As temperatures soar and sweat pours down our faces, it is essential to remember this: protect your eyes, and that does not mean wearing sunglasses, it means to lower our gaze - be careful of our glances.
In our culture today, as the temperature increases, so does the amount of exposed skin on people's bodies. Although this is very distressing and disturbing, it has become a fact of life. In fact, those of us, especially our sisters wearing Hijab, who cover to guard their modesty are seen as strange.
SOME ADVICE FROM THE QURAN AND SUNNAH
It is in this instance, surrounded by half-naked people, that we must have the courage to follow the command of Allah and His Prophet Muhammad (s.a.w.) and lower our gazes.
Allah says: "Do not go near fornication and adultery, it is an abomination and an evil way." (Quran 17:32).
This sin is so hateful in the sight of Our Lord, that He commanded us to not even go near it. Despite what anyone may say, looking upon that which one is not supposed to is going near adultery. For an illicit affair begins with a lustful glance. Allah wishes for us not to commit this ugly sin, and thus He commands us to lower our gazes:
"Tell the believing men that they should lower their gaze and guard their modesty; that will make far greater purity for them; And Allah is well acquainted with all that they do. And tell the believing women that they should lower their gaze and guard their modesty." (Quran 24:30-31).
Lowering the gaze does not mean keeping our eyes constantly on the ground and not looking up at all. It is turning our faces away when we see a less-than-decently-dressed woman or man walking on the street in the middle of the day or at anytime.
THE ADULTERY OF THE EYES
The Prophet Muhammad (s.a.w.) further explained to us Allah's command. Abu Hurayrah (r.a.) narrated that the Prophet (s.a.w.) said, "(the adultery of the eyes is looking (at [that] which is not allowed)" (Bukhari, Muslim).
Also, on the authority of Jurayr (r.a.) who said, "I asked the Messenger of Allah (s.a.w.) about accidentally looking at something that is not allowed and he said, "Turn your eyes away." (Muslim).
In another Hadith on the authority of Abu Sa'eed, (r.a.) the Prophet (s.a.w.) said, "A man should not look at the Awrah of another man, and the woman should not look at the Awrah of another woman." (Muslim).
Thus, our Prophet (s.a.w.) even instructed us to lower our gaze when looking at members of the same gender in some cases.
LOWERING FOR THE OTHERS' NAKEDNESS
One common mistake is to think that lowering our gaze is only required upon encountering nakedness and indecency "in the flesh" or in person. Lowering our gaze must also be practiced when watching a film or television program replete with nakedness and intimate scenes of couples (actually, we should try to avoid watching such types of programs, period).
BEWARE OF THE BEACHES
Beware of the beaches, rivers, pools or anywhere else you'll find a plethora of bikini and swimming-trunk clad men and women.
Lowering your gaze there is virtually impossible. You may turn in one direction, thinking you're home-free, but soon enough you can't even look there.
The same holds true for parks and recreational facilities. While this doesn't mean never taking the kids out to enjoy the slides and seesaws or having barbecues there, it does mean perhaps having activities on days that are cooler, or at times when the sun is not as hot and intense (i.e. some time in the earlier morning or before Maghrib).
This way, the prime time for sunbathing has passed, and most people either leave or feel cool enough to put some more clothes on.
MAKE DUA
"Never underestimate the power of Dua." This holds true in all trying situations.
Sometimes, despite avoiding certain places where you are more likely to encounter an improperly dressed person, you may find someone walking on the street going to the beach or the park who decided to get ready for suntanning or swimming beforehand.
In these cases, lowering the gaze may be even harder. You weren't expecting it, so you didn't mentally prepare yourself.
If you feel overwhelmed, one suggested Dua to read is: "Aouzo billahis Sami 'il Aleem minash Shaytan ir Rajeem" (see Quran 41:36 for more information). A translation of this is: "I seek the refuge of Allah who is the Hearer and Who is the Knower from the Shaytan the accursed."
In general, seek refuge in Allah. It has also been suggested to say "La hawla wa la Quwwata illa billah" (there is no power except with Allah). If we sincerely make Dua, Insha Allah, we can succeed in turning our eyes away.
LOWERING THE GAZE DOESN'T MEAN BEING ANTISOCIAL
But lowering our gaze does not mean being rude or antisocial. The Prophet used to present the message of Islam to people that had come for the yearly "Ukaz" festival, which did include unIslamic activities like drinking and gambling.
However, this requires faith, self-control and discipline. This must never be used as an opportunity to indulge in these sins.
THE GAZE IS A PART OF A MUSLIM'S CHARACTER
A Muslim is decent and pure. This means all of his or her body must be decent and pure. A natural consequence of this is lowering the gaze.
Allah tells us: "O you who believe! Do not follow Satan's footsteps: if any will follow the footsteps of Satan, he will command what is shameful and wrong..." (Quran: 24:21).
Looking at another man or woman in an indecent manner is following in Satan's footsteps. It all begins with a lustful glance. Such a glance leads to lustful talk and flirting, then meeting and we are all aware of what comes next.
Let us stop Satan in his tracks and lower our gaze.
Let us start today. Yes, it is very difficult and it takes discipline and faith.
Yet, whenever we struggle to please Allah, He will reward us several times over in this life and the next. It is truly a Jihad. But, it is a Jihad worth undertaking, and we will be all the better for it.
In Islam there are No Mediators Between Man and Allah
Praises be to Allah, Who created the heavens and the earth, and made the
darkness and the light. Yet those who reject Faith hold (others) as
equal with Allah (subHanahu wa ta'ala).
"When My servants ask thee concerning Me, I am indeed close (to them):
I listen to the prayer of every suppliant when he calleth on Me: Let
them also, with a will, Listen to My call, and believe in Me: That
they may walk in the right way." (2:186)
"Oh mankind! A similitude has been coined, so listen to it
(carefully): Verily those on whom you call besides Allah, cannot
create (even) a fly, even though they combine together for the
purpose. And if the fly snatches away a thing from them, they will
have no power to release it from the fly. So weak are (both) the
seeker and the sought." (22:73)
In this modern age, as in ages past, people call upon sages, mystics
and saints for help. They grasp a lucky rabbit's foot or other
talisman, investing it with the power to intercede for them to
achieve a desired result. They wear angel pins and four-leaf clovers,
covering their bets with a nod to religion and nature. When some ill
befalls, they damn their luck. When some good comes to them, they
thank their lucky stars or light a candle for a favorite saint. They
give credit to everyone and everything save the One who created them.
Their pleas are unheard by those they invoke, and the One Who is the
All-Hearing, the One who knows their needs better than they
themselves, is rarely called upon.
The believer, however, feels in his heart only revulsion at the idea
of invoking someone besides Allah. He knows that Allah, though
separate from His creation, knows him more intimately than any
created being can:
"It was We who created man and We know what dark suggestions his soul
makes to him: for We are nearer to him than (his) jugular vein."
(50:16)
He takes comfort in this knowledge and also in knowing that Allah
loves for His slaves to invoke him and ask for their needs. He knows
that Allah does not grow weary from granting provision for His
believers, and that all of humankind could not exhaust the patience
of the Infinite.
Five times a day during the compulsory prayers, and at anytime with
informal supplication (dua'), the believer has a direct open channel between
him and Allah. He pours out his soul, praising Allah and
acknowledging His sovereignty, and then asks for what he needs. He
asks for guidance, for a pious spouse, for a better job, for food to
feed his children. He knows that if he is patient, Allah will
answer his prayer, by granting him what he asked for, or by
substituting something better, or by wiping away a sin or storing up
goodness for him in the world to come. He knows that such a bounty
comes only from Allah, the Creator and Sustainer of the universe,
and not from any angel or guru or earthly ruler. This knowledge
brings about a deep contentment and calmness in the face of
adversity.
With a direct line to the Most Merciful, who needs a rabbit's foot,
an icon or a statue? These tokens pale to insignificance, and the
believer can only look upon those superstitious souls who use such
items with wonder and pity.
Who would submit to that and thereby
separate oneself from communion with the Almighty?
darkness and the light. Yet those who reject Faith hold (others) as
equal with Allah (subHanahu wa ta'ala).
"When My servants ask thee concerning Me, I am indeed close (to them):
I listen to the prayer of every suppliant when he calleth on Me: Let
them also, with a will, Listen to My call, and believe in Me: That
they may walk in the right way." (2:186)
"Oh mankind! A similitude has been coined, so listen to it
(carefully): Verily those on whom you call besides Allah, cannot
create (even) a fly, even though they combine together for the
purpose. And if the fly snatches away a thing from them, they will
have no power to release it from the fly. So weak are (both) the
seeker and the sought." (22:73)
In this modern age, as in ages past, people call upon sages, mystics
and saints for help. They grasp a lucky rabbit's foot or other
talisman, investing it with the power to intercede for them to
achieve a desired result. They wear angel pins and four-leaf clovers,
covering their bets with a nod to religion and nature. When some ill
befalls, they damn their luck. When some good comes to them, they
thank their lucky stars or light a candle for a favorite saint. They
give credit to everyone and everything save the One who created them.
Their pleas are unheard by those they invoke, and the One Who is the
All-Hearing, the One who knows their needs better than they
themselves, is rarely called upon.
The believer, however, feels in his heart only revulsion at the idea
of invoking someone besides Allah. He knows that Allah, though
separate from His creation, knows him more intimately than any
created being can:
"It was We who created man and We know what dark suggestions his soul
makes to him: for We are nearer to him than (his) jugular vein."
(50:16)
He takes comfort in this knowledge and also in knowing that Allah
loves for His slaves to invoke him and ask for their needs. He knows
that Allah does not grow weary from granting provision for His
believers, and that all of humankind could not exhaust the patience
of the Infinite.
Five times a day during the compulsory prayers, and at anytime with
informal supplication (dua'), the believer has a direct open channel between
him and Allah. He pours out his soul, praising Allah and
acknowledging His sovereignty, and then asks for what he needs. He
asks for guidance, for a pious spouse, for a better job, for food to
feed his children. He knows that if he is patient, Allah will
answer his prayer, by granting him what he asked for, or by
substituting something better, or by wiping away a sin or storing up
goodness for him in the world to come. He knows that such a bounty
comes only from Allah, the Creator and Sustainer of the universe,
and not from any angel or guru or earthly ruler. This knowledge
brings about a deep contentment and calmness in the face of
adversity.
With a direct line to the Most Merciful, who needs a rabbit's foot,
an icon or a statue? These tokens pale to insignificance, and the
believer can only look upon those superstitious souls who use such
items with wonder and pity.
Who would submit to that and thereby
separate oneself from communion with the Almighty?
Do Not Delay or Get it Over With
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Allaahu Akbar, Allaahu Akbar!
The sound of the adhaan echoed throughout the neighborhood.
"Oh, its Asr already ?!" She absentmindedly thought in her head as she flipped channels with the remote. "I 'll pray as soon as this show is over," she mumbled to herself, as she settled down to watch her favorite TV program. And before she knew it, it was another show and then yet another, when all of a sudden, she realized how late it was.....the light outside had turned yellowish orange.....the birds were chirping loudly.... ...the sun was almost about to set.
She hurriedly got up, made wudu and did 4 quick rakahs of Asr as fast as she could, so that she could ‘get it over with‘.
Subhaan Allaah, how many of us are guilty of something like that ?
Okay, may be its not television for all of us. For some of us, its cooking and cleaning, 'busy' with the kids. And for some its video games and playstations; while for others it's talking on the phone, chatting on the internet, shopping, sleeping, you name it. Or it may be for just no reason at all.
We delay our prayer .... and delay our prayer until the time for it is almost over and then we quickly peck the floor with our heads, thinking we are absolved of the obligation. In other words, we 'just get it over with’.
But, Brothers and sisters, do you realize what the Prophet (Sal Allaahu Alayhi wa sallam) called such a prayer? He called it the 'prayer of the hypocrite'!
Anas ibn Maalik said, “I heard the Messenger of Allaah (Sal Allaahu Alayhi wa sallam) say, ‘That is the prayer of the hypocrites, that is the prayer of the hypocrites, that is the prayer of the hypocrites. One of them will sit until the sun turns yellow, and is between the horns of the Shaytaan, or on the horns of the Shaytaan, then he will get up and peck out four (rakahs), in which he does not remember Allaah except a little.’” (Abu Dawood).
And its not just Asr. We tend to do that with all our prayers, delaying it until its time is almost up for no valid reason, except that we are just plain old lazy.
Allaah says that laziness in prayer is a characteristic of the hypocrites.
“And when they stand up for al-salaah, they stand with laziness”
[al-Nisaa 4:142].
“So woe unto those performers of Salaah (hypocrites);those who delay their Salaah” [al-Maoon 107:4-5]
In fact, do you know what the best deed in the sight of Allah is? Its prayer at its time.
The Prophet (Sal Allaahu Alayhi wa sallam) was asked: Which deed is best? He said: “Prayer done on time.” (al-Bukhaari, Muslim)
And yet we delay it, without thinking much of it. And obviously when we delay the prayer, we rush through it, not paying attention to the ruku or sujud or the proper etiquettes of prayer.
The Prophet (Sal Allaahu Alayhi wa sallam) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo and sujood properly.’” (Ahmad and al-Haakim).
And he (Sal Allaahu Alayhi wa sallam) said: ‘The one who does not do rukoo properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (al-Tabaraani).
Subhaan Allaah ! And where are we with our Salaah ?
The Prophet (Sal Allaahu Alayhi wa sallam) used to move at a measured pace during salaah, allowing every bone to return to its place with each movement. And he commanded those who were not doing their prayer properly to do the same.
Remember the hadeeth about the person who rushed through his prayer? The Prophet (Sal Allaahu Alayhi wa sallam) told him three times: “Go back and pray, for you have not prayed.” Then he told the man: “When you go to pray, say takbeer, then recite whatever you can of the Quraan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.” (al-Bukhaari, Muslim)
Obviously if we wait till the last few moments to pray, we will not be at ease or be able to pay attention to what the Prophet (Sal Allaahu Alaiyhi wa Sallam) has instructed to do.
Obviously, we will end up 'stealing' from the prayer.
And you know what, we may just rush through the Salaah, 'getting it over with', as some of us like to say, but who knows how much of it was even accepted by Allaah? For the reward that one gets for Salaah is in proportion to the degree of khushoo he has in the prayer.
The Prophet (Sal Allaahu Alayhi wa sallam) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” ( Ahmad).
We, as Muslim must hasten to prayer and with khushoo, if we want to increase our Imaan and good deeds. This is one of the attributes of the believers whose hearts are attached to their prayers. The Prophet (Sal Allaahu Alayhi wa sallam) would be attending to his familys needs, then when he would hear Bilaal give the adhaan, he would stop whatever he was doing and rush to pray.
He (Sal Allaahu Alayhi wa sallam) used to say, “Let us relax with it [the prayer], O Bilaal."
He did not say, ‘Let us get it over with.’
And he (Sal Allaahu Alayhi wa sallam) said:
“Five prayers which Allaah has made obligatory. Whoever does wudoo properly for them, prays them on time, does rukoo properly and has perfect khushoo, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” (Abu Dawood, Saheeh al-Jaami).
Those of us who are lazy and do not pray until the time is up for no valid reason...those of us who just want to ‘get it over with, should remember what our deeds will say to us when we are in our grave: "for the believer’s deeds will say to him in his grave: “By Allaah, I only saw you quick to obey Allaah and slow to disobey Him.” But in the case of the munaafiq (hypocrite) and faasiq (evildoer), his deeds will say: “By Allaah, I only saw you slow to obey Allaah and quick to disobey Him.” ( Ahmad)
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Allaahu Akbar, Allaahu Akbar!
The sound of the adhaan echoed throughout the neighborhood.
"Oh, its Asr already ?!" She absentmindedly thought in her head as she flipped channels with the remote. "I 'll pray as soon as this show is over," she mumbled to herself, as she settled down to watch her favorite TV program. And before she knew it, it was another show and then yet another, when all of a sudden, she realized how late it was.....the light outside had turned yellowish orange.....the birds were chirping loudly.... ...the sun was almost about to set.
She hurriedly got up, made wudu and did 4 quick rakahs of Asr as fast as she could, so that she could ‘get it over with‘.
Subhaan Allaah, how many of us are guilty of something like that ?
Okay, may be its not television for all of us. For some of us, its cooking and cleaning, 'busy' with the kids. And for some its video games and playstations; while for others it's talking on the phone, chatting on the internet, shopping, sleeping, you name it. Or it may be for just no reason at all.
We delay our prayer .... and delay our prayer until the time for it is almost over and then we quickly peck the floor with our heads, thinking we are absolved of the obligation. In other words, we 'just get it over with’.
But, Brothers and sisters, do you realize what the Prophet (Sal Allaahu Alayhi wa sallam) called such a prayer? He called it the 'prayer of the hypocrite'!
Anas ibn Maalik said, “I heard the Messenger of Allaah (Sal Allaahu Alayhi wa sallam) say, ‘That is the prayer of the hypocrites, that is the prayer of the hypocrites, that is the prayer of the hypocrites. One of them will sit until the sun turns yellow, and is between the horns of the Shaytaan, or on the horns of the Shaytaan, then he will get up and peck out four (rakahs), in which he does not remember Allaah except a little.’” (Abu Dawood).
And its not just Asr. We tend to do that with all our prayers, delaying it until its time is almost up for no valid reason, except that we are just plain old lazy.
Allaah says that laziness in prayer is a characteristic of the hypocrites.
“And when they stand up for al-salaah, they stand with laziness”
[al-Nisaa 4:142].
“So woe unto those performers of Salaah (hypocrites);those who delay their Salaah” [al-Maoon 107:4-5]
In fact, do you know what the best deed in the sight of Allah is? Its prayer at its time.
The Prophet (Sal Allaahu Alayhi wa sallam) was asked: Which deed is best? He said: “Prayer done on time.” (al-Bukhaari, Muslim)
And yet we delay it, without thinking much of it. And obviously when we delay the prayer, we rush through it, not paying attention to the ruku or sujud or the proper etiquettes of prayer.
The Prophet (Sal Allaahu Alayhi wa sallam) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo and sujood properly.’” (Ahmad and al-Haakim).
And he (Sal Allaahu Alayhi wa sallam) said: ‘The one who does not do rukoo properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (al-Tabaraani).
Subhaan Allaah ! And where are we with our Salaah ?
The Prophet (Sal Allaahu Alayhi wa sallam) used to move at a measured pace during salaah, allowing every bone to return to its place with each movement. And he commanded those who were not doing their prayer properly to do the same.
Remember the hadeeth about the person who rushed through his prayer? The Prophet (Sal Allaahu Alayhi wa sallam) told him three times: “Go back and pray, for you have not prayed.” Then he told the man: “When you go to pray, say takbeer, then recite whatever you can of the Quraan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.” (al-Bukhaari, Muslim)
Obviously if we wait till the last few moments to pray, we will not be at ease or be able to pay attention to what the Prophet (Sal Allaahu Alaiyhi wa Sallam) has instructed to do.
Obviously, we will end up 'stealing' from the prayer.
And you know what, we may just rush through the Salaah, 'getting it over with', as some of us like to say, but who knows how much of it was even accepted by Allaah? For the reward that one gets for Salaah is in proportion to the degree of khushoo he has in the prayer.
The Prophet (Sal Allaahu Alayhi wa sallam) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” ( Ahmad).
We, as Muslim must hasten to prayer and with khushoo, if we want to increase our Imaan and good deeds. This is one of the attributes of the believers whose hearts are attached to their prayers. The Prophet (Sal Allaahu Alayhi wa sallam) would be attending to his familys needs, then when he would hear Bilaal give the adhaan, he would stop whatever he was doing and rush to pray.
He (Sal Allaahu Alayhi wa sallam) used to say, “Let us relax with it [the prayer], O Bilaal."
He did not say, ‘Let us get it over with.’
And he (Sal Allaahu Alayhi wa sallam) said:
“Five prayers which Allaah has made obligatory. Whoever does wudoo properly for them, prays them on time, does rukoo properly and has perfect khushoo, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” (Abu Dawood, Saheeh al-Jaami).
Those of us who are lazy and do not pray until the time is up for no valid reason...those of us who just want to ‘get it over with, should remember what our deeds will say to us when we are in our grave: "for the believer’s deeds will say to him in his grave: “By Allaah, I only saw you quick to obey Allaah and slow to disobey Him.” But in the case of the munaafiq (hypocrite) and faasiq (evildoer), his deeds will say: “By Allaah, I only saw you slow to obey Allaah and quick to disobey Him.” ( Ahmad)
The Etiquette of Joking
A Muslim is naturally expected to be serious, as he was not created for the purpose of joking and amusement. When joking diverts a person from the purpose of their creation, which is to worship Allah, it becomes dispraised. Another reason to make joking dispraised is when it is excessive and makes a person laugh too much which in turn leads to the heart becoming hardened;
The Prophet (s) said: “Do not laugh too much because excessive laughter kills your heart.” (Tirmidhi, Ibn Maajah & Ahmad).
Waheeb Ibn al-Ward looked at some people as they where laughing on the day of ‘Eid al-Fitr and remarked: “If Allah has forgiven these people, then these are not the actions of grateful people; If they were not forgiven, then these are not the actions of those who are fearful.”
A Muslim requires his heart to be alive and tender; a heart which heedlessness cannot find its way into, to be able to strongly execute his struggle against Satan. Excessive joking will lead his heart to such heedlessness. Satan pledged to distract man and misguide him, as Allah says that which translates as: “Iblees [Satan] said [To Allah]: By Your might, I will surely mislead them all. Except, among them, Your chosen servants.” (Saad: 82-83).
Moreover, we must know that heedlessness is a characteristic of the disbelievers. Allah says that which translates as: “Then woe, that Day, to the deniers. Who are in [empty] discourse amusing themselves.” (At-Toor: 11-12).
“So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.” (Az-Zukhruf: 83).
“Then leave them in their [empty] discourse, amusing themselves.” (Al-An’aam: 91),
Then, on the Day of Judgment, the disbelievers will be asked that which translates as: “What put you into Saqar [i.e., Hellfire].” (Al-Muddaththir: 42), they will reply with that which translates as: “...We used to enter into vain discourse with those who engaged [in it].” (Al-Muddaththir: 45)
Our righteous predecessors seriously warned against this type heedlessness, Abu Ya’laa used to say: “Are you laughing while your funeral-shroud may be being prepared?”
Muhammad Ibn Waasi’ asked some people: “If you saw a man in Paradise crying, would you be surprised?” they replied ‘Yes’, he said: “The one who laughs in this life, not knowing what his consequence is in the next one, is more surprising than that.”
Excessive joking makes one lose their dignity and even the foolish people around the one joking will eventually despise them.
‘Umar, may Allah be pleased with him, said: “He who jokes, people will despise him.”
Muhammad Ibn Al-Munkadir said: “My mother once told me: son, don’t joke with children for that will make you lose your dignity.”
Sa’eed Ibn al-’Aas said: “Don’t joke with a noble man because he will hate you, or an inferior man because he will humiliate you.”
Husayn Ibn ‘Abdur-Rahmaan said: “We were told that joking removes one’s dignity and breaks friendships.”
In addition, joking could cause hatred to enter the hearts, as ‘Umar Ibn ‘Abdul Azeez, may Allah be pleased with him, said: “Fear Allah and don’t joke because it causes hatred and would make an inferior person despise you. Instead, talk about Qur’anic verses and discuss them, if this is difficult, then at least carry out a decent manly conversation”.
Khaalid Ibn Safwaan said: “People used to say, everything has its seed, and the seed of enmity is joking.”
Joking becomes prohibited and not only dispraised when it involves Islamically unlawful behaviour such as:
*Scaring Muslims:
Some of the Prophet’s companions, were once on a trip with the Prophet (s) and one of them was sleeping. A group of the companions took some of the sleeping one’s arrows, which he kept for self-defence, and hid them. When he woke up, he was frightened, due to losing them, so they started laughing. Thereupon, the Prophet (s) asked them: “What makes you laugh?” they replied: “Nothing, its just that we took this man’s arrows and that scared him.” Thereupon, the Prophet (s) said: “It is not lawful for a Muslim to scare his fellow Muslim.”
(Ahmad & Abu Daawood).
He (s) also said: “Don’t take your brother’s stick, whether jokingly or seriously. If one of you finds his brother’s stick, then let him return it to him”
(Ahmad & Abu Daawood).
*Lying while joking:
The Prophet (s) said: “Woe to the one who tells lies to make people laugh, woe to him, woe to him” (Tirmidhi, Abu Daawood & Daarimi).
He (s) also said: “A slave would utter a word meaning no harm except wanting to make people laugh, and it would cause him to go down in Hell as far as the distance between the Heavens and the earth.”
(Ahmad)
Abu Hurairah (r) with him, narrated that people said to the Prophet (s) : “You joke with us.” He (s) replied: “I do but I only say that which is true” (Tirmidhi & Ahmad).
Abu Umaamah (r) with him, narrated that the Prophet (s) said: “I guarantee an abode within the boundary of Paradise for the one who refrains from arguing even if he was correct; and an abode in the middle of Paradise for the one who abandons lying even in jest; and an abode in the sublime part of Paradise for the one whose manners are honourable.” (Abu Daawood).
*Joking that may cause harm to others:
Abu Hurairah (r) with him, narrated that the Prophet (s) said: “None of you should point his weapon at his brother, as Satan may provoke him (to hurt his brother) and as a result, he would fall into a pit of Fire.” (Bukhari).
In another narration, he (s) said: “He who (even) points at his brother with a piece of iron is cursed by the angels until he puts it down, even if the other was his blood brother.” (Muslim).
*Joking which includes transgressing the limits of Allah:
Joking could exceed the limits to reach to a point of committing major and heinous sins, like mocking Qur’anic verses, the Prophet (s), Islamic rules or Muslim scholars – just like the hypocrites did on the day of the battle of Tabook when they mocked the Prophet (s) and his companions; due to this Allah revealed the verses which translate as:
“And if you ask them, they will surely say: ‘We were only conversing and playing.’ Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved [i.e., rejected faith] after your belief.” (At-Tawbah: 65-66).
Allah warned us from even sitting with such people as He said that which translates as: “And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.” (Al-An’aam: 86).
He also says that which translates as: “And it has already come down to you in the Book [i.e., the Qur’an] that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed, Allah will gather the hypocrites and disbelievers in Hell all together.” (An-Nisaa’:140).
The Prophet (s) used to joke, and there are many examples for this, so this certainly indicates that joking is lawful, provided it does not contain any of the prohibitions mentioned.
Jaabir (r) said: “Whenever the Prophet (s) would receive revelation or preach to us, I would think to myself, due to his appearance: ‘he is warning people against a punishment that will definitely befall them’. But, when that was finished, you would see that he had the happiest and most cheerful face, which was his nature.” (Al-Bazzaar).
The Prophet’s joking was not merely for entertainment, but would include teachings and instructions for his companions. The Prophet (s)would joke at different times for different reasons:
For the purpose of endearment, there are many stories that illustrate this point:
* Once, the Prophet (s) went to visit Suhayb (r) when he was sick with an eye ailment. When he entered Suhayb (r) was eating dates, so the Prophet (s) said to him, jokingly: “Are you eating dates while you have a sore eye!” he replied: ‘I’m using the other eye to see.’ Thereupon, the Prophet sallallaahu ‘alaihi wa sallam smiled.” (Ibn Maajah).
Anas (r) narrated that a man came to the Prophet {s) and said: “Give me an animal to ride on” the Prophet (s)replied: “I will give you the son of a female camel” the man said with astonishment: “What could I do with the son of a female camel?” (i.e., thinking that he would be given a camel too small to ride). Thereupon, the Messenger of Allah (s) replied: “What do female camels deliver except camels?” (i.e., that every camel, even if it is fully grown, is the product of a female camel). (Abu Daawood & Tirmidhi).
Awf Ibn Maalik (r) said, “I went to the Prophet (s)during the battle of Tabook while he was in a leather Qubbah (a small tent-like structure used for sitting in before war). I greeted him with Salaam and he (s) responded and said: “Come inside” I said, ‘O Messenger of Allah, all of me?’ he (s) replied: “All of you” so I entered” (Ahmad & Abu Daawood).
‘Uthmaan Ibn Abi Al-’Ataakah commented that ‘Awf Ibn Maalik asked this question because the Qubbah was very small’.
Ka’b Ibn Murrah (r) said: “I heard the Prophet (s) saying, “Shoot at the enemy; Allah will elevate he who shoots and his arrow reaches the enemy, by raising him by one step in Paradise” Ibn An-Namaam (r) asked: ‘O Messenger of Allah, what is this step?’ he (s)replied with humour: “It is definitely not like your mothers doorstep; Indeed the distance between two steps in Paradise is one hundred years”” (An-Nasaa’i & Ahmad).
Anas (r) narrated: “There was a Bedouin named Zaahir whom the Prophet (s) loved and he was ugly. One day the Prophet (s) approached him from behind as he was selling some merchandise and hugged him and teased him saying: “Who would buy this slave (i.e., Zaahir)” Zaahir replied: ‘You would not get much for someone like me’ the Prophet (s) said: “But you are precious in the sight of Allah.” (Ahmad).
*The Prophet (s) would also comfort his companions and cheer them up, as Anas (r) narrated: “The Prophet (s)once saw my young brother extremely upset, so he (s) asked: “Why do I see Abu ‘Umayr (a fond nickname that he gave him) so sad?” the people replied ‘His bird has died.’ So he (s) said comfortingly: “O Abu ‘Umayr what happened to your bird?”” (Ahmad).
The Prophet (s) said: “Do not laugh too much because excessive laughter kills your heart.” (Tirmidhi, Ibn Maajah & Ahmad).
Waheeb Ibn al-Ward looked at some people as they where laughing on the day of ‘Eid al-Fitr and remarked: “If Allah has forgiven these people, then these are not the actions of grateful people; If they were not forgiven, then these are not the actions of those who are fearful.”
A Muslim requires his heart to be alive and tender; a heart which heedlessness cannot find its way into, to be able to strongly execute his struggle against Satan. Excessive joking will lead his heart to such heedlessness. Satan pledged to distract man and misguide him, as Allah says that which translates as: “Iblees [Satan] said [To Allah]: By Your might, I will surely mislead them all. Except, among them, Your chosen servants.” (Saad: 82-83).
Moreover, we must know that heedlessness is a characteristic of the disbelievers. Allah says that which translates as: “Then woe, that Day, to the deniers. Who are in [empty] discourse amusing themselves.” (At-Toor: 11-12).
“So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.” (Az-Zukhruf: 83).
“Then leave them in their [empty] discourse, amusing themselves.” (Al-An’aam: 91),
Then, on the Day of Judgment, the disbelievers will be asked that which translates as: “What put you into Saqar [i.e., Hellfire].” (Al-Muddaththir: 42), they will reply with that which translates as: “...We used to enter into vain discourse with those who engaged [in it].” (Al-Muddaththir: 45)
Our righteous predecessors seriously warned against this type heedlessness, Abu Ya’laa used to say: “Are you laughing while your funeral-shroud may be being prepared?”
Muhammad Ibn Waasi’ asked some people: “If you saw a man in Paradise crying, would you be surprised?” they replied ‘Yes’, he said: “The one who laughs in this life, not knowing what his consequence is in the next one, is more surprising than that.”
Excessive joking makes one lose their dignity and even the foolish people around the one joking will eventually despise them.
‘Umar, may Allah be pleased with him, said: “He who jokes, people will despise him.”
Muhammad Ibn Al-Munkadir said: “My mother once told me: son, don’t joke with children for that will make you lose your dignity.”
Sa’eed Ibn al-’Aas said: “Don’t joke with a noble man because he will hate you, or an inferior man because he will humiliate you.”
Husayn Ibn ‘Abdur-Rahmaan said: “We were told that joking removes one’s dignity and breaks friendships.”
In addition, joking could cause hatred to enter the hearts, as ‘Umar Ibn ‘Abdul Azeez, may Allah be pleased with him, said: “Fear Allah and don’t joke because it causes hatred and would make an inferior person despise you. Instead, talk about Qur’anic verses and discuss them, if this is difficult, then at least carry out a decent manly conversation”.
Khaalid Ibn Safwaan said: “People used to say, everything has its seed, and the seed of enmity is joking.”
Joking becomes prohibited and not only dispraised when it involves Islamically unlawful behaviour such as:
*Scaring Muslims:
Some of the Prophet’s companions, were once on a trip with the Prophet (s) and one of them was sleeping. A group of the companions took some of the sleeping one’s arrows, which he kept for self-defence, and hid them. When he woke up, he was frightened, due to losing them, so they started laughing. Thereupon, the Prophet (s) asked them: “What makes you laugh?” they replied: “Nothing, its just that we took this man’s arrows and that scared him.” Thereupon, the Prophet (s) said: “It is not lawful for a Muslim to scare his fellow Muslim.”
(Ahmad & Abu Daawood).
He (s) also said: “Don’t take your brother’s stick, whether jokingly or seriously. If one of you finds his brother’s stick, then let him return it to him”
(Ahmad & Abu Daawood).
*Lying while joking:
The Prophet (s) said: “Woe to the one who tells lies to make people laugh, woe to him, woe to him” (Tirmidhi, Abu Daawood & Daarimi).
He (s) also said: “A slave would utter a word meaning no harm except wanting to make people laugh, and it would cause him to go down in Hell as far as the distance between the Heavens and the earth.”
(Ahmad)
Abu Hurairah (r) with him, narrated that people said to the Prophet (s) : “You joke with us.” He (s) replied: “I do but I only say that which is true” (Tirmidhi & Ahmad).
Abu Umaamah (r) with him, narrated that the Prophet (s) said: “I guarantee an abode within the boundary of Paradise for the one who refrains from arguing even if he was correct; and an abode in the middle of Paradise for the one who abandons lying even in jest; and an abode in the sublime part of Paradise for the one whose manners are honourable.” (Abu Daawood).
*Joking that may cause harm to others:
Abu Hurairah (r) with him, narrated that the Prophet (s) said: “None of you should point his weapon at his brother, as Satan may provoke him (to hurt his brother) and as a result, he would fall into a pit of Fire.” (Bukhari).
In another narration, he (s) said: “He who (even) points at his brother with a piece of iron is cursed by the angels until he puts it down, even if the other was his blood brother.” (Muslim).
*Joking which includes transgressing the limits of Allah:
Joking could exceed the limits to reach to a point of committing major and heinous sins, like mocking Qur’anic verses, the Prophet (s), Islamic rules or Muslim scholars – just like the hypocrites did on the day of the battle of Tabook when they mocked the Prophet (s) and his companions; due to this Allah revealed the verses which translate as:
“And if you ask them, they will surely say: ‘We were only conversing and playing.’ Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved [i.e., rejected faith] after your belief.” (At-Tawbah: 65-66).
Allah warned us from even sitting with such people as He said that which translates as: “And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.” (Al-An’aam: 86).
He also says that which translates as: “And it has already come down to you in the Book [i.e., the Qur’an] that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed, Allah will gather the hypocrites and disbelievers in Hell all together.” (An-Nisaa’:140).
The Prophet (s) used to joke, and there are many examples for this, so this certainly indicates that joking is lawful, provided it does not contain any of the prohibitions mentioned.
Jaabir (r) said: “Whenever the Prophet (s) would receive revelation or preach to us, I would think to myself, due to his appearance: ‘he is warning people against a punishment that will definitely befall them’. But, when that was finished, you would see that he had the happiest and most cheerful face, which was his nature.” (Al-Bazzaar).
The Prophet’s joking was not merely for entertainment, but would include teachings and instructions for his companions. The Prophet (s)would joke at different times for different reasons:
For the purpose of endearment, there are many stories that illustrate this point:
* Once, the Prophet (s) went to visit Suhayb (r) when he was sick with an eye ailment. When he entered Suhayb (r) was eating dates, so the Prophet (s) said to him, jokingly: “Are you eating dates while you have a sore eye!” he replied: ‘I’m using the other eye to see.’ Thereupon, the Prophet sallallaahu ‘alaihi wa sallam smiled.” (Ibn Maajah).
Anas (r) narrated that a man came to the Prophet {s) and said: “Give me an animal to ride on” the Prophet (s)replied: “I will give you the son of a female camel” the man said with astonishment: “What could I do with the son of a female camel?” (i.e., thinking that he would be given a camel too small to ride). Thereupon, the Messenger of Allah (s) replied: “What do female camels deliver except camels?” (i.e., that every camel, even if it is fully grown, is the product of a female camel). (Abu Daawood & Tirmidhi).
Awf Ibn Maalik (r) said, “I went to the Prophet (s)during the battle of Tabook while he was in a leather Qubbah (a small tent-like structure used for sitting in before war). I greeted him with Salaam and he (s) responded and said: “Come inside” I said, ‘O Messenger of Allah, all of me?’ he (s) replied: “All of you” so I entered” (Ahmad & Abu Daawood).
‘Uthmaan Ibn Abi Al-’Ataakah commented that ‘Awf Ibn Maalik asked this question because the Qubbah was very small’.
Ka’b Ibn Murrah (r) said: “I heard the Prophet (s) saying, “Shoot at the enemy; Allah will elevate he who shoots and his arrow reaches the enemy, by raising him by one step in Paradise” Ibn An-Namaam (r) asked: ‘O Messenger of Allah, what is this step?’ he (s)replied with humour: “It is definitely not like your mothers doorstep; Indeed the distance between two steps in Paradise is one hundred years”” (An-Nasaa’i & Ahmad).
Anas (r) narrated: “There was a Bedouin named Zaahir whom the Prophet (s) loved and he was ugly. One day the Prophet (s) approached him from behind as he was selling some merchandise and hugged him and teased him saying: “Who would buy this slave (i.e., Zaahir)” Zaahir replied: ‘You would not get much for someone like me’ the Prophet (s) said: “But you are precious in the sight of Allah.” (Ahmad).
*The Prophet (s) would also comfort his companions and cheer them up, as Anas (r) narrated: “The Prophet (s)once saw my young brother extremely upset, so he (s) asked: “Why do I see Abu ‘Umayr (a fond nickname that he gave him) so sad?” the people replied ‘His bird has died.’ So he (s) said comfortingly: “O Abu ‘Umayr what happened to your bird?”” (Ahmad).
Avoid Moulood Save Eemaan
Mawlid al-Nabi (the Prophets birthday)
There is nothing in the Quraan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace).
He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari).
What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration.
He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).
Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (pbuh) (peace and blessings of Allaah be upon him)? Was it reported that Umar, who ruled for twelve years, or Uthmaan, did this? Was it reported that Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.
Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries.
The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi).
The celebration of the Prophet birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.
Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Quraan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.
Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]
The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought.
The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger.
Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought.
The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).
There is nothing in the Quraan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace).
He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari).
What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration.
He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).
Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (pbuh) (peace and blessings of Allaah be upon him)? Was it reported that Umar, who ruled for twelve years, or Uthmaan, did this? Was it reported that Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.
Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries.
The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi).
The celebration of the Prophet birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.
Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Quraan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.
Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]
The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought.
The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger.
Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought.
The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).
The EId & Its Rulings
Eid: Etiquettes and Rulings
"Eid" 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 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 other 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,birth of their nation/leader 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 Year's, 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.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as "Eid al-Ghadeer", when they claim that the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) gave the khilaafah to 'Ali (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophet's words "Every nation has its festival, and this is your festival" indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the other nations in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship.
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: "The 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, 'What are these two days?' They said, 'We 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, 'Allaah has given you something better than them, the day of Adhaa and the day of Fitr.'" (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 sharee'ah.
1 – Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa'eed 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) – 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), "Therefore turn in prayer to your Lord and sacrifice (to Him only)" [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 mu'akkadah. This is the view of the Maalikis and Shaafa'is. 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 jamaa'ah (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
'Umar (r) said: "The prayer of Eid and al-Adhaa is two complete rak'ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed."
Abu Sa'eed said: "The Messenger of Allaah (s) 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."
The Takbeer is repeated seven times in the first rak'ah and five times in the second, the Qur'aan is to be recited after each.
It was reported from 'Aa'ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak'ah and five in the second, apart from the takbeer of rukoo' . (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 "Allaahu akbar" 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 'Uqbah entered the mosque when Ibn Mas'ood, Hudhayfah and Abu Moosa were there, and said, "Eid is here, what should I do?" Ibn Mas'ood said: "Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (s) and make du'aa', then say Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (s)…etc." (Reported by al-Tabaraani).
Recitation of Qur'aan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa'ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that 'Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, "What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?" He said, "He used to recite Qaaf. Wa'l-Qur'aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa'ah wa anshaqq al-qamar [al-Qamar 54:1].".
Most of the reports indicate that the Prophet (s) used to recite Soorat al-A'laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu'maan ibn Bishr said: "The Messenger of Allaah (s) used to recite on the two Eids and on Fridays, Sabbih isma rabbika'l-a'laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: "The Prophet (s) used to recite on the two Eids, Sabbih isma rabbika'l-a'laa [ al-A' laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Reported by Ahmad and others; it is saheeh. Al-Irwaa', 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 'Abbaas, who testified that the Messenger of Allaah (s) prayed before the khutbah on Eid, then he gave the khutbah." (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 Sa'eed (r): "The Prophet (s) 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."
Abu Sa'eed said: "This 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, 'You have changed it, by Allaah! ' He said, 'O Abu Sa'eed, what you know is gone.' I said, 'What I know, by Allaah, is better than what I do not know.' He said, 'The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.'" (Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
'Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Prophet ] (s), and when he finished the prayer, he said: " We 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.'" (Irwaa' al-Ghaleel, 3/96)
Not delaying the prayer for too long
'Abd-Allaah ibn Bishr, the companion of the Prophet (s), 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, "At the time of the Prophet (s) we would have finished by now," and that was at the time of al-Tasbeeh ." (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 'Abbaas reported that the Prophet (s) used to come out on the day of Eid and pray two rak'ahs, 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 rak'ahs for Tahiyat al-Masjid ("Greeting the mosque") before sitting down.
If people did not know about Eid until the next day
Abu 'Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It 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 (s) 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." (Reported by the five. It is saheeh; al-Irwaa', 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak'ahs.
Women's attendance at Eid prayers
Hafsah said: "We 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 sister's husband had taken part in twelve campaigns with the Prophet (s) and [she said], 'my sister was with him on six of them. She said, "We used to treat the wounded and take care of the sick. My sister asked the Prophet (s) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ' Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.'"' When Um 'Atiyah came, I asked her, 'Did you hear the Prophet (s) [say this]?' She said, 'May my father be sacrificed for him' – and she never mentioned him without saying 'may my father be sacrificed for him' – 'I 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. " (Saheeh al-Bukhaari, 324).
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-Muwatta' and elsewhere that 'Abd-Allaah ibn 'Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta' 428)
It was reported that Sa'eed ibn Jubayr said: "Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out." This is what Sa'eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi 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: "The Messenger of Allaah (s) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number." (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 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 one's 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):
"… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – 'Allaahu akbar') for having guided you so that you may be grateful to Him." [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: "I asked al-Oozaa'i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, 'Yes, 'Abd-Allaah ibn 'Umar used to say it aloud on the day of Fitr until the imaam came out. '"
Abu 'Abd al-Rahmaan al-Salami said: "On Eid al-Fitr they would say it louder than on Eid al-Adhaa." Wakee' said, "i.e., the takbeer." (Irwaa', 3/122).
Al-Daaraqutni and others reported that when Ibn 'Umar 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: "The 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." (Irwaa', 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, 'Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-'Eidayn from a group of the salaf. An example of this is the report that Naafi' ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, "Why do you not make Takbeer?" Ibn Shihaab al-Zuhri said, "The people used to make Takbeer from the time they left their homes until the imaam came in."
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 Mas'ood (r) used to say Takbeer on the days of Tashreeq as follows: " Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise)." Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase "Allaahu akbar" repeated three times.
Al-Muhaamili also reported that Ibn Mas'ood used to say: "Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi'l-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)." (al-Irwaa ', 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, "Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you" or "Eid mubarak" and other similar permissible greetings.
Jubayr ibn Nufayr said: "At the time of the Prophet (s), when people met one another on the day of Eid, they would say, 'Taqabbal Allaahu minnaa wa minka (May Allaah accept [the fast and worship] from us and from you).'" (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 person's 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: "If someone congratulates me, I return the greeting, but I do not initiate it."
Looking one's best for Eid
'Abd-Allaah ibn 'Umar (may Allaah be pleased with him) said: " 'Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (s) and said, "O Messenger of Allaah, buy this and wear it for Eid and when the delegations come." The Messenger of Allaah (s) said, " This is the clothing of the one who has no share of the Hereafter…" (Reported by al-Bukhaari, 948).
The Prophet (s) approved of 'Umar's idea of looking one's best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir (r) said: "The Prophet (s) had a jubbah that he would wear on Eid and on Fridays. " (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 (r) said in his book al-Kaafi (p.234): "When 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 (s) 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 'Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Messenger of Allaah (s), and when he had finished the prayer, he said: "We 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.'"
Al-Nawawi (r) said in his book al-Majmoo' Sharh al-Muhadhdhab, p. 23: "It 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-Shaafa'i said: ' If 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 ."
In al-Sharh al-Mumti' 'ala Zaad al-Mustanfi' by Ibn 'Uthaymeen, 5/192, it says:
"[Ibn Qudaamah's] words, 'like the two Friday khutbahs' 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 :
"O you who believe! When the call for prayer on the day of Jumu'ah (Friday) is given, come to the remembrance of Allaah [Jumu'ah khutbah and prayer], and leave off business …" [al-Jumu'ah 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 'like the two Friday khutbahs'."
One of the scholars said: "It is not obligatory to listen to th e 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."
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 imam's 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 'Abd-Allaah (r) reported that the Prophet (s) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (s) 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 people's 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
Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that "whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die ." This hadeeth was reported with two isnaads, one of which is da'eef (weak), and the other is very da'eef. 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.
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 – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – 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 men's departure until the women have left.
Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
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.
And Allah knows best!!!
"Eid" 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 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 other 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,birth of their nation/leader 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 Year's, 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.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as "Eid al-Ghadeer", when they claim that the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) gave the khilaafah to 'Ali (may Allaah be pleased with him) and to the twelve imaams after him.
The Muslims are distinguished by their festivals
The Prophet's words "Every nation has its festival, and this is your festival" indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the other nations in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship.
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: "The 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, 'What are these two days?' They said, 'We 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, 'Allaah has given you something better than them, the day of Adhaa and the day of Fitr.'" (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 sharee'ah.
1 – Ahkaam al-Eid (Rulings on Eid)
Fasting
It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa'eed 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) – 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), "Therefore turn in prayer to your Lord and sacrifice (to Him only)" [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 mu'akkadah. This is the view of the Maalikis and Shaafa'is. 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 jamaa'ah (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
'Umar (r) said: "The prayer of Eid and al-Adhaa is two complete rak'ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed."
Abu Sa'eed said: "The Messenger of Allaah (s) 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."
The Takbeer is repeated seven times in the first rak'ah and five times in the second, the Qur'aan is to be recited after each.
It was reported from 'Aa'ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak'ah and five in the second, apart from the takbeer of rukoo' . (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 "Allaahu akbar" 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 'Uqbah entered the mosque when Ibn Mas'ood, Hudhayfah and Abu Moosa were there, and said, "Eid is here, what should I do?" Ibn Mas'ood said: "Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (s) and make du'aa', then say Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (s)…etc." (Reported by al-Tabaraani).
Recitation of Qur'aan in Eid prayers
It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa'ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that 'Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, "What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?" He said, "He used to recite Qaaf. Wa'l-Qur'aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa'ah wa anshaqq al-qamar [al-Qamar 54:1].".
Most of the reports indicate that the Prophet (s) used to recite Soorat al-A'laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu'maan ibn Bishr said: "The Messenger of Allaah (s) used to recite on the two Eids and on Fridays, Sabbih isma rabbika'l-a'laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Saheeh Muslim, 878).
Samurah (may Allaah be pleased with him) said: "The Prophet (s) used to recite on the two Eids, Sabbih isma rabbika'l-a'laa [ al-A' laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Reported by Ahmad and others; it is saheeh. Al-Irwaa', 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 'Abbaas, who testified that the Messenger of Allaah (s) prayed before the khutbah on Eid, then he gave the khutbah." (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 Sa'eed (r): "The Prophet (s) 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."
Abu Sa'eed said: "This 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, 'You have changed it, by Allaah! ' He said, 'O Abu Sa'eed, what you know is gone.' I said, 'What I know, by Allaah, is better than what I do not know.' He said, 'The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.'" (Reported by al-Bukhaari, 956).
Anyone who wants to leave during the khutbah is allowed to do so
'Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Prophet ] (s), and when he finished the prayer, he said: " We 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.'" (Irwaa' al-Ghaleel, 3/96)
Not delaying the prayer for too long
'Abd-Allaah ibn Bishr, the companion of the Prophet (s), 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, "At the time of the Prophet (s) we would have finished by now," and that was at the time of al-Tasbeeh ." (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 'Abbaas reported that the Prophet (s) used to come out on the day of Eid and pray two rak'ahs, 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 rak'ahs for Tahiyat al-Masjid ("Greeting the mosque") before sitting down.
If people did not know about Eid until the next day
Abu 'Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It 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 (s) 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." (Reported by the five. It is saheeh; al-Irwaa', 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak'ahs.
Women's attendance at Eid prayers
Hafsah said: "We 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 sister's husband had taken part in twelve campaigns with the Prophet (s) and [she said], 'my sister was with him on six of them. She said, "We used to treat the wounded and take care of the sick. My sister asked the Prophet (s) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ' Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.'"' When Um 'Atiyah came, I asked her, 'Did you hear the Prophet (s) [say this]?' She said, 'May my father be sacrificed for him' – and she never mentioned him without saying 'may my father be sacrificed for him' – 'I 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. " (Saheeh al-Bukhaari, 324).
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-Muwatta' and elsewhere that 'Abd-Allaah ibn 'Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta' 428)
It was reported that Sa'eed ibn Jubayr said: "Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out." This is what Sa'eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi 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: "The Messenger of Allaah (s) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number." (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 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 one's 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):
"… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – 'Allaahu akbar') for having guided you so that you may be grateful to Him." [al-Baqarah 2:185]
Al-Waleed ibn Muslim said: "I asked al-Oozaa'i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, 'Yes, 'Abd-Allaah ibn 'Umar used to say it aloud on the day of Fitr until the imaam came out. '"
Abu 'Abd al-Rahmaan al-Salami said: "On Eid al-Fitr they would say it louder than on Eid al-Adhaa." Wakee' said, "i.e., the takbeer." (Irwaa', 3/122).
Al-Daaraqutni and others reported that when Ibn 'Umar 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: "The 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." (Irwaa', 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, 'Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-'Eidayn from a group of the salaf. An example of this is the report that Naafi' ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, "Why do you not make Takbeer?" Ibn Shihaab al-Zuhri said, "The people used to make Takbeer from the time they left their homes until the imaam came in."
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 Mas'ood (r) used to say Takbeer on the days of Tashreeq as follows: " Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise)." Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase "Allaahu akbar" repeated three times.
Al-Muhaamili also reported that Ibn Mas'ood used to say: "Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi'l-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)." (al-Irwaa ', 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, "Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you" or "Eid mubarak" and other similar permissible greetings.
Jubayr ibn Nufayr said: "At the time of the Prophet (s), when people met one another on the day of Eid, they would say, 'Taqabbal Allaahu minnaa wa minka (May Allaah accept [the fast and worship] from us and from you).'" (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 person's 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: "If someone congratulates me, I return the greeting, but I do not initiate it."
Looking one's best for Eid
'Abd-Allaah ibn 'Umar (may Allaah be pleased with him) said: " 'Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (s) and said, "O Messenger of Allaah, buy this and wear it for Eid and when the delegations come." The Messenger of Allaah (s) said, " This is the clothing of the one who has no share of the Hereafter…" (Reported by al-Bukhaari, 948).
The Prophet (s) approved of 'Umar's idea of looking one's best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir (r) said: "The Prophet (s) had a jubbah that he would wear on Eid and on Fridays. " (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 (r) said in his book al-Kaafi (p.234): "When 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 (s) 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 'Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Messenger of Allaah (s), and when he had finished the prayer, he said: "We 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.'"
Al-Nawawi (r) said in his book al-Majmoo' Sharh al-Muhadhdhab, p. 23: "It 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-Shaafa'i said: ' If 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 ."
In al-Sharh al-Mumti' 'ala Zaad al-Mustanfi' by Ibn 'Uthaymeen, 5/192, it says:
"[Ibn Qudaamah's] words, 'like the two Friday khutbahs' 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 :
"O you who believe! When the call for prayer on the day of Jumu'ah (Friday) is given, come to the remembrance of Allaah [Jumu'ah khutbah and prayer], and leave off business …" [al-Jumu'ah 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 'like the two Friday khutbahs'."
One of the scholars said: "It is not obligatory to listen to th e 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."
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 imam's 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 'Abd-Allaah (r) reported that the Prophet (s) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (s) 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 people's 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
Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that "whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die ." This hadeeth was reported with two isnaads, one of which is da'eef (weak), and the other is very da'eef. 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.
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 – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – 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 men's departure until the women have left.
Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
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.
And Allah knows best!!!
A piece of Jannah is up for sale ! Are there any buyers ??
Subhaan Allaah! The beautiful month of Ramadaan is flying by! Its blessed days and fragrant nights are soon about to leave. And it breaks our hearts to let it go.
Yet, O Muslim, Rejoice! For there is good news for you!
A great opportunity is about to dawn upon you......A once-in -a -lifetime chance!
It's an offer that you cannot pass by!
Allah Subhaanahu wa Taala, in his Infinite Mercy, has bestowed upon you a Great and Noble night.....
Its the Night of Power…. the Night of Divine Decree.
A Night in which angels descend and send salutations to the believers…
A Night of innumerable blessings…..full of PEACE and tranquility….
A Night…… in which, Ibadah is better than a thousand months.
"The Night of Al-Qadr is better than a thousand months." (Surah al-Qadr:3)
A thousand months! Subhaan Allaah!
That is equal to 30,000 nights or 83 years and 4 months!
Could there be a better chance for you than this??!!
Could there be a more Merciful Lord than this??!!
Subhaan Allaah wal Hamdulillaah!
Here is your chance to repent….to come back to the Most Merciful….to change your life for the better.
This is your chance to have ALL your previous sins forgiven!
"Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven" (Bukhaari)
This is a perfect opportunity to earn Allaah's pleasure…..being saved from Hellfire and entering Jannah. A time when your dua will surely be accepted.
What to do on Laylatul Qadr?
1) Search for this night in the LAST TEN nights of Ramadaan (not just the 27th)
Dont just single out one night for Ibadaat. Make sure to do it ALL TEN NIGHTS or atleast on 21st , 23rd , 25th , 27th ,29th nights , because the EXACT date for Lailatul Qadr is hidden from us.
What if Lailatul Qadr is some other night and not on the 27th ?? Have you ever thought about that? Then you would have no one to blame but yourself if you miss this great Night….this perfect opportunity of goodness and blessings.
"Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan." (Bukhaari, Muslim)
2) Strive HARD in your search, worshiping Allaah sincerely and diligently
This your chance to earn Jannah. So give it ALL you got…. everything you have.
"The Prophet (pbuh)used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time." (Muslim, Ahmad)
3) Prepare for it mentally and physically
Take off work, if you can and go for Umrah or make Itikaaf in the Masjid.
Don't overtire yourself during the day, such that you don't have any energy left to worship the Almighty.
Plan out your worship schedule for the night
Take a nap during the day, if possible and remember…do not overeat!
4) Shun worldly pleasures
Don't waste A SINGLE MOMENT of your time, such as spending this precious time in the mall, shopping for Eid or in extravagant 'Iftaar-cum-fashion show' parties.
Stay away from anything and everything that might distract you from remembering Allaah (TV, movies, music, unnecessary phone calls, gossip, etc.)
"When the last ten days of Ramadaan began, the Prophet (pbuh) would tighten his waist-wrapper (meaning he would stay away from marital relations), spend his nights in prayer, and wake his family." (Muslim)
5) Spend these nights in prayer, reciting Quraan, making dua, doing istighfaar.
Stand LONG in Qiyaam….hands folded obediently…your head low, in shame…humbly
Eyes downcast….hearts trembling…tears rolling…..
Tears of regret and sorrow…..tears of repentance and shame
Spread out your hands….like a beggar, begging for his life….
Ask Allaah to forgive you and He will forgive you.
Beg for his Mercy and He will give it to you.
Beseech Him to guide you and save you from the torments of Hell.
Be determined that you will rectify your mistakes and improve your shortcomings
Resolve to be steadfast in your Commitment and be firm in your Deen
Read Quraan, do much Tasbeeh, glorify Allaah, praise Him and thank Him.
Make lots of dua for yourself, your family, your friends and the Muslim Ummah.
6) DONT BE THE ONE WHO SLEEPS and misses out on immeasurable goodness
One who misses this blessed night has indeed missed much goodness, for no one misses it except for the one from whom it is withheld.
"In it (i e. Ramadaan) is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable." (Ahmad, an-Nasaa'i)
There are many chances to sleep, but a chance like this is rare to come by ….only once a year. And that also if you are lucky to be alive next year.
Are you going to miss a golden chance like this one…..sleeping??
Or are you going to be like the one who maybe just prays a few rakaat and thinks he's done enough and is eager to go back to sleep??
Think about it......Isn't there plenty of time to sleep??
Haven't we been sleeping all this while, anyway?? Haven't we "SLEPT" enough, O Muslim??!!
Actually…….ISN'T IT ABOUT TIME WE WOKE UP???!!
Life is about opportunities. They say the wise man is the one who makes the most of his opportunities. Here is an opportunity to buy a piece of Jannah.
A piece of Jannah is up for sale! Are there any buyers??
The Duaa to make on Lailatul Qadr
Note: There is nothing that is narrated in the Quraan or Sunnah regarding Ibaadat such as prayer , duas, etc. that is to be specifically read on Lailatul Qadr EXCEPT just one hadeeth from Aisha (RA) when she asked the Prophet (Sal Allaahu Alayhi wa Sallam):
"I said, 'O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?' He said, 'Say:
Allaahumma innaka 'afuwwun tuhibb al-'afwa fa'affu 'anni
(O Allaah, You are forgiving and You love forgiveness, so forgive me)."
(Tirmidhi)
All the other duas and formulas for prayers that you see in some books and papers that are to be read a certain number of times or to be read in a specific order, or to be read in Salaah in a specific way, are ALL bidah. There is NO PROOF in the Qur'aan or Sunnah for their validity. Stay away from that.
Remember, Allaah will accept your Ibaadah only and only if it is:
a) done sincerely for Him alone
b) if it is done according to what the Prophet (sal Allaahu Alayhi wa sallam) himself did or said or approved of.
Otherwise it will be thrown back on the person who did it, without being accepted, no matter what it is.
He (sal Allaahu Alayhi wa sallam) said: "Every action that is not in accordance with this matter of ours [i.e. Islam] will be rejected." (Muslim)
May Allaah save us from that. Ameen.
Yet, O Muslim, Rejoice! For there is good news for you!
A great opportunity is about to dawn upon you......A once-in -a -lifetime chance!
It's an offer that you cannot pass by!
Allah Subhaanahu wa Taala, in his Infinite Mercy, has bestowed upon you a Great and Noble night.....
Its the Night of Power…. the Night of Divine Decree.
A Night in which angels descend and send salutations to the believers…
A Night of innumerable blessings…..full of PEACE and tranquility….
A Night…… in which, Ibadah is better than a thousand months.
"The Night of Al-Qadr is better than a thousand months." (Surah al-Qadr:3)
A thousand months! Subhaan Allaah!
That is equal to 30,000 nights or 83 years and 4 months!
Could there be a better chance for you than this??!!
Could there be a more Merciful Lord than this??!!
Subhaan Allaah wal Hamdulillaah!
Here is your chance to repent….to come back to the Most Merciful….to change your life for the better.
This is your chance to have ALL your previous sins forgiven!
"Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven" (Bukhaari)
This is a perfect opportunity to earn Allaah's pleasure…..being saved from Hellfire and entering Jannah. A time when your dua will surely be accepted.
What to do on Laylatul Qadr?
1) Search for this night in the LAST TEN nights of Ramadaan (not just the 27th)
Dont just single out one night for Ibadaat. Make sure to do it ALL TEN NIGHTS or atleast on 21st , 23rd , 25th , 27th ,29th nights , because the EXACT date for Lailatul Qadr is hidden from us.
What if Lailatul Qadr is some other night and not on the 27th ?? Have you ever thought about that? Then you would have no one to blame but yourself if you miss this great Night….this perfect opportunity of goodness and blessings.
"Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan." (Bukhaari, Muslim)
2) Strive HARD in your search, worshiping Allaah sincerely and diligently
This your chance to earn Jannah. So give it ALL you got…. everything you have.
"The Prophet (pbuh)used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time." (Muslim, Ahmad)
3) Prepare for it mentally and physically
Take off work, if you can and go for Umrah or make Itikaaf in the Masjid.
Don't overtire yourself during the day, such that you don't have any energy left to worship the Almighty.
Plan out your worship schedule for the night
Take a nap during the day, if possible and remember…do not overeat!
4) Shun worldly pleasures
Don't waste A SINGLE MOMENT of your time, such as spending this precious time in the mall, shopping for Eid or in extravagant 'Iftaar-cum-fashion show' parties.
Stay away from anything and everything that might distract you from remembering Allaah (TV, movies, music, unnecessary phone calls, gossip, etc.)
"When the last ten days of Ramadaan began, the Prophet (pbuh) would tighten his waist-wrapper (meaning he would stay away from marital relations), spend his nights in prayer, and wake his family." (Muslim)
5) Spend these nights in prayer, reciting Quraan, making dua, doing istighfaar.
Stand LONG in Qiyaam….hands folded obediently…your head low, in shame…humbly
Eyes downcast….hearts trembling…tears rolling…..
Tears of regret and sorrow…..tears of repentance and shame
Spread out your hands….like a beggar, begging for his life….
Ask Allaah to forgive you and He will forgive you.
Beg for his Mercy and He will give it to you.
Beseech Him to guide you and save you from the torments of Hell.
Be determined that you will rectify your mistakes and improve your shortcomings
Resolve to be steadfast in your Commitment and be firm in your Deen
Read Quraan, do much Tasbeeh, glorify Allaah, praise Him and thank Him.
Make lots of dua for yourself, your family, your friends and the Muslim Ummah.
6) DONT BE THE ONE WHO SLEEPS and misses out on immeasurable goodness
One who misses this blessed night has indeed missed much goodness, for no one misses it except for the one from whom it is withheld.
"In it (i e. Ramadaan) is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable." (Ahmad, an-Nasaa'i)
There are many chances to sleep, but a chance like this is rare to come by ….only once a year. And that also if you are lucky to be alive next year.
Are you going to miss a golden chance like this one…..sleeping??
Or are you going to be like the one who maybe just prays a few rakaat and thinks he's done enough and is eager to go back to sleep??
Think about it......Isn't there plenty of time to sleep??
Haven't we been sleeping all this while, anyway?? Haven't we "SLEPT" enough, O Muslim??!!
Actually…….ISN'T IT ABOUT TIME WE WOKE UP???!!
Life is about opportunities. They say the wise man is the one who makes the most of his opportunities. Here is an opportunity to buy a piece of Jannah.
A piece of Jannah is up for sale! Are there any buyers??
The Duaa to make on Lailatul Qadr
Note: There is nothing that is narrated in the Quraan or Sunnah regarding Ibaadat such as prayer , duas, etc. that is to be specifically read on Lailatul Qadr EXCEPT just one hadeeth from Aisha (RA) when she asked the Prophet (Sal Allaahu Alayhi wa Sallam):
"I said, 'O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?' He said, 'Say:
Allaahumma innaka 'afuwwun tuhibb al-'afwa fa'affu 'anni
(O Allaah, You are forgiving and You love forgiveness, so forgive me)."
(Tirmidhi)
All the other duas and formulas for prayers that you see in some books and papers that are to be read a certain number of times or to be read in a specific order, or to be read in Salaah in a specific way, are ALL bidah. There is NO PROOF in the Qur'aan or Sunnah for their validity. Stay away from that.
Remember, Allaah will accept your Ibaadah only and only if it is:
a) done sincerely for Him alone
b) if it is done according to what the Prophet (sal Allaahu Alayhi wa sallam) himself did or said or approved of.
Otherwise it will be thrown back on the person who did it, without being accepted, no matter what it is.
He (sal Allaahu Alayhi wa sallam) said: "Every action that is not in accordance with this matter of ours [i.e. Islam] will be rejected." (Muslim)
May Allaah save us from that. Ameen.
Taraweeh Prayers
Mohammed (s.a.w) never prayed any prayer called Taraweeh prayer, nor did he pray any prayer after the Isha prayer except the usual nawafil prayers which for us is the Sunnah prayers (two rakayats). But Rasool (s.a.w) always prayed Tahjut prayers consisting of eight Rakayats and three rakayat witr. Tahjut prayer was Farl for Rasool (s.a.w) and for us it is sunnah, The below hadees very clearly states that Rasool (s.a.w) never prayed any special prayers in Ramadan.
Sahih Al-Bukhari Hadith
Hadith 4.769 Narrated by
Abu Salama bin Abdur Rahman
That he asked 'Aisha "How was the prayer of Allah's Apostle in the month of Ramadan?" She replied, "He used not to pray more than eleven Rakat whether in Ramadan or in any other month. He used to offer four Rakat, let alone their beauty and length, and then four Rakat, let alone their beauty and length. Afterwards he would offer three Rakat. I said, 'O Allah's Apostle! Do you go to bed before offering the Witr prayer?' He said, 'My eyes sleep, but my heart does not sleep.' "
Since Tahjut was farl for Rasool (s.a.w) he prayed it as four rakayats, but we cannot pray it as four rakayats, we can pray it as only 2 + 2 and so on. And it would be sunnah for us. At this juncture we should remember that Mohammed (s.a.w) though he did not pray any extra prayer in Ramadan he advised us to pray as much prayer as possible each night to the extent that if anyone wants to pray the whole night it is permissible only in Ramadan. And Allah is ready to pour forth his Blessing on that person. So the question does not at all arise whether one should pray eight rakayats or twenty rakayats, one can pray as many rakayats as is possible for him. As to how this prayer i.e the special night prayer in Ramadan was innovated the hadees below clearly explains it:
Sahih Al-Bukhari Hadith
Hadith 3.227 Narrated by
Abu Huraira
Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one qari (reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night (Tahjut prayer). (In those days) people used to pray in the early part of the night."
Here we should note that though Omar (r.a.) innovated this practice he also said that it would be much better to sleep in this time i.e. at the time when they pray the Ramadan special night congregational prayer, and pray the Tahjut prayer during which the people usually sleep. And we should also note that Omar (r.a.) did not join in the congregational prayer. For he knew it would be best to emulate the Prophet who prayed only Tahjut prayers. But if one is to pray the whole night also it is permissible as Rasool (s.a.w) has permitted to do so.
In the below hadees it is clearly understood that during the time of Ramadan for a few days Rasool (s.a.w) conducted this Tahjut prayer in the Mosque and in congregation. But he did not make a practice of the same.
Sahih Al-Bukhari Hadith
Hadith 2.229 Narrated by
Aisha, the mother of the faithful believers
One night Allah's Apostle offered the prayer in the Mosque and the people followed him. The next night he also offered the prayer and too many people gathered. On the third and the fourth nights more people gathered, but Allah's Apostle did not come out to them. In the morning he said, "I saw what you were doing and nothing but the fear that it (i.e. the prayer) might be enjoined on you, stopped me from coming to you." And that happened in the month of Ramadan.
We know that the congregation conducted by Rasool (s.a.w) was during the time of Tahjut prayer as in another hadees the Sahabas say Rasool (s.a.w) conducted the congregational prayer and recited long suras to the extent they feared that the suhr meals time (pre-dawn meals in Ramadan) would be over.
To conclude; pray as much as you can in Ramadan, but do not miss the Tahjut prayers. For Tahjut prayer is the most pleasing to Allah.
The Excellence of Optional (Tawawih) Prayer during Ramadan
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (PBUH) said, "Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allahs reward, will have his past sins forgiven." [Muslim].
This Hadith highlights the following points :
1. Qiyam in the month of Ramadan is a much-stressed act and has great importance from the viewpoint of reward and award.
2. The sins which are pardoned through it are minor sins because major sins are not forgiven unless one makes sincere repentance and compensates those whom he has wronged.
3. That Qiyam during the month of Ramadan was the practice of the Prophet (PBUH). During the course of a Ramadan, he made Qiyam for three nights consecutively, that is, he performed this Nafl Salat in congregation with his Companions. On the fourth night, when his Companions gathered for this purpose he said to them, "I am afraid it will be made obligatory for you." So, in spite of their desire to join him in this prayer, he did not lead the Salat that night. How many Rak`ah did he perform in congregation in these three nights is a pertinent question here. According to Ahadith their total comes to eleven; eight Rak`ah and three Witr. Thus the Masnun number of Rak`ah of Qiyam Ramadan is eleven.
4. This Nafl Salat has been interpreted in Ahadith as Qiyam Ramadan. Later on they were named Tarawih. Tarawih is the plural of Tarwihah. Since the Companions of the Prophet (PBUH) and the successors to the Companions used to make a lengthy Qiyam in them and they would take rest after performing every four Rak`ah. This is how these came to be named Tarawih (Rest prayer). (Four Rak`ah are called Tarwihah).
5. Tarawih are in fact Tahajjud prayers. For the sake of convenience and benefit of the maximum number of people, it is performed in the month of Ramadan soon after `Isha' prayer, along with the latter, which is the early time for Tahajjud prayers.
6. That the Tarawih were performed in congregation is established from the conduct of the Prophet (PBUH). He led this Salat on 23rd, 25th and 27th of Ramadan. During his caliphate, `Umar (May Allah be pleased with him) started it again and ordered Ubayy bin K`ab and Tamim Ad-Dari to perform them in congregation. He enjoined them to perform eight Rak`ah Tarawih and three Rak`ah Witr. This practice has been going on ever since.
7. Some people say that performing Tarawih in congregation is a Bid`ah (innovation in religion) because it was introduced in the reign of `Umar (May Allah be pleased with him). But this is not correct because it is established that the Prophet (PBUH) did not continue it out of fear that it will be made obligatory; otherwise he would have carried on with it. When the fear that this practice be made obligatory was over, `Umar (May Allah be pleased with him) gave it the form of a Nafl prayer and revived the mode of performing it collectively, and thus fulfilled the desire of the Prophet (PBUH). In spite of all these facts, it is still permissible for one to perform Tarawih individually in the late hours of the night.
Since ordinary people are not capable of performing it individually, the step taken by `Umar (May Allah be pleased with him) is perfectly correct. If this had not been done, the majority of the people will have remained deprived of the blessings and reward of Qiyam-ul-Lail, which would have been a great deprivation indeed.
8. Twenty Rak`ah Tarawih is not confirmed from any authentic Hadith, nor its ascription to `Umar i(May Allah be pleased with him)is proved from any reliable Muttasil (connected) Hadith. A claim has been made in a Munqati` (disconnected) narration that in the days of `Umar (May Allah be pleased with him) people used to perform twenty, thirty-six and forty Rak`ah of Tarawih out of which one can at best infer the justification for more than eight Rak`ah Nafl prayer. Even then the Masnun Tarawih will be eight Rak`ah only, and more or less than that will be Ghair-Masnun.
9. In Tarawih, that is Qiyam Ramadan, lengthy Qiyam is Masnun, but it must be borne in mind that the Qur'an must be recited according to the principles of `Ilm-ut-Tajwid with clear and distinct voice at a slow pace. Many of the Qurra recite so fast that it is hard for one to understand, let alone concentrate on what is being recited. Such recitation is a means of retribution rather than reward.
A new system is now in vogue: According to this fashion, the whole Qur'an is finished within a few days and eight to ten parts of it are recited daily in Tarawih. There are hundreds of thousands people in the audience. After listening the Qur'an for a few days, these people console themselves that they have heard the entire Qur'an in Tarawih and are now free to pay full attention to their business to make the best of the `Eid season. They do not care to know whether the Qari is reciting the Qur'an or something else.
Sahih Al-Bukhari Hadith
Hadith 4.769 Narrated by
Abu Salama bin Abdur Rahman
That he asked 'Aisha "How was the prayer of Allah's Apostle in the month of Ramadan?" She replied, "He used not to pray more than eleven Rakat whether in Ramadan or in any other month. He used to offer four Rakat, let alone their beauty and length, and then four Rakat, let alone their beauty and length. Afterwards he would offer three Rakat. I said, 'O Allah's Apostle! Do you go to bed before offering the Witr prayer?' He said, 'My eyes sleep, but my heart does not sleep.' "
Since Tahjut was farl for Rasool (s.a.w) he prayed it as four rakayats, but we cannot pray it as four rakayats, we can pray it as only 2 + 2 and so on. And it would be sunnah for us. At this juncture we should remember that Mohammed (s.a.w) though he did not pray any extra prayer in Ramadan he advised us to pray as much prayer as possible each night to the extent that if anyone wants to pray the whole night it is permissible only in Ramadan. And Allah is ready to pour forth his Blessing on that person. So the question does not at all arise whether one should pray eight rakayats or twenty rakayats, one can pray as many rakayats as is possible for him. As to how this prayer i.e the special night prayer in Ramadan was innovated the hadees below clearly explains it:
Sahih Al-Bukhari Hadith
Hadith 3.227 Narrated by
Abu Huraira
Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one qari (reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night (Tahjut prayer). (In those days) people used to pray in the early part of the night."
Here we should note that though Omar (r.a.) innovated this practice he also said that it would be much better to sleep in this time i.e. at the time when they pray the Ramadan special night congregational prayer, and pray the Tahjut prayer during which the people usually sleep. And we should also note that Omar (r.a.) did not join in the congregational prayer. For he knew it would be best to emulate the Prophet who prayed only Tahjut prayers. But if one is to pray the whole night also it is permissible as Rasool (s.a.w) has permitted to do so.
In the below hadees it is clearly understood that during the time of Ramadan for a few days Rasool (s.a.w) conducted this Tahjut prayer in the Mosque and in congregation. But he did not make a practice of the same.
Sahih Al-Bukhari Hadith
Hadith 2.229 Narrated by
Aisha, the mother of the faithful believers
One night Allah's Apostle offered the prayer in the Mosque and the people followed him. The next night he also offered the prayer and too many people gathered. On the third and the fourth nights more people gathered, but Allah's Apostle did not come out to them. In the morning he said, "I saw what you were doing and nothing but the fear that it (i.e. the prayer) might be enjoined on you, stopped me from coming to you." And that happened in the month of Ramadan.
We know that the congregation conducted by Rasool (s.a.w) was during the time of Tahjut prayer as in another hadees the Sahabas say Rasool (s.a.w) conducted the congregational prayer and recited long suras to the extent they feared that the suhr meals time (pre-dawn meals in Ramadan) would be over.
To conclude; pray as much as you can in Ramadan, but do not miss the Tahjut prayers. For Tahjut prayer is the most pleasing to Allah.
The Excellence of Optional (Tawawih) Prayer during Ramadan
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (PBUH) said, "Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allahs reward, will have his past sins forgiven." [Muslim].
This Hadith highlights the following points :
1. Qiyam in the month of Ramadan is a much-stressed act and has great importance from the viewpoint of reward and award.
2. The sins which are pardoned through it are minor sins because major sins are not forgiven unless one makes sincere repentance and compensates those whom he has wronged.
3. That Qiyam during the month of Ramadan was the practice of the Prophet (PBUH). During the course of a Ramadan, he made Qiyam for three nights consecutively, that is, he performed this Nafl Salat in congregation with his Companions. On the fourth night, when his Companions gathered for this purpose he said to them, "I am afraid it will be made obligatory for you." So, in spite of their desire to join him in this prayer, he did not lead the Salat that night. How many Rak`ah did he perform in congregation in these three nights is a pertinent question here. According to Ahadith their total comes to eleven; eight Rak`ah and three Witr. Thus the Masnun number of Rak`ah of Qiyam Ramadan is eleven.
4. This Nafl Salat has been interpreted in Ahadith as Qiyam Ramadan. Later on they were named Tarawih. Tarawih is the plural of Tarwihah. Since the Companions of the Prophet (PBUH) and the successors to the Companions used to make a lengthy Qiyam in them and they would take rest after performing every four Rak`ah. This is how these came to be named Tarawih (Rest prayer). (Four Rak`ah are called Tarwihah).
5. Tarawih are in fact Tahajjud prayers. For the sake of convenience and benefit of the maximum number of people, it is performed in the month of Ramadan soon after `Isha' prayer, along with the latter, which is the early time for Tahajjud prayers.
6. That the Tarawih were performed in congregation is established from the conduct of the Prophet (PBUH). He led this Salat on 23rd, 25th and 27th of Ramadan. During his caliphate, `Umar (May Allah be pleased with him) started it again and ordered Ubayy bin K`ab and Tamim Ad-Dari to perform them in congregation. He enjoined them to perform eight Rak`ah Tarawih and three Rak`ah Witr. This practice has been going on ever since.
7. Some people say that performing Tarawih in congregation is a Bid`ah (innovation in religion) because it was introduced in the reign of `Umar (May Allah be pleased with him). But this is not correct because it is established that the Prophet (PBUH) did not continue it out of fear that it will be made obligatory; otherwise he would have carried on with it. When the fear that this practice be made obligatory was over, `Umar (May Allah be pleased with him) gave it the form of a Nafl prayer and revived the mode of performing it collectively, and thus fulfilled the desire of the Prophet (PBUH). In spite of all these facts, it is still permissible for one to perform Tarawih individually in the late hours of the night.
Since ordinary people are not capable of performing it individually, the step taken by `Umar (May Allah be pleased with him) is perfectly correct. If this had not been done, the majority of the people will have remained deprived of the blessings and reward of Qiyam-ul-Lail, which would have been a great deprivation indeed.
8. Twenty Rak`ah Tarawih is not confirmed from any authentic Hadith, nor its ascription to `Umar i(May Allah be pleased with him)is proved from any reliable Muttasil (connected) Hadith. A claim has been made in a Munqati` (disconnected) narration that in the days of `Umar (May Allah be pleased with him) people used to perform twenty, thirty-six and forty Rak`ah of Tarawih out of which one can at best infer the justification for more than eight Rak`ah Nafl prayer. Even then the Masnun Tarawih will be eight Rak`ah only, and more or less than that will be Ghair-Masnun.
9. In Tarawih, that is Qiyam Ramadan, lengthy Qiyam is Masnun, but it must be borne in mind that the Qur'an must be recited according to the principles of `Ilm-ut-Tajwid with clear and distinct voice at a slow pace. Many of the Qurra recite so fast that it is hard for one to understand, let alone concentrate on what is being recited. Such recitation is a means of retribution rather than reward.
A new system is now in vogue: According to this fashion, the whole Qur'an is finished within a few days and eight to ten parts of it are recited daily in Tarawih. There are hundreds of thousands people in the audience. After listening the Qur'an for a few days, these people console themselves that they have heard the entire Qur'an in Tarawih and are now free to pay full attention to their business to make the best of the `Eid season. They do not care to know whether the Qari is reciting the Qur'an or something else.
Laylat-ul-Qadr
Allah(swt) says:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
We have indeed revealed this (Message) in the Night of Power:
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
And what will explain to thee what the night of power is?
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
The Night of Power is better than a thousand months.
تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْر ٍ
Therein come down the angels and the Spirit by Allah's permission, on every errand:
سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
Peace!...This until the rise of morn![Quran 97:1-5]
Laylat-ul-Qadr (The Night of Power) is the night when the Quran was revealed. Allah(swt) informs us about the importance and value of this one night. To emphasize on its importance and value, Allah(swt) compares it to be better than a thousand months – Not 1 or 10 or 100 but even better than a 1000 months (about 83 years and 4 months). Muslims are not aware of the exact night but traditions inform us that Laylat-ul-Qadr is one of the odd nights of the last 10 days of Ramadhan i.e. the night of the 21st, 23rd, 25th, 27th, and 29th:
Narated by Aisha: Allah's Apostle (s) said, "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan." – [Bukhari Vol.3, Book 32, #234]
The above Hadith not only tells us that Laylat-ul-Qadr is in the odd nights of the last 10 days but also that, we as Muslims are to seek for this Night. This is a very special and blessed Night and we are not to indulge in decorations etc, but we are to worship to the best of our capacity and capabilities all night long in these odd nights. One of them is The Night and if we don't spend time lazing around and give it our best in all the odd nights, we will encounter Laylat-ul-Qadr.
Fortunate are those who will get a chance to worship on this Night that is equivalent to 83 years and 4 months! That's more than the average age that a human lives till. So a Muslim praying this one Night will get the rewards and blessing as if he had spent time praying for 83 years and 4 months . Worship during 1 night = blessings of a lifetime!
This Night is a very special Night full of mercy in which Allah(swt) forgives the committed Muslim prostrating before Him:
Narated by Abu Huraira: Allah's Apostle (s) said, "Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah's rewards (not to show off) then all his past sins will be forgiven." – [Bukhari Vol.1, Book 2, #34]
This Hadith is really important in conveying to us the clear message that worship must be done with clear intentions, conviction and the will to seek rewards of Allah(swt). If we want to worship to show off then we might as well not worship. We worship this one night out of sincerity and Allah(swt) the Most Merciful forgives all our past sins. Which one of us does not need sins forgiven? There is not a single person who does not need them erased! None of us are sinless, many we commit knowingly and many unknowingly, thus we should worship on this Night and get our sins erased. Do you not think we would be foolish to get laziness and sleep the best of us and make us miss an opportunity that we might never get again?
Prophet Muhammad(saw) used to exert himself worshiping in the last 10 nights of Ramadhan to a much greater extent:
Aisha (Allah be pleased with her) reported that when the last ten nights began Allah's Messenger (may peace be upon him) kept awake at night (for prayer and devotion), wakened his family, and prepared himself to observe prayer (with more vigour). – [Muslim Book 6, #2643]
As followers of Prophet Muhammad(saw) should we not walk on his footsteps and try to do what he practiced? Let's take a "vacation" from all the worldly talks, wants and needs and spend this night in worship.
What do we do on these odd nights?
1. Practice Itikaf on the footsteps of our beloved Prophet Muhammad(saw). He(saw) used to go to the masjid in the last 10 days of Ramadhan for Itikaf.
Aisha (Allah be pleased with her) reported that the Messenger of Allah (may peace be upon him) used to observe i'tikaf in the last ten days of Ramadan. – [Muslim Book 6, #2638]
2. Do loads and loads of Dhikr (remembrance of Allah) i.e. recitation of the Quran, more Salah etc.
3. In addition to the recitation of the Quran one can always sit and read the translation and tafsir and ponder upon what is read.
4. This Night is to get our sins erased so ask Allah(swt) to bestow upon us His Mercy and forgive our sins. Cry your heart out and ask for forgiveness!
5. Dua, dua, dua and loads of dua! In fact make an entire list and ask Allah(swt) for those. InshaAllah if our hearts are clean and its for our betterment Allah(swt) will surely fulfill them. Pray for our Muslim brothers who are suffering. Pray for your relatives, friends, loved ones, pray for everyone!
6. "It is also recommended to make extensive supplication on this night. `A'ishah, may Allah be pleased with her, reported that she asked the Prophet, peace and blessings be upon him, "O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee" (O Allah! You are Oft-Forgiving, and you love forgiveness. So forgive me). (Reported by Ahmad, Ibn Majah and At-Tirmithi)"
7. Missed Taraweeh most of Ramadhan? Nevermind! Make it to taraweehs in these last final days.
8. If you are a woman who is menstruating then naturally you cannot offer Salah or pick the Quran. However you can recite the Quran from memory, make dua, listen to the Quran, seek more knowledge about Islam etc. Allah(swt) knows that you cannot offer Salah and thus do not be disheartened that this natural biological process has caused you to miss out worshiping in these odd nights. Allah(swt) looks at the intentions and you must have the 'want' in your heart to perform Salah. Recite whichever Surahs you do know......long or short…doesn't matter....but do spend time in worship. It's your intentions that matter.
There is a lot one can do if he has the will to do so. Do what you can and as much as you can. 360 nights out of the 365 we spend snoring away, feeling lazy to wake up for tahajjud or fajr. The least we can do is spend these 5 nights out of the 365 in worship.
Remember we might not be around for such an opportunity next year.
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
We have indeed revealed this (Message) in the Night of Power:
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
And what will explain to thee what the night of power is?
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
The Night of Power is better than a thousand months.
تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْر ٍ
Therein come down the angels and the Spirit by Allah's permission, on every errand:
سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
Peace!...This until the rise of morn![Quran 97:1-5]
Laylat-ul-Qadr (The Night of Power) is the night when the Quran was revealed. Allah(swt) informs us about the importance and value of this one night. To emphasize on its importance and value, Allah(swt) compares it to be better than a thousand months – Not 1 or 10 or 100 but even better than a 1000 months (about 83 years and 4 months). Muslims are not aware of the exact night but traditions inform us that Laylat-ul-Qadr is one of the odd nights of the last 10 days of Ramadhan i.e. the night of the 21st, 23rd, 25th, 27th, and 29th:
Narated by Aisha: Allah's Apostle (s) said, "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan." – [Bukhari Vol.3, Book 32, #234]
The above Hadith not only tells us that Laylat-ul-Qadr is in the odd nights of the last 10 days but also that, we as Muslims are to seek for this Night. This is a very special and blessed Night and we are not to indulge in decorations etc, but we are to worship to the best of our capacity and capabilities all night long in these odd nights. One of them is The Night and if we don't spend time lazing around and give it our best in all the odd nights, we will encounter Laylat-ul-Qadr.
Fortunate are those who will get a chance to worship on this Night that is equivalent to 83 years and 4 months! That's more than the average age that a human lives till. So a Muslim praying this one Night will get the rewards and blessing as if he had spent time praying for 83 years and 4 months . Worship during 1 night = blessings of a lifetime!
This Night is a very special Night full of mercy in which Allah(swt) forgives the committed Muslim prostrating before Him:
Narated by Abu Huraira: Allah's Apostle (s) said, "Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah's rewards (not to show off) then all his past sins will be forgiven." – [Bukhari Vol.1, Book 2, #34]
This Hadith is really important in conveying to us the clear message that worship must be done with clear intentions, conviction and the will to seek rewards of Allah(swt). If we want to worship to show off then we might as well not worship. We worship this one night out of sincerity and Allah(swt) the Most Merciful forgives all our past sins. Which one of us does not need sins forgiven? There is not a single person who does not need them erased! None of us are sinless, many we commit knowingly and many unknowingly, thus we should worship on this Night and get our sins erased. Do you not think we would be foolish to get laziness and sleep the best of us and make us miss an opportunity that we might never get again?
Prophet Muhammad(saw) used to exert himself worshiping in the last 10 nights of Ramadhan to a much greater extent:
Aisha (Allah be pleased with her) reported that when the last ten nights began Allah's Messenger (may peace be upon him) kept awake at night (for prayer and devotion), wakened his family, and prepared himself to observe prayer (with more vigour). – [Muslim Book 6, #2643]
As followers of Prophet Muhammad(saw) should we not walk on his footsteps and try to do what he practiced? Let's take a "vacation" from all the worldly talks, wants and needs and spend this night in worship.
What do we do on these odd nights?
1. Practice Itikaf on the footsteps of our beloved Prophet Muhammad(saw). He(saw) used to go to the masjid in the last 10 days of Ramadhan for Itikaf.
Aisha (Allah be pleased with her) reported that the Messenger of Allah (may peace be upon him) used to observe i'tikaf in the last ten days of Ramadan. – [Muslim Book 6, #2638]
2. Do loads and loads of Dhikr (remembrance of Allah) i.e. recitation of the Quran, more Salah etc.
3. In addition to the recitation of the Quran one can always sit and read the translation and tafsir and ponder upon what is read.
4. This Night is to get our sins erased so ask Allah(swt) to bestow upon us His Mercy and forgive our sins. Cry your heart out and ask for forgiveness!
5. Dua, dua, dua and loads of dua! In fact make an entire list and ask Allah(swt) for those. InshaAllah if our hearts are clean and its for our betterment Allah(swt) will surely fulfill them. Pray for our Muslim brothers who are suffering. Pray for your relatives, friends, loved ones, pray for everyone!
6. "It is also recommended to make extensive supplication on this night. `A'ishah, may Allah be pleased with her, reported that she asked the Prophet, peace and blessings be upon him, "O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee" (O Allah! You are Oft-Forgiving, and you love forgiveness. So forgive me). (Reported by Ahmad, Ibn Majah and At-Tirmithi)"
7. Missed Taraweeh most of Ramadhan? Nevermind! Make it to taraweehs in these last final days.
8. If you are a woman who is menstruating then naturally you cannot offer Salah or pick the Quran. However you can recite the Quran from memory, make dua, listen to the Quran, seek more knowledge about Islam etc. Allah(swt) knows that you cannot offer Salah and thus do not be disheartened that this natural biological process has caused you to miss out worshiping in these odd nights. Allah(swt) looks at the intentions and you must have the 'want' in your heart to perform Salah. Recite whichever Surahs you do know......long or short…doesn't matter....but do spend time in worship. It's your intentions that matter.
There is a lot one can do if he has the will to do so. Do what you can and as much as you can. 360 nights out of the 365 we spend snoring away, feeling lazy to wake up for tahajjud or fajr. The least we can do is spend these 5 nights out of the 365 in worship.
Remember we might not be around for such an opportunity next year.
Ramadan- The Blessed Month
Ramadan is the ninth month of the Islamic calendar. It is the month during which the Qur'an was revealed to Prophet Muhammad (pbuh). Muslims spend Ramadan fasting, offering voluntary prayers apart from the mandatory 5 times prayer each day, giving charity (Zakah) and reciting the Qur'an.
It is a month of self discipline and a time for refinement of the soul to enable us to be better human beings.
The Holy month of Ramadan
Allah chose the month of Ramadan to send down the Glorious Qur’an to bring mankind out of darkness and oppression into light and guidance. It is a month in which the gates of Paradise are opened, the gates of Hell are closed, the Shaytaan is chained, the rewards of good deeds are multiplied, people rise to higher levels in Jannah (paradise), and evil deeds and sins are forgiven.
Muslims are required to fast during the day making sure that they avoid the things which would invalidate it- from vain talk and idle play to backbiting, spreading tales, and lying. Muslims are required to bring life to the nights of Ramadan through prayer and reciting Qur'an. In this month, extra care should be taken of the poor and needy by giving charity and showing them other forms of righteousness. They are required to strive against their own selves by increasing deeds of obedience and avoiding all sinful acts.
Allah says : "O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil)". The Holy Qur'an, Chapter 2, Verse 183
Allah says in the Qur'an:
"The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe sawm (fasting) that month, and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him". The Holy Qur'an, Chapter 2, Verse 185
The Virtue of the Qur’an
Allah said: "…a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)".
Here Allah praised the Qur’an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said: and clear proofs meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur’an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited.
The Obligation of Fasting during Ramadan
Allah said: "So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month".
This verse requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation.
Allah said: "…and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days".
This verse indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead.
Allah said: "Allah intends for you ease, and He does not want to make things difficult for you".
This verse indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling.
Remembering Allah upon performing the Acts of Worship
Allah’s statement: "…and that you must magnify Allah for having guided you"
means: So that you remember Allah upon performing the act of worship.
This is similar to Allah’s statement: "So when you have accomplished your Manasik (rituals) remember Allah as you remember your forefathers or with far more remembrance". The Holy Qur'an, Chapter 2, Verse 200
and: "and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers". The Holy Qur'an, Chapter 50, Verse(s) 39-40
Similarly, several scholars have stated that reciting Takbir(i.e. saying Allahu Akbar) during ‘Id-ul-Fitr was specified by the verse that states: "(He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you..."
Allah’s statement: "…so that you may be grateful to Him". means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful.
Therefore, it is the duty of every muslim to make full utilization of the month of Ramadan by devoting his/her time to prayers, reciting of the Qur'an, performing righteous deeds and abstaining from evil deeds and praising Almighty Allah for all the favours that He has bestowed upon us and seeking His blessings and pleasure so that he/she may rise in rank in the eyes of Almighty Allah as Allah states that the only criteria to distinguish men is piety and righteousness and not race, wealth, social status or any of the other things which are serve as distinguishing criteria in the eyes of humans.
"O Mankind!
Most certainly, it is We( God Almighty) who have Created you all
From a single (pair) Of a male and a female,
And it is We (God almighty) who have made you into Nations and tribes,
That ye may recognise each other (Not the ye may despise each other.)
Verily the noblest of you In the sight of Allah Is (he who is) the most Righteous of you." The Holy Qur'an, Chapter 49, Verse 13
It is a month of self discipline and a time for refinement of the soul to enable us to be better human beings.
The Holy month of Ramadan
Allah chose the month of Ramadan to send down the Glorious Qur’an to bring mankind out of darkness and oppression into light and guidance. It is a month in which the gates of Paradise are opened, the gates of Hell are closed, the Shaytaan is chained, the rewards of good deeds are multiplied, people rise to higher levels in Jannah (paradise), and evil deeds and sins are forgiven.
Muslims are required to fast during the day making sure that they avoid the things which would invalidate it- from vain talk and idle play to backbiting, spreading tales, and lying. Muslims are required to bring life to the nights of Ramadan through prayer and reciting Qur'an. In this month, extra care should be taken of the poor and needy by giving charity and showing them other forms of righteousness. They are required to strive against their own selves by increasing deeds of obedience and avoiding all sinful acts.
Allah says : "O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil)". The Holy Qur'an, Chapter 2, Verse 183
Allah says in the Qur'an:
"The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe sawm (fasting) that month, and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him". The Holy Qur'an, Chapter 2, Verse 185
The Virtue of the Qur’an
Allah said: "…a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)".
Here Allah praised the Qur’an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said: and clear proofs meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur’an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited.
The Obligation of Fasting during Ramadan
Allah said: "So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month".
This verse requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation.
Allah said: "…and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasting) must be made up) from other days".
This verse indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead.
Allah said: "Allah intends for you ease, and He does not want to make things difficult for you".
This verse indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling.
Remembering Allah upon performing the Acts of Worship
Allah’s statement: "…and that you must magnify Allah for having guided you"
means: So that you remember Allah upon performing the act of worship.
This is similar to Allah’s statement: "So when you have accomplished your Manasik (rituals) remember Allah as you remember your forefathers or with far more remembrance". The Holy Qur'an, Chapter 2, Verse 200
and: "and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers". The Holy Qur'an, Chapter 50, Verse(s) 39-40
Similarly, several scholars have stated that reciting Takbir(i.e. saying Allahu Akbar) during ‘Id-ul-Fitr was specified by the verse that states: "(He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you..."
Allah’s statement: "…so that you may be grateful to Him". means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful.
Therefore, it is the duty of every muslim to make full utilization of the month of Ramadan by devoting his/her time to prayers, reciting of the Qur'an, performing righteous deeds and abstaining from evil deeds and praising Almighty Allah for all the favours that He has bestowed upon us and seeking His blessings and pleasure so that he/she may rise in rank in the eyes of Almighty Allah as Allah states that the only criteria to distinguish men is piety and righteousness and not race, wealth, social status or any of the other things which are serve as distinguishing criteria in the eyes of humans.
"O Mankind!
Most certainly, it is We( God Almighty) who have Created you all
From a single (pair) Of a male and a female,
And it is We (God almighty) who have made you into Nations and tribes,
That ye may recognise each other (Not the ye may despise each other.)
Verily the noblest of you In the sight of Allah Is (he who is) the most Righteous of you." The Holy Qur'an, Chapter 49, Verse 13
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