The Rulings Concerning The Two Eids From The Purified Sunnah
Shaykh 'Ali Hasan 'Ali 'Abdul Hameed al-Halabi hafidhahullaah
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AUTHOR
Shaikh 'Ali Hassan 'Ali Abdul Hameed al-Halabi is one of the foremost students of Shaikh Muhammed Naasiruddeen al-Albaani who is the Muhaddith of this era. Shaikh 'Ali Hassan has authored many books in Arabic and has travelled throughout the world giving lectures and holding seminars. The Shaikh currently resides in Amman, Jordan.
PUBLISHER
The English translation of the Arabic book by Brother Aboo Tahir was published by: Daar ul-'ilm un-Nafie' 165 Green Lane, London SW16 3NA United Kingdom
CONTENTS
AUTHOR'S INTRODUCTION TO THE FIRST EDITION
All praise is for Allaah, we praise Him, we seek His aid and His forgiveness. We seek refuge in Allaah from the evils of ourselves and from our evil actions. Whomsoever Allaah guides then there is none who can misguide him and whomsoever Allaah leaves to stray then there is none who can guide him. I bear witness that none has the right to be worshipped except Allaah alone, having no partners and I bear witness that Muhammad (SAW) is His Slave and His Messenger.
To proceed: Verily Islaam is the great Religion of Allaah, the religion He approved for mankind, so that by it they can rectify the affairs of their lives, through the passing of time and the changing of ages.
"Should He not know what He created? And He is the Most Kind and Courteous (to His slaves), All aware of everything." 1
The Islamic ummah (nation) was the best ummah raised up for mankind. This is because it carried the message (of Islaam) and conveyed it to the other nations. The Islamic ummah remained in this state up until the day it distanced itself from the Book of its Lord - the One free from all imperfections and Most High - and from the Sunnah of its Prophet (SAW).
Therefore it is obligatory upon all Muslims, in all parts of the world to return to the Book of Allaah, Exalted is His Power and Blessed be His Name, and to the Sunnah of the Messenger of Allaah (SAW). Such that they unite upon the Book and the Sunnah, becoming heedful of them with understanding, as well as fulfilling their Islamic duties and fulfilling the rules and regulations of their worship.
Verily I have become sure that from amidst the causes which Islaam incorporates, putting it at the forefront of its fundamental principles as well as making it the pinnacle of its teachings is to increase the ways of unifying the Muslims and binding them together.
Included in this, is that the congregational prayer has been made compulsory upon them2 five times a day. They tie their hearts to one Imaam, following his moves and actions, one by one. They remain conscious of their Lord, fulfilling what they have been appointed to do. They have mercy and compassion for each other distancing them selves from transgression and causing evil on the land.
Furthermore they have been enjoined to unite whenever it might be possible for Iblees to put into their hearts his Hamz, Nafkh and Nafth3 or to unite whenever the joy and glamour of this world might enter their hearts, seeking nearness to and depending upon its false aspirations. Thus they have the day of Jummah4; which has been made into a day of 'Eid for them.
They gather on this day and are reminded of the signs and bounties of Allaah, such that they can remain upon purity, binding each others hearts together. They were also given two days in the year, in which they can take care of each others needs, mutual benefits and general conveniences as well as strengthen the bonds of love and friendship. Therefore they were given 'Eid-ul-Fitr, which follows the worship of Ramadaan5, at which time their souls are pure and sincere towards virtuous and righteous actions.
Likewise they have been given 'Eid-ul- 'Adhaa at which time the servants (of Allaah) are in the safe sanctuary of Allaah, and in the pure land from which the Prophetic Lamp emanated and on which the light of happiness arose. The servants at this point in time being sincere worshippers desiring only actions that bring them closer to Allaah.6
Due to all of this I felt the need to write a separate treatise about 'Eid ul-Fitr and 'Eid-ul-'Adhaa7 and the rules and regulations connected to them. This is despite the tribulations and calamities which the Muslims are suffering from. Since this is only due to their distancing themselves from the pure fountain and guiding path; which Allaah, the One free from all defects and the Most High has explained in His Book and His Messenger (SAW) clarified in his Sunnah and life.
However, knowledge of Islamic regulations and issues of fiqh are not stopped by any matter and neither are they affected by anything. Rather it encourages the Muslims towards knowledge, action, spreading goodness and inviting to the Religion of Allaah, the Blessed and Most High.
I have chosen, in what I have written, simplicity and conciseness, so that the treatise can be easy to understand, quick to read and provide that which is needed and meaningful for the aspiring person. I have striven to bring forth the most correct sayings in the issues discussed, keeping far away from the differences of the schools of thought, sup porting the more correct opinion with its evidences.
Therefore, if I am correct then it is by the success of Allaah, the Most High, and if I am wrong, then from Allaah is forgiveness and mercy. Finally, I ask Allaah to grant me sincerity of intention in this deed and to benefit the generality of the Muslims by it. Indeed Allaah is All Hearing, and the Answerer to all calls.
Written by Abul-Haarith 'Alee bin Hasan bin 'Alee [First edition in 'Arabic 1405 A.H Printed in 'Arabic by Maktabat-al-Islameeyah]
CHAPTER - ONE : The Eid
It is a day in which there is a gathering. The word being derived from 'aada-ya 'oodu he returned, he is returning, as if they are returning to it i.e. 'Eid. It is also said that the word is derived from 'aadah custom/habit, because they have become accustomed to it. The plural of it being 'Ayaad. It is also said: "'Ayaadal Muslimoon" the Muslims celebrate 'Eid, meaning they witnessed their 'Eid.
Ibn-ul- 'Arabee said: "'Eid was named 'Eid because it returns every year with renewed happiness."8
The renowned scholar Ibn 'Aabideen said: "'Eid was titled by this name because in it is the customary benefi cence of Allaah, the Most High, i.e. various forms of kindness that return, everyday upon His servants. From these are: "Fitr" (eating) after food had been prohibited, Sadaqatul-Fitr, completion of the Hajj by the Tawaf of visiting, the meat from the sacrifices and many other acts. Also because the custom in 'Eid is joy, happiness, cheer fulness and gladness."9
CHAPTER - TWO : The Mercy of Allaah for the Prophetic Ummah by the two Eids
Anas (may Allaah be pleased with him) said: "The Prophet (SAW) came to Madeenah and the people of Madeenah had, in Jaahileeyah two days for play and amusment10. So the Prophet (SAW) said: 'I came to you and you had, in Jaahileeyah two days for play and amusement. Indeed Allaah has replaced them for you by that which is better than them: The dav of Nahr (Slaughteung) and the day of Fitr (Breaking fast).'"11
Shaikh Ahmad 'Abdur-Rahmaan al-Banaa said: "That is because the two days, the day of al-Fitr and of an-Nahr are from the legislation of Allaah, the Most High, His choice for His cre ation and because they succeed the performance of two great pillars of Islaam - which are, the Hajj and Fasting. In them Allaah forgives the pilgrims and those who fast and spreads His Mercy over all of His obedient creation. As for the days Niarooz and Mahrajaan, then they were chosen by the wise men of that era, either because of the mild ness of climate and season or because of other transitory virtues. Thus the difference between them is clear for one who contemplates."12
CHAPTER-THREE : Permission to listen to the Daff* played by young girls
'Aa'ishah (may Allaah be pleased with her) said: "The Messenger of Allaah, entered into my' presence while I had two young girls singing13 the songs of Bu'aath, so he (SAW) reclined upon his mattress and turned his face away. Aboo Bakr (may Allaah be pleased with him), then walked in and rebuked me and said: 'The music of Shaitaan in front of the Prophet (SAW)'. Allaah's Messenger approached him and said: Leave them.' 'Aa'ishah continued "And when the Prophet (SAW) dozed off I signaled to the young girls and they left." and in another narration Allaah's Messenger (SAW) said: "O Aboo Bakr every people have an 'Eid and this is our 'Eid." 14
Imaam al-Baghawee said in Sharh-us-Sunnah (4/322): "Bu'aath 15 is a well known day for the Arabs, in it occurred a great battle between the Aws and the Khazraj and this war lasted 120 years up until Islaam came. Thus the poetry that the two girls were singing contained a description of the war and bravery. Hence mentioning it aids the affair of the religion. As for songs that mention abominable deeds and openly invite to for bidden acts and manifesting evil speech then they are prohibited. It is inconceivable that this would take place in front of the Prophet (SAW) and he would forget to censure it. The Prophet's saying [Our 'Eid] is defended by the fact that display ing happiness in the Two 'Eids is from the rituals of the religion and thus they are not like other days."
Haafidh Ibn Hajr said "The benefits of this hadeeth are: The legality of being liberal towards the family during the days of 'Eid, by all means that provide ease for the soul and relaxation for the body from the toils of worship. However abstaining from such things is better. Also that displaying happiness in the days of 'Eid is from the symbols of the Religion."16
CHAPTER-FOUR : Adornment / Beautification for 'Eid
Ibn 'Umar (may Allaah be pleased with him) said: "'Umar (may' Allaah be pleased with him) bought a silk outer-garment that was being sold in the market. He came to the Messenger of Allaah (SAW) and said, 'Take this garment, to adorn (yourself) with on 'Eid and for meeting delegations with. Allah's Messenger replied, 'lndeed this is the garment of one who has no share of the Hereafter. 'Umar remained as long as Allah willed him to remain and then left. Then the Messenger of Allaah sent to him a silk garment. So 'Umar came with it to the Messenger of Allaah and said, 'O Messenger of Allaah! you said indeed this is the garment of one who has no share of the Hereafter but you sent this garment to me!' So the Messenger of Allaah said. 'Sell it and fulfill your needs with its profit '"17
Imaam as-Sindee said: "From the hadeeth it is known that beautification for the day of 'Eid was an established custom amongst them (the Companions) and the Prophet (SAW) did not disapprove of it. Consequently it is known that the custom remained."18
Haafidh Ibn Hajr said: "Ibn Abee Dunyah and al-Baihaqee reported, with an authentic chain of narration to Ibn 'Umar that he used to wear his best clothes for the 'Eids."19
He also said: "The inference of proof is from the Prophet's approving 'Umar on the basic principle of beautifying for the day of juma 'ah and his restricting his censure to wearing such a garment because it was made of silk." 20
Ibn Qudaamah said in al-Mughnee (2/228): "This shows that beautifying, in this circumstance was a well known fact to them. Maalik said: 'I heard the people of knowledge deeming the preferability of wearing perfume and of beautifying in the 'Eids."'
Ibn al-Qayyim said in Zaad-ul-Ma'aad (1/441): "He (SAW) would wear his best clothes when proceeding to the two 'Eids and the day of jum 'ah. On one occasion he wore a green burdah and on another a red Burdah;21,22 but not one that was solely red as some people may think. For if that was the case it would no longer be called a Burdah. Rather it had red thread like the thread of Yemanee Burdah."
[Continued...]
FOOTNOTES
1. Soorah al-Mulk 67:14.
2. Refer to what the renowned scholar Ibn al-Qayyim al-Jawzeeyah (may Allaah have mercy upon him) has written in his book As-Salaat wa Hukmu Taarikuha P.109-127.
3. Hamz-insanity, Nafkh-arrogance, Nafth-enchanting poetry. taken from An-Nihaayah by Ibn Atheer (5/88. 90.273).
4. For additional information regarding the regulations of Jumm'ah and its distinctiveness refer to: Zaad-ul-Ma'aad (1/364-432). Majmoo'a ar-Rasaa'il-il-Muneerah (1/188-223), Adwa-ul-Bayaan by ash-Shanqeetee (8/268-310). Tafseer al-Qurtubee (1 8/96-1 20) and Ajwibat-un-Naafi'ah 'an Jum'ah wa Ahkaameeha by our Shaikh al Albaanee. Refer to it, for it is printed and widely available. Publishers note: Refer to Tile Friday Prayer Part I: The Fiqh of the Friday Prayer by Jamaal al-Din M. Zarabozo. Published by The Islamic Assembly of North America.
5. I have written with my brother, the teacher, Saleem al-Hilaalee, a book about the regulations of fasting in Ramadaan - its title is Sifaat-us-Sawm-an-Nahee distributed by Maktabat-ul-Islaameeyah - so refer to it. Publishers note: Available in English published by Al-Hidaayah Publishing and Distribution entitled Fasting in Ramadaan as observed by the Prophet (Peace he upon him).
6. Refer to the book 'Ayaad al-Islaam by Shaikh Sulaiman 'Alee Ja'baree (P.3-4) printed by al-Manar printers in the year 1350 A.H.
7. I am not alone in this field, for indeed many of the previous people of knowledge have written books and treatise about 'Eid-ul-Fitr and 'Adhaa, or just about one of them. I have come across the names of a few of these books and I shall mention them and their sources for the reader, so as to make it easy. From them: al- 'Eidciin by Ibn Abee Dunyah who died in the year 281 A.H, Risaalataaui fil Masaa'il Muta'alliq bil- 'Eid by Muhammad bin Jafar Kataane who died in the year 1345 A.H. As in Risalatul Mustatraafah. However I don 't know any of these books to be in print except the book 'Avaad al- lslaam as has preceded in the previous footnote, and the treatise Salaat-ul-'Eidain fil Mussallaa hiyah Sunnah by our teacher al-Albaanee and printed in Damascus. *Translator's note: A simple hand drum, which is allowed for use by women and children on specific occasions mentioned in the authentic Sunnah.
8. Lisanul- 'Arab (3/319).
9. That is: Happiness and bounties. Refer to Haashiyah lbn Aabideen (2/165). Know! My Muslim brother may Allaah grant you and I success towards His obedience, that the 'Eids which Allaah has legislated for His servants are well known and they are the subject of this treatise which is in front of you. As for in these times. it is nearly impossible to count the 'Eids taking place in the Muslim countries. let alone the other countries. Thus you see 'Eids taking place for shrines. graves mausoleums, people, countries and other things. All of which Allaah has not permitted. It is even found in some statistical reports that the Muslims of India have 144 Eids in a year. Refer to 'Ayaad-ul-Islaain (p.8).
10. They are the day of Niarooz (New Years day) and the day of Mahrajaan (Final day of the year). Refer to 'Awn ai-Ma 'bood (3/45) by Abee Tayyib al- 'Adheem 'Aabaadee (3/485).
11. Saheeh. Reported by Ahmad (3/103.178.235). Aboo Daawood (1134). an Nasaa'ee (3/179) and al-Baghawee (1098).
12. Fath-ur-Rabaanee (6/119).
13. In a narration "and they were not trained singers." Refer to Sharh Saheeh Muslim by an-Nawawee (6/182)
14. Both narrations are from al-Bukhaaree (949,952.987.2907.3530.3931) and reported by Muslim (892), Ahmad (6/134) and Ibn Maajah (1898).
15. Refer to Nihaayah (1/139) by Ibn Atheer al-Jazaree.
16. Fath-ul-Baaree (2/443). I have written a treatise concerning the ruling on playing the daff, which was distributed by the Kuwaiti magazine al-Mujtamah dated 15 Ramadaan 1402 AH. and if Allaah gives me the time perhaps I will expand upon it and distribute it on its own - by the permission of Allaah. Also refer to footnote number 140.
17. Reported by al-Bukhaaree (886. 947, 2104. 2619. 3054, 5841. 5981.6081). Muslim (2068), Aboo Daawood (1076). an-Nasaa'ee (3/181) and (8/196-197) and Ahmad (2/20.39,49).
18. Haashiyat-us-Sindee upon an-Nasaa'ee (3/181).
19. Fath-ul-Baaree (2/439).
20. Fath-ul-Baaree (2/439).
21. Burdah is a knitted garment.
22. Refer to Silsilatil-Ahadeeth as-Saheehah 1279.
CHAPTER - FIVE : Proceeding to the Musallaa (Place of prayer)
Aboo Sa'eed al-Khudree (may Allaah be pleased with him) said: "The Messenger of Allaah (SAW) on the day's of 'Eid-ul-Fitr aud 'Adhaa, used to go out to the musallaa and the first thing that he would begin with was the prayer... "23
The renowned scholar Ibn Haajee al-Maalikee said: "The past Sunnah with regards to the 'Eid prayer is that it should be performed at the musallaa. This is because the Prophet (SAW) said: 'Prayer in my masjid is a thousand times better than prayer anywhere else except the Masjid-al-Haram'*24 Despite this great excellence he (SAW) went out (to the musallaa) and left his masjid."25
Imaam Ibn Qudaamah al-Maqdasee26 said: "The Sunnah is to pray the 'Eid prayer at a musallaa. 'Alee (may Allaah be pleased with him) ordered this and al-Awzaa'ee and the people of ra'y preferred this opinion. It is also the opinion of Ibn Mundhir."27
Thus he who is unable to proceed out to the musallaa, due to an illness or old age can pray in the mosque and there is no problem - by the will of Allaah in him doing so.28
Here it is appropriate to note that the aim of the prayer in the musallaa is to gather the great majority of the Muslims in one place. Where as we see in this day and age in many countries the existence of sev eral musalla's, even if there is no need. This matter, the scholar's have informed us of is disliked.29
Indeed some musalla's have even become a platform for partisanship so as to divide the Muslims. And indeed all power and movement belong to Allaah.
CHAPTER - SIX : Going to and Returning from the Musallaa
Jaabir bin 'Abdullaah (may Allaah be pleased with him) said: "When it was the day of 'Eid the Prophet (SAW) used to alter his route (of returning)."30
Imaam Ibn al-Qayyim al-Jawzeeyah said: "The Prophet (SAW) used to change his route on the days of 'Eid, such that he went by one route and returned by another. It is said (he did this) to give salaam upon the people of both routes. Or so that both groups get some of his blessings. Or so that anybody who has a need can take care of it. Or to make manifest the rituals of Islaam.... - and this is the most correct opinion - for all of these reasons and for other reasons of wisdom which his (SAW) actions contain."31
Imaam an-Nawaawee (may Allaah have mercy on him) after quoting the previous sayings said: "Even if the reason is not known, it is still definitely preferred to make it a ruling guideline to be followed and Allaah knows best."32
NOTE: First: Imam al-Baghawee said in Sharh-us-Sunnah (4/302-303): "It is preferred that the people leave for the, musalla after praying the dawn prayer (Fajr) so that they can take their places and make takbeer. While the Imaam proceeds when it is time for the prayer"
Second: Tirmidhee (530), Ibn Maajah (161) transmit from 'Alee ibn Abee Taalib that he said: "From the sunnah is to proceed to the 'Eid by foot"33
CHAPTER - SEVEN : Takbeer in the 'Eids
Allaah, The Most High, says:
"(He wants you) to complete the same number (of days) and that must magnify Allaah (takbeer) for having guided you and so that you may be grateful to Him."34
Indeed it is established that the Prophet (SAW) used to emerge on the day of 'Eid-ul-Fitr and say the takbeer up until he reached the musallaa and up until he had performed the prayer. So when he had performed the prayer he stopped saying the takbeer.35
The scholar of hadeeth al-Albaanee said: "This hadeeth contains evidence concerning the legality of what the Muslims are acting upon, from saying the takbeer aloud on the way to the musallaa; even though many Muslims have become negligent of this Sunnah to such an extent that it has nearly become a 'thing that was'......
From that which is appropriate to remind us of at this point, is that saying the takbeer aloud does not mean that it is permitted to say it in unison, as some people do. Likewise, all other supplications in which raising the voice has or has not been prescribed, then reciting the sup plication in unison is not permissible. So be cautious of this and let us always focus our eyes upon the fact that the best guidance is the guid ance of the Prophet (SAW)."36
Shaikh-ul-Islaam Ibn Taymeeyah was asked about the time when the takbeer should be recited during the 'Eids. So he replied: "All praise be to Allaah. The most correct opinion with regard to recit ing the takbeer is that which the majority of the Salaf, the jurists from amongst the Companions and its A'immah are upon, - that is to say the takbeer after every prayer from Fajr (Dawn) on the day of 'Arafah until the last day of Tashreeq. It is permitted for everyone to say the takbeer aloud when proceeding to the 'Eid prayer and this is agreed upon by the four Imaams."37
I say: His (may Allaah have mercy upon him) saying: After every prayer - in particular - is a matter for which there is no evidence. Rather the correct opinion is that it is at all times without particularisation.
This is inferred upon by the saying of al-Bukhaaree in the chapter on the two Eid's in his book as-Saheeh (2/461): "Chapter: Takbeer in the days of Mina and when proceeding to Arafah."
'Umar (may Allaah be pleased with him) used to make takbeer in his tent in Mina such that the people in the masjid could hear him and so they would make takbeer and the people in the market would make takbeer such that Mina would resound with the takbeer.
Ibn Umar (may allaah be pleased with him) used to make takbeer in Mina on these days, after every prayer, while reclining on his couch, in his tent, in his gatherings and when walking all in these days.
Maimoonah (may Allaah be pleased with her) would make takbeer on the day of Nahr. The women used to make takbee, alongside with Abaan Ibn Uthmaan and 'Amr Ibn Abdul-Aziz during the nights of Thasreeq with the men in the masjid.
When Ibn 'Umar (may Allaah be pleased with him) would leave (his house) on the morning of 'Eid-ul-Fitr and 'Adhaa and he would say the takbeer aloud until he reached the musallaa and then make tak beer until the Imaam came.38
The manner of saying takbeer has not been authentically reported in a hadeeth of the Prophet (SAW) from that which I know, but it has been reported from some of the Companions (may Allaah be pleased with them all).
Ibn Mas'ood used to say: << Allaahu-Akbar. Allaahu-Akbar. Laa ilaaha illallah. Wa-Allaahu Akbar. Allaahu-Akbaar. Wa lillaahil-Hamd>>
(Allaah is the Greatest. Allaah is the Greatest. There is none who has the right to be worshipped except Allaah. Allaah is the Greatest. Allaah is the Greatest and to Allaah belongs all praise.)
Ibn 'Abbaas (may Allaah be pleased with him) used to say: <<
(Allaah is the Greatest. Allaah is the Greatest. Allaah is the Greatest and to Allaah belongs all praise. Allaah is the Greatest and the Most Sublime. Allaah is the Greatest to that which He has guided us to.)
Abdur-Razzaq transmits by the isnaad of Baihaqee in his book as Sunan al-Kubra (3/316)- with an authentic chain of narration - from Salmaan al-Khair (may Allaah Pleased with him): "Make takbeer of Allaah: Say: Allaahu-Akbar Allaahu-Akbar Allaahu-Akbar kabeera"
However many of the lay Muslims have opposed this dhikr that is established upon the salaf by innovated dhikr and additions which have no basis at all. Thus Haafidh Ibn Hajr (may Allaah have mercy on him) said in Fath ul-Baaree (2/536): "indeed additions41 have been invented. on this day, which have no basis."
CHAPTER - EIGHT : When to eat during the 'Eids
Reported from Anas (may Allaah be pleased with him) who said: "The Messenger of Allaah would not set out in the morning of 'Eid ul-Fitr until he had eaten some dates."42
Imaam al-Muhallab said: "The wisdom behind eating before the 'Eid prayer is so that no per son with doubt in his mind thinks that the fasting remains until after the prayer. So it is as if he (SAW) wanted to stop this from occurring"43
Buraidah (may Allaah be pleased with him) said: "The Prophet (SAW) would not leave on the morning of 'Eid-ul-Fitr until he had eaten and on the day of 'Adhaa he would not eat until he had returned from the prayer and he would eat from his sacrifice."44
The renowned scholar Ibn al-Qayyim said: "...as for 'Eid-ul- 'Adhaa, then he (SAW) would not eat until he returned from the musallaa and he would eat from his sacrifice."45
The renowned scholar as-Shawkaanee46 said: "The wisdom behind delaying eating on the day of 'Adhaa, is because it is a day in which slaughtering and eating from the sacrifice has been legislated. Therefore it has been prescribed that the eating be from the sacrifice. This view was held by Ibn Qudaamah."47
Zain ibn Munayyir48 said: "Eating by the Prophet (SAW) in both 'Eids occurred at the time for which it has been legislated to give the sadaqa connected to that 'Eid. Giving sadaqat-ul-fitr before going to the musallaa and giving sadaqat-ul-'Adhaa after slaughtering the sacrifice."
[Continued...]
FOOTNOTES
*Publisher's note: The mosque in Makkah in which the Ka'ba is contained.
23. Reported al-Bukhaaree (957), Muslim (889) and an-Nasaa'ee (3/187).
24. Reported by al-Bukhaaree (1190) and Muslim (1394).
25. al-Madkhal (2/283).
26. al-Mughnee (2/229-230).
27. For a detailed explanation of the evidences for this issue with a reply to the doubts of the ones who oppose it, refer to what the renowned scholar Sh Ahmad ash-Shaakir, may Allaah have mercy upon him, wrote in Sharh Sunan at- Tirmidhee (2/421-423) and by our teacher al-Albaanee in a treatise called Salaat-ul-'Eidain fil-Musallaa hiyah Sunnah, printed in Dimishq. Refer to it for it is of utmost beauty.
28. Refer to al-Mughnee (2/230)
29. Refer to Nihayatul-Muhtaaj (2/375) by ar-Ramlee
30. Reported by al-Bukhaaree (986).
31. Zaad-ul-Ma'aad (1/449).
32. Rawdat-ul-Taalibeen (2/77).
33. Declared hasan by our Shaikh Al-Albaanee in Saheeh Sunan at-Tirmidhee (1/164).
34. Al-Baqarah 2:185.
35. Reported by Ibn Abee Shaibah in Musannaf and Mahaamlee in Kitaab Salaatul 'Eidain with an authentic chain of narration but it is mursal. Nevertheless it has (some) supporting narrations that strengthen it. Refer to Silsilatul Ahaadeeth as Saheehah (170). The takbeer begins from the time of the proceeding out to the musallaa until the prayer.
36. Silsilatul Ahaudeeth as-Saheehah (1/121).
37. Majmoo al-Fataawaa (24/220) and refer to Subul-us-Salaam (2/71-72).
38. Reported by ad-Daaraqutnee and Ibn Abee Shaibah and others with an authentic chain of narration. Refer to Irwaa al-Ghaleel (650).
39. Reported by Ibn Abee Shaibah with an authentic chain of narration.
40. Reported by Baihaqee (3/315) and it has an authentic chain of narration.
41. Rather additions, after additions.
42. Reported by al-Bukhaaree (953), at-Tirmidhee (543), Ibn Maajah (1754) and Ahmad (3/126,164,232).
43. Fath-ul-Baaree (2/447) Refer to what the author has said regarding the wisdom in preferring dates.
44. Reported by at-Tirmidhee (542), Ibn Maajah (1756) and ad-Daarimee (1/375) Ahmad (5/352) and its chain is hasan.
45. Zaad-ul-Ma'aad (1/441).
46. In Nail-ul-Awtaar (3/357).
47. Refer to al- Mughunee (2/371).
48. Refer to Fath-ul-Baaree (2/448).
CHAPTER - NINE : Bathing before the 'Eid Prayer
Naaf'i reports: "That 'Abdullaah bin 'Umar used to bathe on the day of Fitr before setting out to the musallaa."49
Imaam Sa'eed ibn-ul-Musayyib said: "The Sunnah acts of 'Eid-ul-Fitr are three: walking to the musallaa eating before proceeding to the musallaa and bathing."50
I say: Perhaps he means the sunnah of the Companions ie. their way and guidance. Since no sunnah is authentically reported from the Prophet (SAW) regarding this.
Imaam Ibn Qudaamah said: "It is preferred to purify oneself by bathing for 'Eid. Ibn 'Umar used to bathe on the day of Fitr. This is also reported upon 'Alee (may Allaah be pleased with him) and it is the opinion of 'Alqamah Urwah, 'Ataa, An-Nakhaa'ee, ash-Sha'bee, Qataadah Aboo Zinaad Maalik, Ash-Shaafi'ee and Ibn Mundhir..."51
As for that which is reported from the Prophet (SAW) regarding this, then it is unauthentic.52
CHAPTER - TEN : Does one pray before or after the 'Eid Prayer?
Ibn 'Abbaas reports: "That the Prophet (SAW) prayed two rak'ahs on the day of Fitr and he did not pray before or after this... "53
Ibn al-Qayyim (may Allaah have mercy upon him) said: "Neither he (SAW) nor his Companions used to pray before or after the ('Eid) prayer when they reached the musallaa."54
Haafidh Ibn Hajr55 said: "In conclusion, it has not been established that the 'Eid prayer has a Sunnah (prayer) before or after it; in contrast to those who make an analogous conclusion for it from the Friday prayer."56
CHAPTER - ELEVEN : The Islamic ruling of the 'Eid prayer
Shaikh-ul-Islaam Ibn Taymeeyah said:"...and consequently we have deemed as being the strongest opinion that the 'Eid prayer is obligatory upon all individuals. Like the opinion of Aboo Haneefah57 and others. This is also one of the opinions of ash-Shaafi'ee and one of the two opinions of Ahmad. The opinion of those who say 'it is not obligatory' is extremely far from the truth. For indeed the 'Eid prayer is one of the symbols of Islaam. The gathering of people for 'Eid is greater than that on the day of Jum'ah and the saying of takbeer has been permitted in 'Eid. The opinion of those who say that it is not obligatory upon everybody (Fard-ul-Kifayah) does not hold.. "58
The renowned scholar ash-Shawkanee said in as-Sail al-Jaraar (1/315)59 "Know! that the Prophet (SAW) continually practised this prayer on every 'Eid. He (SAW) never, in any one of the 'Eids left it. He (SAW) ordered the people to go to it so much so that he (SAW) also ordered the egression* of the mature women60, young girls and the menstruating women. He (SAW) also ordered the menstruating women to stay away from the prayer, witness the good and witness the supplications of the Muslims. He (SAW) ordered the egression of women for this event to such an extent that he (SAW) ordered the women who did not possess an outer-garment to be clothed with the outer-garments of their Companions.61 All of this shows that the 'Eid prayer is definitely compulsory upon all individuals and not just upon some people. The order to egress to the musallaa necessitates the order to pray the 'Eid prayer, for one who has no excuse; as is implied from the tone of this message. This is because "egression" is a means to the prayer. Therefore the fact that the means is obligatory necessitates that the objective (the prayer) is obligatory. Also the men are more deserving of this ruling than the women."
He then said: "And from the evidences regarding the 'Eid prayer being obligatory is that if the Friday prayer and the 'Eid coincide upon one day, then the 'Eid prayer cancels out the Friday prayer62. Therefore that which is not obligatory cannot cancel out that which is obligatory. Also it has been established that the Prophet (SAW) continually practised the 'Eid prayer in congregation, from the time it was legislated until he died; and added to this continual practising of the 'Eid prayer is his ordering the people to egress to the prayer."63
Our Shaykh Al-Albaanee said in Tamaamul-Minnah (p.344) after quoting the hadeeth of Umm 'Ateeyah: "Thus the 'command' that is mentioned indicates it being obligatory. Since, if proceeding (to the musallaa) is an obligation then by right the prayer is an obligation, and this is clear. Thus the truth is that it is obligatory and not just a Sunnah."
CHAPTER - TWELVE : The time of the 'Eid prayer
'Abdullaah bin Busr, the companion of the Prophet (SAW) proceeded along with the people to the musallaa on the day of 'Eid-ul-Fitr or 'Adhaa and rebuked the delay of the Imaam in coming to the musallaa and said: "Verily by this time we had finished praying and that was at the time of Tasbeeh."64
This hadeeth65 is the most authentic on this topic. Other ahaadeeth are reported but they are weak with respect to the chains of narration.
Ibn al-Qayyim said:66 "He (SAW) used to delay the 'Eid-ul-Fitr prayer and hasten the prayer of 'Eid-ul-'Adhaa. Ibn 'Umar (may Allaah be pleased with him) despite his strong following of the Sunuah - would not come out until sunrise."
Siddeeq Hasan Khan said: "The time for 'Eid prayer is after the sun has risen a length of a spear up until zawaal (mid-day). Verily there is an ijmaa (consensus) upon what is inferred upon by the ahaadeeth - even though the like of this is not a proof - as for the final time for the prayer then it is zawaal (mid-day)."67
Shaikh Aboo Bakr al-Jazaa'iree said: "Its time is from the sun rising a spear's length up until zawaal (midday). It is best to pray the 'Eid-ul- 'Adhaa prayer at its earliest possible time, so that people will be able to go and offer their sacrifices and to delay the prayer of 'Eid-ul-Fitr, so that the people will be able to give their sadaqah."68
NOTE If the day of 'Eid is not known until late in the same day the 'Eid prayer is prayed the next morning. Aboo Dawood, an-Nasaa'ee and Ibn Majah transmit with an authentic chain of narration from Abee Umair Ibn Anas from an uncle of his from amongst the Companions, that he testified he saw the Crescent yesterday and so they were ordered to break the fast and on the following morning to proceed out to the musallaa.69
CHAPTER - THIRTEEN : No Adhaan or Iqaamah for the 'Eid Prayer
Jaabir ibn Samurah (may Allaah be pleased with him) said: "I prayed the 'Eid prayers, with Allaah's Messenger many times, without an Adhaan or an Iqaamah."70
Ibn 'Abbaas and Jaabir (may Allaah be pleased with them) said: "They did not give the Adhaan on the day of Fitr, nor on the day of 'Adhaa."71
Ibn al-Qayyim said: "...and when he (SAW) used to arrive at the rnusallaa he (SAW) would begin the prayer without an Adhaan, nor an Iqaamah, nor by saying the words 'collective prayer' The Sunnah is not to do any of these things."72
Imaam as-San'aanee said, when he was explaining the sayings of the scholars on this topic: "It is proof of the illegality of giving the Adhaan and the Iqaamah in the 'Lid prayers. Indeed giving the Adhaan and Iqaamah are an innovation (at 'Eid)."73
[Continued...]
FOOTNOTES:
*Translators note: Due to the richness of the 'Arabic language and the limitation of the English language the word egression is the word that best portrays the original meaning of the Arabic. Since the word Khurooj in this context means to leave and proceed out to another place..."
49. Reported by Maalik (1/177) ash-Shaafi'ee (73) and Abdur-Razzaaq (5754) and it has an authentic chain of narration.
50. Reported by a1-Firyaabee (127/1.2) and its isnaad is saheeh. Refer to Irwaa alGhaleel (2/104).
51. Al-Mughnee (2/370).
52. As with Ibn Maajah (1315) and in the chain of narration is Jabbarah bin Mughallis. He and his teacher are weak narrators. Also reported by Ibn Maajah (1316) and in its chain of narration is Yusuf bin Khaalid as-Samtee and many have declared him a liar.
53. Reported by al-Bukhaaree (989). at-Tirmidhee (537) an-Nasaa'ee (3/193). Ibn Maajah (1291).
54. Zaad-ul-Ma'aad (2/443).
55. Fath-ul-Bauree (2/476).
56. Refer to Sharh-us-Sunnah (4/316-317) and footnote 4 in this book.
57. Refer to Hashiyah ibn 'Aabideen (2/166) and that which comes after it.
58. Majmoo-al-Fataawaa (23/161).
59. And from him Siddeeq Hasan Khan in Maw'ithat-ul-Hasanah (42-43)
60. Ibn Atheer in an-Nihaayah (3/179) said: "It is said the girl matured thus she is mature. Just like the saying she menstruated thus she is menstruating."
61. All of this is confirmed from the hadeeth of Umm Ateeyah, which is reported by al-Bukhaaree (324.35 1,971,974,980,981, 1652). Muslim (890). at-Tirmidhee (539), an-Nasaa'ee (3/180), Ibn Maajah (1307) and Ahmad (5/84,85).
62. As in the hadeeth of Aboo Hurairah, when day of Eid and the Friday coincided on the same day Allaah's Messenger (SAW) said: "In this day of yours two 'Eids have coincided, so whosoever wishes then the 'Eid prayer suffices for him (cancels out the Friday Prayer), but we are going, to offer the Friday' prayer" Reported by Aboo Daawood (1073). Ibn Maajah (1311) and its chain of narration is hasan. Refer to al-Mughnee (2/357), Majmoo al-Fataawaa (24/212).
63. The evidence has preceeded. Refer to Nail-ul-Awtaar (3/382-383) RawatunNadiyah (1/142) and Tamaam-ul-Minnah (2/37)
64. i.e at the time for offering the voluntary prayers that is "after the time of dislike" (waqt-ul-karaaha) for praying has elapsed. Refer to Fath-ul-Baaree (2/457) and anNihaayah (2/331).
65. Reported by al-Bukhaaree in mu'allaq form (omitting the isnaad or part of it) (2/456) and in full form by Aboo Daawood (1135), Ibn Maajah (1317). al-Haakim (1/295), al-Baihaqee (3/282) and its chain of narration is saheeh.
66. Zaad-ul-Ma'aad (1/442).
67. Maw'ithat-ul-Hasanah (43-44).
68. Minhaaj-ul-Muslim (278).
69. Reported by Aboo Dawood (1157), an-Nasaa'ee (3/180) and lbn Maajah (1653)
70. Reported by Muslim (887), Aboo Daawood (1148). at-Tirmidhee (532).
71. Reported by al-Bukhaaree (960), Muslim (886).
72. Zaad-ul-Ma'aad (1/442).
73. Subul-as-Salaam (2/67)
CHAPTER - FOURTEEN : The 'Eid Prayer Described
First: The 'Eid prayer is two rak'ahs and this is taken from the narration of 'Umar (may Allaah be pleased with him) who said: "The prayer of travelling is two rak'ahs, the prayer of 'Adhaa is two rak'ahs and the prayer of Fitr is two rak'ahs. They are complete, not shortened and this is taken from the word of the Prophet (SAW)"74
Second: The first rak'ah begins, just like all other prayers, by the Takbeerat-ul-Ihraam*, then by making seven more takbeers, and in the second rak'ah - five takbeers are made excluding the takbeer of standing back up.
'Aaishah (may Allaah be pleased with her) said: "The Messenger of Allaah (SAW) in the Fitr and 'Adhaa prayers used to make takbeer - in the first rak'ah seven takbeers and in the second rak'ah five takbeers other than the two takbeers of ruku"75
Imaam al-Baghawee said: "This is the opinion of the majority of the people of knowledge from the Companions and those after them - that one makes takbeer in the 'Eid prayer; in the first rak'ah seven times other than the opening takbeer and in the second rak'ah five times other than the takbeer of standing back up before reciting. This is reported upon Aboo Bakr, 'Umar, 'Alee and.."76
Third: It has not been authentically reported from the Prophet (SAW) that he used to raise his hands with the takbeers of 'Eid.77
However Ibn al-Qayyim said: "Ibn 'Umar with his adherent following of the Sunnah used to raise his hands with each takbeer"78
I say: The best guidance is the guidance of Muhammad (SAW).
Our shaykh - al-Albaanee said in Tamaamul-Minnah p.348: "That fact that it is reported from 'Umar and his son does not make it a sunnah, especially when the reports from 'Umar and his son are not authentic. As for what is reported from 'Umar then it is transmitted by al-Baihaqee with a weak chain of narration and as for what is reported for his son, then as of yet I have not come across it."
Our Shaykh also says: in Ahkaam-ul-Jana'iz (p.148) in a matter similar to this: "He who thinks that he - Ibn 'Umar - would not do this except by permission from the prophet (SAW) then he should raise his hands"
Fourth: No specific supplication in between the 'Eid takbeers has been authentically reported from the Prophet (SAW). However it has been established upon Ibn Mas'ood (may Allaah be pleased with him) that he said regarding the 'Eid prayer: "In between every two takbeers, is the praising of Allaah, the Mighty and Sublime, and the sending of praise upon Allaah."79
Ibn al-Qayyim (may Allaah have mercy upon him) said: "He (SAW) used to pause for a little while in between every two takbeers; but no specific supplication in between the takbeers has been preserved from him. However it is mentioned upon Ibn Mas'ood that he said: 'One praises Allaah, exalts Him and sends Salaah (du'a) upon the Prophet (SAW). 80
I say, what I said regarding the issue of raising the hands with the takbeers, ie. that the best guidance is the guidance of Muhammad (SAW).
Fifth: When he (SAW) completed the takbeers he would begin reciting the opening of the Book (al-Faatiha), and after it read: "QAAAAF, by the Glorious Qur'aan..." [Sura Qaaf] in one of the two rak'ahs and in the other rak'ah: "The Hour has drawn closer, and the moon has been cleft asunder..." [ Soorah al-Qamar] 81 And he sometimes read in the two rak'ahs: "Glorify the name of your Lord the Most High..." [Soorah al-'Ala] and, "Has there come to you the narration of the Overwhelming. . ." [Soorah al-Ghashiyyah] 82
Ibn al-Qayyim (may Allaah have mercy upon him) said: "Both have been authentically reported from the Prophet (SAW) and nothing other than this has been authentically reported fron him."
Sixth: The manner of the remaining part of the 'Eid prayer is like other customary prayers - it does not differ a single bit from them.84 Seventh: One who missed the 'Eid prayer in congregation should pray two rak'ahs. Imaam al-Bukhaaree (may Allaah have mercy upon him), said: "Chapter: If one misses the 'Eid (prayer) he should pray two rak'ahs"85
Haafidh Ibn Hajr said in Fath-ul-Baaree (2/550) after this heading: "This heading has two rulings: a) The legality of making up the 'Eid prayer if the congregation 'Eid prayer is missed, regardless of whether one is compelled to miss it or it happens out of choice. b) That one makes up two rak'ahs."86 and 'Ataa said: "If he misses the 'Eid prayer he prays two rak'ahs."
The renowned scholar Wali-ullaah ad-Dihlawee said: "This is the opinion of ash-Shaafi'ee, that if a man misses the 'Eid prayer with the Imaam, he should pray two rak'ahs so that he can catch some of the merits of the 'Eid prayer, even though he will miss the merits of the congregational (prayer) with the Imaam. As for the Hanafees, then their opinion is that there is no Qadaaa87 (making up) of the 'Eid prayer. Thus if one misses the prayer with the Imaam, one has missed it"88
Al-Maalik said in Muwatta89 "All those who pray the two 'Eid prayers for themselves - man or woman - then I say that they should make seven takbeers in the first rak'ah, before recitation and five takbeers in the second before recitation."
The one late for the 'Eid prayer prays what he has missed in its manner, just as other prayers.
Eight: The takbeer is a sunnah. The prayer, without difference ofopinion90, is not nullified by intentionally leaving it or by forgetfully leaving the takbeer. However those who leave it (the takbeer) have without doubt opposed the sunnah of the Prophet (SAW).
CHAPTER - FIFTEEN : The Sermon After The Prayer
The Sunnah with respect to the 'Eid sermon is that it should be after the prayer. Al-Bukhaaree has titled a chapter in his book, Saheeh, with: "Chapter: The sermon after the 'Eid prayer.''91
Ibn 'Abbaas said: "I witnessed 'Eid with Allaah's Messenger (SAW), Aboo Bakr, 'Umar and 'Uthmaan (may Allaah be pleased with them all) and they all used to pray before the sermon."92
Ibn 'Umar reported: "That the Prophet (SAW), Aboo Bakr and 'Umar used to pray the 'Eid prayer before the sermon."93
Wali-ullaah ad-Dihlawee, when explaining the previous chapter headings of al-Bukhaaree said: 94 "i.e. this is the Sunnah of the Prophet (SAW) and that which was acted upon by the rightly guided Khulafaa. The changes that occurred - I mean bringing the sermon before the prayer, which is based on analogous deductions from the Friday prayer - is an innovation that emanated from Marwaan."95
Imaam at-Tirmidhee96 said: "The people of knowledge, from the Prophet's Companions and others, acted upon this, that the 'Eid prayer precedes sermon. It is said that the first person to give the sermon before the prayer was Marwaan bin Hakam."97
CHAPTER - SIXTEEN : The Sermon and Choosing To Attend It
Aboo Sa'eed al-Khudree (may Allaah be pleased with him) said: "The Prophet (SAW) used to proceed to the musallaa on the day of 'Eidul-Fitr and 'Adhaa and the first thing that he would begin with was the prayer. After the prayer he would move and stand in front of the people - the people being seated in their rows - and he would admonish, advise and command them ..."98
The 'Eid sermon is just like all other sermons - opened by praising and exalting Allaah, the Mighty and Sublime.
Ibn al-Qayyim said: "He (SAW) used to begin all his sermons by praising Allaah. However not a single hadeeth has been preserved from him saying that he used to begin the 'Eid sermons with takbeer. Rather Ibn Majah relates in his book as-Sunan99 upon the authority of S'ad al-Quradh the Prophet's mu'adhin* - that he (SAW) used to make the takbeer fre quently in between the sermons, and he (SAW), also made the takbeer in the 'Eid sermons. However this does not indicate that he (SAW) used to begin the 'Eid sermon with it ..."100
It has not been authentically reported in the sunnah that the sermon of 'Eid is two sermons divided by sitting down between them!
Since, that which is found regarding this is a very weak hadeeth transmitted by al-Bazzar in his Musnad [No.53 from the Musnad of Sa'd] from his teacher, Abdullaah Ibn Shabeeb with his chain of narration of Sa'd (may Allaah be pleased with him). That the Prophet used to give two sermons and seperate them by sitting down (between them).
Al-Bukhaaree said about Abdullaah ibn Shabeeb, "He is munkar-ul-hadeeth (makes a hadeeth Munkar)"
Thus the 'Eid sermon remains on the original basis, which is as one sermon.
Attending the 'Eid sermon is not obligatory, unlike the 'Eid prayer, which is obligatory. This is due to what is established from 'Abdullaah ibn Saa'ib, who said: "I witnessed 'Eid with the Prophet (SAW) and when he finished praying he (SAW) said: 'Verily we shall give a sermon, so whoever wishes to stay for the sermon then let him stay and whoever wishes to depart then let him depart'"101
Ibn al-Qayyim102 (may Allaah have mercy upon him), said: "He (SAW) gave permission for those who attended the 'Eid prayer to stay for the sermon or to leave.''103
CHAPTER - SEVENTEEN : 'Eid and Jum'ah coinciding on the same day
Aboo Dawood (1070) an-Nasaa'ee (3/194) Ibn Majah (1310) Ibn Khuzaimah (1474) ad-Daarimee ( 1620) Ahmad (4/372) transmit from Iyaas ibn Abee Ramlah as-Shaamee who said: "I witnessed Mu'aaweeyah ibn Abee - Have you witnessed the coinciding of two 'Eids on the same day with the Prophet (SAW) ? He replied: Yes. So he said: What did he do? He replied: He (SAW) prayed 'Eid and then gave permission not to pray Jum'ah, and said: 'He amongst you who desires to pray them,pray'" 104
In this area Aboo Hurairah and others report from the Prophet (SAW). The Companions also act according to this.
Abdur-Razzaq reports in his Musannaf (3/305), Ibn abee Shaibah in his Musannaf (2/187) with a authentic chain of narration from 'Alee ibn Abee Taalib that two 'Eids coincided on the same day so he said: "He who wishes to pray Juma'h then let him do so and he who wishes to sit then let him do so". And in Saheeh al-Bukhaaree is a similar narration from Uthmaan (may Allaah be pleased with him).
In Sunan Aboo Dawood (1072), Musannaf of Abdur-Razzaq (no.5725) with an authentic chain of narration from Ibn Zubair that he said: "Two 'Eids coincided on the same day and so they were both joined together by making them one. He prayed on the day of Juma'h two raka'hs in the morning and he did not add to them until he prayed Asr Prayer ..."
Ash-Shawkanee said in Nayl al-Awtaar (3/348) after this narration: "It is apparent that he did not pray Zhur prayer"
It also shows that if for any (permissible) reason, the Jum'ah prayer is cancelled it is not obligatory for the person for whom it has be cancelled to pray the Zhur prayer and 'Ataa held this opinion.
Thus it is apparent that those who hold this opinion are those who say that the Jum'ah prayer is the origin. You are well aware of what He obligated over his servants on the day of Jum'ah, and that is the Jum 'ah Prayer. Thus making the Zhur prayer obligatory upon a person who leaves it i.e. Jum'ah, either due to a permissible excuse or otherwise is in need of evidence and there is no evidence which is worthy of being adhered to from that which I know.
CHAPTER - EIGHTEEN : The Greetings and Congratulations of 'Eid
Shaikh-ul-Islaam Ibn Taymeeyah was asked about the greetings/congratulations of 'Eid 105 so he answered: "As for the greetings on the day of 'Eid, then it is by saying to one another when meeting after the prayer:
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May Allaah accept it from you and us and may Allaah make it return to you, and other things of this nature. Indeed it has been reported that a group of the Companions used to do this. The A'immah, like Ahmad and others permitted this.
However Ahmad said: 'I do not initiate greeting anybody but if they begin I answer them and that is because answering a greeting is obligatory. As for initiating greetings (of 'Eid) then it is not from the requested Sunnah and neither is it from that which is prohibited. Therefore whosoever does it, has a precedent and whosoever leaves it, also has a precedent - and Allaah knows best'" 106
Haafidh Ibn Hajr said: 107 "We have related in "Mahaamiliyaat" with a chain of narration that is hasan, from Jubair bin Nufair, who said: The Companions of Allaah's Messenger (SAW) used to, when they met on the day of 'Eid used to say to each other:
<<Taqabbala Allaaha minnaa wa minkum>>
'May Allaah accept it from you and us."'
Ibn Qudaamah mentioned in al-Mughnee (2/259) that Muhammed ibn Ziyaad said: "I was with Abee Umaamah al-Baahilee and other companons of theProphet (SAW ) and when they returned from the 'Eid they said to each other:
<<Taqabbala Allaaha minnaa wa minkum>>
'May Allaah accept it from you and us."'
Ahmad said the chain of narration of the hadeeth of Aboo Umaamah is good, 108 as for the saying, by the general populus of muslims, who say to each other; <
79. Reported by al-Baihaqee (3/291) and its isnaad is strong.
80. Zaad-ul-Ma'ad ( 1/443 )
81. Reported by Muslim (891 ) an-Nasaa'ee (3/84). at-Tirmidhee (534). Ibn Maajah (1282) on the authority of Aboo Waaqid al-Laithee (may Allaah have mercy upon him).
82. Reported by Muslim (878), at-Tirmidhee (533) an-Nasaa'ee (3/184). Ibn Maajah(1281) from the hadeeth of Nu'maun bin Basheer.
83. Zaadul-Ma'aad (1/443). Refer to Majallat-ul-Azhar (7/194).
84. For knowledge about it with its proofs refer to what our teacher al-Albaanee has written in his "delightful book" the 'Prophet's Prayer Describes" - it is printed and widely available. Publishers note: Available in English published by al-Haneef Publications. Also refer back to my treatise at-Tazkirah fi Sifaat Wudoo wa Salaut-un-Nabee for it is concise.
85. Saheeh al-Bukhaaree (1/134-135 Indian print).
86. Same as previous footnote.
87. This is not called Qadaa unless the time for praying has elapsed.
88. Sharh Taraajim Abwaab-al-Bukhaaree (P.80) and Refer to al-Majmoo (5/27-29).
89. Number 592 by the narration of Aboo Mus'ab.
90. Al-Mughnee (21244) of Ibn Qudaamah.
91. Kitaab-ul-'Eidain chapter 8 and refer to Fath-ul-Baaree (2/453).
92. Reported by al-Bukhaaree (962) Muslim (884) and Ahmad ( 1/331, 346).
93. Reported by al-Bukhaaree (963) Muslim (888), at-Tirmidhee (531), an-Nasaa'ee (3/183), Ibn Maajah (1276) and Ahmad(2/12,38).
94. Sharh Taraajim Abwaab-al-Bukhaaree (P.79).
95. He is Marwaan bin Hakam bin Abee al-'Aas, the 'Amawee Khaleefah. He died in the year 65A.H. His biography is present in al-'Alaam (7/207) by az-Zirkilee.
96. In his Sunan (2/411).
97. Refer to Kitaab-ul-Umm (l/235-236) by 1maam ash-Shaafi'ee and to 'Aaridaa-ul-Ahwaadhee (313-6) by Qaadee Ibn-al-Arabee al-Maalikee.
98. Reported by al-Bukhaaree (956) Muslim (889), an-Nasaa'ee (3/187), al-Baihaqee (3/280) and Ahmad (3/36,54).
99. Number (1287) in his Sunan and reported by al-Haakim (3/607), al-Baihaqee(3/299) from Abdur-Rahmaan bin S'ad bin 'Ammar bin S'ad al-Muadhin: reported to me by my father, from my grandfather... and he mentioned the hadeeth. The isnaad for the hadeeth is da'eef (weak) as Abdur-Rahmaan Ibn S'ad is a weak narrator and his father and grandfather are majhool (unknown). *Translator's note: The title (muaddin) given to one who gives the call to prayer.
100. Zaad-ul-Ma'aad ( I /447-448 ).
101. Reported by Aboo Daawood (1155), an-Nasaa'ee (3/185). Ibn Maajah (1290) al-Haakim (1/295) and its isnaad is saheeh refer to Irwaa al-GhaleeI (3196-98).
102. Zaad-ul-Ma'aad (1 /448 ).
103. Refer to Majmoo al-Fataawaa by Shaikh-ul-Islaam (24/214).
104. This hadeeth has been declared saheeh by the scholar of hadeeth, Imaam 'Alee ibn al-Madenee, as in Talkhees al-Habeer (2194).
105. Majmoo al-Fataawaa (24/253) .
106. as-Suyootee in his treatise Wusool al-Amaanee bi Usool at-Tahannee has gathered the sayings from many of the Salaf mentioning the 'Eid greetings. It is printed within his book al-Haawee lil-Fataawaa (1/81-82), refer back to it and to the book al-Masno'o fee M'arifatil-Hadeeth al Mawdoo' (P.88) by the renowned scholar Alee al-Qaree and the footnotes by its checker.
107. Fath-ul-Baaree (2/446).
108. Refer to al-Juwhar an-Naqee (3/320).
109. Soorah Baqarah 2:61
CHAPTER-NINETEEN : The Sacrifice
The sacrifice is a sheep that is slaughtered after the 'Eid-ul-'Adhaa prayer, seeking nearness to Allaah, the Most High, by offering this sacrifice. Allaah, the Perfect and Free of all defects and the Most High, says: "Say (Oh Muhammad). Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds"110
Here the word "sacrifice" means "slaughtering so as to seek nearness to Allaah, Exalted be He."111
The scholars have differed with respect to its ruling. However, that which seems to be the strongest opinion from the differing evidences is that the sacrifice is obligatory and here - my Muslim brothers - are some of the ahaadeeth which have been used as an evidence by the ones who say it is obligatory:
1. From Aboo Hurairah (may Allaah be pleased with him) who said: "The Messenger of Allaah (SAW) said: 'Whosoever has the capability and does not offer a sacrifice, then let him not approach our musallaa."'112 The inference of proof from the hadeeth is that when he (SAW) prohib ited one who has the ability and does not offer a sacrifice from approaching the musallaa , he (SAW) highlighted the fact that the one not offering a sacrifice has left an obligatory act. Therefore it is as if he (SAW) is saying that there is no benefit in seeking nearness to Allaah while at the same time leaving this obligatory act.
2. From Jundub bin 'Abdullaah al-Bajalee (may Allaah be pleased with him) who said: "I witnessed the Messenger of Allaah (SAW) say on the day of Nahr (slaughtering). 'Whomsoever slaughtered before praying, then let him replace it with another sacrifice and whomsoever has not slaughtered then let him slaughter "' 113 The "order" is clear in showing that it is obligatory, and nothing has come114 to take the order away from its clear meaning.
3. From Mikhnaf bin Sulaaim who witnessed the Prophet (SAW) say while giving a sermon on the day of 'Arafah: "It is the duty of the people of every household to offer the sacrifice of 'Atariyah every year115 and do you know what 'Atariyah is? It is what the people call ar-Rajabiyah"116
This contains within it an obligatory order. As for 'Atariyah, then it has been abrogated but its abrogation does not necessitate the abro gation of the sacrifice of 'Eid, as that remains upon the original guide line and principal.
Ibn Atheer said: "'Atariyah has been abrogated and this occurred in the beginning of Islaam."117
As for the ones who oppose this stance, then their biggest doubt lead ing them to the conclusion that the sacrifice is Sunnah, is the saying of the Messenger (SAW): "When the (first) ten days (of Dhul-Hijjah) come and one of you wants to offer a sacrifice, then let him not remove anything from his hair or from his skin (fingernails)"118 so they said:119 "This contains an evidence showing that the sacrifice is not obligatory, because he (SAW) said, 'and if one of you wants to offer a sacrifice' Therefore, if it was obligatory he would not have left it to one's will."
Shaikh-ul-Islaam Ibn Taymeeyah - after deeming that the strongest opinion is that of the sacrifice being obligatory - replied to this doubt by saying:120
The ones who deny that the sacrifice is obligatory, do not have a text to support them. Indeed the cornerstone of their view is the saying of the Prophet (SAW): 'whoever wants to offer a sacrifice ...'
"Thus they said an obligation would not be connected to wishes/wants. These words are general, since an obligation is not entrusted, to the wishes of the servant, so that it is said: 'If you wish do this'. Rather, an obligation may be attached to a condition in order to explain a legal verdict; like the saying of Allaah: "when you stand for prayer then wash."121 They (scholars) determined that the meaning of this is "when you intend to stand for prayer.."
Similarly they determined that it meant: When you intend to recite (the Qur'aan), seek refuge in Allaah. Purification for prayer is obligatory and recitation in the prayer is obligatory. Indeed Allaah says: "Verily this (Qur'aan) is no less than a reminder to all the Mankind and Jinn. To whomsoever amongst you wills to walk straight."122 and wanting to be upright in the Deen is an obligation. Then he, (Ibn Taymeeyah) may Allaah have mercy on him, said:123 "...Also, it is not obligatory upon everybody to offer a sacrifice. Rather it is obligatory upon the one who has the ability. As such a per son is the one who wants to offer a sacrifice. Just as he (SAW) said: "Whoever wants to make Hajj then let him hasten for indeed a thing may deviate him from it and a need may prevent him from performing it"124 Indeed Hajj is obligatory upon everyone who has the ability. Therefore, the saying of the Prophet (SAW): "Whoever wants to offer a sacrifice" is like his (SAW) saying: "Whoever wants to make Hajj..." Imaam al-'Aynee125 has replied to the reasoning of those who say it is not obligatory, when explaining the saying of the author of al-Hidaayah:126 "... and the meaning of 'want' from that which has been narrated - and Allaah knows best - is the opposite of inadvertence and not an option."
So al-'Aynee (may Allaah have mercy on him) said: "The intended meaning is not a choice between leaving and permit ting. Rather it becomes as if he (SAW) said: 'whoever amongst you intends to offer a sacrifice' and this option does not point to a nega tion of the obligation. Just as in his (SAW) saying: "Whomsoever wants to pray then let him make wudoo"127 and his saying: "whomsoever amongst you wants to pray Jum 'ah then let him make ghusl"128
i.e. whoever intends it, no option is found and likewise this one (i.e. the sacrifice)." As for the deduction of proof from the reasoning that the Prophet (SAW) did not obligate the sacrifice upon his ummah, as in Sunan Aboo Dawood (2810) Sunan at-Tirmidhee (1574), Musnad Ahmad ( 3/356) with an authentic chain of narration from Jaabir ibn 'Abdullaah - then it is a reasoning which does not hold, since it can be understood by har monising the evidences together - to mean those of the ummah who do not have the ability.
Therefore he who is unable to offer the sacrifice has the ruling of it being obligatory removed from him from the onset, and Allaah knows best.
[Continued...]
FOOTNOTES:
110. Soorah al-An'aam 6:162
111. Refer to Minhaaj al-Muslim (355-356).
112. Reported by Ahmad (1/321), Ibn Maajah (3123) ad-Daaraqutnee (2/545), al Haakim (2/392) and (4/231) and its chain is hasan.
113. Reported by al-Bukhaaree (5562), Muslim (1960) an-Nasaa'ee (7/224), Ibn Maajah (3152), at-Tayaalisee (936) and Ahmad (4/312-313).
114. The reply to the most significant evidences used by those who say the sacrifice is Sunnah shall come later.
115. Aboo 'Ubaid said in Ghareeb-ul-Hadeeth (1/195): "It is a sacrifice made in the month of Rajab, by which the people in Jahiliyaah used to get closer to their deities. Then Islaam came along and the sacrifice remained until it was abrogated."
116. Reported by Ahmad (4/215), Ibn Maajah (3125), Aboo Daawood (2788), al Baghaawee (1128), at-Tirmidhee (1518). an-Nasaa'ee (7/167) and in the isnaad is Aboo Ramlah and he is majhool (unknown). The hadeeth has other chains of nar ration found with Ahmad (5/67). However the isnaad is da eef (weak) and because of this at-Tirmidhee in his Sunan declared the hadeeth to be hasan and Haafidh Ibn Hajr, in Fath-ul-Baaree (10/4) declared it strong (because of other ahaadeeth). Refer to al-Isaabah (9/151).
117. Jaami'-ul-Usool (3/317) and refer to al-Adillat-ul-Mutma'innah Thuboot il-Naskh fil-Kitaab was-Sunuah (103-105) and al-Mughnee (8/650-651).
118. Muslim (1977), Aboo Daawood (2791). an-Nasaa'ee (7/211-212), al-Baghawee (1127), Ibn Maajah (3149), al-Baihaqee (9/266), Ahmad (6/289),(6/301, 311), al- Haakim (4/220), at-Tahaawee in Sharh Ma'aanee al-Aathaar (4/181) reported from several chains of narration from Umm Salamah.
119. al-Majmoo (8/301). Mughnee al-Muhtaaj (4/282) Sharh-us-Sunnah (4/348) and al-Muhalla (8/3).
120. Majmoo al-Fataawaa (23/162-164).
121. Soorah al-Maa'idah 5:6.
122. Soorah at-Takweer 81:27-28.
123. Majmoo a/-Fataawaa (23/162-164).
124. Reported by Ahmad (1/213,323,355) Ibn Maajah (3883). Aboo Nu'aim in Hilyah (1/114) from al-Fadl. There is a weakness in it's isnaad. However the hadeeth has been found via another chain of narration with Aboo Daawood (1732), ad- Daarimee(2/28), al-Haakim (1/448), Ahmad (1/225) but that too has a weakness. Nevertheless because of all these asaaneed the hadeeth becomes hasan, inshaAllaah. Refer to Irwaa al-Ghaleel by our teacher al-Albaanee (4/168-169).
125. In al-Binaayah fee Sharh-al-Hidaayah (9/106-114).
126. It is a book called al-Hidaayah Sharh-al-Bidaayah concerning the Hanafee jurisprudence. It is also from amongst the books that adhere to the Hanafee school of thought, as taken from Kashf al-Dhanoon (2/2031-2040). It is from the works of Imaam 'Alee bin Aboo Bakr Margiyaanee, who died in the year 593 A.H. His biog raphy is found in al-Fawaa'id al-Bahiyah by al-Lucknowee (p.141).
127. I did not find the hadeeth with this wording, but that which follows the hadeeth sufffices us with regard to using it as proof.
128. Reported with this wording by Muslim (844) from the hadeeth of Ibn 'Umar, al- Bukhaaree reports the hadeeth but with another wording (877,894,919).
CHAPTER-TWENTY : Regulations of the Sacrifice
There are regulations connected to the sacrifice, which a Muslim must know about, so that he has knowledge of his acts of worship and is on clear guidance in his affairs (of his life). I shall by the will of Allaah in what follows summarise these regulations.
First: The Prophet (SAW) used to sacrifice two rams,129 after the 'Eid prayer and he (SAW) informed us that: "Whosoever slaughters before the 'Eid prayer, then it is not from the sacrifice: rather it is meat which he gives to his family."130
Second: He (SAW) used to order his Companions to slaughter a sheep which is a jadha 'a and a than iyaa from other than the sheep.131 Mujaashi 'a ibn Mas'ood (may Allaah be pleased with him) said: The Prophet (SAW) said: "Indeed a sheep which is a jadha 'a is equal, as a sacrifice, to the slaughtering of a goat which is a thaniyaa. "132
Third: It is permissible to delay the slaughtering until the second or the third day after 'Eid. This is taken from what is established upon the Prophet (SAW) who said: "All the days of Tashreeq are days of slaughtering."133
Ibn al-Qayyim said: "This is the opinion of Ahmad, Maalik and Aboo Haneefah (may Allaah have mercy on them). Ahmad said: 'It is the opinion of many of the Companions of Muhammad (SAW).' Athram mentioned this (view) upon Ibn 'Umar and Ibn 'Abbaas (may Allaah be pleased with them)."134
Fourth: From the Prophet's guidance is that whosoever desires to offer a sacrifice and the (first) ten days of Dhul-Hijjah have begun then he should not remove anything from his hair or from his finger nails, as there is a prohibition upon doing this.135
Imaam an-Nawawee said in Sharh Muslim (13/138-139): "The meaning of the prohibition of removing any hair or finger nails is a prohibition from cutting the finger nails, or breaking them or other means and a prohibition of removing hair by shaving, shorting, plucking, burning, or by using cream or any other means. This applies to hair of the arms, moustache, private areas, head and other bodily hair."
Ibn Qudaamah said in al-Mughnee (11/96): "... and if one does this then one seeks forgiveness from Allaah. There is an ijmaa that there is no fidyaah (redemption) regardless of whether it was done intentionally or forgetfully." I say: This is an indication from him, may Allaah have mercy on him, that it is haraam and totally forbidden. This is clear in the original basis of the prophetic prohibition.
Five: He (SAW) used to select a sacrificial animal that was free from defects and he deemed this as being better. He prohibited the sacrific ing of an animal whose ears were cut or had broken horns.136 He ordered looking for the flawlessness of the animal, and prohibited slaughtering a one eyed animal, a muqaabil a mudaabirah, a shar qaa 'a, and a kharqaa 'a. This is because they have been prohibited.137 As for a ram that has been castrated then it is permissible to be used as a sacrifice, due to what is established from the Prophet (SAW). This has been transmitted by Aboo Ya'laa (1792) al-Baihaqee (9/267) with a chain of narration that has been declared hasan by al- Haithamee in Majmoo az-Zawaa 'id (22/4).
Six: He (SAW) used to slaughter at the musallaa.138
Seven: From the guidance of the Prophet (SAW) is that a sheep is sufficient for a man and his family, even if the number of the family be many, as 'Ataa bin Yassar139 said: "I asked Aboo Ayyoob al-Ansaaree how was the slaughtering done at the time of Allaah's Messenger (SAW)? So he replied: 'Indeed A man used to slaughter a sheep for himself and his family, and they would eat of it and feed others with it."'140
Eight: It is preferable to make takbeer and tasmiyah when slaughtering. This is due to what is confirmed from Anas (may Allaah be pleased with him), who said: "The Prophet sacrificed two horned rams, which were white with black markings. He slaughtered them himself, while saying: "Bismillaah, Allaahu Akbar" (In the name of Allaah, Allaah is the Greatest) and he had his foot placed on their sides."141
Nine: The best sacrificial animal is that which is a large horned ram, being white mixed with black around its eyes and its legs; as this is the description that the Prophet (SAW) preferred and sacrificed.142
Ten: It is preferred that a Muslim carries out his own sacrifice, but if he deputises someone else to do the slaughter for him, then that is per missible and there is no problem in doing so.143
Eleven: It is preferred that the family who offered the sacrifice eat from the sacrifice, give gifts from its meat and give sadaqa from it. It is permissible for them to store some of the meat. This is taken from the saying of the Prophet (SAW): "Eat, store and give sadaqa."144
Twelve: A camel suffices as a sacrifice for seven, and similarly a cow. Muslim reports in his Saheeh ( 350) from Jaaber ibn Adullaah who said: "We slaughtered at Hudaibiyah with the Prophet (SAW) a camel which sufficed for seven and a cow sufficed for seven."
Thirteen: The butcher is not given payment for his work from the sac rifice because of what is established upon 'Alee (May Allaah be pleased with him), who said: "The Prophet (SAW) ordered me to watch over his slaughtered meat, to give sadaqa from its meat, skin and jalaalee145; and not to give the butcher anything from the sacrifice." He ('Alee) said: "...we pay the butcher from ourselves."146
Fourteen: Whosoever, from amongst the Muslims is unable to offer a sacrifice then he still takes the reward of those who offer a sacrifice from the Prophet's ummah. This because the Prophet (SAW) said when he was slaughtering one of the two rams: "O Allaah! this is on my behalf and on behalf of those of my ummah who do not offer a sacrifice."147
Fifteen: Ibn Qudaamah said in al-Mughnee (11/95): "Indeed The Prophet (SAW) performed the sacrifice as did the rightly guided Khulafa, after the Prophet (SAW). And if they knew that giving sadaqa is better they would have turned to it and enacted it. However giving the sadaqa instead of the Sacrifice leads to abandoning a sun nah which the Prophet (SAW) established."
[Continued...]
FOOTNOTES:
129.The evidence for this will come later with point eight, as the two issues share the same evidences.
130. Reported by al-Bukhaaree (5560), Muslim (1961), from the hadeeth of Baraa ibn 'Aazib.
131. Haafidh Ibn Hajr said in Fath-ul-Baare (10/5): "...Jadha'a is a term used for the specific age of farm animals. Thus, a sheep which is a jadha'a is a sheep which is one year old. This is the opinion of the majority of scholars. However it is said that ajadha'a is a sheep "less than one year old" but they then differed as to its actual age. Some said '8 months' and others '10 months.'". A camel which is a thaniyaa, is a camel which is five years old. A cow or goat which is a thaniyaa, is a cow or goat which is two years old. Refer to Zaad-ul-Ma 'aad (2/317) and the footnotes on it.
132. Saheeh al-Jaami' (1592). Refer to Silsilatul Ahaadeeth ad-Da'eefah (1/87-95).
133.Reported by Ahmad (4/8) from Jubair bin Mut'im, but the chain of narrators is disconnected. Also reported by Ibn Hibbaan (1008 in Mawrid), but it too has a chain of narration which is disconnected, also reported by at-Tabaraanee in his Mu' jam and its isnaad is laieen (weak). However the hadeeth has some supporting narrations found with Ibn 'Adee in al-Kaamil, From Aboo Sa'eed al-Khudree and its isnaad is da'eef. Nevertheless the hadeeth becomes hasan-insha'Allaah. Refer to Nasb-ur-Raayah (3/61).
134. Zaad-ul-Ma'aad (2/319).
135. Its reference has preceded in no.102. Refer back to Nail-u/-Awtaar (5/200-203), for it is essential.
136. As is reported in Ahmad (1/83,127,129,150) Aboo Daawood (2805). at- Tirmidhee (1504), an-Nasaa'ee (7/217). Ibn Maajah (3145), al-Haakim (4/224) from the hadeeth of 'Alee and its isnaad is hasan.
137. Muqaabil - It is an animal which has had the front (inner side) of its ear cut. Mudaabir - It is an animal which has had the back (outer side) of its ear cut. Sharqaa'a - It is an animal which has had the ear cleaved. Kharqaa'a - It is an animal which has had the ear pierced. The hadeeth conceming this has a chain of narration which is hasan and it is report ed by Ahmad (1/80,l08), Aboo Daawood (2804), at-Tirmidhee (4198), an- Nasaa'ee (7/216), Ibn Maajah (3143), ad-Daarimee (2/77). al-Haakim (4/222) - from the hadeeth of 'Alee.
138. Reported by al-Bukhaaree (5552) an-Nasaa'ee (7/213) and Ibn Maajah (3161) from Ibn 'Umar.
139. He died in the year 103 A.H. His biography is found in Tahdheeb at-Tahdheeb (7/217).
140. Reported by at-Tirmidhee (1505), Maalik (2/37), Ibn Maajah (3147) al-Baihaqee (9/267) and its isnaad is hasan.
141. Reported by al-Bukhaaree (5558, 5564,5575), Muslim (1966) and Aboo Daawood (2794).
142. As in the hadeeth of 'Aa'ishah which is with Muslim (1967) and Aboo Daawood (2792).
143. I do not know of any difference of opinion amongst the people of knowledge concerning this issue. Refer to point thirteen, for mention of it.
144. Reported by al-Bukhaaree (5569), Muslim (1971), Aboo Daawood (2812) and others from the hadeeth of 'Aa'ishah and that which is found concerning the prohi bition of storing/saving (part of the sacrifice), then it is abrogated. Refer to Fath-ul- Baaree (10/25-26) and 'Itibaar (120-122).
145. In al-Qamoos: "it is that which is worn on the animal for protection."
146. Reported with this wording by Muslim (317), Aboo Daawood (1769) ad- Daarimee (2/74) Ibn Maajah (3099) al-Baihaqee (9/294) and Ahmad (1/79,123,132,154). Also by al-Bukhaaree (1716) but without the wording "we pay him ourselves."
147. Reported by Aboo Daawood (2810), at-Tahaawee (4/177), al-Haakim (4/229), al-Baihaqee (9/264,287) and Ahmad (3/356,362) from the hadeeth of Jaabir. Refer to Irw'aa al-Ghaleel (4/349-354).
CHAPTER - TWENTY ONE : Reprehensible Acts Done at the 'Eids
Know, my Muslim brother, may Allaah give you and I understanding of the Deen, that the joy that occurs at the 'Eids has made many people forget or become negligent of matters of their Deen and the Islamic regulations. Thus you see people perpetrating sins, doing acts that are reprehensible, while they think that they are doing good deeds.
All of this has lead me to add to this treatise of mine, this beneficial chapter because it is effective in reminding the Muslims what they have forgotten and cautioning them about the things they have become negligent of.148
From the reprehensible acts are:
1. The man beautifying himself by shaving the beard. This is a thing that most Muslims do, even though shaving the beard is haraam in the Religion of Allaah, the Perfect and Free from all imperfections. This (ruling) is shown by authentic ahaadeeth, which contain a command to leave the beard. This "command" to leave the beard is either connected to the reason of not imitating the idol worshippers and thus differing from them, or it is not connected to this reason. The beard is also from the fitra; and it is not permissible to change the fitra. Textual proof regarding the forbiddance of shaving the beard is found in the books of the four madhhabs.149 So know this!!!
2. Shaking the hands of strange women - those that are not mahram for a man. This is one of the widespread problems that we suffer from and none is saved from it except he whom Allaah has favoured. This act is prohibited (haraam) because the Prophet (SAW) said: "To pierce a metal comb into a man's head is better for him than for him to touch a woman, for whom he is not a mahram. "150 This ruling is also textualised in the books of the four madhhabs151 - so take note.
3. Imitating the non-believers and Westerners in their clothing, in listening to music and other reprehensible acts. Indeed the Prophet (SAW) said: "Whosoever imitates a people then he is from them. "152 Also, because of the saying of the Prophet (SAW): "There will be a group of people from my ummah who will seek to make fornication, the wearing of silk, intoxicants and musical instru ments permissible (halal). Indeed a people will stay at the side of a mountain peak and when he - i.e. a needy person comes to diem in the evening asking them for aid, they will sav to him, 'Come back tomor row.' Allaah will destroy them and cause the mountain to fall upon them and change others into apes and swine and thev will remain like that until the Day of Judgement. "153
4. Entering into the presence of women who are non mahram for them. This is taken from the saying of the Prophet (SAW): "Beware of entering into the presence of women. So a man from the Ansar said: 'What about the Hamoo?' He (SAW) replied: "The Hamoo is death."154 The renowned scholar az-Zamakhsharee, said in explaining the word "Hamoo": "The plural of it is: Ahmaa'u: meaning: the husbands relatives, such as the father155, the brother, the uncle and others ... The meaning of the saying of the Prophet (SAW): 'The Hamoo is death,' is that her "hamoo" is of the ultimate level of evil and corruption, and thus was resembled to death. This is because he is the ultimate limit of all mis fortunes and calamities since he is more dangerous than a stranger, in the sense that he feels secure and is presumptous; while a stranger is feared and watched. It is also possible that it could be understood as a supplication against her. i.e. as if death for her is of the same status to the hamoo who enters into her presence and she is pleased with that."156
5. Tabarruj (Open display of beauty) by the women, going to the mar ket and other places. This is prohibited in the Laws of Allaah. Allaah, the Most High, says: "Stay in your homes, and do not display yourselves like that of the times of ignorance and offer prayer perfectly and give the zakat ..."157 And the saying of the Prophet (SAW): "I have not seen two types of people from the people of the Fire: ... and women that are clothed but at the same time naked and are ma'ilaatl1 58 their heads are like tilted camels' humps. 159 These women will not enter paradise and neither will they smell its aroma; even though its aroma can be smelt from a distance of so and so"160
6. Particularising the day of 'Eid for visiting graves; distributing sweets and other edible items at the grave, sitting upon the graves, the intermixing of men and women, the shameless uncovering of faces, wailing for the deceased and other reprehensible deeds.161
7. Immoderation and squandering upon things that have no use and have no good or benefit. Allaah, the Most High, says: "... but be not extravagant. Indeed He likes not the extravagant ones..."162 and "... but be not extravagant. Indeed He likes not the extravagant ones..."163 and Allaah says: "... But spend not wastefully (in your wealth) in the manner of a spendthrift. Verily spendthrifts are the brothers of the devils "164 The Prophet (SAW) said: "The son of Adam will not cease to be in front of his Lord on the Day of Judgement until he is asked about his.... wealth and where he gained it from and how he spent it."165
8. The abandonment, of the prayer in the masjid by many people, without having a Islamically acceptable excuse; and some people not praying at all except the 'Eid prayers, while they abandon praying the other prayers. By Allaah this is a great sin.
9. The general muslims going to the grave yard after the Fajr prayer, leaving the 'Eid prayer, cloaked by the innovation of particularising the day of 'Eid for visiting the grave yard.166 Others have added the placing of palm leaves or other tree branches 167 on the graves. All of this has no basis in the Sunnah.
10. Not having any compassion for the poor and the needy. The sons of the rich people display their joy and happiness, they eat appetising food and they do all of this in front of the poor and their children, without having any feelings of sympathy or feeling the need to help or have responsibility even though Allaah's Messenger (SAW) said: "None of you truly believes until he wishes for his brother that which he wishes for himself "168
11. The innovations that are performed by many of those who pretend to be scholars, while claiming to be seeking nearness to Allaah. Even though these innovations have no basis in the Deen of Allaah. There are many innovations enacted by such people 169 but I shall only men tion one of them, so that we do not go away from the purpose of this treatise. Indeed many of the sermon givers and preachers are eager in seeking approach to Allaah by staying awake in worship on the night of 'Eid. However they do not just do that. No! they also attribute to the Messenger (SAW), that he said: "Whosoever stays awake in worship the night of 'Eid, his heart will not die, the day that hearts die."170 It is not permissible to attribute this to the Messenger of Allaah (SAW) and the best guidance is the guidance of Muhammad (SAW).
CHAPTER - TWENTY TWO : So is this 'Eid?
'Eid is not but for ourselves to return to our Deen until our lost sanctity does return. 'Eid is not but for us to become an ummah In which none other than Muhammad is the leader. 'Eid is not but for us to prepare our souls for war, wherever these (souls) may be sacrificed. 'Eid is not but for our hearts to become like stone towards the enemy. Be harsh against your enemy For by Allaah, the enemy is obstinate. The Muslims are obligated by a duty From which neither lust nor stagnation diverts them. The Muslims, the old, the young, from amongst the creation are the praiseworthy ones.
CHAPTER - TWENTY THREE : Conclusion
This is what Allaah has permitted us to gather, and list concerning the two 'Eids and their regulations, and whatever is related to them from fiqh (understanding) that a lay Muslim cannot do without, let alone a student of knowledge. I offer it to all the Muslims as a reminder so that they can correct their acts of worship, perform the acts of getting closer to Allaah, by fearing Allaah and loving for the sake of Allaah. So if I have erred then it is from myself and from Shaitaan and if I am correct then it is solely from Allaah, finally our Du 'a is:
All Praise be to Allaah, the Lord of the Universe.
Written by Abul-Haarith Alee ibn Hasan ibn 'Alee From Zarka in Jordan on the 15th of the month of Safar in the Year 1404 Hijree.
FOOTNOTES:
148. The reprehensible acts mentioned occur mostly in 'Eid and other than 'Eid but it becomes very common and in fact increases at the Eid so be aware.
149. Refer to Fath-ul-Baaree (10/351), al-Ikhtiyaarat al- 'Ilmeeyah (P.6), al-Muhalla (2/220) and Gadhaa al-Baab (1/376) and others. Shaikh Muhammad ibn Ismaa'eel, in his book Adilat-ut-Tahreem Halq-ul-Lihyaa has made a thorough examination of the ahaadeeth concerning this issue, after which he mentions the explanation of the scholars, on the issue, and the sayings from the dependable books of the schools of thought. Finally bringing any discussion surrounding the issue, without leaving any thing out! Refer to it, for indeed it is valuable. Also refer to Majallatul-Azhar (7/327). I have, also written a treatise on the issue, calling it Hukm ud-Deen ftl-Lihyaa wat-Taddkheen which has been printed many times.
150. Reported by ar-Ruyaanee in his Musnad (227/2), from Ma'qal bin Yasaar and its isnaad is good. Refer to Silsilatul Ahaadeeth as-Saheehah (no.227) by our teacher al-Albaanee.
151. Refer to Sharh Muslim by Imam an-Nawawee (13/10), Haashiyah ibn 'Aabideen (5/235), 'Aaridat-ul-Ahwaadhee (7/95) and Adwa-ul-Bayaan (6/603).
152. Reported by Ahmad (2/50,92) from Ibn 'Umar and its isnaad is hasan. at-Tahaawee in Mushkil-al-Aathaar (1/88) from Hassaan bin 'Ateeyah. Aboo Nu'aim in Akhbaar-al-Asbahaan (1/129) from Anas, however there is speculation regarding its status. Nevertheless the hadeeth becomes authentic because of all these chains. Insha 'Allaah.
153. Reported by al-Bukhaaree (5590) in mu'allaq form (omitting part o