Beauty and Beast

[Beauty is Apparent on the Righteous]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘Every time a person increases in doing good acts and Taqwaa [1] then his goodness and beauty strengthens.
Every time his sinning and enmity strengths then his ugliness [2] and disfigurement increases . . . So we see the faces of the people of the Sunnah and obedience [3], that as they grow older their beauty and radiance increases so much so that you find one of them in his senior age better and more beautiful than when he was younger.
We find that the faces of the people of Bida’ and sinning, every time they grow older their ugliness and disfigurement gets worse so much for so that you cannot even look at them, those who were dazzled and deceived by the people of Bida’ and sinning when they were young due to the beauty of their forms.
This is apparent in everyone [from the people of Bida’] who glorifies his Bida’ and his evil, ...and the people of tyranny, oppression and evil deeds. . ......’
[From: ‘Al-Isteeqamah’ 1/365]
[hr style=”single”][Establish Tawheed]Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah-said:
‘Whoever firmly establishes Tawheed in his heart, then its delight appears upon the rest of the person’s limbs and the tree of Tawheed produces the best of fruits.’
[From: ‘Al-Fawaid’ p. 115]
[hr style=”single”][The Believers in this Dunyaa]Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
Allaah Ta’ala said describing the believers in this Dunyaa:
مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ
< < Muhammad is the Messenger of Allaah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). >> [Al-Fath: 29]
So this is the mark on the faces of the believers. The word ‘mark’ means a sign, and it is originally from the word ‘al-Wasama’ (stamp, mark, sign) and it is mostly used to mean beauty, as is mentioned in describing the Prophet – sallAllaahu alayhi wa sallam- as being ‘Waseem Qaseem’ ( very handsome and radiant).’
Ibn Taymeeyah continues:
‘Allaah Ta’ala said describing the Munafiqeen:
< < ولونشاءلأريناكهمفلعرفتهمبسيماهم >>
< < Had We willed, We could have shown them to you, and you should have known them by their marks>> [Muhammad: 30]
Allaah also allocated a sign and a mark for the Munafiqeen.
Allaah Ta’ala said :
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَات تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ ۖ
< And when Our Clear Verses are recited to them, you will notice a denial on the faces of the disbelievers! > Al-Hajj: 72
These marks, signs and this denial is perhaps noticeable on their faces from their created forms and beauty, as is found, for example in men, women and children, however, with Nifaaq (hypocrisy) a face becomes ugly, which does not have a beauty which Allaah loves. The foundation of that ugliness is Nifaaq and lying [4].’
[Al-Isteeqamah 198-199]
[hr style=”single”][1] From Abu Hurairah -RadhiAllaahu anhu- from the Prophet -SallAllaahu alayhi wa Sallam- who said:
إِنَّ اللَّهَ لا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَإِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ
‘Indeed Allaah does not look at your forms [bodies], nor your wealth, but rather he looks at your hearts and your actions.’ [Muslim]
[2] From Abu Musa al-Asha’aari -RadhiAllaahu anhu- who said the Messenger of Allaah -SallAllaahu alayhi wa Sallam- said:
مَثَلُ الذي يَذْكُرُ رَبَّهُ وَالَّذِي لا يَذْكُرُ رَبَّهُ، مَثَلُ الْحَيِّ وَالْمَيِّتِ
The like of the one who remembers his Lord and does not remember his Lord is the like of the living and the dead.’ [Bukhari & Muslim]

[4] From Abdullaah -RadhiAllaahu anhu- who said that the Prophet -SallAllaahu alayhi wa Sallam said:
إيَّاكم والكذب، فإنَّ الكذب يهدي إلى الفُجُور، وإنَّ الفُجُور يهدي إلى النَّار
‘Beware of lying, since indeed lying leads to evil sins, and indeed evil sins lead to the Hell-Fire.’ [Bukhari & Muslim]

break the spell of witchcraft by means of using a counter spell.

Q 2: One sister sent a question to my wife stating that when the Messenger of Allah (peace be upon him) was under a spell, it was not broken except when Jibril (Gabriel, peace be upon him) came and told him of the spell as it is authentically related. Is it then permissible for someone who is under a spell to attempt breaking it (by resorting to sorcery)? (This is the wording of the sister's question).
She also says that this is what she understood upon reading Tafsir (exegesis of the meanings of the Qur'an) of Surah Al-Falaq in Tafsir Ibn Kathir. Appreciate your clarification.
A: It is not permissible to break the spell of witchcraft by means of using a counter spell. It is incumbent upon whoever is affected by a spell to seek the cure through lawful types of treatment such as Ruqyah (reciting Qur'an and saying supplications over the sick seeking healing) and using permissible medications, for the Prophet (peace be upon him) said, Seek treatment, but do not seek treatment with things that are Haram (prohibited), for Allah has not sent down an illness without sending down its treatment.

(Part No. 1; Page No. 566)

Similarly, it is permissible for the person who is under a spell to break the spell by trying to find out where the spell is, as the Prophet (peace be upon him) did.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Nabeez but what is it?

Nutritious Drink from Sunnah

Nabeez'[Nabidh] was one of the drinks consumed by the Prophet (sallallahu alayhi wasallam). In his time, it was typically made with dates or raisins and water.

It is an alkalizing tonic, having the tendency to remove acidity from the stomach and digestive system and it also helps to remove other metabolic wastes from the body. It improves digestion as it’s high in soluble fibre and it strengthens the memory. It assists the spleen function, liver, throat, chest and prostate, and so is particularly good for men. Nabeez will also benefit patients of Arthritis and elevated levels of Uric Acid (gout).

Making Nabeez is just as simple as soaking the dates (or raisins/ sultanas) overnight and drinking the water in which they were soaked in the morning insha’Allah, but when it is embraced and honoured as one of the great Sunnahs of prophet (sallallahu alayhi wasallam), it pulls down Shifa, blessings and mercy from the treasures of Allah subhanahu wa ta’ala

The idea behind soaking dates or raisins in water is so that they sweeten the water and become softened. Softened dates/raisins release their vitamins and minerals more easily and are easier to digest.

‘Ajwa‘ are the best variety to use if making Nabeez with stoneless dates and ‘Manaqqa‘ is the best variety of raisins for making it with raisins, but black raisins can also be used, those colours were not Created without reason, so it is always preferable to keep changing our diets with new colours and and trying new varieties.

After Isha prayer, soak around 100 grams of dates or raisins in 1 litre of drinkable / healthy water and keep the utensil covered with a plate. Ensure the water is kept cool.

Next morning after Fajr, you can drink the water and eat the soaked fruit as was the traditional method, or just use your blender (water + soaked fruit) to obtain a beautiful cloudy Nabeez. This is the method I have used for the smoothie recipe below.

And if you soak the fruit in morning, drink it in the evening. Nabeez should be consumed within 12 hours of soaking time, but if it is kept air tight inside the refrigerator, it will not spoil for 2-3 days insha’Allah. Serve cold Nabeez to your guests instead of tea, coffee, juices and sodas, and explain to them the beauty of the Sunnah of our beloved Mesenger (sall Allaahu alayhi wa sallam) and the superb health benefits.

Nabeez must never be left for more than 2-3 days, otherwise it may start to ferment, which is the start of the alcohol brewing process. This is haram and forbidden to consume.

Never mix raisins and dates together; their Nabeez should be made separately.

Regarding making it at night and drinking it in the morning’Abdullah (radhi Allahu anhu) said that”I heard Sufyan being asked about Nabidh. He said:’Make Nabidh at night and drink it in the morning.'”

Classed as Sahih from Sunan an Nas’ai Vol. 6, Book 51, Hadith 5745

sunnah summer drink – Alhamdulillahi bi nimati

Pre-Ramadan: What Have We Gained From Ramadan?Before Ramadan

MayBe we should Start with the end to make sure we make it right from the start ?!

Ramadan is a school of iman and a ‘stop to recharge one’s spiritual batteries’ – to acquire one’s provision for the rest of the year…

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah ‘azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it… Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one’s commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one’s actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one’s deeds not being accepted – and Allah’s refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one’s deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say ‘I believe in Allah’, then be steadfast.” [Muslim]

— If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

— If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]

— If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

— Reading of the Qur’an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you’ll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

EID 2 -Conditioning oneself to good deeds after Ramadan : Imam Ibn Rajb & shawwal

Part1 

Few excerpts from wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him.Taken from Mustafa George’s (Hafidahullah)

Al Hafith Ibn Rajab (died 795h) stated:

Benefits obtained in conditioning oneself to fast after Ramadan

1. Fasting the six days of Shawwal completes the reward for fasting a full year.

2. Fasting these six days and previously fasting in the month of Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary prayers associated to each obligatory prayer).  These prayers proceed and succeed the obligatory prayers, and correct the deficiency and insufficiency present within them.   Indeed voluntary prayers strengthen and perfect any deficiency present within obligatory prayers as has been mentioned by the Messenger –salAllahu alayhi wa salem- in several narrations.  Most people possess fault and defect in their obligatory prayers, and because of this the Messenger –salAllahu alayhi wa salem- forbid a person from stayin: I have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud, Nisaee)  A companion upon hearing this hadith said: I don’t know if this forbid dance was due to dislike of praise or due to defect present in the act of worship.

3. Conditioning oneself to fast these days of Shawwal is a sign of acceptance of Ramadan.  If Allah accepts an action from His servant He gives that individual the tawfeeq (success) to perform another righteous action thereafter.  Some (of the Salaf) used to say: The reward for a good deed is the good deed that follows it.  Therefore, whoever performs a good deed, and follows it up with another, this is considered a sign of acceptance of the first deed performed.  Likewise, if one were to perform a good deed, and thereafter perform an evil deed, this is considered a sign that the first action was rejected and not accepted from that person.

 4. Fasting the month of Ramadan warrants forgiveness for previous sins, as has been mentioned previously.  In addition to the fasting individuals being rewarded for their completion of the month on the day of Eid, which is also titled: The Day of Prizes.  With this being the case, fasting the (6) days of Shawwal is done to show appreciation for this great blessing (forgiveness of sins), for indeed there is no greater blessing than it.

The Messenger –salAllahu alayhi wa salem- used to stand in prayer at night until his feet bled.  Upon doing so he was asked, would you perform such an action while Allah has forgiven you your past and future sins?! The Messenger –salAllahu alayhi wa salem- replied: Should I not be a grateful servant?  Allah –The Most Glorified and The Most High- has ordered His servants to glorify Him in appreciation for fasting the month of Ramadan.  This is done through remembrance of Him and other forms of gratitude.  Allah said:

{And in order for you to complete the prescribed days and magnify Allah for having guided you, and so that you may be grateful to Him} al Baqarah:185

And from those forms of gratitude of the servant to his Lord for having given him success to fast Ramadan, assisting him in doing so, and forgiving him of his sins and faults, is the servant fasting (6 days of Shawwal) upon the completion of Ramadan as a means of appreciation.  If the Salaf were given success to pray night prayer on a particular night, they would fast the following day in show of gratitude.

Wahb bin al Ward was asked about the reward for performing a particular action, such as Tawwaf (encircling the Ka’ba), he responded: Don’t ask about the reward for performing such an action, but instead ask about what is upon the individual of gratitude in appreciation for the success and assistance in performing the action.

(Poetry)

If you have not increased in actions (of piety) in appreciation for the blessings upon, then verily you are not grateful.

One must show gratitude for every blessing that Allah has bestowed upon him in his religion and in worldly affairs. Once a person is given this tawfeeq to (actually) show gratitude, then it is once more upon him to show gratitude in appreciation for this tawfeeq.  This is a continuous cycle of gratitude, and because of this, a servant will never be able to fully show thankfulness (for the blessings granted to him).  The reality of gratitude is that an individual confesses to his inability to (completely) show thankfulness.  It was said: (Poetry)

If showing thankfulness to Allah for a blessing bestowed on me is (itself) another blessing, then it is incumbent upon me to show further gratitude.  (With this being the case), how can one (truly) show gratefulness except with His (Allah’s) favor, when days continue and life persists (constantly on going).

Abu ‘Omrin as Shaybani said: Musa –alayhi salam- said on the day of his visit to Mountain Turr: Oh Allah, if I pray, then I do so by Your favor, if I give charity, then I do so by Your favor, and if I spread Your message, then I do so by Your favor.  How can I show (complete) gratitude to You!? Allah responded: Oh Musa, now you have showed gratitude.

As for the one who repays the blessing of being able to fast Ramadan, by indulging in sin upon completion of the month, then this person is from those who have repaid the blessings of Allah with ungratefulness.   If this individual is certain that once the month is over, he will return to sin, then his fast is not accepted and the door of mercy is shut in his face.

The author further stated:

5. The actions of obedience that were performed during Ramadan do not end at the conclusion of Ramadan, rather these actions continue as one has life. This is similar to the previously (early in chapter) mentioned hadith: “The one who fasts after Ramadan is like the one who fled from the battle field and later (after realizing the tremendous sin he committed) returns to fight in the way of Allah.”

This is because, many people rejoice at the conclusion of Ramadan due to the difficulty, boredom and length of fasting.  A person who views fasting Ramadan in such a way will more than likely not immediately return to (voluntarily) fasting.  Therefore, the person who immediately begins fasting after completing Ramadan (Shawwal) is displaying his strong desire to fast and he is demonstrating that he did not become bored nor did he dislike fasting the month of Ramadan.

The author further said:
It was said to Bishrin: Indeed the people are worshipping and diligently (performing good deeds in Ramadan).  He replied: How terrible are the people that only acknowledge the rights of Allah in Ramadan.  Verily the pious individual is one who worships and is diligent throughout the year.

The actions of The Messenger –salAllahu alayhi wa salem- were constant.  ‘Aisha –may Allah be pleased with her- was asked: Did The Messenger choose a specific day (for the performance of righteous deeds)? She replied: No, his actions were constant.  She also stated: He would never increase in Ramadan nor in other than Ramadan over 11 units (in voluntary night prayer).

The author later stated: The (righteous) actions of a believer do not end until death befalls him.
Hasan al Basri said: Indeed Allah did not indicate an end to the actions of a believer except at the time of death.  Then Hasan recited the verse of Allah:
{And worship your Lord until death approaches} surah hajr:99

The author continued:

These months, years and days are all limited durations and times of actions, then they (time) will quickly pass and end.  But The One (Allah) who created this time and duration, and designated within them merits, He will always remain and never end, He is everlasting and unchangeable, and He is at all times one Lord.  He is always a watcher and seer over the actions of His servants.  Glory is to He who has revolved His servants at various times, through actions of obedience. He bestows great merits upon them during these various times, and upon completion (of these actions) He rewards them with generosity and kindness.  Once the three precious forbidden months (ashur al hurm) are complete, the first of them being the  forbidden month, and the last of them being the fasting month, these three months then approach the month of Hajj (pilgrimage) to the House of Allah (bayti Allahi al Haram).  So just as “Whoever fasts Ramadan and stands within it with faith and seeking a reward, all his past sins will be forgiven for him”, similarly: “Whoever performs Hajj to the House of Allah and does not have sexual relations nor commit indecent acts, he will return (from Hajj) similar to the day his mother gave birth”

Therefore, there is not a time that passes in the life of the believer except that there are specific actions of obedience designated by Allah upon His servants during that time.  The believer revolves between these various times seeking a means of closeness to his Lord while in a state of hope and fear.  The one who loves Allah does not become bored from seeking nearness to Him through voluntary actions, nor does he desire other than His nearness and pleasure.

He (author) later stated:

Ask Allah to make you firm upon (His) obedience until death approaches you, and seek refuge with Him from the changing of one’s heart and from wickedness after piety.  How strange is shamefulness of sin after worthiness of obedience, and how strange is poverty of greed, after wealth of contentment!

He (author) later stated:

Oh youths of Tawbah (mature individuals who perform tawbah): Do not return to suckling from the breast of desire (hawaa) after you have weaned from it. Indeed breastfeeding is only befitting for babies and not for (grown) men, but one must be patient upon the bitterness of weaning.  If you are patient in this matter the taste of desire (hawaa) will be substituted with the sweetness of faith (eman) in your hearts.  Whoever abandons something for the sake of Allah, he will not miss that thing, and Allah will substitute it with that which is better.  Allah says:

{If Allah knows that you have good present in your heart, He will give you better than what was taken from you and forgive you your sins} surah al Anfal:70

It is stated in a hadith: “Verily the look (at what is haram) is an arrow from the arrows of Ibless (Shayton).  If one abandons this look out of fear, Allah will replace it with sweetness in the heart” (recorded by Hakim and declared to be weak)

The youth are being addressed in this hadith, but as for the elder person, then he committing sins after completion of Ramadan is worse and more repulsive.  This is because a young person may intend to repent toward the end of his life, and this is also dangerous because death may suddenly approach him, but concerning the elder person, his boat (of life) has docked at the pier of Manun (death), so what does he intend?!

These were just a few excerpts from this wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him.

May the peace and blessings of Allah be upon His last Messenger Muhammed, and upon his family members and companions.

Part 2 

Assalaamu alaykum wa rahmatullahi wa barakaatuh 

Making up for missed Days comes first

Whoever has to make up for days of fasting from Ramadhan, and he desires to fast the six days from Shawwal, and he wants to fast them before making up from what is due on him.  He wants to do this due to the consideration that the days of Ramadhan can be made up for at any time, but the six days of Shawwal are only in the month of Shawwal.  I hope from some benefit from you, and may Allah reward you. 

What is is legislated is that a person begins with making up for the fast before fasting the six days.  This is because the Messenger (sallalahu alayhi wa salem) said, "Whoever fasts Ramadhan, and then follows it up with six (days of fasting) from Shawwalý." 1. 

If he fasts it before making up for the fasts, he has not achieved following up Ramadhan with it.  Rather, he has fasted he has fasted it before the other part of it (i.e. completing Ramadhan). This is also because the obligation is more important and it has more tight to be given precedence. 

Ash-Shaykh ibn 'Uthaimin 

First fast whatever Fasting that you have to make up for

Is it permissible to fast six days of Shawwal before fasting to make for missed days of Ramadhan?  Is it permissible to fast Monday during the month of Shawwal with the intention of making up for the fast of Ramadhan and with the intent of gaining the reward of fasting on Monday? 

The reward of fasting six days during the month of Shawwal cannot be achieved unless the person completed the fasting on the month of Ramadhan.  Therefore, whoever has fasting to make up for from Ramadhan, he does not fast six days of Shawwal until after he makes up for the fasting Ramadhan.  This is because the Prophet (sallalahu alayhi wa salem) said, "Whoever fasts Ramadhan, and then follows it up with six (days of fasting) from Shawwalý." 1. 

Based upon this we say to whoever has to make up for fasting: "First fast what you have to make up for, then fast the six days of Shawwal." If it happens that fasting these six days coincides with Monday and Thursday, then the person gets the reward of both if he has the intention for getting the reward of the six daysand the intention for reward of Monday or Thursday.  This is due to the Prophet's (sallalahu alayhi wa salem) statement, "Actions are only with intentions, and every person will only get what he intend." 2. 

Ash-Shaykh ibn Uthaiman 

References 

Fataawa Islamiyyah Islamic Verdicts 

1.     Muslim 1164 

2.     Al-Bukhari 1   Muslim 1907 

RAMADAN 29 -Sunan Of 'Eid its Etiquette And Rulings (Sheikh Muhammad Salih Al-Munajjid)/Signs of Laylatul Qadr

CLARIFICATION in reference to the article posted on 

RAMADAN 28 -The number of Takbirs during Salat-ul-‘Eid & Eid Coinciding with Jumu’a 

though the article related gave just one of the position .in matter f diiferene we will stick to the majority
when sheikh Khalil I. related this issue He mentioned the 3 Imams out o four agreeing that the resident of the city were still to go to the masjid for the juma' and their argument being that a fard is not annuled by a sunnah.As praying at the masjid is fard for the gents while eid sunnah muaqaddah.
thus gents make sure you get to the salah juma' this friday.

Signs of Laylatul Qadr

Subject: Signs of Laylatul Qadr

The signs of Laylatul-Qadar, by Shakyh al-'Uthaymeen (rahimahullaah)

Question: What are the signs of Laylatul-Qadar?
From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer's heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.

Fataawa Ramadhaan - Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen - Volume 1, Page 563.
---------------- ------------------- -------------------- --------------------
Ahadith on signs of Laylatul-Qadr.

Allaah's Messenger (sallallahu alaihi wasallam) described the morning after Lailatul-Qadr, so that the Muslim may know which day it is.
From Ubayy, (RA), who said: that he (sallallahu alaihi wasallam) said: "On the morning following Laylatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."
{Muslim, Abu Dawud, Tirmithi and Ibn Majah}
---------------- ------------------- -------------------- --------------------
Abu Hurairah, (RA), said: "We were discussing Laylatul-Qadr in the presence of
Allah's Messenger (sallallahu alaihi wasallam) so he said: 'Which of you remembers {the night} when the moon arose and was like half a plate?'."
{Muslim}
---------------- ------------------- -------------------- --------------------
Ibn 'Abbaas (RA), said: Allaah's Messenger, (sallallahu alaihi wasallam), said:
"Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning
being feeble and red."
{at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad}
---------------- ------------------- -------------------- --------------------
Narrated by Ubayy Ibn Ka'b, "Zirr Ibn Hubaysh reported: I thus asked Ubayy Ibn Ka'b:
Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year will find Lailatul Qadr. Thereupon he said: May Allah have mercy upon him.
(He said these words) with the intention that people might not rely only (on one night),
whereas he knew that it (Lailatul Qadr) was in the month of Ramadhan and it was the 27th night. I said to him: AbulMundhir, on what grounds do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (sallallahu alaihi wasallam) gave us, and that is that on that day the Sun would rise without having any ray in it."
{Muslim}
---------------- ------------------- -------------------- --------------------
It was narrated by Abu Salama (r.a): "Once I went to Abu Said al-Kudri and asked him, "Won't you come with us to the date palm trees to have a talk?" So Abu Said replied, "Once Allah's Apostle (sallallahu alaihi wasallam) performed Iktikaaf on the first 10 days of the month of Ramadhan and we did the same with him. Gabriel came to him and said, "The night you are looking for is ahead of you." So the Prophet (sallallahu alaihi wasallam) performed the Iktikaaf in the middle (second) 10 days
of the month of Ramadhan and we too performed Iktikaaf with him.. Gabriel came to him and said, "The night which you are looking for is ahead of you." On the morning of the 20th Ramadhan, the Prophet (sallallahu alaihi wasallam) delivered a sermon
saying: "Whoever has performed Iktikaaf with me should c ontinue it. I have been shown the Night of 'Qadr', but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water." In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained.The Prophet (sallallahu alaihi wasallam) led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah's Apostle (sallallahu alaihi wasallam). So it was the confirmation of that dream."
{al-Bukhari, Volume 1:777}
---------------- ------------------- -------------------- --------------------
Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He (Sallallaho alaihe wasallam) replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."

TIMINGS

Eid Prayer Time:

Abu Dhabi: 5:57 a.m
Dubai: 6:00 a.m
Sharjah: 6:04 a.m
Ajman: 5:53 a.m
Um Al Quwain: 6:00 a.m
RAK: 5:55 a.m
Fujairah: 5:55 a.m
Al Ain: 5:55 a.m
*UAE BARQ*

It is true to say that although much information has reached us about Fasting and Ramadaan - authentic or otherwise - we know very little about the etiquettes of 'Eid: what we are recommended to do in this day and what is obligatory for us to do. Below is a brief list of some of the prescribed practices of 'Eid. 

SUNAN AL-'EID   

1. It is established from the Companion Ibn 'Umar (radiallaahu 'anhumma) that he used to bathe on the morning of 'Eid. The tabi'ee Sa'eed ibn al Musayyib (rahimahullaah) said:

quote:

The sunnah of the fitr is three: walking to the Prayer-ground, eating before going out andtaking a bath.

[Saheeh - Al Firyaabee & al-Irwaa (2/104)] 

2. It is known that the companion Ibn 'Umar would also dressed in his best clothes for the two 'Eids as reported by Ibn Hajr (rahimahullaah) in his Fathul-Baaree (2/439). 

3. It is compulsory on all adult sane Muslims to pray the 'Eid prayer. The Prophet - sallallaahu 'alaihi wa sallam - and his Companions never ceased doing it and he - sallallaahu 'alaihi wa sallam - commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings .[Bukharee and Muslim] 

4. It is Sunnah to eat dates before we leave for Al-'Eid prayer to show openly that we are not fasting on this day. The Prophet - sallallaahu 'alaihi wa sallam - used not to leave for Al-Eid [al-Fitr] prayer except after eating some dates. [Reported by Anas bin Maalik (radiallaahu 'anhu), collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) and Ahmad.]   

5. It is Sunnah to say takbeer loudly when leaving our homes to go
to 'Eid prayer and repeat these till the prayer starts. [Silsilatal-Ahaadeeth-Saheehah (no 171).] 

6. It is preferable to pray the 'Eid prayer on open ground and not 
at the masjid if possible. [Bukharee and Muslim]   

7. Neither Adhaan nor Iqaamah are said for 'Eid prayer. [Reported by 
Ibn 'Abbaas and Jaabir ibn 'Abdullah (radiallaahu 'anhum) and collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40)]   

8. It is Sunnah to say the extra takbeers i.e. say 'Allaahu Akbar' seven times in the first rak'ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn 'Umar (radhiAllaahu 'anhumma) that he would raise his hands with every takbeer.   

9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet - sallallaahu 'alaihi wa sallam - used to come back from the 'Eid prayer on a path other than the one used in going to it. [Bukharee] 

WHAT TO SAY ON THE DAY OF 'EID   
The Prophet - sallallaahu 'alaihi wa sallam - would say takbeer loudly when travelling to go to the 'Eid prayer. Ahadeeth have not reached us telling us exactly what he used to say, but Ibn Abee Shayhah narrated that Ibn Mas'ood (radhiAllaahu 'anhu) used to say the following: 

quote:

Allaahu Akbar, Allaahu Akbar, Laa ilaahaa ilallaah Allaahu Akbar, Allaahu Akbar, wa lillaahil-Hamd (Allaah is Great, Allaah is Great, there is none worthy of worship except He. Allaah is Great, Allaah is Great, and to Him belongs all Praise.)

   

Source: Taken from Ad-Dawah illallaah Magazine 


ALL QUESTIONS REGQRDING EID

Eid Etiquette And Rulings.pdf
Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 37 | Size: 1 MB

Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

âEidâ is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.

The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Yearâs, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.

The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.

The Baatinis have their own festivals too, such as âEid al-Ghadeerâ, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to âAli (may Allaah be pleased with him) and to the twelve imaams after him.

The Muslims are distinguished by their festivals

The Prophetâs words âEvery nation has its festival, and this is your festivalâ indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachersâ day, and al-Mawlood al-Nabawi (Prophetâs Birthday).

The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, âWhat are these two days?â They said, âWe used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, âAllaah has given you something better than them, the day of Adhaa and the day of Fitr.ââ

(Sunan Abi Dawood, 1134)

These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.

There follows a discussion of some of the rulings and manners of the two Eids according to Islamic shareeâah

1 â Ahkaam al-Eid (Rulings on Eid)

Fasting

It is haraam to fast on the days of Eid because of the hadeeth of Abu Saâeed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa).

(Reported by Muslim, 827)

Ruling on the Eid prayers

Some of the scholars say that Eid prayers are waajib (obligatory) â this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning), âTherefore turn in prayer to your Lord and sacrifice (to Him only)â [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah muâakkadah. This is the view of the Maalikis and Shaafaâis. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.

Essentials and timing of Eid prayer

Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaaâah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.

Description of the Eid prayer

âUmar (may Allaah be pleased with him) said: âThe prayer of Eid and al-Adhaa is two complete rakâahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.â

Abu Saâeed said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.â

The Takbeer is repeated seven times in the first rakâah and five times in the second, the Qurâaan is to be recited after each.

It was reported from âAaâishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rakâah and five in the second, apart from the takbeer of rukooâ.

(Reported by Abu Dawood; saheeh by the sum of its isnaads)

If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say âAllaahu akbarâ with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn âUqbah entered the mosque when Ibn Masâood, Hudhayfah and Abu Moosa were there, and said, âEid is here, what should I do?â Ibn Masâood said: âSay âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make duâaaâ, then say Say âAllaahu akbarâ, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)â¦etc.â

(Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaaâ and elsewhere).

Recitation of Qurâaan in Eid prayers

It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saaâah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that âUmar ibn al-Khattaab asked Abu Waaqid al-Laythi, âWhat did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?â He said, âHe used to recite Qaaf. Waâl-Qurâaan al-majeed [Qaaf 50:1] and Aqtarabat al-saaâah wa anshaqq al-qamar [al-Qamar 54:1].

Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-Aâlaa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nuâmaan ibn Bishr said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â

(Saheeh Muslim, 878).

Samurah (may Allaah be pleased with him) said: âThe Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbikaâl-aâlaa [al-Aâlaa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].â

(Reported by Ahmad and others; it is saheeh. Al-Irwaaâ, 3/116)

The prayer comes before the khutbah

One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn âAbbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.â

(Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).

Another indication that the khutbah should be after the prayer is the hadeeth of Abu Saâeed (may Allaah be pleased with him): âThe Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.â Abu Saâeed said: âThis is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, âYou have changed it, by Allaah!â He said, âO Abu Saâeed, what you know is gone.â I said, âWhat I know, by Allaah, is better than what I do not know.â He said, âThe people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.ââ

(Reported by al-Bukhaari, 956).

Anyone who wants to leave during the khutbah is allowed to do so

âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: âWe will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.ââ

(Irwaaâ al-Ghaleel, 3/96)

Not delaying the prayer for too long

âAbd-Allaah ibn Bishr, the companion of the Prophet (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, âAt the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,â and that was at the time of al-Tasbeeh .â

(Reported by al-Bukhaari )

Naafil prayers in the prayer-place

There are no naafil prayers to be done either before or after the Eid prayer, as Ibn âAbbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rakâahs, with nothing before or after them.

This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rakâahs for Tahiyat al-Masjid (âGreeting the mosqueâ) before sitting down.

If people did not know about Eid until the next day

Abu âUmayr ibn Anas reported from his paternal uncles among the Ansaar who said: âIt was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.â

(Reported by the five. It is saheeh; al-Irwaaâ, 3/102)

If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rakâahs.

Womenâs attendance at Eid prayers

Hafsah said: âWe used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sisterâs husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], âmy sister was with him on six of them. She said, âWe used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, âLet her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.âââ When Um âAtiyah came, I asked her, âDid you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?â She said, âMay my father be sacrificed for himâ â and she never mentioned him without saying âmay my father be sacrificed for himâ â âI heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.â

(Saheeh al-Bukhaari, 324).

The âyoung girlsâ (âawaatiq, sing. âaatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).

Where it says âMy sister was with himâ it seems that there is something omitted, probably âthe woman saidâ. [This is reflected in the translation above. Translator].â¦

âHer jilbaabsâ â she should lend her some of her clothes that she does not need.

âSecludedâ â they would have a curtain in the corner of the house behind which virgins would stay.

âMenstruating womenâ â huyyad, sing. haaâid â this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).

âMenstruating women should avoid the prayer-place itselfâ â Ibn al-Munayyir said: âThe reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.â

It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.

The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah â apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.

This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).

Ibn Abi Shaybah also narrated that Ibn âUmar used to take whoever he could of his household out to the Eid prayers.

The hadeeth of Umm âAtiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.

Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm âAtiyah: âSome of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that âAbd-Allaah ibn al-Mubaarak said: âI do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that âAaâishah (may Allaah be pleased with her) said: âIf the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israaâeel were stopped.â It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.â

(Al-Tirmidhi, 495).

Umm âAtiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of âAaâishah, âIf the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosquesâ, do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)⦠It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).

Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the âshepherdsâ who are responsible for their âflocksâ. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.

Aadaab al-Eid (Etiquette of Eid)

Ghusl (taking a bath)

One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwattaâ and elsewhere that âAbd-Allaah ibn âUmar used to take a bath on the day of al-Fitr before coming to the prayer-place.

(al-Muwattaâ 428)

It was reported that Saâeed ibn Jubayr said: âThree things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.â This is what Saâeed ibn Jubayr said, and he may have learned this from some of the Sahaabah.

Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.

The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.

Eating before coming out

One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: âThe Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates⦠and he would eat an odd number.â

(al-Bukhaari, 953)

It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah.

(Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of oneâs sacrifice.

Takbeer on the day of Eid

This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning): â⦠(He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer â âAllaahu akbarâ) for having guided you so that you may be grateful to Him.â [al-Baqarah 2:185]

Al-Waleed ibn Muslim said: âI asked al-Oozaaâi and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, âYes, âAbd-Allaah ibn âUmar used to say it aloud on the day of Fitr until the imaam came out.ââ

Abu âAbd al-Rahmaan al-Salami said: âOn Eid al-Fitr they would say it louder than on Eid al-Adhaa.â Wakeeâ said, âi.e., the takbeer.â

(Irwaaâ, 3/122).

Al-Daaraqutni and others reported that when Ibn âUmar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.

Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: âThe people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.â

(Irwaaâ, 2/121).

The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, âAbd al-Razzaaq and al-Firyaabi in his book Ahkaam al-âEidayn from a group of the salaf. An example of this is the report that Naafiâ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, âWhy do you not make Takbeer?â Ibn Shihaab al-Zuhri said, âThe people used to make Takbeer from the time they left their homes until the imaam came in.â

The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.

The wording of the Takbeer

Ibn Abi Shaybah reported in al-Musannaf that Ibn Masâood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: âAllaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahiâl-hamd (Allaah is Most Great⦠there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).â Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase âAllaahu akbarâ repeated three times.

Al-Muhaamili also reported that Ibn Masâood used to say: âAllaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahiâl-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).â

(al-Irwaaâ, 3/126).

Congratulating one another

People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, âTaqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from youâ or âEid mubarakâ and other similar permissible greetings.

Jubayr ibn Nufayr said: âAt the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, âTaqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).ââ

(Ibn Hajar. Its isnaad is hasan. Fath, 2/446).

The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a personâs repentance and so on.

There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.

At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: âIf someone congratulates me, I return the greeting, but I do not initiate it.â

Looking oneâs best for Eid

âAbd-Allaah ibn âUmar (may Allaah be pleased with him) said: â âUmar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, âO Messenger of Allaah, buy this and wear it for Eid and when the delegations come.â The Messenger of Allaah (peace and blessings of Allaah be upon him) said, âThis is the clothing of the one who has no share of the Hereafterâ¦â

(Reported by al-Bukhaari, 948).

The Prophet (peace and blessings of Allaah be upon him) approved of âUmarâs idea of looking oneâs best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.

Jaabir (may Allaah be pleased with him) said: âThe Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.â

(Saheeh Ibn Khuzaymah, 1765).

Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.

Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?

Ruling on listening to the Eid khutbah

Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p. 234):

âWhen the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways ⦠the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that âAbd-Allaah ibn al-Saaâib said: âI attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: âWe are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.ââ

Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmooâ Sharh al-Muhadhdhab, p. 23: âIt is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafaâi said: âIf someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.â

In al-Sharh al-Mumtiâ âala Zaad al-Mustanfiâ by Ibn âUthaymeen, 5/192, it says:

â[Ibn Qudaamahâs] words, âlike the two Friday khutbahsâ means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning): âO you who believe! When the call for prayer on the day of Jumuâah (Friday) is given, come to the remembrance of Allaah [Jumuâah khutbah and prayer], and leave off business â¦â [al-Jumuâah 62:9]. Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says âlike the two Friday khutbahsâ.â

One of the scholars said: âIt is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.â

Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imamâs Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.

To go out one by one route and come back by another

Jaabir ibn âAbd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid.

(Reported by al-Bukhaari, 986)

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the peopleâs needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.

Warning against wrongdoing

1. Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that âwhoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.â This hadeeth was reported with two isnaads, one of which is daâeef (weak), and the other is very daâeef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.

2. Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women â may Allaah guide them â go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques â the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the menâs departure until the women have left.

3. Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.

4. Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.

We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.