The Meaning of Eid
Eid means recurring happiness or festivity. There are two such Eid in Islam. The first is called Eid al-Fitr (the Festival of Fast Breaking).
It falls on the first day of Shawwaal, the tenth month of the Muslim year, following the month of Ramadhaan in which the Holy Qur’an was revealed and which is the month of fasting.
The second is called Eid al-Adhaa (the Festival of sacrifice). It falls on the tenth day of Zulhijjah, the final month of the Muslim year. The Islamic Eid are unique in every way. To them there can be nothing similar in any other religion or any other sociopolitical system. Besides their highly spiritual and moral characteristics, they have matchless qualities.
Each Eid is a wholesome celebration of a remarkable achievement of the individual Muslim in the service of Allah SWT. The first Eid comes after an entire month of 'absolute' fasting during the days of the month. The second Eid marks the completion of Hajj to Mecca, a course in which the Muslim handsomely demonstrates his renouncement of the mundane concerns and hearkens only to the eternal voice of Allah SWT.
Each Eid is a thanksgiving day where Muslims assemble in a brotherly and joyful atmosphere to offer their gratitude to Allah SWT for helping them to fulfill their spiritual obligations prior to the Eid. This form of thanksgiving is not confined to spiritual devotion and verbal expressions. It goes far beyond that to manifest itself in a handsome shape of social and humanitarian spirit. The Muslims who have completed the fasting of Ramadhaan express their thanks to Allah SWT by means of distributing alms among the poor and needy on the first Eid before the prayer.
Eid also is a day of remembrance. Even in their most joyful times the Muslims make a flesh stall of the day by a plural session of worship to Allah SWT. They pray to Him and glorify His name to demonstrate their remembrance of His favors. Along with that course, they remember the deceased by praying for their souls, the needy by extending a hand of help, the grieved by showing them sympathy and consolation, the sick by cheerful visits and utterances of good wishes, the absentees by cordial greetings and sincere considerateness. Thus, the meaning of remembrance on the day transcends all limits and expands over far-reaching dimensions of human life.
Most of the imaam when delivering the Eid khutbah will mention that Eid is a day of victory. The individual who succeeds in securing his spiritual rights and growth receives the Eid with a victorious spirit. The individual who faithfully observes the duties, which are associated with the Eid, is a triumphant one. He proves that he holds a strong command over his desires, exercises a sound self-control and enjoys the taste of disciplinary life.
Once a person acquires these qualities, he has achieved his greatest victory because the person who knows how to control himself and discipline his desires is free from sin and wrong, from fear and cowardice, from vice and indecency, from jealousy and greed, from humiliation and all other causes of enslavement. Therefore, when he receives the Eid, which marks the achievement of this freedom, he is in fact celebrating his victory, and the Eid thus becomes a day of victory.
This is the proper meaning of an Islamic Eid. It is a day of thanksgiving, a day of festive remembrance and a day of moral victory. An Islamic Eid is all this and is much more because it is a day of Islam, a day of Allah SWT. Celebrate this coming Eid with the true imaan and taqwa. InshaaAllah, besides having enjoyment, we will be blessed by Allah SWT.
Courtesy of: www.islaam.org
Thursday 18 August 2011
Zakaah al-Fitr
Zakaah al-Fitr
By Dr. Abu Ameenah Bilal Philips
Islamic Studies Vol. 1
1. MEANING
Zakaah al-Fitr is often referred to as Sadaqah al-Fitr. The word Fitr means the same as Iftaar, breaking a fast and it comes from the same root word as Futoor which means breakfast. Thus, Islamically, Zakaah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadaan.
2. CLASSIFICATION
Sadaqah al-Fitr is a duty which is Waajib on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so.
The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet (sallallaahu `alaihi wa sallam) made Zakaah al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely. [collected by Bukhaaree - Arabic/English, vol. 2, p. 339, no. 579]
The head of the household may pay the required amount for the other members. Abu Sa'eed al-Khudree said, "On behalf of our young and old, free men and slaves, we used to take out during Allaah's Messenger's (sallallaahu 'alaihi wa sallam) lifetime one Saa` of grain, cheese or raisins". [collected by Muslim - English transl. vol. 2, p. 469, no. 2155]
3. SIGNIFICANCE
The significant role played by Zakaah in the circulation of wealth within the Islamic society is also played by the Sadaqah al-Fitr. However, in the case of Sadaqah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Sadaqah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have.
4. PURPOSE
The main purpose of Zakaah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakaah al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eed al-Fitr) along with the rest of the Muslims.
Ibn Abbaas reported, "The Prophet (sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadaan) and so that the poor may be fed. Whoever gives it before Salaah will have it accepted as Zakaah, while he who gives it after the Salaah has given Sadaqah." [collected by Abu Dawood - Eng. transl. vol. 2, p. 421, no. 1605 - rated Saheeh by Shaikh Naser Al-Albanee]
Hence, the goal of Sadaqah al-Fitr is the spiritual development of the Believers. By making them give up some of their wealth, the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the unfortunate), gratitude to God and the righteousness. But, since Islaam does not neglect man's material need, part of the goal of Zakaah al-Fitr is the economic well-being of the poorer members of society.
5. CONDITIONS
Zakaah al-Fitr is only Waajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salaah al-'Eed' (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahaabah (companions of the Prophet(sallallaahu 'alaihi wa sallam) ) used to pay Sadaqah al-Fitr a couple days before the `Eed.
Naafi reported that the Prophet's companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eed. [collected by al-Bukhaaree - Arabic/English, Vol. 2, p.339, no. 579]
Ibn `Umar reported that the Prophet (sallallaahu 'alaihi wa sallam) order that it (Zakaah al-Fitr) be given before people go to make the Salaah (al-'Eed).
And Ibn `Abbaas reported that the Prophet (sallallaahu 'alaihi wa sallam) said, "Whoever gives it before the Salaah will have it accepted as Zakaah, while he who gives it after the Salaah (will not, for it will only be considered as) ordinary charity." Therefore, one who forgets to pay this Zakaah al-Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr.
6. RATE
The amount of Zakaah is the same for everyone regardless of their different income brackets. The minimum amount is one Saa` (two handfuls ) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar's report that the Prophet(sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory and payable by a Saa` of dried dates or a Saa` of barley.
The Sahaabee, Abu Sa`eed al-Khudree said, "In the Prophet's time, we used to give it (Zakaah al-Fitr) as a Saa` of food, dried dates, barley, raisins or dried cheese". [collected by al-Bukhaaree - Arabic/English vol. 2, p. 340, no. 582]
By Dr. Abu Ameenah Bilal Philips
Islamic Studies Vol. 1
1. MEANING
Zakaah al-Fitr is often referred to as Sadaqah al-Fitr. The word Fitr means the same as Iftaar, breaking a fast and it comes from the same root word as Futoor which means breakfast. Thus, Islamically, Zakaah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadaan.
2. CLASSIFICATION
Sadaqah al-Fitr is a duty which is Waajib on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so.
The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet (sallallaahu `alaihi wa sallam) made Zakaah al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely. [collected by Bukhaaree - Arabic/English, vol. 2, p. 339, no. 579]
The head of the household may pay the required amount for the other members. Abu Sa'eed al-Khudree said, "On behalf of our young and old, free men and slaves, we used to take out during Allaah's Messenger's (sallallaahu 'alaihi wa sallam) lifetime one Saa` of grain, cheese or raisins". [collected by Muslim - English transl. vol. 2, p. 469, no. 2155]
3. SIGNIFICANCE
The significant role played by Zakaah in the circulation of wealth within the Islamic society is also played by the Sadaqah al-Fitr. However, in the case of Sadaqah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Sadaqah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have.
4. PURPOSE
The main purpose of Zakaah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakaah al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eed al-Fitr) along with the rest of the Muslims.
Ibn Abbaas reported, "The Prophet (sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadaan) and so that the poor may be fed. Whoever gives it before Salaah will have it accepted as Zakaah, while he who gives it after the Salaah has given Sadaqah." [collected by Abu Dawood - Eng. transl. vol. 2, p. 421, no. 1605 - rated Saheeh by Shaikh Naser Al-Albanee]
Hence, the goal of Sadaqah al-Fitr is the spiritual development of the Believers. By making them give up some of their wealth, the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the unfortunate), gratitude to God and the righteousness. But, since Islaam does not neglect man's material need, part of the goal of Zakaah al-Fitr is the economic well-being of the poorer members of society.
5. CONDITIONS
Zakaah al-Fitr is only Waajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salaah al-'Eed' (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahaabah (companions of the Prophet(sallallaahu 'alaihi wa sallam) ) used to pay Sadaqah al-Fitr a couple days before the `Eed.
Naafi reported that the Prophet's companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eed. [collected by al-Bukhaaree - Arabic/English, Vol. 2, p.339, no. 579]
Ibn `Umar reported that the Prophet (sallallaahu 'alaihi wa sallam) order that it (Zakaah al-Fitr) be given before people go to make the Salaah (al-'Eed).
And Ibn `Abbaas reported that the Prophet (sallallaahu 'alaihi wa sallam) said, "Whoever gives it before the Salaah will have it accepted as Zakaah, while he who gives it after the Salaah (will not, for it will only be considered as) ordinary charity." Therefore, one who forgets to pay this Zakaah al-Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr.
6. RATE
The amount of Zakaah is the same for everyone regardless of their different income brackets. The minimum amount is one Saa` (two handfuls ) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar's report that the Prophet(sallallaahu 'alaihi wa sallam) made Zakaah al-Fitr compulsory and payable by a Saa` of dried dates or a Saa` of barley.
The Sahaabee, Abu Sa`eed al-Khudree said, "In the Prophet's time, we used to give it (Zakaah al-Fitr) as a Saa` of food, dried dates, barley, raisins or dried cheese". [collected by al-Bukhaaree - Arabic/English vol. 2, p. 340, no. 582]
Zakat ul-Fitr
Zakat ul-Fitr
By Shaykh Abu Bakr Jabir al-Jaza'iry
From the Book Minhaj al-Muslim Volume 2, published by Dar-us-Salam publications
Its Ruling
Zakat-ul-Fitr is a Sunnah that is obligatory upon every individual Muslim. This is due to Ibn ‘Umar’s statement, may Allah be pleased with him:
“The Messenger of Allah made Zakat-ul-Fitr obligatory during Ramadhan as one Sa’ of dried dates or one Sa’ of barley upon the slave and the free man, the male and the female, and the young and the old of the Muslims.” (Al-Bukhari and Muslim)
Its Wisdom
From the wisdom of Zakat-ul-Fitr is that it purifies the fasting soul from the effects of useless, non-beneficial speech (or acts) and obscene speech (or behavior). Likewise, it keeps the poor and needy people from having to beg on the day of ‘Eid.
Ibn ‘Abbas, may Allah be pleased with him, said: “The Messenger of Allah made Zakat-ul-Fitr obligatory as a purification for the fasting person from useless, non-beneficial speech (or acts) and obscene speech (or behavior), and as a means of feeding the poor.” (Abu Dawud and Ibn Majah, and it was graded Sahih by Al-Hakim). [1]
The Prophet saws also said:
Keep them (the poor) from having to beg on this day. (Al-Bayhaqi - and its chain of narration is weak)
The Amount and Type of Food
The amount of Zakat-ul-Fitr is a Sa' and a Sa’ is four Amdad (cupped handfuls). It is given from the usual staple foods of the people of the land, whether it is wheat, or barley, or dried dates, or rice, or raisins or cheese. This is due to the statement of Abu Sa’id (may Allah be pleased with him):
“When the Messenger of Allah was among us, we used to give Zakat-ul-Fitr on behalf of every person, young and old, free or owned (i.e. a slave), as a Sa’ of Ta’am, [2]or a Sa’ of cheese (dried milk) or a Sa’ of barley or a Sa’ of dried dates, or a Sa’ of raisins.” (Al-Bukhari and Muslim)
It is Only given from items of Food
It is obligatory that Zakat-ul-Fitr be given from the types of food. Money should not be given in place of it, except if there is a pressing need to do so. This is because it is not confirmed that the Prophet gave money for it in place of food. It has not even been reported from the Companions that they gave money (for Zakat-ul-Fitr).
Its Time
Zakat-ul-Fitr becomes obligatory with the coming of the night of the ‘Eid (i.e. the night before the 1st of Shawwal). It is to be paid a day or two before the day of the 'Eid, as Ibn ‘Umar used to do, and the time of giving generosity, which is from the time Fajr comes in on the day of the ‘Eid until just before the prayer (Salat-ul-’Eid). This is due to the Prophet’s saws command that Zakat-ul-Fitr be given before the people come out to the prayer. Ibn ‘Abbas, may Allah be pleased with him, said:
“The Messenger of Allah made Zakat-ul-Fitr obligatory as a purification for the fasting person from useless, non-beneficial speech (or acts) and obscene speech (or behavior), and as a means of feeding the poor. So whoever gives it before the prayer (Salat-ul-’Eid), then it is an accepted Zakah, and whoever gives it after the prayer (Salat-ul-’Eid), then it is a form of charity (Sadaqah).” (It has been mentioned previously.)
The time of making it up (i.e. paying it late) is after the ‘Eid prayer and anytime thereafter. Zakat-ul-Fitr may be given during this time (following the prayer) and it is acceptable, however it is disliked (to give it late).
Its Recipients
The recipients of Zakat-ul-Fitr are the same as the recipients of the general Zakat, except that the poor and the needy have more right to it than the other people who have a share in it. This is based upon the Prophet’s statement:
Keep them from having to beg on this day. (Al-Bayhaqi and its chain of narration is weak)
Therefore, it is not given to other than the poor, unless there are no poor people or their poverty is light (i.e. not severe) or the need of others besides them, who have a share in it, has become severe.
Important Notes:
It is permissible for a wealthy woman to pay her Zakah to her husband, who is poor, however the opposite is not permissible. This is because the maintenance of the woman is obligatory upon the man and the maintenance of the man is not obligatory upon the woman.
Zakat-ul-Fitr is not required from one who does not possess a day’s worth of food, as Allah does not burden a soul except with what it can bear.
Whoever possesses more than a day’s worth of food and he gives it (as his Zakat-ul-Fitr), this will suffice him. This is due to Allah’s statement: So fear Allah as much as you are able. (64:16)
It is permissible to give the charity of an individual to a number of people, distributing it among them, and it is permissible to give the charity of a number of individuals to one individual, as the giving of charity is mentioned in the Shari’ah in unrestricted terms.
The Zakat-ul-Fitr is obligatory upon the Muslim in the land in which he resides.
It is not permissible to transfer Zakat-ul-Fitr from one land to another, except if there is a pressing need. Its Situation is the same as Zakah.
Footnotes
The remainder of it states: “So whoever gives it before the prayer (Salat-ul-’Eid), then it is an accepted Zakah, and whoever gives it after the prayer ( Salat-ul-’Eid) , then it is charity (Sadaqah) from the charities.”
The meaning of Ta’am is millet or corn
By Shaykh Abu Bakr Jabir al-Jaza'iry
From the Book Minhaj al-Muslim Volume 2, published by Dar-us-Salam publications
Its Ruling
Zakat-ul-Fitr is a Sunnah that is obligatory upon every individual Muslim. This is due to Ibn ‘Umar’s statement, may Allah be pleased with him:
“The Messenger of Allah made Zakat-ul-Fitr obligatory during Ramadhan as one Sa’ of dried dates or one Sa’ of barley upon the slave and the free man, the male and the female, and the young and the old of the Muslims.” (Al-Bukhari and Muslim)
Its Wisdom
From the wisdom of Zakat-ul-Fitr is that it purifies the fasting soul from the effects of useless, non-beneficial speech (or acts) and obscene speech (or behavior). Likewise, it keeps the poor and needy people from having to beg on the day of ‘Eid.
Ibn ‘Abbas, may Allah be pleased with him, said: “The Messenger of Allah made Zakat-ul-Fitr obligatory as a purification for the fasting person from useless, non-beneficial speech (or acts) and obscene speech (or behavior), and as a means of feeding the poor.” (Abu Dawud and Ibn Majah, and it was graded Sahih by Al-Hakim). [1]
The Prophet saws also said:
Keep them (the poor) from having to beg on this day. (Al-Bayhaqi - and its chain of narration is weak)
The Amount and Type of Food
The amount of Zakat-ul-Fitr is a Sa' and a Sa’ is four Amdad (cupped handfuls). It is given from the usual staple foods of the people of the land, whether it is wheat, or barley, or dried dates, or rice, or raisins or cheese. This is due to the statement of Abu Sa’id (may Allah be pleased with him):
“When the Messenger of Allah was among us, we used to give Zakat-ul-Fitr on behalf of every person, young and old, free or owned (i.e. a slave), as a Sa’ of Ta’am, [2]or a Sa’ of cheese (dried milk) or a Sa’ of barley or a Sa’ of dried dates, or a Sa’ of raisins.” (Al-Bukhari and Muslim)
It is Only given from items of Food
It is obligatory that Zakat-ul-Fitr be given from the types of food. Money should not be given in place of it, except if there is a pressing need to do so. This is because it is not confirmed that the Prophet gave money for it in place of food. It has not even been reported from the Companions that they gave money (for Zakat-ul-Fitr).
Its Time
Zakat-ul-Fitr becomes obligatory with the coming of the night of the ‘Eid (i.e. the night before the 1st of Shawwal). It is to be paid a day or two before the day of the 'Eid, as Ibn ‘Umar used to do, and the time of giving generosity, which is from the time Fajr comes in on the day of the ‘Eid until just before the prayer (Salat-ul-’Eid). This is due to the Prophet’s saws command that Zakat-ul-Fitr be given before the people come out to the prayer. Ibn ‘Abbas, may Allah be pleased with him, said:
“The Messenger of Allah made Zakat-ul-Fitr obligatory as a purification for the fasting person from useless, non-beneficial speech (or acts) and obscene speech (or behavior), and as a means of feeding the poor. So whoever gives it before the prayer (Salat-ul-’Eid), then it is an accepted Zakah, and whoever gives it after the prayer (Salat-ul-’Eid), then it is a form of charity (Sadaqah).” (It has been mentioned previously.)
The time of making it up (i.e. paying it late) is after the ‘Eid prayer and anytime thereafter. Zakat-ul-Fitr may be given during this time (following the prayer) and it is acceptable, however it is disliked (to give it late).
Its Recipients
The recipients of Zakat-ul-Fitr are the same as the recipients of the general Zakat, except that the poor and the needy have more right to it than the other people who have a share in it. This is based upon the Prophet’s statement:
Keep them from having to beg on this day. (Al-Bayhaqi and its chain of narration is weak)
Therefore, it is not given to other than the poor, unless there are no poor people or their poverty is light (i.e. not severe) or the need of others besides them, who have a share in it, has become severe.
Important Notes:
It is permissible for a wealthy woman to pay her Zakah to her husband, who is poor, however the opposite is not permissible. This is because the maintenance of the woman is obligatory upon the man and the maintenance of the man is not obligatory upon the woman.
Zakat-ul-Fitr is not required from one who does not possess a day’s worth of food, as Allah does not burden a soul except with what it can bear.
Whoever possesses more than a day’s worth of food and he gives it (as his Zakat-ul-Fitr), this will suffice him. This is due to Allah’s statement: So fear Allah as much as you are able. (64:16)
It is permissible to give the charity of an individual to a number of people, distributing it among them, and it is permissible to give the charity of a number of individuals to one individual, as the giving of charity is mentioned in the Shari’ah in unrestricted terms.
The Zakat-ul-Fitr is obligatory upon the Muslim in the land in which he resides.
It is not permissible to transfer Zakat-ul-Fitr from one land to another, except if there is a pressing need. Its Situation is the same as Zakah.
Footnotes
The remainder of it states: “So whoever gives it before the prayer (Salat-ul-’Eid), then it is an accepted Zakah, and whoever gives it after the prayer ( Salat-ul-’Eid) , then it is charity (Sadaqah) from the charities.”
The meaning of Ta’am is millet or corn
A Thought About The Eid Celebration
A Thought About The Eid Celebration
By Michelle Al-Nasr
Source: Islamzine.com
As I left for the Eid Prayer on the early morning of Eid Al-Fitr, my husband and I begin making the Eid Takbeers through all of the traffic and the stop lights. I was feeling quite content, it was after all, Eid. But not only Eid, I had been to many other Eid prayers before...this one was somehow different for me. Since I have converted to Islam almost seven years ago, it has taken me quite sometime to begin to comprehend the greatness of this religion and to study it a little more in-depth. It has taken some time to understand why and how we do certain things as Muslims. Also, it has taken some time for this holiday to have a deep meaning for me as well as time for me to grow as a Muslim. I began thinking about another reason why this Eid was different for me. I realize now that it was also very special because I was going to the Eid prayer where I knew almost everyone there, almost as though they were my close family (and for many converts to Islam that means a great deal).
As my husband and I arrived at the place of the prayer and we looked to see a good friend of my husband's directing the traffic. We parked and I walked towards the prayer area, it was such a peaceful morning. I entered the prayer area, and I was greeted by a couple of sisters that I know to be kind-hearted and Masha Allah, pious Muslimahs. They were directing the other sisters towards the Qibla and directing them to remove their shoes from the court area as they passed through the big doors of the gymnasium. My job was handing out the Takbeer sheet to al those entering. As I stood by the entrance door, saying, "As-salaamu Alaykum, Eid Mubarak and Taqabballahu Mina wa Minkum (Peace be upon you, Happy Eid and May Allah accept your good deeds and mine)", everyone was smiling and joyful. Some sisters grabbed me with delight hugging me and others shaking my hand enthusiastically. SubhanAllah, I couldn't help but feel so strong in my Eman as I was on this last Eid day. A feeling of trust, and a feeling of closeness that you cannot experience in any other way. I had been a Christian before, and had been to the Christian celebrations and through all the hoopla surrounding it, not a shred of a similar feeling ever existed as on the Eid.
I thought of the hadith of the Prophet (pbuh) where he had told the us, after seeing the people of Medinah had two holidays they celebrated before Eid, he said, "Allah has given you better than those (feasts): The Eid Al-Udhaa and the Eid Al-Fitr" [Ahmad, Abu Dawoud & Nasaa'ee] SubhanAllah it is so true. Even with all the sparkle and pizzazz that the non-Muslims surround their holidays with, it still cannot compare to the feeling of the Eid. A feeling of true kinship with your fellow brothers and sisters in Islam, and true feeling of peacefulness. Masha Allah, it is something to ponder over, and we must always keep in mind what a great blessing it really is that Allah has bestowed on us all the Greatest of Mercies...that He (SWT) made us Muslims. Amy Allah (SWT) keep us all on the Siratul Mustaqeem (The Straight Path) and bless us all with a strong Eman, ameen.
By Michelle Al-Nasr
Source: Islamzine.com
As I left for the Eid Prayer on the early morning of Eid Al-Fitr, my husband and I begin making the Eid Takbeers through all of the traffic and the stop lights. I was feeling quite content, it was after all, Eid. But not only Eid, I had been to many other Eid prayers before...this one was somehow different for me. Since I have converted to Islam almost seven years ago, it has taken me quite sometime to begin to comprehend the greatness of this religion and to study it a little more in-depth. It has taken some time to understand why and how we do certain things as Muslims. Also, it has taken some time for this holiday to have a deep meaning for me as well as time for me to grow as a Muslim. I began thinking about another reason why this Eid was different for me. I realize now that it was also very special because I was going to the Eid prayer where I knew almost everyone there, almost as though they were my close family (and for many converts to Islam that means a great deal).
As my husband and I arrived at the place of the prayer and we looked to see a good friend of my husband's directing the traffic. We parked and I walked towards the prayer area, it was such a peaceful morning. I entered the prayer area, and I was greeted by a couple of sisters that I know to be kind-hearted and Masha Allah, pious Muslimahs. They were directing the other sisters towards the Qibla and directing them to remove their shoes from the court area as they passed through the big doors of the gymnasium. My job was handing out the Takbeer sheet to al those entering. As I stood by the entrance door, saying, "As-salaamu Alaykum, Eid Mubarak and Taqabballahu Mina wa Minkum (Peace be upon you, Happy Eid and May Allah accept your good deeds and mine)", everyone was smiling and joyful. Some sisters grabbed me with delight hugging me and others shaking my hand enthusiastically. SubhanAllah, I couldn't help but feel so strong in my Eman as I was on this last Eid day. A feeling of trust, and a feeling of closeness that you cannot experience in any other way. I had been a Christian before, and had been to the Christian celebrations and through all the hoopla surrounding it, not a shred of a similar feeling ever existed as on the Eid.
I thought of the hadith of the Prophet (pbuh) where he had told the us, after seeing the people of Medinah had two holidays they celebrated before Eid, he said, "Allah has given you better than those (feasts): The Eid Al-Udhaa and the Eid Al-Fitr" [Ahmad, Abu Dawoud & Nasaa'ee] SubhanAllah it is so true. Even with all the sparkle and pizzazz that the non-Muslims surround their holidays with, it still cannot compare to the feeling of the Eid. A feeling of true kinship with your fellow brothers and sisters in Islam, and true feeling of peacefulness. Masha Allah, it is something to ponder over, and we must always keep in mind what a great blessing it really is that Allah has bestowed on us all the Greatest of Mercies...that He (SWT) made us Muslims. Amy Allah (SWT) keep us all on the Siratul Mustaqeem (The Straight Path) and bless us all with a strong Eman, ameen.
Eid Etiquette and Rulings
Eid Etiquette and Rulings
By Sheikh al-Munajjid
Source: Islam-qa.Com
Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
"Eid" is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.
The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year’s, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as “Eid al-Ghadeer”, when they claim that the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) gave the khilaafah to ‘Ali (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophet’s words “Every nation has its festival, and this is your festival” indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers’ day, and al-Mawlood al-Nabawi (Prophet’s Birthday).
The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’” (Sunan Abi Dawood, 1134)
These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.
There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah
1 – Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)
Ruling on the Eid prayers
Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning),“Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah. This is the view of the Maalikis and Shaafa’is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.
Essentials and timing of Eid prayer
Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa’ah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.
Description of the Eid prayer
‘Umar (may Allaah be pleased with him) said: “The prayer of Eid and al-Adhaa is two complete rak’ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.”
Abu Sa’eed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.”
The Takbeer is repeated seven times in the first rak’ah and five times in the second, the Qur’aan is to be recited after each.
It was reported from ‘Aa’ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’ . (Reported by Abu Dawood; saheeh by the sum of its isnaads)
If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du’aa’, then say Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.” (Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere).
Recitation of Qur’aan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar [al-Qamar 54:1].
Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [al-A’ laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116)
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).
Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.” Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah! ’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’” (Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Prophet ] (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: “We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.’” (Irwaa’ al-Ghaleel, 3/96)
Not delaying the prayer for too long
‘Abd-Allaah ibn Bishr, the companion of the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, “At the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,” and that was at the time of al-Tasbeeh .” (Reported by al-Bukhaari)
Naafil prayers in the prayer-place
There are no naafil prayers to be done either before or after the Eid prayer, as Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rak’ahs, with nothing before or after them.
This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak’ahs for Tahiyat al-Masjid (“Greeting the mosque”) before sitting down.
If people did not know about Eid until the next day
Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” (Reported by the five. It is saheeh; al-Irwaa’, 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak’ahs.
Women’s attendance at Eid prayers
Hafsah said: “We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], ‘my sister was with him on six of them. She said, “We used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ‘Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.’”’ When Um ‘Atiyah came, I asked her, ‘Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?’ She said, ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘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.” (Saheeh al-Bukhaari, 324).
The ‘young girls’ (‘awaatiq, sing. ‘aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).
Where it says “My sister was with him” it seems that there is something omitted, probably “the woman said”. [This is reflected in the translation above. Translator].…
“Her jilbaabs” – she should lend her some of her clothes that she does not need.
“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.
“Menstruating women” – huyyad, sing. haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).
“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir said: “The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”
It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.
The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.
This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).
Ibn Abi Shaybah also narrated that Ibn ‘Umar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm ‘Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.
Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm ‘Atiyah: “Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allaah ibn al-Mubaarak said: ‘I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: ‘If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’ It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.” (Al-Tirmidhi, 495).
Umm ‘Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of ‘Aa’ishah, “If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)… It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).
Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.
Aadaab al-Eid (Etiquette of Eid)
Ghusl (taking a bath)
One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta’ 428)
It was reported that Sa’eed ibn Jubayr said: “Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.” This is what Sa’eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.
The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.
Eating before coming out
One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number.” (al-Bukhaari, 953)
It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah. (Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one’s sacrifice.
Takbeer on the day of Eid
This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning):
“… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – ‘Allaahu akbar’) for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: “I asked al-Oozaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allaah ibn ‘Umar used to say it aloud on the day of Fitr until the imaam came out.’”
Abu ‘Abd al-Rahmaan al-Salami said: “On Eid al-Fitr they would say it louder than on Eid al-Adhaa.” Wakee’ said, “i.e., the takbeer.” (Irwaa’, 3/122).
Al-Daaraqutni and others reported that when Ibn ‘Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.
Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: “The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.” (Irwaa’, 2/121).
The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, ‘Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-‘Eidayn from a group of the salaf. An example of this is the report that Naafi’ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, “Why do you not make Takbeer?” Ibn Shihaab al-Zuhri said, “The people used to make Takbeer from the time they left their homes until the imaam came in.”
The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.
The wording of the Takbeer
Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas’ood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: “Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).” Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.
Al-Muhaamili also reported that Ibn Mas’ood used to say: “Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).” (al-Irwaa ’, 3/126).
Congratulating one another
People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, “Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you” or “Eid mubarak” and other similar permissible greetings.
Jubayr ibn Nufayr said: “At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, ‘Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).’” (Ibn Hajar. Its isnaad is hasan. Fath, 2/446).
The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person’s repentance and so on.
There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.
At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: “If someone congratulates me, I return the greeting, but I do not initiate it.”
Looking one’s best for Eid
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “ ‘Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “This is the clothing of the one who has no share of the Hereafter…” (Reported by al-Bukhaari, 948).
The Prophet (peace and blessings of Allaah be upon him) approved of ‘Umar’s idea of looking one’s best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.” (Saheeh Ibn Khuzaymah, 1765).
Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.
Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?
Ruling on listening to the Eid khutbah
Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p.234):
“When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways … the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that ‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: “We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.’”
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo’ Sharh al-Muhadhdhab, p. 23: “It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa'i said: ‘If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.”
In al-Sharh al-Mumti’ ‘ala Zaad al-Mustanfi’ by Ibn ‘Uthaymeen, 5/192, it says:
“[Ibn Qudaamah’s] words, ‘like the two Friday khutbahs’ means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning):
“O you who believe! When the call for prayer on the day of Jumu’ah (Friday) is given, come to the remembrance of Allaah [Jumu’ah khutbah and prayer], and leave off business …” [al-Jumu’ah 62:9].
Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says ‘like the two Friday khutbahs’.”
One of the scholars said: “It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.”
Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam’s Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.
To go out one by one route and come back by another
Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people’s needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.
Warning against wrongdoing
Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that “whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth was reported with two isnaads, one of which is da’eef (weak), and the other is very da’eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.
Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men’s departure until the women have left.
Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.
We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.
By Sheikh al-Munajjid
Source: Islam-qa.Com
Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
"Eid" is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.
The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year’s, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as “Eid al-Ghadeer”, when they claim that the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) gave the khilaafah to ‘Ali (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophet’s words “Every nation has its festival, and this is your festival” indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers’ day, and al-Mawlood al-Nabawi (Prophet’s Birthday).
The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’” (Sunan Abi Dawood, 1134)
These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.
There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah
1 – Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)
Ruling on the Eid prayers
Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning),“Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah. This is the view of the Maalikis and Shaafa’is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.
Essentials and timing of Eid prayer
Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa’ah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.
Description of the Eid prayer
‘Umar (may Allaah be pleased with him) said: “The prayer of Eid and al-Adhaa is two complete rak’ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.”
Abu Sa’eed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.”
The Takbeer is repeated seven times in the first rak’ah and five times in the second, the Qur’aan is to be recited after each.
It was reported from ‘Aa’ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’ . (Reported by Abu Dawood; saheeh by the sum of its isnaads)
If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du’aa’, then say Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.” (Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere).
Recitation of Qur’aan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar [al-Qamar 54:1].
Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [al-A’ laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].” (Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116)
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).
Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.” Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah! ’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’” (Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Prophet ] (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: “We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.’” (Irwaa’ al-Ghaleel, 3/96)
Not delaying the prayer for too long
‘Abd-Allaah ibn Bishr, the companion of the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, “At the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,” and that was at the time of al-Tasbeeh .” (Reported by al-Bukhaari)
Naafil prayers in the prayer-place
There are no naafil prayers to be done either before or after the Eid prayer, as Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rak’ahs, with nothing before or after them.
This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak’ahs for Tahiyat al-Masjid (“Greeting the mosque”) before sitting down.
If people did not know about Eid until the next day
Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” (Reported by the five. It is saheeh; al-Irwaa’, 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak’ahs.
Women’s attendance at Eid prayers
Hafsah said: “We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], ‘my sister was with him on six of them. She said, “We used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ‘Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.’”’ When Um ‘Atiyah came, I asked her, ‘Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?’ She said, ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘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.” (Saheeh al-Bukhaari, 324).
The ‘young girls’ (‘awaatiq, sing. ‘aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).
Where it says “My sister was with him” it seems that there is something omitted, probably “the woman said”. [This is reflected in the translation above. Translator].…
“Her jilbaabs” – she should lend her some of her clothes that she does not need.
“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.
“Menstruating women” – huyyad, sing. haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).
“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir said: “The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”
It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.
The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.
This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).
Ibn Abi Shaybah also narrated that Ibn ‘Umar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm ‘Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.
Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm ‘Atiyah: “Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allaah ibn al-Mubaarak said: ‘I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: ‘If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’ It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.” (Al-Tirmidhi, 495).
Umm ‘Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of ‘Aa’ishah, “If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)… It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).
Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.
Aadaab al-Eid (Etiquette of Eid)
Ghusl (taking a bath)
One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta’ 428)
It was reported that Sa’eed ibn Jubayr said: “Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.” This is what Sa’eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.
The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.
Eating before coming out
One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number.” (al-Bukhaari, 953)
It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah. (Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one’s sacrifice.
Takbeer on the day of Eid
This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning):
“… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – ‘Allaahu akbar’) for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: “I asked al-Oozaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allaah ibn ‘Umar used to say it aloud on the day of Fitr until the imaam came out.’”
Abu ‘Abd al-Rahmaan al-Salami said: “On Eid al-Fitr they would say it louder than on Eid al-Adhaa.” Wakee’ said, “i.e., the takbeer.” (Irwaa’, 3/122).
Al-Daaraqutni and others reported that when Ibn ‘Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.
Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: “The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.” (Irwaa’, 2/121).
The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, ‘Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-‘Eidayn from a group of the salaf. An example of this is the report that Naafi’ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, “Why do you not make Takbeer?” Ibn Shihaab al-Zuhri said, “The people used to make Takbeer from the time they left their homes until the imaam came in.”
The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.
The wording of the Takbeer
Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas’ood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: “Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).” Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.
Al-Muhaamili also reported that Ibn Mas’ood used to say: “Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).” (al-Irwaa ’, 3/126).
Congratulating one another
People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, “Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you” or “Eid mubarak” and other similar permissible greetings.
Jubayr ibn Nufayr said: “At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, ‘Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).’” (Ibn Hajar. Its isnaad is hasan. Fath, 2/446).
The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person’s repentance and so on.
There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.
At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: “If someone congratulates me, I return the greeting, but I do not initiate it.”
Looking one’s best for Eid
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “ ‘Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “This is the clothing of the one who has no share of the Hereafter…” (Reported by al-Bukhaari, 948).
The Prophet (peace and blessings of Allaah be upon him) approved of ‘Umar’s idea of looking one’s best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.” (Saheeh Ibn Khuzaymah, 1765).
Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.
Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?
Ruling on listening to the Eid khutbah
Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p.234):
“When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways … the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that ‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: “We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.’”
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo’ Sharh al-Muhadhdhab, p. 23: “It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa'i said: ‘If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.”
In al-Sharh al-Mumti’ ‘ala Zaad al-Mustanfi’ by Ibn ‘Uthaymeen, 5/192, it says:
“[Ibn Qudaamah’s] words, ‘like the two Friday khutbahs’ means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning):
“O you who believe! When the call for prayer on the day of Jumu’ah (Friday) is given, come to the remembrance of Allaah [Jumu’ah khutbah and prayer], and leave off business …” [al-Jumu’ah 62:9].
Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says ‘like the two Friday khutbahs’.”
One of the scholars said: “It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.”
Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam’s Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.
To go out one by one route and come back by another
Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people’s needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.
Warning against wrongdoing
Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that “whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth was reported with two isnaads, one of which is da’eef (weak), and the other is very da’eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.
Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men’s departure until the women have left.
Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.
We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.
Muslims celebrate this Eid with aid
Muslims celebrate this Eid with aid
Many forgo traditional gifts to help victims of Asia earthquake
By Tara Dooley, Houston Chronicle
Nov. 3, 2005, 12:06AM
Any other year, Dr. Kashif Ansari would be celebrating Eid al-Fitr with a gathering of friends and family. He would be decked out in a new suit for an elaborate feast and the exchange of gifts, traditions of the Muslim holiday.
Not this year.
With the start of Eid today, Ansari will observe the traditionally festive holiday with prayer, as is required by the faith. But there will be few new clothes or gifts, he said. A banquet will be held as a fundraiser for survivors of the Oct. 8 earthquake in South Asia that killed more than 73,000 people and left millions of others homeless, most in Pakistan.
"None of the families I know are (buying) new clothes," said Ansari, who is involved in relief efforts through the Association of Physicians of Pakistani Descent of North America. "In Houston, everybody I talk to has said, 'No, not this year.'
'Eid starts after the sighting of the crescent moon, which happened Wednesday. It comes at the end of Ramadan, the holiest month of the Islamic calendar, during which Muslims fast in daylight hours. Observing Ramadan, which began Oct. 5, is considered one of the five main pillars, or tenets, of the faith.
Another of the five pillars is giving to charity. And many Muslims donate the required 2.5 percent of their assets during Ramadan.
Andy Ayub Badat helps the Islamic Circle of North America Relief USA-Houston coordinate the purchase and shipment of two ambulances to aid disaster relief efforts in Pakistan.
"Ramadan and charity are like brother and sister," said Naeem Baig, a spokesman for the Islamic Circle of North America, which is providing earthquake aid. "We know from the life of the Prophet ... that during the month of Ramadan his generosity is described as a 'rain that comes with the wind.' "
Many Muslims, especially those of Pakistani descent, said they plan to tone down their Eid festivities this year. Some said they plan to give the money earmarked for feasts and finery to relief efforts in the Pakistan tent cities that are being set up for survivors.
"It is very, very low key," said Anjali Khusro of Khazana Jewels, who has experienced lower than normal holiday sales this year. "People are not in the mood of celebrating Eid. They are in the mood of giving."
Ramadan is the most important time of the year for Muslim charities. Since the federal investigations of Islamic aid groups with suspected ties to terrorists after the Sept. 11, 2001, attacks, some Muslims have opted to donate only to neighborhood causes.
But with the earthquake striking a predominantly Muslim country three days after start of the holy month, donors have responded generously, relief organizers said. Islamic Relief had to hire temporary employees to keep up. "Donations have been coming in at record pace," said Arif Shaikh, spokesman for the nonprofit headquartered in Los Angeles.
Since the earthquake, the agency has received $4 million in cash contributions, Shaikh said. Money has been used to provide medicine, food, winterized tents, mattresses and blankets.
Similarly, the relief arm of the Islamic Circle, ICNA Relief, experienced a marked increase in donations. In the three days after the earthquake the group received $800,000, Baig said. In Houston, ICNA Relief volunteers held fundraisers at local restaurants and collected medicine to send to Pakistan, said Ayub Badat, a volunteer operation manager for the agency.
The group also raised money to buy two ambulances which will be shipped Friday to Pakistan.
The Islamic Society of Greater Houston collected roughly $275,000 in donations earmarked for Pakistan, President Rodwan Saleh said, and he added that the majority of the group's Muslims are of Pakistani descent.
"Everybody is paying, paying, giving, giving," said Badat, who plans to travel to Pakistan next week.
Indeed, Muslim charities have been in overdrive since last year's tsunami in Southeast Asia struck a little more than a month after Ramadan had ended, when people had already donated to their favorite causes. Many charities, such as Islamic Relief, also supported relief efforts after hurricanes Katrina and Rita.
Efforts in Pakistan will continue for years, relief groups said. Though some are concerned that generosity may decrease with the end of Ramadan when donors feel tapped out, Baig thinks the aid will continue.
"The Muslim community in North America ... is a very blessed community when it comes to financial resources," he said. "I am very hopeful it will continue."
Many forgo traditional gifts to help victims of Asia earthquake
By Tara Dooley, Houston Chronicle
Nov. 3, 2005, 12:06AM
Any other year, Dr. Kashif Ansari would be celebrating Eid al-Fitr with a gathering of friends and family. He would be decked out in a new suit for an elaborate feast and the exchange of gifts, traditions of the Muslim holiday.
Not this year.
With the start of Eid today, Ansari will observe the traditionally festive holiday with prayer, as is required by the faith. But there will be few new clothes or gifts, he said. A banquet will be held as a fundraiser for survivors of the Oct. 8 earthquake in South Asia that killed more than 73,000 people and left millions of others homeless, most in Pakistan.
"None of the families I know are (buying) new clothes," said Ansari, who is involved in relief efforts through the Association of Physicians of Pakistani Descent of North America. "In Houston, everybody I talk to has said, 'No, not this year.'
'Eid starts after the sighting of the crescent moon, which happened Wednesday. It comes at the end of Ramadan, the holiest month of the Islamic calendar, during which Muslims fast in daylight hours. Observing Ramadan, which began Oct. 5, is considered one of the five main pillars, or tenets, of the faith.
Another of the five pillars is giving to charity. And many Muslims donate the required 2.5 percent of their assets during Ramadan.
Andy Ayub Badat helps the Islamic Circle of North America Relief USA-Houston coordinate the purchase and shipment of two ambulances to aid disaster relief efforts in Pakistan.
"Ramadan and charity are like brother and sister," said Naeem Baig, a spokesman for the Islamic Circle of North America, which is providing earthquake aid. "We know from the life of the Prophet ... that during the month of Ramadan his generosity is described as a 'rain that comes with the wind.' "
Many Muslims, especially those of Pakistani descent, said they plan to tone down their Eid festivities this year. Some said they plan to give the money earmarked for feasts and finery to relief efforts in the Pakistan tent cities that are being set up for survivors.
"It is very, very low key," said Anjali Khusro of Khazana Jewels, who has experienced lower than normal holiday sales this year. "People are not in the mood of celebrating Eid. They are in the mood of giving."
Ramadan is the most important time of the year for Muslim charities. Since the federal investigations of Islamic aid groups with suspected ties to terrorists after the Sept. 11, 2001, attacks, some Muslims have opted to donate only to neighborhood causes.
But with the earthquake striking a predominantly Muslim country three days after start of the holy month, donors have responded generously, relief organizers said. Islamic Relief had to hire temporary employees to keep up. "Donations have been coming in at record pace," said Arif Shaikh, spokesman for the nonprofit headquartered in Los Angeles.
Since the earthquake, the agency has received $4 million in cash contributions, Shaikh said. Money has been used to provide medicine, food, winterized tents, mattresses and blankets.
Similarly, the relief arm of the Islamic Circle, ICNA Relief, experienced a marked increase in donations. In the three days after the earthquake the group received $800,000, Baig said. In Houston, ICNA Relief volunteers held fundraisers at local restaurants and collected medicine to send to Pakistan, said Ayub Badat, a volunteer operation manager for the agency.
The group also raised money to buy two ambulances which will be shipped Friday to Pakistan.
The Islamic Society of Greater Houston collected roughly $275,000 in donations earmarked for Pakistan, President Rodwan Saleh said, and he added that the majority of the group's Muslims are of Pakistani descent.
"Everybody is paying, paying, giving, giving," said Badat, who plans to travel to Pakistan next week.
Indeed, Muslim charities have been in overdrive since last year's tsunami in Southeast Asia struck a little more than a month after Ramadan had ended, when people had already donated to their favorite causes. Many charities, such as Islamic Relief, also supported relief efforts after hurricanes Katrina and Rita.
Efforts in Pakistan will continue for years, relief groups said. Though some are concerned that generosity may decrease with the end of Ramadan when donors feel tapped out, Baig thinks the aid will continue.
"The Muslim community in North America ... is a very blessed community when it comes to financial resources," he said. "I am very hopeful it will continue."
When the Night Equals a Thousand
When the Night Equals a Thousand
By Muhammad Alshareef
Source: Ummah.com
It was narrated that in the days that Musa (alayhis-salaam) wandered with Bani Israa'eel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (alayhis-salaam) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.
It was revealed to Musa that there was a sinner amongst the tribe of Bani Israa'eel who had disobeyed Allah (Subhanahu wa ta'ala) for more than forty years of his life. "Let him separate himself from the congregation," Allah (Subhanahu wa ta'ala) told Musa (alayhis-salaam). "Only then shall I shower you all with rain." Musa (alayhis-salaam) then called out to the throngs of humanity, "There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought." That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.
The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.
He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: "O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!" As Musa (alayhis-salaam) and the people of Bani Israa'eel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (alayhis-salaam) asked Allah (Subhanahu wa ta'ala), "O Allah, you blessed us with rain even though the sinner did not come forward." And Allah (Subhanahu wa ta'ala) replied, "O Musa, it is for the repentance of that very person that I blessed all of Bani Israa'eel with water." Musa (alayhis-salaam), wanting to know who this blessed man was, asked, "Show him to me O Allah!" Allah (Subhanahu wa ta'ala) replied, "O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?"
Allah (Subhanahu wa ta'ala) revealed the Qur'an in the most blessed month; the month of Ramadan, the month in which the Qur'an was sent down.
On the most blessed night, the Grand night: Laylatul Qadr; "Verily, we revealed the Qur'an on the night of Qadr."
Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israa'eel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.
And so Allah revealed the Surah: "Verily, We sent it down in the night of Al-Qadr" until the verse "The night of Al-Qadr is better than a thousand months." That is, standing in prayer on that night is better than the actions of that man.
Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months' good deeds, prayers and fasting. (Narrated by Ibn Jareer)
It is reported from Abu Hurairah that he said: "When the month of Ramadan came, the Messenger of Allah said: 'The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.'" (Narrated by Imam Ahmad and An-Nasaa'i).
It is reported on the authority of Abu Hurairah, that Allah's Messenger (Sallallahu alaihi wa sallam) said: "Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven." (Narrated by Al-Bukhari and Muslim).
This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah (Subhanahu wa ta'ala) for past sins, knowing that the Prophet (Sallallahu alaihi wa sallam) promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet's (Sallallahu alaihi wa sallam) advice in different sayings wherein he used words like "seek", "pursue", "search" and "look hard" for Laylatul Qadr.
Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu'min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.
For those who catch the opportunity, their gift is that of past sins wiped away.
The Messenger of Allah (Sallallahu alaihi wa sallam) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:
Praying Qiyaam (night prayer):
It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as "Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of 'Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]
Making Supplications:
It is also recommended to make extensive supplication on this night. 'A'ishah reported that she asked Allah's Messenger (Sallallahu alaihi wa sallam) "O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?" And he instructed her to say:
"Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - (O Allah! You are forgiving, and you love forgiveness. So forgive me)." [An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]
Abandoning Worldly Pleasures for the Sake of Worship:
It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta'ala).
'A'ishah reported: "When the (last) ten started, the Prophet (Sallallahu alaihi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family." [Al-Bukhari and Muslim]
And she said: "Allah's Messenger (Sallallahu alaihi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]
Have we estimated Allah (Subhanahu wa ta'ala) correctly?
The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah (Subhanahu wa ta'ala), and this is indeed one of those chances.
Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Sallallahu alaihi wa sallam) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Sallallahu alaihi wa sallam) went the orphan boy to complain. With his justness, the Messenger of Allah (Sallallahu alaihi wa sallam) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Sallallahu alaihi wa sallam) offered the companion, "would you give him the palm tree and to you is a palm tree in Jannah?" However, the companion in his disbelief that an orphan would complain to the Prophet (Sallallahu alaihi wa sallam) missed the opportunity and went away angry.
But someone else saw the opportunity, Abu Dah Daah - radi Allahu 'anhu. He went to the Prophet (Sallallahu alaihi wa sallam) and asked, "Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?" The Messenger of Allah (Sallallahu alaihi wa sallam) replied, "Yes."
Abu Dah Daah chased after the companion and asked, "Would you sell that tree to me for my entire garden?" The companion answered, "Take it for there is no good in a tree that I was complained to the Prophet about."
Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. "Leave the garden!" shouted Abu Dah Daah, "we've sold it to Allah! We've sold it to Allah!" Some of his children had dates in their hand and he snached the dates from them and threw them back into the garden. "We've sold it to Allah!"
When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Sallallahu alaihi wa sallam) stood over his slain body and remarked, "How many shady palm trees does Abu Dah Daah now have in paradise?"
What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.
Abu Dah Daah did not miss his opportunity, and I pray to Allah (Subhanahu wa ta'ala) that we do not miss our opportunity of standing to Allah (Subhanahu wa ta'ala) on Laylatul Qadr.
Dear brothers and sisters, we do not obey, worship and revere Allah (Subhanahu wa ta'ala) in a way befitting of His Majesty.
Allah (Subhanahu wa ta'ala) revealed:
"No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him." (Surat al-An'aam, Ayat 91).
Everything that we have belongs to Allah (Subhanahu wa ta'ala). When someone dies we say, Inna lillaahi wa inna ilayhi raaji'oon, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah (Subhanahu wa ta'ala) and everything shall come back to him. Sit and try to count the blessings Allah (Subhanahu wa ta'ala) has bestowed upon you. Have you ever tried to count stars?
"And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude."
(Surat Ibrahim, Ayat 34).
We have not understood the weight of this Qur'an that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah's (Subhanahu wa ta'ala) punishment and Mercy. Could it be that our hearts are harder than that mountain?
"Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah." (Surat al-Hashr, Ayat 21).
Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah (Subhanahu wa ta'ala) wants you to know:
"Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful."
There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta'ala), "O Allah, protect from a night whose morning brings a journey to hell fire." Think about that morning.
Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.
By Muhammad Alshareef
Source: Ummah.com
It was narrated that in the days that Musa (alayhis-salaam) wandered with Bani Israa'eel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (alayhis-salaam) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.
It was revealed to Musa that there was a sinner amongst the tribe of Bani Israa'eel who had disobeyed Allah (Subhanahu wa ta'ala) for more than forty years of his life. "Let him separate himself from the congregation," Allah (Subhanahu wa ta'ala) told Musa (alayhis-salaam). "Only then shall I shower you all with rain." Musa (alayhis-salaam) then called out to the throngs of humanity, "There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought." That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.
The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.
He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: "O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!" As Musa (alayhis-salaam) and the people of Bani Israa'eel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (alayhis-salaam) asked Allah (Subhanahu wa ta'ala), "O Allah, you blessed us with rain even though the sinner did not come forward." And Allah (Subhanahu wa ta'ala) replied, "O Musa, it is for the repentance of that very person that I blessed all of Bani Israa'eel with water." Musa (alayhis-salaam), wanting to know who this blessed man was, asked, "Show him to me O Allah!" Allah (Subhanahu wa ta'ala) replied, "O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?"
Allah (Subhanahu wa ta'ala) revealed the Qur'an in the most blessed month; the month of Ramadan, the month in which the Qur'an was sent down.
On the most blessed night, the Grand night: Laylatul Qadr; "Verily, we revealed the Qur'an on the night of Qadr."
Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israa'eel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.
And so Allah revealed the Surah: "Verily, We sent it down in the night of Al-Qadr" until the verse "The night of Al-Qadr is better than a thousand months." That is, standing in prayer on that night is better than the actions of that man.
Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months' good deeds, prayers and fasting. (Narrated by Ibn Jareer)
It is reported from Abu Hurairah that he said: "When the month of Ramadan came, the Messenger of Allah said: 'The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.'" (Narrated by Imam Ahmad and An-Nasaa'i).
It is reported on the authority of Abu Hurairah, that Allah's Messenger (Sallallahu alaihi wa sallam) said: "Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven." (Narrated by Al-Bukhari and Muslim).
This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah (Subhanahu wa ta'ala) for past sins, knowing that the Prophet (Sallallahu alaihi wa sallam) promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet's (Sallallahu alaihi wa sallam) advice in different sayings wherein he used words like "seek", "pursue", "search" and "look hard" for Laylatul Qadr.
Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu'min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.
For those who catch the opportunity, their gift is that of past sins wiped away.
The Messenger of Allah (Sallallahu alaihi wa sallam) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:
Praying Qiyaam (night prayer):
It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as "Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of 'Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]
Making Supplications:
It is also recommended to make extensive supplication on this night. 'A'ishah reported that she asked Allah's Messenger (Sallallahu alaihi wa sallam) "O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?" And he instructed her to say:
"Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - (O Allah! You are forgiving, and you love forgiveness. So forgive me)." [An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]
Abandoning Worldly Pleasures for the Sake of Worship:
It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta'ala).
'A'ishah reported: "When the (last) ten started, the Prophet (Sallallahu alaihi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family." [Al-Bukhari and Muslim]
And she said: "Allah's Messenger (Sallallahu alaihi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]
Have we estimated Allah (Subhanahu wa ta'ala) correctly?
The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah (Subhanahu wa ta'ala), and this is indeed one of those chances.
Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Sallallahu alaihi wa sallam) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Sallallahu alaihi wa sallam) went the orphan boy to complain. With his justness, the Messenger of Allah (Sallallahu alaihi wa sallam) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Sallallahu alaihi wa sallam) offered the companion, "would you give him the palm tree and to you is a palm tree in Jannah?" However, the companion in his disbelief that an orphan would complain to the Prophet (Sallallahu alaihi wa sallam) missed the opportunity and went away angry.
But someone else saw the opportunity, Abu Dah Daah - radi Allahu 'anhu. He went to the Prophet (Sallallahu alaihi wa sallam) and asked, "Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?" The Messenger of Allah (Sallallahu alaihi wa sallam) replied, "Yes."
Abu Dah Daah chased after the companion and asked, "Would you sell that tree to me for my entire garden?" The companion answered, "Take it for there is no good in a tree that I was complained to the Prophet about."
Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. "Leave the garden!" shouted Abu Dah Daah, "we've sold it to Allah! We've sold it to Allah!" Some of his children had dates in their hand and he snached the dates from them and threw them back into the garden. "We've sold it to Allah!"
When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Sallallahu alaihi wa sallam) stood over his slain body and remarked, "How many shady palm trees does Abu Dah Daah now have in paradise?"
What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.
Abu Dah Daah did not miss his opportunity, and I pray to Allah (Subhanahu wa ta'ala) that we do not miss our opportunity of standing to Allah (Subhanahu wa ta'ala) on Laylatul Qadr.
Dear brothers and sisters, we do not obey, worship and revere Allah (Subhanahu wa ta'ala) in a way befitting of His Majesty.
Allah (Subhanahu wa ta'ala) revealed:
"No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him." (Surat al-An'aam, Ayat 91).
Everything that we have belongs to Allah (Subhanahu wa ta'ala). When someone dies we say, Inna lillaahi wa inna ilayhi raaji'oon, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah (Subhanahu wa ta'ala) and everything shall come back to him. Sit and try to count the blessings Allah (Subhanahu wa ta'ala) has bestowed upon you. Have you ever tried to count stars?
"And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude."
(Surat Ibrahim, Ayat 34).
We have not understood the weight of this Qur'an that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah's (Subhanahu wa ta'ala) punishment and Mercy. Could it be that our hearts are harder than that mountain?
"Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah." (Surat al-Hashr, Ayat 21).
Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah (Subhanahu wa ta'ala) wants you to know:
"Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful."
There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta'ala), "O Allah, protect from a night whose morning brings a journey to hell fire." Think about that morning.
Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.
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