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Friday, December 26, 2014

Holiday Prayer, Dought & clear, - * Is it permissible fora person who goes to the Eid prayers to praytwo Rak’ahs for Tahiyyat al-Masjid in theprayer-place?

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It has been proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to pray the Eid prayers in the prayer-place [not the regular mosque, but a place designated for Eid prayers], and men and women alike went out to pray with him. All of the Sahaabah continued to do likewise after he died. Is it permissible for a person who goes to the Eid prayers to pray two Rak’ahs for Tahiyyat al-Masjid in the prayer-place or not?
Praise be to Allaah.
A person who enters the prayer place to pray the Eid prayer should not pray Tahiyyat al-Masjid before sitting down, because doing this is different to the way the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) used to do things.
And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions.
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Holiday Prayer, Dought & clear, - * Refutation of those who say that women should not pray Eid in the mosque



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Why Women are not allowed for EID's Namaz in Masjid?
Whoever says that women should not pray Eid in the mosque should note that the Prophet (peace and blessings of Allaah be upon him) commanded women to go out to the Eid prayers. It was narrated that Umm ‘Atiyyah said: “We were commanded to go out on the day of Eid, even to bring out the virgins from their seclusion and the menstruating women, who would be behind the people, joining in their takbeer and du’aa’s, sharing the blessings of this day.”(Narrated by al-Bukhaari, al-Jumu’ah, 918)
But if a woman is menstruating she should keep away from the prayer place and not enter it, but she should witness the good and the du’aa’ of the Muslims, and listen to the khutbah from outside the prayer place. A woman should avoid wearing adornments and go out wearing old clothes which do not form any kind of adornment in themselves, so that she will not be a source of temptation to men. She should not go out wearing perfume. ‘Abd-Allaah ibn al-Mubaarak said, “If a woman insists on going out, then her husband should give her permission to go out wearing old clothes and not wearing adornments. If she insists on that then the husband has the right to prevent her from going out.” And Allaah knows best.





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Holiday Prayer, Dought & clear, - * Guidance of the Prophet (peace and blessings of Allaah be uponhim) regardingEid prayers



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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.




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Thursday, December 25, 2014

Making Up Missed Prayers, - Dought & clear, - * If a person starts to pray regularly after the age of forty, what should he do about the prayers he has missed?



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What is the ruling on making up missed prayers in the case of one who was negligent? Among us non-Arabs there are many who may pray one time, then not pray another time, until they reach the age of thirty or thereabouts, then after the age of thirty or forty, they start to pray regularly. Do those who have been negligent about their prayers have to make them up, and does the same apply to Ramadaan fasts?
Praise be to Allaah.
The person who is in this situation is a kaafir guilty ofkufr akbar(i.e., he is beyond the pale of Islam), according to the more correct of the two scholarly opinions, so long as he does not deny that the prayer is obligatory. If he does deny this, then he is a kaafir according to the consensus of all scholars. If he repents and starts to pray the obligatory prayers and to fast in Ramadaan, and he continues to do so, then he is considered to be a Muslim, and the prayers and fasts that he deliberately failed to do in the past do not have to be made up, because the Prophet (peace and blessings of Allaah be upon him) said: “Islam wipes out what came before and repentance wipes out what came before”, and because the Sahaabah (may Allaah be pleased with them), when they fought the apostates at the time of [Abu Bakr] al-Siddeeq (may Allaah be pleased with him), they did not tell those who came back to Islam to make up the fasts or prayers, and they [the Sahaabah] are the most knowledgeable of the sharee’ah of Allaah after the Messengers, peace and blessings of Allaah be upon them.
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