Muadh ibn Jabal (radhiallahu `anhu) on Knowledge

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Mu`aadh ibn Jabal (radhiallahu `anhu) on Knowledge

Excerpted from works by Ibn Taymiyyah and Abu Nu`aim

The Prophet sallallaahu `alayhi wa sallam said about Mu`aadh ibn Jabal: "Verily, when the people of knowledge will be present before their Lord, the Mighty and Sublime, Mu`aadh will be one step ahead of them." [Saheeh, Ibn Sa`d, Aboo Nu`aim, at-Tabaraanee]

He, sallallaahu `alayhi wa sallam, also said about Mu`aadh: "…the most knowledgeable of them [my Ummah] about the lawful and the prohibited is Mu`aadh bin Jabal…" [At-Tirmidhee, Ibn Hibbaan, ibn Maajah, al-Baihaqee, al-Haakim, who declared it Saheeh]

Ibn Taymeeyah writes in al-Wasiyyah: "Part of Mu`aadh’s excellence further is that the Prophet, sallallaahu `alayhi wa sallam, sent him to the people of Yemen as a preacher on his behalf, a caller, a teacher of understanding in the Deen, a giver of religious verdicts, and a judge."

This is Mu`aadh, radhiallaahu ta`aalaa `anhu, to whom the Prophet, sallallaahu `alayhi wa sallam, also said: "O Mu`aadh! By Allaah, truly I love you." [Aboo Daawood, an-Nasaa’ee, ibn Hibbaa, Aboo Nu`aim, Ibn Khuzaimah and al-Haakim, who declared its isnaad to be saheeh]

Aboo Nu`aim reports some sayings of Mu`aadh himself about the excellence of knowledge, among which we find the following:

"Knowledge is a comforting friend in times of loneliness, it is the best companion during travels, and it is the inner friend who speaks to you in your privacy. Knowledge is the discerning proof of what is right and what is wrong, and it is the positive force that will help you surmount the trials of comfort, as well as those of hardships. Knowledge is your most powerful sword against your enemy, and finally, it is your most dignifying raiment in the company of your close companions."

"Through knowledge, Allah, blessed be His Name, raises some people in rank, and He makes them leaders in righteousness and models in morality. The vestige of their faith is avidly sought, their deeds are emulated perceptively, and people will seek and sanction their opinions solicitously and unequivocally. The heavenly angels seek their company and anoint them with their wings, every fresh or withered life they pass by implore Almighty Allah to forgive them their sins, even the fish in the oceans, the beasts of the lands and every bird of prey and migratory bird pray and solicit the mercy of Almighty Allah on their behalf. This is because knowledge revives the dead hearts and drives them out of darkness into light, and because knowledge is the light of the inner eyes that cures one’s blindness and restores his inner sight."

Source

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]

Seeking Something

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

Seeking Something

uploaded 25 Oct 2006

The desire to believe



Throughout history humans have revered things. The One, true God (swt) has been worshipped, as well as a mixture of the weird and wonderful. Innate in us is a desperate desire to sanctify. This sanctification instinct may seem out of place in the hustle and bustle of modern life. However sanctification is present in the West today in many guises. Similar guises appeared within the ideology that denied this instinct’s very existence; the old Communist bloc. As Muslims this instinct is a positive energy that we tap into, providing many practical applications.



The sanctification of Allah (swt)

"Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise." [TMQ 2:164]

Muslims derive inspiration from the wonders of the world. Appreciation of the magnificence of the creation pushes us to have a greater fear of the Creator (swt). This fear affects us by prompting us to obey Allah’s (swt) law. The more aware we are that Allah (swt) is watching us, the more vigilant we should become of our responsibilities. Sanctification is a central part of our daily lives. As a minimum of five times a day we turn in prayer to Allah (swt). An integral part of salah is the sanctification and the begging of our Lord (swt) for guidance and help. When performed sincerely this should inspire us to be mindful of Allah’s (swt) laws in the periods between the salah. Thus the fruits of the remembering Allah (swt), in this world, should be born out in our behaviour.

"Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest without doubt." [TMQ 29:45]

The power that is released when sanctifying Allah (swt) should be harnessed to influence our lives in general. The more aware we are of Allah’s (swt) existence the more mindful we should be of the law. This fear of Allah (swt), and the submission that follows, is what characterises the Islamic society.



The desire for sanctification



The strength that is to be harnessed from worship really comes to the forefront during this month. This is a month were we reduce our food, we reduce our sleep, we increase our prayers and all other forms of ritual worship. With all these changes in our life patterns we still feel animated and full energy. Our minds often think clearer, our bodies are refreshed. Many of us, as individuals, may look back through the years and see that some of our best personal achievements happened in Ramadhan. Similarly, we as an Ummah through history have attained success in this month. That is success in both in this world and the next. Ramadhan demonstrates a unique thing within Islam. That is, how the individual and collective rituals (Sadaqah, Tarawih prayer, communal iftar etc) channel the energies of the Ummah for good.



However, more importantly this is the month in which Allah (swt) has given us the opportunity to better ourselves, in taqwwa, and to gain multiple rewards for minimal efforts. The believer experiences a particular indescribable joy at the time of iftar. We all experience this reality, but it is also in concordance with the what Rasool-Allah, Sallallahu alayhe wa Sallam informed us of, ‘…one who fasts experiences two joys; he is joyful when he breaks his fast, and he is joyful, by virtue of his fast, when he meets his Raab’ [Bukari and Muslim]. Obviously none of us have experienced the joy of meeting Allah, so there is no point in discussing this. However the joy of eating a simple date is something that all of us recognise, but yet none of us can really quantify. None of us can articulate in writing or speech in any language the nature of the experience of breaking fast after a long day. It is this type of pleasure, of this world, that is so unique and specific to Islam and Muslims.



So let us, within ourselves, think deeply about the joys of this month. Now let us contrast these sentiments about this month, our families, our communities, our acts of worship with the current state of affairs in the West. The world is dominated by disbelief, kufr. This is characterised by ignorance in belief and actions. G.K. Chesterton the English writer and satirist has been attributed with the saying, "when people stop believing in god they don’t start believing in nothing. They start to believe in anything." This is not merely an accurate description of the West, but a description of the nature of human beings. Humans have certain needs and instincts. We all need of food, water and air to breath etc. As Muslims we believe that it was Allah’s (swt) will (Qadar) is that He (swt) created us with the need for food and water. Similarly it is Qadar that we experience certain discomforts when aspects of our lives are lacking. If we do not fulfil an instinct it results in anxiety.



The root instincts are few; but the way they manifest themselves in our behaviour are many. The sanctification instinct stems from the fact that we are all subordinate to various things. We are all very much aware of our inferiority to many phenomena. Past people have been worshipped or have commanded others to worship them. The Qur’an tells us of Ferr‘on. Communities that lived by the sea have recognised how their whole existence relied upon the sea, as a result they would worship the sea. This is paralleled in communities that lived on the banks of the Nile or within the shadow of a volcano. Similar examples can be seen in communities that acknowledged the importance of the sun, fire, the moon and the stars etc. The method of worshipping these things was disparate.



Channelling sanctification correctly



Muslims acknowledge the brilliance of many things. However, all our worship is channelled to Allah (swt) and not the created things. We recognise the power of a riding beast. There are many dangers involved in riding a camel or a horse. This may be extrapolated to the dangers of driving a car. Rather than resign ourselves to thinking that our well being lies in the handing of the car or the beast only, we ask Allah (swt) to grant us control over His (swt) creation, "Glory be to him who has subjected these to our (use), for we could never have accomplished this (by ourselves). And to our Lord, surely must we turn back." This is often recited with real conviction and trust in Allah (swt), not only by habit. After seeing or hearing of a terrible road accident we appreciate the horrors that the car can inflict on the human. It is at that time when we recite this du‘a with the most conviction.



J‘afar as-Sadiq once addressed a staunch atheist, saying; "Have you ever travelled on the sea?" He replied "Yes." J‘afar then asked, "Have you experienced its terrors?" "Yes, indeed! One day while we were out at sea, a terrible hurricane blew up and smashed our ship. Several sailors perished. I clung to a rafter of the ship but soon it was soon snatched away. I was thrown about in the stormy sea but was eventually tossed up on the shore." "When the storm broke," J‘afar commented, "perhaps you first relied on the ship and the sailors for your safety and then on the rafter which saved you for a while. But when all these went, did you resign yourself to death or did you still hope of safety?" "I hoped for safety," the atheist answered. "On whom did you hope for safety?" The man was silent and J‘afar said, "The Creator is the One on whom you placed your hopes at that time, and He (swt) is the one who delivered you from drowning." After this conversation the atheist was no longer an atheist.



Filling the West’s belief vacuum



Atheism is a blatant form of disbelief. However any non belief in Allah (swt) and His messenger is kufr. In Britain many are leaving traditional Christianity in favour of new fan dangled ways. Less than 10 percent of the population go to church regularly and the numbers are declining rapidly. But Britain has not suddenly become a nation of sceptic rationalists. Seventy-one percent still profess to believe in a god of some form. If popular culture is to be taken as a gauge, superstition and the paranormal seem to be the new creed. The entertainment industry has capitalised on the interest in the weird and wonderful.



Humans need guidance to show us how and what to worship. We believe in all that is mentioned in the Qur’an regardless of how difficult it is to perceive based on our limited minds. Muslims accept that; ‘Isa ibn Mariam (as) was born of a virgin and spoke from the cradle and that Ibrahim (as) was put into the fire without harm. We are comfortable with these beliefs because we first believe in the authority and authenticity of the Qur’an. The Qur’an is most agreeable to Muslims. Its commands are compatible with our nature. The Qur’an may be seen as a kind of user’s manual that manufacturers supply with machinery. Our ‘manufacturer’ is Allah (swt). Who is therefore best qualified to provide us with a manual for life? A code for us to satisfy our inner desires to revere something is clearly described for us in the texts of Islam.

"Alif, Lam Meem. This is the Book; in it is guidance sure, without doubt, to those who fear Allah, believe in the Unseen, establish the prayer, and pay the zakah" [TMQ 2:1-3]

Source: KCom Journal

The Prophet sal Allahu alayhi wa'sallam said:

"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

The Transient Nature of this World

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

The Transient Nature of this World

A righteous man was given the news that on of his companions had died, and so he went to the family of the deceased to console them. When he arrived there, there were screaming and crying in very loud voices. He said:

“Indeed the one we lost was not your provider; the One Who provides for you is Ever-lasting and never dies. The one you lost did not block off the holes in the ground that belonged to you, for all he did was fill his own hole (i.e., fill his own grave). Indeed, each of you, by Allah, will fill his hole. Indeed when Allah (the Exalted) created the world, He decreed destruction for it, and death for its inhabitants. No experience permeates a household except that that household then becomes filled with a lesson. And no group gathers among themselves except that they will soon be parted, and then it is Allah (the Exalted) Who will be the One Who inherits the earth and all that is on it. Whoever from you is crying, then let him cry over himself, for the destination of your companion (i.e., the deceased) is the destination of all people tomorrow.”

[Gems and Jewels]

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]

Fasting in the Month of Shawwal

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Fasting in the Month of Shawwal

Allaah `azza wa jall, says in the Qur’aan, what means: "Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [al-Qur’aan, 3:31]

This is a beautiful verse, named by some of the salaf as "the verse of the test", as it tests how true one’s love of Allaah is. They explained that if one loves Allaah, then he must show that in his/her following of the Prophet Muhammad, sallallaahu `alayhi wa sallam. The verse tells us that those who follow the Prophet, sallallaahu `alayhi wa sallam, if sincere, can in shaa’ Allaah expect the following two:

- Allaah ta`aalaa loving them
- Allaah ta`aalaa forgiving their sins.

One of the ways to manifest our loving of Allaah, by following the Prophet, sallallaahu `alayhi wa sallam, is to do those acts that he, sallallaahu `alayhi wa sallam, advised his Companions, and the Ummah in general, to do. A sunnah which is certainly relevant to us in these days is his, sallallaahu `alayhi wa sallam, practice to fast six days in the month of Shawwaal.

Aboo Ayyoob al-Ansaaree narrated: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]

So this is an established sunnah, which carries a great reward, even though we find a great Imaam differing in this issue. Ibn Rushd al-Qurtubee said that Maalik, raHimahumallaah considered this fast to be disapproved, "either because people might associate with Ramadhaan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely." [Bidaayat ul-Mujtahid] However, we know that Imaam Maalik said: "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [Reported by Ibn `Abdul Barr, Ibn Hazm and al-Fulaanee]

In commenting on the above mentioned hadeeth, As-San`aanee said in Subul us-Salaam: "If the thirty days of Ramadhaan fasting are assimilated with the six days of fasting in Shawwaal, it altogether makes 36 days. According to Sharee`ah, each virtue is rewarded ten times. Therefore, if we multiply 36 with 10, it makes 360, a number which equals the days of a year. Some scholars are of the opinion that these six days of fasting in Shawwaal must be completed in a continuous order right after the end of Ramadhaan. Some believe that is enough to merely complete six days of fasting in Shawwaal (in any order, either successive or with intervals), an opinion which is deemed to be correct."

Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasaa'ee, Saheeh]

If it is easier for one to fast on weekends, then in that case one would still be following another sunnah at the same time: Umm Salama, radhiallaahu `anhaa, narrated: Allaah’s Messenger used to fast mostly on Saturday and Sunday, and he used to say: "They are the festival days for the mushrikeen, and I like to act contrary to them." [an-Nasaa’ee, Ibn Khuzaymah, who graded it saheeh, and Ibn Hajar agreed]

But, again, this fast is not obligatory, rather only recommended. There is reward for whoever does it, and no blame upon anyone who leaves it.

Islaam.com

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]

Six Fasts in the Month of Shawwal

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Six Fasts in the Month of Shawwal

It is commendable to keep six fasts in the month of Shawwal. The Prophet, Sall-Allahu alayhi wa sallam, has said:

Whoever completes fasts of Ramadan then adds to them the fast of six days in the month of Shawwal, it will carry the thawab of fasting for the whole year. (Sahih Muslim)

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]

Eid Mubarak!!!

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

As'salamu alaykum wa rahmatullahi wa barakatuhu

Eid Mubarak!!!

'Taqabbala 'llaahu minnaa wa mink

(may Allaah accept from us and you.)'

رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Rabbana aghfir lana Dhunuubana wa·israfana fi amrina wathabbit aqdamana wansurna ala alqaumil-kafiriin

Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that reject Faith
[surah ali-Imran; 3: 147]

Remember the Ummah in your dua’s!

اللهُمَ أنْصُرْ الاسْلَمُ وَ الْمُسْلِمِينَ

Allahumma ansur al-Islamu wal-muslimeen

O Allah! Help Islam and the Muslims

Ameen!

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]

Recommended Acts On Eid Days

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Recommended Acts On Eid Days

by Dr. Muhammad al-Jibâly

Ghusl

It is recommended to take a bath on the morning of `Eed. Naafi` reported that:

"`Abdullaah Bin `Umar (ra) used to take ghusl (bath) on the day of Fitr before proceeding to the musallaa (prayer place)." [1]

Sa`eed Bin al-Musayyib (r) said:

"There are three sunnahs[2] for Fitr: walking to the musallaa, eating before you go, and performing ghusl."[3]

Imaam Ibn Qudaamah said:

"It is recommended to perform ghusl for `Eed. Ibn `Umar would perform ghusl on the day of Fitr; and `Alee is reported to have done so as well4. This is also the opinion of `Alqamah, `Urwah, `Ataa', an-Nakh`ee, ash-Shi`bee, Qataadah, Abu az-Zinad, Maalik, ash-Shaafi`ee, and Ibn ul-Munthir."[5]

The reports regarding Allaah's Messenger saws performing ghusl for the `Eed or commanding people to perform it are all weak.^[6]

Beautifying Oneself

It is also recommended to dress and adorn oneself for the occasion of the `Eed. Ibn `Umar (ra) narrated:

"`Umar (ra) saw a silk cloak in the market; he took it to Allaah's Messenger saws, and said, 'O Allaah's Messenger, buy this and adorn yourself with it during the `Eed and when the delegations visit you.' Allaah's Messenger saws replied, This dress is for those who have no good share (in the Hereafter). After a period of time, Allaah's Messenger saws sent a cloak of silk brocade to _Umar. _Umar came to Allaah's Messenger saws with the cloak and said, 'Allaah's Messenger! You said that this dress was for those who had no good share (in the Hereafter), yet you sent it me!' Allaah's Messenger saws said, (I sent it to you) so that you may sell it or use it to fulfill your need.[7] " [8]

Al-Haafiz Ibn Hajar (r) said:

"The evidence derived from this hadeeth is that the Prophet saws has approved of _Umar's suggestion to beautify oneself for `Eeds, and only objected to wearing that kind of garment, because it was made of silk."[9]

The great scholar, as-Sindee, deduced:

"This hadeeth proves that dressing up for the `Eed days was an acceptable custom among the companions, and that the Prophet saws did not object to it, from which it is concluded that it was approved."[10]

And Ibn Qudaamah noted:

"This indicates that beautifying oneself on these occasions was common among them. Maalik said, 'I heard the people of knowledge express the desirability of perfume and beautification for every `Eed.'"[11]

Furthermore, Ibn ul-Qayyim said:

"The Prophet saws would wear his best clothes to go to the `Eed prayer. He had a cloak that he wore specifically on the two `Eeds and Friday. Sometimes he wore green cloaks, other times he wore a lined red cloak[12 ]not solid red as some people think, but it had red lines like the Yemenite lined cloaks."[13]

And Ibn Hajar said:

"Ibn Abu ad-Dunyaa and al-Bayhaqee reported, with an authentic chain of narrators, that Ibn `Umar (ra) would wear his best clothes on the two `Eeds."[14]

Of the beautification for the `Eed (for men) is wearing kuhl, perfumes, and oils, and wearing a `amaamah (turban) or a koofiyyah (simple cap). As is noted by ash-Shaykh al-Albaanee in Tamaam ul-Minnah, the Muslim men should not have their head uncovered, as is customary of the Europeans.^[15]

Eating on the Morning of Eed

Anas Bin Maalik (ra) narrated:

"Allaah's Messenger saws would not leave (his house) on the day of Fir until he ate some dates."[16]

Imaam al-Muhallab said:

"The wisdom in eating before the prayer is to circumvent the assumption that one must continue to fast until the `Eed prayer is over."[17]

And Buraydah Bin al-Haseeb (ra) narrated:

"The Prophet saws would not leave (his house) on the day of Fir until he ate. On the day of Nahr (slaughtering) he would not eat until he returned - so that he would eat from his sacrifice."[18]

The great scholar ash-Shawkaanee said:

"The wisdom in delaying eating on the day of Adhaa (sacrifice) is that it is a day on which it is legislated to offer sacrifices and to eat from them. Thus, it is recommended for one to eat from his sacrifice on breakfast. This was mentioned by Ibn Qudaamah.[19]”[20]

Az-Zayn Bin al-Munayyir said:

"The time that the Prophet saws ate his breakfast on each of the two `Eeds occurred at the proper time of giving out their related sadaqah (charity), thus dispensing of the Fitr charity before going to the musallaa, and dispensing of the sacrifice's charity after slaughtering it."[21]

It must be noted here that, nowadays, people no longer slaughter their sacrifices at the musallaa. They do that at distant places, and sometimes do not get the meat until the evening or the following days. In this case, it is understandable that the sunnah of eating breakfast from the sacrifice's meat cannot be reasonably fulfilled.

The Musallaa

Praying At The Musallaa

The sunnah is to hold the `Eed prayer in the open. This outdoor place of prayer is known as the musallaa. Abu Sa`eed al-Khudree (ra) said:

"The Prophet saws used to go on the day of Fitr and the day of Adha to the musallaa; and the first thing he did when he reached there was perform the prayer."[22]

The `allaamah (great scholar) Ibn al-Haajj al-Maaliki said:

"The established sunnah for the prayer of the two `Eeds is to be held in the musallaa; for, even though the Prophet saws said: One prayer in this masjid (mosque) of mine is better than a thousand prayers in any other masjid - except for al-Masjid ul-Haraam (the Sacred Mosque of Makkah).[23] Yet, and despite this great merit, he saws left it and went out (to the musallaa) (on the days of `Eed)."[24]

Ibn Qud_mah said:

"The sunnah is to hold the `Eed prayer in the musallaa. `Alee (ra) commanded with that; and al-Awzaa`ee recommended it - as did the people of reason[25] it is also the opinion of Ibn ul-Munthir."[26]

As for the one who is incapable to go out to pray in the musallaa, because of a weakness or old age, then he may pray in the masjid, and there is no blame on him - in shaa'a 'Llaah.^[27] It should be noted here that the goal of holding the `Eed prayer in the musallaa is to gather the largest possible number of Muslims in one place.


However, we see in many counties today the establishment of many musallaas, even without a need for them. The scholars have warned people against such a thing^[28] And these numerous musallaas have been turned into podiums set up to declare loyalty to different parties and divide the word of Muslims. Indeed, there is no might or power except from Allaah (SWT).

Taking Different Routes

Jaabir Bin `Abdillaah (ra) reported:

"The Prophet saws would take different routes on the day of the Eed."[29]

Ibn ul-Qayyim (r) said:

"He saws would take different routes on the day of the `Eed, going one way and returning another one. It has been said that the wisdom behind this is:

• to greet the people of both routes,
• so that the people of both routes will receive blessings from him (through his supplication, salaam, etc),
• to fulfil the needs of the needy on both routes,
• to display (by the Takbeer, etc.) the Islaamic rites,
• (and the best opinion of all:) for all of these reasons, in addition to other aspects of wisdom that are always associated with his saws actions."^[30]

After mentioning the above opinions, Imaam an-Nawawee (r) said:

"Even if the reason were not known, it would still be absolutely recommended to follow his saws example; and Allaah (SWT) knows best." [31]

Going Early

Imaam al-Baghawee (r) said:

"It is recommended for the people, as soon as they complete the Suhb (morning) prayer, to head toward the musallaa and sit in their places there, saying the Takbeers. As for the Imaam, he should arrive just at the time of the prayer."[32]

Walking

It should be noted as well that it is recommended, for those who are capable of doing it, to walk to the musallaa. `Alee (t) said:

"It is of the Sunnah that you go to the `Eed walking."[33]

Takbeer During the Two `Eeds

Takbeer (saying 'Allaahu Akbar' - Allaah is the Greatest) is a clearly distinctive feature of Muslims' `Eed celebrations.

Evidence For Takbeer On `Eed Days

Allaah (SWT) says:

... And that you must exclaim Allaah's greatness, for having guided you, so that you may be grateful.[34]

Time Of Takbeer

The Takbeer for `Eed starts from the time that one leaves his house heading toward the musallaa. It is confirmed that the Prophet saws:

"... Would leave (his house), on the day of Fitr, saying Takbeer until he reached the musallaa, and until he performed the prayer. Once he had performed the prayer, he would stop saying the Takbeer."[35]

The great hadeeth scholar al-Albaanee said:

"This hadeeth provides evidence for the Muslims' common practice of saying the Takbeer aloud on route to the musallaa, even though many people are now neglecting this sunnah - so that it is almost totally forgotten! It would be useful at this point to remind that saying the Takbeer in unison, as many people do, is not permissible. This applies as well to any other form of thikr (mentioning Allaah (SWT)), whether it is supposed to be said loudly or secretly. Let this be a warning for us, and let us keep in our minds that the best guidance is that of Muhammad saws."[36]

Ibn Taymiyyah (r) was asked about the time for Takbeer on the two `Eeds. He replied:

"Praise be to Allaah. The most correct opinion, which agrees with the majority of the Salaf and scholars among the sahaabah and Imaams, is that Takbeer extends from fajr (dawn) on the day of `Arafah to the last day of Tashreeq; it is done following each prayer; and it is recommended for everyone to raise his voice with the Takbeer when heading to the Eed. This is agreed upon among the Four Imaams."[37]

It should be noted that his specification "following each prayer" has no evidence. The correct opinion is to say it at all times, without specification. This is supported by what Imaam al-Bukhaaree said:

"... And `Umar (ra) used to say the Takbeer in his tent at Minaa, so the people in the masjid heard him, and they also said the Takbeer; and then the people of the market places also said the Takbeer, until Minaa echoed with everyone's Takbeer. And Ibn `Umar (ra) used to say the Takbeer at Minaa on these day: after the prayers, on his bed, in his tent, in his sittings, and while walking - throughout these days. And Maymooonah (ra) used to say the Takbeer on the day of Nahr; also, the women would say the Takbeer behind Abbaan Bin `Uthmaan and `Umar Bin `Abd ul-`Azeez on the night of Tashreeq[38]with the men in the masjid."[39]

Also, it is reported that:

"When Ibn `Umar, went out (of his house) on the morning of the day of Fitr and the day of Adha, he would say the Takbeer aloud until he reached the musallaa, then he would say it until the imaam arrived (for the prayer)."[40]

The Wording Of The Takbeer

There are no authentic hadeeths describing how the Prophet saws said this Takbeer; however, the following have been reported from his companions (ra):

a) Ibn Mas`ood (ra):

"Allaahu akbar, Allaahu akbar, laa ilaaha illa 'llaah; Allaahu akbar, Allaahu akbar, wa lillaah il-hamd."^[41]

b) Ibn `Abbaas (ra):

"Allaahu akbar Allaahu akbar, Allaahu akbar, wa li 'llaah il-hamd, Allaahu akbaru wa ajall, Allaahu akbaru `alaa maa hadaana."^[42]

c) Salmaan (t):

"Allaahu akbar, Allaahu akbar, Allaahu akbaru kabeera."^[43]

Wisdom In Takbeer

Takbeer is a statement that the Muslims are instructed to proclaim frequently, especially in certain situations that may insinuate feelings of arrogance in the heart.

When a person slaughters an animal, he may feel arrogant because he has the power to kill. But when he says, "Bismillaah, Allaahu Akbar - in the Name of Allaah; Allaah is the Greatest", he remembers his true position, and that, no matter how great and mighty he thinks himself, Allaah (SWT) is greater and mightier, and He is the one who provided him with the animal and gave him the ability to slaughter it.

Throwing the stones in Minaa is an action of power and aggression. But when the pilgrim says, "Allaahu Akbar", he remembers Allaah's power and might.

In their travels, the Prophet saws and his companions (ra) used to say "Allaahu Akbar" when they ascended a hill. Rising to a high place is another act that may cause arrogance in the heart. By applying this sunnah, one controls himself and remembers that Allaah is greater and higher.

Likewise, celebrations are occasions of rejoice and happiness. People tend then to be arrogant. But when they remember Allaah's greatness so very frequently, they retain their position of submission and servitude before Him (SWT).

Furthermore, saying the Takbeer loudly and frequently makes people remember that the `Eed is a gift granted by Allaah (SWT), that He is greater than worries and fears which could mar the `Eed spirit, that He is the One who guided them, and who is capable of protecting them, removing their worries, and accepting their acts of worship that preceded the `Eeds.

Beating the Duff^[45]

Singing accompanied by the beating of duff is an approved type of lahw (vanity) for women during the Eed. `Aa'ishah (ra) said:

"Allaah's Messenger saws entered (my house) when I had two little girls singing the songs of Bu`aath[46] and beating on a duff; so he lay down on the bed and turned his face away. Then Abu Bakr came in and scolded me saying, 'The flutes of Shaytaan (the Devil) played in the presence of Allaah's Messenger?' So Allaah's Messenger saws turned toward him and said, Leave them alone, O Abu Bakr! Every people have a `Eed, and this is our `Eed."[47]

Al-Baghawee commented on this hadeeth by saying:

"Bu`aath is a famous battle of the Arabs, in which there was a great victory for the Aws over the Khazraj. The war between the two tribes went on for one hundred and twenty years - until Islaam came. The two girls were singing poetry that described fighting and courage, the mention of which is supportive to the Deen. But as for songs that involve mentioning sins, announcing prohibited matters, and displaying evil deeds - it is all prohibited. And it is impossible that anything like that would ever take place in the Prophet's saws presence without him objecting adamantly to it. And as for his saying this is our `Eed, it provides the reason for displaying joy in the two `Eeds as being a symbol of the Deen, because they are different from other days."[48]

`Eed Greetings

It is permissible for Muslims to greet each other on the day of `Eed with specific greetings that have been reported from the Sahabah (ra). Responding to a question in this regard, Ibn Taymiyyah (r) said:

"As for people greeting each other after the `Eed prayer by, 'Taqabbala 'llaahu minnaa wa minkum (may Allaah accept from us and you),' or, 'May Allaah bring the `Eed back to you next year,' etc. - it has been reported that some of the Sahabah practiced it, and the scholars permitted it. However, Ahmad said, 'I do not initiate saying it to anyone; but if one says it to me, I answer him. This is because responding to a greeting is obligatory, but to initiate the greeting is not a required sunnah, neither is it prohibited; whoever does it would have an example (from the Salaf), and whoever does not would have a predecessor as well.'"[59]

Jubayr Bin Nufayr said:

"When the companions of Allaah's Messenger saws met on the day of Eed, they would say to each other, 'Taqabbala 'llaahu minnaa wa mink (may Allaah accept from us and you.)' "[60]

And Muhammad Bin Ziyaad said:

"I was with Abu Umaamah al-Baahilee (ra) and some other companions of the Prophet saws. When they returned from the Eed, they said to each other, ' Taqabbala 'llaahu minnaa wa mink.' "[61]

This is the extent of the greetings that are reported to have been said on the Eed. It is not befitting for those who wish to follow the Sunnah that they adopt customs that add to this Islaamic practice during the Eed, such as what some common people say to each other, "Kullu `aamin wa-antum bi-khayr (May you be well every year)." All of this is rejected, and to it applies Allaah's blame:

Would you exchange that which is better for that which is lower?[62]

---

Footnotes

1.Recorded by Maalik, ash-Shaafi`ee, and `Abdurrazzaaq as-San`aanee in the Musannaf; it has an authentic chain.
2. He might mean that is was the sunnah (way) of the sahaabah (ra).
3. Al-Faryabaadee with an authentic chain; see Irwaa' ul-Ghaleel.
4. A man asked `Alee (ra) about ghusl; so he said, "You can perform ghusl every day if you wish." He said, "I do not mean that; I mean the days on which one should make ghusl." He (ra) said:
"The day of Jumu_ah, the day of _Arafah, the day of Nahr (Sacrifice), and the day of Fitr." Recorded by al-Bayhaqee with an authentic chain of narrators.
See Irwaa` ul-Ghaleel.
5. Al-Mughnee 2:370..
6. Recorded in Sunan Ibn Maajah, No. 1315, "Allaah's Messenger saws performed ghusl on the day of Fitr and the day of Adha." Its chain contains Jubaarah Bin al-Mughallis and his shaykh, both of which are weak. There is also another weak report with additional wording in No. 1316, whose chain contains Yoosuf Bin Khdaalid as-Samtee, who has been known to lie. See Irwaa' ul-Ghaleel.
7. Thus, `Umar (ra) had the choice to either give this silk to a female member of his household, or to sell it to someone who would use it in a similarly permissible manner.
8. Al-Bukhaaree, Muslim, Abu Daawood, an-Nasaa`ee and Ahmad.
9. Fat ul-Baaree 2:234.
10. As-Sindee's commentary on an-Nasaa`ee 3:181.
11. Al-Mughnee 2:228.
12. See as-Saheehah no. 1279 by al-Albaanee.
13. Zaad ul-Ma`aadd 1:441.
14. Fat ul-Baaree 2:439.
15. Qurrat ul-`Aynayni fee Ahkaam il-`Eedayni by `Aqeel al-Maqtaree.
16. Al-Bukhaaree and others.
17. Fat ul-Baaree 2:447.
18. At-Tirmithi, Ibn Maajah and others; Hasan (good).
19. Al-Mughnee 2:371.
20. Nayl ul-Awtaar 3:357.
21. Fath ul-Baaree 2:448.
22. Al-Bukhaaree, Muslim, an-Nasaa`ee.
23. Al-Bukhaaree and Muslim.
24. Al-Mudkhal 2:283.
25. The Hanafees
26. Al-Mughnee 2:229/230.
27. This issue is discussed in depth by Shaykh Amad Shaakir in his commentary on Sunan at-Tirmithee. Also, the `allaamah al-Albaanee has a very important research on the subject published in a separate booklet titled "Praying the Two `Eed Prayers in the Musallaa Outdoors Is the Sunnah".
28. See Nihaayat ul-Muhtaaj (2:375) by ar-Ramlee.
29. Saheeh; Al-Bukhaaree in mu`aliq form, others complete.
30. Zaad ul-Ma`aad.
31. Rawat ut-Taalibeen 2:77.
32. Sharh us-Sunnah 4:302-303.
33. Recorded by at-Tirmithee and Ibn Maajah; judged Hasan by al-Albaanee.
34. Al-Baqarah 2:185.
35. Recorded by Ibn Abee Shaybah in al-Muannaf, and al-Mahaamilee in Salaat-ul-`Eedayn, with authentic mursal chain (the companion missing from it); however, there are other reports to strengthen it. See as-Saheeah no. 170 by al-Albaanee.
36. As-Saheehah 1:121 by al-Albaanee. Also, Shaykh Humood at-Tuwayjiree (r) has written a book disproving saying the takbeer in unison.
37. Al-Fataawee 24:220.
38. The three days after `Eed ul-Adha.
39. Saheeh ul-Bukhaaree; the chapter on al-`Eedayn.
40. Recorded by ad-Daaraqutanee, Ibn Abu Shaybah, and others, with an authentic chain of narrators. See Irwaa` ul-Ghaleel No. 650 by al-Albaanee.
41. Ibn Abee Shaybah (2:168) with an authentic chain (al-Halabee). This means: "Allaah is the greatest; Allaah is the greatest; there is no god except Allaah. Allaah is the greatest; Allaah is the greatest; and to Allaah belongs all of the praise."
42. Al-Bayhaqee in as-Sunan ul-Kubraa (3:315) with an authentic chain of narrators (al-Halabee). This means: "Allaah is the greatest; Allaah is the greatest; Allaah is the greatest; and to Allaah belongs all of the praise. Allaah is the greatest and most majestic; Allaah is the greatest for guiding us."
43. Al-Bayhaqee in as-Sunan ul-Kubraa (3:316) with an authentic chain of narrators (al-Halabee). This means: "Allaah is the greatest; Allaah is the greatest; Allaah is the greatest - great indeed."
44. Fath ul-Baaree 2:536. Today, it is common to hear announcements such as, "Takbeer starts at 7:00 and the prayer starts at 7:30". Also, people join together in takbeers that are usually full of innovated additions.
45. A musical instrument similar to a tambourine, though it has no bells or cymbals.
46. Pre-Islaamic war lore.
47. Al-Bukhaaree, Muslim, Amad, and Ibn Maajah.
48. Sharh us-Sunnah 4:322.
49. Recorded by Abu Daawood from the way of `Abdullaah Bin `Amr (ra); authenticated by al-Albaanee in Irwaa' ul-Ghaleel. It was also narrated, with more details, by Buraydah (ra) and recorded by at-Tirmithee.
50. Saying subhaanallaah (may Allaah (SWT) be exalted).
51. Majmoo` ul-Fataawee 11:565.
52. A hateful act.
53. Al-Mughnee 9:174.
54. Kaff ur-Ru`aa` 35.
55. Fat ul-Baaree 9:226.
56. Tuhfat ul-Awathee 4:210.
57. Commentary on Ibn ul-Qayyim's book, "Al-Kalaamu fee Mas'alat is-Samaa`".
58. Al-Bukhaaree, Abu Daawood, al-Bayhaqee and others.
59. Al-Fataawee 24:253.
60. Al-Mahaamiliyyaat with a hasan chain according to Ibn Hajar; see Fath ul-Baaree 2:446.
61. Ibn Qudaamah in al-Mughnee 2:259; Ahmad said that this has a good chain.
62. Al-Baqarah 2:61.

Source

The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind:
Their Land is ONE, their War is ONE, their Peace is ONE,
Their Honour is ONE and their Trust is ONE."
[Ahmad]