Archive | September 2008

Guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers

Q) I would like to know the guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers.  

 

A) 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 in al-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 in Saheeh 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 in Saheeh 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 recite Qaf wa’l-Qur’aan il-majeed (Soorah Qaaf 50) in the first rak’ah and Aqtarabat il-saa’ah wa anshaqqa al-qamar (Soorat al-Qamar 54) in the other. Sometimes he recited Sabbih isma rabbika al-A’la (Soorat al-A’laa 87) and Hal 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 his Sunan (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 in Da’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 in Saheeh 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.

 

 

Islam Q&A

Mistakes made on Eid

Q) What are the mistakes and wrong actions that the Muslims are warned against on the two Eids? We see some actions which we denounce such as visiting graves after the Eid prayer and staying up to worship on the night of Eid….  

 

A) Praise be to Allaah.  

 

As Eid is approaching, we would like to point out some things that some people do out of ignorance of the laws of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). These include the following: 

 

1 – The belief of some that it is prescribed to spend the night of Eid in worship. 

 

Some people believe that it is prescribed to spend the night of Eid in worship. This is a kind of innovation (bid’ah) that is not proven from the Prophet (peace and blessings of Allaah be upon him). Rather it was narrated in a da’eef (weak) hadeeth which says, “Whoever stays up on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth is not saheeh. It was narrated via two isnaads, one of which is mawdoo’ (fabricated) and the other is da’eef jiddan (very weak). See Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, 520, 521. 

 

It is not prescribed to single out the night of Eid to pray qiyaam to the exclusion of all other nights, unlike the one whose habit it is to pray qiyaam, in which case there is nothing wrong with him praying qiyaam on the night of Eid. 

 

2 – Visiting graves on the two Eid days. 

 

This is contrary to the purpose of Eid which is to express joy and happiness, and it goes against the teaching of the Prophet (peace and blessings of Allaah be upon him) and the actions of the salaf. It comes under the general meaning of the Prophet’s prohibition on visiting graves on a specific day and making that like a festival, as the scholars stated. 

 

See Ahkaam al-Janaa’iz wa Bida’uha by al-Albaani, p. 219, 258. 

 

3 – Forsaking the jamaa’ah and sleeping late and missing the prayer. 

 

Unfortunately you see some of the Muslims missing the prayer and forsaking the jamaa’ah. The Prophet (peace and blessings of Allaah be upon him) said:  “The covenant that stands between us and them is the prayer; whoever forsakes it is a kaafir.” Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

 

And he said: “The most burdensome prayers for the hypocrites are the ‘Isha’ and Fajr prayers. If they knew (what goodness) there is in them, they would come to them even if they had to crawl. I had thought of ordering the call to prayer to be given, then I would tell a man to lead the people in prayer, then I would go, taking some men with me carrying bundles of wood, to people who do not attend the prayer, and would burn their houses down around them.” Narrated by Muslim, 651. 

 

4 – Women mixing with men in the prayer place, the streets and elsewhere, and crowding together with men in those places. 

 

This is a source of great fitnah (temptation) and serious danger. Both women and men should be warned against that, and the necessary means should be taken to prevent that as much as possible. Men and youth should not leave the prayer place or the mosque until after the women have dispersed completely. 

 

5 – Some women going out wearing perfume and makeup, and without veils. 

 

This is a problem which is widespread, and many people take this matter lightly. Allaah is the One Whose help we seek. Some women – may Allaah guide them – even dress up in their finest clothes and put on the best perfume when they go to the mosque to pray Taraaweeh or go to the Eid prayers, etc. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance, is an adulteress.” Narrated by al-Nasaa’i, 5126; al-Tirmidhi, 2783; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 2019. 

 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen. People with whips like the tails of cattle with which they beat the people, and women who are clothed yet naked, going astray and leading others astray, with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.” Narrated by Muslim, 2128. 

 

The guardians of women must fear Allaah with regard to those who are under their care, and fulfil the duty of protecting and maintaining that Allaah has enjoined upon them, because, 

 

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other”

 

[al-Nisa’ 4:34 – interpretation of the meaning] 

 

So they must guide them and show them that which will lead to their salvation and their safety in this world and in the Hereafter, by means of keeping away from that which Allaah has forbidden and striving for that which will bring them closer to Allaah. 

 

6 – Listening to singing and haraam things. 

 

Among the evil things that are widespread in these times is music and singing.  They have become very widespread and people take this matter lightly. It is on TV and radio, in cars, homes and marketplaces. There is no power and no strength except with Allaah. Even cell phones are not free of this evil. There are companies which compete in putting the latest music on the ringers of their cell phones, and in this way music has even reached the mosques, may Allaah protect us… This is a great problem and a great evil whereby music is heard in the houses of Allaah. See question no. 34217. This confirms the words of the Prophet (peace and blessings of Allaah be upon him), “There will be among my ummah people who will regard adultery, silk, alcohol and musical instruments as permissible.” Narrated by al-Bukhaari.

 

See questions no. 5000, 34432.

 

 The Muslim has to fear Allaah and realize that the blessing of Allaah means that he is obliged to give thanks to Him. It is not gratitude for the Muslim to disobey his Lord, when He is the One Who has bestowed this blessing upon him.

 

 One of the righteous passed by some people who were engaged in idle entertainment on the day of Eid and said to them, “If you did well in Ramadaan, this is not the way to give thanks for that. If you did badly in Ramadaan, this is not the way that the one who did badly should behave.”

 

 And Allaah knows best.

 

 

Islam Q&A

What is prescribed for the one who comes to the Eid prayer-place?

Q)   I noticed that some people, when they come to pray the Eid prayers, they pray two rak’ahs, and some start reciting the Takbeer (“Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar wa Lillaahi’l-hamd”). I hope that you can explain the Islamic rulings on these matters. Is there any difference between holding the Eid prayers in the mosque or in the Eid prayer-place? 

 

A)  Praise be to Allaah. 

 

The Sunnah for the one who comes to the Eid prayer-place to pray the Eid prayers or to offer prayers for rain, is to sit down and not pray Tahiyyat al-Masjid (two rak’ahs to greet the mosque), because it is not narrated that the Prophet (peace and blessings of Allaah be upon him) or his companions did that, as far as we know. But if the prayer is being held in a mosque, then he should pray Tahiyyat al-Masjid, because of the general applicability of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” (Saheeh, agreed upon).

 

 What is prescribed for the one who sits down to await the Eid prayer is to recite a lot of Tahleel (saying Laa ilaaha ill-Allaah) and Takbeer (saying Allaahu akbar), because these are the slogans of this day, and this is the Sunnah for all of those who are inside the mosque or outside of it, until the khutbah is over. If a person busies himself with reading Qur’aan, this is also OK. And Allaah is the Source of strength.

 

 

 Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, vol. 13, p. 13

Is it better for woman to go out to the Eid prayers or to stay at home?

Q)  I know that it is better for women to pray at home, but my question has to do with the Eid prayer. Is it better for women to go out to the Eid prayer or to stay at home?

 

A)  Praise be to Allaah.  

 

It is better for women to go out to the Eid prayer. This was enjoined by the Prophet (peace and blessings of Allaah be upon him). 

 

Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”  

 

Al-Haafiz said: 

 

This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not. 

 

Al-Shawkaani said: 

 

This and similar hadeeths indicate that it is prescribed in sharee’ah for women to come out to the prayer-place, with no differentiation between virgins and non-virgins, young or old, menstruating or otherwise, so long as they are not going through ‘iddah (following divorce or death of their husband) or their coming out will be a cause of fitnah or they have an excuse.  

 

Shaykh Ibn ‘Uthaymeen was asked: what is better for a woman, to come out to the Eid prayer or to stay at home? 

 

He replied: 

 

It is better for them to go out to Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) enjoined that the women go out to the Eid prayer, even the adolescent girls and virgins – i.e., women who do not ordinarily go out. He commanded them to go out, and he told the menstruating women to go out but to keep away from the prayer-place. So menstruating women should go out with other women for Eid, but they should not enter the place where the Eid prayer is offered, because the Eid prayer-place is a mosque and it is not permissible for a menstruating woman to stay there, but it is permissible for her to pass through or to take something she needs from it, without staying there. Based on this we say: women are commanded to go out to the Eid prayer and join the men in this prayer, because of the goodness, dhikr and du’aa’ they may experience there. 

 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/210. 

 

He also said: 

 

But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah. 

 

What some women do of wearing adornment, makeup and perfume is because of their ignorance and negligence on the part of their guardians. This does not cancel out the general shar’i ruling, which is that women are commanded to go out to the Eid prayer.

 

 

Islam Q&A

It is permissible to fast on the second day of Shawwaal?

Q)  Is it permissible to make up a missed fast on the second or third day of Eid?

 

A)  Praise be to Allaah.  

 

Eid al-Fitr lasts for just one day, which is the first day of Shawwaal. 

 

With regard to the commonly-held belief among people, that Eid al-Fitr lasts for three days, this is merely a custom that is known among the people, and has nothing to do with any shar’i rulings. 

 

Al-Bukhaari (may Allaah have mercy on him) said: 

 

Chapter: Fasting on the day of al-Fitr. 

 

Then he narrated (1992) that Abu Sa’eed (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade fasting on the day of al-Fitr and al-Nahr. 

 

Based on this, the day of al-Fitr is just one day, on which it is haraam to fast, As for the second and third days of Shawwaal, it is not haraam to fast those days; it is permissible to fast it to make up a missed Ramadaan fast or as a voluntary fast. 

 

And Allaah knows best.

 

 

Islam Q&A

It is permissible to pay zakaat al-fitr in the form of flour

Q)  Is it permissible for a person to pay zakaat al-fitr in the form of flour?

 

A)   Praise be to Allaah.

 

Zakaat al-fitr must be given in form of the people’s staple food. Based on this, there is nothing wrong with giving it in the form of flour. 

 

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/357): It is permissible to give flour. This was stated by Ahmad. End quote. 

 

Abu Dawood (618) narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that they used to give a saa’ of flour for zakaat al-fitr, but this is a da’eef (weak) hadeeth which was classed as such by Abu Dawood and others. See: Irwa’ al-Ghaleel (848). 

 

The fact that the hadeeth was classed as da’eef does not mean that it is not permissible to give flour, because what is required, as stated abode, is to give what the people eat as their staple food. Hence Ibn al-Qayyim (may Allaah have mercy on him) said in I’laam al-Muwaqqi’een (3/12) after confirming that zakaat al-fitr should be given in the form of the people’s staple food, whatever it is: Based on that, it is acceptable to give flour, even if it is not mentioned in the saheeh hadeeth. End quote. 

 

The view that it is permissible to give flour for zakaat al-fitr is the view of Abu Haneefah and Ahmad (may Allaah have mercy on them), and it was the view favoured by Shaykh al-Islam Ibn Taymiyah. Among contemporary scholars it was viewed as most correct by Shaykh Ibn ‘Uthaymeen. 

 

The scholars – such as Shaykh al-Islam Ibn Taymiyah in Majmoo’ al-Fataawa (25/69) and al-Mardaawi in al-Insaaf (3/180) – have drawn attention to the fact that flour must be given by weight, i.e. equivalent to the weight of a saa’ of grain, because a saa’ of flour may be less than a saa’ of grain, so if a person gives a saa’ of flour it may be less than a saa’ of grain, and that is not permissible. 

 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/179): If he gives a saa’ of wheat or barley flour, that is acceptable, but that is based on the idea that what counts with regard to flour is weight, because when grains are ground, they become less dense, so a saa’ of flour is nearly one-sixth less than a saa’ of grain. End quote. 

 

And Allaah knows best.

 

 

Islam Q&A

Which is better: praying qiyaam or reading Qur’aan?

Q)  Which is better if one stays up at night: praying or reading Qur’aan?

 

A)  Praise be to Allaah.

 

Praying is better than reading Qur’aan outside of prayer. This was stated by the imams. The Prophet (peace and blessings of Allaah be upon him) said: “Adhere to righteousness even though you will not able to do all acts of virtue. Know that the best of your deeds is prayer and that no one maintains his wudoo’ except a believer.” But if a person feels more focused and ponders and understands better when he reads Qur’aan outside of prayer, then in his case it is better to do that which is more beneficial for him. End quote. 

 

 

Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah (23/62).