BENEFITS MUST OUTWEIGH NEGATIVE CONSEQUENCES

Enjoining right and forbidding wrong being one of the greatest
obligations or commendable actsin Islam, it is essential that the
benefit therein outweigh its negative consequences. This is the
general spirit of the messages of the prophets and the revealed books,
and Allah does not like chaos and corruption. All that which Allah has
enjoined is beneficial, and theepitome of benefit. Allah has praised "
salah " (the opposite of corruption) and the " musliheen "(reformers,
or those who bring about salah ). And He has praised those who believe
and do good works ( saalihaat) , while condemning corruption ( fasaad
) and those who cause it in many places in the Qur'an. Thus whenever
the adverse effects ( mafsada ) of any act of enjoining or forbidding
are greater than its benefit ( maslaha ), it is no longerpart of what
Allah has enjoined upon us, even if it be a case of neglecting
obligations or committing the forbidden. This isbecause it is upon the
believer to fear Allah in relation to His slaves,and their guidance is
not his responsibility. This is part of the meaning of the verse in
which Allah says:
[O, you who believe, your selves are your responsibility, those who go
astray will not harm you when you stick to guidance.]
"Sticking to guidance" is only accomplished by fulfilling and carrying
out all obligations. Thus,when a Muslim does what is obligatory upon
him by way of enjoining right and forbidding wrong, just as he
fulfilled all other obligations, the going astray of those who go
astray will not do him any harm.
METHODOLOGY OF ENJOINING RIGHTAND FORBIDDING WRONG
Enjoining right and forbidding wrong is done sometimes with the heart,
sometimes with the tongue, and sometimes with the hand (i.e. physical
force). As for practicing it with the heart, it is obligatory upon
everyone in everytime and situation, since its practice brings no
hardship. whoever fails to do even that is not even a believer as in
the full version of the previously cited hadith:
"Whoever of you sees wrong being committed, let him rectify it with
his hand, if he is unable, then with his tongue, and if he usunable,
then with his heart, and this is the weakest of faith -- or inanother
version: beyond this there is not a single mustard seed's weight of
faith ( iman ).
Ibn Masood was once asked:
"Who are the living dead?"
to which he replied:
"He who does not acknowledge the right as such, and does not reject the wrong."
He is referring to the person described in the following agreed-upon
hadith who consistently failed to reject wrong when tested. The
Prophet said:
"Tests are shown to the hearts like a straw mat, straw by straw.
Whichever heart accepts them, and absorbs them, gets a black spot
placed on it, and whichever heart rejects them, gets a white, clear
spot on it. This goes on until the hearts are of two types: a heart
which is white, smooth, and clear like a polished stone which will not
be harmed by further trials or tests for as long as the heavens and
the earth last,and another dark and blemished; it is like a hook
turned over the wrong way on which nothing canbe hung - it neither
acknowledges what is right nor rejects what is wrong, except for that
which happens to coincide with its lusts and inclinations with which
this heart has become fully absorbed."
PITFALLS OF ENJOINING RIGHT AND FORBIDDING WRONG
Two groups of people fall into error in this area:
One group leaves what is obligatory upon them in the area of enjoining
right and forbidding wrong, clinging to an incorrect interpretation of
the aya quoted previously:
[O, you who believe, your selves are your responsibility, those who go
astray will not harm you when you stick to guidance.]
Abu Bakr once explained this error in a khutba saying:
"O people, verily you read this aya, and you apply it where it does
not belong, for I heard the Prophet (sas) say: Verily when thepeople
see the wrong-doer, and do not seize his hand, Allah is about to
inflict them with a general punishment."
The second group desires to enjoin and forbid the people withtheir
tongues and their hands absolutely and in all situations without
sufficient knowledge of the shari'a, nor forbearance, nor patience,
nor regard for that which is beneficial and that which has more harm
than benefit and that which is possibleand that which is not possible.
This is as in the hadith narrated by Abu Tha'laba Al-Khushaniy:
"... rather enjoin on one another what is right and forbid what is
wrong until you see obedience togreed and following of lusts and
preoccupation with this world and the absolute fascination of each one
with his own opinion, and when you see a situation over which you have
no power, what is upon you then is your private affairs. For verily,
the Daysof Patience are coming; patience in those days is like
squeezing a hot coal in your hand. The rewardof one who fulfills all
of his obligations in those days is equal to the reward of fifty such
peopletoday."
This group, then, enjoins and forbids believing that they are in
obedience to Allah ta'ala when in reality they are transgressors of
His boundaries. In this way, manyof the deviant and misguided groups
considered themselves to be enjoiners of right and forbidders of wrong
such as the khawaarij, and the mu'tazilah, and the raafidha (Shi'a),
and others of those who erred in understanding that which Allah gave
them in terms of enjoining right and forbidding wrong, and fighting
jihad, and other issues. The corruption caused by this kind of
enjoining and forbidding is much greater than any good which may
result.

ENJOINING RIGHT AND FORBIDDING WRONG

WHAT IS MA'RUF (RIGHT) AND MUNKAR (WRONG)?
Carrying out the punishments prescribed by Allah on whoever
transgresses the bounds of the shari'a is a part of prohibiting wrong.
It is obligatory upon those in authority ( Uluu-ul-amr ) i.e. the
scholars from each group or nation, and their amirs, and their elders,
to stand over the general population enjoining good and prohibiting
wrong, thus ordering them with all that which Allah and His Prophet
have enjoined. For example, the rulings of Islamic Law ( Shari'a )
e.g. the five prayers in their proper time periods, obligatory alms,
obligatory fasting, and pilgrimage to Makka. Also, belief in Allah,
His angels, His revealed books, His prophets, and the Judgement Day,
belief in the pre-destination of all things the good and the bad, and
the concept of ihsaan (the highest level of iman or faith) which means
to worship Allah as if you see Him for, verily, even if you do not see
Him, He always sees you. Moreover, the good ( ma'ruf ) includes
everything both internal and external which has been enjoined by Allah
and His Prophet. These include: absolute sincerity to Allah ( ikhlaas
), dependance on Allah ( tawakkal ),that Allah and His Prophet be more
beloved to the believer than anyone else, hope for Allah'smercy and
fear of His punishment, patience with the decree of Allah and complete
surrender to His order, truthfulness of speech, fulfilling of
obligations, returning trusts totheir owners, good behavior toward
parents, maintaining of family ties, cooperation in all actsof
righteousness and good, benevolence and generosity toward one's
neighbors, orphans, poor people, stranded travellers, companions,
spouses, and servants, justice and fairness in speech and actions,
calling people to good character, and acts of forbearance such as
establishing relations with those who cut you off, giving those who
deny you, and forgiving those who oppress you. Enjoiningpeople to be
close together and cooperative, and forbidding themdiffering and
dividing themselves is also a part of enjoining what is right.
As for the bad ( munkar ) which Allah and His prophet have forbidden,
its ultimate and worstform is the association of partners with Allah.
Associationism means to pray to someone or something else along with
Allah. This partner could be the sun, the moon, starsor planets, an
angel, one of the prophets, a righteous man or saint, one of the jinn,
images or graves of any of these, or anything else which is called to
other than Allah the Exalted. Associationism is also to seek aid or
succor from any of the above, or to prostrate to them. All of this and
anything like it is the associationism ( shirk ) forbidden by Allah on
the tongues of all of His prophets.
Everything which Allah has forbidden is also part of the munkar such
as unjustified killing, taking people's property by unlawful means,
taking of property by force or intimidation,interest, or gambling, all
types of sales or contracts which the Prophet has prohibited, breaking
of family ties, cruelty to parents, cheating in weights and measures,
and any form of transgression on the rights of others. Also in this
category are all innovated acts of "worship" which Allah and His
prophet have not ordained or sanctioned.

Our life and the purpose of our existence

The Purpose
We know that the One God exists and we know that we are a product of
His creation. But we often forget to remember that we were created for
a specific purpose. If ten of us try to find out what our purpose is
on our own, without considering the Revelation, we might find ten
different purposes. However, if welook at the Qur'aan, we will find
out that the purpose of our lives is clearly defined.
Allah The Most High says,"O Mankind! Worship your Lord (Allah), Who
created you and those before you so that you bay become Al-Muttaqoon
(i.e. those who have taqwaa)." Al-Baqarah (2):21
And He said, "And I created not the Jinns andmen except that they may
worship Me (Alone)."Adh-Dhaariyaat (51):56
Allah Ta`aalaa also says inthe Qur'aan: "Blessed be He in Whose Hand
is the dominion, and He is able to do all things. Who has created
death and life, that He may test which ofyou is best in deed. And He
is the All-Mighty, the Oft-Forgiving." Al-Mulk (67):1-2
These verses where revealed to us by Allah in order to inform us of
why we are here on the Earth, what we should bedoing and where we are
heading. Not to benefit Himself, or because He needs our worship.
Rather, because we are in need of Him.
Allah Ta`aalaa says, "O mankind! It is you who stand in need (who are
poor) of Allah, but Allah isRich (Free of all needs), Worthy of all
praise." Faatir (35):15
What is meant by "to test which of you is best in deed"? Al-Fudayl Ibn
`Iyyaad said, "The best deed is that which is most devoted and most
proper." He was asked,"How should it be most devoted and most
proper?", and he responded, "For if the deed was devoted but was not
proper it would not be accepted, and if it was proper but was not
devoted it would not be accepted; the devoted is to be for Allah
alone, and the proper is to be in compliance with As-Sunnah."
We were created for this one reason: to worship Allah and to strive to
be the best in deed. It is not only a matter of how many deeds we do,
it is also a matter of quality. Should we take for granted that our
deeds are accepted or should we strive to perfect them and make them
pure for Allah's sake and in accordance to the Sunnah of the Prophet
(peace be upon him)?
Allah Ta`aalaa says in the Qur'aan: "Say (O Muhammad): "Shall We tell
you the greatest losers in respect of (their)deeds? Those whose
efforts have been wastedin this life while they thought that they were
acquiring good by their deeds?" al-Kahf (18):103-104
And He said, "Verily, Allah accepts only from those who are
al-Muttaqoon (i.e. those who have taqwaa)." Al-Maa'idah (5):27
A scholar said, "there are those who think that this Universe has
founded itself or it came to exist by co-incidence. This necessitates
that man"has no goal to fulfill" because he came into being without a
defined goal! Consequently, a moral or a value system becomes
meaningless. Accordingly, man is just a responding "tool" for"mother
nature" which, according to Darwin himself, "acts haphazardly"! This
way of thinking is aimlessness, and it occurswhen man does not
recognize his relation with the One who had created life and death,
the Universe, and everything around man, all in due proportion."
We have to remember that Allah created death and life so that we may
worship Him (i.e. obey Allah Ta`aalaa in all which He commands through
the tongue of the Messengers, performing all that Allah loves and is
Pleased with from statements and actions - both inner and outer), and
perform that worship in the best manner. That is what our objective
should be. Instead of contradicting the purpose of man's existence and
acting for the sake of perishable worldly interests, we must fulfill
its completion. This worship includes all our acts, our sleep, our
studies, our recreation and specific forms of worship definedby the
Qur'aan and Sunnah. Our period here is short and being slave to
worldly gains results incorruption of our souls, constant difficulty,
worry and poverty.
The Prophet (peace be upon him) said, "Allah says: Son of Adam: fill
your time with My worship and I will fill your heart with richness,
and end off your poverty.But if you do not, I wouldmake your hands
fully busy (i.e. in worldly affairs) and I would not end off your
poverty." (At-Tirmidhee, hasan hadeeth)
Moreover, Allah has givenus choice and has not forced us to do our
acts. He says, "Then whosoever wills let him believe, and whosoever
wills let him disbelieve." al-Kahf (18):29
Clearly, we have been informed of our purpose and were shown the wayto
achieve it. The choice is ours.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Arafat A desert location approximately nine milesfrom Mecca where the pilgrim spends the 9th of Zul Hijjah as a rite of Hajj.

Ayyam ut Tashreeq
The 11th, 12th, and 13th of the month of Zul Hijjah. The pilgrim
performs Rummy in Mina on these days.
Dum
The expiation required of a pilgrim for a willful violation of a
prohibitionor obligation of the state of Ihram.
Hajj
A set of acts of worship prescribed by Allah and Rasool Allah (pbuh)
to be performed in and aroundMecca at least once in a lifetime by
every Muslim satisfying certain conditions. Hajj is one of the Five
Pillars of Islam. There are three types of Hajj one may perform as
defined below:
Hajj ul Ifrad
The type of Hajj wherein the pilgrim pronounces his niyyah
(i.e.,intention) to perform only Hajj at Meeqat while changing into
Ihram.
Hajj ul Qiran
The type of Hajj wherein the pilgrim pronounces his intention to
perform both Umra and Hajj together with the same Ihram at Meeqat.
Hajj ut Tamattu
The type of Hajj wherein the pilgrim pronounces his intention to
perform only Umra at Meeqat when changing into Ihram. A second niyyah,
and a second change into Ihram follow on the 8th of Zul Hijjah for the
performance of the remaining rites of Hajj.
Hajar ul Aswad
The Sacred Black Stone built into the south-east corner of the Kabah
at a height of approximately four feet. The stone does not belong to
the geology of the region and is a part of the original construction
of the Kabah by Prophet Ibrahim. Hajar ul Aswad has a special
significance for Muslims during Hajj. Itwas personally installed in
the wall of the Kabah by Rasool Allah (pbuh) himself during its
reconstruction following its destruction by a flash flood. The Prophet
(pbuh) also kissed it during his Last (Farewell)Hajj. Thus, touching
and kissing, or Istilam, of Hajar ul Aswad during Umra and Hajj are
not only his sunnah but also constitute an emotional and spiritual
bond between him and his people.
Halq
The act of completely shaving his head by the male pilgrim on the 10th
of Zul Hijjah. This is the last thing he does before getting out of
the state of Ihram. See Taqseer also. For female pilgrims, the
requirements of Halq and Taqseer are satisfied if they trim their hair
by approximately half an inch.
Haram ash Shareef
The mosque around the Kabah in Mecca, as well as the mosque in
Medina.The latter, also known as Al Masjid un Nabawi contains within
its premises the grave of Rasool Allah (pbuh).
Hateem
The area adjacent to the Kabah on its west side, enclosed by a low
semi-circular wall. Tradition has it that Hajar(wife of Prophet
Ibrahim) is buried in this enclosure. It is highly recommended that
the pilgrim should offer salatus sunnah and supplications to Allah in
this area. However, this isnot a part of the official rites of Hajj.
Idtiba
The mode of Ihram used during Tawaf ul Qudoom.The male pilgrim drapes
one end of the top part of his Ihram over his left shoulder
back-to-front. The other end goes across his back, under hisright arm,
across his front, and is finally draped over his left shoulder.
Idtiba is not observed in any other type of Tawaf. Also, when the
pilgrim offers salat us sunnah after Tawaf ul Qudoom or an obligatory
salat during this Tawaf, he must cover both his shoulders. In other
words, Idtiba is practicedonly while actually performing Tawaf ul
Qudoom. Female pilgrimswear no Ihram, so that the question of Idtiba
forthem does not arise.
Ihram
The distinctive garb of the male pilgrim worn during Umra or Hajj. It
consists of two pieces of white, unsewn and plain cloth. One of the
pieces iswrapped around the midriff to cover his body from just above
his navel to his ankles, and the other is draped around his shoulders
to cover theupper body. For ladies, their ordinary, and unpretentious
clothes of daily wear constitute their Ihram.
Istilam
The act of kissing Hajar ulAswad at the beginning and the end of every
circumambulation (circuit) of the Kabah during Tawaf. If it is not
possible physically to kissHajar ul Aswad for any reason, the pilgrim
may extend his hand to touch the Sacred Stone and then kiss his own
hand. Ifeven that is not possible, he may raise his hand towards Hajar
ul Aswad and, thereafter, kiss his own hand.
Jamraat
The three stone pillars in Mina which symbolically represent the
locations where the devil (shaitan)is stated in tradition to have
tried to tempt Prophet Ibrahim in an effort to dissuade him from the
path of Allah. The pilgrim symbolically stones these pillars on the
10th through the 13th of Zul Hijjah in commemoration of the rejection
of the devil by Prophet Ibrahim, and of his steadfastness to the cause
of Allah. The Jamraat are located within a few hundred feet of one
another in a line and are named as follows:
Jamrat ul Kubra
The last stone pillar in the line. This is also calledJamrat ul Uqabah.
Jamrat ul Oola
The first stone pillar in the line.
Jamrat ul Wusta
The second (middle) stone pillar in the line.
Kaffarah
Another name for Dum.
Marwah
A small knoll (i.e., hillock) located approximately one hundred yards
from the Kabah inside Al Masjid ul Haram. The pilgrim performs the
devotional rite of Sai between the knolls of Safa and Marwah.
Mahram
The husband, or a male companion of a female pilgrim to whom her
marriage is expressly prohibited by the shariah(e.g., father, brother,
uncle, nephew, etc.) A woman must necessarily be accompanied by a
Mahram for Umra and Hajj.
Masjid ul Haram
The mosque around the Kabah also known as Haram ash Shareef.
Meeqat
An imaginary boundary around Mecca. A prospective pilgrim cannot cross
this boundary without first changing into Ihram. Thisboundary is
anchored by different townships and localities in different directions
(Zul Hulaifa in the north, Yalamlam in the south-east, Dhat Irq in the
north-east, Juhfah in the north-west, Qarn ul Manazil in the east.)
The pilgrim changes into Ihram at Meeqat and pronounces his
intentionto perform Umra or Hajj. For people living inside the Meeqat
permanently, their place of residence istheir Meeqat.
Mina
A desert location approximately three miles from Mecca where several
rites of Hajj are performed.
Muallim
A knowledgeable professional who can guide the pilgrim during Hajj;
also called a Mutawwif.
Muhrim
A pilgrim in the state of Ihram.
Multazam
The part of the Kabah between its door and Hajar ul Aswad. This is a
specially sacred part of the Kabah. It is recommended that, if
possible, the pilgrim should touch the Kabah at Multazam and offer
supplications to Allah. However, this is not a part of the official
rites of Hajj.
Maqam-o-Ibrahim
The step-stone used by Prophet Ibrahim during the original
construction of the Kabah. The stone carries the imprints of hisfeet,
and is housed in a glass enclosure on the north side of the Kabah.
Mutamatti
One who has performed Hajj ut Tamattu.
Mutawwif
See Muallim.
Muzdalifah
A desert location approximately midway between Mina and Arafat. The
pilgrim spends the night of the 10th of Zul Hijjah here.
Niyyah
Intention. All acts of worship are preceded by an appropriate niyyah.
Qarin
One who has performed Hajj ul Qiran.
Qasr
The mode of shortened prayers usually offered when on a journey.
Ramal
The ritual in which male pilgrims are required to walk briskly with
their chests thrust forward and with their shoulders rolling slightly
during thefirst three circuits of Tawaf ul Qudoom. Ladies are not
required to practice Ramal.
Rummy
The act of symbolically stoning the devil (shaitan) in Mina on the
10th through the 13th of Zul Hijjah. This commemorates the tradition
that Prophet Ibrahim was tempted three times by the devil, and
rejected all three of his overtures by stoning him, and driving him
away. These three locations are symbolized by three stone pillars in
Mina.
Safa
A small knoll approximately half a milefrom the Kabah inside Al Masjid
ul Haram. The pilgrim performs the devotional act of Sai between the
knolls of Safa and Marwah.
Sai
The devotional act of walking seven times backand forth between the
knolls of Safa and Marwah. This act retracesthe footsteps of Hajar
(wife of Prophet Ibrahim), during her desperate search for water for
her infant son Ismail after they were left in the desert by Prophet
Ibrahim in response to a divine vision.
Salat
Obligatory or supererogatory prayers.
Shawt
One complete circumambulation, or circuit, of the Kabah. Each shawt
(pl. ashwaat) starts and ends at Hajar ul Aswad. Seven ashwaat
constitute one Tawaf.
Talbiyah
A devotional recital of the following words by the pilgrim during Umra and Hajj.
(Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal
Hamdah, Wan Nematah, Laka wal Mulk, La Shareek Laka)
Trans: "Here I am at Thy service O Lord, here I am. Here I am at Thy
service and Thou hast no partners. Thine alone is All Praise and All
Bounty, and Thine alone is The Sovereignty. Thou hast no partners."
The Talbiyah is a prayer as well as an assertion of the pilgrim's
conviction that he intends to perform Hajj only for the glory of
Allah. The pilgrim starts the recital upon changing into the Ihram,
and continues to recite it frequently throughout Hajj. Male pilgrims
recite the Talbiyah loudly whereas female pilgrims are required to
recite it in a low voice.
Taqseer
Shortening or clipping ofthe whole head of hair by the male pilgrim
following the completionof Hajj. This may be performed in lieu of
Halq. However, snipping off a few hairs here and there is not
acceptable. The sunnah of Rasool Allah (pbuh) supports only Taqseer
and Halq.
Tawaf
The devotional act of circumambulating the Kabah while reciting
prayers. It constitutes an integral part of Umra andHajj. There are
five different types of Tawaf one may perform:
Tawaf ul Ifadah
The Tawaf performed by the pilgrim on the 10th of Zul Hijjah as the
last formal rite of Hajj in Mecca after changing into street clothes
(also called Tawaf uz Ziyarah).
Tawaf un Nafl
A devotional Tawaf which may be performedany time.
Tawaf ul Qudoom
The initial Tawaf performed by the pilgrimupon entering Al Masjid ul
Haram in Mecca pursuant upon his intention for Hajj.
Tawaf ul Umra
The Tawaf performed as a rite of Umra.
Tawaf ul Wuda
The Farewell Tawaf performed by the pilgrimjust before leaving
Meccafor his next destination.
Umrah
A set of religious and devotional rites performed in Mecca in anorder
ordained by Allah and Rasool Allah (pbuh). Umra can be performed at
any time of the year and, unlike Hajj, does notinvolve the rites at
Mina, Muzdalifah, and Arafat.
Yaum un Nahr
The 10th of Zul Hijjah. This day is designated as the preferred day of
sacrifice during Hajj.
Yaum ut Tarwiyah
The 8th of Zul Hijjah signifying the start of Hajj. The pilgrim
proceeds to Mina on this day.
Zul Hijjah
The last month of the Islamic calendar during which Hajj is performed.

Guidance of the Prophet(peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings
of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) used to offer
the Eid prayers in the prayer-place (musalla). There is no report of
his offering the Eid prayer in his mosque.
Al-Shaafa'i said in al-Umm: It was narrated that the Messenger of
Allaah (peace and blessings of Allaah be upon him) used to go out on
the two Eids to the prayer-place in Madeenah, as did those (caliphs)
who came afterhim, unless there was anexcuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his mostbeautiful garments to goout to pray. He had a
suit(hullah) which he would wear for Eid and Jumu'ah (Friday prayer).
A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat
an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him)
said: The Messengerof Allaah (peace and blessings of Allaah be upon
him) did not go out on the morning of Eid al-Fitr until he had eaten
some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning
the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think
that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command
of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for
breakfast, even if it is only water, so that he can fulfil the Sunnah
in principle, which is to have something for breakfast before
prayingon Eid al-Fitr.
With regard to Eid al-Adha, the Prophet (peace and blessings of Allaah
be upon him) used not to eat anythinguntil he came back from the
prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim
said: Two weak (da'eef) hadeeths have been narrated concerning this…
but it was proven from Ibn 'Umar, who was very keen to follow the
Sunnah, that he usedto do ghusl before goingout on the day of Eid.
And he (peace and blessings of Allaah be upon him) used to go out to
the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) used to go out to
the Eid (prayer) walking and come back walking. Classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classedas hasan by al-Albaani
inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said
that it is mustahabb for a man to go out to the Eid (prayer) walking.
It ismustahabb for him not to ride unless he has an excuse.
When the Prophet (peace and blessings of Allaah be upon him) reached
the prayer-place, he would begin the prayer with no adhaan or iqaamah,
andwithout saying "Al-salaatu jaami'ah (prayer is about to begin)."
The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after
the Eid prayer.
The Prophet (peace and blessings of Allaah be upon him) would start
with the prayer, before the khutbah. He prayed two rak'ahs, with seven
consecutive takbeers in the first rak'ah, including takbeerat
al-ihraam (the takbeer with which the prayer begins), and a brief
pause between each two takbeers. There is no report of him saying any
particular dhikr between the takbeers, but it was narrated that Ibn
Mas'ood would praise Allaah and send blessings upon the Prophet (peace
and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet (peace and
blessings of Allaah be upon him), used to raise his hands with each
takbeer.
When he had completed the takbeers, he would start to recite. He would
recite al-Faatihah then recite Qaf wa'l-Qur'aan il-majeed (Soorah Qaaf
50) in the first rak'ah and Aqtarabat il-saa'ah wa anshaqqa al-qamar
(Soorat al-Qamar 54) in the other. Sometimes he recited Sabbih isma
rabbika al-A'la (Soorat al-A'laa 87) and Hal ataaka hadeeth
al-ghaashiyah (Soorat al-Ghaashiyah 88). Both were narrated in
saheehreports, but no other soorahs are mentioned in saheeh reports.
When he had finished reciting he would say takbeer and bow. When he
had finished bowing and prostrating and had stood up again, he would
say five takbeers. When he had completed the takbeers he would start
to recite again. The takbeer was the first thing that he would do in
each rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn
'Amr ibn 'Awf, from his father, from his grandfather, that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
recited takbeer in the Eid (prayer), seven times in the first rak'ah
before reciting Qur'aan and fivetimes in the second rak'ah before
reciting Qur'aan. Al-Tirmidhi said:I asked Muhammad – i.e.,al-Bukhaari
– about this hadeeth and he said: There is nothing more sound than
this concerning this topic. And I say likewise.
When the Prophet (peace and blessings of Allaah be upon him) had
finished the prayer, he would move away and stand facing the people,
with the people sitting in their rows, and he would address them,
preaching and exhorting, with commands and prohibitions. If he wanted
to dispatch anyone on a mission he would do so, and if he wanted to
enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of
Madeenah was not brought out. Rather he would address them standing on
the ground. Jaabir said: I attended Eid prayer with the Messenger of
Allaah (peace and blessings of Allaah be upon him). He started with
the prayer before the khutbah, with no adhaan and no iqaamah, then he
stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He
preached to the people and reminded them, then he went over to
thewomen and preached tothem and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The
Prophet (peace and blessings of Allaah be upon him) used to go out on
the day of al-Fitr and al-Adha to the prayer place. He would start
with the prayer, then he would go and stand facing the people, with
the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet (peace and blessings of Allaah be upon him) started all
his khutbahs with praise of Allaah. It is not narrated even in one
hadeeth that he started the khutbah of Eid with takbeer. Rather Ibn
Maajah narrated in his Sunan (1287) that Sa'd al-Qaraz, the muezzin of
the Prophet (peace and blessings of Allaah be upon him) said: The
Prophet (peace and blessings of Allaah be upon him) used to say the
takbeer between thetwo sermons and he used to say takbeer a great deal
throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani in Da'eef Ibn Maajah. Although the hadeeth is da'eef, it
doesnot indicate that the Prophet (peace and blessings of Allaah be
upon him) used to beginhis khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is
prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef
and includes one man who is da'eef (weak) and another whois majhool
(unknown), so it is not permissible toquote it as evidence thatit is
Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of
prayers for rain (istisqa')should begin. It was saidthat they should
begin with takbeer and it was said that the khutbah of istisqa' should
begin with prayers for forgiveness, and it was said that they should
begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is
thecorrect view. The Prophet (peace and blessings of Allaah be upon
him) used to beginall his khutbahs with praise of Allaah.
The Prophet (peace and blessings of Allaah be upon him) granted a
concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I
attended Eid (prayer) with the Messenger of Allaah (peace and
blessings of Allaah be upon him), andwhen he had finished the prayer
he said: "We are going to deliver the khutbah, so whoever wants to sit
and listen to the khutbah, let him do so, and whoever wants to leave,
let him go." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Prophet (peace and blessings of Allaah be upon him) used to vary
his route on the day of Eid. He would go by one route and come back by
another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the
day of Eid, the Prophet (peace and blessings of Allaah be upon him)
would vary his route.

What should one say when slaughtering the udhiyah?

Is there a specific du'aa' that I can recite when slaughtering the udhiyah?.
Praise be to Allaah.
The Sunnah for one whowants to slaughter the udhiyah is to say when
slaughtering it:
Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha
'anni (or if it is being offered on behalf of someone else, haadha'an
[fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan].
(In the name of Allaah, Allaah is most great. O Allaah, this is from
You and to You. This is on mybehalf (or if it is being offered on
behalf of someone else, This is on behalf of [So and so]). O Allaah,
accept (this sacrifice) from [So and so] and the family of [So and
so]) – here he should mention his name instead of [fulaan]or [So and
so].
What is obligatory here is to say Bismillaah; the rest is mustahabb
but is not obligatory.
Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The
Prophet (peace and blessings of Allaah be upon him) sacrificed
twohorned rams that were white speckled with black. He slaughtered
them with his own hand,said Bismillaah and Allaahu akbar, and put his
foot on their necks.
Muslim (1967) narrated from 'Aa'ishah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) ordered that a horned ram
be brought to him so that he could sacrificeit. He said, "O 'Aa'ishah,
give me the knife." Then he said, "Sharpen it on a stone." So she did
that, then he took it and took the ram, and he lay it down and
prepared to slaughter it. He said, "In the name of Allaah, O Allaah
accept (this sacrifice) from Muhammad and the family of Muhammad and
the ummah of Muhammad," then he sacrificed it.
Al-Tirmidhi (1521) narrated that Jaabir ibn 'Abd-Allaah said: I was
present with the Prophet (peace and blessings of Allaah be upon him)
on the day of al-Adha at the prayer place. When he had finished his
khutbah he came down from his minbar and a ram was brought which the
Messenger of Allaah (peace and blessings of Allaah be upon him)
slaughtered with his own hand. He said, "In the name of Allaah, Allaah
is Most Great. This is on behalf of myself and on behalf of those of
my ummah who have not offered a sacrifice." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
In some reports the words "O Allaah, this is from You and to You" are
added. See Irwa' al-Ghaleel, 1138, 1152.
Allaahumma minka (O Allaah, from You) means this sacrifice is a gift
andprovision that has reached me from You. Laka (to You) means, it
issincerely for You alone.
See al-Sharh al-Mumti', 7/492.

Abu Hurayrah - Biographies of the Companions (Sahabah)

"An Abi Hurayrata, radiyallahu anhu, qal.' qala rasul Allahi,
sallallahu alayhi wa sailam..."
Through this phrase millions of Muslims from the early history ofIslam
to the present have come to be familiar with the name Abu Hurayrah. In
speeches and lectures, in Friday khutbahs and seminars, in the books
of hadith and sirah, fiqh and ibadah, the name Abu Hurayrah is
mentioned in this fashion: "On the authority of Abu Hurayrah, may God
be pleased with him who said: The Messenger of God,may God bless him
and grant him peace, said... ".
Through his Prodigious efforts, hundreds of ahadith or sayings of the
Prophet were transmittedto later generations. His is the foremost name
in the roll of hadith transmitters. Next to himcomes the names of such
companions as Abdullah the sonof Umar, Anas the son of Malik, Umm
al-Mumininin Aishah, Jabir ibn Abdullah and Abu Said al-Khudri all of
whom transmitted over a thousand sayings of the Prophet.
Abu Hurayrah became a Muslim at the hands of at-Tufayl ibn Amrthe
chieftain of the Daws tribe to which he belonged. The Dawslived in the
region of Tihamah which stretches along the coast of the Red Sea in
southern Arabia. When at-Tufayl returned to his village after meeting
the Prophet and becoming a Muslim in the early years of his mission,
Abu Hurayrah was one of the first to respond to his call. He was
unlike the majority of the Daws who remained stubborn intheir old
beliefs for a long time.
When at-Tufayl visited Makkah again, Abu Hurayrah accompanied him.
There he had the honor and privilege of meeting the noble Prophet who
asked him: "What is your name?" "Abdu Shams - Servant of a Sun," he
replied.
"Instead, let it be Abdur-Rahman- the Servant of the Beneficent Lord,"
said the Prophet.
"Yes, Abdur-Rahman (it shall be) O Messenger of God," he replied.
However, he continued to be known as Abu Hurayrah, "the kitten man",
literally "the father of a kitten" because like the Prophet he was
fond of cats and since his childhood often had a cat to play with.
Abu Hurayrah stayed in Tihamah for several years and it was only at
the beginning of the seventh year of the Hijrah that he arrived in
Madinah with others of his tribe. The Prophet had gone on acampaign to
Khaybar. Being destitute, Abu Hurayrah took up his place in the Masjid
with other of the Ahl as-Suffah. He was single, without wife or child.
With him however was hismother who was still a mushrik.He longed, and
prayed, for her tobecome a Muslim but she adamantly refused. One day,
he invited her to have faith in God alone and follow His Prophet
butshe uttered some words about the Prophet which saddened him
greatly. With tears in
his eyes, he went to the noble Prophet who said to him: "What makes
you cry, O Abu Hurayrah?""I have not let up in inviting my mother to
Islam but she has always rebuffed me. Today, I invited her again and I
heard words from her which I do not like. Do make supplication to God
Almighty to make the heart of Abu Hurayrah's mother inclineto Islam."
The Prophet responded to Abu Hurayrah's request and prayed for his
mother. Abu Hurayrah said: "I went home and found the door closed. I
heard the splashing of water and when I tried to enter my mother
said:"Stay where you are, O Abu Hurayrah." And after putting on her
clothes, she said, "Enter!" I entered and she said: "I testify that
there is no god but Allah and I testify that Muhammad is His Servant
and His Messenger."
"I returned to the Prophet, peace be on him, weeping with joy just as
an hour before I had gone weeping from sadness andsaid: "I have good
news, O Messenger of Allah. God has responded to your prayer and
guided the mother of Abu Hurayrah to Islam."
Abu Hurayrah loved the Prophet a great deal and found favor with him.
He was never tired of looking at the Prophet whose face appeared to
him as having all the radiance of the sun and he was never tired of
listening to him. Often he would praise God for his good fortune and
say: "Praise be to God Who has guided Abu Hurayrah to Islam." Praise
be to God Who has taughtAbu Hurayrah the Quran."
"Praise be to God who has bestowed on Abu Hurayrah the companionship
of Muhammad, may God bless him and grant him peace." On reaching
Madinah, Abu Hurayrah set his heart on attaining knowledge. Zayd ibn
Thabit the notable companion of the Prophet reported: "While Abu
Hurayrah and I and another friend of minewere in the Masjid praying to
God Almighty and performing dhikr to Him, the Messenger of God
appeared. He came towards us and sat among us. We became silent and he
said: "Carryon with what you were doing."
"So my friend and I made a supplication to God before Abu Hurayrah did
and the Prophet began to say Ameen to our dua.
"Then Abu Hurayrah made a supplication saying: "O Lord, I ask You for
what my two companions have asked and I ask You for knowledge which
will not be forgotten."
"The Prophet, peace be on him, said: 'Ameen.' "We then said: 'And we
ask Allah for knowledgewhich will not be forgotten, andthe Prophet
replied: 'The Dawsi youth has asked for this before you." "With his
formidable memory, Abu Hurayrah set out to memorize in the four years
that he spent with the Prophet, the gems of wisdom that emanated from
his lips. He realized that he had a great gift and he set about to use
it to the full in the service of Islam.
He had free time at his disposal. Unlike many of the Muhajirin he did
not busy himself' in the market-places, with buying and selling.
Unlike many of the Ansar, he had no land to cultivate nor crops to
tend. He stayed with the Prophet in Madinah and went with him on
journeys and expeditions.
Many companions were amazed at the number of hadith he had memorized
and often questioned him on when he hadheard a certain hadith and
underwhat circumstances.
Once Marwan ibn al-Hakam wanted to test Abu Hurayrah's power of
memory. He sat with him in one room and behind a curtain he placed a
scribe, unknown to Abu Hurayrah, and ordered him to write down
whatever Abu Hurayrah said. A year later, Marwan called Abu Hurayrah
again and asked him torecall the same ahadith which the scribe had
recorded. It was found that he had forgotten not a single word.
Abu Hurayrah was concerned to teach and transmit the ahadith he had
memorized and knowledge of Islam in general. It is reported that one
day he passed through the suq of Madinah and naturally saw people
engrossed in the business of buying and selling.
"How feeble are you, O people ofMadinah!" he said. "What do yousee
that is feeble in us, Abu Hurayrah?" they asked. "The inheritance of
the Messenger of God, peace be on him, is being distributed and you
remain here!Won't you go and take your portion?" "Where is this, O Abu
Hurayrah?" they asked. "In the Masjid," he replied.
Quickly they left. Abu Hurayrah waited until they returned. When they
saw him, they said:"O Abu Hurayrah, we went to theMasjid and entered
and we did not see anything being distributed." "Didn't you see anyone
in the Masjid?" he asked."O yes, we saw some people performing Salat,
some people reading the Quran and some people discussing about what is
halal and what is haram." "Woe unto you," replied Abu Hurayrah," that
is the inheritance of Muhammad, may God bless him and grant him
peace."
Abu Hurayrah underwent much hardship and difficulties as a result of
his dedicated search forknowledge. He was often hungryand destitute.
He said about himself:
"When I was afflicted with severe hunger, I would go to a companion'
of the Prophet and asked him about an ayah of the Quran and (stay with
him) learning it so that he would takeme with him to his house and
give food. "One day, my hunger became so severe that I placed astone
on my stomach. I then sat down in the path of the companions. Abu Bakr
passed byand I asked him about an ayah of the Book of God. I only
asked him so that he would invite me but he didn't.
"Then Umar ibn al-Khattab passed by me and I asked him about an ayah
but he also did not invite me. Then the Messenger of God, peace be on
him, passed by and realized that I was hungry and said: "Abu
Hurayrah!" "At your command" I replied and followed him until we
entered his house. He found a bowl of milk and asked his family: "From
where did you get this?" "Someone sent it to you" they replied. He
then said to me:"O Abu Hurayrah, go to the Ahl as-Suffah and invite
them." Abu Hurayrah did as he was told and they all drank from the
milk.
The time came of course when the Muslims were blessed with great
wealth and material goodness of every description. Abu Hurayrah
eventually got his share of wealth. He had a comfortable home, a wife
and child. But this turn of fortune did not change his personality.
Neither did he forget his days of destitution. He would "I grew upas
an orphan and I emigrated as a poor and indigent person. I used to
take food for my stomach from Busrah bint Ghazwan. I served people
when they returned from journeys andled their camels when they set
out. Then God caused me to marry her (Busrah). So praise be to God who
has strengthened his religion and made Abu Hurayrah an imam." (This
last statement is a reference to the time when he became governor of
Madinah.)
Much of Abu Hurayrah's time would be spent in spiritual exercises and
devotion to God. Qiyam al-Layl staying up for the night in prayer and
devotion - was a regular practice of his family including his wife and
his daughter. He would stay up for athird of the night, his wife for
another third and his daughter for a third. In this way, in the house
of Abu Hurayrah no hour of the night would pass withoutibadah, dhikr
and Salat.
During the caliphate of Umar, Umar appointed him as governor of
Bakrain. Umar was very scrupulous about the type of persons whom he
appointed as governors. He was always concerned that his governors
should live simply and frugally and not acquire much wealth even
though this was through lawful means.
In Bahrain, Abu Hurayrah became quite rich. Umar
heard of this and recalled him toMadinah. Umar thought
he had acquired his wealth through unlawful means and
questioned him about where and how he had acquired
such a fortune. Abu Hurayrah replied: "From breeding horses and gifts
which I received.""Hand it over to the treasury of the Muslims,"
ordered Umar.
Abu Hurayrah did as he was told and raised his hands
to the heavens and prayed: "O Lord, forgive the Amir al-Muminin."
Subsequently, Umar asked him to become governor
once again but he declined. Umar asked him why he
refused and he said: "So that my honor would not be besmirched,my
wealth taken and my back beaten." And he added: "And I fear to judge
without knowledge and speak
without wisdom."
Throughout his life Abu Hurayrah remained kind and
courteous to his mother. Whenever he wanted to leave
home, he would stand at the door of her room and say: As-salaamu
alaykum, yaa ummataah, wa rahrnatullahi wa barakatuhu, peace be on
you, mother, and the
mercy and blessings of God." Shewould reply: "Wa alayka-s salaam, yaa
bunayya, wa rahmatullahi wa barakatuhu - And on you be peace, my son,
and the mercy and blessings of God." Often, he would also say:"May God
have mercy on you as you cared for me when I was small," and she would
reply:"May God have mercy on you as you delivered me from error when I
was old." Abu Hurayrah always encouraged other peopleto be
kind and good to their parents. One day he saw two men walking
together, one older than the other. He asked the younger one: "What is
this man to you?" "My father," the person replied.
"Don't call him by his name. Don't walk in front of him and don't sit
before him," advised Abu Hurayrah.
Muslims owe a debt of gratitudeto Abu Hurayrah for helping to preserve
and transmit the valuable legacy of the Prophet, may God bless him and
grant him peace. He died in the year 59AH when he was seventy-eight
years old.

Ch 9: Inside the House

Leaving the auspicious and glowing meeting at the house of Ziad b.
Umar, Isabella took the road straight to her home which ran through
the Palace of Martyrs to Suqul Asafir. Isabella's house was just a few
paces away. The meeting had filled her with such joy that, unmindful
of everything around, she walked quietly and soberly with downcast
eyes. Half an hour later she reached home whereher mother was waiting
impatiently for her. On enquiry about the cause of her delay Isabella
named a friend of her's, at whose house she was delayed. On her
mother's order the dining table was set and she immediately sat down
and began to eat. Soon her father (the head priest) also arrived and
the night passed peacefully.
Early next morning the Muezzins called for the Fajr prayer from all
mosques of Cordova. Howpleasant is the sound andhow, in the salubrious
hour of morning, people were being roused for bowing and prostrating
for the Fajr prayer with the name of Allah. How enchanting is the
sound of Allah-o-Akbar, Allah-o-Akbar, (Allah is great, Allah is
great). Now the gongs of churches also began to toll. How jarring and
meaningless is the sound. Truly the condition of each community is
known from its rites. From mosques devotees beganto emerge. Labourers,
traders and cultivators took their respective ways to places of work,
markets and fields. The chirping of birds had somewhat subsided.
Hearing the call of prayerIsabella got out of her bed and went to the
library room of her houseand sitting at a table began to study a book.
Inthe meantime Peter and Michael also came there and Isabella stood up
andreceived them with respect. A little later Isabella's father also
came and took his seat inthe room and Isabella's mother was also
called in. Isabella was frightened at this unexpected, uncalled
andstrange gathering and suspected that these people had assembled
onher account and probably her association with Islam had come to
their knowledge . Colour went out of her face and her heart began to
throb quickly and so, taking theexcuse of thirst, she wentfor water to
another room.
The head priest, addressing Isabella's mother, Peter and Michael said:
Do you know what is the state ofIsabella and how is she trying to
humiliate and degrade us? It is to think about this matter that I have
given you the trouble to come over here.
Peter: Oh ! What is the matter!
Head Priest: It is all very serious. I have been hearing for some time
that Isabella has given upChristian creed and has secretly embraced
Islam.
Helena (Isabella's mother): Fie, fie ! What are you talking? Jesus
Christ may never do it. What is the matter that you are so enraged
todaythat, without any reason,you have made my daughter a Muslim ?
Head Priest: What I am saying is quite true. If nottoday, you will
learn it a few days after.
Peter: Holy father, you have said something strange. Isabella is a
very good girl. She has studied theology. She is not ignorant as to
accept the bloody religion of Islam.
Helena: Well, I am just calling the girl. I do not know what caused
this suspicion in you.
So saying Helena went to the room where Isabella was sitting horrified
in a corner. Helena at once caught the hand of Isabella and said to
her: Listen, daughter, your father calls you. Isabella who had
realised the situation rose up and followed her mother to the large
room and presented herself to the head priest.
Isabella's father beckoned to Michael and asked him to talk to her.
Michael: Daughter, we have heard that you haverevolted from
Christianity. Is it true? If anyone has given wrong report about you,
you may refute it.
Isabella heard this and kept quiet and, lowering her eyes, began to
weep. Warm tears began to drop on her rosy cheeks.
Helena: Just see. Did not I tell you that someone hasfalsely accused
my daughter. What refutation could she give!Her tears speak that the
allegation of her revolt from Christianity is quite false.
Head Priest: You just keepquiet for a while and let Isabella herself
reply. Yes,daughter, tell me what is this report about you?
Isabella continued to remain silent with bowed head. But on persistent
questioning from Peter and Michael she was compelled to open her lips.
Isabella: I have not yet accepted Islam but continue to remain Christian.
Michael: If you have not yet accepted Islam, do you intend to accept
it in future?
Isabella: Why do you ask me about future? I can put the same question to you.
Michael: Then tell me what is your opinion about Islam?
Isabella: I do not abuse Islam like others for in the Muslim sacred
Books Christ is praised and Muslims speak well of him.
Michael: Then you love Islam and Muslims?
Isabella: You may call it love or anything else. Anyway I am not
ungrateful. If Muslims respect our Christ, then I also must respect
their Prophet and their Sacred Book.
Peter: So it is clear now that in your heart you have become a Muslim,
otherwise you would nothave so praised Islam andMuslims. But now tell
me what do you think about the religion you have been believing, that
is Christianity.
Isabella: I have faith in the Bible and all revealedbooks, but I do
not accept the flaws which later Christians have introduced in
religion.
Head Priest (addressing Michael, Peter and Isabella's mother): Now you
have known her ideas. There is no other remedy to it except the sword.
Peter: Please give me time. I will explain to her and she will surely
be reformed. I will remove her misunderstandings. Anyway, she has
studied books on theology.
Head Priest: Well, you may try and see, otherwise I will think of some
other remedy for her.
After this talk the meeting dispersed and the head priest, taking
Peter and Michael with him, left for the great church as there was a
large crowd of Christians of Spain to see the relics (bones, etc.) of
Prophets and the head priest. Theyhad come from long distances to
participate in the ceremony and the head priest had gone to bless
thousands of Christians.
The priests having left, Isabella went to her room and silently
thought about her future. She was now convinced that she was sure to
be put to torture and she will have to face severe trials. Yet she
found her mind at ease and heart strong and prepared to meet all
troubles.
She took out a paper from her table and wrotea letter to her friend
Mirano (daughter of Priest Michael) to the following effect:
"My dear sister!
"Last night at nine I attended the meeting of Muslim divines at which
my spiritual father Umar Lahmi and other divines were present. How can
I describe its atmosphere, my sister ! A wonderful spiritual assembly
it was. My participation in it greatly fortified my heart. I wish you
were also present there. I have made a promise with their spiritual
leader Ziadb. Umar to take you with me tomorrow or day after to them.
A strange thing happened today. It appears that I am going to be put
to trial. Pray that God may keep me ever on the right path. It so
happened that my father got some information about me that I have
embraced Islam and so he called your father [Michael] andPeter to his
house and many questions were asked from me. Now, justfancy with my
father on one side and Michael andPeter on the other, in what
difficult position I was placed. But I also gave them stunning
replies. Now, Peter has given promise to my father that he will make
me understand. If any such occasion comes you must also be present
along with other three friends . Other details I will give you
verbally.
"Your sister, Isabella."
After finishing the letter she called her maidservant and told herto
go to Mirano and bring from her a book. She also gave her the letter
which, she said, was lying with her for some time and asked her to
deliver it to Mirano. The maid-servant did as she was ordered and,
going to Michael's house,gave the letter to Mirano,who immediately
openedand read it and said to the maid-servant that shewill herself
bring the book in the evening.
Isabella and her other friends met together in the evening in the same
garden in which Isabella had first heard the talk ofUmar Lahmi. She
informed her friends all that had happened and consulted them. It was
also decided that next evening they should all go to attend the
meeting of Ziad b. Umar and also inform him of everything. After
enjoying the evening walk of the garden all the girls left for their
respective homes.
Isabella – A girl of Islamic Spain

Greeting (The salutation of peace to the Muslim when greeting and departing)

It is a recommended sunnah (way, tradition) to greet the muslim; it is
fard (obligatory) to reply.
Exceptions are that women are not expected to have to speak to non-mahram men.
The generally expected greeting is "As sala'amu alaikum" (peace be
uponyou) and the generally expected reply is"walaikum as sala'am" (and
unto you also, peace).
Adding "wa rahmatullahi" (and mercy) and/or "wa barakatuhu" (and
blessings) is a commendable act. If someone adds mercy and/or
blessings in their salaams to you, you should reply with the same or
add more goodness to it (i.e. if someone says "As sala'amu alaikum wa
rahmatullahi", you should reply with "As sala'amu alaikum wa
rahmatullahi" or also add"wa barakatuhu".
The Order to Greet
The Noble Qur'an An-Nur 24:61
...when you enter the houses, greet one another with a greeting from
Allâh (i.e. say: As-Salâmu 'Alaikum - peace be on you) blessedand
good. Thus Allâh makes clear the Ayât (these Verses or your religious
symbols and signs, etc.) to you that you may understand.
The Noble Qur'an An-Nisa4:86
When you are greeted with a greeting, greet in return with what is
better than it, or (at least) return it equally. Certainly, Allâh is
Ever a Careful Account Taker of all things.
*.
Ibn Katheer raheemahullaah explained this verse by saying: "If the
person greeted you with the Salaam you should reply in a better form,
or reply similarly. However, the extended form is preferable, but the
shorter is compulsory. Which means that greeting is preferable but the
greeting in return is compulsory, and it should be in the form of the
Salaam and not in any other form."
Hadith - Sahih Bukhari 4.543, Narrated Abu Huraira, r.a.
The Prophet said, "Allah created Adam, making him 60 cubits tall. When
He created him, He said to him, "Go and greet that group of angels,
and listen to their reply, for it will be your greeting (salutation)
and the greeting (salutation) of your offspring." So, Adamsaid (to the
angels), As-Salamu Alaikum (i.e. Peace be upon you). The angels said,
" As-salamu Alaika wa Rahmatu-l-lahi " (i.e. Peace and Allah's Mercy
be upon you). Thusthe angels added to Adam's salutation the
expression, 'Wa Rahmatu-l-lahi.' Any person who will enter Paradise
will resemble Adam (in appearance and figure). People have been
decreasing in stature since Adam's creation.
The Noble Qur'an Al-An'am 6:54
When those who believe in Our Ayât (proofs, evidences, verses,
lessons, signs, revelations, etc.) come to you, say: "Salâmun
'Alaikum" (peace be on you); your Lord has written Mercy for Himself,
so that, if any of you does evil in ignorance, and thereafter repents
and does righteous good deeds (by obeying Allâh),then surely, He is
Oft­Forgiving, Most Merciful.
Hadith - Sahih Muslim 96, Narrated Abu Hurayrah
The Messenger of Allah, observed: You shall not enter paradise so long
as you do not affirm belief (in all those things which are the
articles of faith) and you will not believe as long as you do not love
one another. ShouldI not direct you to a thingwhich, if you do, will
foster love amongst you: (i.e.) give currency to (the practice of
paying salutation to one anotherby saying) as-salamu alaykum.

Who First?

Hadith - Sahih Bukhari 8.251, Narrated Abu Hurayrah
Allah's Apostle said, " The riding one should greet the walking one,
and thewalking one should greet the sitting one, andthe small number
of persons should greet the large number of persons. "
Hadith - Malik's Muwatta Book 53, Number 53.1.1
Yahya related to me fromMalik from Zayd ibn Aslam that the Messengerof
Allah, said," The one riding greets the one walking, and when one of a
group of people gives a greeting, it is enough for all of them. "
The person coming or going, should first offer the salutation (salaams):
Hadith - Abu Dawood 5189, Narrated Abu Hurayrah
The Prophet said: When one of you comes to an assembly, heshould give
a salutation and if he feels inclined toget up, he should give a
salutation, for the formeris not more of a duty than the latter.
The pious muslims is anxious to give salaams first
Hadith - Abu Dawood 5178, Narrated Abu Umamah
The Prophet said: Those who are nearest to Allah are they who are
first to give a salutation.
During Salah
Hadith - Al-Tirmidhi #991,Narrated Abdullah ibn Umar , Transmitted by Tirmidhi.
I asked Bilal: How did Allah's Apostle respond to them as they greeted
himwhile he was in prayer? Thereupon he said: He only made a gesture
withhis hands (in order to respond to the greeting).
Hadith - Sunan of Abu Dawood 927, Narrated Abdullah ibn Umar
The Apostle of Allah went to Qubato offer prayer. Then the Ansar (the
Helpers) came to him and gave him a salutation while he was engaged in
prayer. I asked Bilal: How did you find the Apostle of Allah
responding to them when they gave him a salutation while hewas engaged
in prayer. He replied: In this way, and Ja'far ibn Awn demonstrated by
spreading his palm, and keeping its inner side below and its back side
above.
Hadith - Abu Dawood 924, Narrated Abdullah ibn Mas'ud
We used to salute during prayer and talk about our needs. I came to
the Apostle of Allah and found him praying. I saluted him, but he did
not respond to me. I recalled what happened to me in the past and in
the present. When the Apostle of Allah finished his prayer, he said to
me: Allah, the Almighty, creates new command asHe wishes, and Allah,
the Exalted, has sent a fresh command that you must not talk during
prayer. He then returned my salutation.
Hadith - Bukhari and Muslim
Ibn Mas'ud reports: "We used to greet the Messenger of Allah while he
was in salah and he would respond to our greeting. When we returned
from Abyssinia, we greeted him [during prayer] but he did not respond
to our salutation. We said to him: 'O Messenger of Allah, we used to
greet you while you were in salah and you used to respond to us!' He
then said: ' Prayer demands one's complete attention.' "

Supplications Examples to be Used in Every Day Situations

" And remember your Lord by your tongue and within yourself,
humbly and with fear without loudness in words in the mornings,
and in the afternoons and be not of those who are neglectful.
Surely, those who are with your Lord (angels)
are never too proud to perform acts of worship to Him,
but they glorify His Praiseand prostrate before Him. "
The Noble Qur'an - Al-A'raf 7:205-206
" Supplication is the pith of worship. "
Tirmidhi, Narrated Anas ibn Malik
" No one offers a supplication without Allah bringing him what he asks
or keeping away from him a like amount of evil,
provided he does not askfor something sinful or for breaking ties of
relationship. "
Tirmidhi, Narrated Jabir ibn Abdullah
" If anyone finds pleasurein receiving an answer from Allah in times
of difficulty,
he should make many supplications when timesare easy. "
Tirmidhi, Narrated AbuHurayrah, gharib tradition
Waking Up
Alhamdu lillahil-ladhi ahyaana ba'da ma amaatana wa ilaihin nushur.
Praise is to Allah Who bring us lifes after He hasbrought us death and
unto Him is the return. [Abu Dawud 4/264, Ahmad 2/389]
Getting Dressed
Alhamdu lillahil-ladhi kasaani hadha (aththauba) wa razaqaneehi min
ghairi haulim-minni wa la quwwatin.
Praise is to Allah who hasclothed me with this (garment) and provided
it for me, though I was powerless myself and incapable. [Bukhari,
Muslim, Dawud, Ibn Majah, At-Tirmidhi]
Getting Undressed
Bismillah.
By/In the Name of Allah. [At-Tirmidhi 2/505]
Before Eating
Bismillah.
By/In the Name of Allah. [Ibn Majah 1/557, see also An-Nawawi, Kitabul
Adhkar 4/342]
If you forgot to say the above before eating, then say the following
as soon as you remember:
Bismilaah i 'awwalihi wa aakhirihi.
In the Name of Allah, over the beginning of it and the end of it.
[Recorded by al-Tirmidhi,According to al-Hilaali, this hadith is sahih
due toits supporting evidence. See al-Hilaali, vo. 2, pp. 580-581]
After Sneezing
The muslim who sneezed should immediately say:
Alhamdulillah
All praises and thanks are(due) to Allah.
The muslim who hears a sneezer say"Alhamdulillah" should then say:
Yar hamu-kAllah
May Allah have mercy upon you.
The original sneezer may then say:
Yahdeekumu-llaahu wa yuslihu baalakum.
May Allah guide you and set your affairs in order. [Bukhari 7/125]
When a disbeliever sneezes, the Muslim says:
Yahdeekumu-llaahu wa yuslihu baalakum.
May Allah guide you and set your affairs in order. [At-Tirmidhi 5/82,
Ahmad 4/400, Dawud 4/308]
Before Entering the Toilet
[Bismillahi] Allahumma inna 'audhu bika minal khubthi wal khabaa'ith.
[By the Name of Allah]. Oh Allah, I seek protection in You from
unclean spirits, male and female. [Abu Dawud 4/264, Ahmad 2/389]
After Leaving the Toilet
Ghufraanak(a).
I seek Your forgiveness.
Hadith - Al-Tirmidhi, Narrated 'Aisha, r.a.
When Allah's Apostle (peace be upon him) came out from the privy, he
said: (I seek) forgiveness from Thee. [Transmitted by Tirmidhi,Ibn
Majah and Darimi]
Before Sleeping
Bismika Rabbi wada'tu janbi, wa bika arfa'uhu, fa'in amsakta nafsi
farhamha, wa in arsaltaha fahfazha, bima tahfazu bihi 'ibaadakas
saaliheen.
With Your Name my Lord,I lay myself down; and with Your Name I rise.
And if my soul You take, have mercy on it, and if You send it back
then preserve it as you preserve Your righteous slaves. [Bukhari
11/126, Muslim 4/2083]
Bismika Allahuma amootu wa ahya.
In Your Name, Oh Allah, I die and I live. [Dying and living are
metaphors for sleep and wakefulness, Allahu Alam. See Qur'an 2:258,
3:156, 7:158, Al-Asqalani, Fath Al-Bari 11/113, Muslim 4/2083]
Brief Alertness During Sleep (i.e. stirring in the bed, turning over in the bed)
La ilaha illallahul WahidulQahharu, Rabbus samaawaati wal ardi wa ma
bainahumal Azeezul Ghaffaru.
There is no deity but Allah, the One, the Victorious, Lord of the
heavens and the earth and all that is between them, the All-Mighty,
the All-Forgiving. [Al-Hakim, An-Nasa'i, see also Al-Albani]
Waking Up from a Bad Dream
A'udhu bikalimaatil lahit taammaati min ghadabihi wa 'iqaabihi, wa
sharri ibaadihi, wa min hamazatish shayaateeni wa an yahdurun.
I seek refuge in the Perfect Word of Allah from His anger and His
punishment, from the evil of His slaves and from the taunts of jinn
and from their presence. [Abu Dawud 4/12. See also Al-Albani]
Upon Entering the Marketplace
laa 'ilaaha 'illa-llaahu wahdahu laa sh areeka lahu lahu-lmulku wa
lahu-l-hamdu yuhyee wa yumeetu wa huwa hayyun laa yamootu biyadihi-l-
kh airu wa huwa 'ala kulli sh ai 'in qadeer.
There is none worthy of worship except Allah, alone, without any
partner with Him. For Him is the Dominion and to Him is the praise. He
gives life and He brings about death; He is living and does not die.
In His hand is all good and He has power over all things. [Recorded by
al-Tirmidhi. According to al-Albani, this hadith is hasan . See
al-Albani, Sahih al-Jaami , vol. 2, p. 1070

Story - lover, asked: Lady

Once a lady when having a conversation with her lover,
asked:
Lady : Why do you like me..? Why do you love me?
Man : I can t tell the reason.. but I really like
you..
Lady : You can t even tell me the reason… how can
you say you like
me? How can you say youlove me?
Man : I really don t know the reason,but I can prove
that I love U.
Lady : Proof? No! I want you to tell me the reason.My
friend's boyfriend can tellher why he loves her but not you!
Man : Ok..ok !!!
because you are beautiful, because your voice is sweet,
because you are caring, because you are loving,
because you are thoughtful, because of your smile,
because of your every movements.
The lady felt very satisfied with the man's answer.
Unfortunately, a few dayslater, the Lady met with an
accident and went in comma...
The Guy then placed a letter by her side, and here is
the content:
Darling, Because of your sweet voice that I love you…
Now can you talk? No !! Therefore I cannot love you.
Because of your care and concern that I like you..
Now that you cannot show them, therefore I cannot love
you.
Because of your smile, because of your every movements
that I love you.. Now can you smile? Now can you move?
No, therefore I cannot love you…
If love needs a reason, like now,
There is no reason for meto love you anymore.
Does love need a reason? NO!
Therefore, I still love you…!!!

36 hadith found in ' The Two Festivals (Eids)

69
Narrated 'Abdullah bin Umar: Umar bought asilk cloak from the market,
took it to Allah's Apostle and said, "O Allah's Apostle! Take it and
adorn yourself with it during the 'Id and when the delegations visit
you." Allah's Apostle (p.b.u.h) replied, "This dress is for those who
have no share (in the Hereafter)." After a long period Allah's Apostle
(p.b.u.h) sent to Umar a cloak of silk brocade. Umar came to Allah's
Apostle (p.b.u.h) with thecloak and said, "O Allah's Apostle! You said
that thisdress was for those who had no share (in the Hereafter); yet
you have sent me this cloak." Allah's Apostle said to him, "Sell it
and fulfill your needs by it."
70
Narrated Aisha: Allah'sApostle (p.b.u.h) came to my house while two
girls were singing beside me the songs of Buath (a story about the war
between the two tribes of the Ansar, the Khazraj and the Aus, before
Islam). The Prophet (p.b.u.h) lay down and turned his face to the
other side. Then Abu Bakr came and spoke to me harshly saying,"Musical
instruments of Satan near the Prophet (p.b.u.h) ?" Allah's
Apostle(p.b.u.h) turned his face towards him and said,"Leave them."
When Abu Bakr became inattentive, I signalled to those girls to go out
and they left. It was the day of 'Id, and the Black people were
playing with shields and spears; so either I requested the Prophet
(p.b.u.h) or he asked me whether I would like to see the display. I
replied in the affirmative. Then the Prophet (p.b.u.h) made me stand
behind him and my cheek was touching his cheek and he was saying,
"Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h)
asked me, "Are you satisfied (Is that sufficient for you)?" I replied
in the affirmativeand he told me to leave.
71
Narrated Al-Bara': I heard the Prophet (p.b.u.h) delivering a Khutba
saying, "The first thing to be done on this day (first day of 'Id ul
Adha) is to pray; and after returning from the prayer we slaughter our
sacrifices (in the name of Allah) and whoever does so, he acted
according to our Sunna (traditions)."
72
Narrated Aisha: Abu Bakr came to my house while two small Ansari girls
were singing besideme the stories of the Ansar concerning the Dayof
Buath. And they were not singers. Abu Bakr said protestingly,"Musical
instruments of Satan in the house of Allah's Apostle !" It happened on
the 'Id day and Allah's Apostle said,"O Abu Bakr! There is an 'Id for
every nation and this is our 'Id."

•¸.ღ¸.•'EID AL ADHAA MUBARAK•¸.ღ¸.•'

♥ The Last Best Day of Dhul Hijjah - Day of Nahr AND The 3 Days of
Tashreek are all Days of 'Eid! ♥
The tenth day of Dhul-Hiijah is known as the day of an-Nahr
(slaughtering), since it marks the ending of the major rites of Hajj
(Pilgrimage), and commemorates the bounty and mercy of Allaah - the
Most High - inthat He gave His beloved Prophet Ibraaheem
-'alayhis-salaam - a ram tosacrifice in place of his firstborn son
Ismaa'eel -'alayhis-salaam . And out of the ten best days of the year,
it is the day of an-Nahr which is the most excellent day of the year
with Allaah.
Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah – said,
••►"The most excellent day of the week is the day of Friday, by the
agreement of the Scholars. And the most excellent day of the year is
the day of an-Nahr. And some of them said that it is the day
of'Arafah. However, the first opinion is the correct one, since it is
related in the Sunan collections that the Prophet (sallallaahu'alayhi
wa sallam) said,
••►"The most excellent days with Allaah is the day of an-Nahr, then
the day of al-Qarr (the day that the Muslims reside inMinaa)." [7]"
[8]
The Prophet (sallallaahu'alayhi wa sallam) said,
••► "The greatest day ofthe Hajj (Pilgrimage) is the Day of an-Nahr
(Slaughtering). " [9]
The day of an-Nahr is alsoknown as 'Eedul-Adhaa (the Festivity of
Sacrifice) and is one of the two major festivals that Allaahhas
granted to this Ummah. Anas (radiyallaahu 'anhu) said,'The Prophet
(sallallaahu'alayhi wa sallam) came to al-Madeenah and the people of
al-Madeenah had - since the times of jaahiliyyah(Pre -lslaamic
Ignorance) - two days which they marked out for play and amusement. So
the Prophet (sallallaahu 'alayhi wa sallam) said,
••► 'I came to you, and you had two days of play and amusement in the
times ofjaahiliyyah. But Allaah has replaced them with something
better for you: The day of al-Adhaa (sacrificing) andthe day of
al-Fitr (ending the Fast)." [10]
The Prophet (sallallaahu'alayhi wa sallam) also said,
••►"The day of al-Fitr, and the day of an-Nahr, and the days of
at-Tashreeq (the three days after an-Nahr) are four days of 'Eed
(festivity); and they are days of eating and drinking." [11]
'Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow,
sheep or goat, in commemoration of the sacrifice of Ibraaheem
-'alayis-salaam. And this sacrifice is an obligation upon all those
who have the means to do so - according to the most correct opinion of
the Scholars. [12] The basis ofthis is the Prophet's (sallallaahu
'alayhi wa sallam) saying,
••►"One who has the ability to sacrifice, but chooses not to do so,
should not approach our place of ('Eed) Prayer." [13] And his
(sallallaahu'alayhi wa sallam) saying,
••► "Whosoever sacrificed before the Prayer, then let him do soagain.
But whosoever has not sacrificed, then let him sacrifice." [14] So
this order refers to those who have the ability to do so - and Allaah
knows best.
As regards those who intends to sacrifice - normally the head of the
household - then they are prohibited from cutting their hair or
nails,starting from the first dayof Dhul-Hijjah up until after the
sacrifice. Allaah's Messenger (sallallaahu 'alayhi wa sallam) said,
••► "When the ten days start, and one of you intends to sacrifice,
then let him not cut his hair orhis nails." [15]
GLORIFYING ALLAAH WITH THE TAKBEER:
From the day of 'Arafah (the 9th of Dhul-Hijjah), up until the 'Asr
Prayer on the thirteen day, are days in which the takbeeraat (saying
Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) -
rahimahullaah – said,
••► "The wisdom behind saying the takbeeraat in these days is that in
the times of jaahiliyyah (pre-lslaamic ignorance), they used to
slaughter for their tawaagheet (false objectsof worship). So the
takbeeraat were prescribed in order to indicate that the act of
slaughtering is directed to Allaah alone, and by mentioning only His -
the Mighty and Majestic - Name." [16]
Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah – said,
••► "All praise be to Allaah. The most correct saying concerning the
takbeer - that which the majority of the Salaf (Pious Predecessors),
andthe Scholars from the Companions and Imaams were upon - is to begin
making the takbeer from Fajr (dawn) on the day of'Arafah, up until the
last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every
Prayer." [17]
Ibn Abee Shaybah relates,••► "That 'Ali (radiyallaahu 'anhu) usedto
make the takbeer beginning after the Fajr Prayer on the day of'Arafah,
up until after the'Asr Prayer on the last dayof at-Tashreeq." [18]
As regards the actual wording of the takbeeraat, then nothingauthentic
has been related from the Prophet (sallallaahu 'alayhi wa sallam).
However, certain wordings have been authentically related from a group
of Companions. From them: Ibn Mas'ood (radiyallaahu 'anhu) would say,
الله أكبر الله أكبر ، الله أكبر لا إله إلا الله ،والله أكبر الله أكبر ولله الحمد
"Allaah is great, Allaah is great. None has the right to be worshipped
except Him. And Allaah is great, Allaah is great. And to Him belongs
all praise. " [19]
Ibn 'Abbaas (radiyallaahu'anhu) said, "Allaah is great, Allaah is
great, Allaah is great, and to Allaah belongs all praise. Allaah is
greater and Sublime. Allaah is greaterto what He has guided usto.
[Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd.
Allaahu akbar wa ajalla. Allaahu akbar 'alaa maa hadaanaa.]" [20]
Unfortunately, many Muslims have neglected the takbeer established
from our Salaf (Pious Predecessors) and have instead resorted to
additions which have no basis at all.
Al-Haafidh Ibn Hajr (d.856H) - rahimahullaah – said, "Indeed,
additionshave been invented uponthis day, which have no basis at all."
[21]
And may Allaah have mercy upon the one who said,
"Every good is in following the Salaf; And every evil is in the
innovations of the late-comers."
And all praise is for Allaah, Lord of the worlds. And may Allaah extol
and send the choicest blessings of peace upon our Leader, Muhammad,
and upon his Family, his Companions, and all those who follow them.
Footnotes:
[6] Refer to Jaami'ut-Tirmid hee (3/377).
[7] Saheeh: Related by Aboo Daawood (no. 1765), from 'Abdullaah Ibn
Qart (radiyallaahu'anhu). It was authenticated by al-Albaanee in
Irwaa'ul-Ghalee l (no. 2018).
[8] Refer to Majmoo'ul-Fataa waa (25/288).
[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn 'Umar
(radiyallaahu 'anhu). It was authenticated by al-Albaanee inal-lrwaa'
(no. 1101).
[10] Saheeh: Related by Ahmad (3/ 103).it was authenticated by
al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).
[11] Saheeh: Related by Ahmad (no. 1945), from'Uqbah Ibn 'Aamir
(radiyallaahu 'anhu). It was authenticated by al-Albaanee in
Saheehul-Jaami' (no. 8192).
[12] As explained by Ibn Taymiyyah in Majmoo'ul-Fataa waa (23/162-164).
[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo Hurayrah
(radiyallaahu 'anhu). It was authenticated by Shaykh al-Albaanee in
Takhreej Mushkilatul-Fiq r(no. 398).
[14] Related by al-Bukhaaree (no. 5562) and Muslim (no. 1960), from
Jundub Ibn'Abdullaah al-Bajalee (radiyallaahu 'anhu).
[15] Related by Muslim (no. 1977), from Umm Salamah (radiyallaahu'anhaa).
[16] Quoted from Fathul-Baaree (21/586).
[17] Majmoo'ul-Fataa waa(24/220). However, what seems more correct is
notto restrict the takbeeraat to being just after every Prayer, as
al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).
[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It was
authenticated by al-Albaanee in al-lrwaa' (31/125).
[19] Related by Ibn Abee Shaybah with an authentic chain of narration
[20] Related by al-Bayhaqee (3/315) withan authentic chain of narration.
[21] Fathul-Baaree (2/536).

How to Perform Eid Prayer - Hanafi type

Mufti Taqi Uthmani
The Eid Prayer has two rak'ah to perform in the normal way, with the
only addition of six takbirs, threeof them in the beginning of the
first rak'ah, and three ofthem just before ruku' in the second rak'ah.
The detailed way of performing the 'Eid prayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin
the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should
raise your handsup 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
andleave them earthwards. But,after the third takbir, you should set
them at the levelof your navel as you do in the normal prayer.
After these three takbirs theImam 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 Imam finishes his recitation, he will recite three
takbirs once again, but this time it will be before bowing down for
ruku'. At each takbir you should raise yourhands up to the ears, and
after saying "Allahu Akbar' bring them down and leavethem 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.

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And Allah knows best./