Understanding the Rites of ‘Eed Al-Adh-ha - III

If a person bought a sheep and it fell and broke its foot without
negligence on his part, it is permissible to slaughter it and it will
be sufficient for him. However, if it was broken as a result of
something that he did such as tying it too tightly or out of
negligence, he must replace it with a similar one.
What should be done with Udh-hiyah?
You have the right to eat from yourUdh-hiyah, and give some of the
meat to your relatives and neighbors and the poor people. Allaah The
Almighty Says )what means(:}So eat of them and feed the miserable and
poor.{]Quran 22:28[
The Prophet,, said:"Eat and save, and give in charity."In another
narration he said:"Eat, feed and save."]Al-Bukhaari[ The exact amount
of each part was not specified in the verse or in theHadeeth. Thus, it
is favorable to divide the slaughtered sacrifice into three parts; he
may eat one third, give one third as charity and give one third as a
present. This is recommended and not obligatory. It is prohibited to
sell any part of the slaughtered animal such as the meat, fat, skin
and so forth because this money is given as charity so, it is
impermissible to sell any of it. It is also impermissible to give the
butcher any part of the sacrifice for his fees but it is permissible
to give him something as a present or as charity.
If you want to practice thisSunnahyou should do what Umm
Salamahmentioned as she narrated that the Prophet,, said:"When you see
the new moon of Thul-Hijjah, if any one of you wants to offer a
sacrifice, then he should stop cutting his hair and nails until he
offers his sacrifice."According to another narration the Prophet,,
said:"He should not remove anything from his hair or skin."
ThisHadeethindicates that the one who wants to offer a sacrifice
should not cut any of his hair or nails from the beginning
ofThul-Hijjahuntil he slaughters his sacrifice. If the days
ofThul-Hijjahstarted and someone intended during these days to offer a
sacrifice, he should stop cutting his hair and nails from the moment
he intended to offer a sacrifice and there is no harm regarding what
he had cut before intending to offer a sacrifice.
Some people might think that if someone who intends to offer a
sacrifice and cut some of his hair or nails, his sacrifice will not be
accepted, but this is a mistake as there is no relation between the
acceptance of the sacrifice and cutting some of the hair or nails.
However, the one who cuts some of his hair or nails disobeys the
orders of the Prophet,, and he should ask for the forgiveness of
Allaah The Almighty, but this cutting does not affect the acceptance
of his sacrifice.
If someone needed to cut some of his hair or nails because of being
wounded or because his nail was broken and he needs to cut it or cut
part of his skin that harms him, it is alright to do so. It should be
noted that this ruling includes the one who wanted to slaughter a
sacrifice for himself or on behalf of another person, but the one who
was assigned as a proxy by another person by virtue of authorization
or a will is not included in this ruling.
The people on whose behalf the sacrifice is slaughtered are not
required to refrain from cutting their hair or nails. The proof of
this is that the Prophet,, used to offer a sacrifice on behalf of his
family )the family of Muhammad( and it was not narrated that he used
to forbid them from cutting their hair or nails.
Fulfill this great rite and do not be among those who are deprived;
who spend a lot and slaughter sacrifices all the year, but who become
lazy when the time of'Eedcomes. Be keen on doing good and righteous
deeds such as maintaining kinship ties, visiting relatives, abandoning
hatred, envy and grudges as well as purifying your heart, being kind
to the poor, the needy and the orphans by helping them and making them
happy.

Eid Mubarak, have a blessed and happy Eid!

Eid Mubarak to all ourfaithful readers, first time visitors, brothers
and sisters, and friends!
~
I thank Allah that I am alive to see another sunrise, to see my
daughter laugh and learn,to enjoy all the blessings that Allah has
given me, and to have another day to ask Allah's forgiveness, pray,
work, and think. Another day to strive to be a better Muslim, a better
father, and a betterhuman being.
We Muslims are people of patience and truth, and if we adhere to that
path then Allah will never abandon us, rather He willguide us, ease
our hearts, and open opportunities for us.
On this day of celebration,may Allah ease the hearts of all who are
suffering, replace pain with comfort and joy, sickness with health,
oppression with liberation, tyranny with freedom, and fill our hearts
with the hope and tawakkul (trust in Allah) that is sorely needed by
our Ummah.

Dought & clear, - Reciting the Basmalah in the prayer.

Must he say "Bismillahi rahman nirahim" quietly after finishing
al-fatihah in order to begin the sura he will recite? What if he
begins reciting in the middle of a sura?.
Praise be to Allaah.
Reciting the Basmalah (i.e., the phrase "Bismillaah ir-Rahmaan
ir-Raheem(in the name of Allaah, the most Gracious, the Most
Merciful)" is mustahabb (encouraged), not obligatory. It is mustahabb
if you are going to recite a soorah from the beginning, so the
worshipper says it before al-Faatihah. With regard to the soorah after
al-Faatihah, if he is reciting it from the beginning of the soorah,
then he should say the Basmalah, apart from Soorat al-Tawbah, because
the Basmalah is not recited at the beginning of it. If he is reciting
from the middle of a soorah, then it is not mustahabb to recite the
Basmalah.
The Standing Committee said:
The sound Sunnah indicates that the Prophet(peace and blessings of
Allaah be upon him) recited the Basmalah in prayer before al-Faatihah
and before other soorahs, apart from Soorat al-Tawbah, but he did not
recite it out loud in the prayers in which he recited Qur'aan out
loud.
Fataawa al-Lajnah al-Daa'imah, 6/378
They also said:
It is prescribed to recite the Basmalah in every rak'ah before
al-Faatihah and before every soorah apart from Soorat Baraa'ah (i.e.,
Soorat al-Tawbah).
Ibid.
And they said:
If (the worshipper) is going to recite a soorah after al-Faatihah, he
should recite the Basmalah silently beforehand. But if he is going to
recite a brief passage from the middle or end of a soorah, then it is
not prescribed for him to recite the Basmalah.
Fataawa al-Lajnah al-Daa'imah, 6/380
And Allaah knows best.

Dought & clear, - 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 inal-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 after him, unless there was an excuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out 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 Messenger of 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 praying
on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet(peace and blessings of Allaah
be upon him) used not to eat anything until 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 used to do ghusl before going out 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 inSaheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classed as 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 is mustahabb 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,
and without 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 reciteQaf wa'l-Qur'aan il-majeed(Soorah Qaaf
50) in the first rak'ah andAqtarabat il-saa'ah wa anshaqqa
al-qamar(Soorat al-Qamar 54) in the other. Sometimes he recitedSabbih
isma rabbika al-A'la(Soorat al-A'laa 87) andHal ataaka hadeeth
al-ghaashiyah(Soorat al-Ghaashiyah 88). Both were narrated in saheeh
reports, 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 five times 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 the
women and preached to them 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 hisSunan(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 the two sermons and he used to say takbeer a great
deal throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani inDa'eef Ibn Maajah. Although the hadeeth is da'eef, it
does not indicate that the Prophet(peace and blessings of Allaah be
upon him) used to begin his 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 who is majhool
(unknown), so it is not permissible to quote it as evidence that it 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 said that 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 the
correct view. The Prophet(peace and blessings of Allaah be upon him)
used to begin all 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), and when 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 inSaheeh 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.