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    Default Eid-ul-Adha and Udhiyah (Sacrifice)

    Eid-ul-Adha-History & Origin

    Two of the most important Islamic holidays of the year are Eid-ul-Fitr and Eid-ul-Adha. While the former marks the end of the long fasting month of Ramadan, Eid-ul-Adha marks the end of Hajj, the sacred pilgrimage to the holy city Mecca. It's customary for every able Muslim (as prescribed in the Five Pillars of Islam) to go on a Hajj at least once during his lifetime. Also popularly known as the Festival of Sacrifice, this Muslim holiday Eid-ul-Adha commemorates Prophet Abraham's unselfish act of sacrificing his own son Ishmael to the One God, Allah.

    The history behind Eid-ul-Adha follows the story of the faithful Abraham, who was instructed by Allah in a dream to raise the foundations of Kaaba, a black stone, the most sacred Muslim shrine in Mecca (Saudi Arabia), which the Muslims face during their prayers (salat). Immediately responding to the Lord's call, Abraham set off for Mecca along with his wife and son, Ishmael. At that time, Mecca was a desolate and barren desert and Abraham had to face a lot of hardships. However, he supplicated Allah's commands uncomplaining. In a divine dream, he also saw himself sacrificing his son Ishmael for Allah's sake. When he told this to Ishmael, the latter immediately asked his father to carry out Lord's commands without faltering and assured that he was completely ready to give up his life for God. But miraculously enough, when Abraham was about to sacrifice Ishmael, Allah spared the boy's life and replaced him with a lamb. And this is what Abraham ultimately sacrificed.

    To commemorate this outstanding act of sacrifice (qurbani) by Prophet Abraham, people sacrifice a lamb, goat, ram or any other animal on Eid-ul-Adha and give the meat to friends, neighbors, relatives and the needy. People who are away from the holy pilgrimage, Hajj, also carry out this traditional sacrifice. Hence Eid-ul-Adha is also known as the Feast of Sacrifice or the Day of Sacrifice.

    Eid-ul-Adha begins from the 10th day of the 12th Islamic month Dhul-Hijjah. But the date of Eid-ul-Adha depends on the visibility of the moon each year. Eid-ul-Adha is known by different names in different parts of the world. For instance, Eid-ul-Adha is known by the name Hari Raya Aidiladha in south-east Asia. In Singapore, the local name for Eid-ul-Adha is Hari Raya Haji and in Malaysia, people refer to this festival as Id al-Adha and has made it a national holiday there. Indians know Eid-ul-Adha as Id al-Adha or Idu'z Zuha. And in Bangladesh, Eid-ul-Adha is known as Eid-ul-Azha or sometimes even Id al-Adha. But whatever the name, the celebratory spirit of Eid-ul-Adha runs high among Muslims all over the world, the geographical variations notwithstanding.

    What does Eid al-Adha commemorate?

    During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:
    "Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)

    One of Abraham's main trials was to face the command of Allah to kill his only son.

    Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superseded all others that he would lay down his own life or the lives of those dear to him in order to submit to God.

    Why do Muslims sacrifice an animal on this day?

    During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.

    Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.

    The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.

    It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)

    The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.

    What else do Muslims do to celebrate the holiday?

    On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter.

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    Default Fatwa on differing on Eid Al-Adha

    Fatwa on differing on Eid Al-Adha

    Muslims all over the world should follow the hujjaaj in Eid-ul- Adhaa. This is the only opinion that can unite all of the Muslims. The Fuqahaa (RA) (scholars of Fiqh), did not discuss the issue of "ikhtilaaf ulmataali" (the situation where each region has its own moon sighting) or "ittifaaq ulmataali" (the situation where sighting the moon in one place is sufficient for the rest of the world) when it comes to Eid-ul-Adhaa. As a matter of fact, some scholars, such as As-Sarakhsee (from the Hanafee school of thought) in his book 'AlMabsoot' mentioned that
    there is consensus between the scholars that Muslims should follow the hujjaaj in Eid-ul- Adhaa.

    'Arafah is the name of a place, not a day
    . Whenever Muslims stand in that place during the hajj time, we call that particular day the Day of 'Arafahand the following day is Yawm un-Nahr (Day of Sacrifice) or Eid-ul-Adhaa. Al-Qaadi Zaadah (also from the Hanafee school of thought) said in his treatise, 'Haashiyah', that the day of 'Arafah is the day when Muslims will be standing in 'Arafah." [Haashiyah 2:328] This is why we should follow the hujjaaj in Eid-ul- Adhaa.

    As for following Islamic organizations in the west, such as ISNA in the Americas or ANCSCC in Australia or any other western nation’s Islamic organization, it should be said here that they are some of many Islamic organizations that Muslims can benefit from in the services and the knowledge that they provide. However, one cannot say that we must follow them in every matter similar to the rights of the Khaleefah or Imam unless the Muslims give them bay'ah (pledge of allegiance). If anyone claims that they should be treated as such he is bringing forth an innovation. Also, it is not correct to say that we should not follow them at all. Rather, we follow the daleel (evidence from Qur'an and Sunnah).


    I think we should clarify the original opinion of the scholars who hold the position of "ikhtilaaf ulmataali"; that each region should have its own moon sighting. It is the more famous opinion in the Hanafee and Shaafi'ee madhaahib. However, the majority of the scholars oppose this opinion including some Hanafee and Shaafi'ee scholars. First of all, those who adopt this opinion did not say it is related to Eid-ul-Adhaa. Also, these scholars also mentioned that each main city, its suburbs and other nearby cities are considered one region with their own sighting. They gave an example of Al-Kufah and Al-Basrah. However, if the areas are far from each other, like Iraq, Al-Hijaaz and Ash-Shaam (Syria), then each should have its own moon sighting.
    Some even specified that a distance of 80 miles, or what is considered a traveling distance, required a new sighting for that area. How can ISNA then apply this opinion to the entire continent of North America, asserting that the Muslims all the way from Northern Canada, down to the Muslims in Hawaii, should share the same moon-sighting or ANCSCC to the entire continent of Australia.

    Furthermore, some of these organizations have also adopted another madhhab, using astronomical calculations to reject sightings. These calculations were not approved by the scholars who held the "ikhtilaaf ulmataali" opinion. This clearly shows that the ISNA needs to review their methodology concerning this issue. Ibn Taymiyyah (RA) said,
    "I have seen people when declaring the beginning of the month of Ramadaan and on other occasions listening to the astronomers when they say, scriiptd on their calculations, that the moon can or cannot be seen. They act upon the astronomers' opinion. I have heard that some judges have even rejected the testimony of trustworthy witnesses for what the astronomers said. No doubt that whoever did such things are among those that have denied the truth when it came to them. Such a judge is among As-Samaa'eena lil kadhib (those who listen to lies and follow them). (Fataawaa 25:131)

    Shaykhul Islaam (RA) also said,
    "Those who determine the beginning of the month scriiptd on astronomical calculations are not only misguided innovators but also lacking in sense and ignorant of the nature of astronomical calculations."(Fataawaa 25:206)

    Lastly, some of these organizations claim that Saudi are lying and misleading the Ummah with their announcement of Islamic months scriiptd on moon sightings that are impossible to see or don’t exist or by some other notion. These organizations who seem to be in the west and operate on western Gregorian calendar speak as if they are experts in tracking and determining Islamic dates and moon sighting. There is an Islamic scholar committee in charge of overseeing moon sighting and what not and it is not something done at the whim of the Saudi government royals. If scholars do make a mistake than they are still rewarded one good deed for their attempt because the mercy of Allah. Regardless who says what, once the hajj starts then it is the hajjis who will stand on Arafah on the 9th of Dhul’hijjah. And their Arafah will be the day of Arafah and Eid Al-Adha will be scriiptd on the their hajj and no one else. If anyone else follows anything differently and not stand united with the Hajjis as one Ummah then it is them who are spreading disunity and no one else. The Hajjis will perfoorm their hajj with pure intentions seeking reward with Allah and inshallah their hajj will be accepted. What about those who want a different day of Arafah and Eid, can they say the same about their deeds?


    The Prophet (SAS) made it so easy for us. Whenever the moon is sighted, the month begins. Arafah and Eid are when the hujjaaj stand on Arafah and the hujjaaj sacrifice their udhiyah respectively. The Prophet (SAS) said
    "The Day of Adhaa is the day when the people sacrifice their udhiyah." Al-Imam AlKhattaabi commented on this hadeeth by saying, "People will be divided into groups and many will go astray from the way of the Prophet (SAS). Some will follow astronomical calculations and some will fast earlier and stand in 'Arafah earlier than the Muslims, like the Baatiniyyah. The Prophet's (SAS) way will always remain and the people who follow it will be the saved ones, those are on the correct path, even if they are few."(Nayl ul-Awtaar 3:329)

    The Masajid and Islamic Centers should announce to all Muslims the correct date for Eid. If some Muslims miss the day of Eid, they will be rewarded, insha'Allah, for their intention. However, we cannot change the Sunnah of the Prophet (SAS) regarding the time to establish Eid prayers. The Sunnah being to pray Eid on the first day, unless the Muslim organization has reserved a praying place, and cannot change the date or the place, or if the change will cause a financial burden. In this case, it is permissible to pray on the second day. News stations' regularly broadcast the standing of Muslim Hajjis in Arafah.


    In conclusion, I advise all my brothers and sisters to be among the people of taqwa and not let the dispute of one day lead to disunity during the rest of the year. We should not divide the community scriiptd on ethnicity and must avoid labeling each other or disrespecting each other. We should not allow rumors against the Muslim scholars, leaders and countries to take root in our hearts. May Allah protect us from the whispers of Shaytan and guide us all to the Sunnah of His Messenger (SAS).


    Taken with some modifications from
    "Fatwa Regarding Eid-al-Adhaa" by Waleed K. Basyouni (1/17/2005)

    --------------------
    -------------------------------------------------------------------------------------------

    Why ISNA and Their Fiqh Council of North America Will Not Stop Promoting Fitnah


    The insistence of the Islamic Society of North America (ISNA), their Fiqh Council of North America and Mr. Khalid Shaukat their consultant who is an astronomer and research physicist, to impose their astronomical calculated calendar upon the Muslim worldis due to their insistence to project themselves as the modern moderate Muslims that the Rand Corporation, Daniel Perle, the U.S. Government, and the Modernist Islamic movement has insisted to support, and showcase as the new face of Islam.

    This insistence has turned into arrogant disregard as they insist that Muslims will get used to the idea of leaving a Sunnah for astronomical calculations.The reasoning behind their insistence is the inconvenience that the Sunnah of physically sighting the moon for Ramadan has caused. This inconvenience ranges from job and school scheduling to timing the renting of facilities to hold the Eid prayer.

    Following are some clarifications from the Fiqh Council of North America(FCNA) and the European Council for Fatwa and Research (ECFR) defending their unislamic astronomical methods

    · The Fiqh Council of North America (FCNA) and the European Council for Fatwa and Research (ECFR) recognizes astronomical calculation as an acceptable Shar’i method for determining the beginning of Lunar months including the months of Ramadan and Shawwal. FCNA uses Makkah al-Mukarram as a conventional point and takes the position that the conjunction must take place before sunset in Makkah and moon must set after sunset in Makkah.
    · The Astronomical New Moon is on August 29, 2011 (Monday) at 3:04 Universal Time (6:04 a.m. Makkah time). On Monday, August 29, sunset at Makkah is 6:40 p.m. local time, while moonset is at 6:44 pm local time.
    · It is claimed that the new moon will not be visible on August 29 anywhere in the world. This information is not correct.
    · In United States the birth of Astronomical new moon is on August 28, 2011 (Sunday) at 11:04 p.m. (New York), at 8:04 p.m. (California) and 5:04 p.m. (Hawaii).

    There is no precedent in Islamic history in following the non-Muslim astronomical calculations in determining the beginning of the Islamic lunar Hijra year. The definition for the recognition of the new moon according to non-Muslim astronomical observations is the total black phase of the moon. The Islamic definition for the recognition of the new moon is the first observable illuminated slither (crescent) phase of the moon after the total black phase.

    This fact can be verified from numerous ahadith on calculating the beginning of the lunar month, as follows:

    Narrated Abdullah bin Umar: Allah's Apostle said, "The month (can be) 29 nights (i.e. days), and do not fast till you see the moon, and if the sky is overcast, then complete Sha'ban as thirty days."Volume 3, Book 31, Number 131: Bukhari

    Narrated Abu Huraira: The Prophet or Abu-l-Qasim said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha'ban."Volume 3, Book 31, Number 133: Bukhari

    Ibn Umar reported that Allah's Messenger (may peace be upon him) made a mention of Ramadan and he with the gesture of his hand said: The month is thus and thus. (He then withdrew his thumb at the third time). He then said: Fast when you see it, and break your fast when you see it, and if the weather is cloudy calculate it (the months of Sha'ban and Shawwal) as thirty days.Book 006, Number 2364: Muslim

    Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.Book 006, Number 2378: Muslim

    Abu Huraira (Allah be pleased with him) narrated that the Messenger of Allah (may peace he upon him) made a mention of the new moon and (in this connection) said: Observe fast when you see it (the new moon) and break fast when you see it (the new moon of Shawwal), but when (the actual position of the month is) concealed from you (on account of cloudy sky), then count thirty days.Book 006, Number 2381: Muslim

    Narrated Abu Huraira: The Prophet said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (Nawafil) (and if his fasting coincides with that day) then he can fast that day." volume 3, Book 31, Number 138: Bukhari

    Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: Do not observe fast for a day, or two days ahead of Ramadan except a person who is in the habit of observing a particular fast; he may fast on that day.Book 006, Number 2382: Muslim
    Last edited by Muslim; Nov-5-2011 at 09:57 AM.

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    Rulings of Udhiyah (Sacrifice)

    Praise be to Allaah and peace and blessings be upon the Messenger of Allaah, Muhammad, and upon his family and companions.


    Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allaah, His blessings upon us and the obedience of our father Ibraaheem to his Lord, and in this act of udhiyah there is much goodness and blessing. So the Muslim must pay attention to its great importance. The following is a brief look at this important ritual.


    Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of worship to Allaah, in the country in which the person offering the sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of the Days of Tashreeq (the 13
    th day of Dhu'l-Hijjah), with the intention of offering sacrifice. Allaah says (interpretation of the meaning):

    "Therefore turn in prayer to your Lord anf sacrifice (to Him only)."
    [al-Kawthar 108:2]

    "Say (O Muhammad): 'Verily, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the 'Aalameen (mankind, jinns and all that exists)."
    [al-An'aam 6:162]

    "And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…"
    [al-Hajj 22:34]

    Udhiyyah is a confirmed Sunnah according to the majority of scholars (some scholars say that it is waajib or obligatory; this will be discussed in more detail below). The basic principle is that it is required at the appointed time from one who is alive on behalf of himself and the members of his household, and he may include in the reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or included it in his waqf (endowment), then these wishes must be carried out, otherwise, if a person wishes to offer a sacrifice on behalf of someone who has died, this is a good deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a man to include the members of his household, living and deed, in his udhiyah, and when he slaughters it, he should say, "
    Allaahumma haadha 'anni wa 'an aali bayti (O Allaah, this is on behalf of myself and the members of my household" – he does not have to make a separate sacrifice on behalf of every deceased person.

    The scholars agreed that sacrificing the animal and giving its meat in charity is better than giving its value in charity, because the Messenger (peace and blessings of Allaah be upon him) used to make the sacrifice, and he did not do anything but that which is best and most befitting. This is the opinion of Abu Haneefah, al-Shaafa'i and Ahmad.


    The virtues of udhiyah and the best of udhiyah


    A sheep is good enough as a sacrifice for one man and the members of his household and his children, because of the hadeeth of Abu Ayyoob: "At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others." (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh)

    The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in a she-camel or cow, because the
    Prophet (peace and blessings of Allaah be upon him) said concerning Friday prayers: "Whoever goes to [Friday prayers] early, it is equivalent to him sacrificing a camel." This is the opinion of the three imaams Abu Haneefah, al-Shaafa'i and Ahmad. On this basis, a sheep is better than one-seventh of a camel or cow. Maalik said that the best is a young sheep, then a cow then a camel, because the Prophet (peace and blessings of Allaah be upon him) sacrificed two rams, and he never did anything but that which was the best. The response to that is that he (peace and blessings of Allaah be upon him) always chose what was more appropriate out of kindness towards his ummah, because they would follow his example, and he did not want to make things difficult for them. (Fataawa al-Shaykh 'Abd al-'Azeez ibn Baaz).

    A camel or cow is enough for seven people, because of the report narrated by
    Jaabir (may Allaah be pleased with him) who said: "We sacrificed at al-Hudaybiyah with the Prophet (peace and blessings of Allaah be upon him), a camel for seven and a cow for seven." According to one version: "The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to share camels and cattle, each seven men sharing one animal." According to another version: "So a cow would be sacrificed on behalf of seven men and we would share it." (Reported by Muslim)

    Ruling of udhiyah
    :

    Udhiyah is one of the rituals of Islam. It is mentioned in
    Jawaahir al-Ikleel Sharh Mukhtasar Khaleel that if the people of a city or country neglect udhiyah, they should be fought, because it is one of the rituals of Islam. ( Rasaa'il Fiqhiyyah by Shaykh Ibn 'Uthaymeen, p. 46). There are two scholarly opinions on udhiyah:

    1. that it is waajib (obligatory). This is the opinion of al-Oozaa'i, al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in the madhhab of Maalik, or is what seems to be the madhhab of Maalik. Those who favour this opinion take the following as evidence:


    1. The aayah:
    "Therefore turn in prayer to your Lord anf sacrifice (to Him only)." [al-Kawthar 108:2]. This is a command, and a command implies that something is obligatory.

    2. The hadeeth of Jundub (may Allaah be pleased with him), reported in
    al-Saheehayn and elsewhere, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever slaughtered his sacrifice before he prays, let him slaughter another one in its place, and whoever did not slaughter a sacrifice, let him do so in the name of Allaah.'" (Reported by Muslim, 3621)

    3. The hadeeth:
    "Whoever can afford to offer a sacrifice but does not do so, let him not approach our place or prayer." (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). It says in Fath al-Baari that its men are thiqaat).

    (B) that it is a confirmed Sunnah (sunnah mu'akkadah). This is the opinion of the majority, and it is the madhhab of al-Shaafa'i and the better-known opinion of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh (disliked) for the one who is able to offer a sacrifice to neglect to do so. They scriipt their opinion on the following:


    1. The hadeeth of Jaabir (may Allaah be pleased with him) in
    Sunan Abi Dawood, where he said: "I prayed on Eid al-Adhaa with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he finished (the prayer), he was brought two rams, and he sacrificed them. He said, 'In the Name of Allaah, Allaah is Most Great. This is on behalf of myself and any member of my ummah who did not offer a sacrifice." (Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi, 7/486)

    2. The hadeeth reported by all the famous muhadditheen apart from al-Bukhaari:
    "Whoever among you wants to offer a sacrifice, let him not take anything from his hair or nails." Shaykh Ibn 'Uthaymeen, may Allaah preserve him, said, following his discussion of those who say it is obligatory and those who say it is Sunnah, "Each point of view has its evidence, but to be on the safe side, the one who is able to offer a sacrifice should not neglect to do so, because of what is involved in this act of reverence towards Allaah, remembering Him, and making sure that one has nothing to be blamed for.

    Conditions of udhiyah


    1. The animal should have reached the required age, which is six months for a lamb, one year for a goat, two years for a cow and five years for a camel.


    2. It should be free of any faults, because the
    Prophet (peace and blessings of Allaah be upon him) said: "There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones ." (Saheeh, Saheeh al-Jaami', no. 886). There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allaah, and Allaah is Good and accepts only that which is good. Whoever honours the rites of Allaah, this has to do with the piety (taqwa) of the heart.

    3. It is forbidden to sell it. If an animal has been selected for sacrifice, it is not permissible to sell it or give it away, except in exchange for one that is better. If an animal gives birth, its offspring should be sacrificed along with it. It is also permissible to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man leading his camel and told him, "Ride it." He said, "It is for sacrifice." He said, "Ride it" a second or third time.


    4. It should be sacrificed at the specified time, which is from after the prayer and khutbah of Eid – not from when the time for the prayer and khutbah starts – until before sunset on the last of the days of Tashreeq, which is the 13
    th day of Dhu'l-Hijjah. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever sacrifices before the prayer, let him repeat it." (Reported by al-Bukhaari and Muslim). 'Ali (may Allaah be pleased with him) said: "The days of Nahr (Sacrifice) are the day of al-Adhaa and the three days following it." This is also the opinion of al-Hasan al-Basri, 'Ata' ibn Abi Rabaah, al-Oozaa'i, al-Shaafa'i and Ibn al-Mundhir, may Allaah have mercy on them all.

    What should be done with the sacrifice?


    1. It is mustahabb (liked, preferable) for the one who has made a sacrifice to not eat anything on that day before he eats from it, if this is possible, because of the hadeeth,
    "Let every man eat from his sacrifice." (Classed as saheeh in Saheeh al-Jaami', 5349). This eating should be after the Eid prayer and khutbah. This is the opinion of the scholars, including 'Ali, Ibn 'Abbaas, Maalik, al-Shaafa'i and others. The evidence for this is the hadeeth of Buraydah (may Allaah be pleased with him): "The Prophet (peace and blessings of Allaah be upon him) would not go out on the day of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had slaughtered (his sacrifice)." (Al-Albaani said: its isnaad is saheeh. Al-Mishkaat, 1/452).

    2. It is better for a person to slaughter the sacrifice himself, but if he does not, it is mustahabb for him to be present when it is slaughtered.


    3. It is mustahaab to divide the meat into three: one third to be eaten, one third to be given as gifts and one third to be given in charity. This was the opinion of Ibn Mas'ood and Ibn 'Umar (may Allaah be pleased with them). The scholars agreed that it is not permissible to sell anything from its meat, fat or skin. In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said:
    "Whoever sells the skin of his udhiyah, there is no udhiyah for him (i.e., it is not counted as udhiyah)." (Classed as hasan in Saheeh al-Jaami', 6118). The butcher should not be given anything of it by way of reward or payment, because 'Ali (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me to take care of the sacrifice and to give its meat, skin and raiment ( covering used for protection ) in charity, and not to give anything of it to the butcher as a compensation . He said, 'We will give him something from what we have.'" (Agreed upon). It was said that it is permissible to give the butcher something as a gift, and that it is permissible to give some of it to a kaafir if he is poor or a relative or a neighbor, or in order to open his heart to Islam. (Fataawa al-Shaykh 'Abd al-'Azeez ibn Baaz).

    Question: what should the Muslim avoid in the first ten days of Dhu'l-Hijjah if he wants to offer a sacrifice?


    The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from his hair, nails or skin from the first day of Dhu'l-Hijjah until he offers his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said:
    "When you see the new moon of Dhu'l-Hijjah, if any one of you wants to offer a sacrifice, let him not remove anything from his hair or nails until he has offered his sacrifice." According to another report: "Let him not touch any part of his hair or nails." (Reported by Muslim with four isnaads, 13/146). This command implies obligation and the prohibition implies that it is forbidden, according to the most correct opinion, because these are absolutes with no exceptions. If a person deliberately takes something (from his hair or nails), he must seek the forgiveness of Allaah, but he does not have to pay any fidyah (penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving it will cause him harm, such as a torn nail or a wound in a site covered by hair, should remove it, and there is no sin on him if he does so. This is not more serious than the muhrim (person in ihraam for Hajj or 'Umrah) who is allowed to shave if not doing so will cause him harm. There is nothing wrong with men and women washing their hair during the first ten days of Dhu'l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade removing hair, and because the muhrim is allowed to wash his head.

    The wisdom behind the prohibition on removing hair and nails is because the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and 'Umrah with regard to some rituals, which is the offering of a sacrifice in order to draw closer to Allaah. Thus some of the rulings of ihraam apply to the one who wants to offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice, in the hope that Allaah will release him from the fire of Hell. And Allaah knows best.


    If a person removes some of his hair and nails during the first ten days of Dhu'l-Hijjah because he is not planning to offer a sacrifice, then he decides to sacrifice, he should refrain from cutting his hair or nails from the moment he takes the decision.


    There are some women who delegate their brothers or sons to do the sacrifice on their behalf so that they can cut their hair during the first ten days of Dhu'l-Hijjah. This is not correct, because the ruling applies to the one who is making the sacrifice, whether he or she delegates someone else to do the actual slaughter or not. The prohibition does not apply to the person appointed; it applies to the person who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the sacrifice on behalf of another, whether because of a will or because he has been delegated to do so, the prohibition does not apply to him.


    It is apparent that this prohibition applies to the one who is offering the sacrifice, and does not extend to his wife or children, unless one of them is offering a sacrifice on his or her own behalf. The Prophet (peace and blessings of Allaah be upon him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade them to remove anything of their hair or nails.


    Whoever is planning to offer a sacrifice, then decides to go for Hajj, should not remove anything of his hair or nails when he wants to enter ihraam, because this is Sunnah only when there is a need for it. But if he is doing Hajj "tamattu'" [where one performs 'Umrah, then ends ihraam and enters a new state of ihraam for Hajj], he should shorten his hair when he finishes 'Umrah because that is part of the ritual.


    The things that are forbidden for the person who wants to offer a sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear perfume or to have intercourse with his wife or to wear sewn garments and so on.


    And Allah knows best.


    --------------------------------------------------------------------------------------------------------------------------

    fatwa # 70290: What should the one who wants to offer a sacrifice refrain from doing?

    Question:


    With regard to a Muslim who is not performing Hajj, what should he do during the first ten days of Dhu’l-Hijjah? Is cutting the nails and hair not permissible? Is putting on henna or wearing new clothes not permitted until after the sacrifice has been slaughtered?.

    Answer:


    Praise be to Allaah.

    If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.

    This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.

    No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.

    This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.

    It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:
    “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.”

    The scholars of the Standing Committee said:

    It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu’l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
    “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood, Muslim and al-Nasaa’i: “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice” – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both. End quote.
    Fataawa al-Lajnah al-Daa’imah, 11/397, 398

    The scholars of the Standing Committee were asked:

    In the hadeeth it says, “Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu’l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice.”
    Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?

    They replied:

    We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
    “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.” This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu’l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary. End quote.
    Fataawa al-Lajnah al-‘Daa’imah, 11/426, 427

    Secondly:

    None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.

    Ibn Hazm (may Allaah have mercy on him) said:
    Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that. Al-Muhallah, 6/3

    Ibn Qudaamah (may Allaah have mercy on him) said:
    Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness. Al-Mughni, 9/346

    Note:

    Al-Shawkaani said:
    The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from. Nayl al-Awtaar, 5/133

    And Allaah knows best.
    Last edited by Muslim; Nov-5-2011 at 10:11 AM.

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    fatwa # 36755:Conditions of Udhiyah

    Question:

    I intend to offer a sacrifice on behalf of myself and my children. Are there any specific characteristics that the animal should have, or is it correct to sacrifice any sheep?.

    Answer:

    Praise be to Allaah.

    There are six conditions for the udhiyah:

    -1-

    It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):

    “And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food” [al-Hajj 22:34]

    Baheemat (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others.

    -2-

    It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim.

    A mature animal means one that is considered to be an adult.

    In the case of camels it means one that is five years old.

    For cattle, it means one that is two years old.

    For sheep it means one that is a year old.

    The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.

    -3-

    It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:

    1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective.

    2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on.

    3 – Obvious lameness, which prevents the animal from walking normally.

    4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.

    These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:

    1- One that is blind in both eyes.

    2- One that has eaten more than it can stand, until the danger has passed.

    3- One that has encountered difficulty in giving birth, until all danger has passed.

    4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

    5- One that is unable to walk because of a defect.

    6- One that has had one of its forelegs or hind legs cut off.

    If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.

    -4-

    The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.

    A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.

    -5-

    No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.

    -6-

    It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim.

    But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.

    It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.


    http://www.islamqa.com/en/ref/36755

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    fatwa # 36733:What should one say when slaughtering the udhiyah?

    Question:


    Is there a specific du’aa’ that I can recite when slaughtering the udhiyah?

    Answer:

    Praise be to Allaah.

    The Sunnah for one who wants to slaughter the udhiyah is to say when slaughtering it:
    Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha ‘anni (or if it is being offered on behalf of someone else, haadha ‘an [fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan].

    (In the name of Allaah, Allaah is most great. O Allaah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, This is on behalf of [So and so]). O Allaah, accept (this sacrifice) from [So and so] and the family of [So and so]) –here he should mention his name instead of [fulaan] or [So and so].
    What is obligatory here is to say Bismillaah; the rest is mustahabb but is not obligatory.
    Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allaahu akbar, and put his foot on their necks.

    Muslim (1967) narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘Aa’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allaah, O Allaah accept (this sacrifice) from Muhammad and the family of Muhammad and the ummah of Muhammad,” then he sacrificed it.

    Al-Tirmidhi (1521) narrated that Jaabir ibn ‘Abd-Allaah said: I was present with the Prophet (peace and blessings of Allaah be upon him) on the day of al-Adha at the prayer place. When he had finished his khutbah he came down from his minbar and a ram was brought which the Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered with his own hand. He said, “In the name of Allaah, Allaah is Most Great. This is on behalf of myself and on behalf of those of my ummah who have not offered a sacrifice.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

    In some reports the words “O Allaah, this is from You and to You” are added. See Irwa’ al-Ghaleel, 1138, 1152.

    Allaahumma minka (O Allaah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.

    See al-Sharh al-Mumti’, 7/492.

    http://www.islamqa.com/en/ref/36733


    ------------------------------------------------

    How A Muslim Should Slaughter an Animal

    A Muslim should take every care to slaughter an animal without subjecting it to unnecessary pain and torture. The following instructions are deduced from the teachings of the Noble Prophet (Sallallahu Alayhi Was Sallam)

    1. The knife to be used for slaughter, should be very well sharpened so that it cuts the throat immediately, without causing much pain to the animal.;

    2. The knife should not be sharpened in front of the animals;

    3. The animal to be slaughtered is to be given food and water; it should not be slaughtered when it is hungry and thirsty;

    4. It should not be brutally dragged along to the place of slaughter;

    5. The animal should be slaughtered at an isolated place so that other animals may not see this sight;

    6. It should be laid on the ground with ease, as it is abominable to use undue force;

    7. Only three of its legs should be tied together;

    8. As soon as the animal has been placed on the ground, one should hurry to slaughter it. Undue delay must be avoided;

    9. The animal should not be slaughtered with such a force that its head is severed, or the knife reaches the spinal cord;

    10. It is incorrect to slaughter the animal above the neck because it causes the animal too much pain and agony;

    11. The animal should be left in a way as to freely toss its body in the process of bleeding;

    12. After slaughtering, the head should not be cut off nor should the animal be skinned until the body is totally cold;

    13. While slaughtering, a Muslim should say : ‘Bismillaahi Allaho Akbar’ (In the name of Allah, Who is the possessor of all greatness)

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    Islamic vs. Western slaughter

    (Scientific results)

    Al Shaddad Bin Aous has quoted this tradition of the Holy Prophet (peace and blessings be upon him) "God calls for mercy in everything, so be merciful when you kill and when you slaughter, sharpen your blade to relieve its pain".

    Many allegations have been made that Islamic slaughter is not humane to animals. However, Professor Schultz and his colleague Dr. Hazim of the Hanover University, Germany, proved through an experiment, using an Electro encephalograph (EEG) and Electro Cardiogram (ECG) that *Islamic slaughter is THE humane method of slaughter* and captive bolt stunning, practiced by the Western method, causes severe pain to the animal. The results surprised many.

    Experimental Details:

    1. Several electrodes were surgically implanted at various points of the skull of all animals, touching the surface of the brain.

    2. The animals were allowed to recover for several weeks.

    3. Some animals were slaughtered by making a swift, deep incision with a sharp knife on the neck cutting the jugular Veins and carotid Arteries of both sides; as also the trachea and esophagus-Halal Method.

    4. Some animals were stunned using a captive bolt pistol - humane slaughter by the western method.

    5. During the experiment, EEG and ECG were recorded on all animals to record the condition of the brain and heart during the course of slaughter and stunning Results and Discussion.


    I. Islamic method

    1. The first three seconds from the time of Islamic slaughter as recorded on the EEG did not show any change from the graph before slaughter, thus indicating that the animal did not feel any pain during or immediately after the incision.

    2. For the following 3 seconds, the EEG recorded a condition of deep sleep - unconsciousness. This is due to a large quantity of blood gushing out from the body.

    3. After the above mentioned 6 seconds, the EEG recorded zero level, showing no feeling of pain at all.

    4. As the brain message ( EEG ) dropped to zero level, the heart was still pounding and the body convulsing vigorously (a reflex action of the spinal cord) driving maximum blood from the body: resulting in hygienic meat for the consumer.


    II Western method by C.B.P. Stunning

    1. The animals were apparently unconscious soon after stunning.
    2. EEG showed severe pain immediately after stunning.
    3. The hearts of the animal stunned by C.B.P. stopped beating earlier as compared to those of the animals slaughtered according to the Halal method resulting in the retention of more blood in the meat. This in turn is unhygienic for the consumer.

    Ashraf Dabayeh
    Dept. of Civil Eng. (Ext. 3844)
    University of Waterloo




    Cattle stun gun may heighten "madcow'" risk


    By: Leila Corcoran

    Broadcasted on BICNews 25 July 1997

    WASHINGTON (Reuter) - A stun gun used on cattle before slaughter can send brain tissue scattering throughout the animal, which could provide a route for madcow disease to spread to humans, a consumer group said Thursday.

    There have been no documented cases of madcow disease, or bovine spongifoorm encephalopathy (BSE), in the United States, but the consumers group said the use of stun guns posed a potentially deadly risk in Europe.

    ``These new discoveries mean that some of the steaks and hamburgers Amercans eat today may contain small bits of brain matter,'' said David Schardt, nutritionist at the Center for Science in the Public Interest.

    ``Now, since BSE has not been detected here, there is no known risk at this time. But where BSE does exist in cattle, such meat with specks of brain tissue in it could be a deadly meal,'' he said.

    In an unusual news conference, the Washington-scriiptd consumer watchdog group was joined by meat industry representatives who said they planned to sponsor a study on stunning methods later in the year.

    ``If a problem is found either with stunning in general or with particular methods or machinery, we will move swiftly to address it,'' said Janet Collins, a vice president at the American Meat Institute, an industry trade group.

    Brain tissue and spinal cord are the most infectious part of an animal with BSE, which eats deadly holes in an infected animal's brain. A world panic over beef was triggered after an outbreak of the disease among British herds in the late 1980s.

    Scientists remain unsure whether madcow disease can be transmitted to humans, but say they are concerned about an inexplicable rise in the number ofcases of Creutzfeldt-Jakob disease, an incurable brain disease in humans.

    BSE has never been detected in U.S. cattle herds and federal health officials have erected a series of ``firewalls'' against it, including banning feeding ruminant by-products -- parts of other farm animals -- to cattle, a practice believed to havespread BSE in Britain.

    Before cattle are slaughtered, they are stunned with a shot to the head to make them unconscious and to protect workers. Stunning is required by law so the animal feels no pain when it dies.

    The Center for Science in the Public Interest said recent research at Texas A&M University and by Canada's Food Inspection Agency found a method called pneumatic stunning delivered a force so explosive that it splattered brain tissue throughout a cow's system.

    ``Our research shows that it's possible that microscopic particles of brain matter can be circulated to the lungs, liver and maybe other sites,'' Tam Garland, a research veterinarian at Texas A&M said in CSPI's July newsletter. ``The implications are frightening.''

    Some 30 to 40 percent of American cattle are stunned by pneumatic guns, which fire a MEATAl bolt into a cow's brain followed by a pulverizing burst of 150 pounds of air pressure.

    The method is popular at larger U.S. meat plants because it renders cattle insensible longer than other techniques, erasing concerns the animals might revive before they are killed and cause havoc in a long processing line. Pneumatic guns are not used widely abroad.

    Meat industry officials said they started considering a study on stunning methods several months ago after learning of the research. They said they planned to tap U.S. and Canadian government officials for advice on how to conduct the study and hoped to have results by the end of the year.

    ``No one wants the U.S. to remain BSE free more than the nation's one million beef producers,'' said Gary Weber of the National Cattlemen's Beef Association.

    Reuters News Service
    Last edited by Muslim; Nov-5-2011 at 09:46 AM.

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    fatwa # 36532:Udhiyah – What should be eaten and what should be given away?

    Question:

    What should we do with the udhiyah? Should we divide it into thirds or quarters?.

    Answer:

    Praise be to Allaah.

    It is prescribed for the person who offers the sacrifice to eat some of the meat, to give some as gifts and to give some in charity, because Allaah says (interpretation of the meaning):

    “Then eat thereof and feed therewith the poor having a hard time” [al-Hajj 22:28]

    “eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful” [al-Hajj 22:36]

    It was narrated from Salamah ibn al-Akwa’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, give some to others and store some.” Narrated by al-Bukhaari. Giving some to others includes both giving gifts to the rich and giving charity to the poor.

    It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, store some and give some in charity.” Narrated by Muslim.

    The scholars (may Allaah have mercy on them) differed concerning the amounts that should be eaten and given as gifts and in charity. The matter is broad in scope but the best way is to eat one-third, give one-third as gifts and give one-third in charity. What one is permitted to eat may also be stored, even for a long time, so long as that will not result in any harm being caused by eating it, except in times of famine, when it is not permitted to store it for more than three days, because of the hadeeth of Salamah ibn al-Akwa’ (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever among you offers a sacrifice should not have anything of it left in his house after three days.” The following year, they said, “O Messenger of Allaah, should we do what we did last year?” He (peace and blessings of Allaah be upon him) said, “Eat some, give some to others and store some, for last year the people were having a hard time and I wanted you to help (the needy).” Agreed upon.

    With regard to the permission to eat and give away the meat of the udhiyah it makes no difference whether the sacrifice is voluntary or obligatory, or whether it is offered on behalf of a living person or a deceased one, or in fulfillment of a will, because the executor of the will takes the place of the person who made it, and the person who made the will would eat, give away and give in charity. And because this is the custom among people, and that which is done customarily is like that which is spoken.

    In the case of one who has been delegated to offer the sacrifice, if the person who appointed him has given him permission to eat of it and give some as gifts and in charity, or if that is indicated by analogy or by custom, then he may do that, otherwise he should give it to the person who appointed him, who is then in charge of the distribution of the meat.

    It is haraam to sell any part of the udhiyah, whether that is the meat or any other part, including the skin. And the butcher should not be given any part of it in return for his work or part of it, because that is like selling.

    But if a person gives the butcher some of it as a gift or as an act of charity, then he may dispose of it however he wishes, by selling it or otherwise, but he should not sell it to the one who gave it to him.


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    Udhiyah/Sacrifice online

    Narrated Jundab bin Sufyan Al-Bajali: I witnessed the Prophet on the Day of Nahr. He said,
    "Whoever slaughtered the sacrifice before offering the 'Id prayer, should slaughter another sacrifice in its place; and whoever has not slaughtered their sacrifice yet, should slaughter now."
    Complete Sahih Bukhari, Volume 7, Book 68, Number 469

    Aaishah radhiyallahu anhaa narrates: Rasulullah said:
    "There is nothing dearer to Allah during the days of Qurbani than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart."
    Tirmizi pp. 275 Vol.1) (Ibne Maajah pp. 226 Vol.1
    Abu Ayyoob: At the time of the Messenger of Allaah, a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others.
    Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh

    The Prophet said (on the day of Idal-Adha), "The first thing we will do on this day of ours, is to offer the ('Id) prayer and then return to slaughter the sacrifice. Whoever does so, he acted according to our Sunna (tradition), and whoever slaughtered (the sacrifice) before the prayer, what he offered was just meat he presented to his family, and that will not be considered as Nusak (sacrifice)." (On hearing that) Abu Burda bin Niyar got up, for he had slaughtered the sacrifice before the prayer, and said, "I have got a six month old ram." The Prophet said, 'Slaughter it (as a sacrifice) but it will not be sufficient for any-one else (as a sacrifice after you). Al-Bara' added: The Prophet said, "Whoever slaughtered (the sacrifice) after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims."
    Bukhari, Volume 7, Book 68, Number 453

    Narrated Anas bin Malik: The Prophet said,
    "Whoever slaughtered the sacrifice before the prayer, he just slaughtered it for himself, and whoever slaughtered it after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims."
    Bukhari, Volume 7, Book 68, Number 454

    Before selecting one site, it would be wise to find out which date they are going by for eid and udhiya because if they do it before the real date (hujjaj date) then it doesn't count.




    Websites that offer online Udhiya/Qurbani/Sacrifice:

    * http://www.islamicity.com/mosque/hajj/Udhiya.htm
    * http://www.ummahrelief.org/Files/Qurbani.htm
    * http://www.imrc.ws/ - India only
    * http://www.hidaya.org


    -----------------------------

    Ud-hiyah is Sunnah, not Wajib

    Question:

    I am married, praise be to Allah, and I have children. I live in a city other than the city in which my family lives, but on holidays I go to the city where my family is. On ‘Eid-ul-Adha (the Festival of the Sacrifice), my children and I came five days before the ‘Eid but we did not offer the Ud-hiyah (sacrificial animal offered by non-pilgrims) even though I am able to, praise be to Allah.

    Is it permissible for me to offer Ud-hiyah? Is my father’s Ud-hiyah valid on behalf of myself and my wife and children? What is the ruling on Ud-hiyah for the one who is financially able? Is it obligatory on the one who is not able? Is it permissible to take a loan in order to offer the Ud-hiyah? A.A.Sh. Rafha’ the Kingdom of Saudi Arabia.

    Answer:

    The Ud-hiyah is a Sunnah (supererogatory act of worship following the example of the Prophet), not Wajib (obligatory), and one sheep is sufficient on behalf of a man and the members of his household, because the Prophet (peace be upon him) used to sacrifice two-horned rams that were white speckled with black, every year; one on behalf of himself and the members of his household, and the other on behalf of those among his Ummah (nation scriiptd on one creed) who believe in the Oneness of Allah.

    If you, dear questioner, are living in a separate house, then the Ud-hiyah offered by your father on behalf of himself and the members of his household is not sufficient for you, because you are not living with them in the same house. It is prescribed for you to offer Ud-hiyah on behalf of yourself and your family. There is nothing wrong with a Muslim taking a loan to offer Ud-hiyah if he is able to repay it. May Allah grant us all success!

    (Part No. 18; Page No. 37)
    (Part No. 18; Page No. 38)



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    fatwa # 36856:Mistakes made on Eid

    Question:


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

    Answer:

    Praise be to Allaah.

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

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

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

    See Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, 520, 521.

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

    2 – Visiting graves on the two Eid days.

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

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

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

    Unfortunately you see some of the Muslims missing the prayer and forsaking the jamaa’ah.

    The Prophet (peace and blessings of Allaah be upon him) said:

    “The covenant that stands between us and them is the prayer; whoever forsakes it is a kaafir.”Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

    And he said:

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

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

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

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

    This is a problem which is widespread, and many people take this matter lightly. Allaah is the One Whose help we seek. Some women – may Allaah guide them – even dress up in their finest clothes and put on the best perfume when they go to the mosque to pray Taraaweeh or go to the Eid prayers, etc.

    The Prophet (peace and blessings of Allaah be upon him) said:

    “Any woman who puts on perfume and passes by people so that they can smell her fragrance, is an adulteress.”

    Narrated by al-Nasaa’i, 5126; al-Tirmidhi, 2783; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 2019.

    It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

    “There are two types of the people of Hell whom I have not seen. People with whips like the tails of cattle with which they beat the people, and women who are clothed yet naked, going astray and leading others astray, with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.”Narrated by Muslim, 2128.

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

    “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other” [al-Nisa’ 4:34 – interpretation of the meaning]

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

    6 – Listening to singing and haraam things.

    Among the evil things that are widespread in these times is music and singing. They have become very widespread and people take this matter lightly. It is on TV and radio, in cars, homes and marketplaces. There is no power and no strength except with Allaah. Even cell phones are not free of this evil. There are companies which compete in putting the latest music on the ringers of their cell phones, and in this way music has even reached the mosques, may Allaah protect us… This is a great problem and a great evil whereby music is heard in the houses of Allaah. See question no. 34217.

    This confirms the words of the Prophet (peace and blessings of Allaah be upon him),

    “There will be among my ummah people who will regard adultery, silk, alcohol and musical instruments as permissible.”Narrated by al-Bukhaari.

    See questions no. 5000, 34432.

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

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

    And Allaah knows best.

    http://www.islamqa.com/en/ref/36856

    -----------------------------------------------------------------------------------------------

    SINNING ON EID

    There are many sins and acts of disobedience practiced by some Muslims more frequently during the Eid days than at other times of the year. To them, the Eid is an occasion to give up some of the Islamic principles. They are usually encouraged to do so by the state of joy that they experience during the Eids. A few of these acts of disobedience are highlighted below.


    MINGLING OF SEXES

    One of the frequently practiced acts of disobedience is for men and women who are not mahrams (1) to mingle and do things prohibited in Islaam, such as:

    * Touching and shaking hands.
    * Men and woman chatting, laughing, and sometimes flirting with each other.
    * Men and women looking intently at each other.


    PLAYING MUSIC AND DRINKING ALCOHOL

    It is very common for people to play music and listen to it during the Eid. They often associate this with drinking, or with national or belly dancing, all in the name of Islaam (Astagh Ferrullah)! All of this is prohibited by consensus among the early scholars including the Four Imaams. The Prophet (SAW) said:

    There will be among my Ummah those who would indulge in hir (adultery and fornications), wearing silk (wearing natural silk is prohibited for men), Khamr (any alcoholic beverage), and musical instruments. Some of those people would camp beside a mountain. A poor shepherd tending their animals would come to them in the evening asking for a need of his. They would say, "Come back tomorrow." So Allaah would destroy (most of) them during the night, bringing the mountain down over them, and would transform others to apes and pigs until the day of Resurrection.

    [Al-Bukhaaree recorded it without isnaad (no. 5590). But it was connected in four different ways recorded in Abu Daawood and others. It is authenticated by Ibn Hajar, al-Albaanee, and others]


    IMPROPER APPEARANCE

    Muslims are supposed to dress up for the Eid. In doing so, however, both men and women commit many violations of Islam, among which are the following:

    * Women exposing their heads and other parts of their bodies.
    * Women wearing perfumes, makeup, decorated and alluring clothing, and some national costumes (Sari for example) that contradict Islamic teachings.
    * Men wearing natural silk or gold.
    * Men wearing tight pants and Western attire.
    * Men shaving their beards.


    EXTRAVAGANCE

    People often spend extravagantly during the Eid. They waste money on things that are useless and of no benefit for the Muslims. Allaah (SWT) says:

    Do not waste your wealth senselessly. Those who spend wastefully are the brothers of the devils; and the Devil is ever ungrateful to his Lord. {Al-Israa 17:26-27)

    And Allaah's Messenger (SAW) said:

    A son of Aadam will not depart from his position (of reckoning) before his Lord on the day of Resurrection until he is questioned about four things:
    * His lifetime - how did he pass it,
    * his body - how did he utilize it,
    * his wealth - where did he earn it, and how did he spend it,
    * and his knowledge - what did he do with it.


    [ At-Tirmithee and others; authenticated by al-Albaanee (Irwaa ul-Ghaleel no. 7300).]


    NEGLECTING THE POOR AND NEEDY

    In addition to the extravagance discussed above, many well-to-do people neglect the poor during the Eid. Sometimes, they would treat them in an arrogant and despising manner. Even when they give them zakaat ul-fitr or a portion of the sacrifice, they do that in a haughty way, impressing on them the great favor they are rendering to them. This defeats the purpose of these Eid offerings, and contradicts the Islaamic teachings concerning brotherhood among the Muslims.


    NEGLECTING THE JAMAA'AH PRAYERS WITHOUT A VALID EXCUSE

    After praying the Eid prayer in the masjid or musallaa, some people avoid the masjid for the rest of the day! Unless they have an acceptable excuse, they would be committing a sin by that. As emphasized earlier the Eid is an occasion to increase in obedience and good deeds - not a chance to run away from Islaamic obligations.


    --------------------------


    (1)
    Mahram derives from haruma, which means "became prohibited". It refers to specific relatives who, by virtue of blood, suckling, or marriage, become permanently prohibited to marry each other.

    Thus, in addition to a woman's current husband, her mahrams are: her father, grandfather, son, grandson, brother, immediate uncle (from the mother's or father's side), father in law, son in law, foster son, foster brother, etc.

    Examples of non-mahrams: cousins (on both sides), step brothers, brothers in law, etc.
    Last edited by Muslim; Nov-5-2011 at 10:14 AM.

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    The wording of the takbeer and the tahmeed


    Question:

    What is the wording of the takbeer and the tahmeed?

    Response:

    That one says:

    ((Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, wallaahu Akbar Allaahu Akbar wa lillaahil-Hamd)),

    or one says:

    ((Allaahu Akbar Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, Allaahu Akbar Allaahu Akbar Allaahu Akbar wa lillaahil-Hamd)).

    Shaykh Ibn al-Uthaymeen
    Fataawa Ramadhaan - Volume 2, Page 948, Fatwa No.936;
    Fiqh al-Ibaadaat libni 'Uthaymeen - Page 216



    ----------------------

    The congregational takbeer for the `Eed prayer

    Question:

    What is the ruling regarding the congregational takbeer for the `Eed prayer.

    Response:

    It has been legislated for a person to make takbeer from his home to the musallaa (area designated for the `Eed prayer), and whilst at the musallaa he should audibly (continue to) do so, each person unto himself, such that the place vibrates with the (sound of the) takbeer. As for them mutually agreeing to start and finish together (in congregation), then there is nothing (evidence) to indicate the permissibility of the congregational takbeer, and it has not been legislated.

    Shaykh 'Abdur-Razzaaq 'Afeefee

    Fataawa wa Rasaa.il Shaykh 'Abdur-Razzaaq 'Afeefee - Volume 1, Page 187-188, Fatwa No.14


    http://www.fatwa-online.com/fataawa/...15/0050117.htm

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    Default Eid: Etiquette and Rulings

    Eid: Etiquette and Rulings

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

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


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


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


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


    The Muslims are distinguished by their festivals


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

    The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said:
    “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’” (Sunan Abi Dawood, 1134)

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


    There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah


    1 – Ahkaam al-Eid (Rulings on Eid)


    Fasting


    It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the
    Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)

    Ruling on the Eid prayers


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

    Essentials and timing of Eid prayer


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


    Description of the Eid prayer


    ‘Umar (may Allaah be pleased with him) said:
    “The prayer of Eid and al-Adhaa is two complete rak’ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.”

    Abu Sa’eed said:
    “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.”

    The Takbeer is repeated seven times in the first rak’ah and five times in the second, the Qur’aan is to be recited after each.


    It was reported from ‘Aa’ishah:
    the Takbeer of al-Fitr and al-Adhaa is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’. (Reported by Abu Dawood; saheeh by the sum of its isnaads)

    If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du’aa’, then say Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.”
    (Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere).

    Recitation of Qur’aan in Eid prayers


    It is recommended (mustahabb) that in the Eid prayers the imaam should recite
    Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed[Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar[al-Qamar 54:1].

    Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite
    Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa[al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah[al-Ghaashiyah 88:1].” (Saheeh Muslim, 878).

    Samurah (may Allaah be pleased with him) said:
    “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa[al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah[al-Ghaashiyah 88:1].” (Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116)

    The prayer comes before the khutbah


    One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in
    Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.” (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).

    Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him):
    “The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.” Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah!’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’” (Reported by al-Bukhaari, 956).

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


    ‘Abd-Allaah ibn al-Saa’ib said:
    “I attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: “We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.’” (Irwaa’ al-Ghaleel, 3/96)

    Not delaying the prayer for too long


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

    Naafil prayers in the prayer-place


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


    This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak’ahs for
    Tahiyat al-Masjid (“Greeting the mosque”) before sitting down.

    If people did not know about Eid until the next day


    Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said:
    “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” (Reported by the five. It is saheeh; al-Irwaa’, 3/102)

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


    Women’s attendance at Eid prayers


    Hafsah said: “We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], ‘my sister was with him on six of them. She said, “We used to treat the wounded and take care of the sick.
    My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ‘Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.’”’ When Um ‘Atiyah came, I asked her, ‘Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?’ She said, ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘may my father be sacrificed for him’ – ‘I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.” (Saheeh al-Bukhaari, 324).

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

    Where it says “My sister was with him” it seems that there is something omitted, probably “the woman said”. [This is reflected in the translation above. Translator].…


    “Her jilbaabs” – she should lend her some of her clothes that she does not need.


    “Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.


    “Menstruating women” –
    huyyad, sing. haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).

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


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


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


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


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


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


    Al-Tirmidhi (may Allaah have mercy on him) said in his
    Sunan, after quoting the hadeeth of Umm ‘Atiyah: “Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allaah ibn al-Mubaarak said: ‘I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: ‘If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’ It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.” (Al-Tirmidhi, 495).

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


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


    Aadaab al-Eid (Etiquette of Eid)


    Ghusl (taking a bath)


    One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in
    al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta’ 428)

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

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


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


    Eating before coming out


    One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said:
    “The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number.” (al-Bukhaari, 953)

    It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah. (
    Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one’s sacrifice.

    Takbeer on the day of Eid


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

    Al-Waleed ibn Muslim said: “I asked al-Oozaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allaah ibn ‘Umar used to say it aloud on the day of Fitr until the imaam came out.’”


    Abu ‘Abd al-Rahmaan al-Salami said: “On Eid al-Fitr they would say it louder than on Eid al-Adhaa.” Wakee’ said, “i.e., the takbeer.” (
    Irwaa’, 3/122).

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


    Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said:
    “The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.” (Irwaa’, 2/121).

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

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


    The wording of the Takbeer


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

    Al-Muhaamili also reported that Ibn Mas’ood used to say:
    Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi’l-hamd(Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).” (al-Irwaa’, 3/126).

    Congratulating one another


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

    Jubayr ibn Nufayr said:
    “At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say,Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).’” (Ibn Hajar. Its isnaad is hasan. Fath, 2/446).

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


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


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


    Looking one’s best for Eid


    ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “ ‘Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “This is the clothing of the one who has no share of the Hereafter…”
    (Reported by al-Bukhaari, 948).

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


    Jaabir (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.” (
    Saheeh Ibn Khuzaymah, 1765).

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

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


    Ruling on listening to the Eid khutbah


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

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

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

    In
    al-Sharh al-Mumti’ ‘ala Zaad al-Mustanfi’ by Ibn ‘Uthaymeen, 5/192, it says:

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

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


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


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


    Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)


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

    Warning against wrongdoing


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


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


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


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


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


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    Allah is greatly delighted by the sacrifice made by His men and accept it immediately.

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    Allah is around us the best religion ever


 

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