From Islam-qa.com

Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).

The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: “Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person’s obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allaah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).

From Islam-qa.com

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 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.

From islam-qa.com

Praise be to Allaah.

Definition

Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at the time of breaking the fast of Ramadaan. The word zakaat is connected by idaafah (genitive structure in Arabic grammar) to fitr because the occasion of breaking the fast is the reason why this zakaat becomes obligatory.

Reasons for zakaat al-fitr and what Islam says about it

Ibn ‘Abbaas said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr obligatory as a means of purifying the fasting person from idle talk and foul language, and to feed the poor. Whoever pays it before the prayer, it is an accepted zakaat, and whoever pays it after the prayer, it is just a kind of charity (sadaqah).”

(Reported by Abu Dawood, 1371. Al-Nawawi said: Abu Dawood reported it from Ibn ‘Abbaas with a hasan isnaad).

“Purifying” means purifying the soul of the one who has fasted Ramadaan. With regard to the word “foul language”, Ibn al-Atheer said: “ ‘Foul language’ refers to obscene speech. ‘Feeding [the poor]’ refers to food that is edible. ‘Whoever pays it before the prayer’ means before Salaat al-‘Eid. ‘It is an accepted zakaat’ – here zakaat means sadaqat al-fitr. ‘Just a kind of charity’ means a kind of charity that could be given at any time.”

(‘Awn al-Ma’bood Sharh Abi Dawood).

It was said that this is what was meant by the aayah in Soorat al-A’laa (interpretation of the meaning): “But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in Prayer.” [al-A’laa 87:14-15 – Yusuf Ali’s translation]. It was reported that ‘Umar ibn ‘Abd al-‘Azeez and Abu’l-‘Aaliyah said: “He [the Prophet (peace and blessings of Allaah be upon him)] paid zakaat al-fitr then he went out for the prayer – i.e., Salaat al-‘Eid.

(Al-Jassaas, Ahkaam al-Qur’aan, part 3, Soorat al-A’laa).

Wakee’ ibn al-Jarraah said: “Zakaat al-fitr for the month of Ramadaan is like two sajdahs of sahw for the prayer. It makes up for any shortcomings in the fast as the prostrations make up for any shortcomings in the prayer.”

(Al-Nawawi, al-Majmoo’, part 6).

Rulings on zakaat al-fitr

The correct view is that it is fard (obligatory), because Ibn ‘Umar said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr obligatory,” and because of the consensus of the scholars (ijmaa’) that it is fard.

(Al-Mughni, part 2, Baab Sadaqat al-Fitr).

When it has to be given

It becomes obligatory when the sun sets on the last day of Ramadaan. Anyone who gets married, has a baby born to him or becomes Muslim before the sun sets on that day, has to give zakaat al-fitr [on behalf of himself and/or his new wife or new baby], but if that happens after sunset, he does not have to give it… Whoever dies after sunset on the night of fitr, sadaqat al-fitr must be given on his behalf. This is what Ahmad stated.”

(Al-Mughni, part 2, Fasl Waqt Wujoob Zakaat al-Fitr).

Who is obliged to pay it?

1. Zakaat al-fitr is obligatory on Muslims. Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old.”

(Al-Bukhaari, 1407)

· Al-Shaafa’i (may Allaah have mercy on him) said: �The hadeeth of Naafi� indicates that the Messenger of Allaah (peace and blessings of Allaah be upon him) made it obligatory only on the Muslims, which is in accordance with the Book of Allaah, may He be glorified, because He has made zakaat as a purification for the Muslims, and purification can only be for the Muslims.�

(Al-Umm, part2, Baab Zakaat al-Fitr).

· It is obligatory on those who are able to pay it. Al-Shaafa’i said: �Everyone who, at the beginning of Shawwaal, has enough food for himself and those whom he is supporting, for that day, and has enough to give zakaat al-fitr on behalf of them and himself, should give it on behalf of them and himself. If he only has enough to give on behalf of some of them, then he should give on behalf of some of them. If he only has enough for himself and those whom he is supporting, then he is not obliged to give zakaat al-fitr on his own behalf or on behalf of those whom he is supporting.”

(Al-Umm, part 2, Baab Zakaat al-Fitr).

· Al-Nawawi (may Allaah have mercy on him) said: �The one who is in financial difficulty is not obliged to give [zakaat al-fitr]; there is no difference among the scholars in this regard… The obligation is determined by whether or not a person can afford it. Whoever has one saa’ more than he needs for himself and those whom he is obliged to support on the night and day of Eid, has enough [is not in financial difficulty]. Whoever does not have anything more than he needs is in financial difficulty, so he is not obliged to pay anything in this case.

(Al-Majmoo’, part 6, Shuroot Wujoob Sadaqat al-Fitr).

· The Muslim should give on his own behalf and on behalf of those on whom he spends, such as wives and relatives, if they cannot give it on their own behalf. If they are able to, it is better for them to give it themselves, because the command is addressed to them in the first place.

Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old, and commanded that it should be given before the people went out to pray.”

(Al-Bukhaari, 1407)

Al-Shaafa’i (may Allaah have mercy on him) said: “The guardian of the insane and the minor should give zakaat al-fitr on their behalf and on behalf of those for whom they [the insane and minor] may be responsible, just as the sane person should give on his own behalf… If there is a kaafir among those whom he is supporting, he does not have to give zakaat al-fitr on his behalf, because he cannot be purified by zakaah.”

(Al-Umm, part 2, Baab Zakaat al-Fitr).

The author of al-Muhadhdhab said: “Al-Musannif (may Allaah have mercy on him) said: ‘If someone has to pay zakaat al-fitr on his own behalf and on behalf of those whom he is supporting, if they are Muslim and if has more than he needs to spend on them that he can give, then the mother and father, and grandparents and great-grandparents, etc., may have to pay zakaat al-fitr on behalf of their children and grandchildren and great-grandchildren, etc., and the children may have to pay zakaat al-fitr on behalf of their parents and grandparents and great-grandparents, etc., – if they are obliged to spend on their maintenance.

(Al-Majma’, part 6).

A man has to pay on behalf of himself and his wife – even if she has money of her own – and his children and parents if they are poor, and his daughter if she is married but the marriage has not yet been consummated. If his son is rich, he does not have to give zakaat al-fitr on his behalf. A husband has to give zakaat al-fitr on behalf of a divorced wife whose divorce (talaaq) is not yet final (i.e., she is still in the ‘iddah of a first or second talaaq), but not in the case of a rebellious wife or one whose divorce is final. A son does not have to give zakaat al-fitr on behalf of a poor father’s wife because he is not obliged to spend on her.

[When giving zakaat al-fitr], one should start with the closest people first, so he gives it on behalf of himself, then his wife, then his children, then the rest of his relatives in order of closeness, following the pattern laid out in the rules governing inheritance.

Al-Shaafa’i, may Allaah have mercy on him, said: “Who I say is obliged to give zakaat al-fitr, if a child is born to him, or he takes possession of a slave, or someone becomes one of his dependents, at any time during the last day of Ramadaan, then the suns sets on the night of the crescent of Shawwaal, he has to give zakaat al-fitr on that person’s behalf.”

(Al-Umm, Baab Zakaat al-Fitr al-Thaani).

It is not obligatory to give zakaat al-fitr on behalf of a foetus that is still in the mother’s womb, but if this is done voluntarily, there is nothing wrong with it.

If someone who is obliged to give zakaat al-fitr dies before giving it, it must be given from his estate… even if the person who was supporting him also dies, the obligation still stands.

(Al-Mughni, part 2).

If a servant has set wages that are paid to him daily or monthly, the employer does not have to give zakaat al-fitr on his behalf, because he is a hired worker, and one is not obliged to spend on a hired worker.

(al-Mawsoo’ah, 23/339).

Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik (may Allaah have mercy on him) said: “The guardian should give zakaat al-fitr on behalf of the orphans some of whose wealth is under his control, even if they are minors.”

(Al-Mudawwanah, part 1).

Amount of zakaat al-fitr

The amount to be given is one saa’ of food, according to the measure of saa’ used by the Prophet (peace and blessings of Allaah be upon him), because of the following hadeeth.

- Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “At the time of the Prophet (peace and blessings of Allaah be upon him) we used to give it in the form of a saa’ of food…”

(Reported by al-Bukhaari, 1412).

The weight of the saa’ [which is a measure of volume] varies according to the type of food concerned, so when giving zakaat al-fitr by weight, one must make sure that what is given is equivalent to a saa’ of that type of food. A saa’ is approximately equivalent to three kilograms of rice.

Types of things that may be given

What should be given is food for human consumption, such as dates, wheat, rice or other kinds of food that humans eat. It is reported in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female,. (At that time, barley was one of the foods they ate).

(Al-Bukhaari, 1408)

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), we used to give a saa’ of food on the day of Fitr.” Abu Sa’eed said: “And our food was barley, raisins, aqit (dried yoghurt) and dates.”

(Reported by al-Bukhaari, 1408).

It should be given in the form of the staple food that is used locally, whether it is wheat, rice, dates or lentils…

Al-Shaafa’i (may Allaah have mercy on him) said: “If the staple food of a people is corn, pearl millet (dukhn), thin-husked barley (sult), rice or any grain on which zakaat is obligatory, then they may give it as zakaat al-fitr.

(Al-Shaafa’i, al-Umm, part 2, Baab al-Rajul yakhtalifu qootuhu)

Al-Nawawi (may Allaah have mercy on him) said: “Our companions said: ‘It is a condition of giving something as zakaat al-fitr that it should be one of the foodstuffs on which zakaat is paid at the rate of one-tenth (i.e., zakaah of grains and fruits). Nothing else is acceptable except aqit (dried yoghurt), cheese and milk.’”

Al-Maawardi said: “This is the case even though some of the people who live on islands and others have fish or eggs as their staple food; these are not acceptable (as zakaat al-fitr) and there is no difference (among the scholars concerning this). As regards meat, the correct view is that stated by al-Shaafa’i and confirmed by al-Musannif and the companions in all that was narrated from them: that it is not acceptable (as zakaat al-fitr), and this is the unanimous view (of the scholars)… Our companions said: ‘This is the case even if their staple food is fruits on which they do not have to give one-tenth as zakaat, such as figs etc. These are not acceptable (as zakaat al-fitr) at all.”

(Al-Majmoo’, part 6: al-Waajib fi Zakaat al-Fitr).

Ibn al-Qayyim (may Allaah have mercy on him) said: “If it was said, ‘You must give a saa’ of dates everywhere, whether it is the staple food or not,’ this is a disputed matter which is subject to ijtihaad. There are some people who say that it is obligatory, and others who say that in each country it is obligatory to give a saa’ of whatever is the staple food there, as the Prophet (peace and blessings of Allaah be upon him) specified five types of food for zakaat al-fitr, so in each country they can give the equivalent of a saa’ of their staple food. This is more correct, and is closer to the principles of sharee’ah, for how can you make it obligatory for people whose staple food is fish, for example, or rice or pearl millet, to give dates? … And Allaah is the Source of strength.

(I’laam al-Muwaqqa’een, part 2, al-Qiyaas).

It is permissible to give pasta (“macaroni”) that is made from wheat, but one must make certain that the weight is equivalent to the weight of a saa’ of wheat.

As for giving zakaat al-fitr in the form of money, this is not permissible at all, because the Prophet (peace and blessings of Allaah be upon him) said that it must be given in the form of food, not money. He clearly stated that it is to be given in the form of food, so it is not permissible to give it in any other form and Islam wants it to be given openly, not secretly. The Sahaabah gave zakaat al-fitr in the form of food, and we should follow, not innovate. The giving of zakaat al-fitr in the form of food is regulated by the measure of saa’, and if it were to be given in the form of money, it could not be regulated in this manner: according to the price of what would it be worked out and given? There are obvious benefits to giving it in the form of staple foods, such as at times when businessmen are hoarding certain goods, prices have gone up, or at times of war and inflation. If someone were to say, “But money is more useful for the poor, because then they can buy what they want, and they might need something other than food, so the poor person might sell the food and lose money.” The response to this is that there are other sources for meeting the needs of the poor with regard to shelter, clothing and so on, which are provided for from the zakaat paid on people’s wealth (zakaat al-maal), general charity and other kinds of donations. Let us put things into the proper Islamic perspective and adhere to what was set out by the Prophet (peace and blessings of Allaah be upon him), who told us that giving a saa’ of food to feed the poor is obligatory. If we give food to a poor person, he will eat it and will benefit from it sooner or later, because it is the kind of food he uses anyway.

On this basis, it is not permissible, for the purposes of zakaat al-fitr, to give money for a person to pay off his debts or to cover the cost of surgery for a sick person or to pay for tuition for a needy student and so on. There are other sources for this kind of help, as stated above.

The time for giving zakaat al-fitr

It should be given before the Eid prayer, as is stated in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) “commanded that it should be given before the people went out to pray.”

(Al-Bukhaari, 1407).

There is a time when it is mustahabb (preferable) to give it and a time when it is permissible to give it.

The time when it is mustahabb to give it is on the day of Eid, because of the hadeeth quoted above. For this reason it is Sunnah to delay the Eid prayer on Eid al-Fitr so as to allow enough time for those who have to give zakaat al-fitr to do so, and to have breakfast before coming out. On the other hand, it is Sunnah to hasten the Eid prayers on Eid al-Adhaa so that the people can go and offer their sacrifices and eat from them.

The time when it is permissible to give zakaat al-fitr is one or two days before Eid. In Saheeh al-Bukhaari it is reported that Naafi’ said: “Ibn ‘Umar used to give on behalf of the young and the old, and he even used to give on behalf of my sons. He would give to those who took it, and it would be given a day or two before (Eid) al-Fitr.”

(“Those who took it” refers to those who were appointed by the imaam to collect the sadaqat al-fitr).

Naafi’ said: “Ibn ‘Umar used to send zakaat al-fitr to the one who was collecting it two or three days before (‘Eid) al-Fitr.”

(al-Mudawwanah, part 1, Baab Ta’jeel al-Zakaah qabla huloolihaa).

It is disliked (makrooh) to delay giving it until after Salaat al-‘Eid; some scholars said that this is haraam and is counted as qadaa’ (making up a duty that has not been performed on time), on the basis of the hadeeth, “Whoever pays it before the prayer, it is an accepted zakaat, and whoever pays it after the prayer, it is just a kind of charity.”

(Reported by Abu Dawood, 1371).

It says in ‘Awn al-Ma’bood Sharh Abi Dawood: “Obviously, the one who gives zakaat al-fitr after the prayer is like one who did not give it, because they have in common the fact that they did not give this obligatory charity. Most of the scholars think that giving it before Salaat al-‘Eid is only mustahabb, and they confirmed that it is OK to give it at any time until the end of the day of Fitr, but this opinion is refuted by the hadeeth. With regard to delaying it until after the day of Eid, Ibn Ruslaan said: “This is haraam by consensus, because it is zakaah, so the one who delays it must be committing a sin, as is the case when one delays a prayer.”

So it is haraam to delay giving it for no good reason, because this defeats the purpose, which is to save the poor from having to ask on the day of joy. If a person delays giving it with no excuse, he has committed a sin but he still has to make it up.

Zakaat al-fitr has to be handed over to someone who is entitled to it or someone who has been appointed to collect it, at the right time before the Eid prayer. If a man wants to give it to a particular person, but cannot find him or a trustee who can accept it on his behalf, and he is afraid that time is running out, he has to give it to another entitled person, and not delay giving it. If a person wants to give his zakaat al-fitr to a specific needy person, and is afraid that he may not see him at the appropriate time, he should tell him to appoint someone to accept it on his behalf, or to appoint him (the giver) to take it from himself on his behalf. Then when the time comes, he can take it to him in a bag or whatever, or keep it for him as a trust until he sees him.

If the one who wants to give zakaat appoints someone else to give it on his behalf, he is still responsible for it until he is certain that his deputy has carried out his instructions.

(Majaalis Shahr Ramadaan: Ahkaam Zakaat al-Fitr, by Shaykh Ibn ‘Uthaymeen).

To whom it may be given

Zakaat al-Fitr may be given to the eight categories of people to whom zakaat al-maal may be given. This is the opinion of the majority. According to the Maalikis, one of the opinions of Ahmad and the opinion of Ibn Taymiyyah, it should be given exclusively to the poor and needy.

· (Al-Shaafa’i said): �Zakaat al-fitr should be divided among those among whom zakaat al-maal is divided, and it should not be spent anywhere else… It should be shared out among the poor and needy, slaves who have made a contract to purchase their freedom from their masters, debtors, those who are fighting in the way of Allaah, and wayfarers.

(Kitaab al-Umm: Baab Day�ah Zakaat al-Fitr qabla Qasmihaa)

· Al-Nawawi (may Allaah have mercy on him) said, after quoting the hadeeth of Ibn �Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh (may Allaah be pleased with him): “Tell them that they have to give sadaqah (charity) that is to be taken from their wealth and given to the poor”: “It is not permissible to give any part of zakaah to a kaafir, whether it is zakaat al-fitr or zakaat al-maal… Maalik, al-Layth, Ahmad and Abu Thawr said: ‘They (i.e., kaafirs) should not be given it.’”

Zakaah should be given to the poor, those who have overwhelming debts, and those whose salaries are not enough to last until the end of the month, in accordance with the level of their needs.

It is not permissible for the one who gives zakaat al-fitr to buy it back from the one to whom he has given it.

(Fataawaa al-Shaykh Ibn ‘Uthaymeen).

Payment and distribution

· It is preferable for the person who is giving to share it out himself. (Al-Shaafa’i said): �I prefer to share out zakaat al-fitr myself rather than give it to the one who is collecting it.�

· Al-Nawawi (may Allaah have mercy on him) said: �Al-Shaafa’i said in al-Mukhtasar: ‘Zakaat al-fitr is to be shared out among those to whom zakaat al-maal is shared out. I prefer that it should be given to relatives on whom it is not obligatory to spend at all.’ He said: ‘If he prefers to give it to the one who is collecting it, this should be fine, in sha Allaah… but it is better to share it out himself… If he gives it to the Muslim leader or the collector or the one who is collecting the people’s zakaat al-fitr, and he is given permission to give it, this is fine, but sharing it out himself is better than all of this.��

(al-Majmoo�, part 6).

· It is permissible to appoint a trustworthy person to hand it over to those who are entitled to it, but if he is not trustworthy, then it is not allowed. �Abd-Allaah ibn al-Mu’ammal said: “I heard Ibn Abi Mulaykah, when a man was saying to him, ‘So-and-so told me to leave my zakaat al-fitr in the mosque,’ Ibn Abi Mulaykah said, ‘He does not know what he is talking about. You go and share it out (yourself), otherwise Ibn Hishaam (the governor who was collecting it in the mosque) will give it to his guards and whoever he wants’ (i.e., he would give it to people who were not entitled to it).”

(Al-Umm: Baab day’at Zakaat al-Fitr qabla Qasmihaa).

Imaam Ahmad (may Allaah have mercy on him) stated that it is permissible to share out one saa’ among a group of people, or to give many saa’s to one person…

Maalik said: “there is nothing wrong with a man giving sadaqat al-fitr on behalf of himself and his family to one needy person.”

(al-Mudawwanah, part 1, Baab fi Qasm Zakaat al-Fitr).

If one is giving less than a saa’ to a poor person, this must be pointed out, because he might use it to pay his own zakaat al-fitr.

It is permissible for a poor person, if he receives zakaat al-fitrah from someone and he has more than he needs, to give it on his own behalf or on behalf of one of those who are dependent on him, if he is sure that the food is OK (i.e., it is the right type of food and the quantity is sufficient).

Where to give zakaat al-fitr

Ibn Qudaamah (may Allaah have mercy on him) said: “As for zakaat al-fitr, it should be shared out in the country where it became obligatory, whether a person has wealth there or not, because it is the reason why zakaat became obligatory…”

(al-Mughni, part 2, Fasl idhaa kaana al-muzakki fi balad wa maaluhu fi balad)

It was reported in al-Mudawwanah Fiqh al-Imaam Ahmad (may Allaah have mercy on him): “I said: What is the opinion of Maalik on someone who comes from Ifreeqiyah (‘Africa’) and is in Egypt on the day of Fitr – where should he give his zakaat al-fitr? Malik said: [He should give it] where he is. Maalik said: if his family in Ifreeqiyah give it on his behalf, that is fine. (What was meant by Ifreeqiyah/‘Africa’ in those days is different from what it means now).”

(Part 1, Baab fi Ikhraaj al-Musaafir Zakaat al-Fitr)

We ask Allaah to accept the worship of all of us and to join us with the righteous. May Allaah bless our Prophet Muhammad and all his family and companions.

For more information please click her to see ( Category : Charity at End of Ramadan ) .

Honoring the guest is mandatory in Islam. Muslims, due to their religious values and duties, are known as the most hospitable people. Guests should be honored the moment they arrive, and they should honored most at the time of their departure. This practice is a polite way of making the guest feel the most welcomed next time he or she comes back. Imagine, for a whole year you have been expecting an honorable guest to come to your place, and then finally he arrives. He is kind, generous, and the most beloved. For twenty-nine or thirty days, you have developed an emotional relation with him that you started becoming worried and anxious over the day when he leaves. Eventually, the time comes and the day of his departure is here, and your beloved and blissful guest, Ramadan, is leaving, and leaving soon. This wonderful guest is so polite that he does not come back very often, so that you always desire his return later. Now that you realize his departure, you do not know if you will ever see him again. He might not come next year, or you may not be there when he comes back. These anxious thoughts of fear and hope provoke your heart to cry and your eyes to shed tears. They make you prepare the best farewell party ever made for a guest who, as he leaves, was the most welcomed, Ramadan.How do you bid farewell your honorable guest?

1.     My dear guest, I’m sorry

It’s the last night of the month of Ramadan. His luggage is packed, placed by the door and the place is full with people who came to have a final look at him and enjoy a last moment with the guest. As we watch the guest sipping his final drops of our hospitality, he asks to be excused; we realize now that all the hospitality we offered was not yet enough to meet his status. So we hold his hand tight wish that he would not let go and hope to keep him longer. We become remorseful and ask for forgiveness and say “My dear guest, I’m sorry.”

At the end of this blessed month we say “O Allah, forgive me. My Lord, I could have done more but I did not, so forgive me. My Lord, excuse my shortcomings and blemishes, You are indeed oft -Forgiving and You love forgiveness, so forgive me.”

Istighfaar, or seeking forgiveness, at the end of every good deed, not just bad deeds, is the way of the righteous. We need forgiveness to patch the holes we created in our fasting due to our faults and mistakes, or at least for falling short on fulfilling the full rights of hospitality to the guest. After all, arriving with a batched record is better off than arriving with no records at all.

Omar ibn Abdulaziz, the Umayyad ruler famous for his justice, may Allah have mercy on him, used to send his deputies around the country with the command to summon the deeds of Ramadan with Istighfaar and charity. Let us have a moment of remorse, and excuse ourselves by seeking forgiveness from the Lord of Ramadan.

2.     My dear guest, a final token of appreciation

Our guest deserves the best farewell party, the Eid prayer. We decorate our lives and go out of our way for this party. We take a shower, we come early, we dress nicely, we take different routes back and forth to spread the news of his departure and we bring to the party all people. We bring out our families; our wives and children, the old and young even the most shy maidens and women with legal excuses. It is a procession of goodness, which no one can afford to miss. It is a final token of appreciation. It is a way to say to our dear guest, thank you.

In order not to show our departing guest any sign of sadness on that day, we show him deliberate happiness. Therefore, we eat few dates prior to our arrival at the party site, the prayer area. He now knows that we accept his inevitable departure, we just broke our long time fast.

Anas may Allah be pleased with him narrated: “The Messenger of Allah would not leave to Eid-ul-Fitr until he eats few dates, and he used to eat them in odd number.” (Bukhari) It saddens our beloved guest not to follow the example of Muhammad salla Allahu alayhi wa sallam. Not breaking the fast until we come back from the Eid prayer is indeed a sign of fake piety.

3.     My dear guest, this is your legacy

As we prepare for the party, we make sure that everybody around is happy and satisfied. All should participate in this party and no one should be left behind. That was the reason why our guest had come visiting us for anyways, he came to teach us how to care and share. Our guest should not leave us seeing anyone unhappy or dissatisfied. We feed the hungry and keep Ramadan’s legacy alive. We give Zaka-ul-Fitr.

Ibn Omar may Allah be pleased with him narrated: “The Messenger of Allah obliged the payment of Zakat-ul-Fitr, the amount of Sa’ (four cupped hands) of dates, or barley. This should be paid on behalf every male and female, free or slave and adult or young, from all the Muslims.” (Bukhari and Muslim)

4.     My dear guest, allow us to sing for you

Escorting the guest out with chanting and du’a until he is out of sight is an Islamic etiquette of honoring the guest. And there is no guest who deserves it more than our beloved Ramadan. Once the announcement of his departure is delivered, as we sight that gesture at night -the hilal, we start making our du’a and chanting our takbeer until the party next day is over.

Allah subhanahu wa ta’ala says: “He wants you to complete the prescribed period and to glorify Him (in takbeer) in that He has guided you, and perchance you shall be grateful.” (al-Baqara 2:185)

Ibn Abbas may Allah be pleased with him says: “It is an incumbent duty on all Muslims, when they see the crescent for the beginning of Shawwal, to start their chanting with takbeer until they are done with their Eid prayer.”

5.     My dear guest, I just did what I could, but I’m sorry.

Our guest is leaving and as he slowly walks away, he turns to us and say: “Farewell my dear friends and good companions. Know that I may not see you again after this day.” The shocking reality strikes, we need to make sure that he leaves happy and satisfied and therefore we concern ourselves with the acceptance of whatsoever we offered of hospitality, even if it was little. It is no longer how much we did; it is how much was accepted and approved. We turn to our guest and present our case and say: “Please, accept the little of our hospitality, for what you saw was indeed the utmost we could afford of our generosity.”

Ali bin Abi Talib may Allah be pleased with him once said, “Be concerned more over the acceptance of your deeds than over the deeds themselves for Allah does not accept deeds except from the righteous. Didn’t you read Allah’s statement: ‘Verily, Allah accepts only from the Muttaqeen -Righteous.’ (al-Ma’idah 5:27)”

Ibn Rajab, may Allah have mercy on him, said, “The pious predecessors used to spend their efforts on completing their deeds perfectly and precisely. They then, concern themselves over their acceptance, fearing it might be rejected. Those are the people about whom Allah says: “And those who dispense their charity with their hearts full of fear, because they will return to their Lord.” (al-Mu’minoon 23:60)

So here we are in a moment of muhasaba and self reckoning. We remember the days we spent with our guest, how much good did we do? And how much of what we did we can count on as a sincere act of hospitality?

It’s time to prepare our presentation for the angels to see and report to Allah. How professional do you think our presentation will look? This is the time when you need all the skills of du’a and invocation you have learned so far. And if you feel it’s too late to prepare for this presentation, then know that Allah accepts from the deeds their ends. Therefore, make your last deeds the best of all deeds.

We ask Allah to accept from us the little, regardless of how much it was, of what we offered from acts of worship during this blessed month of Ramadan.

6.     My dear guest, I’ll keep in touch

Our guest is now taking his ride, and his departure becomes inevitable; we start running after him hoping for one final glance from him. He turns the window down and waves to us gracefully saying with a loud reminder: “Don’t forget about me.” “Never,” we vow, “Keep in touch, and write back,” he says and we answer back, “of course we will.” Then as we start slowing down we reiterate to ourselves the pledge we have just given to our guest, that we will never forget about him and we shall keep in touch, we build loyalty to our guest and our friend, the month of Ramadan.

How can we keep loyal to Ramadan? And how can we stay in touch with him?

Obviously, Ramadan and the reminisces of Ramadan should remain in our hearts. Then we keep loyal to him and in touch with him, by keeping our deeds, which we had established with him, continuous. Because of this blessed guest, we were able to establish a new way of life, a life of regular fasting, night prayers, recitation of the Qur’an and other Ramadan deeds. Moreover, as loyal friends of Ramadan, even long after his departure, we shall keep in touch with him by keeping alive what we have learned from him. We sure love Ramadan.

Aisha may Allah be pleased with her narrated the Messenger of Allah said: “The most beloved deeds to Allah, are the continuous ones even if they were little.”  Once the Messenger of Allah establishes an act of worship, he used to maintain it continuously. Therefore, follow the example of your beloved Messenger and keep in touch with Ramadan. Continue the good work; continue fasting.

7.     My dear guest, thank you for coming

In a final moment of showing our gratitude to our beloved guest and how much we were honored with his presence, we raise our voices with thanks and praises, with shukr and takbeer to Allah. Allah subhanahu wa ta’aala says: “He wants you to complete the prescribed period and to glorify Him (in takbeer) in that He has guided you, and perchance you shall be grateful.” (al-Baqara 2:185).

Moreover, as our guest leaves, we return to our inner homes, and then in a moment of contemplation, immediately we go and check on him and act as if he was still there. We could not wait long to display our loyalty to him and our love for him, therefore, we followed his example and fasted six days of Shawwal right after Eid day.

Abu Ayyoub al-Ansaari may Allah be pleased with him narrated the Messenger of Allah said: “Whoever fasts Ramadan and then followed it with six days of Shawwal, it would be counted for him as if he had fasted the whole year.” (Muslim) We do not want to stop thinking of him and from that point onward, we will keep in touch and join his fans club, club Ar-Rayyan.

8.     My dear guest, I’m sorry I forgot

It has been awhile since our guest left, we thought we will never forget about him, unfortunately we were wrong. Soon as he came out of sight, our hearts changed on us and changed on him. We’re no longer entertained by his presence which always worked for us as a frequent reminder. As time passed by, the vow of loyalty we had given him faded away, and life chores took the best of our hearts. We forgot about Ramadan and we forgot the dear lessons of Ramadan. We went back to the old bad habits we had prior to his graceful visit. Naturally, the prolonged separation caused a great damage to our connection with Ramadan. My dear guest, my dear Ramadan, I’m sorry that I forgot.

As Ramadan announces his departure, it is hard to believe that this blessed season has ended. Never lose hope from the mercy of Allah, celebrate the end of Ramadan with another act of worship, with Istighfaar and do not forget to pay your Zakat-ul-Fitr. Make your concluding act with Ramadan perfect, pray Eid on time with perfect, halal style. Celebrate the departure of Ramadan with takbeer, dhikr and du’a, you definitely need your deeds be accepted. Stay in touch with Ramadan, continue the good work and start with the sequel event of the six days of Shawwal. Finally, keep the beautiful memories of Ramadan; they will always come handy and will always be a source of inspiration. Ramadan, my dear guest, may Allah forgive me. For seeing you departing so quickly, I will always be sorry.

Yaser Birjas

The night of 27^th of Ramadan 1429 H.

The prophet (SAW) said: Eid Al-Adha plus the three following days are days of eating and drinking.

So, why not try this recipe for your Qurbani meat?

Ingredients required:
2lbs ground beef
1/3 cup cooking oil
2 tablespoons ginger paste
2 tablespoons garlic paste
1/2pkt Shan Seekh Kabab Masala (available at Desi stores)
[LivingHalal disclaimer: we are not promoting Shan ) ]

Directions:
Mix all of the above ingredients except oil.
Make small meat balls.
Thread each meat ball through a skewer.
With a wet hand, flatten the ground meat mixture in a thin layer
around each skewer.
Pour oil onto a cookie sheet to coat the surface, and arrange the kababs on the cookie sheet.
Bake at 350 to 400 degrees until meat is cooked through.

This can be served as a snack or a dinner dish.

Recipe courtesy of aunty Nasreen Kakli for LivingHalal

Allahu akbar, Allahu akbar, la ilaha illaAllah
Allahu akbar, Allahu akbar, wa lillahi-lhamd

Other narrations included repeating Allahu akbar 3 times.

As for the popular Takbeerat that adds the extended Salawat of the Prophet (SAW) and his household at the end, that addition needs to have some evidence from the authentic Sunnah to support it. UNTIL THEN, THEY ARE CONSIDERED QUESTIONABLE, i.e., can be considered Bida’h (i.e. creating new ways to perform an act of worship).

As for saying the Takbeerat in unison as an act of worship (e.g. not for teaching/learning purposes), it is against the teachings in the authentic Sunnah and the practice of the Sahabah (may Allah be pleased on them).

May Allah accept our deeds and help us to follow the authentic teachings of the Prophet (SAW), especially, when we are trying to do something good.

Save/Download “Eid Takbeer (Supplications)” with English meanings.

Related Links:
More information about the timing and places of Takbeer

Tags: Eid, Muslim, Islam, Takbeer, Takbir, Supplications, Allahu Akbar, La illaha illah Allah, Wa lillahilhamd

The statement of offering

Back Story of Tuhfa’s First Time Slaughtering

Below is an email sent from Tuhfa (of the above video) to his Qurbani-friends.

assalam alaikum

The first time I cut an Udhiyah is with Mohsin’s Afzal-bhai-meat-vendor. (I think Eid 1425/2004).

I still remember, I didn’t book any animals with you guys, but bought one on the spot (one lil secret, I didn’t even pay from my pocket, I called a sister, “Hey, you want a qurban, so I can practice cutting.” Well, didn’t really confess that latter part to her, and subhana Allah, she agreed, and later I found out she already did one before I called, so may Allah reward her for paying for two Qurbans in that year.)

Anyway, since then, I’ve learned more about the virtues of Udhiyah, and started to practice and call others to do this worship every year. Alhamdulillah, every year I dedicate part of Jummah Khutbah about it, and more and more are doing it locally.

So, never underestimate the impact that you can make by simply taking someone along to this act of worship, or taking the initiative to organize this activity, or buying an extra Qurban so someone can practice this worship for the first time

May Allah reward all local Qurbani initiators and supporters, ameen.

-tuhfa

PS: For that sister who funded the learning experience, may Allah surprise you with tons of rewards in the hereafter.

PS2: I see Karim is leading people do the same up North!! May Allah accept from you!

In the name of Allah,
and Allah is the greatest

O Allah, indeed, this is from you and for you

O Allah, accept from me

Alhamdulillah, it’s Eid Adha time again, and one of the best deed to do in this season is …. EATING… Yes, as the prophet (SAW) said, “These days (Eid and the following three days) are days for eating and drinking.” So enjoy your feast (but don’t over eat!)

Tags: Eid Adha, Hajj, Qurban, Qurbani, Kurban, Udhiya, Udhiyah, Odhiya, Sacrifice, Festival of Sacrifice, prophet Ibrahim (AS) willingness to sacrifice his son, Sunnah, Dua, Supplication, Zabiha