Say, “Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided.”
Fatwa no. 8072
Q: Your Eminence, I am the Imam of Al-Masjid Al-Jami` (the large mosque where Jumu`ah [Friday] Prayers are held) in Al-Far`, a village in the province of Al-`Ays located in Yanbu`. People in our neighborhood do not allow women and children to attend Salat-ul-`Eid (the Festival Prayer). I drew their attention two days in advance before the last `Eid-ul-Fitr (the Festival of Breaking the Fast) that this contradicts the Sunnah and that they should follow the Sunnah of our Prophet Muhammad (peace be upon him) and bring women and children to the Musalla (a place for Prayer). I only intended to revive this deserted Sunnah. I started with my family, my wife and children, but unfortunately no other women attended the Salah. People even criticized me for bringing my children and wife to the `Eid Prayer; some complained to an officer in the Ministry of Endowments in Yanbu` Al Bahr who asked me not to repeat this act again as they claim it distracts those offering Salah. I would like that your Eminence issue a Fatwa explaining the ruling regarding this matter and to warn from even more grievous habits such as,
(Part No. 8; Page No. 286)
women going out and shaking hands with non-Mahram males (not a spouse or an unmarriageable relative), kissing their heads, etc, despite I have been warning them against these habits in Friday Khutbahs (sermons) on every occasion. I would like, your Eminence, that the Fatwa be read to them on Jumu`ah (Friday) Prayer before the `Eid. May Allah reward you and all Muslims.
A: Firstly, it is an act of Sunnah that women go out to Salat-ul-`Eid. It is recorded in the Two Saheeh (authentic) Books of Hadeeth (i.e. Al-Bukhari and Muslim) and others on the authority of Um `Atiyyah (may Allah be pleased with her) that she said: “We are ordered” and in another narration: The Prophet (peace be upon him) commanded us to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the place of Prayer. In another narration: We were ordered to go out (for `Eid) and also to take along with us adolescent girls and virgins staying in seclusion. It was mentioned in the narration of Al-Tirmidhy: The Messenger of Allah (peace be upon him) used to allow the adolescent girls, and virgins staying in seclusion to go out for the two `Eids. As for the menstruating women, they should keep away from the place of Prayer but they could present themselves at the religious gathering and invocation of Muslims. Upon this one of them (women) said: ‘O Messenger of Allah! Is there any harm for a woman to stay at home if she does not have a garment?’ He (peace be upon him) said: ‘Her sister (in Islam) should lend her a garment.’ In the narration of Al-Nasa’y:
(Part No. 8; Page No. 287)
Hafsah bint Sirin said that Um `Atiyyah never mentioned the Messenger of Allah (peace be upon him) without saying, “May my father be sacrificed for him.” I asked her, “Did you hear the Prophet (peace be upon him) say such and such?” She replied, “Yes, may my father be sacrificed for him, I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of `Eid and see the gathering of the believers, but those who were menstruating were to keep away from the Prayer-place itself.” Therefore, it becomes clear that is a stressed act of Sunnah to let women go out to Salat-ul-`Eid provided that they go out modestly dressed (in accordance with the Islamic code of woman’s dress) and do not reveal their attractions, as is known from other evidence.
With regard to letting discerning boys go out to `Eid Prayer, Jumu`ah (Friday) Prayer, etc., this is something which is well known and is allowed in Islam, due to the many proofs to that effect.
Secondly, it is forbidden to shake hands with a non-Mahram woman (not a spouse or an unmarriageable relative) for the Prophet (peace be upon him) said: I do not shake hands with women. `Aishah (may Allah be pleased with her) said: The hand of the Messenger of Allah (peace be upon him) never touched the hand of any woman, but he only used to take their pledge of allegiance orally.
(Part No. 8; Page No. 288)
That is because shaking hands with non-Mahram women (women lawful to marry) is one of the reasons of Fitnah (temptation).
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.
Shaykh Ibn ‘Uthaymeen was asked: What is better for a woman, to come out to the `Eid prayer or to stay at home?
It is better for them to go out to `Eid prayer, because the Prophet (peace and blessings of Allah be upon him) enjoined that the women go out to the `Eid prayer, even the adolescent girls and virgins – i.e., women who do not ordinarily go out. He commanded them to go out, and he told the menstruating women to go out but to keep away from the prayer-place. So menstruating women should go out with other women for`Eid, but they should not enter the place where the `Eid prayer is offered, because the `Eid prayer-place is a mosque and it is not permissible for a menstruating woman to stay there, but it is permissible for her to pass through or to take something she needs from it, without staying there. Based on this we say:women are commanded to go out to the `Eid prayer and join the men in this prayer, because of the goodness, dhikr and du’aa’ they may experience there.
Source: Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/210
He also said:
But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.
What some women do of wearing adornment, makeup and perfume is because of their ignorance and negligence on the part of their guardians. This does not cancel out the general shar’i ruling, which is that women are commanded to go out to the `Eid prayer.
Al-Bukhari (324) and Muslim (890) narrated that Umm`Atiyyah (may Allah be pleased with her) said:
The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to bring them (women) out on (`Eid) al-Fitr and (`Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbaab.”
This shows that it is mustahabb for women to come out and attend the `Eid prayers, whether they are young or not.
This and similar hadeeths indicate that it is prescribed in sharee’ah for women to come out to the prayer-place, with no differentiation between virgins and non-virgins, young or old, menstruating or otherwise, so long as they are not going through ‘iddah (following divorce or death of their husband) or their coming out will be a cause of fitnah or they have an excuse.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen:
“What I think is that the Eid prayer is fard ‘ayn (an individual obligation), and that it is not permissible for men to miss it, rather they have to attend, because the Prophet (peace and blessings of Allah be upon him) enjoined that. He even commanded the women – including virgins and those who usually stayed in seclusion – to come out to the Eid prayer, and he commanded menstruating women to come out to the Eid prayer, but told them to keep away from the prayer-place itself. This indicates that it is confirmed.”
Source: Majmoo’ al-Fataawa 16/214
Question: This [questioner] from Algeria asks: What is the ruling on specifying the day of Eid for visiting relatives and friends?
Shaykh Muhammad bin Haadee al-Madkhalee:
That is a good action and the relatives are most deserving of maintaining ties, because they are kinsfolk, they are more entitled than others [to this].
So start with them and then visit [the] others after that. That is what is required, that a person begins with his kinsfolk because they have a greater right upon him than others. He should treat them with kindness and if he has time [he can] visit his brothers.
If he achieves [all] that then all praise be to Allah – and if he does not achieve that, then it is not from the Sunnah to do that [anyway]. It is sufficient to meet the people at the Musalla – all praise and thanks be to Allah – and to meet them at the mosques at the five [daily] prayers, that can be achieved and is enough – and all praise and thanks be to Allah.
It is not a condition to visit [friends] at home. But this has become a custom of the people, and in this case the custom is not contradictory to the legislation, they do not claim that it is an act of worship and the reason for that is that it is a day of happiness and joy, so there is no problem in all that. And Allah knows best.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen:
"What I think is that the Eid prayer is fard ‘ayn (an individual obligation), and that it is not permissible for men to miss it, rather they have to attend, because the Prophet (peace and blessings of Allah be upon him)…
The Noble Shaykh Muhammad ibn Saalih Al-Uthaymeen said in explanation of the book ‘Zaad Al-Mustaqni’:
If he is not incapable (of spending upon the mother) then he spends (upon her).Spending upon the wife is obligatory in every circumstance, even when one is incapable of doing so. So we say that for her (the mother) the spending is except if he is unable; then he is not sinning while if he is able to do so (but does not) then he is sinning.
As for this one (the first case) then it is not obligatory upon him, nor is it required of him except if he is able to spend. And how is his ability to spend determined? It is the one who has wealth which he is able to spend upon himself and his wife; and she (the wife) takes precedence over the relatives; even the mother and father and the children as well. That is because spending upon the wife is in reality spending upon oneself. Hence, if she does not find that the husband spends upon her (correctly) then she can seek an annulment; and he is in need of her. So giving the wife precedence over the mother and father in terms of spending is because spending upon her is in reality spending upon oneself. This has been affirmed from the Prophet (sallallaahu alayhi wa sallam) in that which Muslim and Ahmad reported from giving preference to the family over the relatives. That is when he (alayhi as-salaatu wa as-salaam) said:
“Spend upon your family; then your relatives, then here, and then here.”
Meaning: Give charity to them.
The gist of the matter is, that having the ability to spend is a condition for spending upon the relatives. The meaning of “ability” is that he has surplus wealth in addition to that which suffices him and suffices his family; meaning his wife or his multiple wives; then after that comes spending upon his relatives.
Translated by Raha ibn Donald Batts