How to Perform Eid Prayer:

How to Perform Eid Prayer:
The Eid Prayer has two rak'ah to perform in the normal way, with the
only addition of six takbirs, three of them in the beginning of the
first rak'ah, and three of them just before ruku' in the second
rak'ah. The detailedway of performing the 'Eidprayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin
the prayer by reciting takbir ofTahrimah (Allahu Akbar). You should
raise your hands up to the ears, and reciting the takbir, you give a
little pause during which you should recite Thana' (Subhanak
Allahumma.......)· After the completion of Thana' the Imam will recite
takbir (Allahu Akbar) three times, and after reciting each Takbir
(Allahu Akbar) in a low voice, you should bring your hands down and
leave them earthwards. But, after the third takbir, you should setthem
at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which
you should listen quietly. The rest of the rak'ah will be performed in
the normal way.
After rising for the second rak'ah, the Imam will begin the
recitations from the Qur'an during which you should remain calm and
quiet. When the Imamfinishes his recitation, he will recite three
takbirs once again, but this time itwill be before bowing down for
ruku'. At each takbir you should raise your hands up to the ears, and
after saying "Allahu Akbar' bring them down and leave them earthwards.
After these three takbirs have been called and completed, the Imam
will say another takbir for bowing down into the ruku' position. At
this takbir you need not raise your hands. You just bow down for your
ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed
in its usual way.

Eid ul Fitr and Eid ul Azha Prayers

1541. If a person forgets one Sajdah in Eid prayers, he should perform
it after the prayers. Similarly, if something takes place for which a
Sajadatus Sahv would be necessary after daily prayers, it will also be
necessary after the Eid prayers.

5] Eid ul Fitr and Eid ul Azha Prayers

5]
1525. Eid ul Fitr and Eid ul Azha prayers are obligatory during the
timeof Imam (A.S.), and it is necessary to offer them in congregation.
However during the present times when the Holy Imam is in Occultation,
these prayers are Mustahab, and may be offered individually as wellas
in congregation
1526. The time for Eid prayers is from sunrise till Zuhr.
1527. It is Mustahab that Eid ul Azha prayers is offered after
sunrise. As forEid ul Fitr, it is Mustahab that one should have a
breakfast after sunrise, payZakatul Fitr and then offer Eid prayers.
1528. * Eid prayers has two Rak'ats. In the first Rak'at, a person
should recite Surah al Hamd and aSurah and then they say five takbirs,
and after every takbir he should recite qunut. After the fifthqunut,
he should say another takbir and then perform Ruku and two Sajdah. He
should then stand up and say four takbirs in the second Rak'at, and
recite qunut after everyone of these takbirs. Thereafter, he should
say the fifth takbir and then perform Ruku and two Sajdah. After the
second Sajdah he should recite tashahhud, and thencomplete the prayers
with Salam.
1529. Any recital or Dua will suffice in qunut of the Eid Prayers.
However, it is better that the following Dua is recited: Allahumma
ahlal kibriya'i wal 'azamah,wa ahlal judi wal jaburat, wa ahlal 'afwi
war rahmah, wa ahlat taqwa wal maghfirah. As aluka bihaqqi hazal
yawmil lazi ja'altahu lil muslimina 'ida, wali Muhammadin sal lal lahu
'Alaihi wa Alihi, zukhran wa sharafan wa karamatan wa mazida an
tusalliya 'ala Muhammad wa Ali Muhammad wa an tudkhilani fi kulli
khayrin adkhalta fihi Muhammadan wa Ala Muhammad wa an tukhrijani min
kulli su'in akhrajta minhu Muhammadan wa Ala Muhammad salawatuka
'alahi wa 'alahim. Alla humma inni as aluka khayra ma sa alaka bihi
ibadukas salihun, wa auzubika mim masta aza minhu ibadukal mukhlasun.
1530. * During the period of 0ccultation of Imam (A.S.), it is an
obligatory precaution that two sermons (khutbas) be delivered after
Eid prayers,and it is better that on Eid ul-fitr, the sermons should
explain rules regarding Zakatul Fitr, and on Eid ul-Azha, rules
regarding sacrificing the animals be explained.
1531. No particular Surah has been specified for Eid prayers. But, it
is better that after reciting Surah al Hamd in the first Rak'at, Surah
Wash Shams be recited and in the second Rak'at Surah al Ghashiya. Or
in the first Rak'at, to recite Surah of Sabbi Hism, and in the second
Rak'at Surah Wash Shams.
1532. It is recommended that Eid prayers be performed in the open
fields. However, in Makkah,it is Mustahab that it should be offered in
Masjidul Haram.
1533. It is Mustahab to walk barefooted to attend Eid prayers, with
all the dignity, and to do Ghusl before namaz, and to placea white
turban on one's head.
1534. It is Mustahab that in Eid prayers Sajdah be performed on earth,
and hands be raised while saying takbirs. It is also Mustahab that a
person who is offering Eid prayersalone, or as an Imam of the
congregation, recites prayers loudly.
1535. It is Mustahab that the following takbirs be said on Eid ul Fitr
night (ie night preceding the Eid day), after Maghrib and Isha
prayers, and on Eid day after Fajr prayers, as well as after Eid ul
fitr prayers: "Allahu Akbar, Alllahu Akbar, la ilaha illal lah wallahu
akbar, Allahu Akbar, wa lilla hil hamd, Allahu akbar ala ma hadana""
1536. In Eid ul Azha, it is Mustahab that the above mentioned takbirs
be said after ten prayers, of which the first is the Zuhr prayersof
Eid day and the last is the Fajr of 12th Zillhajj. It is also Mustahab
that after the above mentioned takbirs, the following be recited:
"Allahu Akbar 'ala ma razaqana min bahimatil an 'am, wal hamdu lil
lahi ala ma ablana".
If, a person happens to be in Mina on the day of Eid ulAzha, it is
Mustahab that he should say these takbirsafter fifteen prayers, of
which the first is Zuhr prayers of Eid day, and the last is the Fajr
prayers of the 13th of Zillhajj.
1537. The recommended precaution is that women should avoid going to
offer Eid prayers. This precaution does not apply to elderly women.
1538. Like in all other prayers, the follower should recite everything
inthe Eid prayers, except Surah al-Hamd and the other Surah.
1539. If a follower joins the prayers at a time whenthe Imam has
already said some takbirs, he should, while the Imam performs Ruku,
say all the takbirs and qunut which he has missed, and it will be
sufficient if in each qunut he says: Subhanallah or Alhamdu lillah
only.
1540. If a person joins the Eid prayers when the Imam is in Ruku, he
can make niyyat, say the first takbir of the prayers, and then go into
Ruku. :->

Is it permissible to listen to the adhaan at times other than the times of prayer?

Can I listen to the adhaan at any time of the day other than the five
times of prayer?.
Praise be to Allaah.
There does not seem to be anything wrong with listening to the adhaan
at any time, other than the times of prayer. In the adhaan there is
remembrance of Allah, glorification of Him and other noble meanings.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Al-Qurtubi and others said: The adhaan, although its phrases are few,
includes issues of 'aqeedah (belief), because it starts with takbeer
("Allahu akbar"), which speaks of the existence and perfection of
Allah; then it praises Him and proclaims His Oneness (Tawheed) and
denies that He has any partner; then it affirms the Messengership of
Muhammad (blessings and peace of Allah be upon him); then it calls to
obedience following the testimony that Muhammad (blessings and peace
of Allah be upon him) is the Messenger of Allah, because how He is to
be obeyed can only be known through the Messenger; then it calls to
success, which is eternal life, which is a reference to the
resurrection; then itrepeats phrases by way ofaffirmation.
Fath al-Baari, 2/77.
Based on that, there is nothing wrong with listening to the adhaan in
programs or mobile phones or recorded tapes and so on, whilst
pondering noble meanings that this call contains.
But we should point out that when listening to theadhaan in these
ways, it isnot prescribed to repeat its phrases.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said: If the adhaan is recorded and is not being given at the time of
prayer, then its phrases do not have to be repeated, because this is
not a real call to prayer, i.e., it is not being given when it is
enjoined to give it; rather it is a recording of a previous call to
prayer.
Majmoo' Fataawa al-Shaykh al-'Uthaymeen,

And Allah knows best.

1a] Will he be rewarded for listening to the Qur’aan without understanding it?

1a]
He replied:
The Holy Qur'aan is blessed, as Allah, may He be exalted, says
(interpretation of the meaning): "(This is) a Book (the Qur'aan) which
We have sent down to you, full of blessings, that they may ponder over
its Verses, and that men of understanding may remember" [Saad 38:29].
So man is enjoined to read it, whether he understands its meanings or
not. But the believer who is enjoined to act upon it should not read
Qur'aan without understanding its meanings. If a person wants to learn
medicine, for example, and studies the books of medicine, he cannot
benefit from them unless he understands their meanings and they are
explained to him; in fact he will be very keen to understand the
meanings so that he can apply them. So why do you think anyone should
read the Book of Allah, may He be glorified and exalted, which is a
healingfor what is in the hearts and exhortation to people, without
pondering and without understanding its meanings? For this reasonthe
Companions (may Allah be pleased with them) would not move onfrom ten
verses until they had learned them and learned the knowledge they
contained and how to act upon it. So they learned the Qur'aan and
knowledge and action all together.
A person will be rewardedfor reading the Qur'aan whether he
understands its meanings or not, but he should be very keen
tounderstand its meanings and to learn these meanings from scholars
who are trustworthy in their knowledge. If he hasno access to a
scholar who can teach him the meanings, he may refer tothe trustworthy
books of tafseer, such as Tafseer Ibn Jareer, Tafseer Ibn Katheer and
others which pay attention to the tafseer that is based on reports
narrated from the Sahaabah and the Taabi'een (may Allah be pleased
with them).
End quote from Fataawa Noor 'ala al-Darb, tape 85,side A.
And Allah knows best.

1] Will he be rewarded for listening to the Qur’aan without understanding it?

1]
Will a person (a believer) be rewarded if he listens to the Qur'aan
without understanding what he is listening to, but he knowsthat it is
Qur'aan? Or will he not be rewarded unless he understands what he is
hearing? I hope you could give someevidence from the Qur'aanand saheeh
hadeeth.
Praise be to Allaah.
Firstly:
Allah, may He be exalted, has commanded the believers to listen to the
Qur'aan attentively, in a general command. He says (interpretation of
themeaning): "So, when the Qur'aan is recited, listen toit, and be
silent that you may receive mercy" [al-A'raaf 7:204].
Shaykh al-Sa'di (may Allahhave mercy on him) said:
This command is general and includes everyone who hears the Book of
Allah being recited. He is enjoined to listen to it and keep quiet.
The difference between listening and keeping quiet is that keeping
quietis done outwardly by not speaking or being distracted with
anything that would keep one fromfocusing on listening to it.
As for listening to it, this means that one hears it with an attentive
heart, pondering the meaning ofwhat one is listening to. The one who
adheres to these two commands when the Book of Allah is recited will
attain a great deal of good, beneficial knowledge, ongoing and renewed
faith, increased guidance and insight into his religion. Hence Allah
connected the attainmentof mercy to them, which indicates that the one
who does not keep quiet and listen attentively when the Book is
recited to him will be deprived ofthe share of mercy and has missed
out on a great deal of good.
The most emphatic command with regard to listening to the Qur'aan
attentively has to do withprayers in which Qur'aan is recited out loud
by the imam, in which one is enjoined to listen attentively, to such
an extent that most of the scholars say that his focusing on keeping
quietand listening attentively takes priority over his reciting
al-Faatihah etc.
End quote from Tafseer al-Sa'di, 314
The greater aim of keeping quiet and listening attentively is so that
the listener may ponder and understand the meanings, and act upon
them. Imam al-Tabari (may Allah have mercy on him) said:
Allah says to those who believe in Him and in His Book, for whom the
Qur'aan is guidance and mercy: "So, when the Qur'aan is recited", to
you,O believers; "listen to it", i.e. lend your ears so that you might
understand its verses and learn from its exhortation; "and be silent"
and listen to it attentively, so that you might understand and ponder,
and do not utter idle talk during it lest you do not understand; "that
you may receive mercy" i.e., that you might receive the mercy of your
Lord by heeding His exhortation and adhering to His limits and to what
He enjoins upon you in the verses.
End quote from Tafseer al-Tabari, 13/244
If a person manages to achieve that, i.e., keeping quiet, listening
attentively, pondering what is recited to him andunderstanding its
meanings, that will bring him goodness in this world and the
Hereafter.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
By means of this listening,Allah guides His slaves and sets straight
their affairs in this world and the Hereafter; with this the Messenger
(blessings and peace of Allah be upon him) was sent, and he enjoined
it upon the Muhaajireen and Ansaar and those who followed them in
truth. The early generations used to gather for this purpose. When the
Companions of the Messenger of Allah (blessings and peace of Allah be
upon him) gathered together, they would tell one of their number to
recite whilst they listened. 'Umar ibn al-Khattaab (may Allah be
pleased with him) would say to Abu Moosa: Remindus of our Lord, and
Abu Moosa would recite Qur'aan whilst they listened.
End quote from Majmoo' al-Fataawa, 11/626
Secondly:
As listening in the complete sense is that in which one understands
and ponders, there is no doubt that the one who does that as much is
he is able is to be commended for what he does, and he is excused for
what he is incapable of. But what one is incapable of shouldnot be an
excuse for not doing what one is able to do of goodness. What is
possible is not to be omitted because of what is difficult; in other
words,whatever a person is able to do of obligatory or mustahabb
actions is not waived because of what he is incapable of doing,
because Allah says (interpretation of the meaning): "So keep your duty
to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16].
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked:
Will a person be rewardedif he reads the Qur'aan, even if he does not
understand its meanings?

4a] Is feeling proud of one’sreligion a kind of blameworthy pride?

4a]
But feeling proud becauseof doing acts of obedienceand worship means
feeling happy that one has been enabled to do that and feeling proud
of belonging to people who do that, and praising Allahfor saving him
from shirk and its people, and from sin and its path.
As for looking down on the slaves of Allah and feeling that one is
above them because of acts of obedience that one has done, this is the
worst type of pride and arrogance, and the one who is like this is on
the brink of disaster and thereis a danger that his deeds will be
thrown back at him.
And Allah knows best.

4] Is feeling proud of one’sreligion a kind of blameworthy pride?

4]
Is there anything wrong with a person feeling proud of his religion or
feeling proud of a person who does something good? Because we know
that pride in the heart is something bad.
Praise be to Allaah.
Firstly:
With regard to feeling proud of one's religion and of belonging to it,
this is something that is prescribed in Islam and is a righteous deed.
A story from one of the battles illustrates this point: Abu Sufyaan,
the leader of Quraysh, expressed pride in his religion and the
religion of his people – as he had not yet entered Islam. TheProphet
(blessings and peace of Allah be upon him) answered his boast with an
expression of the Muslim's pride in his religion and his affirmation
of the Oneness of the Lord of theWorlds.
Al-Bukhaari narrated in his Saheeh (3039) from the hadeeth of al-Bara'
ibn 'Aazib (may Allah be pleased with him) that after the battle Abu
Sufyaan ibn Harb started composing rajz verse and saying: "Rise in
honour, Hubal; rise in honour Hubal."
The Prophet blessings andpeace of Allah be upon him) said: "Why don't
youanswer him?"
They said: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is MostHigh and Most Glorious."
Abu Sufyaan said: We have al-'Uzza and you have no 'Uzza."
The Prophet blessings andpeace of Allah be upon him) said: "Why don''t
you answer him?"
They said: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is our Supporter and you have no supporter!"
Allah, may He be exalted, has taught His slaves that true pride and
perfect honour can only be achieved by obeying Allah. Allah, may He be
exalted, says (interpretation of the meaning):
"Whosoever desires honour, power and glory then to Allaah belong all
honour, power and glory [and one can get honour, power and glory only
by obeying and worshipping Allaah (Alone)]. To Him ascend (all) the
goodly words, and the righteous deeds exalt it (i.e. the goodly words
are not accepted by Allaah unless and until they are followed by good
deeds), but those who plot evils, theirs will be severe torment. And
the plotting of such will perish"
[Faatir 35:10].
i.e., and whoever would like to be honoured in thisworld and the
Hereafter, let him adhere to obedience to Allah, then he will attain
what he wants, because Allah is the Sovereign of this world and the
Hereafter, and all honour, power and glory belong to Him, as He says
(interpretation of the meaning):
"Those who take disbelievers for Awliyaa' (protectors or helpers or
friends) instead of believers, do they seek honour, power and glory
with them? Verily, then toAllaah belongs all honour,power and glory"
[al-Nisa' 4:139]
"And let not their speech grieve you (O Muhammad r), for all power and
honour belong to Allaah"
[Yoonus 10:65]
"But honour, power and glory belong to Allaah, and to His Messenger
(Muhammad صلى الله عليه وسلم), and to the believers,but the hypocrites
know not"
[al-Munaafiqoon 63:8].
Mujaahid said: "Whosoever desires honour, power and glory"[al-Faatir
35:10] by worshipping idols, "then to Allaah belong all honour, power
and glory.
Qataadah said: "Whosoever desires honour, power and glory then to
Allaah belong all honour, power and glory"i.e., let him seek honour,
power and glory by obeying Allah, may He be glorified and exalted.
Tafseer Ibn Katheer, 6/536
Secondly:
With regard to a person feeling proud of himself, ifit is because he
is religiously committed, righteous and pious, then it is good, but if
it is because of anything else, such as lineage, ancestry, wealth,
position or status among people, then this is an act of Jaahiliyyah
and is not permissible.
Muslim (1550) narrated from Abu Maalik al-Ash'ari(may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him)
said: "There are four matters of Jaahiliyyah in my ummah that they
will not give up: pride in one'sforefathers, slandering lineages,
seeking rain by the stars and wailing (for the dead)."
Muslim (5109) also narrated from 'Iyaad ibn Himaar al-Mujaasha'i
(mayAllah be pleased with that) that the Messenger of Allah (sa) said
one day in his khutbah: "Allah has revealed to me that you should be
humble so that no one will boast to anyone else and no one will
transgress against anyone else."
Al-Majd Ibn Tamiyah (mayAllah have mercy on him) said: Allah has
forbidden on the lips of His Prophet two types of mistreatment of
people: pride and transgression against them and scorn.
Fayd al-Qadeer, 2/217
The guideline with regardto this issue is: whatever is a source of
pride and honour because of religion is part of the religion and is
praiseworthy; any source of pride other than that is blameworthy.

Will the seven whom Allah will shade with Hisshade on the Day of Resurrection be broughtto account?

Is that the seven types of people who will be shaded by allah will
they also go paradise withut account.
Praise be to Allaah.
It was narrated that 'Imraan ibn Husayn (may Allah be pleased with
him) said: The Prophet of Allah (blessings and peaceof Allah be upon
him) said: "Seventy thousand of my ummah will enter Paradise without
being brought to account." Theysaid: Who are they, O Messenger of
Allah? He said: "They are the ones who do not ask others to perform
ruqyah for them, or believe in omens, or use cautery, and they put
their trust in their Lord."
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to accountand will not be
punished. With regard to other people who are not included in these
categories, they will be brought to account… ThenAllah will forgive
them.
It was narrated from Safwaan ibn Muhriz that aman asked Ibn 'Umar:
What did you hear the Messenger of Allah (blessings and peace of Allah
be upon him) say about an-najwah (the private conversation that Allah
will have with His slaves on the Day of Resurrection)? He said: "One
of you will draw close to his Lord until He will screen him, then He
will say: 'You did such andsuch,' and he will say: 'Yes'; and He will
say: 'Youdid such and such,' and hewill say: 'Yes,' and He will make
him admit [other deeds]. Then He will say 'I concealed them for you
inthe world, and I forgive you for them today.'"
Narrated by al-Bukhaari (2261).
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: The Muslims
areunanimously agreed that the Reckoning will definitely take place on
the Day of Resurrection. The way the Reckoning will be conducted for
the believer is that Allah will converse privately with him; He will
make him admit his sins until he thinks that he is doomed, then Allah
will say to him:"I concealed it for you in the world and I forgive you
for it today." And He will give him the book of his good deeds.
As for the disbelievers andhypocrites, it will be called out before
all creatures: "These are the ones who lied against their Lord! No
doubt! the curse of Allah is on the Zalimoon (polytheists,
wrong-doers, oppressors, etc.)." [Hood 11:18]
Agreed upon, from the hadeeth of Ibn 'Umar.
The Reckoning applies to all people except those whom the Prophet
(blessings and peace of Allah be upon him) said will be exempted. They
are seventy thousand of this ummah, one of whom is 'Ukkaashah ibn
Mihsan. They will enter Paradise without being brought to account and
without any punishment. (Agreed upon.) Ahmad narrated a marfoo' report
from Thawbaan which says that each one of them will have seventy
thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he
mentioned corroborating evidence for it.
End quote from Sharh Lam'at al-I'tiqaad, 1/38
Shaykh al-Fawzaan (may Allah preserve him) said: This is a great
bounty, as the rest of creation will bebrought to account; some of
them will have an easy reckoning and some of them will be questioned
in detail.
End quote from I'aanat al-Mustafeed Sharh Kitaabat-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: What is meant
by making him admit his sinsis that He will make him confess to them.
Some of the believers will be admitted to Paradise without being
brought to account, as mentioned in the saheeh hadeeth aboutthe
seventy thousand who will enter Paradise without being brought to
account and without being punished.
The Reckoning will vary; some of it will be a mere presentation, which
is a brief look, and some of it will be questioned in detail. In
as-Saheehayn it is narrated from 'Aa'ishah (may Allah be pleased with
her) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "No one will be brought to account on the Day of
Resurrection except he will be doomed." I said: O Messenger of Allah,
Allah says (interpretation of themeaning): "Then, as for him who will
be given his Record in his right hand, He surely will receive an easy
reckoning" [al-Inshiqaaq 84:8]. The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Rather that is a mere presentation
and no one will be questioned in detail on the Day of Resurrection but
he will be punished."
End quote from Sharh al-'Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth,
"[they] will enterParadise without being brought to account" is
exclusively for those who are mentioned in the hadeeth; people apart
from them will be brought to account.
And Allah knows best.

Is it permissible to say, “By Allah, I shall certainly discipline you, O nafs”?

I have come up with a campaign called "By Allah,I shall certainly
discipline you, O nafs". This is a campaign that promotes
self-development and jihad an-nafs. I am going to set up programs for
purifying the soul, softening the heart and reminding one of death,
and I want to post lectures by trustworthy shaykhs.
Is there anything wrong with saying I shall certainly discipline the
nafs that was created by Allah?
Does the fact that this title contains an oath mean that other
membersare compelled to join the campaign? Please note that I said
that whoever posts a comment on this topic will be regarded as having
joined us in this campaign.
Praise be to Allah.
There is nothing wrong with a person saying to himself, "I shall
certainly discipline you, O nafs" if he is disciplining himself in
accordance with the teachings of Islam. Even though Allah created the
nafs, the main purpose forwhich Allah has prescribed religion is to
discipline the nafs, purify it, and instruct it to do acts of worship
and obedience. To Allah belong the creation and the commandment.
Imam al-Aajurri (may Allah have mercy on him) said:
If someone were to say: what evidence is there fordisciplining the
nafs? The answer is: The Qur'aan, the Sunnah and the wordsof the
Muslim scholars. End quote from Adab an-Nufoos, p. 9
He also said (p. 17):
How bad is the situation of the one who neglects to discipline his
nafs and train it on the basis of knowledge; and how good is the
situation of the one who pays attention to disciplining his nafs and
knows what Allah has enjoined upon him and what He has forbidden to
him, and is patient in going against the whims and desires of his
nafs, and seeks the help of Allah the Almightyin doing so. End quote.
And he narrated in his book (p. 13) that ar-Rabee' ibn Anas said,
concerning the verse "Ward off from yourselvesand your families a Fire
(Hell)" [at-Tahreem 66:6]: Discipline and train yourselves and your
families to adhere to the commands of Allah, may He be glorified and
exalted.
And he narrated (p. 14) that Sa'eed ibn Jubayr said: that is: proper
etiquette and manners.
Then he (may Allah have mercy on him) said (p. 15): Do you not see,
may Allah have mercy on you, that your Lord Most Generous is urging
you to discipline yourself and your families. Pay heed toAllah and
make yourselves adhere to that.End quote.
Based on that: there is nothing wrong with the phrase mentioned and
there is nothing wrong with giving the group the title mentioned, even
if this phrase was not narrated in this way from some of the Salaf, so
long as it is Islamically acceptable in and of itself and does not
include anything that is not appropriate according to Islam.
If you choose a title that is similar in meaning, suchas
"Self-discipline" or "Training the nafs" and soon, that is also good.
Suchwords were used as book titles by some of the Salaf.
The oath mentioned is not regarded as compelling anyone to jointhe
group; rather he is a member if he accepts the conditions stipulated
in the group.
And Allah knows best.

Answering the telephone whilst praying

They were praying one of the prayers at home when the telephone
started to ring, and it distracted them with its ringing for a long
time. Is it permissible in such cases for the worshipper to take a few
steps forwards or backwards and pick up the receiver and say "Allaahu
akbar" or raise his voice in recitation so that the caller will know
that he is praying – by analogy with(the hadeeth with speaks of)
opening the door to one who knocks or raisinghis voice so that he can
hear you?
Praise be to Allaah.
If the worshipper is in the position that you describeand the phone
starts ringing, it is permissible for him to lift the receiver,even if
he has to move a little way forward or back,or to the right or left,
on the condition that he keeps facing the qiblah and he says 'Subhaan
Allaah' so that the person who is calling will know (that he is
praying). It wasnarrated in al-Saheehayn that the Messenger of Allaah
(peace and blessings of Allaah be upon him) used to pray whilst
carrying his granddaughter Umaamah.When he did rukoo', he would put
her down, and when he stood up he would pick her up again. According
to a report in Muslim, this was when he was leading the people in
prayer in the mosque. (Narrated by Maalik, 1/170; al-Bukhaari,
1/487,in Sutrat al-Musalli, Baab idha hamala jaariyatan sagheeratan
'ala 'unuqihi; Muslim, 543, in al-Masaajid, Baab jawaaz Hamal
al-Subyaan; Abu Dawood, no. 917-920; al-Nasaa'i, 2/45).
Ahmad and others narrated that 'Aa'ishah (may Allaah be pleased with
her) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) was praying in his house with the door closed. I came (to
the door) and he walked over and opened the door for me, then he went
back to his place." She mentioned that the door was in the direction
of the Qiblah. (Narrated by Ahmad, 6/31; Abu Dawood, 922; al-Nasaa'i,
1/178; al-Tirmidhi, 2/497).
Al-Bukhaari and Muslim narrated that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever notices something
alarming whilst praying, then men should say 'Subhaan Allaah' and
women should clap their hands."
And Allaah is the Source of strength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.

The reason for coming back via a different route from the Eid prayer

I read that the Prophet (peace and blessings of Allaah be upon him)
used to go to the Eid prayer viaone route and come back via a
different route. Whatis the reason for that?.
Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) said:On the day of Eid, the Prophet (peace and
blessings of Allaah be upon him) would vary his route, i.e., he would
go viaone route and come back via a different route.
The believer is required tofollow the example of theProphet (peace and
blessings of Allaah be upon him) even if he doesnot know the reason
why the Prophet (peace and blessings of Allaah be upon him) did
something.Allaah says (interpretationof the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have a good
exampleto follow for him who hopes for (the Meeting with) Allaah and
the Last Day, and remembers Allaah much"
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle,
namely following the example of the Messengerof Allaah (peace and
blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e.,
returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have
collected more than twenty different opinions, which Ihave summed up
and highlighted those that areweak. Al-Qaadi 'Abd al-Wahhaab
al-Maaliki said: Several opinions have been mentioned concerning that,
some of which are likely to be correct but most of which are
far-fetched.
For example:
1- He did that so that the two routes would bear witness for him,
or it was said: so that their inhabitants, jinns and humans, would
bear witness for him
2- It was said that it was so as to make them equal because they
are blessed by his passing through.
3- It was said that his route to the prayer-place was to his
right, and if he came back the same way he would be coming to the
left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest thesymbols of Islam on
both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or
to alarm them by showing the large number of those who were with him.
Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the
two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy
or bring blessing to them by his passing through or by their seeing
him, and so that he might attend to their needs, answer their
questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and
uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10-It was said that that when he went he gave charity and when he
cameback he had nothing left, so he came back via a different route so
that he would not have to refuse anyone who asked of him.This is a
very weak view as well as one that requires proof.
11-It was said that that route by which he went was longer than the
routeby which he came back, and he wanted to increase his reward by
taking more steps to get there, but on the way back he was hastening
to go home. This is the view favoured by al-Raafi'i, but he stated
that it requires evidence and that the reward for taking steps also
applies to the way back, as was proven in thehadeeth of Ubayy ibn
Ka'bwhich was narrated by al-Tirmidhi and others.
12-It was said that the angels stand on the roads and he wanted two
groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma'aad
(1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn 'Uthaymeen said: If it is said, what is the reason for
coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings
of Allaah be upon him).
"It is not for a believer, man or woman, when Allaah and His Messenger
have decreed a matter that they should have anyoption in their
decision. And whoever disobeys Allaah and His Messenger, he has indeed
strayed into a plain error"
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted
abovefrom al-Haafiz.
Majmoo' Fataawa Ibn 'Uthaymeen,

What is the definition of zakat?

Question:
What is the definition of zakat?
Answer:
Assalamu alaikum,
The definition of zakat is that it is:
�Transferring ownership ofan amount of material wealth specified by
the Lawgiver to a poor Muslimwho is not Hashimi nor their client,
without material benefit returning to the giver in any way, for the
sake of Allah Most High.� [Tumurtashi, Tanwiral-Absar]
There are many important points understood in this definition:
1. It is a condition that there be a transferring of ownership.
(Simply put: your zakat has to be given). As such, it is not valid to
forgive a debt someone owes you as zakat.
2. Zakat has to be given to the poor and needy. It is not valid to
give zakat for projects, mosques, and virtuous activity, unless the
zakat itself will be given to the poor and needy.
3. Zakat must be given to a Muslim. Unlike charity, it is not valid to
give zakat to a non-Muslim.
4. Zakat cannot normally be given to Hashimis (those from the family
of the Prophet (Allah bless him and give him peace)).
5. The giver cannot materially benefit from giving their zakat. As
such, one cannot give zakat to one�s parents, children, or spouse,
because benefits between these people are shared.
[Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr al-Mukhtar 2.2-4;
Ibn al-Humam and Marghinani, Fath al-Qadir Sharh al-Hidaya ]
Wassalam

Zakat: giving to poor,what is it due on, and when?

Question:
1)Can one give zakat to afriend who has 3 kids, is very poor although
he has a job, and is needy? Instead of giving the Zakat to a Zakat
organization?
Answer:
Walaikum assalam wa rahmatullah,
Zakat is for poor or needy individuals who fulfill the criterion --
namely, not possessing a net zakatableamount once their immediate
needs and all debts are deducted --
Zakat organizations merely act as our agents (wukala', pl. of wakeel),
to assist in the process of getting the money to those poor or needy.
2)A popular question, that's been answered before: Can I just give
Zakat on the amount I have in my account after awhole year, regardless
of the drops and inclines thathappened during the year?
Yes. There are 3 issues:
a) zakat becomes due onceyou have possessed a zakatable amount for one
lunar year;
b) the zakat year starts once you possess a net zakatable amount;
c) zakat is due at the end of this year, on the amount you have at the
end of the year, regardlessof any fluctuations during the year, and
regardless ofwhen you acquired different amounts of the money and
wealth during this year. (So, if your grandfather gave you 100,000
Euros a day before your zakat year ends, adding to the 5,000 Euros net
zakatable amount you had before that, you will have to pay zakat on
the final 105,000 Euros.)

Is zakat due upon a child that hasn't reached the age of puberty?

Question:
Is zakat due upon a childthat hasn't reached the age of puberty? If
the money was saved for thechild from gifts, and the money was kept in
the bank for a number of years, will the zakat payment be the
responsibility of the parents- to deduct the applicable amounts. If
the zakat wasn't deducted, will this amount be due at the point the
child reaches puberty from all previousyears?
Answer:
Al-Salam `alaykum
One of the conditions for Zakah becoming obligatory on a person is
maturity (bulugh).
Thus a child, who has not reached the age of puberty, is not liable
for Zakah on any assets he or she possesses. It is therefore not
required to deduct any amount for Zakah for previous years. Upon
reaching puberty theZakah year of such a child, who possesses
Zakatable assets, will begin and the first payment of Zakah willbe
made one year after this date.

Can unused tuition be used for zakat, by leaving with the institution?

Question:
I recently registered for an Islamic course, but was unable to go.
Instead of asking for a refund can I let them have the cost with the
intention of zakah? Also how much exactly is a ''zakatable amount''?
Answer:
Al-Salam `alaykum
It is a condition for the validity of Zakah that it must be given over
in ownership to a deserving recipient. Thus it cannot begiven to an
organization to be used for their expenses. However if the
organization collects Zakah to distribute amongst the poor and needy
then you can hand your Zakah to them for distribution.
I don�t understand what you are trying to ask whenyou wrote: "how much
exactly is a ''zakatable amount''?
If you mean the minimum amount that a person needs to possess before
Zakah becomes obligatory on them (known as Nisab) then this is an
amount that differs from place to place, and time to time depending on
the value of gold or silver. I suggest you contact any local `Ulama
organization and enquire of them the precise amount in your area.
If you are asking about rate of Zakah then it is 2.5% of all your
Zakatable assets.
Allah Ta`ala knows best.

The Fiqh of Paying Zakat: Can it be givento parents, a spouse, children, relatives� ?

Question:
Can a Muslim pay their zakat to his/her own parents if they have no
means of income and are living in a different house?
Answer:
Wa'alaykum Assalam wa Rahmatullah, The giver cannot materially benefit
from giving their zakat. As such, one cannot give zakat to one's
parents, children, or spouse, because benefits between these people
are shared. [Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr
al-Mukhtar 2.2-4; Ibn al-Humam and Marghinani, Fath al-Qadir Sharh
al-Hidaya ]

Is it permitted to give to the needy directly?

Question:
Is it permitted to giveto the needy directly?
Answer:
Assalamu alaikum,
In the Name of Allah, MostMerciful and Compassionate
May His blessings and peace be on His Beloved Prophet, the best of
creation, and his family, companions, and followers
It is actually better to giveto the needy directly�as it is closer to
awakening concern for them and realization for the blessings Allah has
bestowed upon one. These are two of the central goals of giving in
charity, as the scholars explain.
And Allah alone gives success.

What if one forgets to pay Zakat al-Fitr before Eid Prayer?

Question:
What if one forgets to pay Zakat al-Fitr before Eid Prayer?
Answer:
Walaikum assalam,
It is not sinful to delay paying one�s zakat al-fitr until after the
Eid prayer, though it is improper (and somewhat disliked) to do so,
because it is recommended to pay it onEid day, before the prayer, when
possible. [Shaykh Zada/Halabi, Majma` al-Anhur Multaqa al-Abhur,1.228;
Ibn Abidin, Radd al-Muhtar]
Shaykh Zada said in Majma` al-Anhur, commenting on Imam Ibrahim
al-Halabi�s Multaqa al-Abhur, which constitute the clearest commentary
and primer, respectively, in the Hanafi school,
�(It is valid to pay it before) the day of Eid� (without any
difference between [a short] period and [a long] period)� even
hastened by ten years or more, as is the sound and chosen position
mentioned in most recognized texts [of the Hanafi school, f: and this
was confirmed as being the fatwa position in Haskafi�s Durr al-Mukhtar
and Ibn Abidin�s Radd al-Muhtar]�
(It is recommended to pay the fitr charity before Eid prayer) after sunrise�
(However, the obligation) of fitr charity (is not lifted by delaying),
and such a delay is not [f: prohibitively] disliked [f: rather, as Ibn
Abidin states, it is somewhat disliked], even if long and will still
be considered a current performance and not a makeup, though there is
impropriety in it�� [Majma` al-Anur, 1.228]
And Allah alone gives success.

Is spirit vinegar lawful to consume?

Question:
Is spirit vinegar lawful to consume?
Answer:
Assalamu Alaykum wa Rahmatullah,
In the Hanafi school, it is permitted to consume wine vinegar—whether
it transformed by itself or through intervention. [Shaykh al-Islam
al-Marghinani, al-Hidaya]
Imam Akmal al-Din al-Babarti (Allah have mercy on him) explains in
al-`Inaya, his commentary on al-Hidaya, that the texts that would seem
to indicate the prohibition of wine vinegar are understood to be
abrogated by later texts establishing permission. The wisdom behind
the temporary prohibition was to reinforce the dislike of wine in the
hearts of those morally responsible, as the hadith commentators
explain.
And Allah alone gives success.

The light of guidance

I was coming back from a long journey, and Allâh decreed that my seat
in the airplane should be beside a group of carefree young men whose
loud laughter and voices were too much, and the air was filled with
clouds of smokefrom their cigarettes. By the wisdom of Allâh, the
plane was completely full and I could not change myseat.
I tried to escape from the problem by sleeping, but itwas impossible…
When I got fed up of their noise, I took out my Mus-haf (copyof the
Qur'ân), and started to read what I could of theQur'ân in a soft
voice. Soonafter that these young men started to quieten down. Some of
them started to read newspapers, and some of them fell asleep.
Suddenly one of them saidin a loud voice, even though he was sitting
right next to me, "Enough! Enough!"
I thought that I had disturbed him because my voice was too loud, so I
apologized to him and carried on reading in a whisper that only I
could hear. I saw him holding hishead in his hands, then fidgeting in
his seat, moving a lot. Then he raised his head and said tome angrily,
"Please, stop it,I can't stand it!!"
Then he got up from his seat and went away for a while, then he came
back, greeted me with salâms, and apologized. He fell silent, and I
did not know what was going on. But after a while he turned to me with
his eyes full of tears and said to me in a whisper,
"For three years or more I have not put my forehead on the ground, and
I have not read even one âyah!
For a whole month I have been on this trip, and there is no evil
action that I did not indulge in. Then I saw you reading Qur'ân, and
my world turned blackand my heart was filled with despair. I felt as
if someone was strangling me… I felt every âyah that you read coming
down on my body like a whip .
I said to myself, for how long will this negligence go on? Where will
this path lead you? What will happen after all this foolish play? Then
I went to the washroom, do you know why?
I had the strong urge to weep, and I could not find anywhere else to
hide from the people's sight!"
I spoke to him in general terms about tawbah (repentance) and turning
back to Allâh, then he fell silent.
When the plane landed, hestopped me, and it seemedthat he wanted to
keep away from his companions. He asked me, with a serious expression
on his face, "Do you think that Allâh will accept my repentance?" I
said, "If youare sincere and serious in your repentance, then Allâh
will forgive all your sins."
He said, "But I have done terrible things, very terrible."
I said, "Have you not heardwhat Allâh says (interpretation of the meaning) :
'Say: O 'Ibâdi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allâh, verily, Allâh forgives all sins. Truly, He is Oft
Forgiving,Most Merciful' [al-Zumar 39:53]?"
I saw him smiling with joy,with his eyes filled with tears, then he
bade me farewell and left. Subhân Allâh al-'Azîm !
No matter how great a man's evil and sin, in his heart there is a seed
of goodness. If only we can reach it and make it grow, it will bear
fruit, in sha Allâh.
This seed of goodness is always fighting in man's heart, even when it
is covered by layers of whims and desires. When Allâh wills good for
His slave, He causes the light of guidance to shine in his heart and
guides him to the path of those who are guided. Allâh says
(interpretation of the meaning):
"And whomsoever Allâh wills to guide, He opens his breast to Islam;
and whomsoever He wills to send astray, He makes his breast closed and
constricted, as if he is climbing up to the sky" [al-An'âm 6:125]

The Meaning of The Pronoun "We" As Used in The Qur'aan

It is a feature of literary style in Arabic that a person may refer to
himself by the pronoun nahnu (we) for respect or glorification. He may
also use the word ana (I), indicating one person, or the third person
huwa (he).All three styles are used in the Qur'an, where Allaah
addresses the Arabs in their own tongue. ( Fataawa al-Lajnah
al-Daa'imah , 4/143).
"Allaah, may He be glorified and exalted, sometimes refers to Himself
in the singular, by name or by use of a pronoun, and sometimes by use
of the plural, as in the phrase (interpretation of the meaning):
'Verily, We have given you a manifest victory" [al-Fath 48:1] , and
other similar phrases. But Allaah never refers to Himself by use of
the dual, because the plural refers to the respect that He deserves,
and may refer to His names and attributes, whereas the dual refers to
a specific number (and nothing else),and He is far above that."
) Al-'Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75).
These words, innaa ("VerilyWe") and nahnu ("We"), and other forms of
the plural, may be used by oneperson speaking on behalf of a group, or
they may beused by one person for purposes of respect or
glorification, as is done by some monarchs when theyissue statements
or decrees in which they say " We have decided… " etc. [This is known
in English as "The Royal We" – Translator]. In such cases, only one
person is speaking but the plural is used for respect. The One Who is
more deserving of respect than any other is Allaah, may He be
glorifiedand exalted, so when He says in the Qur'an innaa ("Verily
We") and nahnu ("We"), it is for respect andglorification, not to
indicate plurality of numbers. If an aayah of this type is causing
confusion, it is essential to refer to the clear, unambiguous aayaat
for clarification, and if a Christian, for example, insists on taking
ayaat such as
"Verily, We: it is We Who have sent down the Dhikr (i.e., the Qur'an)"
[al-Hijr 15:9 – interpretation of the meaning] as proof of divine
plurality, we may refute this claim by quoting such clear and
unambiguous aayaat as (interpretation of the meanings):
"And your god is One God, there is none who has the right to be
worshipped but He, the Most Beneficent, the Most Merciful" [al-Baqarah
2:163]
and
"Say: He is Allaah, the One" [al-Ikhlaas 112:1]
and other aayaat which can only be interpreted in one way. Thus
confusion will be dispelled for the one who is seeking the truth.
Every time Allaah uses the plural to refer to Himself, it is based on
the respect and honour that He deserves, and on the great number of
His namesand attributes, and on the great number of His troopsand
angels.
(Al-'Aqeedah al-Tadmuriyyah by Shaykhal-Islam Ibn Taymiyah, p. 109).

Concerns of the Islamic Scholar During the Month of Ramadan

Allah Almighty declares in the Quran:
Verily, [O you who believein Me,] this community of yours is one
single community, since I am the Sustainer of you all: worship, then
Me [alone]' (21:92).
He further explains:
'All believers are but brethren' (49:10)
As for the Prophet sallallahu `alaihi wa sallam, he clarified the
nature of the relationship between Muslims in this famous hadith:
'The example of the Muslims in their love and mercy for each other is
likethe body. If one part is afflicted, all the other partsrally to
its aid with fever and sleeplessness.'
Today Muslims pass this month of Ramadan in transgression and crises.
Capitalism is rife with greed. It directs its hostility against the
Islamic world with intellectual onslaughts. The foremost means toward
this is through women, wine and other enticements, distractions,
luxuries and unlawful amusements.
Secularism calls for the separation between the religion and worldly
affairs. It seeks to oust Islam from life's stage on the pretext that
religion distinguishes between people. In effect, secularism is an
atheist ideology that disregards all religions and, therefore,excludes
Islam in its entirety from playing any role in human life.
Freemasonry, the Jewish creation, has come to destroy religions
including Islam. On the surface it appears to be calling for the unity
of all people. It has its own means, taboos,emblems and cliques. It
operates in secret, has world-wide influence and springs from Zionist
origins. Hence today the Islamic nation suffers from intensewounds:
Palestine has been stolen from it, Al Aqsa mosque remains a hostage
while old men, women and children are slaughtered morning and evening.
Yet, Palestine will never be returned to the Muslim lands except by an
Islam with the rage of Umar ibn al Khattab, the boldness of Salah al
Din and the sincerity of Ibn Taymiya.
The Muslim woman is fought against because of her covering, modesty,
purity and religion.
Our young men are seduced by destructive means, satanic enticements
and sensual delights.
Evangelism is penetrating the Islamic world from all four directions.
Divisions and schisms are widespread among Muslims except those whom
Allah has shielded.
In the circumstances, whatis required is that the Muslim should live
for these great issues with his sentiments, wealth and prayers. He
should strive to increase awareness among his Muslim brothers of these
dangers. The Muslim should work relentlessly to bring about unity
within the ranks of his own community. More importantly, the Islamic
nation must avoid disputes and internal wrangling that only cause
failure; particularly when the news of these calamities that afflict
the Islamic world are exposed and become the issues of the day. As a
result, no Muslim should despise himself because in every Muslim there
is good. Indeed, every Muslim is expected to struggle if he or she is
able and to stop making excuses. They must strive with their persons
and their wealth. If not, with their wealth and the support of others
who spend of their wealth to advance the cause of Islam. They should,
at the end of each prayer, in the early hours of the morning, and
other times when prayers are answered, implore Allah toestablish and
grant victoryto the Muslims. We must, moreover, all call upon Allah to
increase us in piety and God-consciousness because the disasters and
calamities that have befallen us are all on account of our sins and
shortcomings. 'And do you,now that a calamity has befallen you after
you had inflicted twice as much [onyour foes], ask yourselves
"How has this come about?" Say: "It has come from your own selves"' (3:165)

Zakat: pay extra or the exact amount?

Question:
1. Does it matter if I give a bit more than the exactmoney I have to
give as zakat or does zakat has to be precise?
Answer:
In the Name of Allah, Most Merciful and Compassionate
1. Yes it is always good to pay an extra amount as a precaution.
2. Credits, money owed to you will be included in theearnings and
Zakat has to be given on that money also.
And Allah knows best

Zakat on rented out home

Question:
I live and work in Saudi Arabia. My home in England is rented out and
I receive rent from it on a monthly basis. My understanding is that
Zakat is due on the rent that I receive not on the value of the
property itself. Is this correct?
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
Yes, your understanding is correct: zakat is due on your rent
(accounted with the rest of your zakatable wealth), not on the value
of the property itself.

Does the zakat recipient have to know that it is zakat?

Question:
Since you can give zakat to one's needy (biological) brother/sister,
can you give it to them asa gift with the intention of it being zakat
on your end? Ormust you give it to your bro/sis and say that this is
zakat for you?
Answer:
In the Name of Allah, MostMerciful and Compassionate.
Walaikum assalam wa rahmatullah,
I pray that you are well and in the best of health and spirits, Sidi.
It is not a condition for thepayment of zakat that the eligible
receiver know thatwhat they are receiving is zakat.

Ruling on one who catches up with the tashahhud with the imam in Eid prayer or prayers for rain

What is the ruling on one who catches up with the tashahhud with the
worshippers in Eid prayer or prayers for rain? Does he have to pray
two rak'ahs as the imam did or what should he do?.
Praise be to Allaah.
If a person catches up with the tashahhud only with the imam in Eid
prayer or prayer for rain, he should pray two rak'ahs after the imam
says the salaam, doing in them as the imam did of takbeer, recitation,
bowing and prostrating.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah,

The reason for coming back via a different route from the Eid prayer

I read that the Prophet (peace and blessings of Allaah be upon him)
used to go to the Eid prayer viaone route and come back via a
different route. Whatis the reason for that?.
Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) said:On the day of Eid, the Prophet (peace and
blessings of Allaah be upon him) would vary his route, i.e., he would
go viaone route and come back via a different route.
The believer is required tofollow the example of theProphet (peace and
blessings of Allaah be upon him) even if he doesnot know the reason
why the Prophet (peace and blessings of Allaah be upon him) did
something.Allaah says (interpretationof the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have a good
exampleto follow for him who hopes for (the Meeting with) Allaah and
the Last Day, and remembers Allaah much"
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle,
namely following the example of the Messengerof Allaah (peace and
blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e.,
returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have
collected more than twenty different opinions, which Ihave summed up
and highlighted those that areweak. Al-Qaadi 'Abd al-Wahhaab
al-Maaliki said: Several opinions have been mentioned concerning that,
some of which are likely to be correct but most of which are
far-fetched.
For example:
1- He did that so that the two routes would bear witness for him,
or it was said: so that their inhabitants, jinns and humans, would
bear witness for him
2- It was said that it was so as to make them equal because they
are blessed by his passing through.
3- It was said that his route to the prayer-place was to his
right, and if he came back the same way he would be coming to the
left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest thesymbols of Islam on
both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or
to alarm them by showing the large number of those who were with him.
Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the
two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy
or bring blessing to them by his passing through or by their seeing
him, and so that he might attend to their needs, answer their
questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and
uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10-It was said that that when he went he gave charity and when he
cameback he had nothing left, so he came back via a different route so
that he would not have to refuse anyone who asked of him.This is a
very weak view as well as one that requires proof.
11-It was said that that route by which he went was longer than the
routeby which he came back, and he wanted to increase his reward by
taking more steps to get there, but on the way back he was hastening
to go home. This is the view favoured by al-Raafi'i, but he stated
that it requires evidence and that the reward for taking steps also
applies to the way back, as was proven in thehadeeth of Ubayy ibn
Ka'bwhich was narrated by al-Tirmidhi and others.
12-It was said that the angels stand on the roads and he wanted two
groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma'aad
(1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn 'Uthaymeen said: If it is said, what is the reason for
coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings
of Allaah be upon him).
"It is not for a believer, man or woman, when Allaah and His Messenger
have decreed a matter that they should have anyoption in their
decision. And whoever disobeys Allaah and His Messenger, he has indeed
strayed into a plain error"
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted
abovefrom al-Haafiz.
Majmoo' Fataawa Ibn 'Uthaymeen,

Eid prayer for women isSunnah

Is Eid prayer obligatory for women? If it is obligatory, should they
pray at home or in the musalla (prayer place)?.
Praise be to Allaah.
It is not obligatory for women, but it is Sunnah. Women should offer
this prayer in the prayer-placewith the Muslims, becausethe Prophet
(peace and blessings of Allaah be upon him) enjoined them to do that.
In al-Saheehayn and elsewhere it is narrated that Umm 'Atiyah (may
Allaah be pleased with her) said: "We were commanded (and in one
report it says, he commanded us – meaning the Prophet (peace and
blessings of Allaah be upon him)) to bring out to the Eid prayers the
adolescent girls and the women in seclusion, and he commanded the
menstruating women to avoid the prayer-place of the Muslims." Narrated
by al-Bukhaari, 1/93; Muslim,890. According to anotherreport: "We were
commanded to come out and to bring out the adolescent girls and
thosein seclusion."
According to a report narrated by al-Tirmidhi: The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to bring out the
virgins, adolescent girls, women in seclusion and menstruating women
on the two Eids, but the menstruating women were to keep away from the
prayer place and witness the gathering of the Muslims. One of them
said, "O Messenger of Allaah, what if she does not have a jilbaab?" He
said, "Then let her sister lend her one of her jilbaabs." (Agreed
upon).
According to a report narrated by al-Nasaa'i, Hafsah bint Sireen said:
Umm 'Atiyyah hardly evermentioned the Messengerof Allaah (peace and
blessings of Allaah be upon him) but she would say, "May my father be
sacrificed for him." I said, "Did you hear the Messenger of Allaah
(peace and blessings of Allaah be upon him) say such and such," and
she said, "Yes, may my father be sacrificed for him, and he said, 'Let
the adolescent girls, women in seclusion and menstruating women come
out to attend Eid and witness the gatheringof the Muslims, but let
themenstruating women avoid the prayer place.'" Narrated by
al-Bukhaari, 1/84
Based on the above, it is clear that for women to go out and attend
the Eid prayers is a confirmed Sunnah, but that is subjectto the
condition that they do not go out unveiled or making a wanton display
of themselves, as is known from other evidence.
With regard to boys who have reached the age of discretion going out
to Eidprayer, Jumu'ah prayers, etc., this is something which is well
known and is prescribed in Islam, because there is a great deal of
evidence to that effect.
And Allaah is the Source ofstrength.
Standing Committee for Academic Research and Issuing Fatwas,

3a] Format of takbeer on the two Eids

3a]
"Allahu akbar, Allahu akbar, Allahu akbar wa Lillahi al-hamd, Allahu
akbar wa ajall, Allahu akbar 'ala ma hadaana (Allah is most Great,
Allah is most Great, Allah is most Great and to Allah be praise; Allah
is most Great and most Glorious, Allah is most Great,as He has guided
us)."
Narrated by al-Bayhaqi, 3/315, from Ibn 'Abbaas (may Allah be pleased
with him); classed as saheeh by al-Albaani in Irwa' al-Ghaleel, 3/126
Ibn Hajar said: With regard to the format of the takbeer, the most
saheeh that has been narrated concerning it is that which was narrated
by 'Abd al-Razzaaq with a saheeh isnaad from Salmaan who said:
"Proclaim Allah's greatness: Allahu akbar, Allahu akbar, Allahu akbaru
kabeeran.
Fath al-Baari, 2/462
Adhering to what was narrated from the Sahaabah concerning thatis more
appropriate.
And Allah knows best.

3] Format of takbeer on the two Eids

3]
In Eid prayer for Eid al-Adha, I hear people repeat Takbeer
(saying"Allah Akbar" in Arabic) the following phrases:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,
Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi'l-hamd.
Allaah akbar kabeera, walhamdulillaah katheera, wasubhan Allaahi
bukratan waaseela, Laa ilaaha ill-Allaah wahdahu fulfilled his promise
wa nasara 'abdah wa a'az jundah wa hazama al-ahzaaba wahdah Laa ilaaha
ill-Allaah wa la na'budu ila Iyah mukhliseena lahu'l-deena wa law
kariha'l-kaafiroon). They repeat this after each prayer (from the
daily 5 prayers),is that true? If wrong, what is the correct phrases
to be repeated instead?.
Praise be to Allaah.
With regard to the formatof takbeer: "Allaahu akbar, Allaahu akbar,
Allahu akbar laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa
Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, Allah is
most Great there is no god but Allaah,Allaah is Most great, Allaah is
most great, and to Allaah be praise)," this is proven from Ibn Mas'ood
(may Allah be pleased with him) and others of the early generation,
whether the first takbeer is said twice or three times.
See al-Musannaf by Abu Shaybah, 2/165-168; Irwa' al-Ghaleel, 3/125
With regard to the formatof takbeer, "Allaahu akbaru kabeera wa
alhamdu Lillaahi katheerawa subhaan Allaahi bukratan wa aseela… (There
is no god but Allaah, Allaah is most Great, Allaah is most Great, much
praise be to Allaah and glory be to Allaah at the beginning and end of
the day…)," Imam al-Shaafa'i (may Allah have mercy on him) said:
If he adds to that and says: "Allaahu akbaru kabeera wa alhamdu
Lillaahi katheera wa subhaan Allaahi bukratan wa aseela, Allahu akbar
wa la na'budu illa Allah mukhliseena lahu al-deena wa law kariha
al-kaafiroon, la ilaaha ill-Allah wahdah, sadaqa wa'dah wa nasara
'abdah wa hazama al-ahzaaba wahdah, laa ilaaha ill-Allah wa Allahu
akbar (Allaah is most Great, much praise be to Allaah and glory be to
Allaah at the beginning and end of the day. Allah is most Great and we
worship none but Allah, and we make our worship purely for Him (alone)
however much the disbelievers may hate that. There is nogod but Allah
alone; He fulfilled His promise and granted victory to His slave and
defeated the Confederates alone. There is no God but Allah and Allah
is most Great)," thenhe has done well. End quote.
Al-Umm, 1/241
Abu Ishaaq al-Shiraazi said in al-Muhadhdhab (1/121):
Because the Prophet (blessings and peace of Allah be upon him) said
that atop al-Safa. End quote.
The matter is broad in scope, because the command is to say takbeer in
general, and the Messenger (blessings and peace of Allah be upon him)
did not single out any particular format of takbeeraat. Allah, may He
be exalted, says (interpretation of the meaning):
"and that you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar;
Allâh is the Most Great) forhaving guided you"
[al-Baqarah 2:185].
So one may follow the Sunnah by saying any format.
Al-San'aani (may Allah have mercy on him) said: In al-Sharh there are
many formats narrated from a number of imams, which indicates that the
matter is broad in scope and the general wording of the verse
indicates that.End quote.
Subul al-Salaam, 2/72
Ibn Habeeb said: The dearest to me is to say: Allahu akbar, Allahu
akbar, la ilaaha ill-Allah wa Allahu akbar, wa Lillahi al-hamd 'ala ma
hadaana, Allahumma aj'alna laka min al-shaakireen (Allah is most
Great, Allah is most Great, there is no god but Allah and Allah is
most Great; praise be to Allah for having guided us; O Allah, make us
among those who give thanks to You).
The format preferred by Yazeed was: "Allaahu akbaru kabeera wa alhamdu
Lillaahi katheerawa subhaan Allaahi bukratan wa aseela, wa lahawla wa
la quwwata illa Billaah (Allaah is most great, much praise be to
Allaah and glory be to Allaah at the beginning and end of the day, and
there is no power and no strength except with Allah)." And he said:
Whatever you add or subtract, or whatever elseyou say, there is
nothing wrong with it. End quote.
'Aqd al-Jawaahir al-Thameenah, 3/242
Sahnoon said: I said to Ibnal-Qaasim: Did Maalik mention any
particular takbeer to you? He said: No. He said: Maalik did notsay
anything specific concerning these matters. End quote.
Al-Mudawwanah, 1/245
Imam Ahmad said: It is broad in scope. Ibn al-'Arabi said: Our
scholarsfavoured the view that takbeer is general in scope, which is
the apparent meaning of the Qur'aan, and I am inclinedto favour this
view.
al-Jaami' li Ahkaam al-Qur'aan, 2/307
Forms of takbeer for the two Eids that are proven from the salaf: :->

Description of Eid prayer

What is the description of the Eid prayer?
Praise be to Allaah.
The Eid prayer is one where the imam attends and leads the people in
praying two rak'ahs. 'Umar (may Allaah be pleased with him) said: "The
prayer of al-Fitr is two rak'ahs and the prayer of al-Adha is two
rak'ahs, complete and not shortened, on the tongue of your Prophet,
and the one who fabricates lies is doomed." Narrated by al-Nasaa'i,
1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh
al-Nasaa'i.
It was narrated that Abu Sa'eed said: The Messenger of Allaah
SAWS(peace and blessings of Allaah be upon him) used to come out on
the day ofal-Fitr and al-Adha to the prayer place, and the first thing
he would do was to offer the prayer. Narrated by al-Bukhaari, 956
In the first rak'ah he should say Takbeerat al-ihraam (say "Allaahu
akbar" to start the prayer), after which he should say six or seven
more takbeers, because ofthe hadeeth of 'Aa'ishah (may Allaah be
pleased with her), "The takbeer of al-Fitr and al-Adha is seven
takbeers in the first rak'ah and five takbeers inthe second, apart
from the takbeer of rukoo'." Narrated by Abu Dawood and classed as
saheeh by al-Albaani in Irwa' al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first
rak'ah. In the second rak'ah he should stand up saying takbeer, and
when he has stood up completely he should say takbeer five times, and
recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and
blessings of Allaah be upon him) used to recite these two soorahs
during the two Eids. Or if he wishes he can recite Soorat al-A'la in
the first rak'ah and Soorat al-Ghaashiyah in the second, because it
was narrated that the Prophet (peace and blessings of Allaah be upon
him) used to recite al-A'la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that
the Muslims will become familiar with the Sunnah.
After the prayer, the imam should address the people. Part of the
khutbah should be addressed specifically to the women, telling them of
the things that they should do and warning them against the things
that they should avoid, as the Prophet (peace and blessings of Allaah
be upon him) used to do.
See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn 'Uthaymeen (may
Allaah have mercy on him), p. 398; Fataawa al-Lajnah al-Daa'imah,
8/300-316). The prayer comes before the khutbah
One of the rulings of Eid isthat the prayer comes before the khutbah,
because of the hadeeth ofJaabir ibn 'Abd-Allaah who said, The Prophet
(peace and blessings of Allaah be upon him) cameout on the day of
al-Fitr and started with the prayer before the khutbah. Narrated by
al-Bukhaari, 958; Muslim, 885.
Another indication that the khutbah comes after the prayer is the
hadeeth of Abu Sa'eed (may Allaah be pleased with him) whosaid: The
Messenger of Allaah (peace and blessings of Allaah be upon him) used
to come out to the prayer place onthe day of al-Fitr and al-Adha, and
the first thing he would start with was the prayer, then he would go
and stand facing the people, while the people were sitting in their
rows, and he would preach to them and advise them and command them.
If he wanted to send out a military expedition he would do so and if
he wanted to tell the people to do something he would do so, then he
would leave.
Abu Sa'eed said: The people continued to do that until I went out with
Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid
al-Fitr, and when we came to the prayer-place, there was a minbar that
had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend
it before he prayed, I grabbed his garment and he pushed me away and
climbed up and delivered the khutbah before the prayer. I said, "You
have changed it by Allaah."
He said, "O Abu Sa'eed, what you knew has gone."
I said, "What I know, by Allaah, is better than whatI do not know."
He said, "The people will not sit and listen to us after the prayer,
so we didit before the prayer." Narrated by al-Bukhaari, 956.

2a] Ruling on Eid and the Sunnahs of Eid

2a]
" With regard to the fact that the Prophet (peace and blessings of
Allaah be upon him) did not offer any prayer before or after the Eid
prayer, that is because when he arrived the prayer started.
Thus it is proven that we should pray Tahiyyat al-Masjid (two rak'ahs
to "greet the mosque") when arriving at the Eid prayer-place, as in
the case of all mosques, because if we assume from the hadeeth that
there is no Tahiyyat al-Masjid for the Eid mosque, then we should say
that there is no Tahiyyat al-Masjid for the Jumu'ah mosque either,
because when the Messenger of Allaah (peace and blessings of Allaah be
upon him) arrived at the Jumu'ah mosque he would deliver the khutbah,
then pray two rak'ahs then leave and pray the regular Sunnahs of
Jumu'ah in his house, so he did not offer any prayer before it or
after it (in the mosque).
What seems more likely to be correct in my view isthat we should pray
two rak'ahs in the Eid prayer-place to greet the mosque, but we should
not denounce one another with regard to this issue, because it is a
matter concerning which the scholars differ. We should not denounce
others with regard to matters where the scholars differ, unless there
is a clear text. So weshould not denounce the one who prays (Tahiyyat
al-Masjid) or the one who sits down without praying.
8 – One of the rulings on the day of Eid – Eid al-Fitr – is that
Zakaat al-Fitr is due on this day. The Prophet (peace and blessings of
Allaah be upon him) enjoined that itshould be paid before the Eid
prayer. It is permissible to pay it one or two days before that,
because of the hadeeth ofIbn 'Umar (may Allaah be pleased with him)
which was narrated by al-Bukhaari: "They used togive it one or two
days before (Eid) al-Fitr." If it is paid after the Eid prayer, it
does not count as Sadaqat al-Fitr, because ofthe hadeeth of Ibn
'Abbaas: "Whoever pays itbefore the prayer, it is Zakaat al-Fitr, and
whoever pays it after the prayer, it is ordinary charity." It is
haraam to delay Zakaat al-Fitr until after the Eid prayer. If
onedelays it with no excuse then it is not acceptable zakaah, but if
there is an excuse – such as if a person is traveling and does not
have anything togive or anyone to give it to, or he is expecting his
family to pay it and they are expecting him to pay it, then in this
case he should pay it when it is easy for him to do so, even if that
is after the prayer, and there is no sinon him because he has an
excuse.
9 – People should greet one another, but that results in haraam
actions on the part of many people, such as men entering houses and
shaking hands with unveiled women without any mahram being present.
Some of these evils are worse than others.
We see some people denouncing those who refuse to shake hands with
those who are not their mahrams, but it is they who are the
wrongdoers, not he. But he should explain to themand tell them to ask
trustworthy scholars to verify his actions and he should tell them not
to get angry and insist on following the customs of his forefathers,
because they do not make a permissible thing forbidden or a forbidden
thing permissible. He should explain to them that if they do that,
they will be like those of whom Allaah says (interpretation of the
meaning):
"And similarly, We sent not a warner before you (O Muhammad) to any
town (people) but the luxurious ones among them said: "We found our
fathers following a certainway and religion, and we will indeed follow
their footsteps"
[al-Zukhruf 43:23]
Some people have the custom of going out to the graveyard on the day
of Eid to greet the occupants of the graves, but the occupants of the
graves have no need of any greeting or congratulations, because they
do not fast or pray qiyaam.
Visiting the graves is not something to be done especially on the day
of Eid or Friday or any particular day. It was proven that the Prophet
(peace and blessings of Allaah be upon him) visited the graves at
night, as mentioned in thehadeeth of 'Aa'ishah narrated by Muslim. And
the Prophet (peace and blessings of Allaah be upon him) said: "Visit
the graves for they will remind you of the Hereafter."
Visiting graves is an act of worship, and acts of worship are not
acceptable unless they arein accordance with sharee'ah. The Prophet
(peace and blessings of Allaah be upon him) did not single out the day
of Eid for visiting the graves, so we should not do so either.
10 – There is nothing wrong with what men do on the day of Eid of
embracing one another.
11 – It is prescribed for the one who goes out to the Eid prayer to go
by one route and return by another, following the example of the
Messengerof Allaah (peace and blessings of Allaah be upon him). This
Sunnah does not apply to other prayers, Jumu'ah or anything else, it
only applies to Eid.
Majmoo' Fataawa Ibn 'Uthaymeen,