Ruling on Eid and the Sunnahs of Eid

I would like to know some of the Sunnahs of Eid and the rulings thereon.
Praise be to Allaah.
Allaah has set out severalrulings 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 imam comes 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
MostGreat, there is no god except Allaah, Allaah is Most Great, Allaah
is MostGreat, and all praise be to Allaah).
Or you can say Allaahu akbar three times, so you say:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laailaaha ill-Allaah,
Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi'l-hamd
(Allaah is Most Great, Allaah is MostGreat, Allaah is Most Great,
there is no god except Allaah, Allaah is Most Great, Allaah is
MostGreat , Allaah is Most Great, and all praise be to Allaah).
Both are permissible.
Men should raise their voices reciting this dhikrin the marketplaces,
mosques and homes, butwomen should not raise their voices.
2 – You should eat an odd number 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. Heshould 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 isfor 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 them go out looking decent" i.e., in regular
clothes that are not fancy. It is haraam for 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
forJumu'ah because one is going to meet people. So if one does ghusl,
that is good.
5 – The Eid prayer. The Muslims are unanimouslyagreed that the Eid
prayer is 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 notdoing 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 whodid not ordinarily come out, to attend
the Eid prayer place, except thatthose who were menstruating should
keep away 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 pass through but not to stay there.
It seems to me, based on the evidence, that it is fard 'ayn (an
individual obligation) and that every male is obliged to attend the
Eid prayer except for those who have an excuse. This wasthe 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 hemay recite
Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the second.
Both optionsare 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 bythe 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 with the 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 hedid 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 hasprayed two rak'ahs, because the Eid
prayer-place is a mosque, basedon the fact that menstruating women are
not allowed there, soit comes under the same rulings as a mosque,
which indicates that it is a mosque. 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." With regard to the fact
that the Prophet(peace and blessings of Allaah be upon him) did not
offer any prayer before or after the Eid prayer, that is because when
he arrived the prayer started.
Thus it is proven that weshould pray Tahiyyat al-Masjid (two rak'ahs
to"greet the mosque") when arriving at the Eid prayer-place, as in the
case of all mosques, because if we assume from the hadeeth that there
is no Tahiyyat al-Masjid for the Eid mosque, then we should say that
there is no Tahiyyat al-Masjid for the Jumu'ah mosque either, because
when the Messenger of Allaah (peace and blessings of Allaah be upon
him) arrived at the Jumu'ah mosque he would deliver the khutbah, then
pray two rak'ahs then leave and pray the regular Sunnahs of Jumu'ah in
his house, so he did not offer any prayer before it or after it (in
the mosque).
What seems more likely to be correct in my view is that we should pray
two rak'ahs in the Eid prayer-place to greet themosque, but we should
not denounce one another with regard to this issue, because it is a
matter concerning which the scholars differ. We should not denounce
others with regard to matters wherethe scholars differ, unless there
is a clear text. So we should not denounce the one who prays (Tahiyyat
al-Masjid) or the one who sits down without praying.
8 – One of the rulings on the day of Eid – Eid al-Fitr – is that
Zakaat al-Fitr is due on this day. The Prophet (peace and blessings of
Allaah be upon him) enjoined thatit should be paid before the Eid
prayer. It is permissible to pay it oneor two days before that,
because of the hadeeth of Ibn 'Umar (may Allaah be pleased with him)
which was narrated by al-Bukhaari: "They used to give it one or two
days before (Eid) al-Fitr."If it is paid after the Eid prayer, it does
not countas Sadaqat al-Fitr, because of the hadeeth of Ibn 'Abbaas:
"Whoever pays it before the prayer, it is Zakaat al-Fitr, and whoever
pays it after the prayer, it is ordinary charity." It is haraam to
delay Zakaat al-Fitr until after the Eid prayer. If one delays it with
no excuse then it is not acceptable zakaah, but if there is anexcuse –
such as if a person is traveling and does not have anything to give or
anyone to give it to, or he is expecting his family to pay it and they
are expecting him to pay it, then in this case he should pay it when
it is easy for him to do so, even if that is after the prayer, and
there is no sin on him because he has an excuse.
9 – People should greet one another, but that results in haraam
actionson the part of many people, such as men entering houses and
shaking hands with unveiled women without any mahram being present.
Some of these evils are worse than others.
We see some people denouncing those who refuse to shake hands with
those who are not their mahrams, but it is they who are the
wrongdoers, not he. But he should explain to them and tell them to ask
trustworthy scholars to verify his actions and he should tell them not
to get angry and insist on following the customs of his forefathers,
because they do not make a permissible thing forbidden or a forbidden
thing permissible. He should explain to them that if they do that,
they will belike those of whom Allaah says (interpretation of the
meaning):
"And similarly, We sent not a warner before you(O Muhammad) to any
town (people) but the luxurious ones among them said: "We found our
fathers following a certain way and religion, and we will indeed
follow their footsteps"
[al-Zukhruf 43:23]
Some people have the custom of going out to the graveyard on the day
of Eid to greet the occupants of the graves, but the occupants of the
graves have no need of any greeting or congratulations, becausethey do
not fast or pray qiyaam.
Visiting the graves is not something to be done especially on the day
of Eid or Friday or any particular day. It was proven that the Prophet
(peace and blessings of Allaah be upon him) visited the graves at
night, as mentioned in the hadeeth of 'Aa'ishah narrated by Muslim.
And the Prophet (peace and blessings of Allaah be upon him) said:
"Visit the graves for they will remind you of the Hereafter."
Visiting graves is an act of worship, and acts of worship are not
acceptable unless they are in accordance with sharee'ah. The Prophet
(peace and blessings of Allaah be upon him) did not single out the day
of Eid for visiting the graves, so we should notdo so either.
10 – There is nothing wrong with what men do on the day of Eid of
embracing one another.
11 – It is prescribed for the one who goes out tothe Eid prayer to go
by one route and return by another, following the example of the
Messenger of Allaah (peace and blessings of Allaah be upon him). This
Sunnah does not apply to other prayers, Jumu'ah or anything else, it
only applies to Eid.

Is it permissible for a man to put a house in his ex-wife’s name?

My father divorced my mother irrevocably, and they cannot get back
together. He subjected my mother to all kinds ofinjustice,
humiliation, bad treatment and stinginess. He even betrayed her
physically with more than one woman.
The point is that all of this mistreatment made my mother mentally ill
and she could no longer bear to live with that. Now he has two houses,
one in which my mother and her children live andthe other in which he
lives. The two houses arebuilt of bricks and concrete without
reinforcement, and the roofs are made of wood.The house in which we
live with our mother was not built for us by him; rather it was built
for us by some well-wishers five years after he left us and ran away,
but he is threatening to sell it. Is itpermissible for us, in order to
protect our rights and our mother's rights, to ask him to register
this house in which we live, in return for our mother giving upto him
things that she is entitled to, namely her mahr and the delayed
portion of it, and the maintenance he is obliged to give her for the
rest of her life, giving up all of that in return for him registering
this house in which we live in our name?.
Praise be to Allaah.
It is permissible for your father to put the house asked about in your
mother's name and to make that a pure gift or to do it in return for
what she has of the mahr and the delayed portion, if applicable.
However some things must be borne in mind:
-1-
That your mother is no longer regarded as his wife, so if your father
has another wife, he is not obliged to treat them equally, because she
is no longer his wife.If he does not have another wife, then thereis
nothing to prevent him from giving a house or anything else to his
ex-wife.
-2-
If he wants to put the house in your name, thatis in the name of his
children, if he does not have any children from another wife, then
thereis nothing wrong with him putting it in your name, because a man
may give his children whatever he wants. If hedoes have other
children, then he has to treat them fairly in termsof giving, so if he
gives something to one of them, he has to give the others something
similar. See the answer to questions no. 22169 and 89720
-3-
If your father does not own any part of the house, either the land
orthe structure, and it was built for you by well-wishers, then it is
your property and your father has nothing to do with it.
If the land belonged to your father, then the same applies as stated
above: it is permissible for him to register it in his ex-wife's name
or in his children's names, if he does not have other children, or if
he has other children and he treats all the children fairly in terms
of giving.
We should point out thatit is not permissible to accuse your father of
zina and that this is regarded as slander, so long as you have not
produced four witnessesto that, because Allah, may He be exalted, says
(interpretation of the meaning):
"And those who accuse chaste women, and produce not four witnesses,
flog them with eighty stripes, and reject their testimony forever,
they indeed are the Fasiqoon (liars, rebellious, disobedient to
Allah).
Except those who repentthereafter and do righteous deeds, (for such)
verily, Allah is Oft-Forgiving, Most Merciful."
[an-Noor 24:4-5].
Moreover, the father hasthe right to be treated with kindness and
respect, and to have ties upheld with him, even if he is an evildoer
or wrongdoer.
We ask Allah to set straight the affairs of all the Muslims.
And Allah knows best.

Dua' |- AN INVOCATION FOR HEADACHE

Muhammad b.Jafar al-Bursi narrated from Muhammad b.Yahya al-Armani
from Muhammad b. Sinan al-Sinani from Yunus b.Zabyan from al-Mufaddal
b.'Umar fromAbu Abd Allah al-Sadiq, peace be upon him, who said: 'This
is an invocation revealed by Jibrail, peace be upon him, to the
Prophet, peace be upon him, when the latter was suffering from a
headache (al-suda). Jibrail said: "O Muhammad, take refuge from your
headache withthis invocation, Allah will relieve you of it." Then he
said: "O Muhammad, whosoever takes refuge with this invocation seven
times of any pain that afflicts him. Allah will heal him if He wills.
Pass your hand over the painful area and say: 'In the Name of Allah,
our Lord, Whose mention is glorified in the heavens, our Lord, Whose
command in the heavens and the earth is executedand performed. Just
as Your command is executed in the heavens, bestow Your Mercy on
earth, and forgive us our sins and our faults. O Lord of the good,
the pure ones, bestow a cure,and mercy from Your Mercy, on so-and-so,
son of so-and-so', and mention his name."
Another invocation for headache: 'O One Who diminishes the great and
magnifies the small; O Remover of uncleanlinessfrom Muhammad and his
family, and their complete Purifier. Bless Muhammad and his family.
Remove what is in me of headache and migraine (al-shaqiqa).'

Dua' |- FOR PAIN IN THE HEAD

Sahl b.Ahmad narrated from Ali b.Numan from Ibn Muskan from 'Abd
al-Rahman al-Qusayr from Abu Jafar al-Baqir, peace be upon him, who
said: 'Whoever suffers from a complaint of the head, let him put his
hand on it and recite seven times: "I take refuge in Allah, in Whose
trust is that which is on the land and in the sea, in the heavens and
the earth, and He is the All-hearing, the All-knowing." He will be
relieved of the pain.'
Hariz Aby Ayyub al-Jurjaninarrated from Muhammad b.Abu Nasr from
Thalaba from Amr b.Yazid al-Sayqal form Jafar b.Muhammad b.'Ali
b.al-Husayn b.Ali b.Abu Talib, peace be upon him,that he [al-Sayqal]
said: 'I complained to him of a pain in my head, and of my suffering
from it night and day. He [Jafar b.Muhammad] said: "Place your hand
on it and say seven times: 'In the Name of Allah, with Whose Name
nothing on the earth or in the heavens causes injury. He is the
All-hearing, the All-knowing. O Allah, I seek refuge in You from that
which Muhammad, blessings on him and his family, sought refuge for
himself.' [The pain] will subside, by the authority of Allah, the
Exalted."
'Ali b. Urwa al-Ahwazi a narrator of the teachings of the Ahl al-Bayt,
peace be upon them, narrated from al-Daylami from Dawud al-Raqqi from
Musa b.Jafar, peace be upon him, that he[Dawud] said: 'I said tohim:
"O son of the Messenger of Allah, I suffer constantly from a complaint
in my head, and sometimes it keeps me awake at nights and distracts me
from performing the night prayer." He replied: "O Dawud, when you
experience any of that [pain], pass your hand over it and say: 'I take
refuge in Allah, and seek protection for myself from all that afflicts
me, in the Name of Allah, the Mighty, and His Perfect Words, which
neither therighteous nor the ungodly can disregard, I seek protection
for myself with Allah, the Mighty and Sublime, and with the Messenger
of Allah and his family, the pure, the chosen ones. O Allah, by their
claim over You, protect me from thissuffering of mine.' It will not
afflict you again."
Abu Salt al-Harawi narrated from al-Rida, peace be upon him, from his
father from al-Baqir, peace be upon him, who said: "Teach our Shi`a to
recite the following for a pain I the head: "O Taha, O Dharr, O
Tamana, O Tannat". They are Sublime Names and have an authority given
by Allah, the Exalted and Sublime. Allah will turn that [pain] away
from them.'
'Abd Allah b.Bistam narrated from Ishaq b.Ibrahim from Abu al-Hasan
al-Askari, peace be upon him, that he [Ishaq] said: 'I was with him
[al-Askari] one day when one of our brothers complained to him,
saying: "O son of theMessenger of Allah, my family suffers much from
this accursed pain." He asked: "And what is it?" The man replied:
"Pains in the head." He said: "Take a cup of water and recite over
it: Have not the unbelievers then beheld that the heavens and the
earth were a mass all sewn up, and then We unstitched them and of
water fashioned every living thing? Will they not believe? (21:30).
Then drink it and pain will not afflict them, Allah, the Exalted,
willing."
Tamim b.Ahmad al-Sayraff narrated from Muhammad b.Khalid al-Barqi from
'Ali b.al-Numan from Dawud b.Farqad and Mualla b.Khunays, who both
said: 'Abu Abd Allah, peace be upon him, said: "Combing the hair on
thecheeks strengthens the teeth (al-adras); combingthe beard dispels
infectious diseases (al-waba); combing looselocks of hair dispels
anxieties I the breast (al-sadr); combing the eyebrows is a safeguard
against leprosy (al-judham); and combing the head stops phelgm."