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Friday, January 2, 2015

Holiday Prayer, Dought & clear, - * The time for ghusl on Eid



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When should one do ghusl for Eid? Because if I do ghusl after Fajr, the time will be very limited, as the place where we pray the Eid prayer is far away from my house.
Praise be to Allaah.
Firstly:
Doing ghusl on Eid is mustahabb.
It was narrated that the Prophet (peace and blessings of Allaah be upon him) did ghusl on the day of Eid.
It was also narrated that some of the Sahaabah did ghusl on the day of Eid, such as ‘Ali ibn Abi Taalib, Salamah ibn al-Akwa’ and Ibn ‘Umar (may Allaah be pleased with them).
Al-Nawawi said inal-Majmoo’:
All the isnaads (of these reports) are weak and false except the report of Ibn ‘Umar. The evidence which may be taken as proof that it is mustahabb is the report of Ibn ‘Umar, and analogy with Jumu’ah.
Ibn al-Qayyim said:
There are two weak (da’eef) ahaadeeth concerning this matter, but it was proven from Ibn ‘Umar, who was very keen to follow the Sunnah, that he used to do ghusl for Eid before going out.
Secondly:
With regard to the time when one should do ghusl for Eid:
It is better to do that after Fajr prayer, but if one does it before Fajr that is sufficient, because of the shortness of time available after Fajr, because the people need to go to offer the Eid prayer and the prayer place may be far away.
It says inal-Muntaqa Sharh Muwatta’ al-Imaam Maalik:
It is mustahabb to do ghusl just before going out to the prayer-place. Ibn Habeeb said that the best time to do ghusl for Eid is after praying Fajr. Maalik said inal-Mukhtasarthat if one does ghusl for Eid before Fajr that is acceptable.
InSharh Mukhtasar(2/102), Khaleel said that the time for ghusl for Eid is during the last one-sixth of the night.
Ibn Qudaamah said inal-Mughni:
The time for ghusl (for Eid) is after the dawn comes, according to the apparent meaning of al-Khiraqi’s words. Al-Qaadi and al-Aamidi said: Ghusl before Fajr does not fulfil the Sunnah of doing ghusl, because the ghusl for a prayer should be done on that day and doing it before dawn does not meet that condition, as is the case with ghusl for Jumu’ah. Ibn ‘Aqeel said: What is mentioned in the texts from Ahmad is (that it may be done) before Fajr and after, because the time for Eid is more limited than the time for Jumu’ah, so if it is limited to the time after Fajr one may not be able to do it. And because the purpose behind it is to cleanse oneself, which may be achieved by doing ghusl at night because it is close to the time of prayer. But it is better to do it after Fajr, so as to avoid an area of scholarly dispute and to be more clean, because that is closer to the time of prayer.
Al-Nawawi said inal-Majmoo’:
Concerning the time when this ghusl is valid, there are two well-known opinions. The view that it should be after dawn breaks was stated inal-Ummand the more correct view according to scholarly consensus is that it is permissible to do it both after Fajr and before.
Al-Qaadi Abu al-Tayyib said in his bookal-Mujarrad, al-Shaafa’i stated inal-Buwaytithat ghusl for Eid is valid before dawn breaks.
Al-Nawawi said: If we say that according to the more correct view it is valid before dawn, then the most sound and most well-known view is that it is valid after half the night has passed, but it is not valid before then. The second view is that it is valid at any time of the night. This was the view of al-Ghazaali, and was the view favoured by Ibn al-Sabbaagh and others. The third view is that it is only valid just before Fajr. This was the view of al-Baghawi.
Based on this, there is nothing wrong with doing ghusl for Eid before Fajr prayer if that will make it easier to go out to the Eid prayer.
And Allaah knows best.
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Holiday Prayer, Dought & clear, - * There is no call or adhaan etc for the Eid prayer



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Is it Sunnah to give a call for the Eid prayer by saying “al-salaatu jaami’ah (prayer is about to begin)”, as in the case of the eclipse prayer (salaat al-kusoof)?.
Praise be to Allaah.
Muslim (885) narrated that Jaabir ibn ‘Abd-Allaah said: I attended the prayer on the day of Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah.
Al-Bukhaari (960) and Muslim (886) narrated that Ibn ‘Abbaas and Jaabir ibn ‘Abd-Allaah al-Ansaari said: No adhaan was given on the day of al-Fitr or the day of al-Adha (i.e., for the Eid prayer). Jaabir ibn ‘Abd-Allaah al-Ansaari said: There is no adhaan for the prayer on the day of al-Fitr when the imam comes out, or after he comes out; no iqaamah, no call, nothing. There is no call on that day and no iqaamah.
This hadeeth indicates that there is no adhaan or iqaamah for the Eid prayer and that no call is given for it.
Some of the scholars are of the view that a call should be given for it by saying “al-salaatu jaami’ah(prayer is about to begin)” by analogy with the eclipse prayer.
This is an analogy which contradicts the hadeeth of Jaabir quoted above, so no attention should be paid to it.
Ibn Qudaamah (may Allaah have mercy on him) said:
Some of our companions said that a call should be given for it, i.e., “al-salaatu jaami’ah(prayer is about to begin)”. This is the view of al-Shaafa’i. But the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) is more deserving of being followed.
Shaykh al-Islam Ibn Taymiyah said:
There is no call for the Eid prayer or prayers for rain (al-istisqa’). This is the view of a number of our companions. This was quoted from him inal-Insaaf, 1/428.
Ibn al-Qayyim said inZaad al-Ma’aad:
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place he would commence the prayer – i.e., the Eid prayer – with no adhaan or iqaamah, and he did not say “al-salaatu jaami’ah(prayer is about to begin)”. The Sunnah is not to do any of those things.
Al-San’aani said inSubul al-Salaam, concerning the view that it is nustahabb to call people to the Eid prayer by saying “al-salaatu jaami’ah(prayer is about to begin)”:
This view is not correct, because there is no evidence that it is mustahabb. If it were mustahabb the Prophet (peace and blessings of Allaah be upon him) would not have failed to do it, and neither would the Rightly-Guided Caliphs who came after him. That is proven with regard to the eclipse prayer, not for any other, and it is not correct to draw an analogy between them, because if there was a reason for doing something during his lifetime but he did not do it, doing it after he is gone is a bid’ah (innovation), so it cannot be proven by analogy or otherwise.
Shaykh Ibn ‘Uthaymeen was asked: Is there any adhaan or iqaamah for the Eid prayer?
He replied:
There is no adhaan or iqaamah for the Eid prayer, as was proven in the Sunnah, but some scholars (may Allaah have mercy on them) said that a call may be given for it by saying “al-salaatu jaami’ah(prayer is about to begin)”. But there is no evidence for this view, so it is weak (da’eef). It is not correct to draw an analogy with the eclipse prayer, because an eclipse may come without people realizing it, unlike the Eid prayer. So the Sunnah is not to give any adhaan or iqaamah to call people by saying “al-salaatu jaami’ah(prayer is about to begin)”. Rather the people should come out, and when the imam arrives they should pray without any adhaan or iqaamah, then after that comes the khutbah.






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Holiday Prayer, Dought & clear, - * What should be done if Eid coincides with Friday



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If Eid al-Fitr coincides with Friday, is it permissible for me to pray the Eid prayer and not to pray Jumu’ah or vice versa?
Praise be to Allaah.
If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day.







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Wednesday, December 31, 2014

Islamic Articles, - Dought & clear, - * Celebrating special occasions and festivals– what is permissible and what is not?



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In these times, when we are living in a global village with all other communities, is it permissible to celebrate people’s birthdays and weddings in an Islamic fashion, in which we do not engage in any un-Islamic practices, so long as these special occasions and celebrations are not connected to any religion, as is the case with regard to Halloween, Christmas, and Valentine’s Day, which have Christian roots, the Hindu festival of Diwali, and so on? Is it permissible to celebrate special occasions that have nothing to do with religion? I know that it is possible to hold a simple celebration as mentioned in the fatwas on the websites islamonline.net and daruliftaa.com. I find it very difficult to convince my children that what we have been doing for fifteen years and everything that is practised around us is not Islamic and is not acceptable in our religion. Please answer me, bearing in mind everything I have mentioned.
Praise be to Allah.
According to Islamic teaching, there is nothing wrong with having celebrations on the occasions of marriage or other worldly occasions, on condition that they are free of reprehensible matters such as free mixing and music. These celebrations do not come under the heading of acts of worship that are intended to bring one closer to Allah, may He be exalted; rather they are gatherings to express joy and happiness, and the basic principle with regard to customs and traditions is that they are permissible. This is in contrast to acts of worship, concerning which the basic principle is that they are not allowed unless there is evidence to show that they are prescribed.
Among the celebrations that are prohibited according to Islamic teaching – apart from those which involve reprehensible practices and sins – are those in which there is any imitation of the disbelievers, such as birthday celebrations and Mother’s Day. The prohibition is more emphatic if they take a form which resembles the festivals prescribed in Islam. This is the case with regard to those occasions, as they are called “ ‘eid al-milaad (lit. “festival of birth” i.e., birthday) and “ ‘eid al-umm” (lit. festival of mothers, i.e., Mother’s Day) [the objection is to use of the word eid in Arabic to refer to them]. These are occasions which involve imitation of the disbelievers and those whom we are forbidden to imitate. The prohibition is more emphatic if the aim of the one who celebrates it is to draw closer to Allah, may He be exalted, thereby, because this is combining sin and innovation (bid‘ah). The scholars of the Standing Committee were asked:
What is the ruling on celebrating children’s birthdays? There is a saying among us that it is better to fast on that day instead of celebrating it. What is the correct view?
They replied:
Celebrating birthdays or fasting because it is one’s birthday is all innovation (bid‘ah) for which there is no basis. Rather the Muslim should seek to draw closer to Allah by doing that which He has enjoined upon him and by doing supererogatory acts of worship. In all cases he should be grateful to Him and praise Him for all the days and years during which he has been sound in body and he, his property and his children have been safe. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa’imah(2/260, 261)
See also the fatwas of Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Ibn ‘Uthaymeen (may Allah have mercy on them both) And Allah knows best.
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