Commentary on Hadeeth, - Dought & clear, - * What is meant by thewords of the Prophet (blessings and peace of Allah be upon him), “It will be said to the reciter of the Qur’an: ‘Read, and ascend, and recite…”?

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Abd-Allaah ibn ‘Amr narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: ‘Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.’” Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Does this mean if im a non-arab and can not arabic so i did never recite Quran does this mean that i will be in the lowest level of jannah ?
Praise be to Allah.
Firstly:
At-Tirmidhi (2914) and Abu Dawood (1464) narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It will be said to the companion of the Qur’an: ‘Read, and ascend, and recite as you used to recite in the [previous] world, for your status will be according to the last verse that you recite.’”
Shaykh Muhammad Shams al-Haqq al-‘Azeemabaadi (may Allah have mercy on him) said:
“It will be said”: i.e., when people are admitted to Paradise
“to the companion of the Qur’an” i.e., the one who consistently recites it and acts upon it, not the one who reads it and does not act upon it.
“Read and ascend” i.e., to the higher levels of Paradise or of closeness to Allah.
“”and recite” i.e., do not be hasty in your recitation in Paradise
“as you used to recite” that is, in your reading
“in the [previous] world”.
From this hadeeth it may be understood that this greater reward will not be attained except by one who memorized the Qur’an and learned how to recite it properly and in a precise manner, as it should be done.
End quote from‘Awn al-Ma‘bood fi Sharh Sunan Abi Dawood(4/237).
In the answer to question no. 169485we discussed what is meant by the virtue mentioned in the hadeeth quoted above; it is only attained by the one who memorises the Qur’an and acts upon it; please see the question mentioned for more information.
Secondly:
The hadeeth mentioned above speaks about the virtue of the companion of the Qur’an. That does not mean that the one who has not memorized the Qur’an will be of the lowest status in Paradise. Rather the hadeeth refers to a particular virtue for a particular deed; it does not indicate that the higher levels (of Paradise) will only be attained by those who memorise or read the Qur’an. Most of the Companions of the Prophet (blessings and peace of Allah be upon him) did not memorise the Book of Allah, in the sense of memorising its recitation; rather they memorised it in the sense of acting upon it. So if anyone misses out on this particular reward and virtue, it is still possible for him to strive hard in whatever virtues Allah makes easy for him, such as prayer, tahajjud and qiyaam (voluntary prayers during the night); or zakaah and charity; or fasting on hot days; or constantly remembering Allah; or meeting people’s needs… Or whatever else Allah wills of different kinds of goodness and guidance.
Al-Bukhaari (3256) and Muslim (2831) narrated from Abu Sa ‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the highest place in Paradise above them as you see the brilliant star far away on the horizon in the east or the west, because of the difference in status between them.” They said: O Messenger of Allah, is that the status of the Prophets that no one else will attain? He said: “No, by the One in Whose hand is my soul. They are men who believed in Allah and believed in the Messengers.”
Muslim (251) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you something by means of which Allah erases sins and raises people in status?” They said: Yes, O Messenger of Allah. He said: “Doing wudoo’ properly at times when it is difficult to do so, taking many steps to the mosque, and waiting for prayer after prayer. That is constant readiness.”
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Discussion of the hadeeth, “The one who repents from sin is like one who did not sin.”

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Ibn Maajah narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
Please may you explain the above passage thoroughly? I have struggled to find this hadith in full text. Which book does it come from? Also what does it mean by classed as hasan'
Praise be to Allah.
Firstly:
it was narrated from Ibn Maajah (4250), at-Tabaraani inal-Mu‘jam al-Kabeer(10281), Abu Nu‘aym inHilyat al-Awliya’(4/210), al-Bayhaqi inas-Sunan(20561), via Abu ‘Ubaydah ibn ‘Abdullah ibn Mas‘ood, that his father said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who repents from sin is like one who did not sin.”
Its men are thiqaat (trustworthy), except that Abu ‘Ubaydah did not hear from his father, so it is munqati‘ (interrupted). See:at-Tahdheeb(5/65)
But it is proven because of corroborating evidence, therefore some of the scholars classed it as hasan and others classed it as saheeh.
Al-Haafiz said inal-Fath(13/471): Its isnaad is hasan.
Ibn Muflih said inal-Adaab ash-Shar‘iyyah(1/87): Its men are all thiqaat (trustworthy).
As-Sakhkhaawi said inal-Maqaasid al-Hasanah(p. 249): Its men are thiqaat; indeed, our shaykh classed it as hasan because of its corroborating evidence.
It was also classed as hasan by as-Suyooti inal-Jaami‘ as-Sagheer(3386), and by al-Albaani inSaheeh al-Jaami‘(3008). It was classed as saheeh by Ibn Baaz inMajmoo‘ al-Fataawa(10/314)
There is corroborating evidence in the hadeeth of ‘Aa’ishah which was narrated by al-Bayhaqi (6640); its isnaad is da‘eef.
There is also corroborating evidence in the hadeeth of Ibn ‘Abbas that was narrated by al-Bayhaqi inash-Shu‘ab(6780); its isnaad is waahin (flimsy).
There is a fourth corroborating report in the hadeeth of Abu Sa‘d al-Ansaari that was narrated by Abu Nu‘aym inal-Hilyah(13/398) and at-Tabaraani inal-Kabeer(775), but its isnaad is da‘eef.
Secondly:
In some reports, the hadeeth was narrated with some additional material that is da‘eef (weak), such as the report which says: “The one who repents from sin is like one who did not sin, and if Allah loves a person, sin will not harm him.” This is a da‘eef (weak) addition.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(615).
The same may be said of the report which says: “The one who repents from sin is like one who did not sin, and the one who prays for forgiveness from sin whilst persisting in it is like one who mocks his Lord, and the one who annoys a Muslim will have a burden of sin like the number of palm trees.” This additional material is da‘eef.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(616).
The same may be said of the report which says: “Death is a fortune, sin is a calamity, poverty is rest, wealth is a punishment, reason is a gift from Allah, ignorance is misguidance, wrongdoing is regret, obedience is a joy, weeping from fear of Allah is salvation from the Fire, laughter is destruction of the body, and the one who repents from sin is like one who did not sin.” This additional material is munkar (odd).
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(6526).
With regard to the report, “Regret is repentance and the one who repents is like one who did not sin,” its narration is proven.
See:Saheeh al-Jaami‘ as-Sagheer(6803)
Thirdly:
What the hadeeth means is: if a person commits a sin, then repents sincerely from it, gives it up, regrets having done it, prays for forgiveness and does not go back to it, Allah will accept his repentance and treat him like one who did not sin; in fact, He will turn his bad deeds into good deeds, and He will love him and make him one of His pious slaves, because he repented to his Lord, turned to Him because of his love for Allah, his keenness to please Him, and his fear of Him, and these are the characteristics of the pious.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The one who repents from sin is like one who did not sin, and if the sin is removed, then the punishment and consequences are also removed.
End quote fromSharh al-‘Umdah(4/39)
He also said:
The one who repents from sin is like the one who did not sin; as that is the case, he is included among those who fear Allah and thus deserves that Allah should grant him relief and a way out, for our Prophet Muhammad (blessings and peace of Allah be upon him) is the Prophet of mercy, so everyone who repents will have a way out according to his teachings, unlike the teachings of those who came before us, for among them the one who repented would still be punished with penalties such as killing themselves and so on.
End quote fromMajmoo‘ al-Fataawa(33/35)
Ibn al-Qayyim (may Allah have mercy on him) said:
Moreover, Allah, may He be exalted, makes the one who repents from sin like the one who did not sin. So whoever meets Him having repented sincerely, He will not punish him for that from which he has repented. Similarly, in terms of rulings in this world, if a person repents sincerely before being brought to the ruler, the hadd punishment is waived in his case, according to the more correct of the two scholarly opinions. But if he has been brought to the ruler, then his repentance will not cause the hadd punishment to be waived from him, and that is lest this be taken as a means to evade the hadd punishments decreed by Allah.
End quote fromI‘laam al-Muwaqqi‘een(3/115)
He also said:
Allah, may He be glorified, has guaranteed to the one who repents from shirk (associating others with Allah), murder and zina (fornication or adultery) that He will turn his bad deeds into good deeds. This is a general ruling which applies to everyone who repents from sin.
Allah, may He be exalted, says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
Not a single sin is excluded from this general meaning, but this applies specifically to those who repent.
End quote fromal-Jawaab al-Kaafi(p. 165)
He also said:
As the one who repents from sin is like the one who did not sin, and the effect of sin is erased by repentance, then it becomes as if it never happened.
End quote fromTareeq al-Hijratayn(p. 231)
Al-Qaari (may Allah have mercy on him) said:
It should be understood that if repentance meets all the required conditions, then it will undoubtedly be accepted and result in forgiveness, because Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who accepts repentance from His slaves” [ash-Shoora 42:25]. And it is not possible for Him to break His promise.
End quote fromMirqaat al-Mafaateeh(4/1337)
Thirdly:
For information on what is meant by a hasan hadeeth, the definition and categories thereof, and the ways in which the scholars quote such reports as evidence, please see the answer to question no. 196606
For more information, please see the answers to questions no. 47748and 79163
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Cracking the knuckles is makrooh whilst praying

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What is the interpretation of the hadith that talked about cracking the knuckles? Is forbidden both during and outside prayers?
Praise be to Allah.
Cracking the knuckles is makrooh whilst praying, not all the time. Rather it is makrooh during prayer, because it will either distract the one who does it from the prayer, or it will disturb other worshippers.
The hadeeth that was narrated concerning that is not the words of the Prophet (blessings and peace of Allah be upon him); rather it is mawqoof and its isnaad ends with ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) and is his words.
It was narrated that Shu‘bah, the freed slave of Ibn ‘Abbaas, said: I prayed beside Ibn ‘Abbaas and cracked my knuckles, and when I had finished praying, he said: May you have no mother! [This is a word of rebuke] You crack your knuckles whilst you are praying?
Narrated by Ibn Abi Shaybah (2/344). Al-Albaani said inIrwa’ al-Ghaleel(2/99): Its isnaad is hasan.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Does cracking the knuckles absentmindedly whilst praying invalidate the prayer? He replied: Cracking the knuckles does not invalidate the prayer, but cracking the knuckles is a kind of fidgeting, and if that is during a congregational prayer, it will inevitably disturb those who hear it, and that is more bothersome than if there is no one around him.
End quote fromFataawa Arkaan al-Islam(p. 341)
The Standing Committee for Issuing Fatwas was asked (fatwa no. 21349): The Prophet (blessings and peace of Allah be upon him) forbade interlacing the fingers in the mosque; does that include cracking the knuckles? Please note that there is no hadeeth which forbids it.
They replied: A number of the scholars stated that cracking the knuckles is makrooh inside the mosque, and they connected it to interlacing the fingers, because both come under the heading of fidgeting.
End quote fromFataawa al-Lajnah ad-Daa’imah– 2 (5/266)
And Allah knows best.

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Pilgrimage, & Dought & clear, - * She is not sure whether she was taahir when she did tawaaf al-ifaadah. What does she have to do now?

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I entered ihram for Hajj and on the morning of the day on which I was going to do tawaaf al-ifaadah, I woke up and I though that I had had an erotic dream, but I was not sure, and I did tawaaf al-ifaadah although I was not sure. I hope that you can advise me as to exactly what I have to do. Please note that I am now living in Jeddah, but when I entered ihram for Hajj I did so from Egypt, but now I cannot go back and enter ihraam from Egypt. I am afraid that my Hajj may not be valid.
Praise be to Allaah.
Firstly:
Purity – greater and lesser – is a condition of tawaaf being valid according to the majority of scholars. If a person does tawaaf when he is in a state of greater or lesser impurity (if he is junub or has broken his wudoo’) his tawaaf is not valid and he has not exited ihram fully, so it is forbidden for him to have intercourse, and he has not exited ihram until he performs tawaaf.
Secondly:
If a person is not sure whether he is taahir and is uncertain about that, then he does not have to do ghusl, because the basic principle is that a person is taahir. Based on this, your tawaaf is valid so long as you were not certain that you had had an erotic dream and did not see any maniy (fluid emitted at climax). So there is no need to worry in this case.
And Allaah knows best.

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Pilgrimage, & Dought & clear, - * Why did the Rightly Guided Caliphs switch from tamattu ‘ to ifraad (in Hajj)?

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Why did the Rightly Guided Caliphs (may Allah be pleased with them) switch from tamattu‘ to ifraad (in Hajj), when they were the most keen of people to do good?.
Praise be to Allaah.
The Rightly Guided Caliphs switched to enjoining ifraad in Hajj for a reason they had when they thought that if people did tamattu‘ and did Hajj and ‘Umrah in one journey, the Ka‘bah would be left with no one visiting it in ‘Umrah and performing tawaaf and saa‘i (at other times of the year), because travelling at that time was very hard and it was difficult for a person to visit the Ka‘bah repeatedly. So if they were to do both ‘Umrah and Hajj in one trip and they limited themselves to that, for the rest of the year the Ka‘bah would be neglected. So they thought that ifraad was better so that the Ka‘bah would be visited throughout the year. They interpreted the instructions of the Prophet (blessings and peace of Allah be upon him), which was aimed at dispelling the false belief that prevailed during the Jaahiliyyah, when the people of Jaahiliyyah used to say “ ‘Umrah cannot be performed during the months of Hajj” and “When Safar comes to an end and their posteriors have healed (from the effects of lengthy periods in the saddle when travelling to for Hajj) and the tracks (of their mounts) have vanished, it becomes permissible for the one who wants to do ‘Umrah to do so”, meaning that no one could do ‘Umrah until sometime had passed after Hajj. The purpose behind that was that the Ka‘bah should always be visited. Hence Shaykh al-Islam (may Allah have mercy on him) said during his Hajj: If a person does ‘Umrah only on one trip and Hajj only in one trip, in that case ifraad is preferable, with no difference of opinion.” This is what he said, may Allah have mercy on him.
Perhaps he took that from the actions of the Rightly Guided Caliphs (may Allah be pleased with them), but one may feel uncomfortable with this view, so one could say that tamattu‘ is definitely best, because the Messenger (blessings and peace of Allah be upon him) enjoined it and encouraged it, and he did not say that it was only applicable for the one who had not visited before. As he did not make any exception, it is known that tamattu‘ is best and that the view of the Rightly Guided Caliphs (may Allah be pleased with them) was only on the basis of what they thought was best. But following the general meaning of the words of the Messenger (blessings and peace of Allah be upon him) is more appropriate. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (22/63, 64).

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Pilgrimage, & Dought & clear, -

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My question is about reciting the Talbiyah in unison. I have read your fatwa and the comments of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). I would like to know: What should a person do if he is on the bus and it is difficult for them to recite the Talbiyah individually, and even if they start to do that, they end up reciting it together. The Sahaabah (may Allah be pleased with them) did not travel altogether in the same group; they may have been far from one another. So do the pilgrims have a reason for doing that, i.e., reciting the Talbiyah in unison? Especially because of the fitnah that may result for the one who acts differently from the people, most of whom think it is permissible to do that. I also want to ask: is it better for a person to remain silent because he cannot help reciting with them otherwise, or should he recite it with them? May Allah bless you for explaining this important matter.
Praise be to Allaah.
Reciting the Talbiyah in unison was not related from the Prophet (blessings and peace of Allah be upon him) or from his Companions. Hence a number of scholars stated that this is an innovation (bid‘ah).
It says inFataawa al-Lajnah ad-Daa’imah(11/358): What is the ruling on pilgrims reciting the Talbiyah together, whereby one person says it and the others follow?
Answer: It is not permissible to do that because it was not narrated from the Prophet (blessings and peace of Allah be upon him) or from the Rightly Guided Caliphs who succeeded him (may Allah be pleased with them). Rather it is an innovation. End quote.
This applies to those who deliberately recite the Talbiyah in unison. As for the one who is reciting the Talbiyah with other people nearby, and their voices coincide unintentionally, there is no blame on him.
What usually happens when people are together, reciting the Tabliyah out loud, is that their voices will coincide sometimes. If the people around you are reciting the Talbiyah in unison, you should not keep quiet; rather you should recite the Talbiyah out loud too.
If you are afraid that this may result in negative consequences, if the people around you notice that you are reciting the Talbiyah on your own, then recite in a quiet voice, But remaining silent is not appropriate, because the Talbiyah is a righteous deed and a beneficial act of worship.
An-Nasaa’i (2753), at-Tirmidhi (829), Abu Dawood (1814) and Ibn Maajah (2923) narrated from as-Saa’ib ibn Khallaad that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me and said: ‘O Muhammad! Tell your companions to raise their voices when reciting the Talbiyah.’” Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
A version narrated by Ibn Maajah says: “Let them raise their voices when reciting the Talbiyah, for it is one of the symbols of Hajj.”
At-Tirmidhi (827) and Ibn Maajah (2896) narrated from Abu Bakr as-Siddeeq that the Prophet (blessings and peace of Allah be upon him) was asked: Which (actions of) Hajj are best? He said: “Raising the voice in Talbiyah and slaughtering the sacrificial animal.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She purified herself following her menses then she saw some drops of blood

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After a woman purified herself, she started to see some small drops of blood. Should she break her fast and stop praying, or what should she do?.
Praise be to Allaah.
Women’s problems with their menses are endless, and one of the causes of that is their use of contraceptive pills and pills used to prevent menstruation.
People never used to face such problems before. It is true that there have always been some problems since the Prophet (peace and blessings of Allaah be upon him) came and since women were created, but this situation where people are so confused is something regrettable. However, the basic principle is that if a woman becomes pure (her period ends) and she sees the tuhr (white discharge) which signals that her period has indeed ended, then any brownish or yellowish discharge that she sees after that, or any drops or wetness, is not menses, so it does not prevent her form praying, fasting or having intercourse with her husband, because it is not menses.
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used not to regard the yellowish or brownish discharge after the tuhr as anything important.” Narrated by al-Bukhaari. Abu Dawood added the phrase “after the tuhr”. Its isnaad is saheeh.
Based on this we say: Everything that happens after the definite tuhr does not affect the woman and it does not prevent her from praying, fasting and having intercourse with her husband. But she should not be in a hurry to see the tuhr because some women, when the flow becomes lighter, hasten to do ghusl before seeing the tuhr. Hence the women of the Sahaabah used to send pieces of cotton to the Mother of the Believers ‘Aa’ishah on which there were traces of yellow, and she would say to them: “Do not hasten until you see the white discharge.”
Shaykh Muhammad ibn ‘Uthaymeen , Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 25.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her periods stopped but a little bit of blood that waspale in colour came out

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I took a contraceptive injection and my periods stopped, but every few days a bit of blood that is pale in colour comes out. Is the fast of that day invalidated? Do I have to do ghusl, or is wudoo’ sufficient?.
Praise be to Allaah.
With regard to the ruling on contraceptive injections, we have already answered this question. Please see question no. 21169.
With regard to the ruling on the drops of pale-coloured blood every few days, it seems that this is not menstruation, so it does not mean that you cannot pray and fast, and it does not require ghusl. Rather it is sufficient to do wudoo’.
Shaykh Ibn ‘Uthaymeen was asked the following question:
If a few drops of blood come out of a woman during the day in Ramadaan, and that bleeding continues throughout Ramadaan and she is fasting, is her fast valid?
He replied:
Yes, her fast is valid. These few drops do not mean anything, as they come from a vein (and they are not menstrual blood). It was narrated that ‘Ali ibn Taalib (may Allaah be pleased with him) said: “These drops that are like a nosebleed are not menstruation.” This is what was narrated from him (may Allaah be pleased with him).
60 Su’aalaan fi’l-Hayd, p. 6
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If the bleeding lasts for more than 15 days is it still regarded as menstruation, and can she fast?

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I jst want to know that i have menhorrehia and my periods are irregular if i go over 10 or 15 days am i allowed to pray or not?.
Praise be to Allaah.
There is no definitive evidence in sharee’ah to prove the minimum or maximum length of menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied:
There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
So Allaah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allaah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on this, it is not permissible for you to pray except after the period has ended and you have done ghusl (full ablution). The ending of menstruation may be known from one of two signs: either the emission of a white discharge which comes at the end of the period, or by total cessation of bleeding.
And Allaah knows best.

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Prayers on various occasions, - Dought & clear, - * Ruling on organizing prayers for rain if this is not done by the ruler

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If the ruler of a state is neglecting the Sunnah of praying for rain (salaat al-istisqaa’), and he does not call the people to offer this prayer when there is no rain or the wells have dried up, is it permissible for the imaam of one of the mosques in that country to call the people of his city to offer the prayer for rain and for them to go out on their own to offer this prayer?
Praise be to Allaah.
If the people of a city are not ordered by their ruler to offer the Eid prayers or prayers for rain, then it is prescribed for them to offer the Eid prayer and prayers for rain in the desert (i.e., outside the city) if that is possible, or else in the mosques, because the Messenger (peace and blessings of Allaah be upon him) prescribed that for his ummah. Eid prayer isfard kafaayah(i.e., if some members of the community undertake this duty, the rest are free from blame, but if no one does it, all will be held to blame), so it is not permissible for the Muslims in any city to neglect it. Some of the scholars said that it isfard ‘ayn(an individual obligation) like Jumu’ah prayers, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did it and ordered others to do it.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 13, p. 85

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