Women Attending the Mock “Eidgah” of Fitnah
(Compiled from Various Sources)
Proofs for the Hanafi Procedure for Salat al-’Id
(Maulana Zameelur Rahman)
Rules Pertaining to Eid Salaat
(Shaykh Ashraf Ali Thanwi)
Fatwas on Eid and Moon-Sighting Issues
(Maulana Ahmad Sadeq Desai)
Fatwas on Fasting and Ramadhan Issues
(Maulana Ahmad Sadeq Desai)
FATWAS ON EID-RELATED ISSUES
What is Eid?Q. Upon the completion of Ramadhaan here in America, thousands of Muslims gather for Eid feasts. Such Eid feasts are held at different locations where merrymaking, party and exchange of gifts take place. Even in prisons such feasts are organized. Are such feasts part of the Sunnah celebration for the occasion of Eid?
A. There is no Eid feast custom in Islam. The feasts organized in America on Eid occasions are baseless and bid’ah. They are emulating the kuffaar with their Christmas feast. Such merrymaking ‘eid’ feasts are not permissible. There is absolutely no community feast or merrymaking custom, etc. for Eid. The only community activity of Eid is the Eid Salaat. Nothing else. Eid is also a day of ibaadat (worship). If prisoners use the mock ‘eid’ feast for the purpose of gaining some halaal food, it will be acceptable for them in view of the lack of proper food all year round.
ADDENDUM – WHAT IS EID?
Eid is the day of happiness and peace of Muslims or so it should be. Unlike the days of festivity of other nations and religions, the Islamic Eid is not a day of raucous Joy and debauchery which marks the festival occasions of non-Muslims. When Rasulullah (Sallallahu Alayhi wasallam) migrated from Makkah Muazzamah to Madinah Munawwarah, he learnt of the two days of festivity which the people had inherited from the time of jaahiliyyah (ignorance). These days of festivals were days of sport, amusement and the usual acts of the lust associated with customs of paganism, shirk and kufr. Rasulullah (Sallallahu Alayhi wasallam) changed these two days and substituted them with Eid ul fitr and Eid ul Adhaa.
Unlike the festivals of joy, Merrymaking and revelry of other nations, the days of Eid of Muslims are adorned with Ibaadat, meditation, resolution to be virtuous, charity and kindness. These are among some of the salient features of the days of Islamic festivals. Along with joy and happiness is Ibaadat (worship) and moral reformation.
Those who spend the days of Eid in the way members of other religions do, have no idea of the meaning, significance and sacredness of Eid. Eid is undoubtedly a joyous occasion, but our joy has to be within the limits prescribed for joy by the Shari’ah. If happiness or joy transgresses the bounds of the Shari’ah, it will no longer be described as joy, but will be sin inviting the wrath of Allah Ta`ala. It will then cease to be a day of happiness. On the contrary, it will be transformed into a day of punishment.
It does not behove the Muslim to court the displeasure and wrath of Allah Ta`ala on this auspicious day of Eid. It is a day of great thawaab and barakaat. While it is a day of lawful festivity, this happiness should be adorned with obedience and Ibaadat to ensure that we gain the maximum benefits of this wonderful occasion of Eid.
SINNING ON EID
Rasulullah (Sallallahu Alayhi wasallam) said:
“He who disobeys Allah on the day of Eid is like a person who disobeys Allah on the day of Qiyaamah.”
Sin is evil, loathsome and punishable at all times. But to sin on a holy occasion or in a sacred place is extremely abominable and warrants severe punishment in the curse of Allah Ta`ala. Sinning on the day of Eid is like sinning in the presence of Allah Ta’ala on the day of Qiyaamah.
Extraneous and un-Islamic influences coupled with ignorance induce many Muslims to behave like non Muslims on the days of Eid. They emerge from the month-long Fast of Ramadhaan with the idea that the happiness of the occasion justifies abandonment of the restraints on the nafs applied in the month of Ramadhaan. They feel that Eid is a license of fulfilling the sinful desires of the nafs – the desires which were held in control during the month of Ramadhaan. They emerge from Ramadhaan as if they have been liberated from a prison.
In consequence they allow the nafs a free run to dominate their intelligence and trample on the demands of Imaan. Many who had abandoned evil places and evil acts during the month of Ramadhaan undo all their spiritual gains with their indulgence in haraam and futility on the Day of Eid. It is for this very reason that Rasulullah (Sallallahu Alayhi wasallam) made specific reference to the gravity of sin on the Day of Eid – it is like sinning in front of Allah Ta’ala on the Day of Qiyaamah. Sin transforms Eid into a day of mourning. With sin, Eid ceases to be a Day of Joy for the punishment. May Allah Ta’ala save us all from such a calamity.
THE DAY OF MAGHFIRAH AND RAHMAT
Eid is the Day when the Allah Ta’ala announces to the Malaa-ikah that He has forgiven the Fasting Mu’mineen and that He has become pleased with them, and that He has bestowed His special mercy (Rah mat) on them. Eid is the Day when Malaa-ikah descends on this earth in their multitudes to announce these glad tidings to the Believers wherever they may be.
It will indeed be a sad and a ruinous day if these Malaaikah find Muslims grovelling in sin and disobedience. They deprive themselves of the special rah mat and Maghfirat (forgiveness) which Allah Ta’ala sends as gifts of Eid for this Ummah. It is indeed an unfortunate person who is deprived of these divine gifts on the day of the Eid.
The rahmat which descends on the day of Eid multiplies and increases in proportion to the Ibaadat and goodness of conduct displayed on this auspicious occasion. It should be the wish and effort of every Mu’min to be in the state of Ibadat when visited by the Malaa-ikah.
And, Ibadat is not confined to only acts of ritual worship. While acts of ritual worship are great and wonderful acts of Ibaadat, acts of kindness, charity and service are likewise wonderful acts of Ibaadat which invite the pleasure of Allah Ta’ala. Thus, this great day of Eid should be spent in only acts which invite Allah’s pleasure and which bring us closer to him.
Our eating, drinking, wearing clothes, walking, speaking and sleeping should all become acts of Ibaadat inviting the pleasure and rahmat of Allah Ta’ala. If carried out in accordance with the Sunnah, then all our worldly and physical acts too will be recorded as acts of Ibaadat. It is therefore necessary to be conscious of our activities, of our statements and of our thoughts. It is the day to reflect and to understand that perhaps you will not have again the opportunity to see Eid next year. Take lessons from those who were here last Eid but are absent today.
THE COMMENCEMENT OF EID
Every holy occasion has its own specialties of blessings, Mercies and benefits. Ramadhaan came with its wonderful spiritual gifts from Allah Ta’ala rahmat on Muslims is perpetual. He does not deprive us of his rahmat. When Ramadan departs, he bestows the special occasion of Eid with all its wonderful spiritual gifts and blessings which also result in worldly goodness for us. With the ending of Ramadan when the crescent moon of Shawwaal is sighted, the special rahmat of Eid ushers in.
The fortune of Eid commences from the very night – from the very moment the Eid hilaal (crescent moon) is sighted. In this regard Rasulullah (Sallallahu Alayhi wasallam) said:
“The heart of the one who remains awake (in Ibaadat) during the night of Eid-ul-fitr and Eid-ul- Adhaa will not die on the day when hearts will be dead”
On the day of Qiyaamah, the fear and terror of the occasion will shock the hearts of men and jinn. A death like fear will pervade them. But the hearts of those who spend time during the nights of Eid will remain fresh and alert. They come within the purview of the Qur’aanic Aayat:
“There will be no fear on them nor will they grieve”
The night of Eid is the night which precedes the day of Eid, i.e. the night after sunset of the last of Ramadan. The nights of Eid are wonderful nights of Ibaadat. In a narration it is mentioned that the nights of Eid are like the nights of Qadr or even greater. The night of Eid should not be squandered in preparation for the next day of festivity.
While it is permissible to make preparations for the happiness of the next day, this auspicious night should not be devoted to worldly acts to the exclusion of Ibaadat. Our womenfolk deprive themselves of the great barakaat of the nights of Eid by spending the greater part of the night in making preparations for the next day of Eid. The nights of Eid are rare occasions of Ibaadat and rahmat. It should be used to gain maximum reward for us.
Q. Please comment on the prevalent manners of Eid ‘celebrations’ in which Muslims insanely ape other cultures?
A. Rasulullah (sallallahu alayhi wasallam) said: “Sinning on the Day of Eid is like sinning on the Day of Qiyaamah.” Eid is an auspicious day. In addition to it being a day of happiness, it is more a day of Ibaadat. It is not an occasion to squander in haraam merrymaking and partying. Eid is not at all for those who discard obedience and indulge in disobedience in violation of the commands of Allah. Eating, drinking, festivities and merrymaking are the features of the festivals of non-Muslims. Happiness in Islam too has its limits within the confines of the Shariah. Transgressing the limits of the Shariah, especially on the Day of Eid, is like sinning on the Day of Qiyaamah. Eid is not a day to eat and sin.
ADDENDUM – Auspicious Occasions
Rasulullah (Sallallahu alayhi wasallam) said:
“The heart of a person who stays awake during the nights of Eid, will not die on the Day when hearts will be dead.”
The Day when hearts will be dead refers to the Day of Qiyaamah when the mightiest upheavals will be taking place. This Hadith mentions the holiness and significance of the nights of Eid. The night of Eid is the night which precedes the day of Eid. In a narration it also appears that the nights of Eid are like the night of Qadr. These nights are nights of ibaadat. Ibaadat on these nights fortifies the hearts – the roohaani or spiritual heart. Besides the great rewards for the ibaadat rendered on these nights, the hearts of those who correctly spent these nights will be fortified and strengthened on the Day of Qiyaamah – on that Day of fear and terror – so that it will not fear nor grieve. Allah Ta’ala says in the Qur’aan Shareef:
“There shall be neither fear on them nor will they grieve.”
Fear and terror will demoralize and paralyze the hearts of people on the Day of Qiyaamah. only those on whom will be the special rahmat of Allah, will have their intelligence intact and functioning. When people and jinn will observe the terrors and horrors of Qiyaamah, they will become mentally deranged with fear and their hearts will become paralyzed as if they are dead. But, those who had constructively spent the nights of Eid – in ibaadat – their hearts will be strengthened. They will not panic.
From this Hadith of Rasulullah (sallallahu alayhi wasallam) we can understand just how auspicious these two nights are. It does not behove us, therefore, to waste the sacred moments of these nights in futility and unnecessary worldly occupations. Allah Ta’ala has despatched us to earth, to live for a short while, and to make our preparations for Maut and for the everlasting life of the Aakhirah. Since we have been sent here to prepare ourselves for the Aakhirah – for the Meeting with Allah Ta’ala – it becomes necessary and is of utmost importance that we utilize the holy occasions and sacred moments for acquiring such provisions which we shall be needing for our journey into the Aakhirah.
In His mercy and because of His kindness, Allah Ta’ala has provided us with several occasions in which we can gain the maximum thawaab for a little worship or ibaadat. But, instead of heeding the exhortation of Rasulullah (sallallahu alayhi wasallam) to apply ourselves to ibaadat on the nights of Eid, most of us engage in activities considered incumbent for worldly preparations. Instead of applying the night and our time on these sacred nights in preparations of the Aakhirah, most people waste away the night in making preparations for food and dress. They are more concerned about the next day’s feasting and dressing in gaudy garments.
While it is also a teaching of the Shariah to don one’s best clothes on the days of Eid and to be a bit lavish in feasting for the occasions of Eid, this never means that the Eid nights should be squandered in such mundane pursuits. Whatever food and dress preparations have to be made, should be completed during the day time. The night time – the nights of Eid – should be retained exclusively for ibaadat. It is highly improper, ruinous and childish to waste away these auspicious nights in food and dress preparations – in worldly activities which will be of no avail in the Aakhirah.
The Hadith exhorts us to spend these two nights in ibaadat, not in preparing food for the next day nor in polishing the house nor in dress preparation. It is most unintelligent to say the least – to abandon the holy and the prime occupation ordered by Allah Ta’ala for these nights, i.e. ibaadat, and to spend the auspicious moments in futile worldly activities which will be of no benefit in the Aakhirah.
On account of ghaflat – obviousness – of the Aakhirah, people have no concern for the purpose for which Allah Ta’ala has created them. They are prepared to barter away their perpetual life of happiness and pleasure of the Aakhirah for the extremely defective and temporary worldly pleasures. This indicates that the intelligence of such people is not functioning correctly. Zulmat (Darkness) has settled over their intelligence. They are bereft of Noor-e-Aql or the Noor of Intelligence – a Noor with which Allah Ta’ala imbues the Aql of those who are concerned with their Aakhirah and the Pleasure of Allah Ta’ala.
Rasulullah (sallallahu alayhi wasallam) said that the most ignorant person is one who is not concerned with preparations for the Aakhirah, and the most intelligent person is he who is always engaged in making preparations for the life beyond the grave. It is, therefore, necessary that we do not waste away these great and auspicious nights of Eid in futile activities – in cooking, cleaning the house, etc.
The sanctity which Allah Ta’ala has instilled in these nights is not for such worldly activities which should be done at some other time. It is not intelligent to squander the best time, the most valuable time – the time which Allah Ta’ala has specially bestowed to us to utilize in preparation for the Aakhirah – in mundane or worldly activities of unimportance and which will not benefit us in either the grave or the Aakhirah.
The nights of Eid begin with sunset. After Maghrib Salaat, Awwaabeen should be performed. After Ishaa, it is essential to sit up and engage in any kind of ibaadat, whether Nafl Salaat, Thikr of any kind, Durood Shareef, Tasbeeh, Tilaawat, Istighfaar, etc. If Tahajjud Salaat is missed on these nights, it will indeed be a great misfortune. While everyone may not be able to stay awake the whole night, no one should deprive himself or herself from the tremendous rewards of spending at least some time in ibaadat. But, Tahajjud should not be missed. From Tahajjud sit until Fajr in ibaadat. This is the minimum required of a Muslim who truly believes in the Aakhirah.
Q. We live on a farm and our neighbourhood is very close-knit. One of our neighbours have hired jumping castles for the amusement of the ladies and girls on Eid Day. He says that Eid is a day of happiness. As such, all the girls and ladies from the neighbourhood gather to play and jump on these contraptions . Strict Hijaab is observed. Men are not present . Is this type of amusement permissible on Eid Days?
A. Firstly, Rasulullah (sallallahu alayhi wasallam) said: ‘Haya is a branch of Imaan.” Whilst this is applicable to male and female, the degree of haya is considerably emphasized and naturally ingrained in the constitution of the Muslim female. External and alien influences such as western education and public exhibition contaminate and even eliminate the natural haya of Muslim females.
For Muslim girls, and worse, for Muslim ladies, to jump like monkeys on contraptions in kuffaar style, is intolerable and destructive of their haya. There is a difference between happiness and haraam fun. Whilst the former is permissible, the latter is termed laghw (futility) which has no admission in the life of a Muslim. Allah Ta’ala says in the Qur’aan Majeed: “The life of this world is but play and amusement whilst the abode of the Aakhirah is best for those who fear (who have Taqwa). What! Do you not understand?” Jumping castles and the like come within the scope of kuffaar sport which diverts the mind from reality and focus it on nafsaaniyat. It is for this reason that Rasulullah (sallallahu alayhi wasallam) said: “Every lahw (futility/ sport) of the Mu’min is baatil (i.e. haraam)…..”
Furthermore, when a group of girls and ladies congregate to indulge in ridiculous jumping on these ‘jumping castles’ in the manner in which kuffaar do, they become shameless and rowdy. These types of games induce loud laughter which is also not permissible. It is most undignified for adult Muslim ladies to indulge in jumping like monkeys.
Eid is not a day of futility and kuffaar fun. To be happy does not require indulgence in futility and in games evolved by the kuffaar. This is a new innovation of ‘happiness’ on the Day of Eid. Whoever introduces baatil will have to bear the burden of the sin of all those who indulge in the innovated baatil. Furthermore, considerable amounts of money are wasted hiring the ‘jumping castles’ of laghw. Wasters, according to the Qur’aan, are the “brothers of the shayaateen”.
There are numerous lucrative fee-sabeelillaah avenues into which the squandered funds could be directed to gain everlasting thawaab. How many grieving hearts can be made ‘happy’ with the wasted money! If the objective is happiness on Eid Day, then there is no superior happiness than to make happy the hearts of the poor and destitute. This is the true happiness of the Mu’min. It is also in conflict with Hijaab for ladies and young girls to jump on these contraptions. It is not possible to observe ‘strict Hijaab conditions’ as you believe. The females are in a place – i.e. homes – where there are also males living. The males will be able to view them from the housewindows or from some other vantage point. Shaitaan and the nafs are always with every person. And, most men despite being outwardly ‘pious’ with their appearance, are fussaaq and fujjaar at heart. They lack Istihzaar (vivid perception) of the Presence of Allah Ta’ala and the Recording Angels. They derive nafsaani and haraam pleasure from viewing the ladies.
The ladies too must be shameless to have the audacity to jump like monkeys. If one reflects with sincerity, one’s heart will issue the fatwa of impermissibility. These jumping contraptions are in conflict with the natural haya of Muslim girls and ladies. Jumping castles are not for Muslims. It is not permissible. The money wasted thus, could be given to the poor, and such charity will bring happiness to the heart, and that is the happiness which is among the objectives of Eid’s Happiness. Remember that Rasulullah (sallallahu alayhi wasallam) said: “Every sport of the Mu’min is baatil…” Kuffaar ‘happiness’ is not Muslim happiness.
Q. If a few days before Eid a family member died, will it be permissible to celebrate Eid in the home of the bereaved?
A. There is no ritual or practice of Eid celebration in Islam. Eid is an auspicious Day. The following acts are to be observed on the Days of Eid: 1. It is not permissible to fast on Eid days. 2. Eid Salaat is incumbent 3. Best clothes should be worn, ittar applied, ghusl to be taken. 4. If it is Eidul Fitr, then before leaving for Eid Salaat to eat something sweet. 5. To recite the Takbeer as explained in the masaa-il. 6. If it is Eidul Adha, then to make Qur’baani. These rules apply to all Muslims regardless of any death having taken place even on Eid day. If by celebration you mean preparing delicious food, cakes, etc., then this is permissible for all even for those in whose home someone had died during Ramadhaan. Eid is not a day for visiting and merrymaking in the way in which Muslims are today emulating Christians whose Christmas day is an occasion of fun and merrymaking.
Q. Comment on Eid Cards.
A. Eid cards or the sending of Eid cards to friends and relatives is a custom which is widely observed by the Muslim community of today. For the guidance of Muslims it has become necessary to explain this practice of Eid cards in the light of the Shari’ah of Islam. According to the Shari’ah, the custom of Eid cards is not permissible. There are several factors prohibiting this practice.
1. TASHAABBUH BIL KUFFAAR
The practice of Eid cards is in emulation of the Kuffaar customs of Christmas cards and the like. It has no association with Eid or any Islamic practice. Rasulullah (Sallallahu Alayhi wasallam) said: “whoever imitates a people becomes of them.”
It is a wasteful practice. Large sums of money are wasted in the acquisition of fancy and expensive Eid cards which are disposed by receiving them. These cards are not treasured. Money which is a Ni’mat of Allah Ta’ala should be constructively spent in Allah’s path to aid the suffering servants of Allah Ta’ala. The Qur’aan Majeed criticizing the people of waste says: “do not waste. Verily the wasters are brothers of the shayaateen.”
3. DEFILEMENT OF THE QUR’AAN
Qur’aanic verses are printed on many Eid cards which are generally discarded and thrown away. In this manner the sanctity of the Qur’aan Majeed is defiled.
Muslims should reflect before they indulge in any practice. The Shari’ah has fixed a small sum known as Sadaqatul Fitr for the benefit of the poor. But Muslims in their state of Gaflat (obliviousness) are uncaring for the poor, hence they spend even more money on this wasteful haraam practice then what many spend on Sadaqatul Fitr.
If the intention is sincere and if there is a genuine desire to gain the pleasure of Allah Ta’ala then his bounties will not be wasted on upholding a Kuffaar custom. On the contrary the money should be contributed to bring some relief to the destitute servants of Allah Ta’ala thereby gaining the everlasting pleasure of our creator.
Q. Please mention some Sunnah acts on the day of Eidul Adha
A. On the Day of Eidul Adha, it is Mustahab to abstain from eating before the Eid Salaat, and it is preferable to first eat of one’s Qur’baani meat if this is available. Along the route to the Eidgah, the Takbeer should be recited audibly and discontinued on reaching the Eidgah. The nights of both Eids are great and auspicious occasions of ibaadat. Part of these nights should be devoted to ibaadat. Utilizing these holy nights only for preparing food for the next day is lamentable and deplorable.
ADDENDUM – THE SUNNAT ACTS TO OBSERVE ON EIDUL FITR
It is important that the Masnoon acts of this great occasion be observed. Observance of the Sunnah acts even if these are in worldly form, brings about great blessings and Noor (Divine Light). There is much Noor in the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). No matter how insignificant a Sunnah act may appear to us, it should not be unnecessarily neglected. The Sunnah acts to observe on the day of Eid-ul-fitr are as follows:
(1) To rise early and perform Ibaadat on Eid night (I.e. Before subuh saadiq)
(2) To offer Tahajjud Salaat. Tahajjud Salaat consists of eight raka`ts, and according to some narrations 12 raka`ts
(3) To engage in reciting takbeer silently from subha saadiq until arrival at the Eidgah (recite continuously Allaahu Akbar Allaahu Akbar La ilaaha illallaahu wallaahu akbar allaahu akbar wa lillaahil hamd)
(4) To perform Fajr Salaat in the Musjid of your neighbour
(5) To clip the moustache
(6) To remove pubic hairs
(7) To have a bath
(8) To use a MISWAAK
(9) Wearing new or clean clothes, the best one possesses
(10) Dressing according to the Sunnah. This entails Kurtah, turban, jubbah, etc. Since this was the type of dress Rasulullah (Sallallahu Alayhi wasallam) always wore
(11) To apply perfume
(12) To eat dates in odd numbers before leaving for the Eid Salaat. If the dates are not available then anything sweet will suffice
(13) To offer Eid Salaat at the musallah (Eidgah) even if the Musjid can accommodate the whole congregation
(14) To proceed to the Eidgah on foot if it is in walking distance
(15) To go to the Eidgah by one route and return by another
(16) To set off early for the Eid Salaat
(17) To perform the Salaat first and then the khutbah, without Athaan and Iqaamah
(18) To give sadaqah in abundance
(19) To pay the sadaqatul fitr before the Salaat
(20) To offer 2 or 4 raka`ts nafl Salaat at home after returning from the Eidgah.
Along the route to Eidgah, continuously recite the Eid takbeer: (ALLAHU-AKBAR ALLAHU-AKBAR LAA ILAAHA IL-LAL-LAA-HU WAL-LAA-HU- AKBAR ALLAHU-AKBAR WA-LIL-LAA-HIL HAMD.)
On reaching the Eidgah, continue with the takbeer silently until commencement of the Eid Salaat.
Q. What is Takbeer Tashreek? Please explain the rules of this Takbeer.
A. The recitation of Takbeer on the occasion of the two Eids is called Takbeer which is as follows: ALLAAHU ABKAR ALLAHU AKBAR, LA ILAHA IL LAL LAAHU WAL LAAHU AKBAR. ALLAAHU AKBAR WALIL LAAHIL HAMD. (Allah is the Greatest! Allah is the Greatest! There is no deity but Allah. And Allah is the Greatest, and all praise is for Allah.) On the occasion of Eidul Fitr, this Takbeer should be recited silently along the route to the Musalla/ Musjid, and discontinued inside the Musalla/Musjid. On the occasion of Eidul Adha, the Takbeer should be recited audibly (without shouting) ( along the route and discontinued at the Musalla/Musjid. The above is in terms of the Hanafi Math-hab. According to the other Math-habs, the Takbeer is recited aloud even in the Musjid. Fur thermore, i t i s Waaj ib (compulsory) to recite this Takbeer once audibly after every Fardh Salaat during the Days of Tashreek which are the 9th, 10th, 11th, 12th and 13th Zil Hajj. It starts from after Fajr on the 9th and ends after Asr on the 13th. Thus, the Takbeer has to be incumbently recited audibly once after every Fardh Salaat on these days. This makes a total of 23 Salaat. It should also be recited after the Eidul Adha Salaat.
Q. Is it permissible to perform Tahyatul Musjid Salaat before the Eid Salaat has been performed?
A. It is not permissible to perform any Salaat (besides the Fajr of that particular day) before the Eid Salaat.
‘Eid Mubarak’, Hugging, Shaking Hands At Specific TimesQ. What is the correct Eid-greeting procedure—handshake or a hug (embracing once or thrice)?
A. There is no Eid-greeting procedure, neither handshaking nor embracing. The special greeting procedures which people have made incumbent on Eid days are bid’ah.
Q. Is it Sunnat to say ‘Eid Mubaarak’?
A. There is no Sunnah significance for this statement.
Q. What makes shaking of hands on Eid Days bid’ah?
A. Why would two people who proceed together in the same vehicle to the Musallaa (Eidgah) for Salaat refrain from hand-shaking when they leave their home, but as soon as the Eid Salaat is over, they shake hands? Why did they not shake hands at home before leaving? Why do they not shake hands in the vehicle while riding to the Eidgah? Why do they not shake hands when they arrive at the Eidgah? Why do they delay their hand-shaking for after the Eid Salaat? Where did they acquire this practice from? From the Sahaabah? From the Taabieen? From Rasulullah (sallallahu alayhi wasallam)? Why did these great personalities not shake hands on this occasion?
These questions cannot be fobbed off by saying that hand-shaking is Sunnat. We all know that Salaat is Fardh and Sunnat. But performing Salaat at sunrise is haraam. Performing Salaat in conflict with the teachings and practice of Rasulullah (sallallahu alayhi wasallam) is bid’ah and Haraam. In the same way, shaking hands and developing it into a peculiar and a stupid custom is bid’ah. It is not permissible to shake hands on Eid days after Salaat. It is a baseless custom which has no origin in the Sunnah.
ADDENDUM – EID-HANDSHAKING
Rasulullah (sallalahu Alayhi wasallam) said:
“Beware of innovations! Every innovation (Bid’ah) is deviation (form the straight path), and very deviation leads into the fire (of Jahannum).”
Musafahah or hand shaking is a meritorious and Sunnah act. However, to fabricate a custom, and to present it as if it is a Sunnah, is Bid’ah. Bid’ah (innovation) is evil. While hand shaking is a lawful Islamic practice, the custom of almost compulsory hand shaking on the Days of Eid after Eid Salaah is Bid’ah and not permissible. This was never the practice of Rasulullah (sallalahu Alayhi wasallam) and his Sahaabah.
Q. Zaid says that the customary Eid Day greeting of “Eid Mubaarak” is perfectly permissible. He cites this permissibility from Fataawa Rahimiyyah where it is said in response to a question: “It is permissible. Words such as ‘May Allah accept from us and from you’; ‘Eid Mubaarak’, etc. are permissible.” However Bakr disagrees. He avers that the greeting of ‘Eid Mubaarak’ in our society is considered incumbent and necessary on the Day of Eid. Omission of it is viewed with disdain. It is therefore bid’ah in our society. He therefore advises other statements of dua, What is the Shariah’s view in this regard?
A. There is no act/practice of the Mu’min which may be viewed in isolation of the Sunnah regardless of Fiqhi (juridical) classifications and technicalities. It is imperative to view every act in the light of the Sunnah, especially when it assumes religious hues. An act or statement may he initially perfectly legitimate, beautiful and acceptable, but if it is elevated to a pedestal superseding its Shar’i classification and status, it degenerates into bid’ah (evil and prohibited innovation).
In fact, this degeneration into the confines of bid’ah is not restricted to permissible (Mubah) acts Even acts of the Sunnah will be classified ‘bid’ah’ on the basis of external corruptive factors which eliminate or alter its true Shar’i status. This is an acknowledged principle of the Shariah which all Ulama are supposed to know and understand.
Thus, for the acquisition of a Shar’i ruling it is not sufficient to take into account only the innocence and beauty of the act/statement. Its relationship with the Sunnah has to be incumbency taken into consideration. “Eid Mubaarak” is an innocent and a beautiful statement of greeting or congratulation. Despite its initial beauty, this term has become cloaked with incumbency. It is regarded to be an essential practice to be discharged on the Day of Eid.
In fact many people will commence with: “Eid Mubaarak” instead of the Masnoon Salaam. This statement has assumed an incumbent status which even overshadows the Masnoon Salaam. Furthermore it never was the Sunnah of the Sahaabah to greet with this term. Why then is there such emphasis on this practice? The very emphasis according to a practice which has no origin in the Sunnah betrays the bid’ah of the custom.
Also revealing its bid’ah category, is the time allocated for its discharge. Several person travel in the same vehicle towards the Eidgah/Musiid for the Eid Salaat. No one exclaims ‘Eid Mubaarak’, However, immediately on the termination of the Eid Salaat and Khutbah, the “Eid Mubaarak” custom is set in motion. Similarly, when leaving home for the Eid Salaat the housefolk are not offered this greeting. But on return from the Eidgah, the ‘Eid Mubaarak’ custom is initiated. This is evidence for the existence of a custom accorded Deeni significance and accompanied by its own conditions – time and manner of acquittal-.Those who do not engage in this custom are frowned on.
The custom has thus transcended its Shar’i status and has entered into the confines of bid’ah It is a practice to be discarded. As for the permissibility mentioned in Fataawa Rahimiyyah, the honourable Hadhrat Mufti Sahib’s focus was only on the; meaning of the words or the literal meaning which is undoubtedly beautiful. He did not apply the requisite Shar’i principles for his response.
On the very same page where the fatwa of permissibility of ‘Eid Mubaarak’ appears, the honourable Mufti Sahib (rahmatullah alayh) has on the basis of the relevant Shar’i principle, proscribed even an established authentic practice of the Sunnah, namely, Musaafahah (Hand-Shaking) on specific occasions such as when sighting the new moon, and elsewhere specifically on the Day of Eid after Salaat. He describes such specification as baseless, without evidence.
It would have been proper for the honourable Mufti Saheb to have applied the self-same principle on the basis of which he outlawed Musaafahah, to likewise proscribe the greeting of ‘Eid Mubaarak’. The application of the Shar’i principle to ‘Eid Mubaarak’ has greater validity than its application to Musaafahah in view of the latter having a basis in the Sunnah while the former (i.e. ‘Eid Mubaarak’) is devoid of any such basis.
Bakr too is in error regarding his advice to mention some other dua. Just as ‘Eid Mubaarak’ has degenerated into a bid’ah, so too, will any other form of greeting and supplication assume bid’ah proportions if it becomes customary. The only correct attitude is to refrain from introducing any practice which has no origin and substantiation in the Sunnah of the Sahaabah. Anyone is free to say any words of affection and offer any dua without developing it into a custom which may be understood by others as a Masnoon act.
The Eid Salaat (Prayer)Q. Method of praying Eid Salaat.
A. The Eid Salaat consists of 2 raka’ts which are waajib (compulsory). The Eid Salaat has an extra six waajib tak-beers (i.e. Allahu Akbar). It is a Salaat of shukr (gratitude). We offer this Salaat of gratitude for the wonderful bounties of Ramadhaan and Eid – for Allah’s kindness in seeing us safely through the month of Ramadhaan – for keeping our imaan intact. The same shuroot (conditions) necessary for the validity of Jumuah Salaat are necessary for the validity of Eid Salaat as well. Thus, Eid Salaat is not performed in a small village, jail or in any place from which the general populace is debarred. During the Eid Salaat there is neither Athaan nor Iqaamah. The Eid Salaat is performed before the khutbah unlike Jumuah.
THE METHOD OF EID SALAAT
1.) The performance of two raka`ts of Salaat on the occasions of Eid-ul-fitr and Eid-ud-dhuhaa is waajib
2.) the two raka`ts Salaat of Eid is followed by two khutbahs which are Sunnah, but to listen to them is waajib
3.) HOW TO PERFORM THE EID SALAAT
i) Niyyat: “I intend to perform 2 raka`ts Eid-ul-fitr (or Eid-ud-dhuhaa) Salaat with 6 waajib takbeers behind this imam”
ii) After Niyyat the imam will proclaim “Allahu –Akbar”. Reciting:” Allahu – Akbar” silently the muqtadi raises his hands to the ears and folds them as usual. Recite Thana in this position.
iii) After Thana, the imam will proclaim “Allahu –Akbar” thrice, each time raising the hands to the ears and then releasing them along the sides reciting “Allahu –Akbar” silently each time, the muqtadi follows the imam and raises his hand with each takbeer to the ears and then releases them on the sides.
iv) After the third takbeer the hands are folded as is usual in qiyaam , and the imam will now commence the qiraat i.e. Surah Fatiha and some verses of the Qur’aan
v) After qiraat, the rakaa`t will be completed as usual with ruku and 2 sajdahs
vi) In the second rakaa’t after the qiraat, the imam will proclaim “Allahu –Akbar” and raise his hands to the ears and release them. The muqtadi should do likewise. The imam will recite altogether three takbeer after the qiraat in the second rakaa’t when the imam says “Allahu – Akbar” the fourth time (in the second raka’ts) then do not raise the hands, but go immediately into ruku. The rest of the raka`ts is completed as usual.
EID SALAAT MASAA-IL (Various Rulings)
1) If one joins the Eid Salaat after the imam has already recited the Eid takbeer’s OF the first raka’ts, then: a) If one has confidence that after reciting the takbeer’s one will be able to join the imam in ruku, then make the Niyyat for the Salaat and recite the takbeers in qiyaam. b) if one fears that by reciting that takbeers in qiyaam one will not be able to join the imam in ruku then immediately after Niyyat, join the imam in ruku and recite the takbeers (silently) in ruku instead of the normal ruku tasbeeh, but do not raise the hands (in ruku) while reciting takbeers. If the imam emerges from the ruku before you could complete the takbeer’s, join him. The balance of the takbeers are waived.
2) If one has missed a complete raka’ts of the Eid Salaat, it should be fulfilled as follows: after the imam makes the salaams, rise and recite qiraat. After the qiraat recite the takbeers and complete the Salaat as usual.
3) If one misses the entire Salaat, there is no Qadha and no way of performing this Salaat. One only has two repent and seek forgiveness from Allah Ta’ala for this misfortune one has suffered.
4) On the day of Eid it is not permissible to perform ishraaq or any other nafl Salaat before the Eid Salaat whether in the Eidgah or at home or anywhere else. Ishraaq should be performed at home, not in the Eidgah, after the Eid Salaat.
5) It is not permissible to perform any Nafl Salaat in the Eidgah throughout the day of Eid.
Q. Is there a reference in the Qur'aan for Eid Salaat?
A. Your query is redundant and futile. In the Qur’aan there is no reference to [the details of] even the five daily Salaat nor to the number of Fardh raka’ts, nor to the Sunnat raka’ts, nor to the Jumuah Salaat nor to the Jumuah Khutbah, nor to the Athaan, nor to the Iqaamah nor to the method of performing Eid Salaat nor to the Zakaat Nisaab nor to the Zakaat percentage, nor to the details of performing Hajj nor to the Shariah’s system of burial nor to the thousands of masaa-il of the Shariah pertaining to all of its departments.
Q. What is the minimum number of people necessary for Eid Salaat?
A. The minimum number of people necessary for the validity of Eid Salaat is four. One will be the Imaam and 3 the Muqtadis.
Q. In Sri Lanka Eid Salaat is performed in numerous Musjids. It is also being performed in the open air where women also attend. Where should we perform our Eid Salaat?
A. We believe the Muslims in Sri Lanka follow the Shaafi’ Math-hab. According to the Shaafi’ Math-hab, Eid Salaat should be performed in the Musjids. It is more meritorious to perform Eid Salaat in the Musjid for followers of the Shaafi’ Math-hab. Furthermore, on account of women also joining in the open grounds, it is better for even Hanafis to perform Eid Salaat in the Musjid. It is not permissible for women to be present where men are. They should remain at home.
Q. How many Takbeer are there in the Eid khutbahs?
A. A total of 16 Takbeer in both Khutbahs – 9 in the first, and 7 in the second Khutbah.
Q. In the Eid Salaat, the Imaam forgot to recite the three Waajib Takbeers in the second raka’t. Is the Salaat valid?
A. The Salaat is valid.
Q. If the Imam in the Eid Salaat forgets to recite the additional Eid Takbeers or recites less than the stipulated number, shall the Salaat be rectified by the performance of Sajdah Sahw?
A. Sajdatus Sahw is not performed in Eid and Jumuah Salaats. Although errors committed as stated, as well as regards all the other Waajibaats of Salaat necessitate the performance of Sajdatus Sahw, the Shariah has ruled that Sajdatus Sahw be omitted from Eid and Jumuah Salaats. In case of omission of the Takbeers, the Imam should recite same silently in the Ruku. However, if he did not do so even in the Ruku, the Salaat will still be valid. (Shaami).
Q. How should the Takbirs of Eid Salaat be recited by a person who joins the last after the Imaam has recited the Takbeers?
A. 1. If one joins the Eid Salaat after the imam has already recited the Eid Takbeers of the first Raka’t, then (a) If one has confidence that after reciting the Takbeers one will be able to unite with the imam in Ruku, then make the Niyyat for the Salaat and recite the Takbeers in Qiyaam. (b) If one fears that by reciting the Takbeers in Qiyaam one will not be able to unite with the imam in Ruku then immediately after Niyyat, join the Imam in Ruku and recite the Takbeers (silently) in Ruku instead of the normal Ruku Tasbeeh, but do not raise the hands (in Ruku) while reciting the Takbeers. If the imam emerges from Ruku before you could complete the Takbeers join him. The balance of the Takbeers are waived. 2. If one has missed a complete Raka’t of the Eid Salaat, it should be fulfilled as follows: After the imam makes the Salaams, rise and recite Qiraat. After the Qiraat recite the Takbeers and complete the Salaat as usual.
Q. What should a late-comer do regarding the Takbeer which he misses whilst performing his missed raka'ts?
A. After completing his Salaat, the Masbooq (the late-comer) should recite the Takbeer once. The recitation should be audible for himself.
Q. On the Day of Eid when should the Dua be made? After the Salaat or after the Khutbah?
A. The Dua should be made after the Eid Salaat. It is the practice of all our Akaabireen of Deoband to make the dua after Eid Salaat.
Q. On Eid days when should the dua be made – after the Eid Salaat or after the Khutbah?
A. After the Eid Salaat. It is bid’ah to make the dua after the Khutbah. The Dua should also be recited silently, not loudly as is the practice in many places.
Q. When the Imaam recites the Eid Takbeers during the khutbah, what should the musallis do?
A. The listeners should recite the Takbeer silently when the Imaam recites the Takbeer during the Khutbah.
Q. If on the Day of Eid a person misses the two Sunnat raka’ts of Fajr, can he perform it after sunrise?
A. On the Day of Eid, the two raka’ts Sunnat of Fajr which were missed should not be performed before the Eid Salaat. Perform it after the Eid Salaat.
Q. What is the status of the lengthy du’a made after the Eid khutbah?
On the Day of Eid, the dua which is made after the Khutbah is bid’ah. The Dua should be made after the Eid Salaat in the same way as Dua is made after Fardh Salaat. The Dua should also be made silently. The Imaam should not seek to impress the gathering with his lengthy, swotted off, spiritless ‘duas’ of riya. The time after the Eid Salaat is an occasion of maqbuliyyat (acceptance). The people should be given the opportunity to silently pour out their hearts in supplication to Allah Ta’ala. Usually the Imaams on this occasion prevent the musallis from making their own Dua by disturbing them with loud and spiritless ‘duas’ bereft of sincerity and fervour.
Q. The Imaam at our location mounts the mimbar immediately after the Eid Salaat. There is no opportunity after the Salaat to engage in a Dua. Is the Imaam's conduct proper? Some people engage individually in dua while the Imaam is reciting the Khutbah. Is this permissible?
A. The Imaam’s conduct is improper. The Imaam and the musallis should engage in silent Dua after the Eid Salaat. The practice of omitting the Dua and starting immediately with the Khutbah is not proper. Also, the practice of a congregational dua after the Khutbah is bid’ah, hence not permissible. It is not permissible to engage in private Dua and Thikr whilst the Imaam is reciting the Khutbah. It is compulsory to listen to the Khutbah. One may engage in private Dua after returning home.
Q. Is it necessary to recite Takbeer Tashreek also after the Eid Salaat?
A. Yes, the Takbeer must be recited after the Eidul Adha Salaat as well.
Q. On Eid days when inside the Musjid before Eid Salaat should the Takbeer be recited loudly?
A. While in the Musjid Takbeer should be recited silently. Shaafis and Hambalis, however, do recite it audibly.
Q. Is it Mustahab to recite Takbeer Tashreeq after Eidul Adha Namaaz?
A. After Eidul Adha Salaat it is Waajib to recite Takbeer Tashreeq aloud once.
Q. If one's wudhu breaks on completion of the Fardh Salaat in the Musjid, should one remain to recite Takbeer Tashreeq?
A. If Wudhu breaks immediately after the Fardh Salaat, leave the Musjid. While walking away recite the Takbeer. It is not permissible to remain in the Musjid without Wudhu.
The Eidgah (The Ground Where Eid Salaat is Conducted)Q. What is the definition of an Eidgah? Some here say that in the U.S.A. it has another meaning.
A. There is only one definition for Eidgah and it applies universally. An Eidgah is vacant ground on the outskirts of the built-up area.
ADDENDUM – The Musallah – Eidgah
The Musallah or Eidgah is an open field on the outskirts of the town or city where the Eid Salaat is performed. The practice of the Musallah is Sunnatul Muakkadah. It is sinful to wantonly abandon this Sunnat practice. Abandonment of a Sunnatul Muakkadah practice is Fisq (flagrant violation of the Shari’ah).
The Musallah need not be Waqf ground. Any open land on the outskirts where the buildings come to an end, will be a Shar’i Musallah if the Eid Salaat is performed there. Open fields in built up areas, with buildings surrounding, are not proper Shar’i Eidgahs. In some places sports fields or school grounds are used for Eid Salaat. While the Salaat performed on such land is valid the Sunnatul Muakkadah requirement of the Musallah is not discharged.
Sports field or the Masjid?
A sports field or a school playground inside a city or built-up area is not a Musallah because it is not land located on the outskirts of the town/city. The discussion in this booklet pertains to the validity of a Musallah, not the validity of the Eid Salaat. While the Eid Salaat will be valid if performed anywhere, the Shar’i requirement of the Eidgah is not discharged by performing the Eid Salaat on such a sports field or school playground for the simple reason that such ground is not a valid Shar’i Musallah.
The Fadheelat (virtue) of the Musallah is not acquired by performing the Eid Salaat on a sports field or a school playground which is located within the built up area. The books of the Shari’ah explain clearly that a Musallah is located on the outskirts. This has been the practice of the Ummah since the time of Rasulullah (Sallallahu Alayhi wasallam).
There is absolutely no reason now in this belated century to diverge from that Mubaarak Sunnah of Nabi-e- Kareem (Sallallahu Alayhi wasallam) and the Salf-e-Saaliheen. Those who perform Eid Salaat on the sports fields should not labour under the notion that they are fulfilling the Sunnah of Rasulullah (Sallallahu Alayhi wasallam).
In fact, in having established sports fields as Eidgahs, the actual Sunnah practice has been displaced. Far from receiving the Sunnah, the sponsors of this type of assumed Eidgah are guilty of destroying the Sunnah. By propagating the idea of a sports field being, adequate for a Musallah, the ordinary Muslims are misled to believe that the Sunnah requirement is being upheld at the sports fields.
Where the Muslim community has failed in its duty of establishing Salaat in an Eidgah, the Eid Salaat should be performed in the Musaajid, not on the sports fields of the Kuffaar nor on the playgrounds of the Kuffaar schools nor on any vacant land in the built-up area surrounded by buildings. Such grounds do not have a greater Fadheelat than the Musaajid.
Undoubtedly in terms of the Shari’ah, the Musaajid are the holiest grounds on earth. However, on account of the permanent practice of Rasulullah (Sallallahu Alayhi wasallam), the Musallah is adopted for the Eid Salaat despite the greater excellence of the Musaajid. The same significance cannot be accorded to the grounds which are not proper Shari Musallah.
Opinion cannot be utilized to confer the Fadheelat of the Eidgah to a place which is not an Eidgah. It is unreasonable to assert that a sports field of the Kuffaar has greater significance than a Musjid. On these sports fields of the Kuffaar a variety of Kabeerah sins are perpetrated. Among these evils is the intermingling of sexes with various degrees of zina acts, consumption of liquor, evil displays such as drum majorettes, rags, Kuffaar sports, etc. are organized on these fields.
These fields are places of divine Ghadhab (wrath). How can Maghdhoob alayh places have greater significance than the Musaajid of Allah Ta’ala? These sports fields are established for haraam. They are used exclusively for haraam. How then can Muslims seek to confer sanctity reverence to such evil places by performing the Eid Salaat thereon?
Self-deception and Baseless Arguments
If Muslims wantonly refuse to establish the Eidgah, they should not deceive themselves into believing that they are executing the demand of the Shari’ah by performing Eid Salaat on a sports field or a playground. When they refuse to honour the Shari’ah’s command for the Musallah, then rather let them perform Eid Salaat in the Musaajid.
Several baseless arguments are tendered for the misconceived idea of sports fields being adequate Musallahs:
1. It is contended that in some big cities vacant land on the outskirts of the cities is not available, hence an Eidgah cannot be established there. This is incorrect. Firstly, it is false to make such a claim. Every town or city has ample vacant lands on the outskirts where the Eid Salaat may be performed. Secondly, the land need not be Waqf nor is it necessary to be owned by Muslims. Municipal grounds may be used. Thirdly, the establishment of a Musallah does not mean that the ground should be used exclusively for Eid Salaat. The venue may be shifted from year to year if necessary. Plenty vacant land for this purpose is available on the outskirts of all towns and cities.
2. It is argued that in very big cities it is difficult for the people to go to the boundaries of the town/city for the purpose of the Eid Salaat. This argument too has to be dismissed as baseless. In large cities, people commute great distances twice a day to go to work and to return home. Daily they travel 30, 40, 50 and even up to 100 kilometers. They accomplish this daily, without fail, whether it hails, snows, rains or whether it is hot or cold and whether they are healthy or sick.
For the sake of their daily bread, they undertake great difficulties, travelling great distances twice a day, but they are not prepared to travel to the Eidgah twice a year to gain the pleasure of Allah Ta’ala. The truth is that the overwhelming majority of the community will be too willing to attend the Eidgah if those in charge of the affairs become more dedicated Muslims and become more concerned with the Sunnah. If they show greater concern for the Deen and establish a proper Shar’i Eidgah, the rank and file will attend for the Eid Salaat.
But, because the leadership is unconcerned about the revivication of the Sunnah, the masses are being deprived of the Sunnah of the Eidgah. These arguments are presented to cover up for the apathy of those who are not interested in establishing the Eidgah. Muslims can make their way to the Eidgah twice a year in the same way as they make their way to work twice a day.
Assuming that there are genuinely those who are just not able to go to the Eidgah, then for the sick, the weak and those who cannot make their way to the Eidgah, the Musjid will serve their purpose. This too has been the practice from the earliest days of Islam. Although the community performed the Eid Salaat at the Eidgah, some Musaajid would be operative to cater for the weak, sick, infirm and aged.
But for the sake of a few weak ones, it is not permissible to abandon the Sunnatul Muakkadah practice of the Musallah. If a few cannot attend Jumuah, it does not justify the entire community performing Zuhr.
Privately owned vehicles and public transport are available in abundance. The argument of distance is therefore self-deception. The argument of difficulty is the flimsiest and not worthy of consideration in our context. While this purported difficulty is non-existent in the South African context, it may have validity in India, hence some venerable Muftis have presented the argument of the difficulty of travelling distances to the Eidgah.
The situation in India differs vastly from the South African situation. The huge crowds in the streets and on the railway stations transform these places into scenes of chaos and tumult when the trains pull into the stations. The extent of pushing, jostling and chaos is unbelievable and beyond description. There is real hardship on the trains which are the main means of public transport.
But, inspite of this real difficulty and utter chaos and confusion, people commute daily twice to work and back home. They undergo all these hardships for their daily bread, but are not prepared to undergo similar or the same hardship for their Deen and Imaan only twice a year. The nafs and shaitaan present a variety of baseless excuses to deter Muslims from the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). Anyhow, we can still uphold the difficulty argument in relation to India, but never to South Africa.
The claim that the city boundaries are at a great distance is not valid. This cannot be cited as a valid reason for abandoning the Musallah. For the purposes of establishing a Musallah there is no need to consider the municipal boundaries. The Shari’ah simplifies this issue by defining the boundary to be the place where the ‘abaadi’ (settlement or the buildings end). The Fina-e-misr (the vacant land of the city) in this context refers to vacant land at the end of the abaadi.
Every suburb can be treated as a separate settlement if needs be or adjoining suburbs could arrange a common Eidgah at one of the vacant sites at the end of the abaadi of any particular suburb. Thus, in a place like Johannesburg, there is no need to travel 100km to the end of the municipal boundaries for the Eid Salaat. Different suburbs can have their own Eidgahs if they find it too difficult to have one Eidgah for the entire Johannesburg.
Consider the suburb of lenasia. The overwhelming majority commutes daily great distances to Johannesburg central and other nearby towns where they work. But, for the Eidgah, a venue in walking distance can be established. At the end of Lenasia on different sides, much vacant land is available for the Eid Salaat. This argument of the boundary being at a great distance is therefore fallacious.
In order to extract a fatwa to conform to desires, people tend to feed fictitious information to senior Muftis abroad. On the basis of misinformation a fatwa is obtained to suit ones desires. We can safely say that we are more aware of the conditions in South Africa than our venerable Muftis abroad who have to rely on the information or misinformation fed to them by persons who are not really interested in reviving the Sunnah of Rasulullah (Sallallahu Alayhi wasallam) In this regard the fatwa’s of Hadhrat Mufti Nizaamuddeen Sahib and Hadhrat Mufti Paalanpuri Sahib are cited.
Virtues of the Musallah
The view that the same virtues of the Musallah are obtainable by performing the Eid Salaat on a sports field or university ground within the abaadi is not based on any Shar’i proof. It is an opinion which is not acceptable because it conflicts with the teaching and spirit of the Sunnah.
Firstly, the Sunnah commands that the Eidgah be on the outskirts while the sports field is located within the abaadi. Secondly, there is no valid reason for substantiating the Eidgah with a sports field located within the abaadi. All reasons tendered are baseless as explained earlier. Thirdly, these fields are used for undesirable haraam activities.
Fourthly, the actual Sunnah of the true Musallah is displaced by establishing a venue inside the built up area. This is Bid’ah. People become accustomed to the notion that the sports field is an adequate Eidgah fulfilling the Sunnah requirement. The true Musallah is consequently obliterated from their minds. Thus, the practice of the Musallah will be killed off. Infact, it has already been killed off in many parts of the country.
It is, therefore, incorrect to opine that the virtues of the Masnoon Eidgah are being attained from a place on which the Wrath of Allah Ta’ala settles. Thus, the opinion is in conflict with the teaching and spirit of the Sunnah. The only alternative to the Eidgah is the Musjid. But, performing the Eid Salaat unnecessarily in the Musjid is sinful.
It is essential that Muslims establish proper Eidgahs to conform to the Sunnah in every town/city/suburb. This is not a mammoth task. Experience has proven that it is extremely simple. The only requirement is a vacant site on the outskirts of the abaadi which will be used for about an hour. Cleaning such a site does not require much time. After the Eid Salaat, there is no litter to clean up as some persons have contended. Only the carpets/ mats have to be rolled up and carried away. May Allah Ta’ala grant us all good Hidaayat to understand the value of Rasulullah’s (Sallallahu Alayhi wasallam) Sunnah practices: Nabi-e-Kareem (Sallallahu Alayhi wasallam) said:
“Whoever adheres to my Sunnah at a time when my Ummah has become corrupt, will obtain the thawaab of a hundred Shuhadaa.”
Q. Is there a specific distance from the edge of the town for the Eidgah?
A. There is no specific distance. The only requirement is that it should be at the end of the built-up area of the town.
Q. Is it necessary that the Muslim community owns the land which will be used for an Eidgah?
A. It is not incumbent for the Muslim community to own land for it to be used as an Eidgah. Nor is it necessary for the land to be Waqf.. A valid Eidgah is any vacant land at the end of the built-up area. It could be privately-owned or land belonging to no one. If it is privately-owned, the permission of the owner is necessary.
Q. If the land is owned by a non-Muslim, could it be used as an Eidgah?
A. Even if the land is owned by a non-Muslim, it may be used as an Eidgah with the permission of the owner.
Q. Eid Salaat is being held at an Eidgah on the outskirts of the suburb by party ‘A’ whilst party ‘B’ performs Eid Salaat in the yard of the Musjid. Party ‘B’ insists that party ‘A’ should join at the eidgah in the Musjid yard. Party ‘A’ is accused of causing disunity by not joining party ‘B’. What is the Shariah’s view in this matter?
A. The venue in the Musjid yard is not an Eidgah. Party A should not strike up unity on a false basis – a basis in conflict with the Shariah. They should continue with their Eidgah on the outskirts of the suburb. Party B is the culprit causing disunity.
Q. If there are no vacant fields on the outskirts of the town, will it be permissible to perform Eid Salaat on a sports field inside the town?
A. If there are no vacant grounds on the outskirts of the town for Eid Salaat, then the Salaat should be performed inside the Musaajid, not on sportsfields. These fields where a host of haraam activities take place do not have precedence over the Musaajid.
Q. In our town there is no Eidgah. But the Eid Namaaz is performed on a soccer field within the built-up area. The organizers say that this is a valid substitute for an Eidgah. Is this correct?
A. The contention of the organizers is arrant nonsense. Where there is no proper Shar’i Eidgah, it is then better to perform Eid Salaat in the Musaajid. The venue described by you is not an Eid Gah. It is not proper to give preference to the venue of haraam over the Musjid.
Q. A Maulana says that according to the Hadith, Salaat is permissible in the bazaar which is the worst of places. Therefore Eid Salaat is permissible on a sportsfield. He also says that a Deeni environment is created at these places (sportsfields) just like a deeni environment is created when tablighi ijtimas are held on sportsfields and soccer grounds. These are his daleels for the permissibility of Eid Salaat in a sportsfield. Please comment.
A. The Maulana lacks intelligence or he has not applied his mind, hence the drivel ‘daleels’. The issue is not ‘permissibility’ of Salaat, whether it be the daily Salaat or Eid Salaat. The issue is the command of the Shariah, viz., that Eid Salaat should be performed in an Eidgah. We are saying that a mal-oon and mabghoodh venue is not an Eidgah. This is all that we are saying. The person’s arguments are baseless. In fact, when the Sunnah negates even a Musjid for Eid Salaat, then to a greater degree will a kaafir mal-oon venue be prohibited.
The argument is not whether Eid Salaat is permissible or not in a Musjid or sportsfield when there is no Eidgah. In the absence of an Eidgah, the Musjid is the venue for Eid Salaat, not a maloon ground such as a sportsfield where zina, liquor, gambling, immorality, etc. are the order of the day. It is not permissible to abandon the Eidgah for attending a Musjid for no valid reason. How then can a haraam venue surpass a Musjid? The brother, maulana does not know what he talks.
If there is an Eidgah, Salaat in the bazaar will not be permissible notwithstanding the validity of the Salaat performed in such a venue. When there is a Musjid, it will not be permissible to perform the daily Jamaat Salaat in the bazaar without valid reason. The Maulana Saheb clearly lacks understanding of the basic issues of Fiqah and its Usool, hence he speaks such drivel. No perceived benefit may be cited to abrogate a Shar’i hukm. The Shariah prescribes an Eidgah. Nothing may be presented to abrogate this Shar’i hukm. The Deeni environment at the Eidgah is adequate. Why does the Maulana have a bias in favour of a mal-oon ground?
Q. Is it permissible to arrange a supplementary Eidgah on a smallholding situated some 15 kilometres from the closest town? The smallholding is a farm in a farm area where Jumuah is not performed. Some people of the town bypassed the Eidgah and went to perform Eid Salaat at the Eidgah in the smallholding. What is the ruling of the Shariah on this issue?
A. The so-called supplementary `Eid Gah’ is not a Shar’i Eidgah. Eid Salaat is not valid there. Those who had set up this farcical show of an `Eidgah’ and those who had performed Eid Salaat there are in grave error. They are guilty of having committed major sins. They did not perform Eid Salaat since the Salaat they had performed at the smallholding is not valid. They have to repent for their misdeed. Those who had bypassed the Eidgah for attending the mock `Eidgah’ had acted despicably.
Q. All these years there was no Eid Gah in Marlboro (Johannesburg). The late Mufti Ebrahim Sanjavli and his son Mufti Bashir Sanjalvi had issued the fatwa that there cannot be an Eidgah in Marlboro since there is no vacant land on the outskirts. However, this year a decision has been made on the basis of the Fordsburg Jamiat’s ruling that an Eid Gah in the Madrasah’s yard next to the Musjid in the built-up area is valid. What should I do? Many people are dissatisfied with this turn-about fatwa.
A. The Madrasah yard next to the Musjid is not an Eid Gah. Those who label it an eidgah are in deception. An Eid Gah is vacant land on the outskirts of the suburb. Furthermore, the Madrasah is in the centre of Marlboro. This further negates the claim of the place being an eidgah. The Jamiatul Ulama of Fordsburg, more appropriately the NNB (No Name Brand Jamiat) is a clique of lost molvis who are unable to distinguish between right and left. If there is a nearby Musjid where Eid Salaat is being performed or a valid Eid Gah, then attend that venue. If you are unable to go to another place, then you have no option but to join the Eid Salaat in the mock eidgah.
Q. Is it permissible to perform Eid Salaat in a cemetery?
A. It is Makrooh and not permissible to perform any Salaat in the Qabrustaan.
Sadaqatul Fitr (Fitrah)Q. On whom is Fitrah (Sadaqatul Fitr) compulsory?
A. If on the Day of Eidul Fitr you have the Zakaat Nisaab which is presently about R4,500, then you have to pay Fitrah. The Fitrah amount is the price of 2 kg flour. The money must be given to only poor Muslims.
Rasulullah (Sallallahu Alayhi wasallam) said :
“The Fast remains suspended between heaven and earth until the Fitrah is paid.”
Once the Fitrah Sadaqah is paid, the Fasts proceed to their abode in the heavens for acceptance by Allah Ta’ala.
Rules of Sadaqatul fitr
1. Sadaqatul fitr or Fitrah is waajib (compulsory) upon all Muslims – male, female and children who on the Day of Eid-ul-fitr are owners of the Nisaab of Zakaat. I.e. approximately the rand value of the current price of 19.6875 troy ounces or 612g of silver (Hanafi Math-hab). According to the Shaafi math-hab, Fitrah becomes obligatory, if one has sufficient food for one’s household for one day and one night (24 hours). Thus, if one is not the owner of the Zakaat Nisaab value, Fitrah will yet be compulsory according to the Shaafi Math-hab.
2. According to the Hanafi Math-hab, the Fitrah becomes Waajib when the Day of Fitr dawns with the commencement of Fajr time. Therefore, if someone died before entry of Fajr on the day of Eid, Fitrah will not be paid out of his (the deceased’s) estate, since the Fitrah is not Waajib upon him. And, if a child is born before the rising of Fajr, Fitrah will be paid on his behalf. If the child is born after the entry of Fajr (on the day of Eid), Fitrah is not Waajib on his behalf.
3. According to the Shaafi Math-hab, Fitrah becomes incumbent with the commencement of the night of Eid-ul-fitr, i.e. the moment the sun sets on the last day of Ramadhaan. Thus, if someone dies after sunset on the last day of Ramadhaan (i.e. the first of Shawwaal) Fitrah shall be paid out of his estate. Fitrah will not be waajib upon a child born after sunset of the last day of Ramadhaan.
4. According to the Hanafi math-hab, the father has to pay the Fitrah on behalf of his minor children, i.e. those who have not yet attained the age of puberty.
5. According to the Hanafi Math-hab, it is not obligatory upon the husband to pay the Fitrah on behalf of his wife. If she is the owner of the Nisaab, she shall pay her own Fitrah.
6. According to the Shaafi Math-hab, it is obligatory upon the man to pay the Fitrah on behalf of his minor children as well as his wife.
7. If a minor is the owner of wealth to the amount of Nisaab, then payment of Fitrah on behalf of the minor could be made from his (minor’s) wealth. This is according to both Hanafi and Shaafi Math-hab.
8. The Fitrah should preferably be paid before the Eid Salaat.
9. It is not permissible to delay the Fitrah later than the day of Eid. However, if it was not paid on the day of Eid or before, the obligation remains and the Fitrah will have to be paid.
10. It is permissible to pay the Fitrah in advance at anytime during the month of Ramadhaan. This is according to both Hanafi and Shaafi math-hab. However according the Hanafi Mathhab, Fitrah could be paid even before Ramadhaan whereas according to the Shaafi Mathhab , payment of Fitrah before Ramadhaan is not valid.
11. Sadaqatul Fitr is Waajib upon all those who fasted as well as those who did not fast for some reason or the other. This is according to both Hanafi and Shaafi Math-hab.
12. The approximate amount of Fitrah today ( Ramadhaan 1434) is R20.00 (Hanafi). Fitrah amount is the price of approximately 1.75kg flour according to the Hanafi Math-hab. According to the Shaafi Math-hab it is 3.5kg of Flour.
13. Instead of cash, Flour may be given.
14. Fitrah can only be paid to the “poor”. Those who are entitled to accept Zakaat.
15. Fitrah cannot be utilized for any charitable purpose other than the poor. Therefore, if Fitrah monies are accumulated and then spent on some other charitable cause, the Fitrah obligation of the Fitrah payers will not be discharged.
Q. When is the last day for paying Sadqah Fitr?
A. Sadqah Fitr should be distributed before Eid, at the latest before Eid Salaat. However, if it was not distributed by this time, the obligation remains and it has to be paid at any time. It could be paid at any time during Ramadhaan.
Q. Please explain the meanings of Sadqah, Zakaat, Nisaab and Lillaah.
A. Sadqah refers to charity—any kind of charity given to gain the Pleasure of Allah Ta’ala and thawaab (reward). Sadqah is of two kinds: Sadqah Waajbah (Compulsory Sadqah) and Sadqah Naafilah (Optional Sadqah). Zakaat, Fitrah, Fidyah, Kaffaarah and Nathr are Compulsory forms of Sadqah. Such Sadqah may be given to only poor Muslims (Masaakeen and Fuqaraa). Zakaat is the specific compulsory Sadqah which is paid on certain types of assets. This is paid annually. Lillaah simply means ‘For the Sake of Allah’. Generally, in the language of ordinary people, Lillaah refers to optional charity. Optional charity may be given to even non-Muslims. Nisaab is the minimum amount on which Zakaat becomes compulsory. The Nisaab of Zakaat is 612 grams silver or its price.
Q. Is it valid according to the Maaliki Math-hab to pay Sadqah Fitr during Ramadhaan? Can the Fitrah be discharged with rice?
A. According to the Maaliki Mathhab, Fitrah may be paid two days before Eid, but not before two days. One Saa’ ( 3.2 kg) rice may be given as Fitrah according to the Maaliki Math-hab.
Q. I am a Hanafi while my wife is a Shaafi’. If I pay her Fitrah, shall it be according to the Hanafi or Shaafi’ calculation?
A. Fitrah is Waajib on your wife. Paying her Fitrah is not Waajib on you just as her Salaat is not Waajib on you. However, if you wish to pay her Fitrah you may do so with her knowledge and consent, and the amount must be the Shaafi’ amount.
Q. Why are there different amounts by organizations for Fitrah?
A. The discrepancy in the Fitrah amounts is due to the differences in the interpretation of the measure of the container in which wheat, etc. used to be measured in the early days. There are also other local factors which constrain this difference.
MiscellaneousQ. I have been told that if Eid falls on a Friday and one attends the Eid Salaat, then Jumuah Salaat on that day is no longer Fardh. Is this correct?
A. Jumuah remains Waajib even if it falls on the Day of Eid, and even if one has performed the Eid Salaat. According to the Hambali Math-hab Jumuah will not be Waajib on those who had participated in the Eid Salaat.
Q. Is it correct that when Eid falls on a Friday, Jumuah Salaat is not compulsory? We were faced with this controversy this year.
A. According to the Hambali Mathhab if Eid falls on a Friday, then it will not remain Waajib/Fardh on those who had participated in the Eid Salaat and Khutbah to perform Jumuah Salaat. Zuhr will suffice. This is the position of the Hambali Math-hab only. Nevertheless, according to the Hambali Math-hab, Jumuah remains permissible and valid even if Eid happens to be on a Friday.
Q. Is it correct that when Eid falls on a Friday, then the compulsion of Jumuah Salaat falls away?
A. Jumuah remains Fardh even if Eid falls on a Friday. However, according to the Hambali Math-hab, it becomes optional.
Q. Every Eid we prepare a particular sweet dish which has become an integral part of Eid for us. If this particular sweet dish is not prepared, people say that it does then not feel like Eid. They also say that without this sweet dish, it is not Eid. Please comment.
A. In these circumstances it becomes necessary to abstain from this particular sweet dish. This has become a bid’ah custom. This custom has no relationship with Eid.
Q. If on the Day of Eid there is a Janaazah, when should the Janaazah Salaat be performed?
A. The Eid Salaat will be performed first, then the Janaazah Salaat, then the Eid Khutbah.
Q. Is it correct that Janaazah and Eid Salaat may be performed with Tayammum?
A. This will be permissible only if there is a genuine fear of losing the Salaat. If engagement with Wudhu will not permit one to join the Janaazah Salaat in at least the fourth Takbeer, then Tayammum will be permissible. Similarly, if one will not be able to join the Eid Salaat before the Salaam, then Tayammum will be permissible.
Q. Is Eid Salaat valid in a prison?
A. The conditions necessary for the validity of Jumuah Salaat are also necessary for the validity of Eid Salaat. Therefore Eid Salaat is not valid in a prison.
Q. What is Eid Milaad?
In Islam there are only two Eids: Eidul Fitr and Eidul Adha. There is no third eid. ‘Eid milaad’ is a haraam bid’ah. It is a function of the Qabar Pujaari (Grave-worshipping) sect.
Q. What is the meaning of eid-e-meelad?
A. There is no such eid in Islam. In Islam there are only two Eids — Eidul Fitr and Eidul Adhaa. ‘Eid-e-Meelad’ is a merrymaking festival of the Qabar Pujaari (Grave-Worshipping) sect. They have many shirki acts and customs generally associated with graves. Their religion centres around grave-worship, singing, a bit of dancing, merry-making gatherings, festivals, charms, potions and the like. Bid’ah and shirk are their life-blood. One of their merrymaking festivals supposedly fabricated to celebrate the birthday of Rasulullah (sallallahu alayhi wasallam), is described by the Qabar Pujaaris as ‘eid-e-meelad’.
Q. Is it compulsory on the husband to buy his wife new Eid clothes every year?
A. It is not compulsory. There is no incumbency to have new clothes on Every Eid occasion.
Q. I have several important questions. However, I beg you to abstain from vitriolic so that the issue remains in perspective. So much has been said on the issue of women and the Musjid that it has become easy for the modernists to draw a smokescreen to conceal their glaring errors. Please, I beg you to answer the query without the invective so that it becomes easy for others to see the glaring error of the lady who propagates that Eid Salaah is waajib for women. Jazaakallaah. My first query is as follows: In a discussion the lady Quraysha Sooliman, the one who is promoting the idea that Eid Salaat is Waajib for women, was asked about her misquoting from Allaamah Zafar Ahmad Thaanvi’s kitaab, I’laaus Sunan. The author of the book, ‘The Dumb Lady’, had drawn attention to her fabrication and incorrect attribution to Allaamah Zafar Ahmad Thaanvi. In her defence she responded as follows: ‘As for the quotes from the text of Thaanvi, Brother Mohammed Wadee translated the Arabic text exactly as it is, so if there is a difference in interpretation, then the next best thing is to go to the source of any dispute, and the source is Quraan and Sunnah.’ Please comment on her answer. Jazaakallaah.
Brother, to appease you, we shall temporarily set aside the vitriolic whip. However, you should understand well that those who are on baatil and who set themselves up as Mujtahids and labour to change the 14th century Divine Shariah, will not accept the Haqq. They have a sinister agenda. So it matters not how glaring in error and deviation they are. They will ignore all logic and every rational Shar’i argument to intransigently peddle their view. Only those who fear Allah Ta’ala and who are in the quest for the Haqq will readily understand and accept the truth when they see it. Let us now proceed with what the lady said about her glaring error regarding her citation from I’laaus Sunan.
The author of the book, A Dumb Woman’s View, had pointed out the glaring error which this lady and her guide, Mr.Wadee of the Saudi embassy, had perpetrated in the translation. Her claim that Wadee had ‘translated the Arabic text exactly as it is’, is grossly false. She has now compounded the mistranslation with even a blatant lie. Without conceding the reality of the mistranslation, she seeks to deflect the focus from her and Wadee’s humiliation by saying: ‘If there is a difference in interpretation…’ This is a desperate ploy to deflect focus from the glaring error in the translation presented by her, and which she now acknowledges emanated from the Saudi embassy via Mr.Wadee. The issue is not one pertaining to ‘difference in interpretation’. The charge is simply that she/Wadee has wrongly translated what is stated in I’laaus Sunan. She attributed a fabrication to the illustrious author of I’laaus Sunah, Allaamah Zafar Ahmad Thaanvi (rahmatullah alayh). He never said in his kitaab what this lady and Wadee fabricated in his name.
We are not speaking of difference of opinion. We are saying that her translation is glaringly erroneous. Now when she and Wadee lack the expertise to even correctly translate, what should be said of their whimsical opinions? When a person is unable to even correctly translate the Arabic, then by what stretch of imagination can such a person be a ‘mujtahid’ who embarks on a mission of abrogating laws of the Shariah?
In support of her opinion, she had cited Allamah Zafar Ahmad Thaanvi (rahmatullah). We quote here her rendition verbatim. She presented the following translation of a certain text of I’laaus Sunnan in support of her view of women and the Musjid. She alleged: ‘In I’laaus Sunan (Hanafi scholar) Thufr Ahmed Thanvi from the Indo-Pak sub-continent, makes two distinctions regarding Eid Salaat. Firstly, he affirms that Eid Salaat is Fard Ain from the Qur’anic verse 2:18’
Now this is the translation which the lady has presented of what she thought is stated by Allaamah Zafar Ahmed Thaanvi. But this translation is glaringly incorrect. Allaamah Zafar does not ‘affirm’ Eid Salaat to be Fardh-e-Ain. On the contrary, he dismisses the Fardh-e-Ain claim. In this regard, he states in I’laaus Sunan from which the lady had mistranslated:
‘Allaamah Shaukaani said: ‘Haadi, Qaasim and Abu Hanifah have deducted from Rasulullah’s command for all people to come out (and go) to the Musalla (Eid Gah) for the Eid Salaat that Eid Salaat is from among the Fardh-e-Ain (injunctions).’ This is what Allaamah Shaukaani reported. Refuting the attribution of Fardh-e-Ain to Imaam Abu Hanifah (rahmatullah alayh), Allaamah Zafar says:
‘In this claim is an error because, Abu Hanifah did not say anything other than Wujoob (i.e. Eid Salaat is Waajib).’
Pursuing the argument of Eid Salaat being Waajib, Allaamah Zafar says in I’laaus Sunan:
‘Allaamah Aini says in Al-Umdah: On the basis of Allah’s statement: ‘And, you should recite the Takbeer of Allah according to the way He has guided you…’ Eid Salaat is Waajib. It has been said that the meaning (in the aayat) is Salaatul Eid, and the command is for Wujoob ……… When this narration is added to the previous narrations, the effect is unanimously Wujoob………The reason for the (view of) Wujoob is continuity (on Eid Salaat) of Rasulullah (sallallahu alayhi wasallam) without omission as is stated in Hidaayah……..and also because Eid Salaat is among the Sha-aair of Islam, hence it is Waajib……………..Salaatul Eid being Fardh Ain is in conflict with Ijma’
Now when Allaamah Zafar categorically refutes the Fardh-e-Ain contention and explicitly affirms that Eid Salaat is Waajib, is it then not a calumny for the lady to so brazenly aver: ‘Firstly, he (Allaamah Zufar) affirms that Eid Salaat is Fard Ain from the Quranic verse 2:18’? We emphasize that this is not an issue of interpretation. It is a simple matter of translation. She has fabricated, albeit in ignorance, a falsehood which she attributed to Allaamah Zafar Ahmad Thaanvi (rahmatullah alayh).
Her suggestion to ‘go to the source of any dispute’, is preposterous. What is the source of the dispute in this context? She says that the ‘source is the Quran and Sunnah’. She is thoroughly confused. The Qur’aan and the Sunnah are not the ‘source of the dispute’. The source of the dispute is her erroneous translation of what is said in I’laaus Sunan. To resolve this dispute, we should refer to I’laaus Sunan to discover what exactly does Allaamah Zafar say in his kitaab. Surely, Wadee can obtain the services of some Arab sheikh at the Saudi embassy to assist him to correctly translate what is written in I’laaus Sunan.
At this juncture we are not talking of interpretation nor are we concerned with the mas’alah of permissibility or prohibition in the issue of females flocking to the Musjid/Eidgah The immediate concern is the lady’s and her handler’s (Wadee’s) humiliating blunder in having erroneously translated the relevant Arabic passages in I’laaus Sunan. This glaring mistranslation has resulted in the attribution of falsehood to Hadhrat Allaamah Zafar Ahmad Thaanvi (rahmatullah alayh), for he never made the statements which the lady has fabricated and attempted to pass off as his views. If an author writes in his book that coal is a black mineral substance, and Mr. A translating it states that the author mentions that coal is a white mineral substances, will it then not be correct to say that either the translator committed wilful fraud or he is a colossal ignoramus or a moron?
Now before we proceed to discuss the other blunders in her translation, it devolves on her and on Wadee as incumbent an obligation to acquire the services of a Saudi Sheikh to assist them to present the correct translation of what is said in I’laaus Sunan. Beating about the bush in desperate attempts to slip out of an impossible corner will not do the lady any good. She has to admit that her translation is wrong – totally inaccurate and the attribution to Allaamah Zafar is false. Although this is a far-fetched expectation, we still hope that the lady will not make a greater fool of herself by refraining from acknowledging her conspicuous blunder.
There are numerous Madrasah kids who can refer to the relevant texts in I’laaus Sunan, and confirm the translation blunders of the lady and her handler, Mr. Wadee of the Saudi embassy who has commissioned him to give effect to the New Saudi policy of ‘emancipation’ of women which America is foisting on the authorities in all Muslim lands.
Our next pamphlet in this series will, Insha’Allah, point out the other glaring mistranslations of the lady. Brother, the questions in your list shall be answered one at a time in this series of pamphlets to enable readers to digest each point and to understand the degree of deviation of those who claim that it is permissible for women to attend the Musjid or the Eidgah.
Q. What if Muslim staff is not allowed to take the day off on Eid? Is it permissible to work on Eid days?
A. If they are not allowed off on Eid Day, then at least they should be present for the Eid Salaat. It is permissible to work on Eid Days. However, it is best for Muslim employers to give their Muslim staff off on the Day of Eid.
Q. Do we have to fast on Eidul Adha until after the Eid Salaat?
A. On the Day of Eidhul Adha it is Mustahab to eat only after the Eid Salaat. This is not called fasting.
Q. Is it correct that in outlying areas or villages where there is no Eid Salaat, it is permissible to make Qur’baani after Fajr?
A. Yes, Qur’baani can commence immediately after Fajr in villages where Eid Salaat is not valid.