ummtaalib

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.

The Qur’ān – A Clear Proof By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Indeed, We have sent down the Dhikr [the Qur‘ān], and indeed We are its guardian. (15:9) In this verse Allāh ta‘ālā proclaims that it is He, and He alone, who has revealed the Glorious Qur’ān to mankind, which means it is His Word. This claim is followed by a proof to validate it: that Allāh ta‘ālā Himself is its guardian and protector. When Allāh ta‘ālā protects something, nothing and no one can ever interfere with it, so the continual preservation of the Qur’ān is a proof that it is the Word of Allāh ta‘ālā. There are many other proofs of the Divine origin of the Qur’ān, including its i‘jāz (inimitability) – the challenge to mankind to invent even a single verse to match the Qur’ān in its perfection. However, the preservation of the Qur’ān is a proof that even a child can understand. Over 1,400 years have passed and it is still plain for everyone to see that not a single change has occurred in the Qur’ān. To fulfil the promise of protecting the Qur’ān, Allāh ta‘ālā has created a comprehensive system consisting of scribes who accurately copy the text; huffāz who accurately memorise its words; qurrā who preserve its mode of recitation; and mufassirūn, muhaddithūn, fuqahā and ‘ulamā who protect its meaning and message. Non-Muslim experts, while arguing over the authorship of the Qur’ān, nevertheless acknowledge that despite the passage of over fourteen centuries it has not undergone even the slightest alteration – not of a single letter or diacritical mark. It is obvious that a very powerful being must be safeguarding the Qur’ān for it to have been preserved over so many centuries. The Protected Book ‘Allāmah Al-Qurtubī rahimahullāh narrates an interesting story about the preservation of the Qur’ān. Once a stranger attended one of the debates that the ‘Abbāsid Khalīfah Ma’mūn Ar-Rashīd used to hold at his court. The man spoke eloquently during the debate, and afterwards Ma’mūn summoned him. Sensing that he was not a Muslim he asked him whether he was a Jew. The man replied that he was. Ma’mūn then invited him to embrace Islām and, as a test, offered him incentives for doing so. However, the man preferred to keep his religion, the religion of his forefathers. A year later the same man attended the court of Ma’mūn as a Muslim and spoke learnedly on Islamic jurisprudence. Afterwards, Ma’mūn called him and asked him if he was the same man who had come the year before. He replied in the affirmative, and upon being asked how he had come to become a Muslim he told his story. After he had left the debate the previous year he had decided to examine the different religions. Being a good calligrapher he made three copies of the Tawrāt, making some additions and omissions in the process. He took the copies to the Jews and they bought them from him. He then made three copies of the Injīl, again making some additions and omissions, and took them to the Christians, who bought them. Then he did exactly the same with the Qur’ān and took the copies to the Muslims. They checked them and when they noticed the additions and omissions they discarded the copies and refused to buy them. “I realised then that this was a Protected Book, and that was how I came to embrace Islām,” concluded the man. Enthusiasm for Memorising the Qur’ān The preservation of the Qur’ān is a great miracle, and the means Allāh ta‘ālā employs in its preservation are also amazing. Parents who encourage their children to memorise the entire Qur’ān are aware of the rewards they and their children will receive for doing so, but the children themselves are not. If you were to ask the students of a typical tahfīz-al-Qur’ān class what the rewards for memorising the Qur’ān are, majority would not be able to reply. Despite this, the desire Allāh ta‘ālā places in their hearts to memorise the Qur’ān is such that very few if any would dream of giving it up. Wherever you go you will see that there are never enough tahfīz-al-Qur’ān classes and that they are always oversubscribed! Just think, what power is there besides Allāh ta‘ālā that is keeping our children committed to memorising the Qur’ān? There are countless other well-known good deeds that promise great rewards, yet people do not adhere to them with such commitment and dedication as to memorising the Qur’ān. Allāh ta‘ālā Himself puts the love of memorising His Word into the hearts of young people! Nowhere in the whole world will you see classes full of children memorising a book that they do not understand. It is a miracle of the Qur’ān that people are able to learn a whole foreign alphabet and how to read in the foreign language, without learning to understand the language; furthermore, then they memorise a whole book in that language, and then keep it memorised for the rest of their lives. Remarkable Huffāz Throughout history there are examples of people who memorised the Qur’ān at a very young age and also in a very short time. Ibn Labbān rahimahullāh memorised the entire Qur’ān in just one year, remarkable in itself, but even more amazing is that he completed his memorisation at the age of five! Hāfiz Ibn Hajar Al-Asqalānī rahimahullāh became a hāfiz by the age of nine, and at the age of eleven led the Tarāwīh Salāh in Al-Masjid Al-Harām. Imām Ash-Shāfi‘ī rahimahullāh memorised the Qur’ān in just one month. When Imām Muhammad rahimahullāh went to study under Imām Abū Hanīfah rahimahullāh he was asked whether he had memorised the entire Qur’ān or not, for admission to his classes was conditional on being a hāfiz. He replied that he had not, but his desire to acquire knowledge was so great that he returned after just one week and told Imām Abū Hanīfah rahimahullāh that he was now a hāfiz! Connect Yourself to the Qur’ān After learning something of the miraculous nature of the Glorious Qur’ān, we need to take some practical steps to connect ourselves with it: 1. Reciting the Qur’ān regularly. Recite one juz daily, or if that is not possible then half a juz or a quarter, but recite daily. If the remembrance of Allāh ta‘ālā in its various forms such as tasbīh, tahmīd, salāt ‘alan-Nabī, du‘ā etc. are compared to individual ‘vitamins’ beneficial to a person’s spiritual health, the Qur’ān can be likened to a multivitamin, for it contains them all. 2. Attend tajwīd classes in your locality in order to learn how to recite the Qur’ān properly, which is one of the rights of the Qur’ān. 3. Attend the Durūs (lessons) of the Qur’ān delivered by the ‘ulamā in your locality in order to understand the message of the Qur’ān. 4. Practise upon the teachings of the Qur’ān. 5. Propagate the teachings of the Qur’ān. 6. Respect the people of the Qur’ān, i.e. the huffāz and ‘ulamā. Refrain from disrespecting them and talking ill of them at all costs. ‘Umar ibn ‘Abd-al-‘Azīz rahimahullāh used to say, “Become an ‘ālim if you can. If you cannot then become a student of ‘ilm. And if you cannot then have love for them [the ‘ulamā and students]. And if you cannot then do not have hatred for them.” May Allāh ta‘ālā grant us love for and affinity with the Qur’ān, the ability to memorise it, recite it in the proper manner, understand it and act according to it. Āmīn. © Islāmic Da'wah Academy

The Muezzins of the Grand Mosque Last updated: Thursday, July 24, Saudi Gazette report Melodious voices chant the adhan (call for prayer) six times a day from the Grand Mosque — five for the daily prayers and once for the pre-dawn Tahajjud prayer. Recited by six different muezzins of the Grand Mosque who are considered to be the most talented and well-trained among all muezzins, tens of thousands of pilgrims — Makkawis and visitors alike — eagerly anticipate the Maghreb adhan, which announces the end of the day’s fast, and the Fajr adhan, which marks the beginning of the day’s fast. The most prominent among the these muezzins, Sheikh Ali Mulla, is referred to as the “Bilal” of the Grand Mosque. He said the adhan is linked to the Grand Mosque forever because it is the House of God. Mulla, who is the head muezzin in the Grand Mosque, explained how, prior to the introduction of microphones in the mosque, 24 muezzins used to raise the adhan from the minarets of the Grand Mosque so it could be heard in all parts of Makkah. “During prayers, there were 15 muezzins who used to repeat after the imam. There was always one muezzin who was available as a backup in case one of the muezzins was absent. Also, there were three muezzins during Taraweeh prayers,” he told Makkah Daily. The Grand Mosque’s caretakers used to calculate the times for adhan using a sundial, which was supervised and cared for by Al-Rayes family, until it was replaced by advanced scientific methods. “Currently, prayer times are determined according to a special clock in the Grand Mosque and by referring to the official Umm Al-Qura calendar. The most advanced and accurate means of recognizing prayer times have been adopted and implemented,” Mullah said. As the head of the Grand Mosque’s muezzins, Mulla’s role is to organize a schedule for muezzins, taking into considerations their other life obligations and concerns. He is also the link between the Presidency of the Two Holy Mosques and muezzins. There is constant communication between muezzins and other Grand Mosque departments to monitor any entry of bodies for funeral prayers and to distinguish between bodies of men, women and children. “Muezzins in the past were chosen according to the sonority of their voices, but nowadays, muezzins also have to memorize the Qur’an, have good manners and be responsible in carrying out their duties,” Mulla said. He pointed out that muezzins also have important roles outside the Kingdom and recalled numerous occasions when he raised the adhan during the inauguration of a number of mosques in the US, Spain and lately in Gibraltar. He has also raised the adhan in Malaysia and a number of Arab countries, including Egypt, Syria and Lebanon. “Muezzins are assigned parking spaces next to the Grand Mosque that are open 24 hours a day, in addition to special passes issued by the traffic police to allow them easy access to streets around the Grand Mosque,” he said. History professor Dr. Fawwaz Al-Dahhas believes that adhan in the Grand Mosque differs from all other mosques in Makkah and around the world. “The Grand Mosque used to have designated areas for the different Islamic schools of jurisprudence such as the Hanbali, Shafi’i, Hanafi and Maliki schools and each used to have their own muezzins,” he said.

Q: What is the difference between fatwa and taqwa? I could not understand when a man told me this difference. I only know that if someone asks fatwa, it is just because of taqwa. So I could not understand the difference, I was told about. He gave an example:- It is fatwa to lengthen the beard one fist and lengthening the beard 2 inches more than one fist is taqwa. But I know that if I lengthen my beard up to one fist, it is because of Taqwa, otherwise I would have trimmed it. Please clarify if there is exactly any differnce as I am told about? Also explain the given example on beard to be correct or not. Jazakallah. A: Fatwa generally refers to fulfilling the command with all it's requirements. e.g. One performs Salaah with all the requirements and the correct postures. It regard to fatwa, the Salaah is discharged. However if one performs the Salaah with extra kushu and khuzoo, then this is regarded as taqwa. And Allah Ta'ala (الله تعالى) knows best. وعن وابصة بن معبد أن رسول الله صلى الله عليه وسلم قال : " يا وابصة جئت تسأل عن البر والإثم ؟ " قلت : نعم قال : فجمع أصابعه فضرب صدره وقال : " استفت نفسك استفت قلبك " ثلاثا " البر ما أطمأنت إليه النفس واطمأن إليه القلب والإثم ما حاك في النفس وتردد في الصدر وإن أفتاك الناس " . رواه أحمد والدارمي (مشكاة #2774) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Juz Twenty Nine Life and Death تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ Glorious is the One in whose hand is the Kingdom (of the whole universe), and He is powerful over everything, the One who created death and life, so that He may test you as to which of you is better in his deeds. And He is the All-Mighty, the Most-Forgiving. (Al-Mulk, 67:1-2) This is the answer to the basic questions of life and death. This entire universe is in the hands of Allāh, Who has full control over its running. He created the system of life and death, so nobody can escape it. Those destined to be born will be born. And everyone who is born will die one day. Then people will be judged and rewarded or punished based on the goodness of their deeds or lack thereof. It follows that for those who hold this worldview it is incumbent that they find out what the good deeds are so they can perform them and what the bad deeds are so they can avoid them. Listening- Reasoning وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ And they will add: “Had we but listened (to those warnings), or (at least) used our own reason, we would not (now) be among those who are destined for the blazing flame!” (Al-Mulk, 67:10) This is the statement of the people judged to go to Hell. When asked whether anybody had warned them about this dreadful result they will readily admit that the warners had come and they had flatly rejected them. In rejecting the Messengers today they may be waxing eloquent about how the use of their sense perceptions and reason dictates this rejection. When they come face to face with Hell, they will suddenly realize that they had not really used their faculties of hearing and reasoning at all. On that day they will be volunteering this admission on their own. This is what the Qur’ān says elsewhere about the rejecters of faith: وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ Many are the Jinns and men We have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle—nay more misguided: for they are heedless (of warning). (Al-Aʿrāf 7:179) The tools of our sense perception and reasoning are not sufficient to find out the Truth about the deeper issues of life and death on our own. But they are sufficient to confirm the veracity of the Messengers who have been sent by Allāh to answer these questions. Those who reject the messengers have failed to use these tools properly. Human Weakness and its Treatment إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا. إِذَا مَسَّهُ الشَّرُّ جَزُوعًا. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا. إِلَّا الْمُصَلِّينَ. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ Surely man was created fretful, when evil visits him, impatient, when good visits him, grudging. Not so, however, those who consciously turn towards Allāh in ṣalāh (and) who incessantly persevere in their ṣalāh (Al-Maʿārij, 70:19-23) This is a general human weakness, born out of myopia. This will be reduced to the extent a person can keep his eyes on the long term. The longest term is that which encompasses the Hereafter. And therefore it is the practicing believers alone who escape this. Ṣalāh (prayer) has a central role in building a strong character and helping us overcome this weakness and therefore praying regularly is the first attribute mentioned here.

Juz Twenty Eight The Perils of Humanism وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ Do not be like those who forgot Allāh, so He made them forget their own souls. It is they who are truly depraved. (Al-Ḥashr, 59:19) Why does the Qur’ān emphasize remembrance of Allāh so much? It is for our own good. Allāh is in no need of our worship or our remembrance. As a hadith points out if the entire body of humans and jinns were to engage in such an intensive worship and remembrance of Allāh that they did nothing else, it would not add an iota to the majesty and power of Allāh. If all of them became totally disobedient, that would not take away even an iota from it. But we need it. Our lives have no meaning and our endeavors have no purpose when we are disconnected from our Creator and Master. Being oblivious of Allāh in fact amounts to being oblivious of what is good and bad for our own souls. This is what humanism has done as an ideology. By making the human being instead of God as the center of its universe, it has caused the humanity to sink into a life of utter depravity. The study of “humanities” thus has a problem with its very foundations. Unless that foundation is corrected by going back to a God-centered world, this education will be spreading ignorance instead of knowledge. Judging Others Muslim Women Marrying Non-Muslim Men يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ ۖ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ O You who have attained to faith! Whenever believing women come unto you, forsaking the domain of evil, examine them, (although only) Allāh is fully aware of their faith; and if you have thus ascertained that they are believers, do not send them back to the deniers of the truth, (since) they are not (any longer) lawful to their erstwhile husbands, and these are not (any longer) lawful to them. (Al-Mumtaḥinah, 60:10) This āyah is categorical that Muslim women cannot be married to non-Muslim men. By asking the community to decide the issue of faith of a claimant through examination the āyah also dissipates a common confusion about the issue of judging what is in people’s hearts. Only Allāh knows what is truly in people’s hearts as the āyah reiterates. Yet it asks us to deal with these women based on the results of our own examination. Many a time we do need to make a judgment about people’s intentions and faith in order to deal with them. For marriages or business dealings, we need to judge whether the other person is sincere. Courts need to judge the intentions of the accused to decide the gravity of his actions. Whether a person has true faith or not is known with certainty by Allāh alone. But since we need the information to decide our dealings with them, we judge based on apparent evidence. In doing so we fully realize that in the Hereafter everyone will be judged by Allāh and we cannot make any declarations with certainty as to what that judgment will be. A well-known saying of Sayyidnā ʿUmar ibn al-Khaṭṭāb makes it clear. “We decide based on apparent evidence and Allāh knows the secrets in people’s hearts.” Prophet Muḥammad ﷺ in the Bible إِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ And (this happened, too,) when Jesus, the son of Mary, said: “O children of Israel! Behold, I am an apostle of Allāh unto you, (sent) to confirm the truth of whatever there still remains of the Torah, and to give (you) the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.” (Aṣ-Ṣaff, 61:6) Muhammad Asad writes: “This prediction is supported by several references in the Gospel of St. John to the Parklûtos (usually rendered as “Comforter”) who was to come after Jesus. This designation is almost certainly a corruption of Peraklytos (“the Much-Praised”), an exact Greek translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus, and was thus undoubtedly the language in which the original—now lost—texts of the Gospels were composed.) In view of the phonetic closeness of Peraklytos and Paraklûtos it is easy to understand how the translator—or, more probably, a later scribe—confused these two expressions. It is significant that both the Aramaic Mawhamana and the Greek Peraklytos have the same meaning as the two names of the Last Prophet, Muḥammad and Aḥmad, both of which are derived from the verb ḥamida (“he praised”) and the noun ḥamd (“praise”).” An even more unequivocal prediction of the advent of the Prophet Muḥammad ﷺ—mentioned by name, in its Arabic form—is in Gospel of St. Barnabas, which was accepted as authentic and was read in the churches until the year 496 of the Christian era, when it was banned as “heretical” by a decree of Pope Gelasius. Useless Knowledge مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ The parable of those who were graced with the burden of the Torah, and thereafter failed to bear it, is that of an ass that carries a load of books (but cannot benefit from them). Calamitous is the parable of people who are bent on giving the lie to Allāh’s messages—for Allāh does not bestow His guidance upon such evildoing folk! (Al- Jumuʿah, 62:5) Knowledge that is not accompanied by true understanding and practice is as useful for the holder of that knowledge as the books are for the donkey carrying them. Deceptive Appearances وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ And if you see them, their physiques would attract you, and if they speak, you would (like to) listen to their speech (because of their eloquence). (Yet, being devoid of substance,) it is as if they were propped up beams of timber. (Al-Munāfiqūn, 63:4) This is a description of the hypocrites. In the media age one wonders how many are the sought-after celebrities with carefully groomed appearances and telegenic personalities who have perfected the art of slick talks who precisely fit the description. They are wooden props on a stage, not real human beings. This should always remind us not to confuse eloquence with scholarship or video images with reality. Way Out of Hardships وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا Whoever fears Allāh, He brings forth a way out for him, and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allāh, He is sufficient for him. Surely Allāh is to accomplish His purpose. Allāh has set a measure for every thing. (Aṭ-Ṭalāq, 65:2-3) When we are in a difficulty and all doors out of it seem to be closed, reciting this āyah repeatedly will bring comfort to our heart as well as ease from unexpected sources.

The Day of Eid! By Umm Ammarah The Month of Ramadaan is coming to an end and the transition from Ramadaan to Eid and thereafter should be a path the that brings us closer to our Creator and a path that treads the Sunnah i.e. The way of the Messenger of Allah (peace be upon him) . After a month of sacrifice, Allah Ta’ala takes it upon Himself to reward His faithful servants. Allah Ta’ala is the Most Generous and Most Benevolent. Indeed Allah Ta’ala’s Generosity multiplies in Ramadaan. When Allah Ta’ala sees His servants carry out all their duties faithfully and strive to gain closeness to Him through fasting ,salaat (prayer) ,patience ,recitation of Quraan ,zikr ,dua ,and controlling of even permissible desires and needs like food, drink etc. then Allah Ta’ala bestows on His faithful servants a special prize on the night preceding the day of Eid… THE PRIZE GIVING NIGHT: Allah Ta’ala bestows the rewards on those who have spent the month in His obedience and all their Du’as (prayers) on such an occasion are indeed accepted. It has been the practice of The Messenger of Allah Ta’ala (pbuh)that he would not sleep during the night preceding Eid-ul –Fitr, this night has been named Laylatul Jaaiza (The Prize Giving night). The night when the faithful and obedient servants of Allah Ta’ala are given the true reward. To benefit from this opportunity, one should exert in prayer and ask Allah Ta’ala for all our needs.Our Beloved Rasulullah (Salallaho alaihe wassallam) said: "The person who stays awake on the nights preceding the two Eids occupying himself with ibâdah(worship), his heart will not die on the day when everyone's heart will perish." (his heart will not die during the time of evil and corruption). It could also mean that with the blowing of the trumpet his soul will not become unconscious. (Hadith –Ibn Majah) The then comes the joyous day of… EID-UL-FITR: Celebrated on the first day of Shawwaal, at the completion of Ramadhaan. Shawwaal is the 10th month of the Islamic calendar. Eid-al-Fitr is a very joyous day for the believing men and women. On this day Muslims show their real joy for the many blessings Allah Ta’ala has given to them to fulfil their obligation of fasting and other good deeds during the blessed month of Ramadhaan. Indeed this joyous day can cannot pass by without remembering the poor and destitute… SADAQTUL FITR: Islam has prescribed a simple yet graceful way to observe this happy day. First of all well off Muslims start their day by giving charity Sadaqtul Fitr to the poor of their society, so that the less endowed can also enjoy their day along with others. Ibn Abbas(RA) said that the Messenger of Allah Ta’ala (pbuh) enjoined Sadaqatul Fitr so that those who fasted may be purified of idle deeds and shameful talk committed during Ramadaan and so that the poor may be fed. Whoever gives it before salaah( even days before) will have his obligation accepted, and whoever gives it after salaah it will be an ordinary charity.(Hadith -Abu Dawood) This day of Eid should be spent in the way shown to us by The Messenger of Allah (peace be upon him)… SUNNAH ACTS ON THE DAY OF EID: Wake up early. Take a Ghusl (bath) before Eid Salaah Brush your teeth (use Miswaak) Dress up, putting on best clothes available. Use itr (perfume) Eat something sweet before proceeding to the Eid Musallah e.g. Dates etc. Pay Sadaqatul Fitr before Salaatul-Eid (on Eid-al-Fitr). Go to Eid Musallah (Eid Gah/prayer ground) early. Offer Salaah-al-Eid in congregation in an Eid Musallah except when weather is not permitting like rain, snow, etc. Use different roads en route to the Eid Musallah and back home. Recite the following Takbir on the way to Eid Musallah : Allahu-Akbar, Allahu-Akbar. La ila-ha illallahu Allahu-Akbar, Allahu-Akbar. Wa-lillahil hamd. (Allah is the Greatest, Allah is the Greatest. There is no god but Allah. Allah is Greatest, Allah is Greatest. And all praises are for Allah) THE EID PRAYER-And then comes along the morning of Eid, Allah Ta’ala sends down the angels to all the lands in the earth, where they take their positions at access points of roads calling out with a voice that is heard by all accept man and jinn. Allah Ta’ala then says: I call you to witness, Oh my Angels that for their having fasted during the month of Ramadaan ,and for their having stood before me in prayer by night, I have granted to them as reward My pleasure and have granted them forgiveness.-Allah Ta’ala will then say…,Oh my servants ask now of Me, for I swear by My honour and My Greatness, that whatsoever you shall beg of me this day in this assembly of yours for the needs of the Hereafter ,I shall grant you, and what so ever you shall ask for your worldly needs shall look at you favourably. (Hadith-Targheeb) Jubayr ibn Nufayr (RA) said: 'When the companions of Allah Ta’ala's Messenger (peace be upon him) met on the day of `Eid, they would say to each other, 'TaqaballAllahu Ta’ala minna wa minkum (may Allah Ta’ala accept from you and us ).” (Fathul Bari ). TIPS ON HOW TO SPEND THE DAY OF EID: Keep in mind the pleasure of Allah and uphold Shari'ah at ALL times. Adorn yourself and your family modestly in the best of garments (not necessarily new). Avoid over eating and other festivities that have no benefit. Visit the poor, needy, orphans, elderly and sick. Should Eid be made at “my mum or your mum or wherever?” This requires Shura/Mashurah (mutual consultation). Shurah is a Sunnah of the Messenger of Allah (Sallalaho alaihe wassallam).Try to compromise and accommodate each other. Maintain and strengthen family bonds- Rasulullah (Salallaho alaihe wassallam) is reported to have said, "Anyone who wishes to have his means of livelihood enlarged and a prolonged life, should treat his relatives with kindness."(Hadith) Don't forget the suffering, oppressed, poor and needy Muslims in all parts of the world in your du’as and charity. Be punctual with our acts of worship and on this joyous day. BE CAUTIOUS!- Avoid excessive indulgence of any kind and stay away from places where the laws of Islam are violated. It is a joyous occasion indeed and let it be spent in ways that are pleasing to our Creator. Use the day profitably to earn the pleasure of Allah Ta’ala and continue to do so everyday. “A Muslim is a Muslim for life and not just during Ramadaan!” WHAT NOW AFTER RAMADAAN…We leave the month Ramadaan, its beautiful days and nights, we leave the Month of Mercy wherein we excelled in recitation of the Quraan , Taqwa and Ibadat, sympathy ,forgiveness...we need to ask ourselves: Ramadaaan is over and what have we gained? Ramadaan was a 30 day course on self restraint and piety , have we graduated from the course having learnt to fight our desires and defeat them..? Have we recharged our spiritual batteries and gained Taqwa (Allah consciousness)? If we have …then ALHAMDULILLAH (Praise be to Allah)…now let us continue to obey Allah Ta’ala and ask Allah Ta’ala to keep us steadfast. Ramadaan is over and Shawwal has come, let us save the changes that we all made in our lives during the month of Ramadaan. Let Ramadaan not be a final destination but a stepping stone to greater good from now on. We need to make a firm resolution to continue with the momentum and lead a life of piety and free of sins. We now face another eleven months after this training. Let it be that we come out stronger and better servants of Allah Ta’ala…AMEEN! Eid Mubarak! EISLAM

No that message was just to do with jumuatul wadaa and the possibility of it being laylatul qabr. However i'm glad you posted this as well because someone asked me about it

Juz Twenty Seven Purpose of Our Life وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ I did not create the Jinns and the human beings except for the purpose that they should serve and worship Me. (Adh-Dhāriyāt, 51:56). ʿIbādah, which has been translated as service and worship here, implies total obedience, willing surrender, and dedicated worship. The purpose of our creation and of the freedom of choice given to us is that we choose the path of submission and lead a life of loving service to our Creator. If we do so we’ll fulfill the purpose of our creation—which is the very definition of success. Its manifestation will be the everlasting bliss in Paradise. If we fail to do that, our life will have been a failure which will be manifested in the never ending punishment in the Fire. If we choose other goals in life—goals that are contrary to this goal—then regardless of whether or not we succeed in achieving those goals, our life will have been a failure. Individual Responsibility أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ That no bearer of burdens shall be made to bear another’s burden. (An-Najm, 53:38) As Muhammad Asad writes, this expresses a categorical rejection of the Christian doctrine of the “original sin” with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person’s sins could be “atoned for” by a saint’s or a prophet’s redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus’ vicarious atonement for mankind’s sinfulness, or in the earlier, Persian doctrine of man’s vicarious redemption by Mithras). This also has serious implications in law. No one can be punished for the crimes of another. It thus negates collective punishment as well as guilt by association, principles that are being violated in the new security states now emerging. Qur’ān is Easy وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ Indeed We have made the Qur’ān easy for seeking advice. Then is there any that will receive admonition?? (Al-Qamar, 54:17) The Arabic word is dhikr, which means remembering, mentioning, reminding, and invocating. This also implies seeking advice. The Qur’ān has been made very easy for all this. Its words are easy to memorize and easy to comprehend and follow. Its simple message solves the riddle of the purpose of creation and our role in this world. Anyone who approaches the Qur’ān with an open mind to seek guidance will be guided by it. At the same time it is a profound work with an unending store of meanings and fiqhi points within its limited word list. The best of experts may spend a lifetime to unearth them and the store will still not be exhausted. The task of deriving legal rulings is therefore to be entrusted to those who have developed the requisite knowledge and expertise. Sūrah Ar-Raḥmān Called the bride of the Qur’ān, this beautiful sūrah has a unique rhythm to it punctuated by the constant refrain, “How many of the bounties of Your Sustainer shall you deny?” Addressed to both human beings and jinns it describes their creation, reminds them that everything in this universe has a finite lifespan after which it will end and then will be resurrected to face the results of its endeavors—either Hell or Paradise. There is a moving description of both. The Space for Women حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ Most beautiful eyed ones (houris) houris, cloistered in cool pavilions. (Ar-Raḥmān, 55:72) Regarding the maidens of Paradise, it is significant that we do not find them in the public space, where there are eternal young boys as servants. The maidens will be in private pavilions. And they will be happily cloistered in their vast pavilions. Maqṣūrāt has also been interpreted to mean restrained as to their glances. Either way they will be leading happy sheltered private lives. If anyone harbors the suspicion that this arrangement may be uninteresting they may do well to ponder on what the Qur’ān says elsewhere about the Paradise, “Ones who will dwell in them forever. They will have no desire for relocation from there.” Paradise is the ideal state. And if our ideas of the ideal state are at variance from the Qur’ānic description, we need to seriously rethink our ideals. This Life and That Life اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ Know (O men) that the life of this world is but a play and a diversion, and pageantry, and (the cause of ) your boastful vying with one another, and (of your) greed for more and more riches and children. Its parable is that of (life-giving) rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and you can see it turn yellow; and in the end it crumbles into dust. But (the abiding truth of man’s condition will become fully apparent) in the life to come: (either) suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion. (Al-Ḥadīd, 57:20) This is a description of the life lived in this world without concern for the life to come. Like the vegetation that brings delightful greenery and then withers and crumbles, this life goes through its cycles and no stage in this cycle is permanent, no matter how badly we may wish it to be. Permanencebelongs to the life to come. And wisdom is in not letting the fleeting pleasures distract us from the permanent ones. One result of developing the correct outlook here will be a graceful life that will not be unduly impacted by the highs and lows of life. As the following āyah says: “so that you may neither grieve on what has escaped you, nor over-exult on what He has given to you.”

Jazaakillah. There is a whatsapp message going around regarding jumatul wadaa and the 27th night and i wondered if it was true

Application of Ointments Q. Does the application of ointments like deep heat and therapeutic oils on the skin break the fast? (Query published as received) A. The application of such oil and ointments/medication on the skin does not invalidate the fast. (Al-Fatawa Al-Hindiyyah) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The following is a continuation of the discussion on democracy from the last juz: It is worth noting that philosopher and poet Muḥammad Iqbal blasted both of them—nation state as well as democracy—as they were emerging a century ago. Regarding the nation-state he said: "The biggest of the newly minted gods is the nation-state. What it chooses for its cloak is the burial shroud of religion." Regarding democracy he said: "Democracy is a system of government, in which Opinions are counted, not weighed." And he says this on secularism. "Whether it is the majesty of monarchy or the show of democracy—When religion is removed from politics, what is left is barbarism." Juz Twenty Six Sūrah al-Ḥujurāt Sūrah al-Ḥujurāt contains essential teachings for our collective life and along with sūrah Noor must be part of the core Qur’ānic syllabus for everyone. Here are just some of the highlights from this sūrah. News Reports يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly. (Al-Ḥujurāt, 49:6) We are required to check the sources before jumping on a news report. If the source is not trustworthy then we must investigate the report itself before spreading it or acting on it. The āyah says that we should not accept a report from a fāsiq. The word can be translated as wicked, ungodly, and iniquitous. This gives us much to think about our practices as media consumers for the description fits most mainstream media reports about Islam and Muslims. We know that most of these reports are tainted, yet continue to treat them as reliable. It should also stop our practice of publishing reports through emails, social networking, blogs, and other channels without ascertaining the credibility of the resource or authenticity of the report. The āyah also gives another very important message regarding our media policy. It uses the Arabic word إن meaning in case to describe the situation that a report comes from a fasiq. It does not say إذ meaning when. It follows that it should not be a normal practice that our news sources are of the type described; we need to develop our own reliable sources of news and information. Brotherhood إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allāh, that you may receive Mercy. (Al-Ḥujurāt, 49:10) Yūsuf Ali writes: “The enforcement of the Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet’s ﷺ Sermon at his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. Mocking and the Standup Comedian يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ O you who believe! Let not some men among you laugh at other men: It may be that the (latter) are better than the (former): Nor let some women laugh at other women: It may be that the latter are better than the (former): Nor defame each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (Al-Ḥujurāt, 49:11) Laughing at someone implies a sense of superiority. So the act is bad both for the harmony of relationships as well as for the spiritual health of the one making fun of the other. Today mockery, like many other sins, has been turned into an art form and a serious business. With the invasive culture of entertainment which is spreading like a cancer, it has made inroads in areas that would be unthinkable a generation ago. Today in the West there is hardly a major Islamic conference without entertainment from singers, musicians, and comedians. In that atmosphere many may not realize that the standup comedian is a recent American invention. The term standup comic or standup comedian entered Oxford and Webster’s dictionaries in 1966. As usual, radio and television were the main channels responsible for its phenomenal spread. Its predecessors were in Vaudeville and Burlesque, two American institutions of popular entertainment, which followed the Minstrel shows of early 1800s. The Minstrel shows made mockery of black people. So much for the dark history of this craft. Humor is fine when it is within limits. We see examples of it in the Prophet’s ﷺ life. But it was not a routine, everyday occurrence. Imam Ghazali says, “It’s not appropriate that it should be invoked by one who wants to indulge in it regularly. Excessiveness in humor and practicing it constantly is prohibited.” An Arabic saying goes: "Humor in conversation is like salt in the food." A little bit of salt makes it tasty and more palatable. The problem of the comedian is that he wants to produce the entire dinner from salt alone. To be sure he presents himself as a social, cultural or political critic. But it is not that he wants to talk about, say, a social issue and while talking a joke comes to mind so he uses it to drive home his point. Instead he looks for jokes to make people laugh and uses the serious issues only to wrap his jokes in. So he comes with imitation bread, meat, and vegetables but in reality all he has is salt. His stock in trade is salty monologues disparaging others to make the audience laugh. And that is a deadly diet. The Comedian’s problem is in the very nature of his job; he must make people laugh. If nobody laughs at his lines then that will be the end of his career. Under that intense pressure he will do whatever it takes to produce the desired results. This overriding concern can be seen in a famous line from George Carlin, who “helped bring stand-up comedy to the very center of American culture” according to Time magazine. He said, “I think it’s the duty of the comedian to find out where the line is drawn and cross it deliberately.” This shows why “Muslim comedian” is an oxymoron. For one can either be intent on crossing the line or intent on not crossing it. Some of the lines are drawn in the āyah quoted above. Others are in hadith. One hadith says, “Woe be to the person who tells lies to make people laugh.” Another hadith warns us against causing insults or injury to others. “It is sufficient evil for a person that he should disdain his Muslim brother.” As a side note, it is significant that prohibition of mockery has been done in a gender specific language; men are prohibited from making fun of other men, women of other women. The question of men making fun of women and women making fun of other men does not arise because such mockery takes place in social settings and Islam does not recognize a mixed gender social setting to begin with. Suspicions, Spying, Backbiting يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ O you who have attained to faith! Avoid most guesswork (about one another)—for, behold, some of (such) guesswork is (in itself ) a sin; and do not spy upon one another, and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allāh. Surely Allāh is Most-Relenting, Very-Merciful. (Al-Ḥujurāt, 49:12) Suspicions, spying, presumption of guilt, backbiting—these are common ailments in most social settings. In addition to telling us that these are deadly diseases (note the very graphic depiction of the reality of backbiting), this āyah is also telling us that the way to get rid of them is only to remember Allāh and have His fear in our heart.) Tribalism يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ O mankind, We have created you from a male and a female, and made you into races and tribes, so that you may identify one another. Surely the noblest of you, in Allāh’s sight, is the one who is the most God-fearing and righteous of you. Surely Allāh is All-Knowing, All- Aware. (Al-Ḥujurāt, 49:13) This is the universal declaration that alone can end all tribalism, racism, and nationalism of all Jāhiliyyah—modern and ancient. Unfortunately Muslims whose responsibility it was to invite the entire humanity to this declaration have been at the forefront of violating it. These are very powerful words. But their full power will be realized when the world sees them in practice.

Q. Is it permissible to give Zakaat to build a well or borehole? (Query published as received) A. One of the conditions for Zakaat to be discharged is that ownership must be given to the poor recipient or his/her proxy (if he/she has appointed one to accept funds on his/her behalf). A well or borehole in a community does not have any specific owner. Hence, ownership of the poor recipient is not established. Therefore, it is not permissible to use Zakaat to build wells or boreholes. The Zakaat will not be discharged if channeled in such avenues. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

THE IMPORTANCE OF SADAQATUL-FITR Sadaqatul fitr is a compulsory charity which becomes payable on the occasion of Eid-ul-Fitr. The Noble Messenger of Allah ( Sallallâhu 'alayhi wasallam) said: "The fast remains suspended between Heaven and Earth until the fitrah is paid." Rasulullâh Sallallâhu ‘alayhi wasallam made charity of Fitr compulsory as a purification of fasts from useless talks and vile discourses and also as food to the poor (Hadith-Abû Dawûd). Fitr means to break fast or to refrain from fasting. Hence the Eid after the fasts of Ramadhân is called Eid-ul-Fitr, as it is the day of rejoicing after the completion of fasting. On this occasion of happiness, as a sign of gratitude one has to give a specific amount in aims, which is called Sad'qatui-Fitr. To purify and obtain complete blessings for the fasts of Ramadhân Mubârak one has to give Sadaqatul-Fitr. Thus it is wâjib to give Sadaqatul-Fitr to purify one's fast. The true object in giving Sadqatul-fitr on this happy, occasion is also to assist the poor and needy, so that, they may rejoice with the more fortunate. Sadaqatul Fitr (or fitrah) is wâjib upon all Muslims -male, female and children fitrah should preferably be paid before the Eid Salâh. It is not permissible to delay the payment of fitrah later than the Day of Eid. What amount Should be paid The amount of Sadqatul Fitr is 1.633kg of wheat or 3.266kg of barley or the equivalent in cash. Please consult your local Ulama (Islamic Scholars) for the exact amount It is highly recommended that this amount is paid in advance so that the contributions could be used for the benefit of the poor on Eid day For a detailed article and rules on Sadaqatul Fitr please visit: EISLAM

Juz Twenty Five The Purpose behind Economic Scarcity وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ For if Allāh were to grant (in this world) abundant sustenance to (all of) His servants, they would behave on earth with wanton insolence: but as it is, He bestows (His grace) from on high in due measure, as He wills: for, verily, He is fully aware of (the needs of) His creatures, and sees them all. (Ash-Shūrā 42:27) Economics is the science that deals with the issue of scarcity. However it cannot see the Divine plan behind this scarcity and therefore leads to the same wanton insolence that is meant to be avoided through it. Scarcity of provisions leads to interdependence and makes the working of the human society possible. It also makes us realize our limits and keeps us from being haughty. The result is that we are thankful for the bounties we receive and patient over wants that go unfulfilled. But when this understanding is not there, it results in exploitation and oppression. We want to have monopoly over the limited resources and use that monopoly for unfair advantage. That is why Islamization of Economics, and other social and physical sciences, is so important for the welfare of humanity. Shūrā = Democracy? وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ Those who hearken to their Sustainer, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; (Ash-Shūrā, 42:38) This āyah highlights the importance of shūrā or the system of mutual consultation for the running of all collective affairs, whether in the family, in a small group or at the highest levels of the Islamic state. When carried out properly, the system shows that the power of the group is much more than the sum of its members. The group benefits from the best of individual resources, talents and ideas. The process of consultation also brings its members closer together, cementing the group. A hadith promises Allāh’s succor to those practicing shūrā. Sometimes people mention Islamic Shūrā as another name for democracy. This is a dangerous oversimplification and ignores the gulf of difference between their philosophical underpinnings. Democracy is not a system of mutual consultation, but a system of negotiation between divergent interests. Each constituency on this negotiating table seeks to gain at the expense of others and will do whatever it can get away with—from vote rigging and gerrymandering to manufacturing consent through slick propaganda campaigns. The division of the community into political factions is part of the blueprint of democracy, as is the permanent division between the ruling and opposition groups. All of these are the exact opposite of the spirit and purpose of shūrā, where everyone is working towards the same goals and seeks the greatest benefit for the entire group. The centrifugal tendencies of democracy require some organizing principle to keep the group together. This was provided by territorial nationalism and the nation-state, which has done much harm to humanity. It is no accident that the rise of democracy and the nation-sate has been simultaneous. Needless to say that Islam stands in total opposition to territorial nationalism. The Perils of Affluence وَلَوْلَا أَن يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ. وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ. وَزُخْرُفًا ۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ۚ وَالْآخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ Were it not that all people would become of a single creed (i.e. disbelief), We would have caused, for those who disbelieve in Raḥmān, roofs of their houses to be made of silver, and the stairs as well, on which they would climb, and doors of their homes, and the coaches on which they would recline, and (would have made some of these things) of gold-ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Lord, is (destined) for the God-fearing. (Az-Zukhruf 43:33-35) This is a perspective on the perils of gold and silver that is totally ignored today both by the experts and the laymen. It is a mercy of Allāh that He did not make all of the non-believers extremely rich. Otherwise the road to unbelief would become so slippery that no one would escape sliding down to it.

SADAQATUL FITR - Frequently Asked Questions Q.What is the amount of Sadaqatul Fitr for this year, Ramadhaan/Shawwaal 1435 (2014)? A. The recommended amount for KZN, South Africa is R17.00 or more per person. Q. To whom can Sadaqatul Fitr be given? A. Sadaqatul Fitr should preferably be given Muslims who are eligible for Zakaat. (al-Fataawa Hindiyyah) Q. On whom is Sadaqatul Fitr Waajib (compulsory)? A. Sadaqatul Fitr is Waajib on every Muslim who has the value of Nisaab in access of necessities on the day of Eid after subtracting debts. (al-Fataawa Hindiyyah) Q. What is the status of Sadaqatul Fitr, Waajib, Sunnah etc.? A. Sadaqatul Fitr is Waajib. (al-Fataawa Hindiyyah) Q. I have minor children. Is Sadaqatul Fitr waajib upon them? A. Yes, Sadaqatul Fitr will have to be discharged on their behalf by the father. If they have their own savings then it could be discharged from their money. (al-Fataawa Hindiyyah) Q. When can Sadaqatul Fitr be discharged? A. Sadaqatul Fitr can be discharged on any day during Ramadaan before the day of Eid. (Raddul Muhtar) Q. What is the deadline for discharging Sadaqatul Fitr? A. Sadaqatul Fitr should be discharged before the Eid Salaah. If one fails to do so it should be discharged as soon as possible. (al-Fataawa Hindiyyah) Q. What is the significance of Sadaqatul Fitr? A. Sadaqatul Fitr is a Sunnah of Rasulullah (Sallallaahu alayhi wa sallam) and an opportunity to ease the plight of those in need. Q. What is the consequence for those who do not discharge Sadaqatul Fitr? A. Rasulullah (Sallallaahu alayhi wa sallam) said, ‘The fast remains suspended between the heavens and the earth until Sadaqatul Fitr is discharged.’ (Targhib) Q. What is the best method of discharging Sadaqatul Fitr i.e. should I give it to an organisation or individual? A. It is preferable to pursue the needy and hand it to them personally. However it also permissible to hand it to an organisation provided the organisation discharges it timeously. Q. What is the position of my Sadaqatul Fitr if I handed it to an organisation that discharged it long after the prescribed time? A. By giving your Sadaqatul Fitr to an organisation you have appointed them as wakeel (representative) on your behalf to discharge your Fitrah. Your fitrah will only be discharged when the organisation distributes the money. Default from their side will be considered a default on your path. It is thus advisable that you query from the organisation as to when and how they discharge their funds. Q. I did not discharge Sadaqatul Fitr timeously. What should I do? A. Discharge it as soon as possible. You should also repent for having delayed. And Allah Knows Best Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

We cannot carve and chisel Islam to suit our nafs ; rather it is for us to cut our nafs down to size.