First: Major Shik
One of the most important things Muslims must know and pay attention
to is the issue of Shirk )Associating partners with Allaah in
worship(, its seriousness and its different types, so that our Tawheed
)belief in the Oneness of Allaah( and our Islam may be complete, and
our faith may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding
someone as the partner of another. It is used in Arabic when one
wishes to express that he regards two people as equal in status; or
that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a
partner or rival to Allaah in Lordship )Ruboobiyyah(, worship
)Uloohiyyah( or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allaah forbids setting up
rivals with Him and He condemns those who take them )rivals( as gods
instead of or besides Allaah in many verses of the Quran. Allaah Says
)what means(:"Then do not set up rivals to Allaah )in worship( while
you know )that He Alone has the right to be worshipped(."]Quran 2:222[
And )what means(:"And they set up rivals to Allaah, to mislead
)people( from His path! Say )O Muhammad, to the polytheists(: 'Enjoy
)your brief life(! But certainly, your destination is the
Fire!'"]Quran 14:30[
Prophet Muhammad sallallaahu alahyi wa sallam said: "Whoever dies
claiming that Allaah has a rival, will enter Hell." ]Al-Bukhaari[
The types of Shirk:
The texts of the Quran and Sunnah )narrations of the Prophets
sallallaahu alahyi wa sallam( indicate that Shirk sometimes puts a
person beyond the pale of Islam and sometimes does not. Hence, the
scholars divided Shirk into two types: major Shirk and minor Shirk.
Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allaah something that
belongs only to Allaah, such as Lordship )Ruboobiyyah(, Worship
)Uloohiyyah( and the Divine Names or Attributes )Al-Asmaa'
Was-Sifaat(.
This kind of Shirk may sometimes be outwardly, such as the Shirk of
those who worship idols and graves, or the dead or even living people.
Other times, it may be hidden, such as those who put their trust in
other than Allaah, or the Shirk of the hypocrites. For even though
their )hypocrites'( Shirk puts them beyond the pale of Islam and means
that they will abide forever in Hell, it is a hidden Shirk, because
they make an outward display of Islam and conceal their disbelief and
Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and
death, reigns or controls the affairs of the universe along with
Allaah.
- The belief that there is someone else who must be obeyed absolutely
besides Allaah.
- Associating others with Allaah in love and veneration, by loving a
created being as loving Allaah. This is the kind of Shirk that Allaah
does not forgive, and it is the Shirk about which Allaah Says )what
means(:
"And of mankind are some who take )for worship( others besides Allaah
as rivals. They love them as they love Allaah."]Quran 2:165[
- The belief that there are those who know the Unseen that only Allaah
Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that
is befitting only for Allaah, so he shows mercy as Allaah does and
forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allaah, or seek his
help or seek refuge with him with regard to matters over which no one
has control except Allaah, whether the person called upon is a
Prophet, a Wali )righteous person(, an angel or a jinn, or some other
created being. This is a kind of major Shirk which puts one beyond the
pale of Islam.
Also, those who make fun of religion or who liken Allaah to His
creation, or say that there is another creator, provider or controller
besides Allaah are included in this type of Shirk. All of these fall
under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other
than Allaah, or who promulgates laws to replace the rulings of Allaah
and makes such laws the reference which people are obliged to refer to
for judgement; or one who supports the disbelievers and helps them
against the believers, and other acts that go against the basic
meaning of faith and put the one who does them beyond the pale of
Islam.
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Saturday, October 12, 2013
Fiqh )Jurisprudence( Matters, - Associating partners withAllaah )Shirk( -I
Dought & clear, - Is it permissible to mention the faults of the Muslims in the presence of people of the Book?
Is it permissible to mention the faults of the Muslims in the presence
of people of the Book?
Praise be to Allah.
I know that a Muslim is the brother of his fellow Muslim and the enemy
of the disbeliever. But if a Muslim seems to have a bad attitude and
mistreats people, and a disbeliever is the opposite of that, the
Muslim is more entitled to be spoken of well and treated well in all
circumstances.
Allah, may He be exalted, and His Messenger (blessings and peace of
Allah be upon him) have enjoined taking the believers as friends and
opposing the disbelievers in many texts in the Book of Allah, may He
be glorified and exalted, and the Sunnah of His Messenger (blessings
and peace of Allah be upon him), let alone the words of the scholars
and their unanimous agreement on that. Part of their 'aqeedah (belief)
is taking the believers as friends and opposing the disbelievers.
Allah, may He be exalted, says (interpretation of the meaning):
"O you who believe! Take not the Jews and the Christians as Awliya'
(friends, protectors, helpers, etc.), they are but Awliya' to one
another. And if any amongst you takes them as Awliya', then surely he
is one of them. Verily, Allah guides not those people who are the
Zaalimoon (polytheists and wrongdoers and unjust)"
[al-Maa'idah 5:51]
"Verily, your Wali (Protector or Helper) is Allah, His Messenger, and
the believers, - those who perform As-Salat (Iqaamat-as-Salaah), and
give Zakaah, and they bow down (submit themselves with obedience to
Allah in prayer).
And whosoever takes Allah, His Messenger, and those who have believed,
as Protectors, then the party of Allah will be the victorious.
O you who believe! Take not for Awliya' (protectors and helpers) those
who take your religion for a mockery and fun from among those who
received the Scripture (Jews and Christians) before you, nor from
among the disbelievers; and fear Allah if you indeed are true
believers"
[al-Maa'idah 5:55-57].
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The Qur'an calls us to take the believers as friends and to oppose the
disbelievers wherever they are and however they are.
End quote fromMajmoo' Fataawa Ibn Baaz, 1/297
Allah, may He be exalted, says (interpretation of the meaning):
"O you who believe! Whoever from among you turns back from his
religion (Islam), Allah will bring a people whom He will love and they
will love Him; humble towards the believers, stern towards the
disbelievers, fighting in the Way of Allah, and never afraid of the
blame of the blamers. That is the Grace of Allah which He bestows on
whom He wills. And Allah is All-Sufficient for His creatures needs,
All-Knower"
[al-Maa'idah 5:54].
Shaykh as-Sa'di (may Allah have mercy on him) said:
The (believers) are very humble when dealing with other believers,
meaning that they love them, are sincere, soft, gentle, compassionate,
merciful and easygoing towards them. But the way they should behave
towards those who disbelieve in Allah and reject His revelations and
His Messengers, is to be stern towards them. The believers are all
united in opposing them and they strive hard in every way to prevail
over them. Allah, may He be exalted, says (interpretation of the
meaning):"severe against disbelievers, and merciful among themselves"
[al-Fath 48:27]. Sternness towards the enemies of Allah is something
that brings a person closer to Him, as he is aware of the wrath of
Allah towards them. However, this sternness should not prevent us
calling them to Islam in a gentle way. In both cases, that serves
their best interests and they will benefit from it.
End quote fromTafseer as-Sa'di, p. 235
Muslim (2564) narrated that Abu Hurayrah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "Do not envy one
another, do not artificially inflate prices, do not hate one another,
do not turn away from one another, do not undercut one another. Be, O
slaves of Allaah, brothers. The Muslim is the brother of his
fellow-Muslim. He does not wrong him, let him down or despise him.
Piety (taqwa) is here" – and he pointed to his chest three times. "It
is sufficient evil for a man to despise his Muslim brother. The whole
of a Muslim is sacred to another Muslim, his blood, his wealth and his
honour."
Al-Bukhaari (6011) and Muslim (2586) narrated that an-Nu 'maan ibn
Basheer said: The Messenger of Allah (blessings and peace of Allah be
upon) said:"The likeness of the believers in their mutual love, mercy
and compassion is that of the body; when one part of it is in pain,
the rest of the body joins it in restlessness and fever."
What the Muslim must do is show care towards his Muslim brother, help
him, meet his needs and conceal his mistakes. If he makes a mistake or
commits a sin, he should offer him sincere advice, enjoin him to do
what is good and forbid him to do what is evil, and he should not
leave him to his shaytaan or his nafs (self) that is inclined towards
evil. If he commits a sin, major or minor, he should not disavow him
or fail to show him the friendship and care that are his Islamic duty;
rather he should disavow his wrongdoing, sin and enmity, whilst
maintaining the basic principle of friendship and love because of the
faith he has. If he gives up his sin and mistake, he should restore
the ties of friendship and support, according to the situation.
With regard to the disbeliever, a Muslim has nothing to do with him
because of his false religion and his being far away from the straight
path of Allah. What comparison can there be between him and a
believer, even if the latter falls short and is negligent?
With regard to speaking ill of his Muslim brother and putting him down
in front of a disbeliever, whether he is of the people of the Book or
otherwise, this is bad manners and is often indicative of a problem
with one's own 'aqeedah. Many Muslims are enchanted by non-Muslims,
because of what they appear outwardly to be, then if they see from
another Muslim something that they dislike, they criticize him for his
shortcomings and think that an non-Muslim is better than him.
But what is enjoined is for the Muslims to conceal one another's
faults, so how can one Muslim strive to expose another in front of the
enemies of the Muslims, whether they are the people of the Book or
otherwise? How can he give the enemies the opportunity to rejoice in
the misfortunes of his fellow believer, or show them his faults and
shortcomings? Rather Imam an-Nawawi (may Allah have mercy on him)
said:
If a teacher says to the children, "The Jews are much better than the
Muslims, because they give their children's teacher his rights," he
has become a disbeliever!
End quote fromRawdat at-Taalibeen, 10/69
In fact this is the expected outcome of mentioning the bad deeds and
faults of the Muslims in front of the enemies of Allah among the
disbelievers. It ends up with the one who says that preferring the
disbelievers over the Muslims, especially when he starts to compare
them; what usually happens is that he reduces all characteristics to
one, which he exaggerates to the exclusion of others and bases his
judgement of people on that one characteristic.
The wise person should beware of helping (an enemy) against his
brother or being a fitnah to the disbelievers by mentioning the faults
of the Muslims in front of them, because by doing so he is barring
them from the religion of Allah and turning them away from it.
And Allah knows best.
of people of the Book?
Praise be to Allah.
I know that a Muslim is the brother of his fellow Muslim and the enemy
of the disbeliever. But if a Muslim seems to have a bad attitude and
mistreats people, and a disbeliever is the opposite of that, the
Muslim is more entitled to be spoken of well and treated well in all
circumstances.
Allah, may He be exalted, and His Messenger (blessings and peace of
Allah be upon him) have enjoined taking the believers as friends and
opposing the disbelievers in many texts in the Book of Allah, may He
be glorified and exalted, and the Sunnah of His Messenger (blessings
and peace of Allah be upon him), let alone the words of the scholars
and their unanimous agreement on that. Part of their 'aqeedah (belief)
is taking the believers as friends and opposing the disbelievers.
Allah, may He be exalted, says (interpretation of the meaning):
"O you who believe! Take not the Jews and the Christians as Awliya'
(friends, protectors, helpers, etc.), they are but Awliya' to one
another. And if any amongst you takes them as Awliya', then surely he
is one of them. Verily, Allah guides not those people who are the
Zaalimoon (polytheists and wrongdoers and unjust)"
[al-Maa'idah 5:51]
"Verily, your Wali (Protector or Helper) is Allah, His Messenger, and
the believers, - those who perform As-Salat (Iqaamat-as-Salaah), and
give Zakaah, and they bow down (submit themselves with obedience to
Allah in prayer).
And whosoever takes Allah, His Messenger, and those who have believed,
as Protectors, then the party of Allah will be the victorious.
O you who believe! Take not for Awliya' (protectors and helpers) those
who take your religion for a mockery and fun from among those who
received the Scripture (Jews and Christians) before you, nor from
among the disbelievers; and fear Allah if you indeed are true
believers"
[al-Maa'idah 5:55-57].
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The Qur'an calls us to take the believers as friends and to oppose the
disbelievers wherever they are and however they are.
End quote fromMajmoo' Fataawa Ibn Baaz, 1/297
Allah, may He be exalted, says (interpretation of the meaning):
"O you who believe! Whoever from among you turns back from his
religion (Islam), Allah will bring a people whom He will love and they
will love Him; humble towards the believers, stern towards the
disbelievers, fighting in the Way of Allah, and never afraid of the
blame of the blamers. That is the Grace of Allah which He bestows on
whom He wills. And Allah is All-Sufficient for His creatures needs,
All-Knower"
[al-Maa'idah 5:54].
Shaykh as-Sa'di (may Allah have mercy on him) said:
The (believers) are very humble when dealing with other believers,
meaning that they love them, are sincere, soft, gentle, compassionate,
merciful and easygoing towards them. But the way they should behave
towards those who disbelieve in Allah and reject His revelations and
His Messengers, is to be stern towards them. The believers are all
united in opposing them and they strive hard in every way to prevail
over them. Allah, may He be exalted, says (interpretation of the
meaning):"severe against disbelievers, and merciful among themselves"
[al-Fath 48:27]. Sternness towards the enemies of Allah is something
that brings a person closer to Him, as he is aware of the wrath of
Allah towards them. However, this sternness should not prevent us
calling them to Islam in a gentle way. In both cases, that serves
their best interests and they will benefit from it.
End quote fromTafseer as-Sa'di, p. 235
Muslim (2564) narrated that Abu Hurayrah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "Do not envy one
another, do not artificially inflate prices, do not hate one another,
do not turn away from one another, do not undercut one another. Be, O
slaves of Allaah, brothers. The Muslim is the brother of his
fellow-Muslim. He does not wrong him, let him down or despise him.
Piety (taqwa) is here" – and he pointed to his chest three times. "It
is sufficient evil for a man to despise his Muslim brother. The whole
of a Muslim is sacred to another Muslim, his blood, his wealth and his
honour."
Al-Bukhaari (6011) and Muslim (2586) narrated that an-Nu 'maan ibn
Basheer said: The Messenger of Allah (blessings and peace of Allah be
upon) said:"The likeness of the believers in their mutual love, mercy
and compassion is that of the body; when one part of it is in pain,
the rest of the body joins it in restlessness and fever."
What the Muslim must do is show care towards his Muslim brother, help
him, meet his needs and conceal his mistakes. If he makes a mistake or
commits a sin, he should offer him sincere advice, enjoin him to do
what is good and forbid him to do what is evil, and he should not
leave him to his shaytaan or his nafs (self) that is inclined towards
evil. If he commits a sin, major or minor, he should not disavow him
or fail to show him the friendship and care that are his Islamic duty;
rather he should disavow his wrongdoing, sin and enmity, whilst
maintaining the basic principle of friendship and love because of the
faith he has. If he gives up his sin and mistake, he should restore
the ties of friendship and support, according to the situation.
With regard to the disbeliever, a Muslim has nothing to do with him
because of his false religion and his being far away from the straight
path of Allah. What comparison can there be between him and a
believer, even if the latter falls short and is negligent?
With regard to speaking ill of his Muslim brother and putting him down
in front of a disbeliever, whether he is of the people of the Book or
otherwise, this is bad manners and is often indicative of a problem
with one's own 'aqeedah. Many Muslims are enchanted by non-Muslims,
because of what they appear outwardly to be, then if they see from
another Muslim something that they dislike, they criticize him for his
shortcomings and think that an non-Muslim is better than him.
But what is enjoined is for the Muslims to conceal one another's
faults, so how can one Muslim strive to expose another in front of the
enemies of the Muslims, whether they are the people of the Book or
otherwise? How can he give the enemies the opportunity to rejoice in
the misfortunes of his fellow believer, or show them his faults and
shortcomings? Rather Imam an-Nawawi (may Allah have mercy on him)
said:
If a teacher says to the children, "The Jews are much better than the
Muslims, because they give their children's teacher his rights," he
has become a disbeliever!
End quote fromRawdat at-Taalibeen, 10/69
In fact this is the expected outcome of mentioning the bad deeds and
faults of the Muslims in front of the enemies of Allah among the
disbelievers. It ends up with the one who says that preferring the
disbelievers over the Muslims, especially when he starts to compare
them; what usually happens is that he reduces all characteristics to
one, which he exaggerates to the exclusion of others and bases his
judgement of people on that one characteristic.
The wise person should beware of helping (an enemy) against his
brother or being a fitnah to the disbelievers by mentioning the faults
of the Muslims in front of them, because by doing so he is barring
them from the religion of Allah and turning them away from it.
And Allah knows best.
** Dought & clear, - Description of Eid prayer
** What is the description of the Eid prayer?
Praise be to Allaah.
The Eid prayer is one where the imam attends and leads the people in
praying two rak'ahs. 'Umar (may Allaah be pleased with him) said: "The
prayer of al-Fitr is two rak'ahs and the prayer of al-Adha is two
rak'ahs, complete and not shortened, on the tongue of your Prophet,
and the one who fabricates lies is doomed." Narrated by al-Nasaa'i,
1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani inSaheeh
al-Nasaa'i.
It was narrated that Abu Sa'eed said: The Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) used to come out on the
day of al-Fitr and al-Adha to the prayer place, and the first thing he
would do was to offer the prayer. Narrated by al-Bukhaari, 956
In the first rak'ah he should say Takbeerat al-ihraam (say "Allaahu
akbar" to start the prayer), after which he should say six or seven
more takbeers, because of the hadeeth of 'Aa'ishah (may Allaah be
pleased with her), "The takbeer of al-Fitr and al-Adha is seven
takbeers in the first rak'ah and five takbeers in the second, apart
from the takbeer of rukoo'." Narrated by Abu Dawood and classed as
saheeh by al-Albaani inIrwa' al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first
rak'ah. In the second rak'ah he should stand up saying takbeer, and
when he has stood up completely he should say takbeer five times, and
recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet(peace and
blessings of Allaah be upon him) used to recite these two soorahs
during the two Eids. Or if he wishes he can recite Soorat al-A'la in
the first rak'ah and Soorat al-Ghaashiyah in the second, because it
was narrated that the Prophet(peace and blessings of Allaah be upon
him) used to recite al-A'la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that
the Muslims will become familiar with the Sunnah.
After the prayer, the imam should address the people. Part of the
khutbah should be addressed specifically to the women, telling them of
the things that they should do and warning them against the things
that they should avoid, as the Prophet(peace and blessings of Allaah
be upon him) used to do.
SeeFataawa Arkaan al-Islamby Shaykh Muhammad ibn 'Uthaymeen (may
Allaah have mercy on him), p. 398;Fataawa al-Lajnah al-Daa'imah,
8/300-316).
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer comes before the khutbah,
because of the hadeeth of Jaabir ibn 'Abd-Allaah who said, The
Prophet(peace and blessings of Allaah be upon him) came out on the day
of al-Fitr and started with the prayer before the khutbah. Narrated by
al-Bukhaari, 958; Muslim, 885.
Another indication that the khutbah comes after the prayer is the
hadeeth of Abu Sa'eed (may Allaah be pleased with him) who said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) used to
come out to the prayer place on the day of al-Fitr and al-Adha, and
the first thing he would start with was the prayer, then he would go
and stand facing the people, while the people were sitting in their
rows, and he would preach to them and advise them and command them.
If he wanted to send out a military expedition he would do so and if
he wanted to tell the people to do something he would do so, then he
would leave.
Abu Sa'eed said: The people continued to do that until I went out with
Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid
al-Fitr, and when we came to the prayer-place, there was a minbar that
had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend
it before he prayed, I grabbed his garment and he pushed me away and
climbed up and delivered the khutbah before the prayer. I said, "You
have changed it by Allaah."
He said, "O Abu Sa'eed, what you knew has gone."
I said, "What I know, by Allaah, is better than what I do not know."
He said, "The people will not sit and listen to us after the prayer,
so we did it before the prayer." Narrated by al-Bukhaari, 956.
Praise be to Allaah.
The Eid prayer is one where the imam attends and leads the people in
praying two rak'ahs. 'Umar (may Allaah be pleased with him) said: "The
prayer of al-Fitr is two rak'ahs and the prayer of al-Adha is two
rak'ahs, complete and not shortened, on the tongue of your Prophet,
and the one who fabricates lies is doomed." Narrated by al-Nasaa'i,
1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani inSaheeh
al-Nasaa'i.
It was narrated that Abu Sa'eed said: The Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) used to come out on the
day of al-Fitr and al-Adha to the prayer place, and the first thing he
would do was to offer the prayer. Narrated by al-Bukhaari, 956
In the first rak'ah he should say Takbeerat al-ihraam (say "Allaahu
akbar" to start the prayer), after which he should say six or seven
more takbeers, because of the hadeeth of 'Aa'ishah (may Allaah be
pleased with her), "The takbeer of al-Fitr and al-Adha is seven
takbeers in the first rak'ah and five takbeers in the second, apart
from the takbeer of rukoo'." Narrated by Abu Dawood and classed as
saheeh by al-Albaani inIrwa' al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first
rak'ah. In the second rak'ah he should stand up saying takbeer, and
when he has stood up completely he should say takbeer five times, and
recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet(peace and
blessings of Allaah be upon him) used to recite these two soorahs
during the two Eids. Or if he wishes he can recite Soorat al-A'la in
the first rak'ah and Soorat al-Ghaashiyah in the second, because it
was narrated that the Prophet(peace and blessings of Allaah be upon
him) used to recite al-A'la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that
the Muslims will become familiar with the Sunnah.
After the prayer, the imam should address the people. Part of the
khutbah should be addressed specifically to the women, telling them of
the things that they should do and warning them against the things
that they should avoid, as the Prophet(peace and blessings of Allaah
be upon him) used to do.
SeeFataawa Arkaan al-Islamby Shaykh Muhammad ibn 'Uthaymeen (may
Allaah have mercy on him), p. 398;Fataawa al-Lajnah al-Daa'imah,
8/300-316).
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer comes before the khutbah,
because of the hadeeth of Jaabir ibn 'Abd-Allaah who said, The
Prophet(peace and blessings of Allaah be upon him) came out on the day
of al-Fitr and started with the prayer before the khutbah. Narrated by
al-Bukhaari, 958; Muslim, 885.
Another indication that the khutbah comes after the prayer is the
hadeeth of Abu Sa'eed (may Allaah be pleased with him) who said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) used to
come out to the prayer place on the day of al-Fitr and al-Adha, and
the first thing he would start with was the prayer, then he would go
and stand facing the people, while the people were sitting in their
rows, and he would preach to them and advise them and command them.
If he wanted to send out a military expedition he would do so and if
he wanted to tell the people to do something he would do so, then he
would leave.
Abu Sa'eed said: The people continued to do that until I went out with
Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid
al-Fitr, and when we came to the prayer-place, there was a minbar that
had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend
it before he prayed, I grabbed his garment and he pushed me away and
climbed up and delivered the khutbah before the prayer. I said, "You
have changed it by Allaah."
He said, "O Abu Sa'eed, what you knew has gone."
I said, "What I know, by Allaah, is better than what I do not know."
He said, "The people will not sit and listen to us after the prayer,
so we did it before the prayer." Narrated by al-Bukhaari, 956.
Dought & clear, - 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 several rulings concerning Eid, including the following:
1 – It is mustahabb to recite takbeer during the night of Eid from
sunset on the last day of Ramadaan until the 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 Most
Great, there is no god except Allaah, Allaah is Most Great, Allaah is
Most Great, and all praise be to Allaah).
Or you can say Allaahu akbar three times, so you say:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,
Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi'l-hamd(Allaah
is Most Great, Allaah is Most Great, Allaah is Most Great, there is no
god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah
is Most Great, and all praise be to Allaah).
Both are permissible.
Men should raise their voices reciting this dhikr in the marketplaces,
mosques and homes, but women should not raise their voices.
2 – You should eat an 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. He should stick to an odd number as the Prophet(peace and
blessings of Allaah be upon him) did.
3 – You should wear your best clothes – this is for men. With regard
to women, they should not wear beautiful clothes when they go out to
the Eid prayer-place, because the Prophet(peace and blessings of
Allaah be upon him) said: "Let 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 for
Jumu'ah because one is going to meet people. So if one does ghusl,
that is good.
5 – The Eid prayer. The Muslims are unanimously agreed that the Eid
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 not doing it
is a sin. They quoted as evidence the fact that the Prophet(peace and
blessings of Allaah be upon him) commanded even the virgins and women
in seclusion, i.e., those who did not ordinarily come out, to attend
the Eid prayer place, except that those who were menstruating should
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 was the view
favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him).
In the first rak'ah the imam should reciteSabbih isma rabbika
al-A'ala(Soorat al-A'la 87) and in the second rak'ah he should
reciteHal ataaka hadeeth ul-ghaashiyah(al-Ghaashiyah 88). Or he may
recite Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the
second. Both options are narrated in saheeh reports from the Messenger
of Allaah(peace and blessings of Allaah be upon him).
6 – If Jumu'ah and Eid fall on the same day, the Eid prayer should be
held, as should Jumu'ah prayer, as is indicated by the apparent
meaning of the hadeeth of al-Nu'maan ibn Basheer which was narrated by
Muslim in hisSaheeh. 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 he did not offer any prayer before or after it.
Some of the scholars are of the view that when a person comes he
should not sit down until he has prayed two rak'ahs, because the Eid
prayer-place is a mosque, based on the fact that menstruating women
are not allowed there, so it comes under the same rulings as a mosque,
which indicates that it is 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 we should prayTahiyyat 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 the mosque, but we should
not denounce one another with regard to this issue, because it is a
matter concerning which the scholars differ. We should not denounce
others with regard to matters where the scholars differ, unless there
is a clear text. So 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 that it should be paid before the Eid
prayer. It is permissible to pay it one or 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 count as 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 an excuse – 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
actions on the part of many people, such as men entering houses and
shaking hands with unveiled women without any mahram being present.
Some of these evils are worse than others.
We see some people denouncing those who refuse to shake hands with
those who are not their mahrams, but it is they who are the
wrongdoers, not he. But he should explain to 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 be like those of whom Allaah says (interpretation of the
meaning):
"And similarly, We sent not a warner before you (O Muhammad) to any
town (people) but the luxurious ones among them said: "We found our
fathers following a 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, because they
do not fast or pray qiyaam.
Visiting the graves is not something to be done especially on the day
of Eid or Friday or any particular day. It was proven that the
Prophet(peace and blessings of Allaah be upon him) visited the graves
at night, as mentioned in 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 not do so either.
10 – There is nothing wrong with what men do on the day of Eid of
embracing one another.
11 – It is prescribed for the one who goes out to the Eid prayer to go
by one route and return by another, following the example of the
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.
Praise be to Allaah.
Allaah has set out several rulings concerning Eid, including the following:
1 – It is mustahabb to recite takbeer during the night of Eid from
sunset on the last day of Ramadaan until the 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 Most
Great, there is no god except Allaah, Allaah is Most Great, Allaah is
Most Great, and all praise be to Allaah).
Or you can say Allaahu akbar three times, so you say:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah,
Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi'l-hamd(Allaah
is Most Great, Allaah is Most Great, Allaah is Most Great, there is no
god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah
is Most Great, and all praise be to Allaah).
Both are permissible.
Men should raise their voices reciting this dhikr in the marketplaces,
mosques and homes, but women should not raise their voices.
2 – You should eat an 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. He should stick to an odd number as the Prophet(peace and
blessings of Allaah be upon him) did.
3 – You should wear your best clothes – this is for men. With regard
to women, they should not wear beautiful clothes when they go out to
the Eid prayer-place, because the Prophet(peace and blessings of
Allaah be upon him) said: "Let 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 for
Jumu'ah because one is going to meet people. So if one does ghusl,
that is good.
5 – The Eid prayer. The Muslims are unanimously agreed that the Eid
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 not doing it
is a sin. They quoted as evidence the fact that the Prophet(peace and
blessings of Allaah be upon him) commanded even the virgins and women
in seclusion, i.e., those who did not ordinarily come out, to attend
the Eid prayer place, except that those who were menstruating should
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 was the view
favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him).
In the first rak'ah the imam should reciteSabbih isma rabbika
al-A'ala(Soorat al-A'la 87) and in the second rak'ah he should
reciteHal ataaka hadeeth ul-ghaashiyah(al-Ghaashiyah 88). Or he may
recite Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the
second. Both options are narrated in saheeh reports from the Messenger
of Allaah(peace and blessings of Allaah be upon him).
6 – If Jumu'ah and Eid fall on the same day, the Eid prayer should be
held, as should Jumu'ah prayer, as is indicated by the apparent
meaning of the hadeeth of al-Nu'maan ibn Basheer which was narrated by
Muslim in hisSaheeh. 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 he did not offer any prayer before or after it.
Some of the scholars are of the view that when a person comes he
should not sit down until he has prayed two rak'ahs, because the Eid
prayer-place is a mosque, based on the fact that menstruating women
are not allowed there, so it comes under the same rulings as a mosque,
which indicates that it is 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 we should prayTahiyyat 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 the mosque, but we should
not denounce one another with regard to this issue, because it is a
matter concerning which the scholars differ. We should not denounce
others with regard to matters where the scholars differ, unless there
is a clear text. So 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 that it should be paid before the Eid
prayer. It is permissible to pay it one or 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 count as 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 an excuse – 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
actions on the part of many people, such as men entering houses and
shaking hands with unveiled women without any mahram being present.
Some of these evils are worse than others.
We see some people denouncing those who refuse to shake hands with
those who are not their mahrams, but it is they who are the
wrongdoers, not he. But he should explain to 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 be like those of whom Allaah says (interpretation of the
meaning):
"And similarly, We sent not a warner before you (O Muhammad) to any
town (people) but the luxurious ones among them said: "We found our
fathers following a 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, because they
do not fast or pray qiyaam.
Visiting the graves is not something to be done especially on the day
of Eid or Friday or any particular day. It was proven that the
Prophet(peace and blessings of Allaah be upon him) visited the graves
at night, as mentioned in 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 not do so either.
10 – There is nothing wrong with what men do on the day of Eid of
embracing one another.
11 – It is prescribed for the one who goes out to the Eid prayer to go
by one route and return by another, following the example of the
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.
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'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)







