2]Ruling on Eid and the Sunnahs of Eid

2]
I would like to know some of the Sunnahs of Eid and the rulings thereon.
Praise be to Allaah.
Allaah has set out several rulings concerning Eid, including the following:
1 – It is mustahabb to recite takbeer during the night of Eid from
sunset on the last day of Ramadaan until the imamcomes to lead the
prayer. The format of the takbeer is as follows:
Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,Allaahu akbar,
Allaahu akbar, wa Lillaahi'l-hamd (Allaah is Most Great, Allaah is
Most Great, there is no god except Allaah, Allaah is Most Great,
Allaah is Most Great, and all praise be to Allaah).
Or you can say Allaahu akbar three times, so you say:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,
Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi'l-hamd
(Allaah is Most Great, Allaah is Most Great, Allaah is Most
Great,there is no god except Allaah, Allaah is Most Great, Allaah is
Most Great, Allaah is Most Great, and all praise be to Allaah).
Both are permissible.
Men should raise their voices reciting this dhikr in the marketplaces,
mosques and homes, but women should not raise their voices.
2 – You should eat an oddnumber of dates before leaving for the Eid
prayer, because the Prophet (peace and blessings of Allaah be upon
him) did not set out on the day of Eid until he had eaten an odd
number of dates. He should stick to an odd number as the Prophet
(peace and blessings of Allaah be upon him) did.
3 – You should wear your best clothes – this is for men. With regard
to women, they should not wear beautiful clothes when they go out to
the Eid prayer-place, because the Prophet (peace and blessings of
Allaah be upon him) said: "Let themgo out looking decent" i.e., in
regular clothes that are not fancy. It is haraamfor them to go out
wearing perfume and makeup.
4 – Some of the scholars regarded it as mustahabb to do ghusl for the
Eid prayer, because it is narrated that some of the salaf did this.
Doing ghusl for Eid prayer is mustahabb, just as it is prescribed for
Jumu'ah because one is going to meet people. So if one does ghusl,
that is good.
5 – The Eid prayer. The Muslims are unanimously agreed that the Eid
prayeris prescribed in Islam. Some of them say that it is Sunnah, some
say that it is fard kafaayah (a communal obligation) and some say that
it is fard 'ayn (an individual obligation), and that not doing it is a
sin. They quoted as evidence the fact that the Prophet (peace and
blessings of Allaah be upon him) commanded even the virgins and women
in seclusion, i.e., those who did not ordinarily come out, to attend
the Eid prayer place, except that those who were menstruating should
keepaway from the prayer-place itself, because it is not permissible
for a menstruating woman to stay in the mosque; it is permissible for
her to passthrough but not to stay there.
It seems to me, based on the evidence, that it is fard 'ayn (an
individual obligation) and that everymale is obliged to attend the Eid
prayer except for those who have an excuse. This was the view favoured
by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
In the first rak'ah the imam should recite Sabbih isma rabbika
al-A'ala (Soorat al-A'la 87) and in the second rak'ah he should recite
Hal ataaka hadeeth ul-ghaashiyah (al-Ghaashiyah 88). Or he may recite
Soorat Qaaf (50) in the first and Sooratal-Qamar (54) in the second.
Both options are narrated in saheeh reports from the Messenger of
Allaah (peace and blessings of Allaah be upon him).
6 – If Jumu'ah and Eid fall on the same day, the Eid prayer should be
held, as should Jumu'ah prayer, as is indicated by the apparent
meaning of the hadeeth of al-Nu'maan ibn Basheer which was narrated by
Muslim in his Saheeh. But those who attend the Eid prayer withthe imam
may attend Jumu'ah if they wish, or they may pray Zuhr.
7 – One of the rulings on Eid prayer is that according to many
scholars, if a person comes to the Eid prayer-place before the imam
comes, he should sit down and not pray two rak'ahs, because the
Prophet (peace and blessings of Allaah be upon him) prayed Eid with
two rak'ahs, and he did not offer any prayer before or after it.
Some of the scholars are of the view that when a person comes he
should not sit down until he has prayed two rak'ahs, because the Eid
prayer-place is a mosque, based on the fact that menstruating women
are not allowed there, so it comes under the same rulings as a mosque,
which indicates that it is amosque. Based on this, it comes under the
general meaning of the words of the Prophet (peace and blessings of
Allaah be upon him): "When any one of you enters the mosque, let him
not sit down until he has prayed two rak'ahs." :->

Is it permissible to give salaams to someone who is praying?

Is it permissible for a Muslim to give salaams toa Muslim when he is
praying or he is making dhikr or du'aa'?
Praise be to Allaah.
Firstly, it is prescribed for a Muslim to initiate the greeting of
salaam to his Muslim brother when he is praying, but the one who is
praying should notreturn the salaams whilst praying, except by making
a gesture in a manner that will maintainthe validity of his prayer,
because it was narrated that Ibn 'Umar (may Allaah be pleased with
him) said:
"I asked Bilaal, How did the Messenger of Allaah (peace and blessings
of Allaah be upon him) return their salaam when they greeted him
whilst he was praying? He said, With a gesture of his hand."
(Narrated by Ahmad, 6/12; Abu Dawood, 1/569,no. 927; al-Tirmidhi,
2/204, no. 368; al-Bayhaqi, 2/262; also narrated by the five).
It was also narrated fromhim that Suhayb (may Allaah be pleased with
him) said: "I passed by theMessenger of Allaah (peace and blessings of
Allaah be upon him) whilst he was praying. I greeted him with salaam
and he responded with a gesture." And he said: I am not sure whether
he said "a gesture with his fingers". (Narrated by the five, apart
from Ibn Maajah. Al-Tirmidhi said: both hadeeths are saheehin my
view).
It was reported that Umm Salamah (may Allaah be pleased with her)
said: I heard the Prophet (peace and blessings of Allaah be upon him)
forbidding us to pray two rak'ahs after 'Asr, then I saw him praying
them when he prayed 'Asr. She said, he entered and there were some
women from Bani Haraam, from among the Ansaar, with me. He started to
pray them [these two rak'ahs after 'Asr], so I sent a young girlto
him, and I told her, 'Stand beside him and sayto him, Umm Salamah is
saying to you, O Messenger of Allaah, I heard you forbidding us to do
these two rak'ahs and now I see you praying them. If he makesa gesture
with his hand then leave him and go back.' So the young girl did that
and he made a gesture with his hand, so she left him and went back.
When he finished praying, he said: 'O daughter of Abu Umayyah, you
asked about the two rak'ahs after 'Asr. Some people from Banu 'Abd
al-Qays came to me and kept me from doing the two rak'ahs after Zuhr,
and that is what these were.'" (Narrated by al-Bukhaari and Muslim).
These ahaadeeth indicatethat it is prescribed to say salaams to a
person whilst he is praying, and that he should respond tothe greeting
with a gesture, because this is what the Prophet (peace and blessings
of Allaah be upon him) approved of initiating the salaam, and he
returned the greeting with a gesture only.
Secondly, it is prescribed for the Muslim to initiate the greeting to
one who is engaged in making dhikr or du'aa', because it was reported
that Abu Waaqid al-Laythi (may Allaah be pleased with him) said:
"Whilst the Prophet (peace and blessings of Allaah be upon him) was
sitting in the mosque and there were some people with him, three
people came in. Two of them came to the Messenger of Allaah (peace and
blessings of Allaah be upon him) and one went away. When they came up
to the Messenger of Allaah (peace and blessings of Allaah be upon
him), they greeted him with salaam. One of them found a space in the
circle and sat down, and the other sat down behind him. The third one
turned and went away. When the Messenger (peace and blessings of
Allaah be upon him) had finished (his talk), he said: 'Shall I tell
you about these threepeople? One of them turned to Allaah so Allaah
accepted him; the second felt shy so Allaah will feel shy (to punish
him); and the third turned away so Allaah turned away from him."
(Narrated by Maalik in al-Muwatta', 2/960; Ahmad, 5/219; al-Bukhaari,
1/24, 122; Muslim, 4/1713, no. 2176;al-Tirmidhi, 5/73, no. 2724; Abu
Ya'laa, 3/33, no. 1445).
And in al-Saheehayn it is narrated from Abu Hurayrah (may Allaah be
pleased with him) that a Bedouin entered the mosque and prayed, but he
did not do the rukoo' and sujood properly. Thenhe came and greeted the
Prophet (peace and blessings of Allaah be upon him) with salaam. The
Prophet (peace and blessings of Allaah be upon him) returned his
greeting then said, "Go back and pray, for you have not prayed."
And Allaah is the Source ofstrength.

* Ruling on praying at times when prayer is not allowed

* One of my friend, who is very punctual in offering Namaaz, has seen
offeringnamaaz sometimes even when the sun is setting. He is of the
view that offering Namaaz at sun set or sun rise time is not a sin and
it might be just a makrooh. I told him thatoffering prayer at sun set
or sun rise time is not allowed and it might be a sin also. Because to
have distinction with non-muslims, it has not been allowed to offer
namaaz at this time.
Please tell me whether offering of prayers(Namaaz) at sun set or sun
rise time is makrooh or a sin and why?
Praise be to Allaah.
It is mustahabb to pray naafil prayers at all times, except at the
times when praying is not allowed. These times are from afterFajr
prayer until the sun has risen to the height of a spear; from noon
time until after the sun has passed its zenith, which is at mid-day
for about five minutes before the sun reaches its zenith; and from
after 'Asr prayer until the sun sets. What is meant is the prayer
whicheach person does by himself; once he has prayed 'Asr it becomes
haraam for him to pray until the sun has set, except in specific
cases, when it is not haraam. See Question # 306.
The reason why it (prayer at these times) is not allowed is so as to
avoid any resemblance to the kuffaar who prostrate to the sun when it
rises as a greeting to it and to express their joy, and theyprostrate
to it when it sets as a farewell to it. The Prophet (peace and
blessings of Allaah be upon him) was keen to put a stop to all things
that may lead to shirk, or that might involve any resemblance to the
mushrikeen. With regard to the prohibition on praying when the sun is
near its zenith, this is because this is the time when the Fire of
Hell is intensified, as was reported from the Prophet (peace and
blessings of Allaah be upon him), so we should refrain from praying at
these times.
Summarized from the fatwas of Shaykh Ibn 'Uthaymeen,

Zakat On Stocks And Shares

Question:
I have a zakat question on stocks and shares. There are two type of
Shares, listed which vary daily with market forces and non-listed
which have fixed price, is zakat payable on the total value of each or
is the non-listed exemptedfrom zakat?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
To begin with, it should always be remembered that paying Zakat on
stock and merchandise is obligatory (wajib). The jurists (fuqaha) have
categorically stipulated the obligation of paying Zakat on
merchandise, and there is a consensus on this position amongst the
scholars ofthe Ahl al-Sunnah wa al-Jama�ah.
Sayyiduna Samura ibn Jundub (Allah be pleased with him) narrates that,
�the Messenger of Allah (Allah bless him and give him peace) used to
command us to pay Zakat on those items that were for sale.� (Sunan Abu
Dawud, no: 1557)
Thus, based on this, if one has shares in a particular company, paying
Zakat on those shares will be obligatory. In the case of shares being
purchased with theintention of capital gain, Zakat will be obligatory
on the face/market value of the shares.
For example, I purchased some shares at the rate of 5 Dollars with the
intention of selling them when their value increases.Now, at the time
of paying Zakat,the value of the share became 10 Dollars, thus Zakat
will be obligatory on the current value which is 10 Dollars and not 5
Dollars. The reason is that the share itself has become an articleof
trade, for it was purchased with the intention of re-sale, andZakat is
obligatory on the current market value of goods and merchandise.
However, if shares were purchased with the intention of receiving the
annual dividend, then one is allowed to subtract the value of those
items which are exempted from Zakat, i.e. machinery, land, furniture,
cars, etc... This information (on the percentage of non�Zakat-able
assets) can be obtained from thecompany�s annual report.
This will be clearer with an example. Suppose I purchased some shares
of a particular firm worth 100 Dollars. Now, 10% of the company�s
assets are in the form of raw material, 10% in theform of cash, 10%
are produced goods and 10% of the assets aregoods which are under
process of being manufactured, totaling 40%. On the other hand,
machinery, land, furniture, and cars (for use and not sale) total 60%.
In this case, Zakat will be obligatory on only 40% of the shares, i.e.
40 Dollars.
The reason being that the share in this case does not become an
article of trade in of itself; rather one has purchased the share with
the intention of receiving a share of the company�s annual profits.
Hence, one is considered having ownership in the company�s assets to
the value of his share. Thus, it will be permitted not to pay Zakat on
those items that are exempt from Zakat, such as machinery, furniture,
and building.
If one is unable to obtain the details from the company, then one
should pay Zakat on the current market value of the whole share.
In light of the above, it becomes clear that Zakat is payable on all
types of shares. If non-listed shares mean those that are purchased
with the intention of gaining the annual dividend, then Zakat will
have to be paid inthe manner outlined above.
And Allah knows best