is absolutely permissible. They state that if a group of people were to turn up in a masjid after the imam had completed the prayer, it is recommendary (Mustahab) for them to form a congregation of their own and pray together. They do not attach any conditions to this practice at all and claim that this was the view of Ibn Mas’ud r.a., Ataa bin Abi Rabaah, Hasan al Basari, Ibrahim an Nakha’iee, Qatadah and Is’haaq bi Rah’wai. The evidence they use in this respect is the very same hadëth that has been mentioned above on the authority of Abu Sa’eed r.a.[7]They also cite the following narrations;

• Anas r.a. came to a masjid in which the prayer was already concluded. He then called the athan and the iqaamah and offered the prayer in congregation.[8]
• Abdullah bin Umar narrated, “Allah’s Messenger p.b.u.h. mentioned, “The congregational prayer is 27 times more superior than the prayer offered individually.”[9]

CONCLUSION

Depending on what school of Islamic jurisprudence a community follows the ruling on holding the Eid prayer on consecutive days in a community masjid would be as follows;

• According to the Hanafi School it would be permissible as the Eid prayer is not observed with an athan and iqaamah.
• According to the Maliki School it would be reprehensible if the masjid has a designated imam. No congregational prayer may be held before the prayer he leads or after it.
• According to the Shafi’ee school it would be permissible provided the designated imam leads the first prayer and gives permission for the second one to be held.
• And finally according to the Hanbali School it would be permissible in general.

RECOMMENDATIONS

Although adopting this practice would be permissible in most schools of Islamic jurisprudence it is important to understand that such a practice has never been adopted anywhere till date and thus has the potential to cause commotion in an already religiously confused and bewildered community. If we really give it some thought this proposal will really not solve the dilemma we are currently facing but rather intensify it. Every person I have personally talked to about this proposal has reacted negatively towards it and has criticized it. A classical example of this potential is how the public reacted when ISNA introduced the adoption of astronomical calculations for determining the beginning of the new lunar month.

We are relatively a young community and there is plenty of room to work more on reaching some kind of solution between scholars regarding the methods adopted to determine the new Islamic month. Currently there are three methods that are being adhered to:

1. Following the first moon sightings of Saudi Arabia.
2. Following the sightings of the Caribbean and North America.
3. Following astronomical calculations.

The best way to go about solving a problem is to adopt a stance which is not objectionable and accepted by all. While the first listed method may be acceptable according to the Hanafi, Maliki and Hanbali scholars[10] the second method is acceptable to all while the third his heavily disputed and will continue to be for the foreseeable future.

The second method was actually the one the loyal companions of the Prophet p.b.u.h. adhered to even after they had relocated themselves in different regions of the then growing Islamic kingdom. Kuraib r.a. reported that Umme al-Faďl bint al-Ĥārith sent him to Mu^cāwiah in Syria. He relates, “ I arrived in Syria and got her job done. Meanwhile, Ramadhan came around while I was still in Syria. I personally saw the crescent on a Thursday evening. Later I travelled back to Madinah towards the end of the month. ^cAbdullah b. ^cAbbās asked me some questions (upon my arrival) and also brought up the issue of the crescent. “When did you see it?” he asked. “We saw it on Thursday evening.” I replied. “Did you see it yourself?” he enquired. I answered, “Yes, and the people (of the vicinity also) saw it. They (therefore) fasted (the next day) and so did Mu^cāwiah.” Ibn ^cAbbās then remarked, “But we saw it on Friday evening and therefore we will continue fasting until we complete 30 days or we see it.” I asked, “Will you not suffice with Mu^cāwiah’s sighting and fasting?” He answered, “No, this is what Allah’s Messenger  instructed us.”[11]

Today over 80 organizations throughout the GTA have resorted to this method and the numbers are steadily growing each year. This clearly indicates that this method has the highest potential of eventually uniting most if not all community members in the GTA on one platform.

Eidain.pdf