ummtaalib

A SHORT BIOGRAPHICAL SKETCH OF THE POET The great poet, Sufi Shaykh Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree Rahmatullahi 'Alaih was born in 608 A.H or 1212 C.E. in Misr (Egypt). He was well known by his surname Busiri from Bushire, to which one of his parents belonged. The other is being from Dalas in Egypt. He also got a compound surname of Dalasaree. He studied in Cairo, where he specialised in hadith and Arabic literature, two disciplines that helped to make him the foremost exponent of Muslim religious poetry. He was a disciple of Imam Abu'l 'Abbas al-Mursi Rahmatullahi 'Alaih who was a Khalifa of Imam Abu'l Hasan ash-Shazili Rahmatullahi 'Alaih. Much of his professional life was spent in the three holy cities, where he became a famous teacher of the Qur'an. After his return to Egypt, where he managed a Qur'anic school, he passed on to his Lord. The exact year of his death is not known, but 695 A.H. or 1296 C.E. is the most commonly-given date. He cultivated the art of penmanship with great pains, and followed it as his profession, earning great distinction as an excellent calligraphist. He also took a good deal of interest in the study of oriental languages and usages. His fame, however, depends not so much on his proficiency in calligraphy as on the several eulogistic poems, which he wrote about the Prophet Mohammad, (Peace of God be on him) of which three are well known. Almost all of Busiri's written work takes the form of poetry, including a long and extraordinary poetic commentary on Christianity and Judaism, based on his study of the Bible. He also wrote a Diwan, an anthology of poems on a wide range of subjects. The poem known as Hamziah, a very long, sonorous and beautiful poetic production, which redounds much to the credit of its writer. His best-known work, however, is the Burdah (Poem of the Mantle), which rapidly became the most popular religious poem in the Islamic world, a position which it retains to this day. Poets raised in the Islamic world beginning with Hassan ibn Thabit and Ka’b ibn Zuhair put forth the most mature works of their genius and art in eulogies and odes written for Prophet Muhammad (pbuh). However, some of these are considered to be more fortunate than others due not so much to the artistic value of their work, but to the fame they gained. One of those heading this caravan is Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree who lived in Egypt in the 13th century. Born on Shawwal 1, 608/ March, 1212, in Behsim tied to the city of Behnesa in Upper Egypt, Muhammad al-Busiri was a Berber from a family known as ibn Habnun from the Hammad Fortress in Morocco. He is called Busiri from his father’s side and Delasi from his mother’s side. It is seen that the poet sometimes combined the two words and used Delasiri. His childhood passed in Delas where his family settled. Later, going to Cairo, he studied language and literature in addition to Islamic sciences. It is understood that he was more preoccupied with hadith (sayings of the Prophet) and sirah (the life story of the Prophet) and that, in view of the rebuttals he made against Judaism and Christianity, he had broad knowledge of the Old and New Testaments. After working some time as a scribe in the treasury in the city of Bilbis, he returned to Cairo and participated in educational and teaching activities in the Quranic private teaching institution. Later on, while working as a scribe in the cities of al-Mahalla and Seha, he became very uncomfortable with the corruption made by his fellow-workers who were Christian civil servants, and he expressed this in his poetry. Short and weak, Busiri’s main complaints were his wife’s ill-temper, his large number of children and difficulty making a living. Affiliating with Abul-Hasan es-Shazeli, the founder of the Shazeli dervish order, the poet mentions the sheikh’s virtues and merits with praise in an elegy of 142 couplets ending with “branch” addressed to Abul-Abbas al-Mursi, who replaced Sheikh Shazeli after his death. It can be understood that the famous sufi Ibn Ataullah of Alexandria and Busiri were Sheikh Shazeli’s two most prominent disciples. However, while Ibn Ataullah used the theme of divine love, Busiri celebrated more love for the Prophet. Busiri became paralyzed towards the end of his life, but it is related that he recovered by means of a eulogy he wrote for Prophet Muhammad and died in his eighties (696/1296-97) at Alexandria after a long life. Almost all the works of Busiri were written in verse and are odes written about the Prophet. They are extremely sound and lyrical in regard to poetical structure and style. For this reason, his odes and eulogies have been shown great interest over the centuries in every region of Islamic geography and are among poems read most at religious gatherings. Consisting of twelve eulogies which were dispersed in classical sources, his poetry was gathered together and published under the name of Diwan al-Busiri (pub.Muhammad Sayyid Kaylani, Cairo, 1374/1955). His most famous work world-wide in the field of Islamic literature is the160 or 165 verse poem known as the Poem of the Mantle (Qasidat al-Burdah). An enthusiastic lover of the Prophet, Busiri called the ode that made him famous “al- Kawâkib al-durrîya fî madh khayr al-barîya”. It being called the “Poem of the Mantle” stems from the dream he saw. THE OCCASION The Occasion that led to the writing of this poem was an event in the life of the poet which he describes as follows: The poet, according to his own account, happened to be affected seriously with paralysis which deprived one-half of his body of its vital powers and motions. He then thought of offering another tribute of devotion to the Prophet and wrote the present poem. Invoking the help of the Prophet and his intercession, he fervently prayed to God the Almighty, with tears repentance and sincerity of purpose, to grant him a speedy relief from the disease. He continued reciting the poem with ardent zeal again and again till he fell asleep. In his dream he saw in his dream the Prophet Muhammad asked Busiri to read the ode the poet wrote for him. When he said, “O, Messenger! I wrote many eulogies for you; which one do you want,” the Prophet indicated this one by reciting the first verse. While Busiri recited the ode, the Prophet listened with pleasure, swaying from side to side. Again it is related that in order to reward Busiri, the Prophet took off his mantle and covered the sick poet who was lying down. Another narration states that the Prophet rubbed his hands over the paralyzed part of Busiri’s body. The poet woke up excitedly. While pleasurably trying to gather the dream together, he realized that his paralysis had vanished, and he was astounded with happiness. The cause of its compilation was described by the author himself, as follows: “I was suddenly paralysed down one side of my body by a stroke. I decided to compose this ode, the Burdah. I hoped that it would be a means unto Allah, by which He would cure me. So I recited it again and again, weeping, praying, and petitioning God. I fell asleep, and in a dream, I saw the Blessed Prophet (PBUH). He moved his noble hand across my face, and placed his cloak upon me. When I awoke, I found that I had recovered my health.” At this time dawn and the time of morning prayer were approaching. When Busiri took ablution and started towards the masjid, he saw a dervish. The dervish wanted Busiri to give him the ode he recited in the presence of the Prophet the night before. Reciting the first line exactly, the dervish said that he saw it in a dream recited before the Prophet, who continued moving to and fro like atenderplant, as a mark of his approbation, and them invested the reciter with a ‘Mantle’. The poet gave him the poem, and the report of this incident spread out till it reached Bahauddin the Vazeer of King Tahir. He sent for the poet and, on obtaining the poem, took an oath to have it recited to him with bare head and naked feet. He and his people since then took great delight in its frequent recital. ....more in the pdf download in the first post

Qasidat al-Burdah The Poem Of The Mantle Anthology of Arabic poems About the Prophet and the faith of Islam Containing the famous poem of Sharfuddin Abi Abdullah Mohammed al-Busiri Mohammed-al-Busiri-Qasidat-al-Burda.pdf Love for Rasuluallah Sallallhu Alayhi Wasallam is the perfection of our lman. This love can only be achieved if we know and understand of the perfections and exalted status of Sayidina Rasuluallah Sallallhu Alayhi Wasallam in the sight of Allah Ta'alaa. This translation and commentary of the Qasidat al-Burdah, highlights the lofty status and perfections of Sayidina Rasuluallah Sallallhu Alayhi Wasallam.

Answered by Shaykh Yūsuf Badāt Question: Being a follower of the Qur’ān & Sunnah according to the Ḥanafī methodology, I perform the witr prayer in three raka’āts, two sittings, with the concluding salāms at the end of the three raka’āts. I am planning ‘Umrah in Ramadān and was wondering if my witr prayer would be valid behind an imām who performs the witr prayer in such a way where there are two sets of salāms in the three raka’āts, one set after the second raka’āh, and the other at the end of the third raka’āh. Would I have to repeat the witr prayer for it to be valid? Answer: Jazāk Allāh for contacting the Mathābah for your query. Mā-sha Allāh, on your upcoming Umrah trip, during the blessed month of Ramadan. In response to your concern, kindly note that the differences of opinion amongst the reliable jurists, are not that of truth and falsehood. Rather they are simply differences of preference and correctness; hence it would be permissible to follow an Imām (in ṣalāh) who differs in the furū’āt (minor matters of dīn). One can perform the prayer in the same manner as how such an imām would be leading the prayer. There would be no need to repeat the witr prayer or perform separately, as I personally have seen some people do. The great Ḥanafī jurist and commentator of the Glorious Qur’ān, Imām Abū Bakr Al Jassās Al Rāzī has permitted a Ḥanafī to follow a Shāfi’īe Imām, who performs the witr prayer with faṣl (separation in the three raka’āts). (See Nawāzil Fiqhiyyah Mu’āṣirah) Imām Ibn Al Humām states, “The Ḥanafī following behind one who conducts salāms at the conclusion of two raka’āts in witr, is permissible; he is also permitted to perform with him the remainder (one raka’āh). This is because the imām (leading), according to his fiqh, has not exited the ṣalāh by the salām”. (Fatḥ Al Qadīr, Al Baḥr Al Rāiq) The Prophet (peace and blessings upon him) stated, “The imām (who leads the prayer) is responsible” (Sunan Al Kubrā) And Allāh Knows Best madhabah

May Allah ta'ala accept your good intentions aishazaynap!

it does not actually say the owner of Facebook is a zionist (A person maybe Jewish but not a zionist) but you know what, many Ulama urged people to abandon Facebook when they did nothing about removing pages which insulted our beloved Nabi MUhammad sallallaahu 'alayhi wasallam. Besides a lot of young people are involved in unislamic activities and wasting time of Facebook...may Allah ta'ala protect us!

What We Need to Know about the 6 Fasts of Shawwal As Ramadhan departs, we all are encouraged to extend the momentum by observing the six fasts of Shawwal. The famous hadith in Sahih Muslim states: “Whoever observes the fast of Ramadhan and follows it up with six fasts in Shawwal will be rewarded as if he has fasted the entire year” Commentary The Commentators have explained that since every deed is multiplied ten times, by fasting in Ramadhan we are actually rewarded for 300 days and not just the 30 in Ramadhan. Therefore if we follow that up with six more we will be rewarded for sixty thereby attaining the reward of fasting for 360 days. An Interesting query The question arises: The promise of Allah Ta’ala (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the hadith specify the month of Shawwal for these additional fasts? The general hadith commentators have said that the reason for this is (1) so that a muslim does not delay in accruing this grand reward. (2) Another reason is that it is indeed easier for people to fast these six days immediately after Ramadhan. (3) Some have said that these fasts are to make up for the deficiencies in our Ramadhan fasts. (Al-Mufhim, vol.3 pg.238; Fathul Mulhim, vol.5 pg.328-Dar al-Qalam & Mirqat, vol.4 pg.477) A Different Perspective Some Scholars have actually given a different perspective to this. (4) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has answered the above objection with the following: “…the answer to that is: that the reward of fasting in Shawwal will be linked to the reward of Ramadhan, and one who observes the Shawwal fast will receive the reward of observing the Fardh fast for the whole year. This is how Imam ‘Abdullah Ibnul Mubarak (rahimahullah) explained the issue.” (Lataiful Ma’arif, pg.314-315) So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fardh fast for the entire year! Through this Allah Ta’ala has blessed the ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast! The difference in reward for Fardh & Nafl deeds ‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramain Al-Juwaini (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fardh act is actually equal to 70 nafl (voluntary) deeds!! (Sharh Sahih Muslim, vol.1 pg.324) Consolation for those who miss the fast in Shawwal. If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts & not the reward of the mandatory fast. This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238) Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation. (Mirqat, vol.4 pg.477, & Fathul Mulhim, vol.5 pg.328-Dar al-Qalam) And Allah Knows best.

Can we observe the 6 fasts of Shawwal later in the year? Question I am aware that the Hadith says if one fasts in Ramadan and 6 more in Shawwal, one receives the reward of fasting the entire year as 36 fasts will be multiplied by Allah Ta’ala 10 fold which then equals 365. My question is: that Allah Ta’ala has promised (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten. This is general and so it applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the Hadith specify the month of Shawwal for these additional fasts? Answer Indeed Allah Ta’ala will multiply the reward of fasting in any month by at least 10. However, with regards to the specific fast of Shawwal, Imam ‘Abdullah ibnul Mubarak (rahimahullah) has said that one who observes the Shawwal fast will receive the reward of observing the Fard fast for the whole year! (Lataiful Ma’arif, pg.314-315) So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fard fast for the entire year! Through this Allah Ta’ala has blessed the ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast! The difference in reward for Fardh & Nafl deeds ‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramayn Al-Juwayni (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fardh act is actually equal to 70 nafl (voluntary) deeds!! (Sharh Sahih Muslim, vol.1 pg.324) Consolation for those who miss the fast in Shawwal If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts & not the reward of the mandatory fast. This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238) Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation. (Mirqat, vol.4 pg.477, & Fathul Mulhim, vol.5 pg.328-Dar al-Qalam) Summary If one misses out the 6 fasts of Shawwal, one may offer these fasts during any other time of the year, although the reward will differ as explained above. See more details on this here. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Facebook accounts can also be permanently deleted: https://www.networksolutions.com/blog/2010/06/3-simple-steps-on-how-you-can-delete-your-facebook-account/

How To Deactivate Facebook Account Don't forget to type in "Protest against Israel" in the box asking for the reason of deactivating the account before hitting the deactivate option

Assalaamu 'alaykum Alhamdulillah awareness of the oppression of israelis has increased. Muslims all over the world have been urged to turn to Allah subhaanahu wata'ala in repentance, salaah and du'a. Many have boycotted Israeli products however many are unaware regarding Facebook. There is a video in urdu being circulated urging people to boycott Facebook. I cannot post it here as it has a picture but it displays www.savegaza.com (matin karim) It begins with what is happening in Gaza, the oppression, how women are being widowed, children killed, people made homeless and destitute etc. Then the presenter goes on to introduce the owner of facebook and how much money he makes and more importantly, the following information: The presenter then urges people to deactivate their facebook accounts (with instructions) and also to say "Protest against Israel" in the box asking for the reason of deactivating the account. Let us do whatever we can to support our Palestinian brothers and sisters. *For those using Facebook for the purposes of Da'wah can always activate their account when inshaAllah things change

(Click on picture to enlarge)

“Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give us the grace to lead those who are conscious of You” (Furqaan 74). Question: Every human being by nature has an instinct to dispute. This instinct becomes more manifest between the husband and wife, thus leading to marital disputes. How can this instinct be controlled? Answer: Consider the following ten points to control the instinct of dispute and maintain a happy marriage. 1. Fear Allah: It was the noble practice of Nabi salallahu alayhi wasallam to conscientise the spouses about the fear for Allah before performing a Nikah by reciting the verses (Nisa v14, Ahzab v69, Aali-Imraan v101) from the Quraan. All the verses are common in the message of Taqwa (fear of Allah). The spouses will be first committed to Allah before being committed to their partner. There can be no doubt in the success of a marriage governed by the fear of Allah. 2. Never be angry at the same time: Anger is the root cause for all marital disputes. One Sahabi came to Rasulullah salallahu alayhi wasallam and sought some advice. Rasulullah salallahu alayhi wasallam replied, control your anger. The same advice was rendered three times. (Mishkaat pg.433; HM Saeed) 3. If one has to win an argument, let it be the other: Nabi salallahu alayhi wasallam said: “Whoever discards an argument despite being correct shall earn a palace in the centre of Jannah. (Ibid pg.412) 4. Never shout at each other unless the house is on fire: Luqman (Alaihis Salaam) while offering advice to his son said: ” and lower your voice for verily the most disliked voice is that of a donkey”. (Surah Luqman v19) 5. If you have to criticize, do it lovingly: Rasulullah salallahu alayhi wasallam said, ‘A Mu’ min is a mirror for a Mu’min.’ (Abu Dawud vol.2 pg.325; Imdadiyah) Advise with dignity and silently. 6. Never bring up mistakes of the past: Nabi Muhammad salallahu alayhi wasallam said: “Whoever conceals the faults of others, Allah shall conceal his faults on the day of Qiyaamah.” (Mishkaat pg.429; HM Saeed) 7. Neglect the whole world rather than your marriage partner: Nabi Muhammad salallahu alayhi wasallam confirmed the advice of Salman to Abu-Darda (Radiayallaahu Anhu) for neglecting his wife. “Verily there is a right of your wife over you.” (Nasai Hadith2391) 8. Never sleep with an argument unsettled: Abu Bakr radiallahu anhu resolved his dispute with his wife over-feeding the guests before going to bed. (Bukhari Hadith 602) 9. At least, once everyday, express your gratitude to your partner:Nabi Muhammad salallahu alayhi wasallam said, ‘Whoever does not show gratitude to the people has not shown gratitude to Allah.’ (Abu Dawud pg.662; Karachi) 10. When you have done something wrong, be ready to admit it and ask for forgiveness: Nabi Muhammad salallahu alayhi wasallam said, ‘All the sons of Aadam commit error, and the best of those who err are those who seek forgiveness.’ (Tirmidhi Hadith 2499) by Mufti Ebrahim Desai

such beautiful du'as, aameeeeeeen!

dearest aishazaynap...i love the way you always admit you may have been wrong...mashaAllah! Yes definitely we should not kill it or nay other little insects unless they are harmfull and if we have to kill them if harmful then use the most humane method

actually unnecessary killing of insects is not good... http://seekersguidance.org/ans-blog/2009/08/22/is-it-permissible-to-kill-insects-and-harmful-animals/ what we do is put a mop near the spider and when it climbs onto then we quickly go out and shake it a bit, the spider scurries off in no time...poor thing is more scared of us than we are of it...with small one you can just stamp your feet or something and it will scurry off

Interesting discussion. I always thought killing spiders was not allowed so i searched.....

On the Day of Judgment Allah will ask men if they fulfilled their obligations towards their families. They who fear Allah will do their best to direct the way his wife and children live by educating himself and his family to living according to the Sunnah of the Prophet(Sallallahu alaiyhi wassallam) and the Holy Qur’an, the final word of Allah. The Prophet(Sallallahu alaiyhi wassallam) said, “The best of you is the best one to his family.” [Al-Tabarani] To share food with her, to provide her with (decent) clothes as he provides himself, to refrain from smacking her, and not ignoring her but in the house. [Ahmad] One should not hate his believer wife. If he dislikes some of her attitudes, he would (surely) like others (attitudes). [Muslim] Woman was created from a bent rib and will not be made straight for you on one way (that you like). If you want to enjoy her, you enjoy her while she is still bent. If you want to straighten her up, you will break her. Breaking her is divorcing her. [Al-Bukhari & Muslim] Do (volunteer) fasting (some days) and do not fast (in other days), pray at night (some nights) and sleep (in other nights). Your body has a right on you (to rest), your eye has a right on you (to sleep), and your wife has a right on you. [Al-Bukhari & Muslim] Fear Allah in (treating) women. [Muslim] Be advised to treat women righteously. [Al-Bukhari & Muslim] And live with them honorably. If you dislike them, it may be that you dislike a thing that Allah brings through it a great deal of good. [4:19] The Prophet (Sallallahu alaiyhi wassallam) said,”A Dinar (a currency) that you spend on your family, a Dinar that you spend on a poor person and a Dinar that you spend in the sake of Allah. The one that carries the most reward is the one that you spend on your family.” [Muslim] The Prophet(Sallallahu alaiyhi wassallam) said to Saaid ibn Abi Waqqas,”Know that no charity that you give whether small or large, for the sake of Allah, but you will be rewarded for it, even the bite (of food) that you put in your wife’s mouth.” [bukhari & Muslim] by Al-Islaah Publications Haqislam

A pious woman’s priority is to seek the pleasure of Allah. She tries acquiring the qualities of a good wife by following the examples of the Prophet(Sallallahu alaiyhi wassallam) and obeying what is commanded in the Book of Allah. Complete obedience and adherence to the Sunnah of the Prophet(Sallallahu alaiyhi wassallam) and Quran is the best of a woman’s qualities. Examples: A woman is married for four reasons: for her wealth, for her fame, for her beauty and for her religion. So marry one for her religion and you will win. [bukhari & Muslim] Therefore the righteous women are devoutly obedient (to Allah and to their husbands) and guard in their husband’s absence what Allah orders them to guard (e.g. their honor, husbands property, etc) [4:34] An-Nasaii narrated that the Prophet(Sallallahu alaiyhi wassallam) was asked “Who are the best of women?” He replied, “The one who pleases him (her husband) if he looks at her, obeys him if he orders (her) and does not subject her honor or money to what he dislikes.” Ibn Hibban narrated that the Prophet(Sallallahu alaiyhi wassallam) said, “If a woman prayed five prayers, fasted in Ramadan, protected her honor and obeyed her husband; then she will be told (on the Day of Judgment): enter Paradise from any of its(eight) doors.” Reflect on: If a woman harms (in any way) her husband, then his wife in Paradise tells her: “Do not harm him, May Allah fight you, he is only staying temporarily with you. Soon he will come to us.” [Ahmad & At-Tirmithi] If a man calls his wife to bed and she refuses till he slept while angry, then the Angels will curse her till the morning. [Muslim] Allah does not look to the woman who does not appreciate her husband while she cannot stand his departing her. [An-Nasaii]. A woman does not fast while her husband is present without his permission, except in Ramadan. [Al-Bukhari & Muslim] Any woman who asks her husband for divorce for no reason will not smell the fragrance of Paradise. [sahih Al-Jamii] The Prophet(Sallallahu alaiyhi wassallam) said, “If I were to order anyone to bow down to other than Allah, I would order the wife to do so for her husband. By the One who owns the soul of Muhammad,if a wife does not fulfill her obligations towards her husband, then she will not have fulfilled her obligations towards Allah.” [Ahmad] by Al-Islaah Publications Haqislam

The Bond of Holy Love An extract from Az-Zaujus Salih (The Pious Husband) by Mujlisul Ulama of South Africa The Prophet صلى الله عليه وسلم said: “The noblest of you are those who are the noblest to their families…” “Verily, among the most perfect Believers in Iman are those who are best in character and kindest to their wives.” Even lifting a morsel of food to the mouth of the wife has been given the significance of ibadat. It is an act of love by which the husband derives thawab (reward in the Hereafter). It was part of the Uswah Hasanah (Noble character) of the Prophet صلى الله عليه وسلم to engage in light hearted talk with his wives. Hadhrat Abu Hurairah رضى الله تعالى عنه said: Allah loves a man who caresses his wife. Both of them are awarded thawab because of this loving attitude and their rizq (earning) is increased.” A man is rewarded for even a drink of water he presents to his wife. According to the Prophet صلى الله عليه وسلم the mercy of Allah Ta’ala cascades on a couple when the husband glances at his wife with love and pleasure and she returns his glance with love and pleasure. When a husband clasps the hand of his wife with love their sins fall from the gaps between their clasped fingers. Even mutual love between husband and wives serve as a kaffara (expiation) for sins. The Prophet صلى الله عليه وسلم said: “When a man enters his home cheerfully, Allah creates, as a result of his happy attitude, an angel who engages in istighfar (prayers of forgiveness) on behalf of the man until the day of Qiyamah.” May Allah give us the ability to act upon the above, ameen. Al-Mar’atus Salihah (The Pious Wife) is also published by Mujlisul Ulama, both books can be found in the English language and have been described as the islamic prescription for a happy and successful marriage, the blessings and rewards of which extend into even the Hereafter.

A Grave Misconception The proponents of eight rakaats taraweeh quote the following hadeeth of Ayesha radhiallahu anha as stated in Bukhari Shareef. Ayesha radhiallahu anha was asked about the salaat of Nabi sallallahu alayhi wasallam. She replied by saying that Nabi sallallahu alayhi wasallam did not exceed eleven rakaats in Ramadhaan nor in any other month…”. This hadeeth apparently indicates that Nabi sallallahu alayhi wasallam performed eight rakaats taraweeh and three rakaats witr. However the words ‘nor in any other month’ clearly indicates that this was with reference to tahajjud salaat and not taraweeh salaat. The fact that Imaam Bukhari (R.A.) himself has not mentioned this hadeeth under the caption of Taraweeh salaat is clear proof that the salaat in question refers to witr and not taraweeh salaat. Hazrat Umar radhiallahu anhu during his khilaafat had directed that taraweeh salaat be performed collectively in the masaajid, lest the practice gradually dissipates from the Ummah. He did not introduce the number of rakaats on his own accord. To believe that the twenty rakaats is an innovation of Umar radhiallahu anhu is to undermine the integrity of Umar radhiallahu anhu and all the Sahabah who were present at that time!

Sunnah Method & Description of Eid Salah 1 It is preferred to make the ghusl, perfume one's self and don one's best attire on the occasions of the two Eid prayers. وعن الحسن السبط، قال: أمرنا رسول الله صلى الله عليه وسلم في العيدين، أن نلبس أجود ما نجد، وأن نتطيب بأجود ما نجد، وأن نضحي بأثمن ما نجد Al-Hassan as-Sibt says: "The Messenger of Allah (Sallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two Eids and to apply the best perfume we could find and to sacrifice the best animal we could find." [Hakim] 2 It is Sunnah to eat before going to the salah for Eidul fitr, (the end of Ramadan) but not do so on the occasion of the Eiddul adha (commemorating Prophet Ibrahim's (AS) sacrifice). For Eidul fitr, it is a sunnah to eat an odd number of dates before going to pray salatul Eid while for Eidul adha the eating should be delayed until one returns from the Eid prayers and then he may eat of his sacrifice if he has sacrificed an animal. حدثنا ‏ ‏محمد بن عبد الرحيم ‏ ‏حدثنا ‏ ‏سعيد بن سليمان ‏ ‏قال حدثنا ‏ ‏هشيم ‏ ‏قال أخبرنا ‏ ‏عبيد الله بن أبي بكر بن أنس ‏ ‏عن ‏ ‏أنس بن مالك ‏ ‏قال ‏ ‏كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لا يغدو يوم الفطر حتى يأكل تمرات ‏ ‏وقال ‏ ‏مرجأ بن رجاء ‏ ‏حدثني ‏ ‏عبيد الله ‏ ‏قال حدثني ‏ ‏أنس ‏ ‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏ويأكلهن وترا ‏ Narrated Anas bin Malik (RA): Allah's Apostle (Sallaho Alaihe Wassallam) never proceeded (for the prayer) on the Day of Eid-ul-Fitr unless he had eaten some dates. Anas (RA) also narrated: The Prophet (Sallaho Alaihe Wassallam) used to eat odd number of dates. [bukhari] عن بريدة رضي الله عنه قال : " كان النبي - صلى الله عليه وسلم - لا يخرج يوم الفطر حتى يأكل، ولا يأكل يوم الأضحى حتى يرجع فيأكل من أضحيته " رواه أحمد Buraidah (RA) reports: "The Prophet (Sallaho Alaihe Wassallam) would not go out on the day of breaking the fast ('Eid-ul-Fitr) until he had eaten and on the day of sacrifice (Eid-ul-Adha) he would not eat until he had returned [from salah]. And he would eat from his sacrifice." [Ahmed] 3 It is Sunnah to take one route to the place of Eid Salah and take a different route back. وعن أبي هريرة، قال: كان النبي صلى الله عليه وسلم إذا خرج إلى العيد، يرجع في غير الطريق، الذي خرج فيه Abu Hurairah (RA) says: "When the Prophet (Sallaho Alaihe Wassallam) went to salatul Eid, he would return through a different route." [Muslim] 4 Salatul Eid can be performed in the mosque but it is preferred to perform in a place outside the city as long as there is no excuse or reason to do otherwise (e.g., rain and so on) as the Prophet (Sallaho Alaihe Wassallam) would pray the two Eids in the outskirts of Medinah and he never prayed it in his mosque, except once and because it was raining. حدثنا ‏ ‏هشام بن عمار ‏ ‏حدثنا ‏ ‏الوليد ‏ ‏ح ‏ ‏و حدثنا ‏ ‏الربيع بن سليمان ‏ ‏حدثنا ‏ ‏عبد الله بن يوسف ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏حدثنا ‏ ‏رجل من ‏ ‏القرويين وسماه ‏ ‏الربيع ‏ ‏في حديثه ‏ ‏عيسى بن عبد الأعلى بن أبي فروة ‏ ‏سمع ‏ ‏أبا يحيى عبيد الله التيمي ‏ ‏يحدث عن ‏ ‏أبي هريرة ‏ ‏أنه ‏ ‏أصابهم مطر في يوم عيد فصلى بهم النبي ‏ ‏صلى الله عليه وسلم ‏ ‏صلاة العيد في المسجد ‏ Abu Hurairah (RA) reports that it was raining on the day of Eid, so the Prophet (Sallaho Alaihe Wassallam) led them in salatul Eid in the mosque. [Abu Dawud] 5 Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam) women attended the Eid Salaah, however the practises of women for attending Mosque (adherence to rules of Hijab etc.) must be followed and practised. حدثني ‏ ‏إسحاق بن إبراهيم بن نصر ‏ ‏قال حدثنا ‏ ‏عبد الرزاق ‏ ‏قال حدثنا ‏ ‏ابن جريج ‏ ‏قال أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏جابر بن عبد الله ‏ ‏قال سمعته يقول ‏ ‏قام النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يوم الفطر ‏ ‏فصلى فبدأ بالصلاة ثم خطب فلما فرغ نزل فأتى النساء فذكرهن وهو يتوكأ على يد ‏ ‏بلال ‏ ‏وبلال ‏ ‏باسط ثوبه يلقي فيه النساء الصدقة ‏ ‏ Narrated Ibn Juraij (RA) : 'Ata' (RA) told me that he had heard Jabir bin 'Abdullah (RA) saying, "The Prophet (Sallaho Alaihe Wassallam) stood up to offer the prayer of the 'Eid-ul-Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms..."[bukhari] 6 While going towards the place of Eid prayer Takbeer should be recited softly (for Eidul Fitr prayer) and loudly (for Eidul-Adha prayers). وعن ابن عمر رضي اللَّه تعالى عنهما: (أنه كان إذا غدا إلى المصلى كبر فرفع صوته بالتكبير) وفي رواية: (كان يغدو إلى المصلى يوم الفطر إذا طلعت الشمس فيكبر حتى يأتي المصلى ثم يكبر بالمصلى حتى إذا جلس الإمام ترك التكبير).[ رواهما الشافعي ] Ibn Umar (RA) used to leave for the place of Eid prayer early in the morning and he used to recite the Takbeer while raising his voice. Another narration states that he used to leave for the place of Eid prayer early in the morning (as the sun arose) and recite the Takbeer until reaching the place. And then he used to recite the Takbeer at the place of prayer until the Imam took position and then he used to quit the Takbeer. [Musnad Imam Shaf'ae (RA)] 7 The time for Eid Salah is after sunrise but the prayer for Eidul Fitr should be slightly delayed while the paryer for Eidul Adha should be hastened. أخرجه الحسن بن أحمد البناء، من حديث جندب، قال: كان النبي صلى الله عليه وسلم يصلي بنا الفطر، والشمس على قيد رمحين ، والأضحى على قيد رمح . Ahmad ibn Hassan al-Bana' records that Jundub (RA) said: "The Prophet (Sallaho Alaihe Wassallam) prayed the Eidul fitr prayer while the sun was [approximately] six meters above the horizon and the Eid of the sacrifice while the sun was three meters above the horizon." [Talkheesul-Habeer] قال ابن قدامة: ويسن تقديم الأضحى؛ ليتسع وقت الضحية، وتأخير الفطر؛ ليتسع وقت إخراج صدقة الفطر، ولا أعلم فيه خلافاً. Ibn Qudamah (RA) says: "It is a sunnah to pray salatul adha early in order to allow more time for the people to perform the sacrifice, and the salatul fitr is to be delayed in order to give people time to pay zakat al-Fitr. I know of no difference of opinion on this point." 8 There is no Adhan or Iqama for Eid Salah. و حدثني ‏ ‏محمد بن رافع ‏ ‏حدثنا ‏ ‏عبد الرزاق ‏ ‏أخبرنا ‏ ‏ابن جريج ‏ ‏أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏ابن عباس ‏ ‏وعن ‏ ‏جابر بن عبد الله الأنصاري ‏ ‏قالا ‏ ‏لم يكن يؤذن يوم الفطر ولا يوم الأضحى ثم سألته بعد حين عن ذلك فأخبرني قال أخبرني ‏ ‏جابر بن عبد الله الأنصاري ‏ ‏أن لا أذان للصلاة يوم الفطر حين يخرج الإمام ولا بعد ما يخرج ولا إقامة ولا نداء ولا شيء لا نداء يومئذ ولا إقامة ‏ Ibn 'Abbas and Jabir b. 'Abdullah al-Ansari reported: There was no Adhan on the (occasion) of Id-ul-Fitr and Id-ul-Adha. I (Ibn Juraij) said: I asked him after some time about it. He ('Ata', one of the narrators) said: Jabir b. 'Abdullah al-Ansari told me: There is neither any Adhan on Id-ul-Fitr when the Imam comes out, nor even after his coming out; their is neither lqama nor call nor anything of the sort of calling on that day and nor Iqama. [Muslim] 9 There is no Salah before or after the Eid Salah. حدثنا ‏ ‏أبو الوليد ‏ ‏قال حدثنا ‏ ‏شعبة ‏ ‏قال حدثني ‏ ‏عدي بن ثابت ‏ ‏قال سمعت ‏ ‏سعيد بن جبير ‏ ‏عن ‏ ‏ابن عباس ‏ ‏أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خرج يوم الفطر فصلى ركعتين لم يصل قبلها ولا بعدها ومعه ‏ ‏بلال ‏ Ibn 'Abbas (RA) reports: "The Messenger of Allah (Sallaho Alaihe Wassallam) went out to the site of the Eid prayer and prayed two rak'at [i.e., the Eid prayer] without praying anything before or after it and Bilal (RA) was with him." [bukhari] 10 Eid Salah consists of two Rakaats. حدثنا ‏ ‏أبو الوليد ‏ ‏قال حدثنا ‏ ‏شعبة ‏ ‏قال حدثني ‏ ‏عدي بن ثابت ‏ ‏قال سمعت ‏ ‏سعيد بن جبير ‏ ‏عن ‏ ‏ابن عباس ‏ ‏أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خرج يوم الفطر فصلى ركعتين لم يصل قبلها ولا بعدها ومعه ‏ ‏بلال ‏ Ibn 'Abbas (RA) reports: "The Messenger of Allah (Sallaho Alaihe Wassallam) went out to the site of the Eid prayer and prayed two rak'at [i.e., the Eid prayer] without praying anything before or after it and Bilal (RA) was with him." [bukhari] 11 Eid Salah consists of six Additional Takbeers. حدثنا ‏ ‏محمد بن العلاء ‏ ‏وابن أبي زياد ‏ ‏المعنى قريب ‏ ‏قالا حدثنا ‏ ‏زيد يعني ابن حباب ‏ ‏عن ‏ ‏عبد الرحمن بن ثوبان ‏ ‏عن ‏ ‏أبيه ‏ ‏عن ‏ ‏مكحول ‏ ‏قال أخبرني ‏ ‏أبو عائشة ‏ ‏جليس ‏ ‏لأبي هريرة ‏ ‏أن ‏ ‏سعيد بن العاص ‏ ‏سأل ‏ ‏أبا موسى الأشعري ‏ ‏وحذيفة بن اليمان ‏ ‏كيف كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يكبر في الأضحى والفطر ‏ ‏فقال ‏ ‏أبو موسى ‏ ‏كان ‏ ‏يكبر أربعا تكبيره على الجنائز ‏ ‏فقال ‏ ‏حذيفة ‏ ‏صدق ‏ ‏فقال ‏ ‏أبو موسى ‏ ‏كذلك كنت أكبر في ‏ ‏البصرة ‏ ‏حيث كنت عليهم ‏ ‏و قال ‏ ‏أبو عائشة ‏ ‏وأنا حاضر ‏ ‏سعيد بن العاص ‏ Hazrat Abu Musa Ash'ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud] 12 Make the intention for Eid Salah before starting, "I am performing Eid for Allah (SWT) with six Additional Takbeers". The intention does not need to be verbally uttered, it is simply done within the heart. حدثنا ‏ ‏الحميدي عبد الله بن الزبير ‏ ‏قال حدثنا ‏ ‏سفيان ‏ ‏قال حدثنا ‏ ‏يحيى بن سعيد الأنصاري ‏ ‏قال أخبرني ‏ ‏محمد بن إبراهيم التيمي ‏ ‏أنه سمع ‏ ‏علقمة بن وقاص الليثي ‏ ‏يقول سمعت ‏ ‏عمر بن الخطاب ‏ ‏رضي الله عنه ‏ ‏على المنبر ‏ ‏قال سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إنما الأعمال ‏ ‏بالنيات ‏ ‏وإنما لكل امرئ ما نوى فمن كانت هجرته إلى دنيا ‏ ‏يصيبها ‏ ‏أو إلى امرأة ينكحها فهجرته إلى ما هاجر إليه ‏ Narrated 'Umar bin Al-Khattab (RA): Allah's Apostle (Sallaho Alaihe Wassallam) said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [bukhari] 13 The prayer begins with the first Takbeer i.e. Takbeeratul-Ihraam followed by Thana. حدثنا ‏ ‏محمد بن مهران الرازي ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏حدثنا ‏ ‏الأوزاعي ‏ ‏عن ‏ ‏عبدة ‏ ‏أن ‏ ‏عمر بن الخطاب ‏ ‏كان يجهر بهؤلاء الكلمات يقول سبحانك اللهم وبحمدك تبارك اسمك وتعالى ‏ ‏جدك ‏ ‏ولا إله غيرك ‏ ‏وعن ‏ ‏قتادة ‏ ‏أنه كتب إليه يخبره عن ‏ ‏أنس بن مالك ‏ ‏أنه حدثه ‏ ‏قال صليت خلف النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وأبي بكر ‏ ‏وعمر ‏ ‏وعثمان ‏ ‏فكانوا يستفتحون ‏ ‏ب ‏ ‏الحمد لله رب العالمين ‏ ‏لا يذكرون ‏ ‏بسم الله الرحمن الرحيم ‏ ‏في أول قراءة ولا في آخرها ‏ ‏حدثنا ‏ ‏محمد بن مهران ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏عن ‏ ‏الأوزاعي ‏ ‏أخبرني ‏ ‏إسحق بن عبد الله بن أبي طلحة ‏ ‏أنه سمع ‏ ‏أنس بن مالك ‏ ‏يذكر ذلك ‏ 'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and 'Uthman. They started (loud recitation) with: Al-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it. [Muslim] سبحانك اللهم وبحمدك تبارك اسمك وتعالى ‏ ‏جدك ‏ ‏ولا إله غيرك Glory to Thee, 0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee Note: Scholars have explained that the loud recitation of Umar (RA) was for teaching and in reality it should be recited silently as the later traditions indicate. 15 The Imam will then pronounce three additional Takbeers and everyone will raise hands and then drop them by the side. At the pronouncement of the fourth Takbeer the congregation will fold their hands and the Imam will then complete the Rak'ah as normal after reciting Surah Al-Fatiha and another Surah. 16 In the second Rak'aat the Imam will recite Surah Al-Fatiha and another Surah and then pronounce three additional Takbeers and everyone will raise hands and then drop them by the side. At the pronouncement of the fourth Takbeer the congregation will go into Ruku and the Imam will then complete the Rak'ah as normal. 17 It is Mustahab (preferred) for the Imam to recite Surah Al-A'la (Chapter 87) in the first Rakaat and Surah Al-Ghashiya (Chapter 88) in the second Rakaat. وعن سمرة رضي اللَّه عنه‏:‏ ‏(‏أن النبي صلى اللَّه عليه وآله وسلم كان يقرأ في العيدين بسبح اسم ربك الأعلى وهل أتاك حديث الغاشية‏)‏‏.‏ Samrah (RA) narrates that Rasul-ullah (Sallaho Alaihe Wassallam) used to recite Surah Al-A'la and Surah Al-Ghashiya in the Eid prayers. [Ahmed] 18 It is Sunnah for the Imam to deliver the Khutbah after the Eid prayers. حدثني ‏ ‏إسحاق بن إبراهيم بن نصر ‏ ‏قال حدثنا ‏ ‏عبد الرزاق ‏ ‏قال حدثنا ‏ ‏ابن جريج ‏ ‏قال أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏جابر بن عبد الله ‏ ‏قال سمعته يقول ‏ ‏قام النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يوم الفطر ‏ ‏فصلى فبدأ بالصلاة ثم خطب فلما فرغ نزل فأتى النساء فذكرهن وهو يتوكأ على يد ‏ ‏بلال ‏ ‏وبلال ‏ ‏باسط ثوبه يلقي فيه النساء الصدقة ‏ ‏ Narrated Ibn Juraij (RA) : 'Ata' (RA) told me that he had heard Jabir bin 'Abdullah (RA) saying, "The Prophet (Sallaho Alaihe Wassallam) stood up to offer the prayer of the 'Eid-ul-Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms..."[bukhari] Source

wa'alaykumus salaam and welcome to the forum! For those who cannot understand, Brother Mohammed Ghouse is saying: Am i right? I always find this shorthand English very difficult to read. Jazaakallaah for your observations

The following article, Rules and Laws of Eid and Sadaqatul Fitr is written by Moulana Nabeel Valli, a second year student of the Darul Iftaa ​who has written this article as his research thesis. This article will make a useful read for one to understand the rules of Eid and Sadaqatul fitr more clearly. The article is well referenced and substantiated. May Allah accept this article for His pleasure. Ameen. - Mufti Ebrahim Desai. :::: Etiquettes and rulings relating to the day of Eid :::: By:Nabeel Valli, 2nd Year Student, Darul Iftaa INTRODUCTION Islam, being a complete way of life, has laid out a very balanced approach with regards to our day to day life. Just as it has guided us on matters relating to belief and worship, that form the core of religion, it has also stipulated days of celebration and merriment for us. However, since Islam aims at keeping every individual focussed towards its values, it has given guidelines and instructions to that are to be followed on these days of celebration as well. This makes Islam stand out amongst the other faiths; a day of celebration too becomes a form of worship! THE MEANING OF EIDThe word ‘Eid (عيد) is derived from the word عود (to return)[1] since the day of Eid returns with joy, happiness, and enjoyment every year.[2] In Islam, the concept of celebration is based on a religious achievement. Eid al-Fitr is celebrated as we accomplish fasting in Ramadhan and attain a degree of closeness to Allah. Eid al-Ad`ha is celebrated in remembrance of the great sacrifice offered by Prophet Ibrahim (peace be upon him) to sacrifice his son Prophet Isma`eel (peace be upon him) in submitting to the orders of Allah. The day of Eid is meant to instil in us this type of submission to Allah and His orders. Thus we should take this perfect opportunity of Eid to make a firm resolution to suppress our Nafs and submit to Allah. INTRODUCTION TO EID PRAYER AND KHUTBAHThe Eid Salah is Wajib on those whom Jumu`ah Salah is Wajib. [3] The Khutbah of Eid differs from the Khutbah of Jumu`ah in two ways: Firstly, the Jumu`ah Khutbah is a condition for the validity of Jumu`ah prayer whereas the Khutbah of Eid Salaah is Sunnah and it is not a condition for the validity of Eid Salah. Secondly, the Jumu`ah Khutbah will be delivered prior to the Salaah while the Khutbah of Eid salaah will be delivered after the Salaah.[4] Eid Salah is Wajib[5] and the Khutbah is Sunnah.[6] SUNNATS[7] AND MUSTAHAB (DESIRABLE) ACTS OF EID 1. To wake up early and engage in worship (Tahajjud)[8] 2. It is Sunnah to eat something sweet (preferably, dates[9]) before proceeding for Eid al-Fitr Salah. It is Sunnah not to eat before Eid al-Ad`ha Salah[10] and it is desirable to eat from the meat of the animals slaughtered before consuming anything else on Eid al-Ad`ha[11]. However, if one eats before Eid al-Ad`ha Salah, it is permissible[12]. 3. To perform Ghusl (bath). The Ghusl should preferably be performed between sunrise and the Eid prayer[13] 4. To apply fragrance 5. To brush the teeth using Miswak 6. To wear best clothes [or new clothes[14]] 7. To give Sadaqah Fitr on Eid al-Fitr (before proceeding for the prayer[15]) 8. To walk to the place of prayer[16] if possible[17] 9. To go to the place of prayer as early as possible and gain the reward of observing the prayer in the first row 10. To go to the place of prayer via one route and to return via another route[18] 11. To express happiness by displaying obedience and gratitude to Allah[19] 12. To smile at meeting a fellow believer 13. Offer charity 14. It is Sunnah Muakkadah[20] for the place of Eid Salah to be in an (Eid Gah) plain field[21] 15. To continuously read the Takbir at-Tashriq from home till the commencement of the actual Eid Salah[22] 16. It is Sunnah to continuously read the Takbir quietly whilst going to the place of Salah (Eid Gah) on the day of Eid al-Fitr[23] and to read it audibly on the day of Eid al-Ad`ha[24]. Allah says: ولتكملوا العدّة ولتكبّروا الله على ما هدىكم[25] Translation: And complete the time and glorify Allah as He has guided you ويذكروا اسم الله في أيام معلومات[26] Translation: And they take the name of Allah within known days THE EID SALAH[27] The Eid Salah consists of two rak`ats of congregational prayer without any Adhan or Iqamah[28]. The Salah will be performed in the same method as an ordinary prayer but with the addition of six extra Takbirs,[29] and raising the hands with every extra Takbir[30]. The Eid Salah of al-Fitr and al-Ad`ha will be performed in exactly the same manner[31]. The time for Eid Salah is after sunrise to mid-day[32]. It is desirable to hasten the Salah of Eid al-Ad`ha and to delay the Salah of Eid al-Fitr[33]. THE METHOD OF EID SALAH[34] All those observing the Salah should make the niyyah of performing the Eid Salah which is Wajib behind the Imam[35] The Imam will say the first Takbir Tahrim[a] while lifting his hands and folding them The followers will also say Allahu Akbar, raise their hands, then fold them below the navel and read Thana (praise of Allah)[36] The Imam and the followers will thereafter say three extra Takbirs, raising their hands with every Takbir and leaving them to the sides without folding them. There is nothing to be recited between the extra Takbirs.[37] However, after the third extra Takbir, the Imam and followers will now tie the hands below the navel[38]. The Imam will then recite اعوذ بالله من الشيطان الرجيم, Surah al-Fatihah and any Surah, preferably, سبّح اسم ربك الأعلى, and complete the rak`at as done in an ordinary Salaah. As the Imam stands up for the second rak`ah, he will recite Surah al-Fatiha followed by any other Surah, preferably, هل اتاك حديث الغاشية [39] The Imam will then recite the three extra Takbirs and the congregation will do the same. When the Imam will say the Takbir the fourth time, the Imam will go into Ruku` and complete the Salaah as usual. What if I come late for the Eid prayer?If the Imam is reciting Surah al-Fatihah or another Surah in the first rak`at of Salah and a follower comes late and has missed the extra Takbirs, he should say the first Takbir Tahrima[a] and then the three extra Takbirs while the Imam is reciting and then follow the Imam as usual. If the follower joins the Imam in Ruku, he should say the extra Takbirs and then go down into Ruku`[40]. However, if he fears missing the rak`ah if he stays standing to say the extra Takbirs, he should go immediately into Ruku and recite the extra Takbirs in Ruku without raising the hands. If the follower misses the first rak`ah of the Eid prayer, he should stand up after the salam of the Imam and read the Thana, Ta`awwuz, Tasmiyah[41], Surah al-Fatihah, another surah, and thereafter say the three additional Takbirs before going into Ruku and thereafter complete the Salaah as normal[42]. If the follower reaches the congregation when the second rak`at has also been completed, he should join the Imam and stand up after the salam and observe the Eid prayer as normal.[43] DUA AFTER EID PRAYER It is permissible to make Dua after Eid Salah[44]. THE KUTBAH The Khatīb will then deliver two Khutbahs[45] The Khatīb should commence with the Takbir in the Khutbah of both Eids[46] It is Sunnah to begin the first Kutbah with nine continuous Takbirs and the second Khutbah with seven Takbirs likewise[47]. The Khatib should address issues pertaining to Sadaqah al- Fitr on Eid al-Fitr and issues pertaining to al-Ad`ha, al-Ud`hiyah and Takbir at-Tashriq on Eid al-Ad`ha[48] TAKBIR AT-TASHRIQ IN DETAIL THE MEANING OF THE TAKBĪRĀT OF TASHRĪQTakbīr means ‘to proclaim the greatness of Allāh’.[49] Tashrīq literally means ‘to cut and dry strips of meat in the sun’.[50] It was the practice of the Arabs to preserve the Qurbānī meat by drying it in Minā in the days following Eid-ul-Adh’ha.[51] In the usage of the Fuqahā, Tashrīq means ‘to raise the voice in proclaiming the greatness of Allāh’.[52] WORDS OF THE TAKBĪRThe words of the Takbīr are: اَللهُ أكْبَرُ اَللهُ أكْبَرُ، لاَ إِلهَ إِلاَّ اللهُ وَاللهُ أكْبَرُ، اَللهُ أكْبَرُ وَلِلّهِ الْحَمْد [53] Transliteration: ‘Allāhu Akbar Allāhu Akbar, Lā Ilāha Illallāhu Wallāhu Akbar Allāhu Akbar Wa Lillāhi-al-Hamd.’ STATUS AND TIME OF THE TAKBĪR It is Wājib (necessary) [54] to recite the Takbīr once immediately after the Fardh Salāh[55] beginning with the Fajr Salāh on the ninth of Dhu-ul-Hijjah and ending with the Asr Salāh on the 12th of Dhu-ul-Hijjah, spanning over a total of 23 Salāhs.[56] UPON WHOM IS TAKBĪR WĀJIB? Takbīr is Wājib upon every individual who performs the Fardh Salāh, whether it be with Jamā’ah (congregationally) or individually.[57] It is also Wājib upon women and travelers.[58] THE TONE OF THE TAKBĪR The Taqbīr should be recite by males in a loud voice. Females should recite softly. [59] IF THE IMĀM DOES NOT RECITE THE TAKBĪR The Takbīr is equally Wājib on the Imām and the Muqtadī. If the Imām does not recite the Takbīr, then the Muqtadīs should start reciting it.[60] It is not necessary to wait for the Imām to start reciting. If the Imām walks away after the Salāh without reciting it, then too the Muqtadīs should recite it.[61] IF ONE FORGETS TO RECITE THE TAKBĪR If the Imām or Muqtadi forget to recite the Takbīr, then there are two scenarios to this: After terminating Salāh, if one has not conversed with anyone nor has he left the Masjid and he remembers that he has not recited the Takbīr, then he may recite the Takbīr. If he has conversed with somebody, or has left the Masjid, then he may not recite the Takbīr upon remembering.[62] Note: The time for the Takbīr is immediately after the Fardh Salāh. Any other action or deed after the Fardh Salāh will result in the expiry of the time of Takbīr.[63] TAKBĪR OF A MASBŪQ If one misses a Rak’at or more behind the Imām (i.e. he is a Masbūq), then he will recite the Takbīr upon completion of his missed Rak’āt. [64] If he mistakenly happens to recite it with the Imām, then his Salāh will not be invalidated. He should complete it as normal and thereafter recite the Takbīr again.[65] IS THERE QADHĀ OF THE TAKBĪR? If one performs Salāh and does not recite the Takbīr, then there is no Qadhā for him except in the abovementioned scenario. However, if one misses the entire Salāh and later makes Qadhā of it, there are four scenarios to this: If one misses any Salāh of the days of Tashrīq and makes Qadhā of it within the days of Tashrīq, then he shall recite the Taqbīr after the Salāh. If one makes Qadhā of such a Salāh after the days of Tashrīq, then he shall not recite the Takbīr. If one makes Qadhā of such a Salāh in the days of Tashrīq the following year, then too he shall not recite the Takbīr. If one misses a Salāh outside the days of Tashrīq and decides to make Qadhā in the days of Tashrīq, then he shall not recite the Takbīr.[66] WHEN WILL A HĀJĪ RECITE THE TAKBĪR? A Hājī shall first recite the Takbīr-e-Tashrīq after Salāh and thereafter recite the Talbiyah. [67] If he recites the Talbiyah first, then he may not recite the Takbīr thereafter.[68] ON THE WAY TO THE MUSALLĀ (EID GĀH) It is Sunnah to recite the Takbīr audibly on the way to the Musallā (Eid Gāh) on Eid-ul-Adh’hā. One may recite Takbīr till the commencement of the Eid Salāh.[69] However, it is preferable to stop once the lecture (Bayān) commences and listen attentively to it. As for Eid-ul-Fitr, it is preferable to recite Takbīr in a soft tone.[70] NO TAKBĪR AFTER EID SALĀH Takbīr is Wājib only after the Fardh Salāhs. It should not be recited after the Eid Salāh as it is a Wajib Salāh.[71] However, if there is a general practice of reciting the Taqbīr after Eid Salāh in a certain area, then there is nothing wrong in doing so.[72] TAKBĪR IN THE KHUTBAH It is Sunnah to begin the first Kutbah with nine Takbīrs, the second Khutbah with seven Takbirs and terminate the second Khutbah with fourteen Takbirs.[73] Translation: Allah is the Greatest. Allah is the Greatest. There is no deity worthy of worship but Him. Allah is the Greatest. Allah is the Greatest. And for Allah is all praises.[74] EXTRA RULINGS PERTAINING TO EID PRAYER The prayer of Eid cannot be observed under any circumstance after midday[75] There is no Qadha (make-up prayer) for an individual who misses the Eid prayer with the Imam,[76] but it is better for him to pray four rak`ats of voluntary prayer individually like Salah ad-Duha (Chasht)[77]. If for some reason all the people are unable to observe the Eid prayer on the day of Eid, they may observe the Eid Salah on the next day only for Eid al-Fitr. However, as for the prayer of Eid al-Ad`ha, the congregation can be held up to the third day only[78]. The time for Eid Salah commences after sunrise. It is Makrooh Tahrimi[79] (highly disliked) to observe any voluntary Salah including Ishraq Salah before the Eid Salah at home or at the Eid Gah[80]. EXTENDING EID GREETINGS ON EID DAY To extend greetings on both the Eids is permissible as long as it is not regarded as necessary[81]. However it is advisable to greet with the following words[82]: تقبل الله منا ومنكمTransliteration: Taqabbalallahu minna wa minkum Translation: May Allah accept from us and you It is an innovation to handshake and embrace each other after the Eid Salah and Khutbah if one regards it to be necessary.[83] LAWS OF SADAQATUL FITRUPON WHOM IS SADAQATUL FITR WAJIB? Sadaqatul fitr is wajib on the following persons: 1. A person upon whom zakaat is Wajib (i.e. to possess assets of a productive nature equivalent to the value of 612.36g of silver.) 2. A person upon whom zakaat is not wajib but he/she has wealth equivalent to the nisaab of zakaat over and above his basic needs. Note: This is irrespective of whether the wealth is for the purposes of trade or not and irrespective of whether he has had it in his possession for a full year or not. However, if all his belongings are part of his basic needs, Sadaqatul Fitr will not be Wajib, no matter how valuable they are. [84] 3. A minor and a mentally disturbed person who have wealth equivalent to nisaab. The father/guardian should discharge the minor’s or mentally disturbed person’s Sadaqatul Fitr from their respective wealth. The father/guardian may also discharge it on behalf of them from his own wealth. If the Sadaqatul Fitr has not been discharged, the minor will have to discharge it upon reaching puberty.[85] 4. A person upon whom Sadaqatul Fitr is Wajib is also obliged to discharge it on behalf of his minor children who are not wealthy, children who are mentally disturbed and his slaves.[86] Note: A husband is not responsible for discharging Sadaqatul Fitr on behalf of his wife or his adult children. However, it is permissible for him to discharge it of his own will on behalf them. [87] AMOUNT OF SADAQATUL FTR One may give any of the following in Sadaqatul Fitr: ½ Saa’ (1.75kg) of wheat 1 Saa’ (3.5kg) of barley 1 Saa’ (3.5kg) of dates 1 Saa’ (3.5kg) raisins[88] Alternatively, one may give the value of the said amount of wheat in cash. It is best to give cash so that the poor may purchase whatever they need with the money.[89] It is also permissible to give any groceries or foodstuffs equivalent to the value of wheat mentioned above. For example, one may give rice, etc.[90] WHEN DOES IT BECOME WAJIB AND WHEN SHOULD IT BE DISCHARGED? Sadaqatul fitr becomes wajib at the time of fajr on the day of ‘Eid ul-fitr. If a person passes away before dawn on ‘Eid day, sadaqatul fitr will not be wajib on him nor will it be given from his wealth. Similarly, it will not be Wajib for a child born after dawn on the day of ‘Eid. The Sadaqah has to be discharged on or before the day of ‘Eid-ul-Fitr. Hence, one may also discharge it in Ramadhān.[91] THE BEST TIME FOR DISCHARGING IT. It is best to give the sadaqatul fitr before going to the ‘Eid-Gāh. If it has not been discharged as yet, there will be no harm in discharging it after the ‘Eid Salaah.[92] WHOM SHOULD IT BE GIVEN TO? Sadaqatul Fitr should be given to those who are eligible of receiving Zakaat.[93] Currently, only the poor, needy, debtor, the mujahideen and the needy travellers are eligible of receiving Zakaat and Sadaqatul Fitr funds. WHAT IF I FAIL TO DISCHARGE MY SADAQATUL FITR? If a person fails to discharge his sadaqatul fitr on or before the day of ‘Eid, he will not be absolved from this obligation. He will have to fulfil it at some other time. WHAT IF I DID NOT FAST IN RAMADAAN? Sadaqatul Fitr is equally Wajib on those who fast in Ramadaan and those who do not fast, whether it be due to a Shar’ī excuse or any other reason.[94] GIVING MULTIPLE SADAQATUL FITR TO ONE PERSON It is permissible to give the Sadaqatul of multiple people to one poor person. Similarly, it is also permissible to divide one Sadaqatul Fitr amongst several poor people. [95] ARABIC BOOKS BIBLIOGRAPY 1. Al-Asl, 1: 318-28, Imam Muhammad bin al-Hasan as-Shaybani, Dar Ibn Hazam, Beirut 2. Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 157-66, Zayn ad-Din Ibn Nujaym, H. M. Saeed Company 3. Al- Fatawa al-Amalgiriyyah (al-Hindiyyah), 1: 149-52, Maulana as-Shaykh Nizam and a group of scholars from Hind, Maktabah Rashidiyyah 4. Al-Inayah Sharh al-Hidayah, 1:456-66, Akmal ad-Din Muhammad bin Muhammad bin Mahmood al-Babarti, Dar al-Kutub al-Ilmiyyah, Beirut 5. Al-Lubab fi Sharh al-Kitab, 2: 261-70, Abd al-Gani al-Gunaymi al-Maydani ad-Damashqi, Dar al-Basha`ir al-Islamiyyah 6. An-Nutaf fi al-Fatawa, p. 65-8, Abu al-Hasan Ali As-Sughdi, Dar al-Kutub al-Ilmiyyah 7. Fatawa Qadhi Khan, 1: 162-5, Fakhr al-Din Abu al-Mahasin al-Hasan bin Mansur (also known as) Qadhi Khan al-Awzjandi al-Farghani, Qadimi Kutub Khana, Karachi 8. Fat`h al-Qadir ma`a Kifayah Sharh al-Hidayah, 2: 68-82, Kamal ad-Din Muhammad bin Abd al-Wahid Maktabah Rashidiyyah] 9. Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.329-33 , Shaykh Ibrahim bin Muhammad bin Ibrahim al-Halabiy, Dar an-Nashar al-Ilmiyyah 10. I`laa as-Sunan, 8: 102-126, Maulana Zafar Ahmad al-Uthmani, Idarah al-Qur`an wa al-Uloom al-Islamiyyah, Karachi 11. Maraqiy al-Falah Sharh Nur al-Idhah, p.129-33, as-Sahykh Hasan bin Ammar bin Ali As-Shuruhbulali, Maktabah Imdadiyah, Multan 12. Radd al-Muhtar ala ad-Durr al-Mukhtar, 1: 165-81, Muhammad Amin (also known as) Ibn Abidin as-Shami, H. M. Saeed Company 13. Sharh Mukhtasar at-Tahawi, 2: 149-67, Imam Abu Bakr Ar-Razi al-Jassas, Dar al-Basha`ir al-Islamiyah & Dar as-Siraj 14. Tabyin al-Haqa`iq Sharh Kanz ad-Dqa`iq, 1: 223-8, Fakhr ad-Din Uthman bin Ali az-Zayla`I, Maktabah Imdadiyah, Multan URDU BOOKS BIBLIOGRAPHY 15. Fatwa Dar al-Uloom Zakariyah, 2: 570-96, Mufti Radha al-Haq, Zamzam Publishers 16. Fatawa Mahmoodiyah, 8: 367-475, Mufti Mahmood Hasan Gangohi, Dar al-Iftaa Jamiah Farooqiyah 17. Fatawa Rahimiyah, 6: 150-87, Mufti Abdur Rahim Lajpuri, Dar al-Isha`at Karachi 18. Imdad al-Fatawa, 1: 473-560, Maulana Ashraf Ali Tanwi, Maktabah Dar al-Uloom Karachi 19. Imdad al-Ahkam, 1: 724-804, Maulana Zafar Ahmad Uthmani, Maktabah Dar al-Uloom Karachi 20. Ahsan al-Fatawa, 4: 121-190, Mufti Rashid Ahmad, H. M. Saeed Company [1] معجم المصطلحات والألفاظ الفقهية (2/559) [دار الفضيلة] العيد: أصله من عود المسرة ورجوعها [2] [Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 157; Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 166] [3] وتجب صلاة العيد على كل من تجب عليه صلاة الجمعة [Al-Hidayah ma`a al-Inayah, p. 456, Dar al-Kutub al-Ilmiyyah, Beirut] [al-Fatawa al-Alamigiryah, 1: 150, Maktabah Rashidiyah] [Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 157, H. M. Saeed Company] [al-Durr al-Mukhtar ma`a Radd al-Muhtar, 2: 166, H. M. Saeed Company] [Fatawa Qadhi Khan, 1: 162] هو الصحيح من المذهب [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.329] Note: Thus, the Eid prayer is not Wajib on women. [4] الخطبة فإنها ليست بشرط لها بل هي سُنة بعدها [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.329] [Al-Inayah Sharh al-Hidayah, 1:462] [5] وهي واجبة في الأصح، كما في (الخانية) و (الهداية) و (البدائع) و (المحيط) و (المختار) و (الكافي) و (النسفي) وفي (الخلاصة): وهو المختار؛ لأنه صلى الله عليه وسلم واظب عليها. وسمّاها في (الجامع): سنّة؛ لأن وجوبها ثبت بالسنة. اھ [Al-Lubab fi Sharh al-Kitab, 2: 261, Dar al-Basha`ir al-Islamiyyah] [6] وفي المجتبى الأصح انها سنة مؤكدة ... حتى لو لو يخطب أصلا صح وأساء لترك السنة ولو قدمها على الصلاة صحت وأساء ولا تعاد الصلاة [Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 158, H. M. Saeed Company] [Al-Fatawa al-Alamgiriyyah, 1: 150, Maktabah Rashidiyyah] [7] Most of the books use the word `Mustahab`, however: وسمّاه مستحبا لاشتمال السنة على المستحب وعد سائر المستحبات المذكورة هنا فى بعض الكتب سنة [Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 158] [8] وندب في الفطر ثلاثة عشر شيئا: أن يأكل وأن يكون المأكول تمرا ووترا ويغتسل ويستاك، ويتطيب، ويلبس أحسن ثيابه ويودي صدقة الفطر إن وجبت عليه ويظهر الفرح والبشاشة وكثرة الصدقة حسب طاقته والتبكير وهو سرعة الانتباه والابتكار وهو المسارعة إلى المصلى وصلاة الصبح في مسجد حيه ثم يتوجه إلى المصلى ماشيا مكبرا سرا ويقطعه إذا انتهى إلى المصلى في رواية وفي رواية أخرى إذا افتتح الصلاة ويرجع من طريق آخر، [Nur al-Idhah ma`a Maraqiy al-Falah, p.129-30, Maktabah Imdadiyah, Multan] ويظهر الفرح بطاعة الله وشكر نعمته ويتختم، ويظهر البشاشة في وجه من يلقاه من المؤمنين وكثرة الصدقة النافلة حسب طاقته زيادة عن عادته والتبكير وهو سرعة الانتباه أول الوقت أو قبله لأداء العبادة بنشاط والابتكار وهو المسارعة إلى المصلى لينال فضيلة الصف الأول [Maraqiy al-Falah Sharh Nur al-Idhah, p.130; [Al-Fatawa al-Alamgiriyyah, 1: 149] [9] Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330 [10] فإن المستحب عندهم أن لا يطعم حتى يرجع من المصلّى، لما روي عن النبي صلى الله عليه وسلم فيه [sharh Mukhtasar at-Tahawi, 2: 151, Dar al-Basha`ir al-Islamiyah & Dar as-Siraj] يؤخر الأكل في الأضحى عن الصلاة حتى يفرغ من الصلاة، وإن لم يضحّ في الأصل [Al-Lubab fi Sharh al-Kitab, 2: 267-8] في الأضحى يؤخر الأكل عن الصلاة استحبابا فإن قدمه لا يكره في المختار [Maraqiy al-Falah Sharh Nur al-Idhah, p.132, Maktabah Imdadiyah, Multan] ويوم الأضحى يؤخر الأكل إلى ما بعد الصلاة، وقيل هذا في حق من يضحي لا في حق غيره والأول أصح [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] والثاني صلاة الاضحى وحكمها في الشرائط والتكبيرات مثل صلاة الفطر وهي تفضل على صلاة الفطر بأربعة أشياء أحدها بالقربان والثاني بالتكبيرات في أيام التشريق والثالث بأن يعجل بها والرابع بأن لا يأكل منها حتى يصلي بها [An-Nutaf fi al-Fatawa, p.67, Dar al-Kutub al-Ilmiyyah] عن عبد الله بن بريدة عن أبيه قال: كان رسول الله صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم، ولا يأكل يوم الأضحى حتى يرجع، فيأكل من أضحيته [sunan at-Tirmidhi, 542; Mustadrak al-Hakim, 1:294] یہ حکم صرف قربانی کرنے والے کے لے نہیں ہے سب کے لے ہے مستحب یہ ہے کے روزہ دار کی طرح رہیں اور عید الاضحی کی نماز کے بعد کھائیں پیں اور اگر اپنے گھر قربانی ہے تو اپنی قربانی سے کھاۓ ، بلا عذر نماز سے پہلے کھانا مکروہ ہے کبیری میں ہے [Fatawa Rahimiyyah, 6: 167, Dar al-Isha`at] [11] ويستحب أن يكون أوّل تناولهم من لحوم الأضاحى التي هي ضيافة الله كذا في العيني شرح الهداية [Al-Fatawa al-Alamgiriyyah, 1: 150, Maktabah Rashidiyyah] [12] ويفعل يوم النحر كذلك، إلا أنه إن شاء طعم، وإن شاء لم يطعم [sharh Mukhtasar at-Tahawi, 2: 151] والأصح أنه لا يكره الأكل قبل الصلاة هنا ولا تركه هناك [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] [Al-Lubab fi Sharh al-Kitab, 2: 268; Al-Fatawa al-Alamgiriyyah, 1: 149, Maktabah Rashidiyyah] At most it is Makrooh Tanzihi as stated by [Fatawa Rahimiyyah, 6: 176] [13] See [Tabyin al-Haqa`iq, 1: 71-2; 1: 17] for a difference of opinion whether the Ghusl is for the day, as according to Hasan, or for the Eid prayer, as according to Abu Yusuf. However a person could adopt the reconciliation between the two views presented below and in [Ma la Budda Minhu] and bath after the sun has risen and before the Eid prayer. ولسيدي عبد الغني النابلسي هنا بحث نفيس ذكره في شرح هداية ابن العماد. حاصله أنهم صرحوا بأن هذه الاغتسالات الأربعة للنظافة لا للطهارة مع أنه لو تخلل الحدث تزداد النظافة بالوضوء ثانيا، ولئن كانت للطهارة أيضا فهي حاصلة بالوضوء ثانيا مع بقاء النظافة فالأولى عندي الإجزاء وإن تخلل الحدث؛ لأن مقتضى الأحاديث الواردة في ذلك طلب حصول النظافة فقط. اهـ. أقول: ويؤيده طلب التبكير للصلاة، وهو في الساعة الأولى أفضل وهي إلى طلوع الشمس، فربما يعسر مع ذلك بقاء الوضوء إلى وقت الصلاة ولا سيما في أطول الأيام، وإعادة الغسل أعسر - {وما جعل عليكم في الدين من حرج} [الحج: 78]- وربما أداه ذلك إلى أن يصلي حاقنا وهو حرام، ويؤيده أيضا ما في المعراج: لو اغتسل يوم الخميس أو ليلة الجمعة استن بالسنة لحصول المقصود وهو قطع الرائحة اهـ. [Radd al-Muhtar ala ad-Durr al-Mukhtar, 1: 169] [Tabyeen al-Haqa`iq, 1: 71-2, Dar al-Kutub al-Ilmiyyah Beirut] This reconciliation is preferred by: [Also Ahsan al-Fatawa, 4: 151, H. M. Saeed Company; Fatawa Mahmoodiyah, 8: 470] [14] أن يلبس ثوبين جديدين أو غسلين [An-Nutaf fi al-Fatawa, p.66, Dar al-Kutub al-Ilmiyyah; Fatawa Mahmoodiyah, 8: 475] ولبس أحسن ثيابه كذا في القنية جديدا كان أو غسيلا كذا في محيط السرخسي [Al-Fatawa al-Alamgiriyyah, 1: 149, Maktabah Rashidiyyah] [15] ويستحب أداء صدقة الفطر قبل الصلاة في الفطر [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] عن ابن عمر رضي الله عنه: أن رسول الله صلى الله عليه وسلم أمر بزكاة الفطر أن تؤدّى قبل خروج الناس إلى الصلاة [saheeh al-Bukhari, 1438; Saheeh Muslim, 986] أحدها قبل دخول يوم العيد وهو جائز ثانيها يومه قبل الخروج وهو مستحب .... ولأن المستحب أن يأكل قبل الخروج إلى المصلى فيقدم للفقير ليأكل قبلها [Al-Bahr ar-Ra`iq Sharh Kanz ad-Daqa`iq, 2: 158-9] [16] [These seven have been mentioned by: Al-Lubab fi Sharh sl-Kitab, 2: 262; Sharh Mukhtasar at-Tahawi, 2: 149; Al-Hidayah Sharh al-Inayah, 1: 457; Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330; Kanz ad-Daqa`iq ma`a al-Bahr al-Ra`iq, 2: 158-9, H. M. Saeed Company] [17] ويستحب التوجه إلى المصلى ماشيا إن قدر ولا يكره الركوب وكذا في الجمعة [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330; [Al-Fatawa al-Alamgiriyyah, 1: 149, Maktabah Rashidiyyah] [18] ويستحب الرجوع في طريق غير طريق الذهاب تكثيرا للشهود [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330; An-Nutaf fi al-Fatawa, p.66; Fat`h al-Qadir Sharh al-Hidayah, 1: 71; Tabyin al-Haqa`iq Sharh Kanz ad-Daqa`iq, 1: 225] [19] (قوله: والتختم) ظاهره ولو لغير أمير وقاض ومفت. وما في كتاب الحظر من قصره على نحو هؤلاء محمول على الدوام ويدل له ما في النهر عن الدراية أن من كان لا يتختم من الصحابة كان يتختم يوم العيد، وهذا أولى مما في القهستاني حيث خصه بذي سلطان. [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 169] ويظهر الفرح بطاعة الله وشكر نعمته ويتختم [Maraqiy al-Falah Sharh Nur al-Idhah, p.130; Al-Fatawa al-Alamgiriyyah, 1: 149] [20] [Ahsan al-Fatawa, 4: 129] [21] الخروج إلى المصلّى وهو الجبانة سُنة وإن كان يسعهم الجامع وعليه عامة المشائخ [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.331] [Al-Fatawa al-Alamgiriyah, 1: 150, Fat`h al-Qadir Sharh al-Hidayah, 2: 69, Maktabah Rashidiyyah] ثم خروجه ماشيا إلى الجبانة وهي المصلى العام: أى في الصحراء والخروج إليها وإلى الجبانة لصلاة العيد سنة وأن يسعهم المسجد الجامع هو الصحيح [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 168; H. M. Saeed Company] Also see: [i`laa as-Sunan, 8: 112, Idarah al-Qur`an, Karachi] (جبانة سے) مکانات وآبادی سے باہر ہونا مراد ہے [imdad al-Ahkam, 1: 770, Dar al-Uloom Karachi] Note: Unfortunately it is a neglected Sunnah in some places: لو صلى العيد في الجامع ولم يتوجّه إلى المصلّى فقد ترك السنة [Al-Bahr ar-Ra`iq, 2: 159, H. M. Saeed Company] [Hashiyat at-Tahtawi ala ad-Durr al-Mukhtar, 1: 352, Dar al-Ma`rifah] [Fatawa Mahmoodiyah, 8: 413-6, Dar al-Iftaa Jamiah Farooqiyah] نماز عیدین کا عیدگاہ میں پڑھنا سنت ہے، بلا وجہ اس سنت کا چھوڑنا برا ہے [imdad al-Ahkam, 1: 732, Maktabah Dar al-Uloom Karachi] بلا عذر اس کا تارک لائق ملامت اور مستحق عتاب ہے اور ترک کرنے کا عادی گنہگار ہوتا ہے مكروہ تحریمی کے ارتکاب سے آدمی گنہگار ہوتا ہے جس طرح ترک واجب سے گنہگار ہوتا ہے اور سنت مؤکدہ کا بھی یہی حکم ہے [Fatawa Rahimiyyah, 6: 185] ولهذا كان الأصح أنه يأثم بترك السنة المؤكدة كالواجب [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 166] ويأثم بارتكابه كما يأثم بترك الواجب، ومثله السنة المؤكدة [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 6: 337] See: [Fatawa Dar al-Uloom Zakariyah, 2: 570-4, Zamzam Publishers] for the evidences from Hadith and statements of Ulama of Deoband on the Sunnah of observing the Eid prayer in an open field, park or even stadiums. [22] ويقطعه أي التكبير إذا انتهى إلى المصلى في رواية جزم بها في الدراية وفي رواية إذا افتتح الصلاة كذا في الكافي وعليه عمل الناس قال أبو جعفر وبه نأخذ [Maraqiy al-Falah Sharh Nur al-Idhah, p.130] [23] ولا يكبر في طريق المصلى عند أبي حنيفة: يعني جهراً، أما سراً فيستحب.( جوهرة) وعندهما يكبر في طريق المصلّى جهراً استحباباً، ويقطع إذا انتهى إليه، وفي رواية: إلى الصلاة. (جوهرة). قال في التصحيح: قال الإسبيجاني في زاد الفقهاء والعلامة في التحفة: الصحيح قول أبي حنيفة، قلت ‍(العلامة قاسم بن قطلوبغا) ‏: وهو المعتمد عند النسفي وبرهان الشريعة وصدرها. اهـ. [Al-Lubab fi Sharh al-Kitab, 2: 262-3] [24] ويتوجّه إلى المصلّى وهو يكبّر جهرا ويصلي الأضحى ركعتين كصلاة عيد الفطر [Al-Lubab fi Sharh al-Kitab, 2: 268; Al-Inayah Sharh al-Hidayah, 1:458] ويستحب التكبير جهرا في طريق المصلّى يوم الأضحى اتفاقا [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] [Maraqiy al-Falah Sharh Nur al-Idhah, p.132] [Al-Fatawa al-Alamgiriyyah, 1: 150] [Tabyin al-Haqa`iq, 1: 224, Maktabah Imdadiyah] [25] [Al-Quran, 2: 185] [26] [Al-Qur`an, 22: 28] [27] وشرائط صلاة الفطر أربع: أمر السلطان والوقت والقوم والمصر والخطبة ليست من شرائطها [An-Nutaf fi al-Fatawa, p. 65] [28] يصلّى الإمام بالناس ركعتين بلا أذان ولا إقامة [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] [Al-Asl li as-Shaybani, 1: 319] لا يسن (أي الأذان) لغيرها كعيد ... [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 1: 385] [al-Fatawa al-Alamigiriyah, 1: 53, Maktabah Rashidiyah] [29] وروي عن عمر بن الخطاب ، وعبد الله بن مسعود ، وأبي موسى الأشعري، وحذيفة ، وابن الزبير رضي الله عنهم خمسا في الأولى وأربعا في الثانية، يوالي بين القراءتين، ويعتدّ بتكبير الركوع والافتتاح من تكبيرات العيد فكانت تكبيرات الزوائد عندهم ستّا: ثلاثا في الأولى وثلاثا في الأخيرة [sharh Mukhtasar at-Tahawi, 2: 153-4] [Fat`h al-Qadir Sharh al-Hidayah, 2: 74] [Fatawa Qadhi Khan, 1: 163; Fatawa Mahmoodiyah, 8: 438] [30] ويرفع يديه في تكبيرات العيدين [al-Hidayah ma`a al-Inayah, 1:461] [31] ولا فرق بين الفطر والأضحى فيهما، كما لا يختلفان في سائر أركانهما ومسنونهما [sharh Mukhtasar at-Tahawi, 2: 158] [32] وإذا حلّت الصلاة بارتفاع الشمس دخل وقتها إلى الزوال [al-Hidayah ma`a al-Inayah, 1:458] [Al-Lubab fi Sharh al-Kitab, 2: 263-4] [Al-Fatawa al-Alamgiriyyah, 1: 150; Fatawa Qadhi Khan, 1: 163] [33] ويستحب تعجيل الصلاة في الأضحى وتأخيرها في الفطر [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.332; Al-Fatawa al-Alamgiriyyah, 1: 150; Fatawa Qadhi Khan, 1: 163] [34] [The whole method can be read at: Al-Lubab fi Sharh al-Kitab, 2: 264-5; Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330, Maraqi al-Falah Sharh Nur al-Idhah, p.130-1; Al-Fatawa al-Alamgiriyyah, 1: 150; Al-Asl li as-Shaybani, 1: 319; Fatawa Mahmoodiyah, 8: 444, Dar al-Iftaa Jamiah Farooqiyah] [35] وكيفية صلاتهما اى العيدين أن ينوى عند أداء كل منهما صلاة العيد بقلبه ويقول بلسانه اصلي صلاة العيد لله تعالى اماما والمقتدي ينوى المتابعة ايضا [Maraqi al-Falah Sharh Nur al-Idhah, p.130] ولا بدّ من التعيين عند النية ... (الفرض) ... (وواجب) أنه وتر أو نذر [Ad-Durr al-mukhtar ma`a Radd al-Muhtar, 1: 418-9, H. M. Saeed Company] والنذر والوتر وصلاة العيدين وركعتى الطواف، فلا بدّ من التعيين لإسقاط الواجب عنه [Al-Bahr ar-Ra`iq, 1: 491, Maktabah Rashidiyah] [bada`i as-Sana`I, 1: 330, Maktabah Rashidiyah] [36] [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] [37] وليس بين التكبيرات ذكر مسنون. وروي عن أبي حنيفة أنه يسكت بين كل تكبيرتين بقدر ثلاث تسبيحات ... وقال في المبسوط: ليس هذا القدر بلازم، بل يختلف ذلك بكثرة الزحام وقلته [Al-Inayah Sharh al-Hidayah, 1:461] [38] ويرفع يديه عند كل تكبيرة منهن ويرسلهما في أثنائهن ثم يضعهما بعد الثالثة ويتعوّذ ويقرأ الفاتحة وسورة [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330] [39] ثم يقرأ الإمام الفاتحة ثم يقرأ سورة وندب أن تكون سورة سبح اسم ربك الأعلى تماما ثم يركع الإمام ويتبعه القوم فإذا قام للثانية ابتدأ بالبسملة ثم بالفاتحة ثم بالسورة ليوالي بين القراءتين وهو الأفضل عندنا وندب أن تكون سورة: هل أتاك حديث الغاشية رواه الإمام أبو حنيفة يرفعه إلى النبي صلى الله عليه وسلم: "كان يقرأ في العيدين ويوم الجمعة بـ سبح اسم ربك الأعلى و هل أتاك حديث الغاشية [Maraqi al-Falah Sharh Nur al-Idhah, p.130-1] [Fat`h al-Qadir Sharh al-Hidayah, 2: 75] [Tabyin al-Haqa`iq Sharh Kanz ad-Daqa`iq, 1: 226] [Al-Asl li as-Shaybani, 1: 321] [40] [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabi Saghir), p.331] [41] Ta`awwuz refers to: أعوذ بالله من الشيطان الرجيم Tasmiyah refers to: بسم الله الرحمن الرحيم [42] ولو سبق بركعة يقرأ ثم يكبر لئلا يتوالى التكبير (الدر المختار) (قوله لئلا يتوالى التكبير) أي لأنه إذا كبر قبل القراءة وقد كبر مع الإمام بعد القراءة لزم توالي التكبيرات في الركعتين قال في البحر ولم يقل به أحد من الصحابة ولو بدأ بالقراءة يصير فعله موافقا لقول علي - رضي الله عنه - فكان أولى كذا في المحيط وهو مخصص لقولهم: إن المسبوق يقضي أول صلاته في حق الأذكار [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2:174] [Al-Bahr ar-Ra`iq, 2: 282] [Fatawa Mahmoodiyah, 8: 378] [43] [Al-Asl li as-Shaybani, 1: 322] All these cases can be found in: (ولو أدرك) المؤتم (الإمام في القيام) بعدما كبر (كبر) في الحال برأي نفسه لأنه مسبوق، ولو سبق بركعة يقرأ ثم يكبر لئلا يتوالى التكبير (فلو لم يكبر حتى ركع الإمام قبل أن يكبر) المؤتم (لا يكبر) في القيام (و) لكن (يركع ويكبر في الركوع) على الصحيح لأن للركوع حكم القيام فالإتيان بالواجب أولى من المسنون [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 2: 173-4] (قوله في القيام) أي الذي قبل الركوع، أما لو أدركه راكعا فإن غلب ظنه إدراكه في الركوع كبر قائما برأي نفسه ثم ركع، وإلا ركع وكبر في ركوعه خلافا لأبي يوسف ولا يرفع يديه لأن الوضع على الركبتين سنة في محله، والرفع لا في محله وإن رفع الإمام رأسه سقط عنه ما بقي من التكبير لئلا تفوته المتابعة ولو أدركه في قيام الركوع لا يقضيها فيه لأنه يقضي الركعة مع تكبيراتها فتح وبدائع [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 173-4] Also for all cases see: [Al-Fatawa al-Alamgiriyyah, 1: 151-2; Ahsan al-Fatawa, 4: 153] [44] [Fatawa Mahmoodiyah, 8: 459] For the ruling of it being correct to make Dua after the Eid prayer and before the Kutbah, see: [imdad al-Ahkam 1: 740-3, Maktabah Dar al-Uloom Karachi] [imdad al-Fatawa, 1: 474] [Fatawa Mahmoodiyah, 8: 464] [And two evidences from Hadith are provided by Fatawa Dar al-Uloom Zakariyah, 2: 579] [Ahsan al-Fatawa, 4: 125-6, H. M. Saeed Company] explains: 1. The irrelevancy of deducing the permissibility from the traditions; 2. That نماز عید کے بعد متصل بلا فصل خطبہ ہے علاوہ ازیں خطبہ بھی دعاء ہی ہے 3. and Five innovations in the Dua after Eid prayer, due to which وجوہ مذکورہ کی بناء پر اس رسمی دعاء سے احتراز لازم ہے Conclusion: However, see [Fatawa Rahimiyyah, 6: 68-70, Dar al-Isha`at, Karachi] for a beautiful analysis comparing both views of permissibility and impermissibility concluding that Dua after Eid prayer is permissible but must neither be emphasised upon nor assumed to be Sunnah [45] (يخطب بعدها خطبتين) وهما سنة [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 2: 175] ثم يخطب بعد الصلاة خطبتين [al-Hidayah ma`a al-Inayah, p.461] [46] ثم يخطب بعد الصلاة خطبتين يبدأ فيهما بالتكبير [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330; [Maraqiy al-Falah Sharh Nur al-Idhah, p.131] [47] ويستحب أن يستفتح الخطبة الأولى بتسع تكبيرات متوالية والثانية بسبع [Al-Lubab fi Sharh al-Kitab, 2: 266; Al-Bahr Ra`iq, 2: 162, ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 2: 175; Al-Fatawa al-Alamgiriyyah, 1: 150] قال عبد الله بن مسعود هو السنة [Maraqiy al-Falah Sharh Nur al-Idhah, p.131] ويستحب أن يستفتح الأولى بتسع تكبيرات تترى أي متتابعات والثانية بسبع هو السنة و أن يكبر قبل نزوله من المنبر أربع عشرة [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 175] Also see: [i`laa as-Sunan, 8: 131, Idarah al-Qur`an, Karachi] پہلے خطبہ کی ابتداء میں نو بار اور دوسرے کی ابتدا میں سات بار اور بالکل آخر میں چودہ بار مسلسل اللہ اکبر کہنا مستحب ہے ، عام خطیب اس سے غافل ہیں This is a neglected desired practice as voiced by: Ahsan al-Fatawa, 4: 137-8; Imdad al-Ahkam, 1: 753] Also: The people will proclaim the Takbirs and extend salutations on Prophet Muhammad (peace be upon him) along with the Imam. However this should be done in the mind and must not be uttered by the tongue. ويكبر القوم معه ويصلون على النبي صلى الله عليه وسلم في أنفسهم امتثالا للأمر وسنة الإنصات [Maraqiy al-Falah Sharh Nur al-Idhah, p.131] [Al-Fatawa al-Alamgiriyyah, 1: 151] [Tabyin al-Haqa`iq, 1: 226] (وكل ما حرم في الصلاة حرم فيها) أي في الخطبة خلاصة وغيرها فيحرم أكل وشرب وكلام ولو تسبيحا أو رد سلام أو أمرا بمعروف بل يجب عليه أن يستمع ويسكت (بلا فرق بين قريب وبعيد) في الأصح محيط ولا يرد تحذير من خيف هلاكه لأنه يجب لحق آدمي، وهو محتاج إليه والإنصات لحق الله - تعالى، ومبناه على المسامحة وكان أبو يوسف ينظر في كتابه ويصححه والأصح أنه لا بأس بأن يشير برأسه أو يده عند رؤية منكر والصواب أنه يصلي على النبي - صلى الله عليه وسلم - عند سماع اسمه في نفسه، ولا يجب تشميت ولا رد سلام به يفتى وكذا يجب الاستماع لسائر الخطب كخطبة نكاح وخطبة عيد وختم على المعتمد. [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 159; H. M. Saeed Company] [48] ويعلم الناس في الفطر أحكام صدقة الفطر، وفي الأضحى أحكام الأضحية وتكبير التشريق [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330 [Al-Lubab fi Sharh al-Kitab, 2: 265 & 268] [Al-Fatawa al-Alamgiriyyah, 1: 150] [49] لسان العرب (7/577) وكبّر: قال: الله أكبر. والتكبير: التعظيم [50] المحيط البرهاني في الفقه النعماني (2/ 507) ولأن التشريق حقيقته تقديد اللحم؛ لأنه تفعيل من شرق تشريقاً إذا قطع وأظهر للشمس سمي تقديد اللحم تشريقاً؛ لأن في ذلك تقطيعه وإظهاره للشمس [51] بدائع الصنائع في ترتيب الشرائع (2/ 18) وَالْمُرَادُ مِنْ التَّشْرِيقِ هُوَ رَفْعُ الصَّوْتِ بِالتَّكْبِيرِ هَكَذَا قَالَ النَّضْرُ بْنُ شُمَيْلٍ وَكَانَ مِنْ أَرْبَابِ اللُّغَةِ فَيَجِبُ تَصْدِيقُهُ، وَلِأَنَّ التَّصْدِيقَ فِي اللُّغَةِ هُوَ الْإِظْهَارُ، وَالشُّرُوقَ هُوَ الظُّهُورُ يُقَالُ: شَرَقَتْ الشَّمْسُ إذَا طَلَعَتْ وَظَهَرَتْ سُمِّيَ مَوْضِعُ طُلُوعِهَا وَظُهُورِهَا مَشْرِقًا لِهَذَا، وَالتَّكْبِيرُ نَفْسُهُ إظْهَارٌ لِكِبْرِيَاءِ اللَّهِ وَهُوَ إظْهَارُ مَا هُوَ مِنْ شِعَارِ الْإِسْلَامِ فَكَانَ تَشْرِيقًا [52] البناية شرح الهداية (3/ 381) والتشريق مصدر من شرق اللحم إذا بسطه في الشمس ليجف، وسميت بذلك أيام التشريق، لأن لحم الأضاحي كانت تشرق فيها بمنى، [53] الأصل المعروف بالمبسوط للشيباني (1/ 325) قلت فَكيف التَّكْبِير قَالَ إِذا سلم الإِمَام قَالَ الله أكبر الله أكبر لَا إِلَه إِلَّا الله وَالله أكبر الله أكبر وَللَّه الْحَمد بلغنَا ذَلِك عَن عَليّ بن أبي طَالب وَعبد الله بن مَسْعُود بدائع الصنائع في ترتيب الشرائع (2/ 12) وَأَمَّا الَّذِي هُوَ فِي حُرْمَةِ الصَّلَاةِ بَعْدَ الْخُرُوجِ مِنْهَا، فَالتَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ فِيهِ يَقَعُ فِي مَوَاضِعَ، فِي تَفْسِيرِهِ، وَفِي وُجُوبِهِ، وَفِي وَقْتِهِ، وَفِي مَحَلِّ أَدَائِهِ، وَفِيمَنْ يَجِبُ عَلَيْهِ، وَفِي أَنَّهُ هَلْ يُقْضَى بَعْدَ الْفَوَاتِ فِي الصَّلَاةِ الَّتِي دَخَلَتْ فِي حَدِّ الْقَضَاءِ؟ . (أَمَّا) الْأَوَّلُ فَقَدْ اخْتَلَفَتْ الرِّوَايَاتُ عَنْ الصَّحَابَةِ - رَضِيَ اللَّهُ عَنْهُمْ - فِي تَفْسِيرِ التَّكْبِيرِ، رُوِيَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلَهَ إلَّا اللَّهُ، وَاَللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ وَهُوَ قَوْلُ عَلِيٍّ وَابْنِ مَسْعُودٍ - رَضِيَ اللَّهُ عَنْهُمَا -، وَكَانَ ابْنُ عُمَرَ يَقُولُ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَأَجَلُّ، اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ، وَبِهِ أَخَذَ الشَّافِعِيُّ. وَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلَهَ إلَّا اللَّهُ الْحَيُّ الْقَيُّومُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٍ، وَإِنَّمَا أَخَذْنَا بِقَوْلِ عَلِيٍّ وَابْنِ مَسْعُودٍ - رَضِيَ اللَّهُ عَنْهُمَا -؛ لِأَنَّهُ الْمَشْهُورُ وَالْمُتَوَارَثُ مِنْ الْأُمَّةِ؛ وَلِأَنَّهُ أَجْمَعُ لِاشْتِمَالِهِ عَلَى التَّكْبِيرِ وَالتَّهْلِيلِ وَالتَّحْمِيدِ فَكَانَ أَوْلَى. مصنف ابن أبي شيبة (4/ 195) حَدَّثَنَا أَبُو الْأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْأَسْوَدِ، قَالَ: كَانَ عَبْدُ اللَّهِ، يُكَبِّرُ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ، إِلَى صَلَاةِ الْعَصْرِ مِنَ النَّحْرِ يَقُولُ: «اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ» قال الشيخ محمد عوامة: وقد اتفق النسخ على أن لفظ التكبير في أوله ثلاث مرات كما أثبتّ وعلق عليه شيخنا الأعظمي بقوله: أراه من سهو الناسخ وهو كذلك والله أعلم. وقد نقل الزيلعي في بصب الراية 2:223 هذا الأثر على المصنف سنداً و متناً وفيه التكبير مرتين ثم أكّده في ص 224 وكذلك جاء عند العيني في البناية 3:151 وابن الهمام في فتح القدير 2:49 و رأيته كذلك من وجه آخى عند الطبراني 9 (9538) عن ابن مسعود. [54] تحفة الفقهاء (1/ 286) فَنَقُول إِنَّه وَاجِب وَذكر هَهُنَا أَنه سنة ثمَّ فَسرهَا بِالْوَاجِبِ فَإِنَّهُ قَالَ تَكْبِير أَيَّام التَّشْرِيق سنة مَاضِيَة نقلهَا أهل الْعلم وَأَجْمعُوا على الْعَمَل بهَا وَلَكِن إِطْلَاق اسْم السّنة جَائِز على الْوَاجِب فَإِنَّهَا عبارَة عَن الطَّرِيقَة المرضية بدائع الصنائع في ترتيب الشرائع (2/ 12) (وَأَمَّا) بَيَانُ وُجُوبِهِ فَالصَّحِيحُ أَنَّهُ وَاجِبٌ، وَقَدْ سَمَّاهُ الْكَرْخِيُّ سُنَّةً ثُمَّ فَسَّرَهُ بِالْوَاجِبِ فَقَالَ: تَكْبِيرُ التَّشْرِيقِ سُنَّةٌ مَاضِيَةٌ نَقَلَهَا أَهْلُ الْعِلْمِ وَأَجْمَعُوا عَلَى الْعَمَلِ بِهَا، وَإِطْلَاقُ اسْمِ السُّنَّةِ عَلَى الْوَاجِبِ جَائِزٌ؛ لِأَنَّ السُّنَّةَ عِبَارَةٌ عَنْ الطَّرِيقَةِ الْمَرْضِيَّةِ أَوْ السِّيرَةِ الْحَسَنَةِ، وَكُلُّ وَاجِبٍ هَذِهِ صِفَتُهُ [55] بدائع الصنائع في ترتيب الشرائع (2/ 15) وَأَمَّا مَحَلُّ أَدَائِهِ، فَدُبُرُ الصَّلَاةِ، وَإِثْرُهَا، وَفَوْرُهَا مِنْ غَيْرِ أَنْ يَتَخَلَّلَ مَا يَقْطَعُ حُرْمَةَ الصَّلَاةِ حَتَّى لَوْ قَهْقَهَ أَوْ أَحْدَثَ مُتَعَمِّدًا أَوْ تَكَلَّمَ عَامِدًا أَوْ سَاهِيًا أَوْ خَرَجَ مِنْ الْمَسْجِدِ أَوْ جَاوَزَ الصُّفُوفَ فِي الصَّحْرَاءِ لَا يُكَبِّرُ؛ لِأَنَّ التَّكْبِيرَ مِنْ خَصَائِصِ الصَّلَاةِ حَيْثُ لَا يُؤْتَى بِهِ إلَّا عَقِيبَ الصَّلَاةِ فَيُرَاعَى لِإِتْيَانِهِ حُرْمَةُ الصَّلَاةِ، وَهَذِهِ الْعَوَارِضُ تَقْطَعُ حُرْمَةَ الصَّلَاةِ فَيَقْطَعُ التَّكْبِيرَ. [56] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 177) (قَوْلُهُ: وَيَجِبُ تَكْبِيرُ التَّشْرِيقِ) نُقِلَ فِي الصِّحَاحِ وَغَيْرِهِ أَنَّ التَّشْرِيقَ تَقْدِيدُ اللَّحْمِ وَبِهِ سُمِّيَتْ الْأَيَّامُ الثَّلَاثَةُ بَعْدَ يَوْمِ النَّحْرِ. وَنَقَلَ الْخَلِيلُ بْنُ أَحْمَدَ وَالنَّضْرُ بْنُ شُمَيْلٍ عَنْ أَهْلِ اللُّغَةِ أَنَّهُ التَّكْبِيرُ فَكَانَ مُشْتَرَكًا بَيْنَهُمَا وَالْمُرَادُ هُنَا الثَّانِي، وَالْإِضَافَةُ فِيهِ بَيَانِيَّةٌ أَيْ التَّكْبِيرُ الَّذِي هُوَ التَّشْرِيقُ. وَبِهِ انْدَفَعَ مَا قِيلَ: إنَّ الْإِضَافَةَ عَلَى قَوْلِهِمَا لِأَنَّهُ لَا تَكْبِيرَ فِي أَيَّامِ التَّشْرِيقِ عِنْدَهُ وَتَمَامُهُ فِي الْأَحْكَامِ لِلشَّيْخِ إسْمَاعِيلَ وَالْبَحْرِ (قَوْلُهُ فِي الْأَصَحِّ) وَقِيلَ سُنَّةٌ وَصُحِّحَ أَيْضًا لَكِنْ فِي الْفَتْحِ أَنَّ الْأَكْثَرَ عَلَى الْوُجُوبِ وَحُرِّرَ فِي الْبَحْرِ أَنَّهُ لَا خِلَافَ لِأَنَّ السُّنَّةَ الْمُؤَكَّدَةَ وَالْوَاجِبَ مُتَسَاوِيَانِ رُتْبَةً فِي اسْتِحْقَاقِ الْإِثْمِ بِالتَّرْكِ. البناية شرح الهداية (3/ 382) م: (ويبدأ) ش: أي المصلي. م: (بتكبير التشريق بعد صلاة الفجر من يوم عرفة ويختم) ش: التكبير. م: (عقيب العصر) ش: أي صلاة العصر. م: (من يوم النحر عند أبي حنيفة - رَحِمَهُ اللَّهُ -) ش: وهو قول عبد الله بن مسعود وعلقمة والأسود والنخعي - رَضِيَ اللَّهُ عَنْهُمْ -. م: (وقالا) ش: أي أبو يوسف ومحمد رحمهما الله. م: (يختم عقيب صلاة العصر من آخر أيام التشريق) ش: وهو قول عمر بن الخطاب وعلي بن أبي طالب وعبد الله بن عباس - رَضِيَ اللَّهُ عَنْهُمْ - وبه قال سفيان الثوري وسفيان بن عيينة وأبو ثور وأحمد والشافعي - رَحِمَهُمُ اللَّهُ - في قول. وفي " التحرير " ذكر عثمان - رَضِيَ اللَّهُ عَنْهُ - معهم. وفي " المفيد " وأبا بكر - رَضِيَ اللَّهُ عَنْهُ - وعليه الفتوى، ذكره في " الكامل " و " التحرير " [57] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 180) وقالا بوجوبو فوْرَ كُلِّ فَرْضٍ مُطْلَقًا) وَلَوْ مُنْفَرِدًا أَوْ مُسَافِرًا أَوْ امْرَأَةً لِأَنَّهُ تَبَعٌ لِلْمَكْتُوبَةِ (إلَى) عَصْرِ الْيَوْمِ الْخَامِسِ (آخِرِ أَيَّامِ التَّشْرِيقِ وَعَلَيْهِ الِاعْتِمَادُ) وَالْعَمَلُ وَالْفَتْوَى فِي عَامَّةِ الْأَمْصَارِ وَكَافَّةِ الْأَعْصَارِ (قَوْلُهُ فَوْرَ كُلِّ فَرْضٍ) بِأَنْ يَأْتِيَ بِهِ بِلَا فَصْلٍ يَمْنَعُ الْبِنَاءَ كَمَا مَرَّ ط (قَوْلُهُ لِأَنَّهُ تَبَعٌ لِلْمَكْتُوبَةِ) فَيَجِبُ عَلَى كُلِّ مَنْ تَجِبُ عَلَيْهِ الصَّلَاةُ الْمَكْتُوبَةُ بَحْرٌ (قَوْلُهُ: وَعَلَيْهِ الِاعْتِمَادُ إلَخْ) هَذَا بِنَاءً عَلَى أَنَّهُ إذَا اخْتَلَفَ الْإِمَامُ وَصَاحِبَاهُ فَالْعِبْرَةُ لِقُوَّةِ الدَّلِيلِ، وَهُوَ الْأَصَحُّ كَمَا فِي آخِرِ الْحَاوِي الْقُدْسِيِّ أَوْ عَلَى أَنَّ قَوْلَهُمَا فِي كُلِّ مَسْأَلَةٍ مَرْوِيٌّ عَنْهُ أَيْضًا، وَإِلَّا فَكَيْفَ يُفْتَى بِقَوْلِ غَيْرِ صَاحِبِ الْمَذْهَبِ. وَبِهِ انْدَفَعَ مَا فِي الْفَتْحِ مِنْ تَرْجِيحِ قَوْلِهِ هُنَا وَرَدُّ فَتْوَى الْمَشَايِخِ بِقَوْلِهِمَا بَحْرٌ. مَطْلَبٌ كَلِمَةُ لَا بَأْسَ قَدْ تُسْتَعْمَلُ فِي الْمَنْدُوبِ [58] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 180) وقالا بوجوبو فوْرَ كُلِّ فَرْضٍ مُطْلَقًا) وَلَوْ مُنْفَرِدًا أَوْ مُسَافِرًا أَوْ امْرَأَةً لِأَنَّهُ تَبَعٌ لِلْمَكْتُوبَةِ (إلَى) عَصْرِ الْيَوْمِ الْخَامِسِ (آخِرِ أَيَّامِ التَّشْرِيقِ وَعَلَيْهِ الِاعْتِمَادُ) وَالْعَمَلُ وَالْفَتْوَى فِي عَامَّةِ الْأَمْصَارِ وَكَافَّةِ الْأَعْصَارِ (قَوْلُهُ فَوْرَ كُلِّ فَرْضٍ) بِأَنْ يَأْتِيَ بِهِ بِلَا فَصْلٍ يَمْنَعُ الْبِنَاءَ كَمَا مَرَّ ط (قَوْلُهُ لِأَنَّهُ تَبَعٌ لِلْمَكْتُوبَةِ) فَيَجِبُ عَلَى كُلِّ مَنْ تَجِبُ عَلَيْهِ الصَّلَاةُ الْمَكْتُوبَةُ بَحْرٌ (قَوْلُهُ: وَعَلَيْهِ الِاعْتِمَادُ إلَخْ) هَذَا بِنَاءً عَلَى أَنَّهُ إذَا اخْتَلَفَ الْإِمَامُ وَصَاحِبَاهُ فَالْعِبْرَةُ لِقُوَّةِ الدَّلِيلِ، وَهُوَ الْأَصَحُّ كَمَا فِي آخِرِ الْحَاوِي الْقُدْسِيِّ أَوْ عَلَى أَنَّ قَوْلَهُمَا فِي كُلِّ مَسْأَلَةٍ مَرْوِيٌّ عَنْهُ أَيْضًا، وَإِلَّا فَكَيْفَ يُفْتَى بِقَوْلِ غَيْرِ صَاحِبِ الْمَذْهَبِ. وَبِهِ انْدَفَعَ مَا فِي الْفَتْحِ مِنْ تَرْجِيحِ قَوْلِهِ هُنَا وَرَدُّ فَتْوَى الْمَشَايِخِ بِقَوْلِهِمَا بَحْرٌ. مَطْلَبٌ كَلِمَةُ لَا بَأْسَ قَدْ تُسْتَعْمَلُ فِي الْمَنْدُوبِ [59] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 179) لكن المرأة تخافت (قَوْلُهُ تُخَافِتُ) لِأَنَّ صَوْتَهَا عَوْرَةٌ كَمَا فِي الْكَافِي وَالتَّبْيِينِ [60] تحفة الفقهاء (1/ 289) ثمَّ إِذا نسي الإِمَام وَلم يكبر فللقوم أَن يكبروا لِأَنَّهُ لَيْسَ من جملَة أَفعَال الصَّلَاة حَتَّى يكون الإِمَام فِيهِ أصلا [61] البناية شرح الهداية (2/ 375) وتسعة أشياء إذا لم يفعلها الإمام يفعلها المقتدي إذا لم يرفع يديه عند الافتتاح يرفعهما وركع ولم يكبر يكبر المقتدي ولم يسبح في الركوع والسجود يسبح المقتدي ولم يقل سمع الله لمن حمده يقولها المقتدي ولم يكبر عند الانحطاط يكبر المقتدي ولم يقرأ التشهد يتشهد المقتدي، ولم يسلم يسلم المقتدي، ونسي الإمام تكبيرة التشريق يكبر المقتدي والله تعالى أعلم بالصدق والصواب. العناية شرح الهداية (1/ 395) (فَإِنْ لَمْ يَسْجُدْ الْإِمَامُ لَمْ يَسْجُدْ الْمُؤْتَمُّ؛ لِأَنَّهُ يَصِيرُ مُخَالِفًا لِإِمَامِهِ، وَمَا الْتَزَمَ الْأَدَاءَ إلَّا مُتَابَعًا) وَبَيْنَ الْمُخَالَفَةِ وَالْمُتَابَعَةِ مُنَافَاةٌ، فَإِذَا تَحَقَّقَ أَحَدُ الْمُتَنَافِيَيْنِ انْتَفَى الْآخَرُ. وَاعْتُرِضَ عَلَى التَّعْلِيلِ الْمَذْكُورِ فِي الْكِتَابِ بِمُخَالَفَاتٍ يَجُوزُ وُقُوعُهَا مِنْ الْمُؤْتَمِّ، كَمَا إذَا لَمْ يَرْفَعْ الْإِمَامُ يَدَهُ عِنْدَ الِافْتِتَاحِ فَإِنَّ الْقَوْمَ تَرْفَعُ، وَإِذَا لَمْ يُثَنِّ الْإِمَامُ يُثَنِّي الْمَأْمُومُ، وَإِذَا تَرَكَ الْإِمَامُ تَكْبِيرَةَ الرُّكُوعِ وَتَسْبِيحَهُ وَتَسْمِيعَهُ وَتَكْبِيرَةَ الِانْحِطَاطِ وَقِرَاءَةَ التَّشَهُّدِ وَالتَّسْلِيمَ وَتَكْبِيرَ التَّشْرِيقِ فَإِنَّ الْمَأْمُومَ يَفْعَلُ ذَلِكَ كُلَّهُ. [62] تحفة الفقهاء (1/ 289) وَأما مَحل أَدَاء التَّكْبِير فَفِي دبر الصَّلَاة وإثرها من غير أَن يَتَخَلَّل مَا يقطع حُرْمَة الصَّلَاة حَتَّى إِنَّه لَو قَامَ وَخرج من الْمَسْجِد أَو تكلم فَإِنَّهُ لَا يكبر وَلَو قَامَ وَلم يخرج من الْمَسْجِد فَإِنَّهُ يكبر [63] بدائع الصنائع في ترتيب الشرائع (2/ 15) وَأَمَّا مَحَلُّ أَدَائِهِ، فَدُبُرُ الصَّلَاةِ، وَإِثْرُهَا، وَفَوْرُهَا مِنْ غَيْرِ أَنْ يَتَخَلَّلَ مَا يَقْطَعُ حُرْمَةَ الصَّلَاةِ حَتَّى لَوْ قَهْقَهَ أَوْ أَحْدَثَ مُتَعَمِّدًا أَوْ تَكَلَّمَ عَامِدًا أَوْ سَاهِيًا أَوْ خَرَجَ مِنْ الْمَسْجِدِ أَوْ جَاوَزَ الصُّفُوفَ فِي الصَّحْرَاءِ لَا يُكَبِّرُ؛ لِأَنَّ التَّكْبِيرَ مِنْ خَصَائِصِ الصَّلَاةِ حَيْثُ لَا يُؤْتَى بِهِ إلَّا عَقِيبَ الصَّلَاةِ فَيُرَاعَى لِإِتْيَانِهِ حُرْمَةُ الصَّلَاةِ، وَهَذِهِ الْعَوَارِضُ تَقْطَعُ حُرْمَةَ الصَّلَاةِ فَيَقْطَعُ التَّكْبِيرَ. [64] الأصل المعروف بالمبسوط للشيباني (1/ 326) قلت أَرَأَيْت الإِمَام إِذا كَانَ عَلَيْهِ سجدتا السَّهْو أيكبر قبل أَن يسجدهما قَالَ لَا وَلكنه يسجدهما وَيسلم ثمَّ يكبر قلت أَرَأَيْت رجلا سبقه الإِمَام بِرَكْعَة فِي أَيَّام التَّشْرِيق أيكبر مَعَ الإِمَام حِين يسلم أَو يقوم فَيَقْضِي قَالَ بل يقوم فَيَقْضِي فَإِذا سلم كبر قلت لم قَالَ لِأَن التَّكْبِير لَيْسَ من الصَّلَاة أَلا ترى لَو أَن رجلا دخل مَعَهم فِي التَّكْبِير يُرِيد الصَّلَاة لم يجزه ذَلِك قلت وَهَذَا لَا يشبه سَجْدَتي السَّهْو قَالَ لَا أَلا ترى أَن من دخل مَعَ الإِمَام فِي سَجْدَتي السَّهْو فقد دخل مَعَه فِي الصَّلَاة لِأَن سَجْدَتي السَّهْو من الصَّلَاة وَالتَّكْبِير لَيْسَ من الصَّلَاة [65] الأصل المعروف بالمبسوط للشيباني (1/ 236) لت أَرَأَيْت رجلا أدْرك مَعَ الإِمَام رَكْعَة فِي أَيَّام التَّشْرِيق من صلَاته وَقد سبقه الإِمَام بِثَلَاث رَكْعَات وعَلى الإِمَام سَهْو أَلَيْسَ يسجدهما هَذَا الرجل مَعَ الإِمَام قبل أَن يقْضِي مَا سبقه بِهِ الإِمَام قَالَ نعم قلت فَكيف يضع إِذا كبر الإِمَام أيكبر أَو يقوم فَيَقْضِي قَالَ بل يقوم فَيَقْضِي مَا سبقه بِهِ الإِمَام فَإِذا فرغ وَسلم كبر بعد ذَلِك قلت وَكَذَلِكَ التَّلْبِيَة قَالَ نعم [66] بدائع الصنائع في ترتيب الشرائع (2/ 19) وَأَمَّا بَيَانُ حُكْمِ التَّكْبِيرِ فِيمَا دَخَلَ مِنْ الصَّلَوَاتِ فِي حَدِّ الْقَضَاءِ فَنَقُولُ: لَا يَخْلُو إمَّا إنْ فَاتَتْهُ الصَّلَاةُ فِي غَيْرِ أَيَّامِ التَّشْرِيقِ فَقَضَاهَا فِي أَيَّامِ التَّشْرِيقِ، أَوْ فَاتَتْهُ فِي هَذِهِ الْأَيَّامِ فَقَضَاهَا فِي غَيْرِ هَذِهِ الْأَيَّامِ، أَوْ فَاتَتْهُ فِي هَذِهِ الْأَيَّامِ فَقَضَاهَا فِي هَذِهِ الْأَيَّامِ مِنْ هَذِهِ السَّنَةِ فَإِنْ فَاتَتْهُ فِي غَيْرِ أَيَّامِ التَّشْرِيقِ فَقَضَاهَا فِي أَيَّامِ التَّشْرِيقِ لَا يُكَبِّرُ عَقِيبَهَا؛ لِأَنَّ الْقَضَاءَ عَلَى حَسْبِ الْأَدَاءِ وَقَدْ فَاتَتْهُ بِلَا تَكْبِيرٍ فَيَقْضِيهَا كَذَلِكَ، وَإِنْ فَاتَتْهُ فِي هَذِهِ الْأَيَّامِ فَقَضَاهَا فِي غَيْرِ هَذِهِ الْأَيَّامِ لَا يُكَبِّرُ عَقِيبِهَا أَيْضًا وَإِنْ كَانَ الْقَضَاءُ عَلَى حَسَبِ الْأَدَاءِ وَقَدْ فَاتَتْهُ مَعَ التَّكْبِيرِ؛ لِأَنَّ رَفْعَ الصَّوْتِ بِالتَّكْبِيرِ بِدْعَةٌ فِي الْأَصْلِ إلَّا حَيْثُ وَرَدَ الشَّرْعُ وَالشَّرْعُ مَا وَرَدَ بِهِ فِي وَقْتِ الْقَضَاءِ فَبَقِيَ بِدْعَةً. فَإِنْ فَاتَتْهُ فِي هَذِهِ الْأَيَّامِ وَقَضَاهَا فِي الْعَامِ الْقَابِلِ فِي هَذِهِ الْأَيَّامِ لَا يُكَبِّرُ أَيْضًا وَرُوِيَ عَنْ أَبِي يُوسُفَ أَنَّهُ يُكَبِّرُ وَالصَّحِيحُ ظَاهِرُ الرِّوَايَةِ لِمَا بَيَّنَّا أَنَّ رَفْعَ الصَّوْتِ بِالتَّكْبِيرِ بِدْعَةٌ إلَّا فِي مَوْرِدِ الشَّرْعِ وَالشَّرْعُ وَرَدَ بِجَعْلِ هَذَا الْوَقْتِ وَقْتًا لِرَفْعِ الصَّوْتِ بِالتَّكْبِيرِ عَقِيبَ صَلَاةٍ هِيَ مِنْ صَلَوَاتِ هَذِهِ الْأَيَّامِ وَلَمْ يَرِدْ الشَّرْعُ بِجَعْلِهِ وَقْتًا لِغَيْرِ ذَلِكَ فَبَقِيَ بِدْعَةً كَأُضْحِيَّةٍ فَاتَتْ عَنْ وَقْتِهَا أَنَّهُ لَا يُمْكِنُ التَّقَرُّبُ بِإِرَاقَةِ دَمِهَا فِي الْعَامِ الْقَابِلِ وَإِنْ عَادَ الْوَقْتُ، وَكَذَا رَمْيُ الْجِمَارِ لِمَا ذَكَرْنَا فَكَذَا هَذَا وَإِنْ فَاتَتْهُ فِي هَذِهِ الْأَيَّامِ وَقَضَاهَا فِي هَذِهِ الْأَيَّامِ مِنْ هَذِهِ السَّنَةِ يُكَبِّرُ؛ لِأَنَّ التَّكْبِيرَ سُنَّةُ الصَّلَاةِ الْفَائِتَةِ وَقَدْ قَدَرَ عَلَى الْقَضَاءِ لِكَوْنِ الْوَقْتِ وَقْتًا لِتَكْبِيرَاتِ الصَّلَوَاتِ الْمَشْرُوعَاتِ فِيهَا. [67] الأصل المعروف بالمبسوط للشيباني (1/ 326) لت أَرَأَيْت الْمحرم يَوْم عَرَفَة إِذا صلى وَسلم أيبدأ بِالتَّكْبِيرِ أَو بِالتَّلْبِيَةِ قَالَ بل يبْدَأ بِالتَّكْبِيرِ ثمَّ يُلَبِّي قلت لم قَالَ لِأَن التَّكْبِير أوجبهما [68] غنية المتملّي (333) ولو اجتمع سجود السهو والتكبير والتلبية بدأ بالسهو ثم بالتكبير ثم بالتلبية ولو قدم التلبية سقط التكبير والسهو [69] مراقي الفلاح شرح نور الإيضاح (ص: 201) "ويقطعه" أي التكبير "إذا انتهى إلى المصلى في رواية" جزم بها في الدراية "وفي رواية إذا افتتح الصلاة" كذا في الكافي وعليه عمل الناس قال أبو جعفر وبه نأخذ [70] اللباب في شرح الكتاب (1/ 115) (ولا يكبر في طريق المصلى عند أبي حنيفة) يعني جهراً، أما سراً فيستحب. جوهرة (وعندهما يكبر) في طريق المصلى جهراً استحباباً، ويقطع إذا انتهى إليه، وفي رواية: إلى الصلاة. جوهرة. قال في التصحيح: قال الإسبيجاني في زاد الفقهاء والعلامة في التحفة: الصحيح قول أبي حنيفة، قلت: وهو المعتمد عند النسفي وبرهان الشريعة وصدرها [71] المحيط البرهاني في الفقه النعماني (2/ 509) ولا تكبير في صلاة العيد لأنها تطوع [72] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 180) وَلَا بَأْسَ بِهِ عَقِبَ الْعِيدِ لِأَنَّ الْمُسْلِمِينَ تَوَارَثُوهُ فَوَجَبَ اتِّبَاعُهُمْ، وَعَلَيْهِ الْبَلْخِيُّونَ (قَوْلُهُ وَلَا بَأْسَ إلَخْ) كَلِمَةُ لَا بَأْسَ قَدْ تُسْتَعْمَلُ فِي الْمَنْدُوبِ كَمَا فِي الْبَحْرِ مِنْ الْجَنَائِزِ وَالْجِهَادِ وَمِنْهُ هَذَا الْمَوْضِعُ لِقَوْلِهِ فَوَجَبَ اتِّبَاعُهُمْ (قَوْلُهُ فَوَجَبَ) الظَّاهِرُ أَنَّ الْمُرَادَ بِالْوُجُوبِ الثُّبُوتُ لَا الْوُجُوبُ الْمُصْطَلَحُ عَلَيْهِ، وَفِي الْبَحْرِ عَنْ الْمُجْتَبَى: وَالْبَلْخِيُّونَ يُكَبِّرُونَ عَقِبَ صَلَاةِ الْعِيدِ لِأَنَّهَا تُؤَدَّى بِجَمَاعَةٍ فَأَشْبَهَتْ الْجُمُعَةَ اهـ وَهُوَ يُفِيدُ الْوُجُوبَ الْمُصْطَلَحَ عَلَيْهِ ط [73] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 175) (وَيُسْتَحَبُّ أَنْ يَسْتَفْتِحَ الْأُولَى بِتِسْعِ تَكْبِيرَاتٍ تَتْرَى) أَيْ مُتَتَابِعَاتٍ (وَالثَّانِيَةَ بِسَبْعٍ) هُوَ السُّنَّةُ (وَ) أَنْ (يُكَبِّرَ قَبْلَ نُزُولِهِ مِنْ الْمِنْبَرِ أَرْبَعَ عَشْرَةَ) [74] [Al-Lubab fi Sharh al-Kitab, 2: 270] [Al-Asl li as-Shaybani, 1: 325] وقوله وهذا هو المأثور عن الخليل - صلى الله عليه وسلم قيل أصل ذلك ما روي ((أن جبريل لما جاء بالقربان خاف العجلة على إبراهيم - عليهما السلام - فقال الله أكبر الله أكبر، فلما رآه إبراهيم قال لا إله إلا الله والله أكبر، فلما علم إسماعيل بالفداء قال الله أكبر ولله الحمد)) ، فبقي في الأخريين إما سنة أو واجبا على ما يذكر. وروى ابن عمر أن رسول الله - صلى الله عليه وسلم - قال ((أفضل ما قلت وقالت الأنبياء قبلي يوم عرفة: الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد)) [Al-Inayah Sharh al-Hidayah, 1: 464] [75] Hence, if the people receive late-news of it being Eid on the actual day which was assumed not to be Eid and the time has already passed midday, they will not observe the Eid prayer on that day though it is Eid but the next day. ولا تصليان بعد الزوال على كل حال [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.331 and also see the footnotes on Dar an-nashr al-Ilmiyyah edition from Sharh Kabir] [76] ومن فاتته صلاة العيد مع اللإمام ولو بالإفساد: لم يقضها وحده؛ لأنها لم تعرف قُربة إلا بشرائط، لا تتم بالمنفرد (هداية) [Al-Lubab fi Sharh al-Kitab, 2: 266; Sharh Mukhtasar at-Tahawi, 2: 161; Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.330; Maraqiy al-Falah Sharh Nur al-Idhah, p.131] [77] فإن عجز، صلّى أربعيا كالضحى أى استحبابا كما في القهستاني وليس هذا قضاء ؛ لأنه ليس على كيفيتهما [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 176, H. M. Saeed Company] [Al-Bahr ar-Ra`iq, 2: 284, Maktabah Rashidiyah] [Fatawa Mahmoodiyah, 8: 377, Dar al-Iftaa Jamiah Farooqiyah] ومن خرج إلى الجبانة ولم يدرك الإمام في شيئ من الصلاة إن شاء انصرف إلى بيته وإن شاء صلى ولم ينصرف والأفضل أن يصلي أربعا فتكون له صلاة الضحى لما روي عن ابن مسعود ... وروي في ذلك عن رسول الله صلى الله عليه وسلم وعدا جميلا وثوابا جزيلا [Fatawa Qadhi Khan, 1: 163; Al-Asl li as-Shaybani, 1: 320] [78] فإن حدث عذر من الأعذار المارة منع الناس من الصلاة في أول يوم الأضحى صلاها من الغد وبعد الغد، ولا يصليها بعد ذلك لأنها مؤقتة بوقت الأضحية فتتقيد بأيامها، لكنه مسيء بالتأخير بغير عذر، وإلا فلا؛ فالعذر هنا لنفي الكراهة، وفي الفطر للصحة. [Al-Lubab fi Sharh al-Kitab, 2: 268] [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli, p.330-1] [Maraqiy al-Falah Sharh Nur al-Idhah, p.132] [Al-Fatawa al-Alamgiriyyah, 1: 152] [Fatawa Qadhi Khan, 1: 163] [Tabyin al-Haqa`iq Sharh Kanz ad-Daqa`iq, 1: 226] [79] قوله (فانه مكروه) اي تحريما على الظاهر [Tahtawi ala ad-Durr al-Mukhtar, 1: 562, In Fatawa Rahimiyyah, 6: 168, Dar al-Isha`at] [80] وهو التنفل قبلها فهو مكروه وأطلقه فشمل ما إذا كان في المصلى أو في البيت ولا خلاف فيما إذا كان في المصلى واختلفوا فيما إذا تنفل في البيت فعامتهم على الكراهة وهو الأصحكما في غاية البيان [Al-Bahr ar Ra`iq Sharh Kanz ad-Daqa`iq, 2: 160; Al-Asl li as-Shaybani, 1: 328] See: [imdad al-Fatawa, 1: 529] - if a person wishes to read the Chast prayer, he may do so after returning from the Eid prayer النساء إن أردن أن يصلين صلاة الضحى يصلين بعد ما صلى الإمام كذا في الخلاصة [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Saghir), p.332] [81] والتهنئة وإنما قال كذلك لأنه لم يحفظ فيها شيء عن أبي حنيفة وأصحابه، وذكر في القنية أنه لم ينقل عن أصحابنا كراهة وعن مالك أنه كرهها، وعن الأوزاعي أنها بدعة، وقال المحقق ابن أمير حاج: بل الأشبه أنها جائزة مستحبة في الجملة ثم ساق آثارا بأسانيد صحيحة عن الصحابة في فعل ذلك ثم قال: والمتعامل في البلاد الشامية والمصرية عيد مبارك عليك ونحوه وقال يمكن أن يلحق بذلك في المشروعية والاستحباب لما بينهما من التلازم فإن من قبلت طاعته في زمان كان ذلك الزمان عليه مباركا على أنه قد ورد الدعاء بالبركة في أمور شتى فيؤخذ منه استحباب الدعاء بها هنا أيضا. اهـ. [Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 169] For a detailed discussion also see: [Fatawa Dar al-Uloom Zakariyah, 2: 582-5] (عید کے دن ایک دوسرے کو مبارک باد دینا) جائز ہے ۔ تقبل الله منا ومنكم اور آپ کو عید مبارک ہو وغیرہ الفاظ کہے [Fatawa Rahimiyyah, 6: 172, Dar al-Isha`at] [82] والتهنية بتقبل الله منا ومنكم لا تنكر [Ad-Durr al-Mukhtar ma`a Radd al-Muhtar, 2: 169; Al-Bahr ar-Ra`iq, 2: 158, H. M. Saeed Company] ولا بأس بقول الرجل لغيره يوم العيد تقبل الله منا ومنك [Gunyat al-Mutamalli ala Sharh Munyat al-Musalli (Halabiy Sagir), p.332] The narrations can be found in: [As-Sunan al-Kubra li al-Bayhaqi, 3: 319; Majma` az-Zawa`id, 2: 206] [83] تكره المصافحة بعد أداء الصلاة بكل حال، لأن الصحابة - رضي الله تعالى عنهم - ما صافحوا بعد أداء الصلاة، ولأنها من سنن الروافض اهـ ثم نقل عن ابن حجر عن الشافعية أنها بدعة مكروهة لا أصل لها في الشرع، وأنه ينبه فاعلها أولا ويعزر ثانيا ثم قال: وقال ابن الحاج من المالكية في المدخل إنها من البدع، وموضع المصافحة في الشرع، إنما هو عند لقاء المسلم لأخيه لا في أدبار الصلوات فحيث وضعها الشرع يضعها فينهى عن ذلك ويزجر فاعله لما أتى به من خلاف السنة اهـ. [Radd al-Muhtar ala ad-Durr al-Mukhtar, 6: 381; 2: 235] [Fatawa Mahmoodiyah, 8: 464, Dar al-Iftaa Jamiah Farooqiyah] Note: However, see [Fatawa Dar al-Uloom Zakariyah, 2: 590-3] which provides thirteen narrations on the permissibility of embracing each other due to not the prayer but expressing love and happiness. Thus it could be permissible to embrace each other for expressing love and happiness on the occasion of Eid while not assuming it to be Sunnah or part of Deen. [84] مراقي الفلاح شرح نور الإيضاح مع حاشية الطحطاوي (ص: 723) [دار الكتب العلمية] تجب على حر مسلم مكلف مالك لنصاب أو قيمته وإن لم يحل عليه الحول عند طلوع فجر يوم الفطر ولم يكن للتجارة فارغ عن الدين وحاجته الأصلية وحوائج عياله والمعتبر فيها الكفاية لا التقدير وهي مسكنه وأثاثه وثيابه وفرسه وسلاحه وعبيده للخدمة فيخرجها عن نفسه وأولاده الصغار الفقراء وإن كانوا أغنياء يخرجها من مالهم ولا تجب على الجد في ظاهر الرواية واختير أن الجد كالأب عند فقده أو فقره وعن مماليكه [85] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 359) [ايج ايم سعيد] (على كل) حر (مسلم) ولو صغيرا مجنونا، حتى لو لم يخرجها وليهما وجب الأداء بعد البلوغ قال ابن عابدين: وأما العقل والبلوغ فليسا من شرائط الوجوب في قول أبي حنيفة وأبي يوسف، حتى تجب على الصبي والمجنون إذا كان لهما مال ويخرجها الولي من مالهما وقال محمد وزفر لا تجب فيضمنها الأب والوصي لو أدياها من مالهما اهـ وكما تجب فطرتهما تجب فطرة رقيقهما من مالهما كما في الهندية والبحر عن الظهيرية (قوله: حتى لو لم يخرجها وليهما) أي من مالهما. ففي البدائع أن الصبي الغني إذا لم يخرج وليه عنه فعلى أصل أبي حنيفة وأبي يوسف أنه يلزمه الأداء؛ لأنه يقدر عليه بعد البلوغ. اهـ. [86] حاشية ابن عابدين (رد المحتار) (2/ 360) [ايج ايم سعيد] قلت: فلو كانا فقيرين لم تجب عليهما بل على من يمونهما كما يأتي. والظاهر أنه لو لم يؤدها عنهما من ماله لا يلزمهما الأداء بعد البلوغ والإفاقة لعدم الوجوب عليهما (قوله: بعد البلوغ) أي بعد الإفاقة في المجنون ح. الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 361) [ايج ايم سعيد] (عن نفسه) متعلق بيجب وإن لم يصم لعذر (وطفله الفقير) والكبير المجنون، قال ابن عابدين: (قوله: والكبير المجنون) أي الفقير أما الغني ففي ماله عندهما كما مر وفي التتارخانية عن المحيط أن المعتوه والمجنون بمنزلة الصغير سواء كان الجنون أصليا بأن بلغ مجنونا أو عارضا هو الظاهر من المذهب. اهـ. [87] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 363) [ايج ايم سعيد] (لا عن زوجته) وولده الكبير العاقل، ولو أدى عنهما بلا إذن أجزأ استحسانا للإذن عادة أي لو في عياله وإلا فلا قهستاني عن المحيط فليحفظ [88] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 364) [ايج ايم سعيد] (نصف صاع) فاعل يجب (من بر أو دقيقه أو سويقه أو زبيب) وجعلاه كالتمر، وهو رواية عن الإمام وصححه البهنسي وغيره. وفي الحقائق والشرنبلالية عن البرهان: وبه يفتى (أو صاع تمر أو شعير) ولو رديئا [89] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 366) [ايج ايم سعيد] (ودفع القيمة) أي الدراهم (أفضل من دفع العين على المذهب) المفتى به جوهرة وبحر عن الظهيرية وهذا في السعة، أما في الشدة فدفع العين أفضل كما لا يخفى [90] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 364) [ايج ايم سعيد] وما لم ينص عليه كذرة وخبز يعتبر فيه القيمة [91] مراقي الفلاح شرح نور الإيضاح مع حاشية الطحطاوي (ص: 724) [دار الكتب العلمية] ووقت الوجوب عند طلوع فجر يوم الفطر فمن مات أو افتقر قبله أو أسلم أو اغتنى أو ولد بعده لا تلزمه. ويستحب إخراجها قبل الخروج إلى المصلى وصح لو قدم أو أخر والتأخير مكروه ويدفع كل شخص فطرته لفقير واحد. [92] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 359) [ايج ايم سعيد] غير أن المستحب قبل الخروج إلى المصلى لقوله - عليه الصلاة والسلام - «أغنوهم عن المسألة في هذا اليوم» بدائع مراقي الفلاح شرح نور الإيضاح مع حاشية الطحطاوي (ص: 724) [دار الكتب العلمية] ويستحب إخراجها قبل الخروج إلى المصلى وصح لو قدم أو أخر والتأخير مكروه ويدفع كل شخص فطرته لفقير واحد. [93] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 368) [ايج ايم سعيد] (وصدقة الفطر كالزكاة في المصارف) وفي كل حال (إلا في) جواز (الدفع إلى الذمي) وعدم سقوطها بهلاك المال وقد مر [94] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 361) [ايج ايم سعيد] (عن نفسه) متعلق بيجب وإن لم يصم لعذر قال ابن عابدين: (قوله: وإن لم يصم لعذر) الظاهر أنه قيد به بناء على ما هو حال المسلم من عدم تركه الصوم إلا بعذر كما تقدم نظيره في باب قضاء الفوائت، حيث لم يقل المتروكات ظنا بالمسلم خيرا، فحينئذ تجب الفطرة وإن أفطر عامدا لوجود السبب وهو الرأس الذي يمونه ويلي عليه ولو لم يصم كالطفل الصغير والعبد الكافر. ثم رأيت في البدائع ما يشعر بذلك حيث قال: وكذا وجود الصوم في شهر رمضان ليس بشرط لوجوب الفطرة حتى إن من أفطر لكبر أو مرض أو سفر يلزمه صدقة الفطر؛ لأن الأمر بأدائها مطلق عن هذا الشرط اهـ فافهم [95] مراقي الفلاح شرح نور الإيضاح مع حاشية الطحطاوي (ص: 724) [دار الكتب العلمية] واختلف في جواز تفريق فطرة واحدة على أكثر من فقير ويجوز دفع ما على جماعة لواحد على الصحيح والله الموفق للصواب. قال الطحطاوي: "واختلف في جواز تفريق فطرة واحدة على أكثر من فقير" وعلى الجواز الأكثر وبه جزم في الولوالجية والخانية والبدائع والمحيط وتبعهم الزيلعي في الظهار من غير ذكر خلاف وصححه في البرهان فكان هو المذهب والأمر في حيث أغنوهم للندب فيفيد الأولوية در.

Juz Thirty Vain Speech لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا No vanity shall they hear therein, nor Untruth. (An-Naba’, 78:35) For most people the idea of having a nice time in a luxurious garden setting invariably involves gossiping with friends. And gossip, in order to be fun, tends to consist of vain conversation and, embellishments, even lies. By promising the total absence of such speech in Paradise, the Qur’ān is reforming our idea of fun. Paradise is the ideal place. Every possible means of joy will be there. If something will not be there, that is sufficient evidence that that thing is not enjoyable or desirable, regardless of its appearance. Got it Made? فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ As for man, when his Sustainer tries him, giving him honor and bounties, he says (puffed up), “My Sustainer has honored me.” (Al- Fajr, 89:15) This is the description of a shallow person. Due to his very narrow perspective, he sees the achievements in this life as rewards instead of tests. The person in this āyah still remembers God. Many people today simply say, “I got it made.” The easily puffed up person also is easily turned to despair when the going goes tough as the next āyah says. وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ But when He tries him, and thus straitens his provision for him, he says (in despair), “My Sustainer has humiliated me!” (Al-Fajr, 89:16) Immediately after describing these habits, the Qur’ān adds an emphatic kallā. Nay. Not at all. This is not so. If you accumulated a lot of wealth, position, and prestige in this world, this does not necessarily mean Allāh is pleased with you. If you have none of these, it does not necessarily mean that Allāh is angry with you. It is the beginning of wisdom that we stop confusing the test with the test results. Perspective on Iqra اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ Read in the name of your Sustainer, who has created. (Al-ʿAlaq, 96:1). This is the very first āyah that started the revelations that lasted for twenty three years. It is a very famous āyah. It is also a greatly misused āyah. We frequently hear that the first Qur’ānic command was to read. With that we justify all sorts of activities that go on in the name of education. The irony is that we stop reading immediately after the word “read.” For the very first command was not simply “Read.” It was “Read in the name of your Lord.” And there is a world of difference between the two. To understand the difference, we can look more closely at the revelations. The very first revelation consisted of five āyahs. It began with this āyah and ended with, “He taught man what he did not know.” The command was not to read anything and everything, but to read with a purpose and a proper perspective. Allāh is the source of true knowledge. And the command is to acquire that knowledge. The remaining āyahs of this sūrah were revealed sometime later. And here is how the sūrah that began with the word Iqra ended: “bow down in sajdah, and come close to Me.” This is the logical result of reading done in the name of Allāh. It impels the person to prostrate himself before his Creator and thus brings him closer to Him. We can judge whether we are reading as commanded by seeing if it is producing the result as mentioned in the command. Further, the entire sequence of revelations ended twenty- three years later. And it is also very instructive to see how that happened. The very last āyah to be revealed said: And be conscious of the Day on which you shall be brought back unto Allāh, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged. This is the ultimate result of reading in the name of Allāh. The command to read was clearly leading in this direction, making us lead Hereafter-conscious lives. If our reading is not doing the same then we are not really following the command. It is a great travesty that our current education systems are promoted and justified by invoking this āyah, although they are not at all informed by it.