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27. EID KE ADAAB [Etiquttes of Eid]

EID KE ADAAB:

Eid ke Adaab.

Eid Allah Ta’la ki janib se khushi ka mauqah hota hai jis mein Allah Ta’la apne bandon par rahmaten nazil farmata hai. 

  • Anas Bin Maalik (رضی اللہ عنہ) se riwayat hai ke hijrat ke baad jab Rasool (ﷺ)  Madina tashriif laye to ahle Madina ne do din khel kud ke liye muqarrar kar rakhe the. Aap ( ﷺ) ne puchha: acha yeh do din kaise hai? unhone kaha keh zamana jahiliyat mein ham in dino mein khela karte the. Aap (ﷺ)  ne farmaya: Allah Ta’la ne in dino ke badle mein tumhen in dino se behtar do din ata farmaye hain, ek Yaum-Al-adha aur dusra Yaum-Al-fitr. Aur Abdullah Bin Abbas  (رضی اللہ عنہما) kahte hain keh Rasool (ﷺ) ne farmaya: yeh Eid ka din hai, Allah Ta’la ne musalmanon ke liye ise Eid ka din qaraar diya hai, lihaza jo koi Juma ke liye aaye to gusl kar ke aaye, aur agar khushbu muyassar ho to laga le,  aur tum log apne upar miswak ko lazim kar lo (Sunan Ibn Mazah 1098). To is tarah musalmanon ki sirf aur sirf teen(3) Eiden huin, iske ilawah agar koi kisi khaas mauqah aur munasibat ko Eid ka din qarar de to woh shariat ki nazar mein Eid shumar nahin.

Fehrist.

 Eid ke masnoon kaam.

  1. Namaz-e-eid ke liye jane se qabl gusl karna.
  2. Eid-ul-Fitr ki namaz se qabl kuch na kuch kha kar jana, aur Eid-al-Adha mein namaz-e-eid ke ba’d khana.
  3. Eid ke roz takbeeren kahna.
  4. Takbir ke alfaaz.
  5. Eid ki mubarakbad dena.
  6. Eid ke liye khubsurat aur acha libaas pahenna.
  7. Namaz-e-eid ke liye aane jane mein rasta badalna.
  8. Eid ki raat qiyam karne ki fazeelat.
  9. Namaz-e-eid ka tareeqa.
  10. Namaz-e-eid ke ba’d musafah, muanqa aur mubarakbad dena.
Eid ke masnoon kaam.

Musalman shakhs ke liye Eid ke roz  mandarja zel kam karna masnoon hain :

  1. Namaz-e-eid ke liye jane se qabl gusl karna.

 Abdullah Bin Umar (رضی اللہ عنہ)  se sahih hadees marwi hai keh :” Ibn Umar (رضی اللہ عنہ)  Eidgah jane se qabl gusl kiya karte the.”

[Muwatta Imam Malik : 428].

 

 Naowi (رحمہ اللہ علیہ) ne namaz-e-eid ke liye gusl ke istehbab par ulama-e-karam ka ittefaq zikr kiya hai .

Jis bina par Juma mubarak aur is tarah aam ijtima’at mein jane ke liye gusl karne ka jo sabab aur baais hai wahi sabab aur ma’ni eid mein bhi paaya jata hai, bulke Eid mein to yeh sabab aur bhi zyada zahir hai .

  1. Eid-ul-Fitr ki namaz se qabl kuch na kuch kha kar jana.

Eid ke aadaab mein hai keh namaz-e-eid, Eid-ul-Fitr ke liye jane se qabl kuch na kuch khana chahiye hatta ke chahe chand khajuren hi kyun na khayi jayen .

Anas bin Malik (رضی اللہ عنہ) se marwi hai keh :” Rasul e Karim (ﷺ) Eid-ul-Fitr ke roz khajuren khane se qabl namaz-e-eid  ke liye nahi jate the aur khajuren taaq ( yani ek (1)  ya teen (3) ) khate” 

[Sahih-Al-Bukhari : 953].

Namaz-e-eid, Eid-ul-Fitr se qabl kuch kha kar jana is liye mustahab kia gaya hai keh is din roza nahi rakha jaye, aur yeh roze khatm hone ki nishani hai. 

Ibn Hijr  (رحمہ اللہ علیہ) ne is ki ta’leel bayan karte huye kaha hai keh : is mein rozay zyada karne ka sid zariya, aur Allah Ta’la ke hukm ki itteba’ aur pairwi hai

 [Fatah-Al-Bari  : 446/2].
 

Jise khajur bhi nah mile to uske liye koi bhi cheez khana mubah hai .

Eid-al-Adha  mein mustahab yeh hai keh namaz-e-eid se qabl kuch na khaya jaye, bulke namaz-e-eid ke baad qurbani kar ke qurbani ka gosht khaye, aur agar qurbani na ki ho to namaz se qabl khane mein koi harj nahi.

  1. Eid ke roz takbeeren kahna.

Eid ke roz takbeeren kahna azeem sunan mein shamil hai, kyunke Irshad Bari Ta’la hai : (taake tum ginti puri karo, aur Allah Ta’la ne jo hidayat tumhen di hai uspar Uski barai bayan karo, aur Allah Ta’la ka shukr ada karo). 

[Al-Baqrah : 185].

Waleed bin muslim (رحمہ اللہ علیہ) kahte hain : main ne Awza’ei aur Malik bin Anas se Eidain mein buland aawaz se takbeeren kahne ke mutalliq daryaft kiya to woh kahne lage: ji haan, Abdullah bin Umar  (رضی اللہ عنہما )  Eid-ul-Fitr ke roz imam ke aanay tak buland aawaz se takbeeren kahte the.

Aur Abdul  Rahman bin Salmi se sahih riwayat ke sath saabit hai ke:” Eid-al-Adha ki nisbat woh eid-ul-fitr mein zyada shadeed the” ( yani takbeeron mein ). ( Arwa-al-Ghaleel:122/3).

Ibn Umar (رضی اللہ عنہما) eid-ul-fitr aur eid-al-adha ke roz eidgah aanay tak takbeeren kahte, aur wahan aa kar bhi imam ke anay tak takbeeren kahte rahte the. ( daar qatni).

Ibn Abi Saiba  ne zahri se sahih sanad ke saath bayan kiya hai ke:” jab log gharon se nikalte to eidgah pahonchne tak buland aawaz ke saath takbeeren kahte, hatta keh jab imam aa jata to log takbeeren kahna khatm karte aur jab imam takbeeren kahta to log bhi takbeeren kahte” 

[Arwa-al-Ghaleel :121/2].

Salaf  (رحمہ اللہ علیہ) mein eid ke roz ghar se nikalne se lekar eidgah jane aur imam ke anay tak buland aawaz mein takbeeren kahna ma’roof aur bahot hi mashhoor amr tha, bahot se musannifeen ne apni kitab mein iska zikr kiya hai, jin mein Ibn Abi Sayyeb, Abdul Al Razaq , aur Faryabi ne kitab :” ahkam-al-eidain” mein salaf ki ek jama’t se naqal kiya hai, jin mein Nafe’ bin Jabeer bhi shaamil hain, woh takbeeren kahte aur logon ke takbeeren na kahne par ta’jjub karte aur kahte tum takbeeren kyun nahi kahte? .

Aur Ibn Shahab Zahri (رحمہ اللہ علیہ) kaha karte the : log gharon se nikal kar eidgah jane aur eidgah mein imam ke anay tak takbeeren kaha karte the.”

Eid-ul-Fitr  mein takbeeren kahne ka waqt chaand raat se shuru ho kar namaz-e-eid ke liye imam ke anay tak rahta hai aur eid-al-adha mein yakum zul hijjah se shuru ho kar aakhri ayyaam tashreeq ( 13 zill-hajj) ka sooraj guroob hone tak rahta hai .

  1. Takbir ke alfaaz.

Takbir ke alfaaz yeh hain :

Musannif Ibn Abi Saiba mein sahih sanad ke saath Ibn Masood (رضی اللہ عنہما) se marwi hai keh:” woh ayyaam tashreeq mein takbiren kaha karte :” (Allahu Akbar Allahu Akbar, La Ilaha Illallah Wallahu Akbar Allahu Akbar Walillahil Hamd).     

الله أكبر الله أكبر لا إله إلا الله والله أكبر
 الله أكبر ولله الحمد 

Aur Ibn Abi Saiba ne hi ek  riwayat mein isi sanad ke sath teen (3)  baar takbeer ke alfaaz riwayat kiye hain .

Aur Mahamali ne sahih sanad ke sath Abdullah bin Masood (رضی اللہ عنہما) se ye alfaaz bayan kiye hain: ” (Allahu Akbar Allahu Akbar, La Ilaha Illallah Wallahu Akbar Allahu Akbar Walillahil Hamd).     

      

الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد    
 [Arwa-al-Ghaleel:126/3].

 

  1. Eid ki mubarakbad dena.

Eid ke aadaab mein ek dusre ko eid ke roz achay alfaaz mein mubarakbad dena shaamil hai, chahe iske alfaaz koi bhi hon, maslan ek dusre ko yeh kahe : Taqabbal Allahu Minna wa Minkum  (تقبل الله منا و منكم) . Allah Ta’la hum se aur aap se qubool farmaye .

Ya eid mubarak ya is tarah ke koi aur alfaaz kahiye jo mubarakbad ke liye mubah aur jayez hon.

Jabeer bin Nafeer (رحمہ اللہ علیہ) kahte hain : eid ke roz jab Nabi e Karim (ﷺ)  ke sahaba e karam ek dusre ko mlite to woh ek dusre ko yeh alfaaz kaha karte the:” Taqabbal Allah Minna wa Minkum  (تقبل الله منا و منكم) ” yani aap aur hum se qubool ho.

 [Ibn hijr : sanad husn hai, fatah Al-Bari : 446/2].

Lehaza eid ki mubarakbad dena sahaba e karam ke yahan ma’roof tha aur Imam Ahmed wagaira Ahal-e-Ilm ne iski rukhsat di hai, mukhtalif mawaqay par mubarakbad denay ki mashruiyat  sahaba e karam se saabit hai, keh jab kisi ko koi khushi haasil hoti maslan kisi shakhs ki Allah Ta’la tauba qubool farmata to sahaba e karam usay mubarkbad wagaira diya krte the.

Is mein koi shak nahi keh mubarkbad dena mokarram ikhlaq aur musalmanon ke mabain ijtima’iyat husna shaamil hoti hai .

Aur mubarkbad ke silsila mein kam az kam yeh kaha ja sakta hai keh : jo shakhs aap ko mubarkbad de usay aap bhi mubarkbad den, aur jo shakhs khamosh rahay aap bhi uske liye khamoshi ikhtiyar karen.

Jaisa keh Imam Ahmed (رحمہ اللہ علیہ) ka qaul hai :” agar mujhe koi shakhs mubarkbad deta hai to main bhi usay mubarkbad ka jawab deta hun, lekin main iski ibtida nahi krta” .

  1. Eid ke liye khubsurat aur acha libaas pahenna.

Abdullah bin Umar (رضی اللہ عنہ) se marwi hai keh: Umar (رضی اللہ عنہ) ne bazar se ek reshmi jubba farokht hote huye dekha to use Nabi e Karim (ﷺ) ke pass lakar arz kiya ; Aey Allah Ta’la ke Rasool (ﷺ) ise kharid len taakeh Aap ise eid ke roz aur wafud ko milne ke liye bataur khubsurati pahna karen, to Rasool e Karim (ﷺ) ne farmaya:  ye to uske liye hai jiska akhirat mein koi hissa nahi. 

[Sahih Bukhari:948]

Is hadees mein Nabi e Karim (ﷺ) ne eid ke liye khubsurti ikhtiyar karne par inkar nahi kiya bulkay iska iqrar kiya lekin, us jubbe ko kharidne se inkar kiya kyunke wo reshmi tha.

Jabir (رضی اللہ عنہ) bayan karte hain keh: Nabi e Karim (ﷺ) ka ek jubba tha jo Aap (ﷺ) Eiden aur juma ke din zebtan kiya karte the.

[Sahih Ibn e Khuzaimah: 1765].

Aur Bayhaqee ne sahih sanad ke sath riwayat kiya hai ke : Ibn Umar (رضی اللہ عنہ) Eid ke liye apna khubsurat tareen libaas zebtan kiya karte the .

Is liye aadmi ko chahiye keh woh Eid ke liye khubsurat tareen libaas zebtan kare .

Lekin aurten jab Eid ke liye jayen to woh zeb o zeenat se ijtinab karen kyunke unhen mardon ke samne zeenat ke izhaar se mana kiya gaya hai, aur isi tarha bahar jane wali aurat ke liye khushbu lagana bhi haraam hai, takay woh mardon ke liye fitnah ka baais nah banay, kyunke woh to sirf ibadat aur ita’at ke liye nikli hai .

  1. Namaz-e-eid ke liye anay janay mein rasta badalna.
 

Jabir bin Abdullah ( رضی اللہ عنہما)  bayan karte hain ke:” eid ke roz Rasool e Karim (ﷺ) rasta tabdeel kiya karte the”

 [Sahih Bukhari : 986]

Is ki hikmat ke mutalliq yeh kaha gaya hai ke: takay roz e qayamat dono raste gawahi den, roz e qayamat zameen apne upar khair aur shar ke a’maal ki gawahi degi .

Ek qaul yeh hai keh: dono raaston mein Islami shaoor ka izhaar ho .

Aur ek qaul yeh hai keh : Allah Ta’la ka zikr zahir karne ke liye .

Aur yeh bhi keh: yahudion aur munafiqeen ko gussa dilaya jaye, takay Nabi e Karim (ﷺ) ke sath logon ki kasrat se unhen daraya ja sake .

Aur ek qaul yeh bhi hai : takay taleem aur iqtidaa ya phir zaruratmandon par sadqa wagaira ke zariye logon ki hajaten puri hon, ya phir apne rishtedaron ki ziyarat aur un se sila rahmi ho. 

  1. Eid ki raat qiyam karne ki fazeelat.

Abu Amama (رضی اللہ عنہ) se marwi hai keh Nabi e Karim (ﷺ) ne farmaya :” jis ne eid-ul-fitr aur eid-al-adha ki dono raton ko ajro sawab ki niyat se Allah Ta’la ke liye qiyam kiya uska usdin dil murda nahi hoga jis din dil marjayenge.” 

[ sunan Ibn maja : 1782]

Yeh hadees zaeef hai, Nabi e Karim (ﷺ) ki taraf mansoob karna sahi nahi .

Al-azkar mein imam Nawawi (رحمہ اللہ علیہ ) kahte hain :” yeh hadees zaeef hai, isay hum ne Abu Amama (رضی اللہ عنہ) ke tareeq se marfu’ aur mauqoof riwayat kiya hai, aur yeh dono tareeq zaeef hain .

Aur Hafiz Araqi (رحمہ اللہ علیہ ) ne  (” تخریج احیاء علوم الدین “)  mein iski sanad ko zaeef kaha hai .

Aur Hafiz Ibn Hijr (رحمہ اللہ علیہ) kahte hain :” yeh hadees gareeb aur muztarib al-isnad hai. (Al-fatuhat al-rubaniyah : 235/4 )

Aur Alama Albani (رحمہ اللہ علیہ ) ne isay zaeef Ibn maja mein zikr karne ke baad usay mauzu kaha hai. aur al-silsila al-hadees al-zaeef mein zikr karne ke baad zaeef juda kaha hai. (  Al-silsila al-hadees al-zaef  : 521 )

Yeh hadees Tibrani ne Ibadah bin Samat (رضی اللہ عنہ) se riwayat ki hai keh Rasool e Karim (ﷺ)  ne farmaya :” jis ne eid-ul-fitr aur eid-al-adha ki raat shab-be-dari ki uska dil usdin murda nahi hoga jis din dil mar jayenge. 

“Is riwayat mein zo’f hai .

 Hasmi ne ” مجمع الزوائد” mein kaha hai keh: usay Tibrani ne” الاوسط” aur” كبیر ” mein riwayat kiya hai, iski sanad mein Umar bin Haroon Balkhi hai, jis par zo’f galib hai aur Ibn Mahdi ne is ki tareef ki hai lekin aksar ne isay zaeef qarar diya hai. Wallahu Aalam .

Aur Allama Albani (رحمہ اللہ علیہ )ne “al-silsila al-hadees al-zaeef” mein zikr karne ke baad isay mauzu kaha hai. .

( Al-silsila al-hadees al-zaef : 520 )

Aur imam Nawawi “Al-Majmoa” mein kahte hain : hamare as’haab ka kehna hai : eidain ki raat nawafil aur dusri ibadaat kar ke shabbedari karna mustahab hai, hamare as’haab ne Amama (رضی اللہ عنہ) ki hadees se istadlaal kiya hai keh Nabi e Karim (ﷺ) ne farmaya :” jis ne eidain ki raat shabbedari ki us ka dil murda nahi hoga, jis din dil mar jayenge “

Aur Ibn Majah ki riwayat mein hai : jis ne eidain ki raat Allah Ta’la ke liye ajr o sawab ki niyat rakhte huye qiyam kiya, us ka dil murda nahi hoga jab dil mar jayenge “

Ise unhon ne Abu Darda (رضی اللہ عنہ) se mauquf riwayat kiya hai  aur Abu Amama (رضی اللہ عنہ) se bhi yeh mauqoof aur marfo’ bayan ki gayi hai jaisa ke guzar chuka hai aur un sab turuq ki asaniyad zaeef hain .

Aur Sheikh al – islam Ibn Taymyma (رحمہ اللہ علیہ) kahte hain : jin ahadees mein eidain ki raat ka zikr hai woh Nabi (ﷺ) ke zimma mann gharat aur kazab hain .

Is ka yeh mani nahi keh is raat qiyam mustahab nahi, bulkay har raat qiyam aur nafil o nawafil ada karna mashrou hain, isi liye ulama karam ka ittefaq hai keh eid ki raat qiyam karna mustahab hai, ( yani agar kisi musalman ka yeh mamool hai ke woh har raat qiyam karta hai to uske haq mein eid ki raat bhi qiyam karna aur ibadaten karna jayez hai. Aur jo musalman sirf eid ki raat ko khaas karte huwe qiyam ka ehtimaam kare to uske haq mein yeh jayez nahi is liye ke eid ki raat ke qiyam ke silsile mein jitni ahadees warid hain sab zaeef aur mauzo hain ).

 ( Al-mausu al-faqih :235/2 )

  1. Namaz-e-eid ka tariqa.

Namaz-e-eid ka tariqa yeh hai keh imam shaher se bahar nikal kar eidgah mein logon ko do (2) rakat namaz parhaye .

Umar (رضی اللہ عنہ) farmate hain keh: namaz-e-eid eid-ul-fitr do (2)  rakat hain, aur namaz eid-al-adha bhi do (2) rakat hain, tumahre Nabi e Karim (ﷺ) ki zabaan-e-mubarak se yeh mukammal namaz hai qasar nahi, jis ne iftara bandha woh khayb-o-khasir hua “.

 [Sunan Nisai : 1420]

Abu Saed (رضی اللہ عنہ) bayan karte hain kay:” eid-ul-fitr aur eid-al-adha ke roz Nabi e Karim (ﷺ) eidgah tashreef le jatay aur wahan sab se pahle namaz parhatay” 

[Sahih Bukhari : 956] .

Namaz-e-eid ki pehli (1) rakat mein takbeer-e tahreema ke baad chay (6) ya saat (7) takbeeren kahi jaengi is ki daleel mandarja zel hadees e Ayesha (رضی اللہ عنہا)  hai : Ayesha (رضی اللہ عنہا) bayan karti hain kay: namaz eid-ul-fitr aur eid-al-adha mein pehli (1) rakat mein saat (7) takbeeren aur dusri (2) rakat mein paanch (5) takbeerat hain jo kay ruku ki takbeeron ke ilawa hain “. 

[Arwa-al-Ghaleel : 639]

Takbeerat ke baad Surah-Al-Fatiha parhay aur pehli (1) rakat mein surah Qaaf ki tilawat karen, aur phir dusri (2) rakat mein paanch (5)  takbeerat kahne ke baad Surah-Al-Fatiha parhay aur phir Surah-Al-Qamar ki tilawat karen, Nabi e Karim (ﷺ) eidain ki namaz mein yahi do (2) suraten tilawat kiya karte the.

Aur agar chahay to pehli (1) rakat mein Surah-Al-A’ala aur dusri (2) rakat mein Surah-Al-Ghashiya ki tilawat kar le, Nabi e Karim (ﷺ) se saabit hai keh Aap ne eid ki namaz mein Surah-Al-A’ala, Surah-Al-Ghashiya  ki tilawat farmayi thi.

Imam ko namaz-e-eid mein in suraton ki tilawat kar ke sunnat ada karna chahiye ta kay agar koi aisa kare to musalman logon ko ilm ho keh aisa karna sunnat hai aur woh inkar na karen.

Aur namaz-e-eid ke baad imam logon ko khutba de aur khutba mein kuch hissa aurton ke sath khaas ho jis mein aurton ke ahkam aur unhen waaz o naseehat ki jaye, aur jis se unhen ijtinab karna chahiye un ashya se unhen mana kia jaye, kyunke eid ke khutba mein Nabi e Karim (ﷺ) aisay hi kiya karte the.

 ( Fatawi Arkan al – islam Al-Sheik Mohammad Ibn Usaymin (رحمہ اللہ علیہ) : 398 : Fatawi al-zanah al-daemi al-bahush al-alimiyah al-aftah : 316 – 300/8 ).

 

Namaz-e-eid khutba se qabl hona chahiye : eid ke ahkam mein shaamil hai keh namaz-e-eid khutba se qabl ada ki jaye is ki daleel mandarja zel hadees hai : Jabir bin Abdullah (رضی اللہ عنہما)  bayan karte hain ke:” Nabi e Karim (ﷺ) eid-ul-fitr ke roz eidgah gaye aur khutba se qabl namaz-e-eid ki adayegi se ibtida ki”

[Sahih Bukhari : 958, Sahih muslim : 885].

Aur namaz-e-eid ke baad khutba honay ki daleel yeh hadees bhi hai ke: Abu Saed (رضی اللہ عنہ)  bayan karte hain ke:” Rasool e Karim (ﷺ)  eid-ul-fitr aur eid-al-adha ke roz eidgah jaya karte aur wahan namaz-e-eid se ibtida karte, phir namaz se farigh ho kar logon ke samnay khare ho kar unhen wasiyat karte, aur unhen hukm dete, aur agar koi lashker rawana karna hota to usay rawana karte, ya kisi cheez ka hukm dena hota to us ka hukm bhi dete, jabkay sab log apni safon mein hi baithay hotay the aur phir wahan se chalay jatay .”

Abu Saeed (رضی اللہ عنہ) kahte hain keh : log isi par amal karte rahe hatta keh main Mervan – jabkeh woh madina ka governor tha – ke sath eid-al-adha ya eid-ul-fitr ke roz eidgah nikle aur jab eidgah pahonche to Kaseer bin Salat ne wahan mimbar bana rakha tha, aur Mervan us mimbar par namaz-e-eid se qabl hi charhna chahta tha, main ne us ka kapra pakarh kar kheencha to woh mujh se kapra chura kar mimbar par charh gaya aur namaz-e-eid se qabl khutba denay laga to main ne kaha Allah ki qasam tum ne tabdeeli kar li hai to us ne jawab diya : Abu Saed jis ka tumhen ilm tha woh ja chuka .

To main ne jawab diya : jo main jaanta hoon Allah ki qasam woh is se behtar hai jo main nahi jaanta, to us ne jawab diya : namaz-e-eid ke baad log hamari baat nahi suntay the, to main ne khutba namaz-e-eid se qabl kr liya.” (Sahih Bukhari : 956 ) 

 

  • Namaz-e-eid ke baad musafah, muanqa aur mubarakbad dena.

Sahaba e karam se warid hai keh woh ek dusre ko eid ki mubarakbad diya karte aur yeh kahte : Taqabbal Allahu Minna wa Minkum 

( تَقَبَلَ اللهُ مِنَّا وَ مِنْكُمْ )

Tarjuma : Allah Ta’la hum se aur tum se qubool farmaye .

Jabeer bin Nafeer bayan karte hain keh Rasool e Karim (ﷺ) ke sahaba e karam eid ke roz jab ek dusre ko mlite to ek dusre ko kahte : Taqabbal Allahu Minna wa Minkum (تَقَبَلَ اللهُ مِنَّا وَ مِنْكُمْ): Allah Ta’la mujh se aur aap se qubool farmaye .

Imam Ahmed bin Hanbal (رحمہ اللہ علیہ) kahte hain : is mein koi harj nahi keh ek shakhs dusre ko eid ke roz, Taqabbal Allahu Minna wa Minkum (تَقَبَلَ اللهُ مِنَّا وَ مِنْكُمْ) ke alfaaz kahe. Ibn Qadama (رحمہ اللہ علیہ) ne isay al-ma’ani mein naqal kiya hai .

Sheikh al – islam Ibn Tayamym (رحمہ اللہ علیہ) se daryaft kiya gaya :” kya eid mubarak aur logon ki zabanon par jo eid mubarak ke alfaaz hain jaaiz hain? Kya shariat-e-islamia mein is ki koi daleel milti hai ya nahi? aur agar sharai daleel hai to phir kya kaha jaye ?

Sheikh (رحمہ اللہ علیہ) ka jawab tha :” jab eid ke roz namaz-e-eid ke baad log ek dusre ko milen to unhen ek dusre ko Taqabbal Allahu Minna wa Minkum (تَقَبَلَ اللهُ مِنَّا وَ مِنْكُمْ)  (و احالہ اللہ علیك) wagerah ke alfaaz kahen, sahaba e karam ki ek  jama’t se aisa karna marwi hai, aur is mein Aima e karam maslan Imam Ahmed wagerah ne rukhsat di hai. Lekin Imam Ahmed kahte hain : main khud ibtida mein kisi ko yeh nahi kehta lekin agar mujhe koi kahe to main jawab mein yahi alfaaz kahta hun, kyunke tah’ya ka jawab wajib hai, lekin mubarkbad denay ki ibtida karna sunnat mamurah nahi hai, aur na hi is se mana kiya gaya hai, is liye jo yeh fail karta hai us ke paas qadwah hai, aur jo nahi karta us ke paas bhi qadwah hai.

 ( Fatawi-al-kabri : 228/2 ).

Sheikh Ibn Usaymin (رحمہ اللہ علیہ) se mandarja zel sawal kiya gaya : eid ki mubarakbad dene ka hukm kiya hai? aur kya is ke koi khaas alfaaz hain ?

To Sheikh (رحمہ اللہ علیہ) ka jawab tha :” eid ki mubarakbad dena jaaiz hai, aur is ke liye koi jumla makhsoos nahi, balkeh log jis ke a’adi hon wahi jaaiz hai jabkeh woh gunah nah ho” .

Aur Sheikh ka yeh bhi kahna hai :” baaz sahaba e karam se bhi eid ki mubarakbad dena saabit hai, aur agar farz karen nah bhi ho to is waqt yeh ek a’adi mamla ban chuka hai jis ke log a’adi hain, aur ramadaan-al-mubarak ki takmeel aur qiyam ke baad eid ke roz ek dusre ko mubarakbad dete hain” .

Sheikh (رحمہ اللہ علیہ) se daryaft kiya gaya : namaz-e-eid ke baad musafah aur muanqa karne ka hukm kya hai ?

To Sheikh (رحمہ اللہ علیہ) ka jawab tha :” un ashya mein koi harj nahi, kyunke log usay bator ibadat aur Allah Ta’la ka qurb samajh kar nahi karte, balkeh log yeh bator aadat aur izzat o Ikraam  karte hain, aur jab tak shariat mein kisi aadat ki momane’t na aaye us mein asal ibahat hi hai “.

 ( Majmu’a Fatawi Ibn Usaymin :  210 – 208/16).

Wallahu Aalam.

REFERENCE:
https://www.askislampedia.com/ur/wiki/-/wiki/Urdu_wiki/%D8%B9%DB%8C%D8%AF+%D9%83%DB%92+%D8%A2%D8%AF%D8%A7%D8%A8

Etiquttes of Eid

EID UL FITR [I]


A `Eid is any day of gathering. It is derived from `Aada (meaning returned), because people return to it periodically. Some scholars say that it derives from `Aadah (custom or practice) because people are accustomed to celebrating it. Its plural is A`yaad. Ibn ul-`Araabee said: “It is called `Eed because it returns every year with renewed happiness.” Lisaan ul-`Arab

Ibn Abidayn said: “The Eid days are thus named because Allah renews His Bounties in them; and He distributes His blessings to His worshipers. From these are Fitr (eating), after food had been prohibited and Sadaqaat al-Fitr (the charity of breaking the fast) to the needy. And on Eid al-Adha, the completion of Hajj with the final Tawaaf of visiting; the meat from sacrifices and many other acts. Also because the custom in Eid is joy, happiness, cheerfulness and gladness.” [Hashiyah Ibn Abidayn (2/165)] [1]

 

Table of Contents

Hadith

Anas (R) said: “The Prophet Muhammad (May Allah honor Him and grant Him peace) came to Madeenah and the people of Madeenah had in Jahiliyah two days of play and amusement (they are the day of Niarooz (New Years Day) and the day of Maharajaan (Final Day of the Year). So, The Prophet Muhammad (May Allah honor Him and grant Him peace) said: “I came to you and you had in Jahiliyah two days of play and amusement. Indeed, Allah has replaced them for you by that which is better than them: The day of Nahr (slaughtering) and the day of Fitr (breaking fast).” Musnad Ahmad Vol 3: 103, 178 and 235.  [2]

 

Scholars view

Shaykh Ahmad `Abdurrahmaan al-Bannaa said:

“(They are better because,) the day of Sacrifice and that of Fir are legislated by Allaah (SWT), and are His choice for His creatures. They follow the completion of two of the greatest pillars of Islaam, Hajj (pilgrimage) and fasting. On these days, Allaah (SWT) forgives those who performed Hajj and who fasted, and He sheds mercy on all of His obedient creatures.
 

On the other hand, the days of Nayrooz and Mihrajaan were devised by the people of those times, because of good weather or other passing qualities. 

 

Eid Greetings

 Jubayr Bin Nufayr said:

“When the companions of Allaah’s Messenger(S)  met on the day of Eed, they would say to each other, ‘Taqabbala ‘llaahu minnaa wa mink (may Allaah accept from us and you.)’ ” Al-Mahaamiliyyaat with a hasan chain according to Ibn Hajar; see Fath ul-Baaree 2:446

And Muhammad Bin Ziyaad said:

“I was with Abu Umaamah al-Baahilee (R) and some other companions of the Prophet (S). When they returned from the Eed, they said to each other, ‘Taqabbala ‘llaahu minnaa wa mink.’ ” Ibn Qudaamah in al-Mughnee 2:259; Ahmad said that this has a good chain. [3] 

 

[1] Celebrations in Islam by Muhammad Al Jibaly http://www.qss.org/articles/celebrations/toc.html

[2] http://www.ahya.org/amm/modules.php?name=Sections&op=viewarticle&artid=77

[3] http://www.qss.org/articles/celebrations/4-7.htm


1. Eid al-Adhaa (The Festival of Sacrifice)


1. What is Id al-Adha, The festival of sacrafice. my daughter is doing a homework assignment I need as much info or where else to look as soon as possible?

 

Praise be to Allaah.

 

Eid al-Adhaa is the tenth day of Dhoo’l-Hijjah, the last (twelfth) month of the Hijri or Islamic calendar. It is, as the Prophet (peace be upon him) said:

“The greatest day in the sight of Allaah, may He be blessed and exalted, the Day of Sacrifice . . .” (Reported by Abu Dawud; see also Saheeh al-Jaami‘, 1064).

It is also the greatest day of Hajj, as the Prophet (peace be upon him) told us. (Reported by al-Tirmidhi, see Saheeh al-Jaami‘, 8191).

The reason why it is described as the greatest day of the year is that it combines so many acts of worship which are not combined on any other day, such as the Eid prayer, offering the sacrifice, reciting Takbeer (glorifying Allaah), and widespread remembrance of Allaah. For the pilgrims in Makkah, it also includes offering a sacrifice, stoning the pillars representing Shaytaan (the devil), shaving the head (for men only; women merely cut a little off their hair), and performing Tawaaf (circumambulation of the Ka‘bah) and Sa‘ee (running between the two hills of Safaa and Marwa).


2. Sunnahs of Eid


2. What are the Sunnahs and etiquettes that we should act in accordance with on the day of Eid?.

 

Praise be to Allaah.  

 

The Sunnahs that the Muslim should observe on the day of Eid are as follows: 

 

1 – Doing ghusl before going out to the prayer. 

 

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428. 

Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer. 

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger. 

 

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha: 

 

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended. 

Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al-Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible. 

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice.

 

3 – Takbeer on the day of Eid 

 

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning): 

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you 

so that you may be grateful to Him”

[al-Baqarah 2:185] 

 

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers). 

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer.

See Irwa’ al-Ghaleel, 3/122/ 

 

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out. 

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121 

Saying takbeer when coming out of one’s house to the prayer place and until the imam came out was something that was well known among the salaf (early generations).

This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf.

For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?” 

Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.” 

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer. 

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq. 

 

Description of the takbeer: 

 

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq: 

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah,

Allaah is Most great, Allaah is most great, and to Allaah be praise). 

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times. 

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu,

Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” See al-Irwa’, 3/126. 

 

4 – Offering congratulations 

 

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations. 

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they

would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446. 

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it.

There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another

when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on. 

Undoubtedly these congratulations are among the noble characteristics among the Muslims. 

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet,

as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it. 

 

5 – Adorning oneself on the occasion of Eid. 

 

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948. 

The Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk. 

It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. 

Saheeh Ibn Khuzaymah, 1756, 

 

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid. 

So a man should wear the best clothes that he has when going out for Eid. 

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men.

It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship. 

 

6 – Going to the prayer by one route and returning by another. 

 

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route.

Narrated by al-Bukhaari, 986. 

 

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad. 

 

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and

give charity to the needy, or to visit his relatives and uphold the ties of kinship.

 

 And Allaah knows best.


3. Ruling on Eid prayers


 

What is the ruling on Eid prayers?.

 

Praise be to Allaah.  

 

The scholars differed concerning the ruling on Eid prayers. There are three scholarly points of view: 

 

1 – that Eid prayer is Sunnah mu’akkadah (a confirmed Sunnah). This is the view of Imam Maalik and Imam al-Shaafa’i. 

2 – that it is a communal obligation. This is the view of Imam Ahmad (may Allaah have mercy on him). 

3 – that it is a duty for each Muslim and is obligatory for men; those who do not do it with no excuse are sinning thereby. This is the view of Imam Abu Haneefah (may Allaah have mercy on him), and was also narrated from Imam Ahmad. Among those who favoured this view were Shaykh al-Islam Ibn Taymiyah and al-Shawkaani (may Allaah have mercy on them). 

 

See al-Majmoo’, 5/5; al-Mughni, 3/253; al-Insaaf, 5/316; al-Ikhtiyaaraat, p. 82. 

 

Those who held the third view quoted several texts as evidence, including the following:

 

1 – The verse in which Allaah says (interpretation of the meaning): 

“Therefore turn in prayer to your Lord and sacrifice (to Him only)”

[al-Kawthar 108:2]

 

Ibn Qudaamah said in al-Mughni: The well-known view is that what is meant by this is the Eid prayer. 

Some of the scholars were of the view that what is meant in this verse is prayer in general, not just Eid prayer, so what the verse means is that we are commanded to devote our prayer and sacrifice to Allaah Alone, so it is like the verse in which He says (interpretation of the meaning): 

 

“Say (O Muhammad): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)’”

[al-An’aam 6:162]

 

This view concerning this meaning of the verse was shared by Ibn Jareer (12/724) and Ibn Katheer (8/502). 

 

2 – The fact that the Prophet (peace and blessings of Allaah be upon him) commanded the people to go out to it (the Eid prayer) and even commanded the women to go out too.

Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”  

The evidence of this hadeeth that the Eid prayer is obligatory is stronger than the evidence of the verse quoted above. 

 

Shaykh Ibn ‘Uthaymeen said in Majmoo’ al-Fataawa (16/214): 

 

What I think is that the Eid prayer is fard ‘ayn (an individual obligation), and that it is not permissible for men to miss it, rather they have to attend, because the Prophet (peace and blessings of Allaah be upon him) enjoined that. He even commanded the women – including virgins and those who usually stayed in seclusion – to come out to the Eid prayer, and he commanded menstruating women to come out to the Eid prayer, but told them to keep away from the prayer-place itself. This indicates that it is confirmed. 

 

He also said (16/217): 

 

What seems more likely to be correct in my view, based on the evidence, is that it is fard ‘ayn (an individual obligation), and that it is obligatory for every male to attend the Eid prayer apart from those who have an excuse. 

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 13/7 concerning the view that it is fard ‘ayn: 

This view is more likely to be correct, based on the evidence.


4. Description of Eid prayer


What is the description of the Eid prayer?

 

Praise be to Allaah.  

 

The Eid prayer is one where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahsand the prayer of al-Adha is two rak’ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 andIbn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’iIt was narrated that Abu Sa’eed said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956 In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 639. Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer. The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah. After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do. See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316). 

 

The prayer comes before the khutbah 

 

One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn ‘Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out on the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885. Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him) who 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 al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them.  If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave. Abu Sa’eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before the prayer. I said, “You have changed it by Allaah.” He said, “O Abu Sa’eed, what you knew has gone.” I said, “What I know, by Allaah, is better than what I do not know.” He said, “The people will not sit and listen to us after the prayer, so we did it before the prayer.” Narrated by al-Bukhaari, 956.


5. Call to Eid prayer


What is your opinion on using loudspeakers before the Eid prayer on Eid al-Fitr and Eid al-Adha, to call the Muslims to attend and to remind them that the prayer is obligatory, and that there are six takbeers?.

 

Praise be to Allaah.  

It is the teaching of the Messenger of Allaah (peace and blessings of Allaah be upon him) that there is no call before the prayer on Eid al-Fitr or Eid al-Adha in order to tell the worshippers to attend the prayer-place, or to tell them of the ruling on the prayer. So that should not be done, whether via microphone or anything else, because the time of the prayer is known, praise be to Allaah. Allaah says (interpretation of the meaning): 

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”

[al-Ahzaab 33:21]

 

So the people in authority, rulers and scholars, should tell the people about the ruling on this prayer before the day of Eid, and explain to them how it is to be done and what they should do during the prayer, and before and after, so that they will be prepared to attend the prayer place on time, and perform the prayer as prescribed in sharee’ah. 

And Allaah is the Source of strength. 

Standing Committee for Academic Research and Issuing Fatwas, 8/313


6. Mistakes made on Eid


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

 

Praise be to Allaah.  

 

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

 

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

 

Some people believe that it is prescribed to spend the night of Eid in worship. This is a kind of innovation (bid’ah) that is not proven from the Prophet (peace and blessings of Allaah be upon him). Rather it was narrated in a da’eef (weak) hadeeth which says, “Whoever stays up on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth is not saheeh. It was narrated via two isnaads, one of which is mawdoo’(fabricated) and the other is da’eef jiddan (very weak). See Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, 520, 521. 

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

 

2 – Visiting graves on the two Eid days. 

 

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

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

 

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

 

Unfortunately you see some of the Muslims missing the prayer and forsaking the jamaa’ah. The Prophet (peace and blessings of Allaah be upon him) said:  “The covenant that stands between us and them is the prayer; whoever forsakes it is a kaafir.” Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 463; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi

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

 

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

 

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

 

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

 

This is a problem which is widespread, and many people take this matter lightly. Allaah is the One Whose help we seek. Some women – may Allaah guide them – even dress up in their finest clothes and put on the best perfume when they go to the mosque to pray Taraaweeh or go to the Eid prayers, etc. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance, is an adulteress.” Narrated by al-Nasaa’i, 5126; al-Tirmidhi, 2783; classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 2019. 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen. People with whips like the tails of cattle with which they beat the people, and women who are clothed yet naked, going astray and leading others astray, with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.” Narrated by Muslim, 2128. 

 

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

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other”

 

[al-Nisa’ 4:34 – interpretation of the meaning]

 

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

 

6 – Listening to singing and haraam things. 

 

Among the evil things that are widespread in these times is music and singing.  They have become very widespread and people take this matter lightly. It is on TV and radio, in cars, homes and marketplaces. There is no power and no strength except with Allaah. Even cell phones are not free of this evil. There are companies which compete in putting the latest music on the ringers of their cell phones, and in this way music has even reached the mosques, may Allaah protect us… This is a great problem and a great evil whereby music is heard in the houses of Allaah.  This confirms the words of the Prophet (peace and blessings of Allaah be upon him), “There will be among my ummah people who will regard adultery, silk, alcohol and musical instruments as permissible.” Narrated by al-Bukhaari.

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

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

 And Allaah knows best.


7. Ruling on offering congratulations on the occasion of Eid, and shaking hands and embracing after the prayer


What is the ruling on offering congratulations on the occasion of Eid? What is the ruling on shaking hands and embracing after the Eid prayer?.

Praise be to Allaah.  

It was narrated that that Sahaabah (may Allaah be pleased with them) used to congratulate one another on the occasion of Eid by saying Taqabbal Allaahu minna wa minkum (May Allaah accept (this worship) from us and from you). It was narrated that Jubayr ibn Nufayr said: When the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another: “Taqabbal Allaahu minna wa mink (May Allaah accept (this worship) from us and from you).” Al-Haafiz said: Its isnaad is hasan. 

Imam Ahmad (may Allaah have mercy on him) said: There is nothing wrong with one man saying to another on the day of Eid: Taqabbal Allaahu minna wa mink (May Allaah accept (this worship) from us and from you). This was narrated by Ibn Qudaamah in al-Mughni

Shaykh al-Islam Ibn Taymiyah was asked in al-Fataawa al-Kubra (2/228): Does the common Eid greeting that is on people’s lips – “Eid Mubaarak” etc – have any basis in sharee’ah or not? If there is a basis for that in sharee’ah, what should we say? 

He replied: 

With regard to the greeting on the day of Eid, which people say to one another when meeting after the prayer, “Taqabbal Allaahu minna wa minkum wa ahaalahu Allaah ‘alayka (May Allaah accept (this worship) from us and from you and may you live to see another Eid)” etc, this was narrated from a number of the Sahaabah who used to do that and allow others to do so too, and from the Imams such as Imam Ahmad. But Ahmad said: I do not initiate this greeting with anyone. But if someone greets me in this manner I return his greeting. That is because returning a greeting is obligatory, but initiating this greeting is not a Sunnah that is enjoined, but neither is it forbidden. The one who does it has an example and the one who does not do it also has an example. And Allaah knows best. 

Shaykh Ibn ‘Uthaymeen was asked: What is the ruling on offering Eid greetings and is there a particular wording to be used? 

He replied: 

It is permissible to offer greetings and congratulations on Eid, and there is no specific greeting. Rather the greetings that people customarily use are permissible so long as no sin is involved. 

He also said: 

Some of the Sahaabah offered greetings and congratulations on the occasion of Eid. Even if we assume that they did not do that, it has now become something customary that people are used to doing, congratulating one another on the occasion of Eid and on completing the fast and qiyaam. 

And he was asked: what is the ruling on shaking hands, embracing and congratulating one another after the Eid prayer? 

He replied: 

There is nothing wrong with these things, because people do not do these things as acts of worship intended to draw them closer to Allaah, rather they do them because they are customary, and to honour and show respect to one another. So long as there is nothing in sharee’ah to indicate that a custom is forbidden, then the basic principle is that it is permissible. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/208-210.


8. Ruling on Eid and the Sunnahs of Eid


I would like to know some of the Sunnahs of Eid and the rulings thereon.

 

Praise be to Allaah.  

Allaah has set out several rulings concerning Eid, including the following: 

1 – It is mustahabb to recite takbeer during the night of Eid from sunset on the last day of Ramadaan until the imam comes to lead the prayer. The format of the takbeer is as follows: 

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah). 

Or you can say Allaahu akbar three times, so you say: 

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah is Most Great, and all praise be to Allaah). 

Both are permissible. 

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but women should not raise their voices. 

2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) did not set out on the day of Eid until he had eaten an odd number of dates. He should stick to an odd number as the Prophet (peace and blessings of Allaah be upon him) did. 

3 – You should wear your best clothes – this is for men. With regard to women, they should not wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (peace and blessings of Allaah be upon him) said: “Let them go out looking decent” i.e., in regular clothes that are not fancy. It is haraam for them to go out wearing perfume and makeup. 

4 – Some of the scholars regarded it as mustahabb to do ghusl for the Eid prayer, because it is narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahabb, just as it is prescribed for Jumu’ah because one is going to meet people. So if one does ghusl, that is good. 

5 – The Eid prayer. The Muslims are unanimously agreed that the Eid prayer is prescribed in Islam. Some of them say that it is Sunnah, some say that it is fard kafaayah (a communal obligation) and some say that it is fard ‘ayn (an individual obligation), and that not doing it is a sin. They quoted as evidence the fact that the Prophet (peace and blessings of Allaah be upon him) commanded even the virgins and women in seclusion, i.e., those who did not ordinarily come out, to attend the Eid prayer place, except that those who were menstruating should keep away from the prayer-place itself, because it is not permissible for a menstruating woman to stay in the mosque; it is permissible for her to pass through but not to stay there. 

It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every male is obliged to attend the Eid prayer except for those who have an excuse. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). 

In the first rak’ah the imam should recite Sabbih isma rabbika al-A‘ala (Soorat al-A’la 87) and in the second rak’ah he should recite Hal ataaka hadeeth ul-ghaashiyah (al-Ghaashiyah 88). Or he may recite Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the second. Both options are narrated in saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him). 

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah prayer, as is indicated by the apparent meaning of the hadeeth of al-Nu’maan ibn Basheer which was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imam may attend Jumu’ah if they wish, or they may pray Zuhr. 

7 – One of the rulings on Eid prayer is that according to many scholars, if a person comes to the Eid prayer-place before the imam comes, he should sit down and not pray two rak’ahs, because the Prophet (peace and blessings of Allaah be upon him) prayed Eid with two rak’ahs, and he did not offer any prayer before or after it. 

Some of the scholars are of the view that when a person comes he should not sit down until he has prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating women are not allowed there, so it comes under the same rulings as a mosque, which indicates that it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” With regard to the fact that the Prophet (peace and blessings of Allaah be upon him) did not offer any prayer before or after the Eid prayer, that is because when he arrived the prayer started. 

Thus it is proven that we should pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”) when arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the hadeeth that there is no Tahiyyat al-Masjid for the Eid mosque, then we should say that there is no Tahiyyat al-Masjid for the Jumu’ah mosque either, because when the Messenger of Allaah (peace and blessings of Allaah be upon him) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any prayer before it or after it (in the mosque). 

What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyat al-Masjid) or the one who sits down without praying. 

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakaat al-Fitr is due on this day. The Prophet (peace and blessings of Allaah be upon him) enjoined that it should be paid before the Eid prayer. It is permissible to pay it one or two days before that, because of the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) which was narrated by al-Bukhaari: “They used to give it one or two days before (Eid) al-Fitr.” If it is paid after the Eid prayer, it does not count as Sadaqat al-Fitr, because of the hadeeth of Ibn ‘Abbaas: “Whoever pays it before the prayer, it is Zakaat al-Fitr, and whoever pays it after the prayer, it is ordinary charity.” It is haraam to delay Zakaat al-Fitr until after the Eid prayer. If one delays it with no excuse then it is not acceptable zakaah, but if there is an excuse – such as if a person is traveling and does not have anything to give or anyone to give it to, or he is expecting his family to pay it and they are expecting him to pay it, then in this case he should pay it when it is easy for him to do so, even if that is after the prayer, and there is no sin on him because he has an excuse. 

9 – People should greet one another, but that results in haraam actions on the part of many people, such as men entering houses and shaking hands with unveiled women without any mahram being present. Some of these evils are worse than others. 

We see some people denouncing those who refuse to shake hands with those who are not their mahrams, but it is they who are the wrongdoers, not he. But he should explain to them and tell them to ask trustworthy scholars to verify his actions and he should tell them not to get angry and insist on following the customs of his forefathers, because they do not make a permissible thing forbidden or a forbidden thing permissible. He should explain to them that if they do that, they will be like those of whom Allaah says (interpretation of the meaning): 

“And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps”
[al-Zukhruf 43:23] 

Some people have the custom of going out to the graveyard on the day of Eid to greet the occupants of the graves, but the occupants of the graves have no need of any greeting or congratulations, because they do not fast or pray qiyaam. 

Visiting the graves is not something to be done especially on the day of Eid or Friday or any particular day. It was proven that the Prophet (peace and blessings of Allaah be upon him) visited the graves at night, as mentioned in the hadeeth of ‘Aa’ishah narrated by Muslim. And the Prophet (peace and blessings of Allaah be upon him) said: “Visit the graves for they will remind you of the Hereafter.” 

Visiting graves is an act of worship, and acts of worship are not acceptable unless they are in accordance with sharee’ah. The Prophet (peace and blessings of Allaah be upon him) did not single out the day of Eid for visiting the graves, so we should not do so either. 

10 – There is nothing wrong with what men do on the day of Eid of embracing one another. 

11 – It is prescribed for the one who goes out to the Eid prayer to go by one route and return by another, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him). This Sunnah does not apply to other prayers, Jumu’ah or anything else, it only applies to Eid.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/216-223.


9. Delaying Eid prayer until after the day of Eid


Is it permissible to delay the Eid prayer from the night on which the new moon of Shawwaal is sighted until the second day, so as to enable Muslims who are working in factories and offices to get permission from their bosses to take the day off?

Because the day of Eid is not known to them in advance, so it is difficult for them to tell their bosses the specific day that they want to take off.

 

Praise be to Allaah.  

Eid prayer is fard kifaayah (a communal obligation). If sufficient people undertake to do it then the rest are absolved of sin.  Some of the scholars are of the view that it is fard ‘ayn (an individual obligation) like Jumu’ah prayer. Because the Islamic centers organize the Eid prayers according to the sighting of the moon, those who cannot attend are absolved of this communal obligation. It is not permissible to delay the prayer until the second or third day of Shawwaal so that all the Muslims in London can attend, because this delay is contrary to that on which the Sahaabah and those who came after them were agreed. We do not know of any scholar who suggested this. Yes, it is permissible to delay the prayer until the second day if they did not know it was Eid until after the sun had reached its zenith. 

And Allaah is the Source of strength. 

Standing Committee for Academic Research and Issuing Fatwas, 8/289


10. Eid prayer for women is Sunnah


Is Eid prayer obligatory for women? If it is obligatory, should they pray at home or in the

 musalla (prayer place)?.

 

Praise be to Allaah.  

It is not obligatory for women, but it is Sunnah. Women should offer this prayer in the prayer-place with the Muslims, because the Prophet (peace and blessings of Allaah be upon him) enjoined them to do that. 

In al-Saheehayn and elsewhere it is narrated that Umm ‘Atiyah (may Allaah be pleased with her) said: “We were commanded (and in one report it says, he commanded us – meaning the Prophet (peace and blessings of Allaah be upon him)) to bring out to the Eid prayers the adolescent girls and the women in seclusion, and he commanded the menstruating women to avoid the prayer-place of the Muslims.” Narrated by al-Bukhaari, 1/93; Muslim, 890. According to another report: “We were commanded to come out and to bring out the adolescent girls and those in seclusion.”  

According to a report narrated by al-Tirmidhi: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to bring out the virgins, adolescent girls, women in seclusion and menstruating women on the two Eids, but the menstruating women were to keep away from the prayer place and witness the gathering of the Muslims. One of them said, “O Messenger of Allaah, what if she does not have a jilbaab?” He said, “Then let her sister lend her one of her jilbaabs.” (Agreed upon). 

According to a report narrated by al-Nasaa’i, Hafsah bint Sireen said: Umm ‘Atiyyah hardly ever mentioned the Messenger of Allaah (peace and blessings of Allaah be upon him) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say such and such,” and she said, “Yes, may my father be sacrificed for him, and he said, ‘Let the adolescent girls, women in seclusion and menstruating women come out to attend Eid and witness the gathering of the Muslims, but let the menstruating women avoid the prayer place.’” Narrated by al-Bukhaari, 1/84 

Based on the above, it is clear that for women to go out and attend the Eid prayers is a confirmed Sunnah, but that is subject to the condition that they do not go out unveiled or making a wanton display of themselves, as is known from other evidence. 

With regard to boys who have reached the age of discretion going out to Eid prayer, Jumu’ah prayers, etc., this is something which is well known and is prescribed in Islam, because there is a great deal of evidence to that effect.  

And Allaah is the Source of strength. 

Standing Committee for Academic Research and Issuing Fatwas, 8/284-286


11. Offering Eid prayer alone at home


Is it permissible for me to offer Eid prayer at home because I cannot go to the mosque because of my health?.

 

Praise be to Allaah.

The Eid prayer is an individual obligation (fard ‘ayn) for every man who is able to do it, according to the more correct of the two scholarly opinions.

If you cannot go to the prayer because of your health, then you do not have to do anything. But is it prescribed to do it at home? There is a difference of opinion among the fuqaha’ concerning that, but the majority are of the view that that is prescribed, unlike the Hanafis. 

Al-Muzni narrated from al-Shaafa’i (may Allah have mercy on him) in Mukhtasar al-Umm (8/125): He may offer the Eid prayer on his own in his house, as may the traveller, the slave and the woman. End quote. 

Al-Kharashi (Maaliki) said: It is mustahabb for the one who has missed the Eid prayer with the imam to offer this prayer, but should he do it in congregation or separately? There are two opinions. End quote from Sharh al-Kharashi (2/104). 

Al-Mardaawi said in al-Insaaf (Hanbali): If he has missed the prayer (meaning the Eid prayer), it is mustahabb to him to make it up in the same manner (i.e., as the imam prayed it). End quote. 

Ibn Qudaamah said in al-Mughni (Hanbali): He has the choice: if he wishes he may pray it on his own, and if he wishes he may pray it in congregation. End quote. 

In al-Durr al-Mukhtaar ma’a Haashiyat Ibn ‘Aabideen (2/175 – Hanafi) it says: He should not pray it on his own if he has missed it with the imam. End quote. 

Shaykh al-Islam Ibn Taymiyah favoured the Hanafi view, and it was also regarded as more correct by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), as it says in al-Sharh al-Mumti’ (5/156). 

In Fataawa al-Lajnah al-Daa’imah li’l-Iftaa (8/306) it says: Eid prayer is a communal obligation (fard kifaayah): if it is undertaken by enough people, the sin of not doing it is waived from the rest. 

If a person misses it and wants to make it up, it is mustahabb for him to do that, so he should pray it in the proper manner but without a khutbah following it. This is the view of Imam Maalik, al-Shaafa’i, Ahmad, al-Nakha’i and other scholars. The basic principle concerning that is the words of the Prophet (blessings and peace of Allah be upon him): “If you come to the prayer then come walking, calmly and with dignity. Whatever you catch up with, pray, and whatever you miss, make it up.” And it was narrated from Anas (may Allah be pleased with him) that if he missed the Eid prayer with the imam, he would gather together his family and freed slaves, then his freed slave ‘Abd-Allaah ibn Abi ‘Utbah would stand up and lead them in praying two rak’ahs, saying the takbeers in them. If a person arrives on the day of Eid when the imam is delivering the khutbah, he should listen to the khutbah, then make up the prayer after that, so that he may combine both benefits. And Allah is the source of strength. May Allah send blessings and peace upon Prophet Muhammad and his family and Companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas 

And Allah knows best.



12. Format of takbeer on the two Eids


In Eid prayer for Eid al-Adha, I hear people repeat Takbeer (saying “Allah Akbar” in Arabic) the following phrases: 
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd. Allaah akbar kabeera, walhamdulillaah katheera, wasubhan Allaahi bukratan waaseela, Laa ilaaha ill-Allaah wahdahu fulfilled his promise wa nasara ‘abdah wa a’az jundah wa hazama al-ahzaaba wahdah Laa ilaaha ill-Allaah wa la na’budu ila Iyah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon). They repeat this after each prayer (from the daily 5 prayers), is that true? If wrong, what is the correct phrases to be repeated instead?.

 

Praise be to Allaah.

 

With regard to the format of takbeer: “Allaahu akbar, Allaahu akbar, Allahu akbar laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, Allah is most Great there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise),” this is proven from Ibn Mas‘ood (may Allah be pleased with him) and others of the early generation, whether the first takbeer is said twice or three times.

See al-Musannaf by Abu Shaybah, 2/165-168; Irwa’ al-Ghaleel, 3/125 

 

With regard to the format of takbeer, “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela… (There is no god but Allaah, Allaah is most Great, Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day…),” Imam al-Shaafa‘i (may Allah have mercy on him) said: 

If he adds to that and says: “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela, Allahu akbar wa la na‘budu illa Allah mukhliseena lahu al-deena wa law kariha al-kaafiroon, la ilaaha ill-Allah wahdah, sadaqa wa‘dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah, laa ilaaha ill-Allah wa Allahu akbar(Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day. Allah is most Great and we worship none but Allah, and we make our worship purely for Him (alone) however much the disbelievers may hate that. There is no god but Allah alone; He fulfilled His promise and granted victory to His slave and defeated the Confederates alone. There is no God but Allah and Allah is most Great),” then he has done well. End quote. 

Al-Umm, 1/241 

 

Abu Ishaaq al-Shiraazi said in al-Muhadhdhab (1/121): 

Because the Prophet (blessings and peace of Allah be upon him) said that atop al-Safa. End quote. 

The matter is broad in scope, because the command is to say takbeer in general, and the Messenger (blessings and peace of Allah be upon him) did not single out any particular format of takbeeraat. Allah, may He be exalted, says (interpretation of the meaning):

“and that you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar; Allâh is the Most Great) for having guided you”

[al-Baqarah 2:185]

 

So one may follow the Sunnah by saying any format. 

Al-San‘aani (may Allah have mercy on him) said: In al-Sharh there are many formats narrated from a number of imams, which indicates that the matter is broad in scope and the general wording of the verse indicates that. End quote. 

Subul al-Salaam, 2/72 

 

Ibn Habeeb said: The dearest to me is to say: Allahu akbar, Allahu akbar, la ilaaha ill-Allah wa Allahu akbar, wa Lillahi al-hamd ‘ala ma hadaana, Allahumma aj‘alna laka min al-shaakireen (Allah is most Great, Allah is most Great, there is no god but Allah and Allah is most Great; praise be to Allah for having guided us; O Allah, make us among those who give thanks to You).

The format preferred by Yazeed was: “Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela, wa la hawla wa la quwwata illa Billaah (Allaah is most great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day, and there is no power and no strength except with Allah).” And he said: Whatever you add or subtract, or whatever else you say, there is nothing wrong with it. End quote. 

Aqd al-Jawaahir al-Thameenah, 3/242 

 

Sahnoon said: I said to Ibn al-Qaasim: Did Maalik mention any particular takbeer to you? He said: No. He said: Maalik did not say anything specific concerning these matters. End quote. 

Al-Mudawwanah, 1/245 

 

Imam Ahmad said: It is broad in scope. Ibn al-‘Arabi said: Our scholars favoured the view that takbeer is general in scope, which is the apparent meaning of the Qur’aan, and I am inclined to favour this view. 

al-Jaami‘ li Ahkaam al-Qur’aan, 2/307 

 

Forms of takbeer for the two Eids that are proven from the salaf: 

Allahu akbar, Allahu akbar, Allahu akbar wa Lillahi al-hamd, Allahu akbar wa ajall, Allahu akbar ‘ala ma hadaana (Allah is most Great, Allah is most Great, Allah is most Great and to Allah be praise; Allah is most Great and most Glorious, Allah is most Great,as He has guided us).”

Narrated by al-Bayhaqi, 3/315, from Ibn ‘Abbaas (may Allah be pleased with him); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 3/126 

Ibn Hajar said: With regard to the format of the takbeer, the most saheeh that has been narrated concerning it is that which was narrated by ‘Abd al-Razzaaq with a saheeh isnaad from Salmaan who said: “Proclaim Allah’s greatness: Allahu akbar, Allahu akbar, Allahu akbaru kabeeran.

Fath al-Baari, 2/462 

Adhering to what was narrated from the Sahaabah concerning that is more appropriate. 

And Allah knows best. 


13. What should be done if Eid coincides with Friday


If Eid al-Fitr coincides with Friday, is it permissible for me to pray the Eid prayer and not to pray Jumu’ah or vice versa?

 

Praise be to Allaah.

If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day.

Shaykh Saalih ibn Fawzaan al-Fawzaan


14. Paying zakaah al-fitr one week before Eid


I paid zakaah al-fitr more than a week before Eid. Is that valid? If it is not valid, then what should I do?.

 

Praise be to Allaah.

 

Firstly: 

The scholars differed concerning the earliest time when zakaah al-fitr may be paid, and there are several views. 

1 – That it should be paid two days before Eid. This is the view of the Maalikis and Hanbalis. They quoted as evidence the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) who said: They used to give (zakaat) al-fitr one or two days before (Eid). Narrated by al-Bukhaari (1511). 

Some of them said it may be given three days before Eid, because of the report in al-Mudawwanah (1/385) according to which Maalik said: Naafi’ told me that Ibn ‘Umar used to send zakaat al-fitr to the one who was collecting it two or three days before (Eid) al-Fitr. 

This view was favoured by Shaykh Ibn Baaz (may Allaah have mercy on him) as it says in Majmoo’ al-Fataawa (14/216). 

2 –That it is permissible to give it from the beginning of Ramadaan. This is the view of the Hanafis and is the correct view according to the Shaafa’is. See: al-Umm (2/75), al-Majmoo’ (6/87) and Badaa’i’ al_Sanaa’i’ (2/74). 

They said: because the reason for giving charity is fasting and then breaking the fast, so if one of these two reasons is present it is permissible to hasten it, just as it is permissible to hasten giving the zakaah of one’s wealth after taking possession of the nisaab and before one full year has passed.  

3 – That it is permissible to give it from the beginning of the year. This is the view of some of the Hanafis and some of the Shaafa’is. They said: because it is zakaah and they likened it to the zakaah of one’s wealth with regard to paying it in advance in all cases. 

The most correct view is the first one. 

Ibn Qudaamah said in al-Mughni (2/676): 

The reason why it is obligatory is the breaking of the fast, which is indicated by the fact that it is mentioned in conjunction with it. The purpose behind it is to make the poor independent of means at a specific time, and it is not permissible to pay it in advance of that time. End quote. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked, as it says in Majmoo’ al-Fataawa (18/zakaat al-fitr/question no. 180): 

I paid zakaat al-fitr at the beginning of Ramadaan in Egypt before I came to Makkah, and now I am staying in Makkah al-Mukarramah. Do I have to pay zakaat al-fitr? 

He replied: 

Yes, you have to pay zakaat al-fitr, because you paid it before its time came. The phrase “zakaat al-fitr” is composed of two words, which explains the reason for the zakaah, which is breaking the fast (fitr).  

So zakaat al-fitr is mentioned in conjunction with the fitr (breaking of the fast) because that is the reason for it, and it is known that breaking the fast of Ramadaan occurs only on the last day of Ramadaan, so it is not permissible to pay zakaat al-fitr except when the sun has set on the last day of Ramadaan, except that there is a concession allowing it to be paid one or two days before. Otherwise the proper time for it is after sunset on the last day of Ramadaan, because that is the time when the Ramadaan fast is to be broken. Hence we say that it is better to pay it on the morning of Eid if possible. End quote. 

Secondly: 

It is permissible to give zakaat al-fitr to a deputy to pay it on your behalf through a charity or trustworthy people etc at the beginning of the month, so long as you stipulate to the deputy that it is to be paid one or two days before Eid, because the proper way of paying it is to give it to poor and needy people who are entitled to it; this is what is mentioned in sharee’ah, that it is limited to one or two days before Eid. Acting as someone’s deputy in paying it comes under the heading of cooperating in righteousness and piety, and there is no time limit for that. 

To conclude: Paying zakaat al-fitr one week before Eid is not valid, and you have to pay it again, unless you gave it to someone whom you delegated to pay it such as a charitable organization that will pay it at the proper time, one or two days before Eid. In that case you have done what is required of you and it is regarded as zakaah that is valid and acceptable in sha Allaah. 

And Allaah knows best.


15. Ruling on offering congratulations for Eid before it begins


What is the ruling on offering congratulations for Eid one or two days before it begins?

 

Praise be to Allah.

 

Offering congratulations for Eid is something that is permissible; that was narrated from some of the Sahaabah (may Allah be pleased with them). 

Ibn Qudaamah (may Allah have mercy on him) said: Ibn ‘Aqeel quoted some hadeeths about offering congratulations on Eid, including the report that Muhammad ibn Ziyaad said: I was with Abu Umaamah al-Baahili and some of the other companions of the Prophet (blessings and peace of Allah be upon him); when they went back from Eid (prayer), they would say to one another: May Allah accept from us and from you. Ahmad said: The isnaad of the hadeeth of Abu Umaamah is a jayyid isnaad.

End quote from al-Mughni (2/130) 

 

What appears to be the case from the actions of the Sahaabah and what has been narrated from them is that offering congratulations for Eid should come after the Eid prayer. So if a person limits it to that, that is good, as it is following the example of the Companions of the Prophet (blessings and peace of Allah be upon him). But if he offers such congratulations before that, to be the first to give this greeting to his friend, it seems that there is nothing wrong with that, because offering congratulations for Eid comes under the heading of customs and traditions, and such matters are broad in scope and should be referred to the customs that are prevalent among the people. 

Ash-Shirwaani ash-Shaafa‘i (may Allah have mercy on him) said: From his words it may be understood that on the day of Eid, it is not required to congratulate people during the days of Tashreeq or after the day of Eid al-Fitr; rather it has become customary among people to offer congratulations on these days, and there is no reason not to do so, because the aim behind it is to create feelings of friendship and express joy. It may also be understood from his mentioning the day of Eid  that the time for offering congratulations begins at Fajr, not the night before, even though there are other views, as mentioned in some commentaries. It may be said that there is nothing wrong with doing it if that is the custom, because of what he mentioned about the aims behind it, namely to create feelings of friendship and express joy. This is supported by the fact that it is recommended to say takbeer on the night before Eid.

End quote from Hawaashi ash-Shirwaani ‘ala Tuhfat al-Muhtaaj (2/57) 

 

And Allah knows best.


16. Is giving gifts on Eid an innovation (bid‘ah)?


Is it permissible to give my family members some gifts on Eid al-Adha and Eid al-Fitr, and to do that every year, or is it an innovation (bid‘ah)?

 

Praise be to Allah.

There is nothing wrong with giving gifts on Eid al-Fitr and Eid al-Adha to family and relatives, because these are days of joy and happiness on which it is mustahabb to uphold ties, show kindness, and eat and drink plenty. This is not bid‘ah; rather it is something that is permissible and a good custom that is one of the symbols of Eid. Hence it is not allowed to give gifts and express joy and happiness on innovated occasions on which it is not prescribed to celebrate, such as New Year, the Mawlid (Prophet’s birthday) and the fifteenth of Sha‘baan (an-nusf min Sha‘baan), because this makes them like Eids.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: On this Eid people also exchange gifts, i.e., they make food and invite one another to come and eat, and they get together and celebrate. There is nothing wrong with this custom because these are days of Eid. When Abu Bakr (may Allah be pleased with him) entered the house of the Messenger of Allah (blessings and peace of Allah be upon him) and found with him two young girls who were singing on the days of Eid, he rebuked them, but the Prophet (blessings and peace of Allah be upon him) said: “Let them be.” And he did not say it because they were young girls. Rather he said: “Let them be, for these are the days of Eid.”

This indicates that Islam, with its tolerant and easy-going attitude, allows people to express joy and happiness on the days of Eid.

End quote from Majmoo‘ Fataawa Ibn Uthaymeen, 16/276

 

And he (may Allah have mercy on him) said:

It is well known that there are no festivals in Islam except those which are proven in sharee‘ah, namely Eid al-Fitr and Eid al-Ahda, and Friday which is the weekly “Eid”. As for the fifteenth of Sha‘baan (an-nusf min Sha‘baan), there is no proof in Islam is that it is an Eid. If it is taken as an occasion on which charity is distributed or gifts are given to neighbours, then this is taking it as an Eid.

End quote from Fataawa Noor ‘ala ad-Darb

 

And he said concerning Mother’s Day: Once this is understood, it is not permissible, on the occasion mentioned in your question, which is called Mother’s Day, to introduce any of the symbols of Eid on this day, such as expressing joy and happiness, giving gifts, and so on.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 2/301

 

REFERENCE:
https://www.askislampedia.com/wiki/-/wiki/English_wiki/Etiquette+of+Eid

عید كے آداب

 

عید اللہ تعالی کی جانب سے خوشی کا موقعہ ہوتا ہے، جس میں اللہ تعالی اپنے بندوں پر رحمتیں نازل فرماتا ہے، انس بن مالک رضی اللہ عنہ سے روایت ہے کہ (ہجرت کے بعد) رسول (صلی اللہ علیہ وسلم) مدینہ تشریف لائے (اہل مدینہ نے) دو دن کھیل کود کے لئے مقرر کر رکھے تھے آپ (صلی اللہ علیہ وسلم) نے پوچھا یہ دو دن کیسے ہیں؟ انہوں نے کہا کہ زمانہ جاہلیت میں ہم ان دنوں میں کھیلا کرتے تھے آپ (صلی اللہ علیہ وسلم) نے فرمایا اللہ تعالیٰ نے ان دنوں کے بدلہ میں تمہیں ان دنوں سے بہتر دو دن عطا فرمائے ہیں ایک یوم الاضحی اور دوسرا یوم الفطر۔ ،اور عبداللہ بن عباس رضی اللہ عنہما کہتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: یہ عید کا دن ہے، اللہ تعالیٰ نے مسلمانوں کے لیے اسے عید کا دن قرار دیا ہے، لہٰذا جو کوئی جمعہ کے لیے آئے تو غسل کر کے آئے، اور اگر خوشبو میسر ہو تو لگا لے، اور تم لوگ اپنے اوپر مسواک کو لازم کر لو۔ (سنن ابن ماجہ: 1098)۔ تو اس طرح مسلمانوں کی صرف اور صرف تین عیدیں ہوئیں اس کے علاوہ اگر کوئی کسی خاص موقعہ اور مناسبت کو عید کا دن قرار دے تو وہ شریعت کی نظر میں عید شمار نہیں ہوگی۔

عید کے مسنون کام

مسلمان شخص كے لیے عید كے روز مندرجہ ذیل كام كرنے مسنون ہیں:

 

1. نماز عید كے لیے جانے سے قبل غسل كرنا:

عبد اللہ بن عمر رضى اللہ تعالى عنہ سے صحیح حدیث مروى ہے كہ:” ابن عمر رضى اللہ تعالى عنہ عیدگاہ جانے سے قبل غسل كیا كرتے تھے”۔ (موطا امام مالك : 428)

 

نووى رحمہ اللہ تعالى نے نماز عید كے لیے غسل كے استحباب پر علماء كرام كا اتفاق ذكر كیا ہے۔

 

جس بنا پر جمعہ المبارك اور اس طرح عام اجتماعات میں جانے كے لیے غسل كرنے كا جو سبب اور باعث ہے وہى سبب اور معنى عید میں بھى پایا جاتا ہے، بلكہ عید میں تو یہ سبب اور بھى زیادہ ظاہر ہے۔

 

2. عید الفطر كى نماز سے قبل كچھ نہ كچھ كھا كر جانا، اور عید الاضحیٰ  میں نماز عید كے بعد كھانا:

عید كے آداب میں ہے كہ نماز عید الفطر كے لیے جانے سے قبل كچھ نہ كچھ كھانا چاہیے حتى كہ چاہے چند كھجوریں ہى كیوں نہ كھائى جائیں۔

 

انس بن مالك رضى اللہ تعالى عنہ سے مروی  ہے كہ:” رسول كریم صلى اللہ علیہ وسلم عید الفطر كے روز كھجوریں كھانے سے قبل نماز عید كے لیے نہیں جاتے تھے، اور كھجوریں طاق ( یعنى ایك یا تین ) كھاتے”(صحیح بخارى : 953)

 

نماز عید الفطر سے قبل كچھ كھا كر جانا اس لیے مستحب كیا گیا ہے كہ اس دن روزہ نہ ركھا جائے، اور یہ روزے ختم ہونے كى نشانى ہے۔

 

ابن حجر رحمہ اللہ تعالى نے اس كى تعلیل بیان كرتے ہوئے كہا ہے كہ: اس میں روزے زیادہ كرنے كا سد ذریعہ، اور اللہ تعالى كے حكم كى اتباع اور پیروى ہے۔(فتح البارى : 2 / 446)

 

جسے كھجور بھى نہ ملے تو اس كے لیے كوئى بھى چیز كھانا مباح ہے۔

 

عید الاضحی میں مستحب یہ ہے كہ نماز عید سے قبل كچھ نہ كھایا جائے، بلكہ نماز عید كے بعد قربانى كر كے قربانى كا گوشت كھائے، اور اگر قربانى نہ كى ہو تو نماز سے قبل كھانے میں كوئى حرج نہیں۔

 

3. عید كے روز تكبیریں كہنا:

عید كے روز تكبیریں كہنا عظیم سنن میں شامل ہوتا ہے، كیونكہ ارشاد بارى تعالى ہے:﴿تا كہ تم گنتى پورى كرو، اور اللہ تعالى نے جو ہدایت تمہیں دى ہے اس پر اس كى بڑائى بیان كرو، اور اللہ تعالى كا شكر ادا كرو﴾۔(البقرۃ: 185)

 

ولید بن مسلم رحمہ اللہ تعالى كہتے ہیں: میں نے اوزاعى اور مالك بن انس سے عیدین میں بلند آواز سے تكبیریں كہنے كے متعلق دریافت كیا تو وہ كہنے لگے:” جى ہاں، عبد اللہ بن عمر رضى اللہ تعالى عنہما عید الفطر كے روز امام كے آنے تك بلند آواز سے تكبیریں كہتے تھے”

 

اور عبد الرحمن بن سلمى سے صحیح روایت كے ساتھ ثابت ہے كہ:” عید الاضحیٰ  كى بنسبت وہ عید الفطر میں زیادہ شدید تھے”(یعنى تكبیروں میں)۔  ( ارواء الغلیل : 3 / 122)

 

ابن عمر رضى اللہ تعالى عنہما عید الفطر اور عید الاضحیٰ  كے روز عیدگاہ آنے تك تكبیریں كہتے، اور وہاں آكر بھى امام كے آنے تك تكبیریں كہتے رہتے تھے۔( دار قطنى )

 

ابن ابى شیبہ نے زہرى سے صحیح سند كے ساتھ كے بیان كیا ہے كہ:” جب لوگ گھروں سے نكلتے تو عید گاہ پہنچنے تك بلند آواز كے ساتھ تكبیریں كہتے، حتى كہ جب امام آ جاتا تو لوگ تكبیریں كہنا ختم كرتے اور جب امام تكبیریں كہتا تو لوگ بھى تكبیریں كہتے(ارواء الغلیل: 2 / 121)

 

سلف رحمہ اللہ میں عید كے روز گھر سے نكلنے سے لیكر عید گاہ جانے اورامام كے آنے تك بلند آواز میں تكبیریں كہنا معروف اور بہت ہى مشہور امر تھا، بہت سے مصنفین نے اپنى كتب میں اس كا ذكر كیا ہے، جن میں ابن ابى شیبہ، عبد الرزاق، اور فریابى نے كتاب: ” احكام العیدین ” میں سلف كی ایك جماعت سے نقل كیا ہے، جن میں نافع بن جبیر بھى شامل ہیں، وہ تكبیریں كہتے اور لوگوں كے تكبیریں نہ كہنے پر تعجب كرتے اور كہتے تم تكبیریں كیوں نہیں كہتے ؟۔

اور ابن شہاب زہرى رحمہ اللہ تعالى كہا كرتے تھے:لوگ گھروں نكل كر عید گاہ جانے اور عید گاہ میں امام كے آنے تك تكبیریں كہا كرتے تھے”

 

عید الفطر میں تكبیریں كہنے كا وقت چاند رات سے شروع ہو كر نماز عید كے لیے امام كے آنے تك رہتا ہے۔اور عید الاضحیٰ  میں یكم ذوالحجہ سے شروع ہو كر آخرى ایام تشریق (13 ذو الحجۃ)كا سورج غروب ہونے تك رہتا ہے۔

 

تکبیر کے الفاظ

تكبیر كے الفاظ یہ ہیں:

مصنف ابن ابى شیبہ میں صحیح سند كے ساتھ ابن مسعود رضى اللہ تعالى عنہما سے مروى ہے كہ:” وہ ایام تشریق میں تكبیریں كہا كرتے:” الله أكبر الله أكبر لا إله إلا الله والله أكبر الله أكبر ولله الحمد”

 

اور ابن ابى شیبہ نے ہى ایك روایت میں اسى سند كے ساتھ تین بار تكبیر كے الفاظ روایت كیے ہیں۔

 

اور محاملى نے صحیح سند كے ساتھ عبد اللہ بن مسعود رضى اللہ تعالى عنہما سے یہ الفاظ بیان كیے ہیں:” الله أكبر كبیراً الله أكبر كبیراً الله أكبر وأجلّ ، الله أكبر ولله الحمد”(اراوء الغلیل : 3 / 126)

 

4. عید كى مباركباد دینا:

عید كے آداب میں ایك دوسرے كو عید كے روز اچھے الفاظ میں مباركباد دینا شامل ہے، چاہے اس كے الفاظ كوئى بھى ہوں، مثلا ایك دوسرے كو یہ كہے: تقبل الله منا و منكم۔ اللہ تعالى ہم اور آپ سے قبول فرمائے۔

 

یا عید مبارك یا اس طرح كے كوئى اور الفاظ كہیں جو مباركباد كے لیے مباح اور جائز ہوں۔

 

جبیر بن نفیر رحمہ اللہ تعالى كہتے ہیں:عید كے روز جب نبى كریم صلى اللہ كے صحابہ كرام ایك دوسرے كو ملتے تو وہ ایك دوسرے كو یہ الفاظ كہا كرتے تھے:” تقبل منا و منك”  یعنی آپ اور ہم سے قبول ہو۔(ابن حجر : سند حسن ہے،فتح البارى : 2 / 446)

 

لہذا عید كى مباركباد دینا صحابہ كرام كے ہاں معروف تھى، اور امام احمد وغیرہ اہل علم نے اس كى رخصت دى ہے، مختلف مواقع پر مباركباد دینے كى مشروعیت پر صحابہ كرام سے ثابت ہے، كہ جب كسى كو كوئى خوشى حاصل ہوتى مثلا كسى شخص كى اللہ تعالى توبہ قبول فرماتا تو صحابہ كرام اسے مباركباد وغیرہ دیا كرتے تھے۔

 

اس میں كوئى شك نہیں كہ مباركباد دینا مكارم اخلاق اور مسلمانوں كے مابین اجتماعیت حسنہ شامل ہوتى ہے۔

 

اور مباركباد كے سلسلہ میں كم از كم یہ كہا جا سكتا ہے كہ: جو شخص آپ كو مباركباد دے اسے آپ بھى مباركباد دیں، اور جو شخص خاموش رہے آپ بھى اس كے لیے خاموشى اختیار كریں۔

 

جیسا كہ امام احمد رحمہ اللہ كا قول ہے:” اگر مجھے كوئى شخص مباركباد دیتا ہے تو میں بھى اسے مباركباد كا جواب دیتا ہوں، لیكن میں اس كى ابتدا نہیں كرتا” ۔

 

5. عید كے لیے خوبصورتى اور اچھا لباس پہننا:

عبد اللہ بن عمر رضى اللہ تعالى سے مروى ہے كہ:” عمر رضى اللہ تعالى عنہ نے بازار سے ایك ریشمى جبہ فروخت ہوتے ہوئے دیكھا تو اسے رسول كریم صلى اللہ علیہ وسلم كے پاس لا كر عرض كیا:” اے اللہ تعالى كے رسول صلى اللہ علیہ وسلم اسے خرید لیں تا كہ آپ اسے عید كے روز اور وفود كو ملنے كے لیے بطور خوبصورتى پہننا كریں، تو رسولكریم صلى اللہ علیہ وسلم نے فرمایا:” یہ تو اس كے لیے ہے جس كا آخرت میں كوئى حصہ نہیں۔۔۔”(صحیح بخارى : 948)

 

اس آیت میں نبى كریم صلى اللہ علیہ وسلم نے عید كے لیے خوبصورتى اختیار كرنے پر انكار نہیں كیا بلكہ اس كا اقرار كیا، لیكن اس جبہ كو خریدنے سے انكار كیا كیونكہ وہ ریشمى تھا۔

 

جابر رضى اللہ تعالى عنہ بیان كرتے ہیں كہ:” نبى كریم صلى اللہ علیہ كا ایك جبہ تھا جو آپ صلى اللہ علیہ وسلم عیدین اور جمعہ كے روز زیب تن كیا كرتے تھے”(صحیح ابن خزیمہ : 1765)

 

اور بیہقى نے صحیح سند كے ساتھ روایت كیا ہے كہ: ابن عمر رضى اللہ تعالى عنہ عید كے لیے اپنا خوبصورت ترین لباس زیب تن كیا كرتے تھے۔

 

اس لیے آدمى كو چاہیے كہ وہ عید كے لیے خوبصورت ترین لباس زیب تن كرے۔

 

لیكن عورتیں جب عید كے لیے جائیں تو وہ زیب و زینت سے اجتناب كریں، كیونكہ انہیں مردوں كے سامنے زینت كے اظہار سے منع كیا گیا ہے، اور اسى طرح باہر جانے والى عورت كے لیے خوشبو لگانا بھى حرام ہے، تا كہ وہ مردوں كے فتنہ كا باعث نہ بنے، كیونكہ وہ تو صرف عبادت اور اطاعت كے لیے نكلى ہے۔

 

6. نماز عید كے لیے آنے جانے میں راستہ بدلنا۔

جابر بن عبد اللہ رضى اللہ تعالى عنہما بیان كرتے ہیں كہ:” عید كے روز رسول كریم صلى اللہ علیہ وسلم راستہ تبدیل كیا كرتے تھے”(صحیح بخارى : 986)

 

اس كى حكمت كے متعلق یہ كہا گیا ہے كہ: تا كہ روز قیامت دونوں راستے گواہى دیں، روز قیامت زمین اپنے اوپر خیر اور شر كے عمل كى گواہى دے گى۔

 

ایك قول یہ ہے كہ: دونوں راستوں میں اسلامى شعار كا اظہار ہو۔

 

اور ایك قول یہ ہے كہ: اللہ تعالى كا ذكر ظاہر كرنے كے لیے۔

 

اور یہ بھى كہ: یہودیوں اور منافقین كو غصہ دلایا جائے، اور تا كہ نبى كریم صلى اللہ علیہ وسلم كے ساتھ لوگوں كى كثرت سے انہیں ڈرایا دھمكایا جا سكے۔

 

اور ایك قول یہ بھى ہے: تا كہ تعلیم اور اقتداء یا پھر ضرورتمندوں پر صدقہ وغیرہ كے ذریعہ لوگوں كى حاجتیں پورى ہوں، یا پھر اپنے رشتہ داروں كى زیارت اور ان سے صلہ رحمى ہو۔

 

عید كى رات قیام كرنے كى فضیلت

ابو امامہ رضى اللہ تعالى عنہ سے مروى ہے كہ نبى كریم صلى اللہ علیہ وسلم نے فرمایا:” جس نے عید الفطر اور عید الاضحیٰ  كى دونوں راتوں كو اجروثواب كى نیت سے اللہ تعالى كے لیے قیام كیا اس كا اس دن دل مردہ نہیں ہو گا جس دن دل مرجائیں گے”( سنن ابن ماجہ : 1782)

 

یہ حدیث ضعیف ہے، نبى كریم صلى اللہ علیہ وسلم كى طرف منسوب كرنا صحیح نہیں۔

 

الاذكار میں امام نووى رحمہ اللہ تعالى كہتے ہیں:” یہ حدیث ضعیف ہے، اسے ہم نے ابو امامہ رضى اللہ تعالى عنہ كے طریق سے مرفوع اور موقوف روایت كیا ہے، اور یہ دونوں طریق ضعیف ہیں۔

 

اور حافظ عراقى رحمہ اللہ تعالى نے” تخریج احیاء علوم الدین ” میں اس كى سند كو ضعیف كہا ہے۔

 

اور حافظ ابن حجر رحمہ اللہ تعالى كہتے ہیں:” یہ حدیث غریب اور مضطرب الاسناد ہے۔ (الفتوحات الربانیۃ : 4 / 235)

 

اور علامہ البانى رحمہ اللہ تعالى نے اسے ضعیف ابن ماجہ میں ذكر كرنے كے بعد اسے موضوع كہا ہے۔ اور السلسلۃ الاحادیث الضعیفۃ  میں ذكر كرنے كے بعد ضعیف جدا كہا ہے۔( السلسلۃ الاحادیث الضعیفۃ : 521 )

 

یہ حدیث طبرانى نے عبادہ بن صامت رضى اللہ تعالى عنہ سے روایت كى ہے كہ رسول كریم صلى اللہ علیہ وسلم نے فرمایا:” جس نے عید الفطر اور عید الاضحیٰ  كى رات شب بیدارى كى اس كا دل اس دن مردہ نہیں ہو گا جس دن دل مر جائیں گے

اس روایت میں ضعف ہے۔

 

ہیثمى نے ” مجمع الزوائد ” میں كہا ہے كہ:اسے طبرانى نے ” الاوسط” اور ” كبیر” میں روایت كیا ہے، اس كى سند میں عمر بن ہارون بلخى ہے، جس پر ضعف غالب ہے، اور ابن مہدى نے اس كى تعریف كى ہے، لیكن اكثر نے اسے ضعیف قرار دیا ہے۔ واللہ اعلم۔

 

اور علامہ البانى رحمہ اللہ تعالى نے ” السلسلۃ الاحادیث الضعیفۃ ” میں ذكر كرنے كے بعد اسے موضوع كہا ہے۔۔( السلسلۃ الاحادیث الضعیفۃ : 520 )

 

اور امام نووى ” المجموع ” میں كہتے ہیں:ہمارے اصحاب كا كہنا ہے: عیدین كى رات نفل و نوافل اور دوسرى عبادات كر كے شب بیدارى كرنا مستحب ہے، ہمارے اصحاب نے امامہ رضى اللہ تعالى عنہ كى حدیث سےاستدلال كیا ہے كہ نبى كریم صلى اللہ علیہ وسلم نے فرمایا:” جس نے عیدین كى رات شب بیدارى كى اس كا دل مردہ نہیں ہوگا، جس دن دل مر جائیں گے”

 

اورمسند  شافعى اور ابن ماجہ كى روایت میں ہے:” جس نے عیدین كى رات اللہ تعالى كے لیے اجروثواب كى نیت ركھتے ہوئے قیام كیا، اس كا دل مردہ نہیں ہو گا جب دل مر جائیں گے”

 

اسے انہوں نے ابو درداء رضى اللہ تعالى عنہ سے موقوفا روایت كیا ہے،اور ابو امامہ رضى اللہ تعالى عنہ سے بھى یہ موقوف اور مرفوع بیان كى گئى ہے جیسا كہ گزر چكا ہے، اور ان سب طرق كى اسانید ضعیف ہیں۔

 

اور شیخ الاسلام ابن تیمیمہ رحمہ اللہ تعالى كہتے ہیں:جن احادیث میں عیدین كى رات كا ذكر ہے وہ نبى علیہ السلام كے ذمہ من گھڑت اور كذب ہیں۔

 

اس كا یہ معنى نہیں كہ اس رات قیام مستحب نہیں، بلكہ ہر رات قیام اور نفل نوافل ادا كرنا مشروع ہیں، اسى لیے علماء كرام كا اتفاق ہے كہ عید كى رات قیام كرنا مستحب ہے، (یعنی اگر کسی مسلمان کا یہ معمول ہے کہ وہ ہر رات  قیام کرتا ہے تو اس کے حق میں عید کی رات بھی قیام کرنا اور عبادتیں کرنا جائز ہے ۔ اور جو مسلمان صرف عید کی رات کو خاص کرتے ہوئے قیام کا اہتمام کرے تو اس کے حق میں یہ جائز نہیں اس لیے کے عید کی رات کے قیام کے سلسلہ میں جتنی احادیث وارد ہیں سب ضعیف اور موضوع ہیں)۔ (الموسوعۃ الفقھیۃ : 2 / 235 )

 

نماز عید کا طریقہ

نماز عید كا طریقہ یہ ہے كہ امام شہر سے باہر نكل كر عید گاہ میں لوگوں كو دو ركعت نماز پڑھائے۔

 

عمر رضى اللہ تعالى عنہ فرماتے ہیں كہ: نماز عید الفطر دو ركعت ہیں، اور نماز عیدالاضحیٰ  بھى دو ركعت ہیں، تمہارے نبى كریم صلى اللہ علیہ وسلم كى زبان مبارك سے یہ مكمل نماز ہے قصر نہیں، جس نے افترا باندھا وہ خائب و خاسر ہوا”۔ (سنن نسائى : 1420 )

 

ابو سعید رضى اللہ تعالى عنہ بیان كرتے ہیں كہ:” عید الفطر اور عید الاضحیٰ  كے روز نبى كریم صلى اللہ علیہ وسلم عید گاہ تشریف لے جاتے اور وہاں سب سے پہلے نماز پڑھاتے”(صحیح بخارى : 956)۔

 

نماز عید كى پہلى ركعت میں تكبیر تحریمہ كے بعد چھ یا سات تكبیریں كہى جائیگى اس كى دلیل مندرجہ حدیث عائشہ رضى اللہ تعالى عنہا ہے:عائشہ رضى اللہ تعالى عنہ بیان كرتى ہیں كہ:نماز عید الفطر اور عید الاضحیٰ  میں پہلى ركعت میں سات تكبیریں اور دوسرى ركعت میں پانچ تكبیرات ہیں جو كہ ركوع كى تكبیروں كے علاوہ ہیں”۔ ( ارواء الغلیل : 639 )

 

تكبیرات كے بعد سورۃ الفاتحہ پڑھے اور پہلى ركعت میں سورۃ ق كى تلاوت كرے، اور پھر دوسرى ركعت میں پانچ تكبیرات كہنے كے بعد سورۃ الفاتحہ پڑھے اور پھر سورۃ القمر كى تلاوت كے، نبى كریم صلى اللہ علیہ وسلم عیدین كى نماز میں یہى دو سورتیں تلاوت كیا كرتے تھے.

 

اور اگر چاہے تو پہلى ركعت میں سورۃ الاعلى اور دوسرى ركعت میں سورۃ الغاشیۃ كى تلاوت كر لے، نبى كریم صلى اللہ علیہ وسلم سے ثابت ہے كہ آپ نے عید كى نماز میں سورۃ الاعلى اور سورۃ الغاشیۃ كى تلاوت فرمائى تھى.

 

امام كو نماز عید میں ان سورتوں كى تلاوت كر كے سنت كا احیاء كرنا چاہیے تا كہ اگر كوئى ایسا كرے تو مسلمان لوگوں كو علم ہو كہ ایسا كرنا سنت ہے اور وہ انكار نہ كریں.

 

اور نماز عید كے بعد امام لوگوں كو خطبہ دے، اور خطبہ میں كچھ حصہ عورتوں كے ساتھ خاص ہو جس میں عورتوں كے احكام اور انہیں وعظ و نصیحت كى جائے، اور جس سے انہیں اجتناب كرنا چاہیے ان اشیاء سے انہیں منع كیا جائے، كیونكہ عید كے خطبہ میں نبى كریم صلى اللہ علیہ وسلم ایسے ہى كیا كرتے تھے.(فتاوى اركان الاسلام للشیخ محمد ابن عثیمین رحمہ اللہ : 398 : فتاوى اللجنۃ الدائمۃ للبحوث العلمیۃ والافتاء : 8 / 300- 316)

 

نماز عید خطبہ سے قبل ہونى چاہیے:عید كے احكام میں شامل ہے كہ نماز عید خطبہ سے قبل ادا كى جائے اس كى دلیل مندرجہ ذیل حدیث ہے:جابر بن عبد اللہ رضى اللہ تعالى عنہما بیان كرتے ہیں كہ:” نبى كریم صلى اللہ علیہ وسلم عید الفطر كے روز عیدگاہ گئے اور خطبہ سے قبل نماز عید كى ادئیگى سے ابتداء كى”(صحیح بخارى : 958 ، صحیح مسلم : 885)۔

 

اور نماز عیدكے بعد خطبہ ہونے كى دلیل یہ حدیث بھى ہے كہ:ابو سعید رضى اللہ تعالى عنہ بیان كرتے ہیں كہ:” رسول كریم صلى اللہ علیہ وسلم عید الفطر اور عید الاضحیٰ  كے روز عید گاہ جایا كرتے اور وہاں نماز عید سے ابتدا كرتے، پھر نماز سے فارغ ہو كر لوگوں كے سامنے كھڑے ہو كر انہیں وصیت كرتے، اور انہیں حكم دیتے، اور اگر كوئى لشكر روانہ كرنا ہوتا تو اسے روانہ كرتے، یا كسى چیز كا حكم دینا ہوتا تو اس كا حكم بھى دیتے، جبكہ سب لوگ اپنى صفوں میں ہى بیٹھے ہوتے تھے، اور پھر وہاں سے چلے جاتے”

 

ابو سعید رضى اللہ تعالى عنہ كہتے ہیں كہ:لوگ اسى پر عمل كرتے رہے حتى كہ میں مروان ـجبكہ وہ مدینہ كا گورنر تھا ـكے ساتھ عید الاضحیٰ  یا عید الفطر كے روز عیدگاہ نكلے اور جب عیدگاہ پہنچے تو كثیر بن صلت نے وہاں منبر بنا ركھا تھا، اور مروان اس منبر پر نماز عید سے قبل ہى چڑھنا چاہتا تھا، میں نے اس كا كپڑا پكڑ كر كھینچا تو وہ مجھ سے كپڑا چھڑا كر منبر پر چڑھ گیا اور نماز عید سے قبل خطبہ دینے لگا تو میں نے اللہ كى قسم تم نے تبدیلى كر لى ہے !!! تو اس نے جواب دیا: ابو سعید جس كا تمہیں علم تھا وہ جا چكا.

 

تو میں نے جواب دیا: جو میں جانتا ہوں اللہ كى قسم وہ اس سے بہتر ہے جو میں نے جانتا، تو اس نے جواب دیا: نماز عید كے بعد لوگ ہمارى بات نہیں سنتے تھے، تو میں خطبہ نماز عید سے قبل كر لیا”۔ (صحیح بخارى : 956 ).

 

نماز عید كے بعد مصافحہ، معانقہ اور مباركباد دینا

صحابہ كرام سے وارد ہے كہ وہ ایك دوسرے كو عید كى مباركباد دیا كرتے اور یہ كہتے : تَقَبَلَ اللهُ مِنَّا وَ مِنْكُمْ۔

ترجمہ: اللہ تعالى ہم سے اور تم سے قبول فرمائے۔

 

جبیر بن نفیر بیان كرتے ہیں كہ رسول كریم صلى اللہ علیہ وسلم كے صحابہ كرام عید كے روز جب ایك دوسرے كو ملتے تو ایك دوسرے كو كہتے:تَقَبَلَ اللهُ مِنَّا وَ مِنْكَ: اللہ تعالى مجھ سے اور آپ سے قبول فرمائے۔

 

امام احمد بن حنبل رحمہ اللہ تعالى كہتے ہیں:اس میں كوئى حرج نہیں كہ ایك شخص دوسرے كو عید كے روز تقبل اللہ منا و منكم كے الفاظ كہے۔ ابن قدامہ رحمہ اللہ نےاسے المغنى میں نقل كیا ہے۔

 

شیخ الاسلام ابن تیمیہ رحمہ اللہ تعالى سے دریافت كیا گیا:” كیا عید مبارك اور لوگوں كى زبانوں پر جو عید مبارك كے الفاظ ہیں جائز ہیں؟ كیا شریعت اسلامیہ میں اس كى كوئى دلیل ملتى ہے یا نہیں ؟ اور اگر شرعی دلیل ہے تو پھر كیا كہا جائے؟

شیخ رحمہ اللہ تعالى كا جواب تھا:” جب عید كے روز نماز عید كے بعد لوگ ایك دوسرے كو ملیں تو انہیں ایك دوسرے كو تقبل اللہ منا و منك و احالہ اللہ علیك وغیرہ كے الفاظ كہیں، صحابہ كرام كى ایك جماعت سے ایسا كرنا مروى ہے، اور اس میں آئمہ كرام مثلا امام احمد وغیرہ نے رخصت دى ہے۔ لیكن امام احمد كہتے ہیں: میں خود ابتدا میں كسى كو یہ نہیں كہتا لیكن اگر مجھے كوئى كہے تو میں جواب میں یہى الفاظ كہتا ہوں، كیونكہ تحیۃ كا جواب واجب ہے، لیكن مباركباد دینے كى ابتدا كرنا سنت مامورہ نہیں ہے، اور نہ ہى اس سے منع كیا گیا ہے، اس لیے جو یہ فعل كرتا ہے اس كے پاس قدوہ ہے، اور جو نہیں كرتا اس كے پاس بھى قدوہ ہے۔( فتاوى الكبرى: 2 / 228)

 

شیخ ابن عثیمین رحمہ اللہ تعالى سے مندرجہ ذیل سوال كیا گیا:عید كى مباركباد دینے كا حكم كیا ہے ؟ اور كیا اس كے كوئى خاص الفاظ ہیں؟

تو شیخ رحمہ اللہ تعالى كا جواب تھا:” عید كى مباركباد دینا جائز ہے، اور اس كے لیے كوئى جملہ مخصوص نہیں، بلكہ لوگ جس كے عادى ہوں وہى جائز ہے جبكہ وہ گناہ نہ ہو” ۔

اور شیخ كا یہ بھى كہنا ہے:” بعض صحابہ كرام سے بھى عید كى مباركباد دینا ثابت ہے، اور اگر فرض كریں نہ بھى ہو تو اس وقت یہ ایك عادى معاملا بن چكا ہے جس كے لوگ عادى ہیں، اور رمضان المبارك كى تكمیل اور قیام كے بعد عید كے روز ایك دوسرے كو مباركباد دیتے ہیں” ۔

 

شیخ رحمہ اللہ تعالى سے دریافت كیا گیا:نماز عید كے بعد مصافحہ اور معانقہ كرنے كا حكم كیا ہے ؟

تو شیخ رحمہ اللہ تعالى كا جواب تھا:” ان اشیاء میں كوئى حرج نہیں، كیونكہ لوگ اسے بطور عبادت اور اللہ تعالى كا قرب سمجھ كر نہیں كرتے، بلكہ لوگ یہ بطور عادت اور عزت و اكرام اور احترام كرتے ہیں، اور جب تك شریعت میں كسى عادت كى ممانعت نہ آئے اس میں اصل اباحت ہى ہے “ ۔ ( مجموع فتاوى ابن عثیمین : 16 / 208- 210 )

 

REFERENCE:

https://www.askislampedia.com/ur/wiki/-/wiki/Urdu_wiki/%D8%B9%DB%8C%D8%AF+%D9%83%DB%92+%D8%A2%D8%AF%D8%A7%D8%A8

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