Category Archives: Eid al Fitr/Eid al Adha

ON THE BLESSINGS OF THE NIGHT BEFORE THE `EID, THE`EID PRAYER & ITS RULINGS

by Shaykh Muhammad Shareef bin Farid

It has been related in the Saheeh of al-Bukhari on the authority of A`isha, who said that the Messenger of Allah, may Allah bless him and grant him peace, said:

(( ﺇِﻥَّ ﻟِﻜُﻞِّ ﻗَﻮْﻡٍ ﻋِﻴﺪًﺍ ﻭَﻫَﺬَﺍ ﻋِﻴﺪُﻧَﺎ ))

“Every people have an `Eid, and this day is our `Eid.”

The narrative behind this prophetic tradition is that A`isha said: “Once the Messenger of Allah, may Allah bless him and grant him peace entered upon me, and with me were two servant girls singing the poems of the battles between the `Aws and the Khazaraj. He then came and laid down on the bed and turned his face away from them. Then Abu Bakr entered and rebuked me and them saying: ‘Are the wind instruments of Satan in the presence of the Prophet, may Allah bless him and grant him peace?!’ Then the Messenger of Allah, may Allah bless him and grant him peace turned to him and said: ‘Leave them!’ However, when they took a brief rest, I ushered them out. This was the day of the `Eid in which the Sudanese usually played with their shields and lances.”

The meaning of his words: “Every people have”; refers to every ethnic group or community. In this statement is an important principle because it gives authoritative recognition of the linguistic, racial, religious and cultural legal existence of all people and by which is established the fundamental right to exist.

The meaning of his words: “…an `Eid”; like New Years Day and other holidays. An-Nisaai’ and Ibn Hibban cited in sound chains of authority on the authority of Anas: “When the Prophet, may Allah bless him and grant him peace first came to Medina, they had two days in which they celebrated and made amusement in them, and he said: ‘Allah ta`ala has substituted for these two with two more days better than them: the day of al-Fitr and al-Ad’haa’.”

What can be extracted from this prophetic tradition is the reprehensibility of being jubilant during the holidays of the idolaters as well as resembling them. Shaykh Abu’l-Hafs al-Kabeer an-Nasafi from among the followers of Abu Hanifa went as far as to say: “Whoever gives as much as an egg to an idolater out of esteem for their holiday has disbelieved in Allah ta`ala.” The meaning of his words: “…and this day is our `Eid”; is that this is the `Eid of the people of Islam.

The complete narration of the cited prophetic tradition as it is narrated in the Saheeh of al-Bukhari on the authority of A`isha, may Allah be pleased with her: “Abu Bakr once entered upon me, and there were two servant girls from the Ansaar singing the customary poetry of the Ansaar which they sang about the wars between the `Aws and the Khazraj. She said: ‘They were not actually singing, (but reciting poetry)’. Then Abu Bakr said: ‘Is the wind instruments of Satan in the house of the Messenger of Allah, may Allah bless him and grant him peace?!’ This occurred on the day of the `Eid. The Messenger of Allah, may Allah bless him and grant him peace, then said: ‘O Abu Bakr! Every people have an `Eid, and this is our `Eid’.”

A contingent from some of the Sufis uses this prophetic tradition as evidence for the lawfulness of singing, listening to it with musical instruments and without instruments. However, what suffices as a refutation of that is the explicit statement of A`isha in the prophetic tradition by her words: “They were not actually singing”; because she negated singing from them by way of meaning although it had been established for them by verbal expression. The reason for this is because singing is the irrefutable raising of the voice and the modulating hymns which the Arabs call singing. Otherwise a person is not described as singing. It is called singing when the singing of poetic verse is accompanied with the syncopations, lowering of the voice, its arousing, and stimulation which insinuates indecency or explicitly refers to it.

Al-Qurtubi said: “Her statement: ‘They were not actually singing’; means that they were not doing what is normally understood to be singing which singers customarily do. Thus, her statement constitutes a strong safeguard against the kind of conventional singing which is well known; which is designed to motivate and stir the person tranquil and to arouse hidden desires. This type of singing when it is poetic and it describes the beauties of women, wine and other than that from forbidden matters, then there is no disagreement regarding its prohibition…

…As for what the Sufis have invented in that from one perspective there is no disagreement regarding its prohibition. However, the passions of the soul has gotten the better of many people who are associated with spiritual excellence, until there even appears on many of them the actions and behavior of insane people and children; to the point where some of them dance in uniform movements and incessant intermittent routines and even ends with some insolent people among them claiming that that this dancing is form of drawing near to Allah and righteous behavior; and that it is the fruits of sublime spiritual states. However, in reality this is nothing by the fruits of heresy and words of the people of misinterpretation, may Allah assist us!”

Imam al-`Asqalaani said: “In this prophetic tradition is that the lawfulness of manifesting happiness during holidays is from the rites of the religion. In it also is the permissibility of a man entering upon his daughter while she is with her husband, since this is customary. It also establishes the permissibility of a parent disciplining the daughter or son in the presence of their spouses, even when the spouse neglects to do so, since disciplining is the duty of parents. It establishes that lawful compassion between spouses is that shown towards women. In it also is showing kindness towards a woman and seeking to attract their affections. In it also is that the places of the people of spiritual excellence should be free of diversions and nonsense, even when there is no sin involved, except with their permission.
This prophetic tradition also establishes that if the spiritual disciple sees something which is objectionable in the presence of his spiritual guide (shaykh), that he should immediately object to it; and in doing so it does not constitute a breach of the relationship with the spiritual guide. On the contrary, it is correct courtesy with him and fulfilling the responsibility of maintaining his sanctity and showing respect for his rank. In it also is the permissability of a spiritual disciple passing legal decision in the presence of his spiritual guide by what is known to be correct in his spiritual path.

The prophetic tradition also gives evidence of the lawfulness of listening to the voice of a servant girl singing, even when she is not in the direct service of the person listening. This is because, the Messenger of Allah, may Allah bless him and grant him peace did not object to Abu Bakr listening to them. Rather, he objected to his objection of them. Further, the indication that A`isha made for them to leave implies that it is the locus of permissability of servant girls singing in the presence of others is conditioned by it being safe from temptations.”

The two `Eids are the days of al-Fitr and al-Ad’haa, whose legality is established by the words of Allah ta`ala: “Then pray to your Lord and make sacrifice”; and His words: “He has succeeded who purifies himself by giving alms, then mentions the Name of his Lord and then prays.”

The Shehu, may Allah be merciful to him said in his Mirat’t-Tullab: “As-Shibrakhiti said in his commentary upon the al-Mukhtasar: ‘The majority of the scholars of Qur’anic exegesis agree that what is mean by His words: ‘Then pray to your Lord and make sacrifice’ are the two `Eid prayers and the animal sacrifice made for the Day of Sacrifice. It states in the al-Ahkaam of Ibn al-`Arabi: ‘`Ikrama said: ‘A man used to present his alms before performing the prayer’. The Sufyan said about that: ‘Allah ta`ala says: ‘He has succeeded who purifies himself by giving alms, then mentions the Name of his Lord and then prays’.

In the Miftaah as-Sadaad, the commentary upon the Irshaad’s-Saalik it states: ‘The prominent opinion is the prayer of the `Eid is a confirmed Sunna for the person for whom the jumu`a prayer is incumbent, and no one else.’ He then said after a bit: ‘Ibn Zarquun related that it is collective obligation.’

As-Shibrakhiti said in his commentary upon the al-Mukhtasar regarding the words of the author (Khalil ibn Is’haq): ‘The Sunna of the `Eid is two rak`ats based upon the more prominent opinion’; ‘What can be extracted from his words is what will be cited, or it missed him that it is a collective Sunna. However, the view of the madh’hab of Malik is that it is an individual Sunna for the one upon whom jumu`a is obligatory, and not upon every responsible person. It is also said that regarding the obligation both `Eid prayers that they are individual and collective.

It has related by Abu Mansuur ad-Daylami on the authority of Talha ibn `Ubaydallah, may Allah be pleased with him that the Messenger of Allah, may Allah bless him and grant him peace said:

ﻟَﻴْﻠَﺔُ ﺍﻟْﻔِﻄْﺮِ ﻟَﻴْﻠَﺔُ ﺭَﺣْﻤَﺔِ ﺍﻟﻠَّﻪِ ﻳُﻌْﺘِﻖُ ﻓِﻴﻬَﺎ ﺍﻟﺮِّﻗَﺎﺏَ، ﻓَﻤَﻦْ ﺳَﺠَﺪَ ﺳَﺠْﺪَﺗَﻴْﻦِ ﻛَﺘَﺐَ ﺍﻟﻠَّﻪُ ﻟَﻪُ ﻣِﻦَ ﺍﻟﺜَّﻮَﺍﺏِ ﻛَﻤَﻦ ﺻَﺎﻡَ ﺭَﻣَﻀَﺎﻥَ ﻣِﻦ ﺻَﻐِﻴﺮٍ ﺇِﻟَﻰ ﻛَﺒِﻴﺮٍ ﻭَﺫَﻛَﺮٍ ﻭَﺃُﻧْﺜَﻰ ﻭَﻳُﻌْﻄِﻴﻪِ ﺍﻟﻠَّﻪُ ﺗَﻌَﺎﻟَﻰ ﺛَﻮَﺍﺏَ ﻣَﻦ ﺻَﻠَّﻰ ﻓِﻲ ﺍﻟْﺠُﺒَﺎﻧَﺔِ ﺍﻟﺼَّﺤَﺮَﺍﺀِ ﻣِﻦَ ﺍﻟْﻤَﺸْﺮَﻕِ ﻭَﺍﻟْﻤَﻐْﺮِﺏِ

“The night of the breaking of the fast (laylat ‘l-fitr) is the night of the mercy of Allah, in which Allah frees slaves. Whoever makes two prostrations during this night, Allah will write for him the reward of all those who fast Ramadan, whether young, old, male or female. And Allah ta`ala will give him the reward of one who prays in places of worship in the desserts from the east to the west.”

It has been related by Abu Nu`aym al-Haafidh, Abu `Ali al-Hadaad and Abu Mansuur ad-Daylami on the authority of Daws ibn Umar and Abu Hani, may Allah be pleased with both of them that the Messenger of Allah, may Allah bless him and grant him peace said:

ﻣَﻦ ﺍَﺣْﻴَﺎ ﻟَﻴْﻠَﺘَﻲْ ﺍﻟْﻌِﻴﺪِ ﻭَﻟَﻴْﻠَﺔَ ﺍﻟﻨِّﺼْﻒِ ﻣِﻦ ﺷَﻌْﺒَﺎﻥِ ﻟَﻢْ ﻳَﻤُﺖْ ﻗَﻠْﺒُﻪُ ﻳَﻮْﻡَ ﻳَﻤُﻮﺕُ ﺍﻟْﻘُﻠُﻮﺏُ

“Whoever gives life to the two nights of `Eid and the night of the fifteenth of Sha`baan, his heart will never die on the day when hearts will die.”
It has been related in the Saheeh of al-Bukhari on the authority of Anas who said:

” ﻛَﺎﻥَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻻَ ﻳَﻐْﺪُﻭ ﻳَﻮْﻡَ ﺍﻟْﻔِﻄْﺮِ ﺣَﺘَّﻰ ﻳَﺄْﻛُﻞَ ﺗَﻤَﺮَﺍﺕٍ”

“The Messenger of Allah, may Allah bless him and grant him peace, did not go out on the day of `Eid’l-Fitr until he had eaten some dates.”
The meaning of his words: “The Messenger of Allah, may Allah bless him and grant him peace, did not go out”; where the expression ‘go out’ means to walk or circulate during the first part of the day.

The meaning of his words: “…on the day of `Eid’l-Fitr”; is that he mentioned the al-Fitr in particular because this is absent in the day of al-Ad’haa, which is in contrast since it is highly recommended to eat breakfast consuming something from his sacrificed animal; as it was stated explicitly in the prophetic tradition: “He should not eat on the day of al-Ad’haa until he has prayed.”

In the narration of Ibn Maja: “…until he has returned.” Ahmad added: “…he should then eat from his sacrificed animal.” In the narration of Abu Bakr al-Athram: “…until the time of forenoon.” This is the same as in the narrations of the al-Muntaqa and the an-Nayl.

In the narration of al-Bayhaqi: “He should then consume something from the liver of his sacrificed animal.” This is the same as in the narration of the `Umdat’l-Qaari. In the narration of ad-Daraqutni in his as-Sunnan he added: “…until he returns and he should then consume something from his sacrificed animal.” The meaning of his words: “…until he had eaten some dates”; that is to say, three, five, or seven or less than that, or more.

Ibn Qudama said: “We do not know of any disagreement regarding expediting consuming food on the day of al-Fitr.” The wisdom in the recommendation of dates is what it in them of sweetness, and the strengthening of the sight which becomes weak due to fasting. Other reasons are that the consuming of something sweet conforms to the sweetness of faith; it removes the desire to sleep; and is easier to consume than anything else.

Further, some of the Taabi`uun considered it highly recommended to break the fast with anything sweet such as honey. This was transmitted by Ibn Abi Shayba on the authority of Mu`awiyya ibn Qirra, Ibn Sireen and others. All of this is applicable regarding those who are able to do so; if not, then it is merely necessary that he break the fast, even with water in order to achieve the resemblance of adherence to the Sunna.

The wisdom in eating before the `Eid prayer is in order that a person not assume that it is necessary to fast until he actually prays the `Eid prayer. It is as if by doing so he seeks to preempt this pretext.It is said that the wisdom in eating before going out to the prayer is because Satan who was incarcerated during the month of Ramadan is not released until after the the prayer of the `Eid.

Thus, it is highly recommended to expedite the breaking of the fast early in order to be protected from his whispering. Some of the people of knowledge consider it highly recommended for a person not to leace his home on the day of al-Fitr until he has eaten something. It is also highly recommended for him to break his fast with dates, and that he should not eat on the day of al-Ad’haa until after he has returned from the prayer.

It has also been related regarding eating on the Day of Fitr before going ut to the `Eid Prayer in the Saheeh of al-Bukhari using the same narration from Marjan ibn Raja on the authority of Anas ibn Malik who said:

ﻭَﻳَﺄْﻛُﻠُﻬُﻦَّ ﻭِﺗْﺮﺍً

“The dates should be eaten in odd numbers.”

Ibn Abi Jamra made clear intimation to meaning of this by his words: “As for making them an odd number, al-Muhallab said: ‘This is clear indications of the oneness of Allah ta`ala. It is for this reason that the Messenger of Allah, may Allah bless him and grant him peace used to utilize an odd number in al of his affairs, in order to take baraka from that’.”

In a narration of Abu Dawud on the authority of Ibn Mas`ud: “Utilize an odd number O people of the Qur’an. Indeed Allah is Uniquely Odd and He loves the odd.” In the narration of al-Bukhari and Muslim on the authority of Abu Hurayra: “Verily Allah has ninety-nine Names, short of one. No one memorizes them except that he will be entered into Paradise. He is the Uniquely Odd and He loves the odd.”

In the narration of Abd’r-Razaaq on the authority of al-Hassan mursalaan: “Indeed Allah is Uniquely Odd and He loves the odd. Whoever does not perform the witr is not from among us.” Thus, the meaning of his words, upon him be blessings and peace: “…He loves the odd”; is that the expression odd in terms of enumeration is superior to numbers which are even especially regarding His Divine Names because it is a clear proof of the Oneness of His Divine Attributes.

For Allah ta`ala loves that which is odd in everything, even in things which are enumerated as odd. He also loves the servant behaving in accordance with His Divine character and actions, glory be to Him, the Exalted. For this reason the Prophet, may Allah bless him and grant him peace loved behaving and acting in accordance with what Allah azza wa jalla loved. This prophetic tradition is proof that all the actions of the Sunna are a manifestation of gnosis of Allah ta`ala and are indications of His Divine Oneness.

O Allah accept our fasting, our abstinence, our vigils, our prayers, supplications and Qur’anic recitations. Give us good in this life and the Next and redeem us from the punishment of the Fire.

The `Eids are a time of glorification of Allah and performing much remembrance of him by Angels, humanity, djinn and the whole of creation. It has been related in the Saheeh of al-Bukhari on the authority of Abdallah ibn Yusr, who said:

” ﺇِﻥْ ﻛُﻨَّﺎ ﻓَﺮَﻏْﻨَﺎ ﻓِﻰ ﻫَﺬِﻩِ ﺍﻟﺴَّﺎﻋَﺔِ، ﻭَﺫَﻟِﻚَ ﺣِﻴﻦَ ﺍﻟﺘَّﺴْﺒِﻴﺢِ ”

“When we had finished with the `Eid prayer at that hour was the time for the glorification of Allah.”

The meaning of his words: “When we had finished with the `Eid prayer at that hour”; is reference to the fact that the completion of the prayer of the `Eid occured at that particular hour similar to the time it was done during the time of the Messenger of Allah, may Allah bless him and grant him peace. The accusative particle ‘inna’ (indeed) is an indication of extenuating phrase after a significant one; thus, making it a contingent conditional phrase.

The origin of this interpolation is from Ahmad where he explicitly expressed it in the nominative case and with its connecting phrase. Ahmad then related a prophetic tradition by way of Yazid ibn Khumayr who said: “Abdallah ibn Yusr, the Companion of the Prophet, may Allah bless him and grant him peace once came out to the people on the day of the `Eid’l-Fitr or al-Ad’haa, and he objected to the Imam tarrying with the prayer. He then said: “We were with the Prophet, may Allah bless him and grant him peace and we had completed the prayer at this particular time.” This is the same in the narrations of Abu Dawud on the authority of Ahmad and al-Hakim by way of Ahmad also, who verified its soundness.

The meaning of his words: “…was the time for the glorification of Allah”; is that it took place at the time of forenoon, which is the time of the glorification of superogatory prayers. Thus when the time passes it is considered a reprehensible time to perform the `Eid prayers. In the a sound narration of at-Tabarani: “…and that was at the time of the glorification of forenoon.” His saying: ‘the time of glorification’ means that this time is the moment in which the `Eid prayer should commence.

This is proof that the prayer of `Eid actually takes the place of the glorification of duhaa for that day and is an indication of the superiority of the prayer of the forenoon. It also provides evidence of the lawfulness of expediting the performance of the prayer of the `Eid, and the reprehensibility of postponing it very late. Some of the scholars said that it should be performed after the expansion of the sun towards its zenith, and no disagreement is known to exist regarding this opinion.

It has been related in the Saheeh of al-Bukhari on the authority of Abu Sa`id al-Khudri, who said:

” ﻛَﺎﻥَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳَﺨْﺮُﺝُ ﻳَﻮْﻡَ ﺍﻟْﻔِﻄْﺮِ ﻭَﺍﻷَﺿْﺤَﻰ ﺇِﻟَﻰ ﺍﻟْﻤُﺼَﻠَّﻰ ”

“The Messenger of Allah, may Allah bless him and grant him peace, used to go outside of the town to the place of prayer on the days of fitr and ad’haa.”

The meaning of his words: “…to the place of prayer…”, is that it was a well known locale in Medina which was one thousand cubits from the door of the masjid, as Umar ibn Shibba said in his Akbar’l-Medina on the authority of Abu Ghasaan al-Kinaani, the companion of Malik.

This prophetic tradition establishes that it is more appropriate for the khutba to be delivered by the Imam while he is standing on the earth than it would be on the minbar. The difference between this place of prayer and the masjid is that it should be an empty space, in which the Imam can see everyone present, in contrast to the masjid which has places some restricted areas where some people can not be seen. It is to this empty place that the people should go to pray the `Eid prayers.

Thus, the `Eid prayer should only be prayed in the masjid when there is a necessity to do so. It is for this reason that this prophetic tradition establishes the right of the scholars to object to the Amirs when they fabricate something contrary to the Sunna. It also establishes the lawfulness of a scholar swearing to the truthfulness of what he informs others about. It also establishes the proof for it being highly recommended to go out into the deserts for the `Eid prayers, and that it is superior to praying in the masjid. This is due to the persistence of the Prophet, may Allah bless him and grant him peace doing that although the value of his masjid was well known.

As-Shafi said in his al-Umm: “It has reached us that the Messenger of Allah, may Allah bless him and grant him peace used to go out during the two `Eids to the place of prayer in Medina. This was the same with those who came after him, except when there was an excuse of heavy rain or the like. This is the same judgment for populations of the general lands of Islam, except for the people of Mecca.”

It has been related in the Saheeh of al-Bukhari on the authority of Jaabir ibn Abdallah, who said:

” ﻛَﺎﻥَ ﺍﻟﻨَّﺒِﻰُّ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇِﺫَﺍ ﻛَﺎﻥَ ﻳَﻮْﻡُ ﻋِﻴﺪٍ ﺧَﺎﻟَﻒَ ﺍﻟﻄَّﺮِﻳﻖَ ”

“The Prophet, may Allah bless him and grant him peace, used to redirect himself on the way returning on the day of the `Eid.”

In the narration of al-Isma`ili: “When he went out to the `Eid, he would return another way from the way he went.” At-Tirmidhi said: “Some of the people of knowledge extract from this that this action is highly recommended for the Imam.” This is the opinion of as-Shafi`, however in his al-Umm he considers it highly recommended for the Imam and those who follow him. This is the opinion held b the majority of the followers of as-Shafi`. Ar-Raafi` said: “In short, no one required to do this except the Imam.”

Qadi Abd’l-Wahaab al-Maliki said: “The Imam should do this so that the people of both directions can witness him. It is said that this includes those who reside in the two ways from among men and jinn. It is said that this should be done so that equity can be established between them in the advantage of the bounty of his passage. Or so that equity can be established between them in their receiving baraka from him. Or so that they can all smell the fragrance of the musk in the road in which he passes, because the Imams were known for that. It is said that this was originally done because the road to the place of prayer was in the south of the city, so when he return he would take the direction of the north of the city. Thus, he would return in another direction from which he went originally.

It is said that this should be done in order to make manifest the rites of Islam in both directions. It is said that this is in order to manifest the remembrance of Allah. It is said that this is in order to irritate the hypocrites and the Jews, and it is said that this is in order to incite fear in them by the large numbers of people with him. It is said that this is done in order to be on guard against the intrigues of the hypocrites and Jews or against one of them. It is said that this is done in order cause joy to become general among them by means of his passing, or in order that they can take baraka from him as a result of his passage and their seeing him, and that they can attain advantage from him in fulfilling their needs regarding legal decisions, instructions, adherence, guidance, the giving of alms, his giving of the greetings of peace to them and other than these. It is said that this should be done in order that visitations can be made to the relatives among the living and the dead, as well as to connect the bonds of kinship.
It is said that it should be done in order to bring about cheerfulness among them by the alteration of their circumstances to that of forgiveness and contentment. It is said that during his passage to the place of prayer the Imam should give alms, and when he returns there usually does not remain any wealth with him, thus he returns in another direction so that he does not have to turn away those who ask. However, this last point is extremely implausible because it requires proof to corroborate it. Finally, it is said that this is done simply in order to to decrease the number of the crowd walking with him.”

It has been related in the Saheeh of al-Bukhari on the authority of al-Bara’, who said that the Messenger of Allah, may Allah bless him and grant him peace, said in a sermon on the day of sacrifice:

(( ﺇِﻥَّ ﺃَﻭَّﻝَ ﻣَﺎ ﻧَﺒْﺪَﺃُ ﺑِﻪِ ﻓِﻰ ﻳَﻮْﻣِﻨَﺎ ﻫَﺬَﺍ ﺃَﻥْ ﻧُﺼَﻠِّﻰَ ﺛُﻢَّ ﻧَﺮْﺟِﻊَ ﻓَﻨَﻨْﺤَﺮَ، ﻓَﻤَﻦْ ﻓَﻌَﻞَ ﺫَﻟِﻚَ ﻓَﻘَﺪْ ﺃَﺻَﺎﺏَ ﺳُﻨَّﺘَﻨَﺎ ))

“The first thing that we begin with on this day of ours is we pray then return and make our sacrifices. Whoever has done so, has accomplished our Sunna.”

The meaning of his words: “the Messenger of Allah, may Allah bless him and grant him peace, said in a sermon on the day of sacrifice”; is that it was the day of the `Eid’l-Ad’haa as Mansuur stated it explicitly in his narration on the authority of as-Sha`bi regarding the same prophetic tradition because the cited speech occurred during the khutba. The wording of Mansuur on the authority of al-Bara’ ibn al-`Aazib who said: “The Prophet, may Allah bless him and grant him peace gave a khutba to us on the day of al-Ad’haa and said…” and he went on to cite the following tradition.

The meaning of his words, upon him be blessings and peace: “The first thing that we begin with on this day of ours is we pray”; and then the Imam gives the khutba after the prayer.

The meaning of his words, upon him be blessings and peace: “…then return and make our sacrifices”; is that the meaning of the prophetic traditions of al-Bara’ establishes the invalidation of the sacrifice made before the prayer, by the apparent statement of his words from another path of transmission: “Whoever offers sacrifice before the prayer has no sacrifice.” That is to say, that whoever sacrifices his animal before the prayer, then he has not performed the sacrifice, which means that he has not fulfilled the sacrifice of slaughtering his animal properly.

The meaning of his words, upon him be blessings and peace: “Whoever has done so, has accomplished our Sunna”; is evidence that the proper time of the animal sacrifice should begin after the performance of the prayer.

As for the prophetic tradition of al-Bara’ its apparent wording seems to contradict its proper interpolation because his words: “The first that we began with on the day of ours is that we pray then return and make our sacrifices”; gives the perception that these words occurred before the occurrence of the prayer, which then necessitates the sermon preceding the actual prayer, based on the assumption that these words were actually apart of the sermon of the Messenger of Allah, may Allah bless him and grant him peace, and since the prayer is followed by the sacrifice. However, the correct explanation is that what was intended is that he, may Allah bless him and grant him peace prayed the `Eid, and then made the khutba in which he said the following statement.

It has been related in the Saheeh of al-Bukhari: “Ibn Umar, may Allah be pleased with him, used to glorify Allah during the days at Mina after every prayer, on his bed, in his tent, while sitting and while walking, and during the whole of these days of Mina. Maymuna used to glorify Allah on the day of sacrifice. And the women used to glorify Allah when praying behind Aban ibn Uthman and Umar ibn Abd’l-Azeez on the nights of tashreeq (11th, 12th, and 13th of Dhu’l-Hijja) along with the men in the mosque.”

The meaning of his words: “Ibn Umar, may Allah be pleased with him, used to glorify Allah”; is that as for the wording of the glorification the soundest which has been transmited is what was related b Abd’r-Razaaq with a sound chain on the authority of Salman who said: “Glorify Allah b saying: ‘Allahu akbar, Allahu akbar, Allahu akbar, kabeera’.”

It has been transmitted by Sa`id ibn Jubayr, Mujaahid, Abd’r-Rahman ibn Abi Layla, which Ja`far al-Fariaabi related in the Kitaab’l-`Eidayn b way of Yazid ibn Abi Ziyaad on the authority of the above mentioned transmitters, which also the opinion of as-Shafi` who added that one should say: “…wa lillahi’l-hamd.”

It is also said that one should glorify Allah ta`ala three times with Allahu akbar and then add: “Laa ilaha illa Allah wahadahu laa shareeka lahu” to the end. It is said that one should glorify Allah two times b saying: ‘Allahu akbar’ and then say after that: ‘laa ilaha illa Allah, wa Allahu akbar, Allahu akbar wa lillahi’l-hamd’; which comes to us b way of Umar; and something similar was transmitted on the authority of Ibn Mas`ud, and is the expressed opinions of Ahmad and Is’haq. However, in these times people have added some additional words which have no foundation to them.
The meaning of his words: “…during the days at Mina after every prayer on his bed, in his tent, while sitting and while walking, and during the whole of these days”; is that the custom inclusive in this prophetic tradition is that the existence of the glorification should be performed during these days at the end of every prescribed prayer, as well as in all other circumstances.

The meaning of his words: “…Maymuna used to glorify Allah on the day of sacrifice”; refers to the Maymuna the daughter of al-Haarith, the wife of the Prophet, may Allah bless him and grant him peace. The meaning of his words: “…. And the women used to glorify Allah”; are the women of al-Medina. This is evidence for the permissibility of women being present for the prayers in the mosques.

The meaning of his words: “…when praying behind Aban ibn Uthman”; is that he was above mentioned Abaan ibn Amir’l-Mu’mineen Uthman ibn`Afan, who was the Amir of al-Medina at that time.

The meaning of his words: “…and Umar ibn Abd’l-Azeez”: is that he was the Amir’l-Mu’mineen and the mujaddid of the first century of Islam Abu Hafs Umar ibn Abd’l-Aziz ibn Marwaan ibn al-Hakam ibn Abi’l-`Aas ibn Umayya ibn Abdushams ibn Abdumanaaf ibn Qusay ibn Kilaab al-Qurayshi al-Umawi al-Medini. He was the Imam, traditionist, learned mujtahid, ascetic, worshipping and spiritual master. He was from among the Imams of independent judgment and Rightly Guided Khalifs. His mother was Umm `Aasim bint `Aasim ibn Umar ibn al-Khataab. He was appointed Amir of al-Medina in the year 86 A.H. until 93 A.H. It was then that the people prayed the `Eid prayers behind him.

The meaning of his words: “…on the nights of tashreeq (11th, 12th, and 13th of Dhu’l-Hijja) along with the men in the mosque”; is that the phrase tashreeq refers to the days of tashreeq, which are the three das after the day of sacrifice, which is the 10th of Dhu’l-Hijjah. These days are called tashreeq because they are the days in which the meat of the sacrificed animals is laid out in strips in the sun to dry.

Regarding the glorifications performed on these days there is disagreement among the scholars in several areas. Among them are those who restrict the glorifications to be done after all prayers. Among them are those who specify the glorifications to be done after the prescribed prayers and not superogatory.

Among them are those who specify the glorifications to be performed by men and not women; however, this contradicts the apparent expression of the prophetic tradition: “…along with the men in the mosque.” Some say it should be done while in congregation and not individually; while performing current prayers and not missed prayers; by those resident and not those traveling and those who reside in the metropolis and not those living in small villages. It is apparent that al-Bukhari chose this prophetic tradition because it is inclusive of all the above opinions and corroborates them.

Also, among the scholars there is disagreement regarding when the glorifications should begin and when they should end. It is said it should begin on the subh of the day of `Arafa. It also said that it should begin after the dhuhr of that same day. It is also said after its `asr. Others say that it should begin after the subh of the day of sacrifice, while others say after the dhuhr of the same day. It is said that it should end after the dhuhr of the day of sacrifice, while others say after its `asr.

Some say that it should end after the dhuhr on the second day of sacrifice, while some say that it should end after the subh on the last of the days of tashreeq. Others say after the dhuhr of the same day, while others say after its `asr. The soundest opinion, however, is what was narrated on the authority of the Companions: Ali and Ibn Mas`ud that it commences on the subh of the day of `Arafa until the last of the days of Mina, as ibn al-Mundhir related.

Among the best of the adhkaar is saying: “Subhaana Allah; al-Hamdulillahi; Laa ilaha illa Allah; Allahu Akbar; and Laa hawla wa laa quwwata illa billahi.” O Allah accept our fasting, our abstinence, our vigils, our prayers, supplications and Qur’anic recitations. Give us good in this life and the Next and redeem us from the punishment of the Fire.

The Flawed Moon-Sighting “Chart”

By Sharif Abu Laith

One of the biggest diseases when it comes to splits over sighting the new moon is these sighting charts.
They are fundamentally scientifically flawed.

1. They use an outdated and scientifically discredited idea of the danjon limit. It’s now believed no such limit exists

2. It’s a probabilistic chart meaning it’s dhanni (indefinite) and not certain. To use this chart to discount the actual testimony of a person has no basis whatsoever.

3. These charts are built on assumptions that are not scientifically proven but subjective. E.g. They do not account for testimonies of sighting before sunset, or they only refer to non Muslim amateur scientists for “verified sightings” thus ignoring many testimonies from Muslims themselves.

This is what moonsighting.com claim note they use a criteria that is based on cities, with light pollution, and after sunset…

“Please note that our visibility maps are calculated for visibility at local sunset time at every point on the globe for a specific date. All those calculations are based on the collected observation data after sunset (from 1860 AD to the present) from different locations on the globe. The data of observations we have were all from cities which have city lights, city pollution and after sunset. We do not have any data for sighting before sunset. New evidence show that Saudi claims of sighting comes from desert areas and many times the sightings were before sunset. We, at moonsighting.com started calculating the possibility of sighting before sunset, and our finding for sighting possibility before sunset (under consideraion of Saudi desert areas) was a big surprise. The moon being few degrees above the horizon before sunset may have been seen, which would set in a short time and would not be visible if people try to see it after sunset. It should also be noted that the new crescent moon in desert areas with dry climate and no city lights and no city pollution would have very different refraction effects.”

Therefore to use a probabilistic indefinite sighting chart to discount a valid testimony is wrong and needs a fundamental reconsideration from those that use it.

Most if not all Muslims who attempt to use it do not even understand the “science” nor its probabilistic nature behind these charts, yet take it as though it’s certain (qati).

Finally there’s no possible calculations to determine sighting. Yes NO possible way to calculated it with certainty that’s because a number of variables cannot be predicted for instance

1. Light pollution
2. Luminosity at twilight
3. Wind direction
4. Humidity
5 atmospheric pressure
6. The level of eyesight of the individual(s) viewing the moon.
That’s in addition to the elliptical orbit of the moon (gets closer towards the earth at certain periods), variable speed of the moon which changes.

All this makes it IMPOSSIBLE to use calculations to determine when it is possible to sight the moon.

Therefore how can we use a dhanni calculations to disregard what the text has commanded which is to follow a valid testimony (even if there’s still a possibility of error we are still commanded explicitly to follow this).

Thus these charts are a fitnah that should be thrown away
In fact if these charts were thrown away we’d probably have a lot more unity over the issue.

EID SALAAT AT HOME?

In a fatwa issued by Mufti Abdun Nabi Hamidi of whom we are not aware nor of the institution he represents, he has categorically stated that even in the present satanic scenario Eid Salaat at home will not be valid in terms of the Hanafi Math-hab. In this regard he states:

“The performance of Eid Salah at home cannot be validated as per Hanafi Mazhab as understood clearly from the above-mentioned quotation………Therefore, in the current lockdown situation, Eid Salah cannot be performed at home according to the Hanafi Fiqh.”

The invalidity is based on the incumbent condition of Ithnul Aam (general and open permission for all Muslims to attend) lacking if the Salaat is performed in a private home to which all Muslims have no access.

On this issue, we have advised that Eid Salaat may be performed at home, and that the following conditions should be observed:

(1) The minimum musallis present must be four adult males.

(2) The door should not be locked.

(3) Any Muslim who desires to join the Salaat may not be debarred.

In some measure this will fulfil the Ithnul Aam requisite. Due to the devilish state of affairs prevailing and the oppressive closure of the Musaajid by the oppressive government, and the numerous munaafiqeen prowling about to snitch to the police about Muslims performing Salaat in the Musaajid clandestinely, we are of the opinion that Eid Salaat on the basis of the aforementioned three conditions will be valid, Insha-Allah. This is our opinion. Allah Ta’ala knows best.

Jumuah Salaat had become Fardh only after the Hijrat from Makkah to Madinah. During the first phase of Nubuwwat in Makkah, due to fear for the Mushrik authorities, Rasulullah (Sallallahu alayhi wasallam) and the small band of Sahaabah performed Zuhr And Asr Salaat secretly in a house, hence the Qiraa’t was recited silently. We still observe this practice to commemorate that era of fear. There was no Jumuah in that initial phase in Makkah.

Jumuah and Eid Salaat are among the Shi-aar (salient/outstanding features) of Islam. These are Ibaadat activities to be publicized and advertised. Thus, performing Jumuah and Eid Salaat at home does divest these Salaats from their salient characteristic.

Therefore, despite our opinion, we do not take issue with the Mufti Sahib who holds the opinion of invalidity. This is such a difference on which we are not dogmatic.

We have dogmatically propagated that Jumuah is not valid in any prison. We trust that this Mufti has the same fatwa of invalidity for Jumuah in prison.

Since according to the Shaafi’ Math-hab Eid Salaat is valid even at home, the rigidity of the Hanafi prohibition due to the current shaitaaniyat is somewhat diluted, hence we are of the opinion that Eid Salaat at home in the present circumstances will be valid. If it was not for the current Satanism, it would not be permissible at all for Hanafis to depart from the Fatwa of their Math-hab.

18 MASAA’IL CONCERNING SADAQATUL FITR

  1. Sadaqatul fitr is wajib on the following persons: (1) the person upon whom zakat is wajib, (2) the person upon whom zakat is not wajib but who has wealth equal to the nisab of zakat over and above his basic needs. This is irrespective of whether the wealth is for the purposes of trade or not and irrespective of whether he had it in his possession for a full year or not. This sadaqah has to be given on or before the day of eid ul-fitr.
  2. A person has a massive house, very expensive clothing which does not have any gold or silver lace on it, he has a few servants, he has lots of furniture and other items but does not have any jewellery, and all these items are in use. Sadaqatul fitr is not wajib on such a person. Alternatively, he has certain items which are over and above his basic needs, some of his clothing has gold or silver lace on it, and he also has some jewellery. However, all these items do not reach the nisab of zakat. Sadaqatul fitr is also not wajib on such a person.
  3. A person owns two houses. He lives in one, and the other is either empty or given out on rent. This house is over and above his basic need. Therefore, if its value is equal to the nisab of zakat, sadaqatul fitr will be wajib on him. It is also not permissible to give zakat to such a person. However, if this person is dependent on this second house, it will be considered to be a basic necessity and sadaqatul fitr will not be wajib on him. It will be permissible for him to accept zakat and to give zakat to him as well. In short, sadaqatul fitr is not wajib on a person who is permitted to receive zakat and other wajib forms of sadaqah. As for the one who is not permitted to receive such charities, sadaqatul fitr will be wajib on him.
  4. A person has some wealth that is over and above his basic needs. However, he is also in debt. In such a case, his debts should be deducted from his wealth. If the balance of his wealth equals the nisab of zakat, sadaqatul fitr will be wajib on him. But if it falls short of the nisab, sadaqatul fitr will not be wajib.
  5. Sadaqatul fitr becomes wajib at the time of fajr on the day of eid ul-fitr. If a person passes away before the entry of fajr time, sadaqatul fitr will not be wajib on him nor will it be given from his wealth.
  6. It is best to give the sadaqatul fitr before going to the Eid -gah to a poor person. If it is not given before, there will be no harm in giving it after the eidsalat. If it is to be given to an organisation, it is best to give it a few days in advance in order to feed the poor on Eid Day.
  7. If a person gives his sadaqatul fitr before the day of eid, i.e. in Ramadan, it will be fulfilled. It is not necessary to give it a second time
  8. If a person does not give his sadaqatul fitr on or before the day of eid, he will not be absolved from this duty. He will have to fulfil it at some time or the other.
  9. Sadaqatul fitr is wajib only on oneself and not on behalf of someone else: neither on one’s children, one’s parents, one’s husband nor anyone else.
  10. If a small child receives some wealth through inheritance or some other way, and this wealth equals the nisab, sadaqatul fitr should be given from this wealth of his. But if the child is born on the day of eid after the time of fajr sets in (dawn), sadaqatul fitr will not be wajib on him.
  11. Sadaqatul fitr is wajib on those who fast in Ramadan and also on those who missed out some fasts due to some reason or the other. There is no difference in ruling between the two.
  12. If a person wishes to give wheat, wheat flour or parched, grounded wheat as sadaqatul fitr, he should give approximately one and half to two kilos. It would be preferable to give a little more than this amount. But if he wishes to give barley or barley flour, he should give double this amount, i.e. between 3 to 4 kilos.
  13. If a person wishes to give any other dry grocery such as gram or rice, he should give an amount that equals the value of the amount of wheat or barley that has been mentioned above.
  14. It is best to give the value of the wheat or barley in cash instead of the actual wheat or barley.
  15. The sadaqatul fitr of one person could be given to one poor person or distributed among several poor persons.
  16. It is also permissible to give the sadaqatul fitr of several persons to one single poor person.
  17. Those who are entitled to receive zakat are also entitled to receive sadaqatul fitr.
  18. If the marriage of an immature girl is performed and she is sent to her husband’s house, sadaqatul fitr will be wajib on her if she is rich. But if she is poor, we will have to see if she is old enough to serve her husband and at the same time old enough to be in his company. If she is old enough for both these things, sadaqatul fitr will not be wajib on her, her husband nor her father. But if she is not capable to do both these things, sadaqatul fitr will be wajib on her father. If she is not sent to her husband’s house as yet, sadaqatul fitr will be wajib on her father irrespective of whether she is old enough to do both the above or not.

The Takbirs of Eid

The Takbirs of Eid From the Fajr on the 9th of Dhu’l Hijjah to ‘Asr on the 13th

In the Name of Allah, Most Merciful and Compassionate. All praise is to Allah, Lord of the Worlds. And the blessings and peace of Allah be upon His Chosen Messenger, the Prophet Muhammad, his family, companions, and followers.

Allah Most High commanded us to, “Remember Allah through the appointed days.” [Qur’an, 2.203]

The Qur’anic exegetes explain this as referring to the takbirs of these days.

There are numerous hadiths that have been mentioned on the this, as the great Hanafi hadith expert (and teacher of Ibn Hajar al-Asqalani) Jamal al-Din al-Zayla`i expounded in his Nasb al-Raya [2.266-269]

This has been established by consensus of the Companions of the Beloved of Allah, the Prophet (Allah bless him and give him peace). [Mawaffaq Ibn Qudama, al-Mughni 2.126 #1431]

Legal status:

· It is necessary (wajib) for every Muslim (male or female, whether praying in congregation or alone) to make the following takbir (declaration of the greatness of Allah) immediately after each obligatory (fard) prayer.

Time:

· From: the Fajr Prayer on the 9th of Dhu’l Hijjah (the Day of `Arafah)

· To: the ‘Asr Prayer on the 13th of Dhu’l Hijjah.

Thus, these takbirs last 5 days, and 23 prayers.

The takbirs:

Allahu Akbar, Allahu Akbar, La ilaha illa Llahu.

Wa Llahu Akbar, Allahu Akbar wa lillahi Lhamd.

(Allah is the greatest, Allah is the greatest, there is no god but Allah. And Allah is the greatest, Allah is the greatest and to Allah belongs all praise.)

Rulings related to this:

1. The wajib is to recite this takbir once. If done more than this, it is good. [Haskafi, Durr, quoting `Ayni]

2. The position related above that it is obligatory for 23 prayers, whether in congregation or alone, for every Muslim, is the position of Abu Hanifa’s students, Imam Abu Yusuf and Imam Muhammad ibn al-Hasan, and it is the position acted upon and chosen for fatwa, because of the strength of their evidence and the inherited practice being on it, and because it is more cautious. [Durr and Ibn Abidin, Radd al-Muhtar; al-Fatawa al-Hindiyya, quoting al-Zahidi]

Imam Abu Hanifa’s position, that it lasts only 8 prayers, is supported by evidence, too, though, including the practice of some major Companions such as Ibn Mas`ud (Allah be pleased with him), and was taken by some major Hanafi imams, though a minority, such as Ibn al-Humam in his Fath al-Qadir.

3. It is not wrong (rather, it is recommended) to also perform it after the Eid prayer itself because the Muslims have performed it generation after generation, so it is proper to follow their inherited practice (that has been accepted by generation after generation of scholars). [Durr and Radd al-Muhtar]

4. The followers must perform it, even if the imam leaves it. [Durr]

5. Latecomers [=those who missed one or more rakat of the congregational prayer] must perform it, but after completing their prayer.

6. It is necessary for the congregation to perform it out loud. [Ibn Abidin, Radd al-Muhtar, quoting Quhustani]

7. It is necessary to make the takbirs immediately after the salams. If one talks, loses one’s wudu, or performs other actions completely foreign to the prayer, one has missed the wajib. [al-Fatawa al-Hindiyya; Durr]

And Allah alone gives success.

Women Attending the Eid Salaah – Response to the Corrupt Arguments

BY JAMIATUL ULAMA NORTHERN CAPE

“And (O Women) remain firmly in your homes” [Qur’aan]

HAZRAT AYESHA RADHIYALLAHU ANHA’S FATWA 

Hazrat Aisha Radhiyallahu Anha has said: ‘If Rasoolullah Sallallahu Alayhi Wasallam knew what the women had innovated after him, he would have prevented them from the Musaajid just as how the women of Bani Israaeel were prohibited’ [BUKHARI]

THE AMUSING CONTROVERSY OF THE MORONS 

Commencing their putrid article, the Mazaar-Mawlid Bid’atis aver: 

“There has been much controversy in South Africa regarding our mothers and sisters in Islam attending the Eid prayers. Others in the Muslim world will find it amusing!”

Before responding to the Bid’ati Mass-Mawlid and Grand Moulood clowns, the official rulings of all four Math-habs will be salutary for those who think that they understand the Shariah better than the four Math-habs: 

The Fatwa of the Shaafi Math-hab:

According to Allamah Ibn Hajar Haitami Rahimahullah, it is Haraam for women to attend the Masaajid, Eidgah, Shopping malls, etc. He clearly states: “And, no one will hesitate in prohibiting women (from the Musjid, the Eidgah, the shopping malls, and emerging from the home in general) except a ghabi (moron) who is a jaahil, and who lacks ability in understanding the subtleties of the Shariah …………The correct verdict is categorical Tahreem (i.e. haraam for women to come to the Musjid), and this is the Fatwa. And, this in a nutshell is our (Shaafi’ Math-hab).”  [Kifaayatul Akhyaar]

The Fatwa of the Hanafi Math-hab:

Allamah Kaasaani Rahimahullah states: “The Fuqaha have unanimously agreed (enacted Ijmaa`) that indeed there is noconcession for Ash-shawaabb to emerge (khurooj) for Jumu`ah, Eidayn and Any Salaah because of the statement of Allah Ta`ala:

(And (O Women) remain firmly in your homes)’ And the command of qaraar (remaining steadfastly at home) is a prohibition of roaming/travelling/parading around and on the grounds that their khurooj is indisputably a sabab (means) of fitnah. And fitnah is haraam and whatever leads to haraam is also haraam!!!” [Badaai us Sanaai]

(The term as-shawaabb means young women, and ash-shawaabb are not confined to teenage girls. All those females who are not aged hags and who hold sexual attraction come within the scope of ash-shawaabb.)

The Fatwa of the Maaliki Math-hab:

“And Aisha Radhiyallahu Anha has said: ‘if Rasoolullah Sallallahu Alayhi Wasallam knew what the women had innovated after him, he would have prevented them from the Musaajid just as how the women of Bani Israaeel were prohibited’. And when the situation is like that, then such a ruling of prohibition will be applied. Thus, the prohibition of women (attending the Eidgah and Musaajid) is categorical in this era under all circumstances because in there emergence from their homes, there is fitnah which is never concealed…” [Allamah Ibnul Haaj 737 – Al-Madkhal]

The Fatwa of the Hambali Math-hab:

“It is impermissible for beautiful women even if they are not young to attend Jamaat Salaah with men because of the fear of fitnah by them!” [Matlab Ulin Nuha]

The above rulings are found in many more Kitaabs of all four Math-habs. It is the only correct Fatwa and it confirms that all four Math-habs have enacted Ijmaa’ on the prohibition of women attending the Masaajid, the Eidgah, etc. already many centuries ago!

Thus, it should be clear that those who clamour for women attending the Eidgahs are morons according to the Shaafis! The ones who propagate opinions in conflict with the four Math-habs are the worst of fitnah-makers! According to the Fatwa of the Shaafi Math-hab by Allamah Ibn Hajar Haitami Rahimahullah, it is only stupid people who claim that women may attend the Eidgahs, Masaajid, etc!

What is the objective of the Bid’atis when they say that ‘Others in the Muslim world will find it amusing!” The objective is to portray the idea that in Islam, women may attend the Masaajid and the Eidgah! Far from being  the truth, we have presented the views of all four Math-habs! The Four Math-habs is in fact the Shariah which portrays the correct understanding of the Ahaadeeth!

It is rather amusing that these so-called ‘sunnis’ are clamouring for women to attend the Masaajid, Eidgahs, etc! The Sahaabah were the very first ones who enacted the ban! Nabi Sallallahu Alayhi Wasallam has said that his Sahaabah are like stars! The Sunnah cannot be understood without the medium of the Sahaabah. And the Sahaabah and the entire Shariah will not be properly understood without submitting one’s self to the official rulings of the Math-hab which one follows!  

THE ERA OF NABI SALLALLAHU ALAYHI WASALLAM

Clutching at straws, they state: “The Hadith of the Prophet (SAW) as narrated by Imam Bukhari and others is CLEAR that the women would attend the Eid Salah in the  Era of the Prophet (SAW).”

The response:

First and foremost, it is necessary to mention that ‘saw’ is not a Durood! The shortest Durood is Sallallahu Alayhi Wasallam – not disrespectful abbreviations like ‘saw’ and ‘pbuh’!

Secondly, the Hadith of Ayesha Radhiyallahu Anha in Bukhari is clear that Nabi Sallallahu Alayhi Wasallam would have prohibited women from the Masaajid, thus Hazrat Aisha Radhiyallahu Anha has said: ‘if Rasoolullah Sallallahu Alayhi Wasallam knew what the women had innovated after him, he would have prevented them from the Musaajid just as how the women of Bani Israaeel were prohibited’

Thirdly, the Fuqaha utilize the Fatwa of Hazrat Ayesha Radhiyallahu Anha, the Fatwa of Hazrat Umar and other Sahaabah Radhiyallahu Anhum as the basis for prohibition!

Fourthly, we are Muqallideen. We have no right to refer directly to the Ahaadeeth for Fiqhi rulings. Only the Mujtahideen have such a right. That is why those who opine that women may attend the Masaajid, are against all four Math-habs and are unable to present a valid argument for their weak case!

Fifthly, no one – not even one of the Fuqaha of the four Mathhabs – have denied that women attended the Eidgah as well as the Masaajid during Nabi Sallallahu Alayhi Wasallam’s time! However, they all explained that this permission was restricted with strict conditions. And these conditions were not upheld even in Hazrat Ayesha Radhiyallahu Anha’s time, that is why the Sahaabah banned women from the Masaajid.

The conditions were stipulated by Nabi Sallallahu Alayhi Wasallam himself! Allah Ta’ala has granted us the Ni’mat (bounty) of Aql (intelligence). And we should use our brains. The Sahaabah followed the Sunnah of Nabi Sallallahu Alayhi Wasallam very meticulously. From the entire Ummah of Nabi Sallallahu Alayhi Wasallam, the best of mankind is the Sahaabah. It is a sign of Kufr to believe or imagine that the Sahaabah would oppose Nabi Sallallahu Alayhi Wasallam! Thus, when the conditions were not upheld in Nabi Sallallahu Alayhi Wasallam’s time, then what does intelligence dictate in this era of immorality and promiscuity!

Sixthly, the era of the Sahaabah is known as Khairul Quroon – the best of eras! In such pure eras, women were banned. Then what should be said about this filthy era of ours! The Fuqaha have mentioned the details in their Fiqh Kutub! Thus, it is highly irresponsible and also deviation to submit the Ahaadeeth to one’s personal opinion!

Seventhly, it would be beautiful to quote Allamah ‘Aini Rahimahullah who said:

“So look at what Hazrat Aisha Radhiyallahu Anha said: ‘If Rasoolullah Sallallahu Alayhi Wasallam saw what the women have introduced’. And it was not (a long period of time) between this statement (i.e. the above-mentioned portion of Hazrat Ayesha Radhiyallahu Anha’s Fatwa) and the demise of Nabi Alayhis Salaam except a very short period that the women (of that era) did not introduce even  one-hundredth (100th) of what the women of this era (i.e. around 800 Hijri) have introduced. Thus, if it was the women of this era, they would have been banned from living, leave alone them being prohibited from the Masaajid and other places.” [Sharah Abu Dawood]

THE SUNNAH OF NABI SALLALLAHU ALAYHI WASALLAM

The anti-Sunnah Bid’atis state: 

“In fact, the Prophet (SAW) would order all women, including the young virgins, those in haydh, and those did not have proper clothes to attend (the latter were instructed to borrow clothes and the menstruating women to just sit there in the Eidgah/Musalla). This was the Sunnah of the Prophet (SAW) as he established it for all generations.”

The Sunnah of Nabi Sallallahu Alayhi Wasallam is what the four Math-habs say. The Sahaabah banned women from the Masaajid! Do you Bid’atis understand the Sunnah better than the Sahaabah? If you claim yes, then we have no discussion with you morons! And if you say No, then utilize your Aql and clearly try to understand the rulings of the Fuqaha of the four Math-habs. 

The above-mentioned Hadeeth is the Hadeeth of Hazrat Umme Atiyyah Radhiyallahu Anha. The Fuqaha of all four Math-habs understood the Hadeeth quoted above better than the morons of today! Even Imaam Nawawi Rahimahullah has responded to the above-mentioned Hadeeth with the Hadeeth of Hazrat Ayesha Radhiyallahu Anha which we already mentioned above!

Allamah Sarakhsi states: “there is no khurooj (emergence from the home) upon women for the two Eids. And undoubtedly, they were given concession in this regard (i.e. attending the Eid-Gah). However, today, I certainly regard it as Makrooh (their attendance at the Eidgah) i.e. for Ash-Shawaab for undoubtedly women have been ordered with qaraar fil buyoot (to stay always at home) and they have been banned from khurooj (emerging from the home) because there is fitnah in khurooj.”

(The term as-shawaabb means young women, and ash-shawaabb are not confined to teenage girls. All those females who are not aged hags and who hold sexual attraction come within the scope of ash-shawaabb.) 

Furthermore, the term Makrooh above means Haraam! This is based on Fiqh! 

Explaining the concession which is not applicable anymore, Allamah Sarakhsi states: “So it is evident that their Khurooj (for Eid Salaah during the concession period) was only to increase the number of the Muslims.” This is confirmed by the Hanafi and Shaafi Fuqaha and this is the response to the Hadith of Umme  Atiyyah Radhiyallahu Anha which deviates love to quote. The view of impermissibility is backed up with the fatwa of Hazrat Ayesha Radhiyallahu Anha. Allamah Aini says: “Where is Hazrat Umme Atiyyah Radhiyallahu Anha in comparison to Hazrat Ayesha Radhiyallahu Anha?”

Furthermore, it is a blatant lie to say that it is Sunnah for women to attend the Masaajid. Not one authority from amongst the Fuqaha held such a view! It was merely permissible, but not even a general permissibility. It was permissibility restricted  lwith conditions. The following extract from Fataawa Fiqhiyyatul Kubra explains the reality which the stubborn Bid’atis don’t want to accept:

“Therefore if you say: ‘What, do you prohibit women from the Musaajid, places of Eid Salaat and visiting the quboor besides the Qabar of Nabi (sallallahu alayhi wasallam)? My response is: ‘How is it possible for me not to say so when there is consensus on this (prohibition) because of the non-existence of the conditions of permissibility for khurooj (i.e. emergence from the home to attend the Musjid, etc.). And that (the conditions for permissibility) during the age of Rasulullah (sallallahu alayhi wasallam) were piety and moral purity.” – Portion of a lengthy Fatwa of Allamah Ibn Hajar Haitami Rahimahullah!

THE STUPID ARGUMENT OF TEMPORARILY SUSPENDED

The stupid Bid’atis assert “Of course, in later times, with the expansion of Islam to various lands and cultures, this Sunnah was “temporarily suspended” by some Fuqaha, especially noting that the attendance of women was not considered an Obligation, but an Encouraged matter (which may be “suspended temporarily” by the Ulama considering their context). They tried to suspend it due to (genuine or cultural) fears of Fitna and danger.”  

Firstly, it was never and will never ever be Sunnah for women to attend the Masaajid, Eidgah, etc. The claim of Sunnah is a blatant lie! Does anyone in his right mind believe that the Sahaabah would have prohibited others from the Sunnah?

Secondly, the argument of expansion to Islam to various lands is absolutely baseless. These Mawlid rubbishes don’t seem to know what they utter and mutter in their stupid arguments! These Bid’atis need to expand their brains to understand that the Sahaabah banned women in Medina Munawwarah from the Masaajid! Furthermore, none of the Fuqaha mentioned culture or the expansion of Islam as a reason for prohibiting women from the Masaajid. Thus, it is drivel to speak of the expansion of Islam. 

Thirdly, women were not prohibited temporarily from the Masaajid by the Fuqaha. We already quoted all four Math-habs and all the Fuqaha have enacted Ijmaa’ that it is Haraam for women to attend the Masaajid! The following quotes prove this fact:

➡ The correct version is that the Fatwa is absolute prohibition.  [Al-Fataawa Al Fiqhiyatul Kubra]

➡ On the issue of women attending the Musaajid and the Eidgah, Sheikh Imaam Allamah Jundi (771) Rahimahullah states: “and in this era of ours, prohibition is conclusive. Allah knows best. The famous statement of Ayesha Radhiyallahu Anha – “If Rasulullah sallallahu alayhi wasallam) had seen what women have innovated…until the end of the Hadeeth” – indicates towards it (the prohibition)”.   [At-Towdeeh]

➡ Allamah Bukhaari (616) states: “Verily, the correct view according to us is that there is no concession for women to attend any Salaah whatsoever….and our companions have taken proof from Hazrat Umar Radhiyallahu Anhu’s prohibition of women emerging from their homes based on the fitnah which he had observed.” [Muheetul  Burhaani]

➡And it is mentioned in An-Naseehah that women will be prohibited from attending the Eid Salaah – very strictly with beauty, perfume and (anything) which intends/causes/is a means of fitnah. And he said: ‘Banning them in these times from khurooj is most beneficial for them and for men in several ways.” [Al-Furoo’ of Ibnul Maflah]

The above quotes are just a few. We can fill a catalogue of quotes to prove that it is absolutely Haraam for women to attend the Masaajid, the Eidgah, the shopping malls, etc. The talk of a temporary prohibition is pure rubbish!

Fourthly, it is not an issue of “some Fuqaha”, but there is Ijmaa’ of all the Fuqaha on prohibition!

Fifthly, the statement ‘especially noting that the attendance of women was not considered an Obligation, but an Encouraged matter’ is absolute nonsense! The Fuqaha did not prohibit women from the Masaajid simply because it was not Fardh for women to attend. 

Sixthly, women attending Masaajid was never encouraged. These Bid’ati morons quote only  the Ahaadeeth which suit them. The following Ahaadeeth prove that women were never encouraged to attend the Masaajid. On the contrary, they were encouraged to perform their Salaah at home!

➡ Hadhrat Umme Salmah (Radhiyallahu Anha) reports from Nabi (Sallallahu Alayhi Wasallam) that he said, “The best Musaajid for women are the innermost corner of their homes.” [Imaam Ahmad/Baihaqi/ Kanzul Ummaal]

➡Allamah Ibn Nujaim states: “Women should not attend the Jamaat (Salaat) in view of the aayat: “And remain resolutely in your homes…’ and the Hadith of Rasulullah (sallallahu alayhi wasallam) that the Salaat of a woman in the innermost corner of her home is better than her Salaat in the courtyard of her house, and her Salaat in the courtyard of her house is better than her Salaat in the Musjid, and her home is better for her than the Musjid. The author of Kanzud Daqaaiq has mentioned in Kaafi that the Fatwa of this era is impermissibility for women to attend any/all Salaat (in the Musjid/Eidgah) because of the prevalence of immorality.”

➡ It is reported from Umme Humaid, the wife of Abi Humaid As-Saa`idi from Nabi (sallallahu Alayhi wasallam) that he said to her, “I have been informed that you like to perform Salaat behind me, but your Salaat in the innermost corner of your house is better than your Salaat performed in your room and it is better for you to read in your room than in your veranda and it is better for you to read Salaat in your house than in your local Masjid and your Salaat performed in your local Masjid is better than your Salaat performed in my Masjid.” [Imaam  Ahmad/Ibn Hibbaan/Kanzul Ummaal]

The statements of Nabi (sallallahu alayhi wasallam) in the above-mentioned Ahaadeeth clearly prove that Rasulullah (sallallahu alayhi wasallam) had emphasized that the Salaat of a woman in the remotest corner of her home is superior to performing Salaat in his Musjid behind him!

The Shaafi Faqeeh, Allamah Ibn Hajar Haitami Rahimahullah states in his Fatwa:

“The statement of Ibn Khuzaimah who is among our Akaabir (senior) Ashaab supports this: ‘The Salaat of a woman in her home is superior to her Salaat in the Musjid of Rasulullah (sallallahu alayhi wasallam) despite it being equal to a thousand Salaat. This means the Salaat of men, not of women. Therefore, when it (her Salaat in her home) is superior (than even 1000 Salaat of men who perform in Musjid Nabawi), then the motive which brings her out of the home is either riya (show) or pride, and this is haraam.”

Keeping these Ahaadith in front of us, it is clear that the attendance of women for congregational Salaat in the Masjid during the era of Nabi (sallallahu  alayhi wasallam) was not due to any virtue or greater reward; rather it was based on mere consent and permissibility. And then too, the permissibility was restricted with very strict conditions!

How sad and deplorable then is the state of those morons who call women to the Musaajid and encourage them to perform their Salaat in congregation. They are actually exhorting opposition to the teachings and wishes of Nabi (Sallallahu Alayhi Wasallam). To further aggravate the issue they deem this a Sunnat, and they regard their actions as being a revival of the Sunnat! 

If it had been Sunnat for women to attend the Masjid for congregational Salaat, why then did Nabi (sallallahu alayhi wasallam) teach that a woman’s Salaat in her local Masjid is better than her Salaat in Masjid-e-Nabawi and that her Salaat in her home is better than her Salaat in her local Masjid? It is obvious then that a woman’s Salaat performed in isolation in her home would be an omission of the Sunnat. Is the reward in practising a Sunnat greater or omitting it? It will then be as though Nabi (sallallahu alayhi wasallam) is encouraging an omission of a Sunnat by encouraging women to perform their Salaat in their homes!

It is as though these people (who clamour for women attending the Masjid) regard themselves as being more virtuous than Nabi (sallallahu alayhi wasallam) and that their Musaajid hold greater virtue than Masjid-e-Nabawi!

It is neither Fardh, Waajib, nor Sunnat-e-Muakkadah for women to attend the Masjid for the five times Salaat in congregation with men. The fact of the matter is that there exists not even the weakest of weak Ahaadith which exhorts and encourages women to attend the Masjid.

Seventhly, the deviates state: “They tried to suspend it due to (genuine or cultural) fears of Fitna and danger”. Even these moron Bid’atis are constrained to concede that the prohibition was based on ‘Fitnah and danger’. The Fuqaha never tried to suspend women from the Masjid. They categorically prohibited women from the Masaajid. We already mentioned many of their Fataawa above which is the official ruling of the Shariah. The element of Fitnah is an element of prohibition. Can’t these Bid’atis understand such a simple fact which all the Fuqaha Rahimahumullah have explained???

RESTRICTING THE PROHIBITION  TO THE HANAFI MATH-HAB

The morons of Habibia Soofie-goofie Mosque state: 

“The Hanafis were at the forefront of this “suspension”. The founding savant of the Hanafi Madh-hab, Imam Muhammad bin al-Hasan narrates in his Kitab al-Athaar that: “Imam Abu-Hanifah informed us from Abd-al-Karim ibn Abi’l-Mukhariq that (the female Sahabi) Umm Atiyyah (RA) said: “Women used to be granted as a concession (“ordered” in other stronger narrations) to go out to attend the two Eids (prayers): al-Fitr and al-Adha (i.e. in the time of the Prophet SAW).” However, immediately after that, Imam Muhammad states:

“Their going out to attend the Eid does not please us, except for old women beyond child-bearing age. This is the opinion of Abu-Hanifah also.” As we can see from this early Hanafi text: all women were already attending the Eid prayer (as per the established Sunnah) in those early days. However, it seems that the noble Imam Abu-Hanifah (a Persian from Iraq) did not “like it”. Nevertheless, even he (RA) also, made an exception for “older women”. He didn’t ban it outright!”

Response:

Firstly, it is misleading to say that ‘The Hanafis were at the forefront of this “suspension”. As explained earlier, it wasn’t a suspension, but a prohibition. The Sahaabah were at the forefront prohibiting women from the Masaajid.

Hadhrat Abu Amr Shaibaani reports that he saw Hadhrat Abdullah ibn Mas’ood (Radhiyallahu Anhu) expelling women from the Masjid on the day of Jumu’ah, saying, “Go to your homes, it is better for you.” [Majmauz Zawaaid – Haafidh Haithami said that all the narrators are authentic and reliable]

Hadhrat Umar (Radhiyallahu Anhu), the second Khalifah, prohibited women from the Musjid. Not a single Sahaabi differed with him. Hadhrat Abdullah Ibn Umar and Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu Anhuma) would pelt women with pebbles, chasing them away from the Musjid.

Secondly, the citation from Kitaabul Aathaar is in fact an admission that our Fuqaha were well aware of the Ahaadeeth which indicated permission. Whilst the prohibition is until Qiyaamah, the permission was very temporary.

Thirdly, we had already responded to the Hadeeth of Umme Atiyyah Radhiyallahu Anha above. Even Imaam Muhammed Rahimahullah understood the Ahaadeeth differently than the Bid’atis.

Fourthly, the translation of the Bid’atis of Imaam Muhammed’s’ statement is a hard nail into the coffin of the Bid’atis dead dalaail on the issue of women attending the Masaajid and the Eidgah which is: “Their going out to attend the Eid does not please us, except for old women beyond child-bearing age.”.

However, it is also necessary to clarify that La-Yu’jibuna is in fact interpretation of “karaahat’ which means impermissibility. The following text in Kitaabul Asl clarifies the issue:

Concerning women attending Eid Salaah, Imaam Abu Hanifah stated: “Verily today, I regard it as Makrooh.” Explaining the reality, Allamah Sarakhsi states: “there is no khurooj (emergence from the home) upon women for the two Eids. And undoubtedly, they were given concession in this regard (i.e. attending the Eid-Gah). However, today, I certainly regard it as Makrooh (their attendance at the Eidgah) i.e. for Ash-Shawaab for undoubtedly women have been ordered with qaraar fil buyoot (to stay always at home) and they have been banned from khurooj (emerging from the home) because there is fitnah in khurooj.”

The above clearly shows that it is Haraam for women to attend the Eidgah. The Fitnah is much worse in this era! The concession for ‘old women beyond child-bearing age’ is a clear admission that the element of Fitnah is an element which all the Fuqaha considered which the Sahaabah Radhiyallahu Anhum had understood from Nabi Sallallahu Alayhi Wasallam!

Fifthly, the Bid’atis state: “As we can see from this early Hanafi text: all women were already attending the Eid prayer (as per the established Sunnah) in those early days.” Women attending the Eid Salaah was not an established Sunnah as proven above! The established Sunnah by the Sahaabah who understood the Sunnah better than anyone else, was to ban and prevent women from the Masaajid, etc. From the early days, women were banned from the Masaajid, the Eidgahs, etc. 

Sixthly, according to all four Math-habs, it is Haraam for women to attend the Masaajid and the Eidgah as proven earlier. Thus, there is no merit in saying: “However, it seems that the noble Imam Abu-Hanifah (a Persian from Iraq) did not “like it”.” Imaam  Abu Hanifah did not just dislike the presence of women at the Masaajid and Eidgahs, but was against it and abhorred it, except for old hags attending Fajr, Esha and Eidgah due to the element of Fitnah being less! Why not Zuhr and Asr – O morons?

Imaam Abu Hanifah was not just any ordinary Persian from Iraq. Imaam Shaafi Rahimahullah mentioned that ‘the people are the children of Abu Hanifah in Fiqh’! Imaam Maalik has mentioned regarding Imaam Abu Hanifah’s intellect and great Ijtihaad, that if Imaam Abu Hanifah said that the pillar is made out of gold, then he will even prove to you that it is made out of gold!

The statement “Nevertheless, even he (RA) also, made an exception for “older women”. He didn’t ban it outright!” really means nothing for the Bid’atis. The exception of older women is in fact a solid proof that it is Haraam for all young women to attend the Masaajid and Eidgah! Any women which holds sexual attraction is prohibited from attending the Masaajid and Eidgah! The question is: why did Imaam Abu Hanifah Rahimahullah ban all young women??? The claim of Sunnah by the Bid’atis is false!!!

Even if Imaam Abu Hanifah Rahimahullah did not ban women outright, the Fuqaha of the Hanafi, and the other three Math-habs banned all women outrightly from the Masaajid and the Eidgah! They based the outright ban on the principles of the Imaam of the Math-hab.

Even old women are raped in these days! Nowadays, the fitnah is not only from criminals who ravage even old hags. The fitnah also stems from the hags themselves. It is standard practice nowadays for hags to emulate young women in dress, make-up and zina stunts. Cant these Bid’atis understand such a reality? Are they so blind to see that the element of Fitnah is so glaring that there is really no need even to explain that it is Haraam for women to  attend the Masaajid, Eidgah, etc! 

THE ARGUMENT OF HANAFI-RULED LANDS

The Bid’atis then present the following stupid argument: “It seems that this Hanafi opinion of “suspending the Sunnah” (not “prohibiting it” as no one can do that), spread in Hanafi ruled lands (e.g. Indo-Pak), where the local pre-Islamic cultures were already very conservative regarding women attending public gatherings.”  

Response:
Firstly, it does not only seem, but it is clear that these Bid’atis are incapable of understanding that the prohibition of women attending the Masaajid, Eidgah, shopping centres, etc. is not solely a Hanafi opinion. It is the Fatwa of the Shaafi, Maaliki and Hambali Math-habs! It is the Fatwa of Hazrat Ayesha, Hazrat Umar, Hazrat Abdullah Bin Mas’ood, Hazrat Abdullah Bin Umar Radhiyallahu Anhum, etc.

If anyone in the world feels that they have a lot of knowledge, then they should present to us just the name of one Sahaabi who never agreed to the ban which Hazrat Umar Radhiyallahu Anhu had imposed upon women attending the Masaajid?????????????????????????? 

Secondly, it is a baseless slander to accuse Hanafis of suspending a Sunnah! If it was a Sunnah for women to attend the Masaajid, then why did Imaam Maalik Rahimahullah prohibit women from the Masaajid whereas Imaam Maalik’s Math-hab is from Madina Munawwarah?

Thirdly, to say that no one can prohibit women from the Masaajid clearly indicates the Ilmi bankruptcy of those who make such stupid claims. The Sahaabah prohibited women from the Masaajid. So who the hell are these stupid Mawlid Bid’ati morons to say that no one can prohibit women from the Masaajid? Do these Habibia Soofie-goofies think that they understand the Sunnah better than the Sahaabah?

Fourthly, it is incorrect to say that the prohibition “spread in Hanafi ruled lands (e.g. Indo-Pak)”. In the very beginning, we had quoted the Fataawa of all four Math-habs. All four Math-habs are against it! And none of them were from the Indo-Pak sub-continent which the stupid Bid’ati scavengers present as a ‘daleel’. Hence, the following appears in the Mufta-Biha Kitaab of the Maaliki Math-hab:

“Qaadhi Iyaadh said: ‘and when they are prohibited from the Musjid, then to a greater extent they will be prohibited from attending other places.” [Mawaahibul Jaleel]

And according to Shaafis, Imaam Nawawi Rahimahullah states:

“Verily, the young woman and beautiful woman and those whom men desire: it is impermissible for them to be present at the Eidgah due to the fear of fitnah upon them and by them. And if it is said that this fatwa contradicts the Hadith of Umme Atiyyah Radhiyallahu Anha, then we say: ‘it is established in the two Saheehs (i.e. Bukhari and Muslim) from Ayesha Radhiyallahu Anha who said: ‘If Rasoolullah Sallallahu Alayhi Wasallam had to observe what women had introduced, he would have prohibited them just as how the women of the Bani Israeel were prohibited.” And also because the fitnahs and causes of evil in these times are much more than the first era (which Hazrat Ayesha Radhiyallahu Anha speaks about).”  [Al-Majmoo’ of Nawawi –  676]

Even Allamah Aini Rahimahullah criticized the women of Egypt approximately 600 years ago in his Umdatul Qaari stating that the women who were banned from the Masaajid in the time of the Sahaabah, did not introduce even 1000th of the Fitnah of the women in Egypt in the era he lived! In our day of filth and crime, the fitnah is a million times worse.

Fifthly, the following statement has no academic worth: ‘where the local pre-Islamic cultures were already very conservative regarding women attending public gatherings’. Pre-Islamic cultures was not the basis for prohibiting women from attending public gatherings. 

The following ruling appears in a Shaafi Fiqh Kitaab:

“Women should not attend Jamaat (in the Musjid) whether they are young or old because of the spread of fasaad (evil, immorality). …..The fatwa today is on prohibition for all…..This includes (the daily) Jamaat Salaat, Eid, Istisqaa and gatherings oflectures, especially the lecture programmes of the juhhaal (the cardboard muftis and paper molvis) who masquerade as Ulama whilst their motive is carnal lust.” [Tuhfatul Habeeb]

The lecture programs of Juhhaal refer to the stupid Mawlids/Mouloods and functions of the Ninowy, Habibia, Sultan Bahu, Saaberie Chisty, Urs, Giyaarwi, and Qabar Pujaari Bid’atis!

UNINTERRUPTED ATTENDANCE OF SHAMELESS WOMEN

The Bid’atis lauding praises on all the corrupt deviates who allow women to attend the Masaajid, the Eidgahs, etc. states: “HOWEVER, I wish to remind everyone here that while this may have been the case with Hanafi India or Salafi Arabia (exception of the Haramayn though); in OTHER PARTS OF THE MUSLIM WORLD, the Sunnah of women attending the Eid Salah has continued uninterrupted.”  

Response:
Firstly, we wish to remind you that the Sahaabah banned women from the Masaajid!

Secondly, currently in this world, it is only deviates, Mudhilleen, Bid’atis and the Ulama-e-Soo morons who allow women to go to the Masaajid! 

Thirdly, there is no benefit in mentioning Hanafi and Salafi as the ruling is not restricted to the Hanafis or the anti-Taqleed Salafis! We have proven that according to all four Math-habs, women may not attend the Masaajid! We have quoted excessively from the Kutub above!
Fourthly, what happens in other parts of the Muslim World, is not a valid proof according to Fiqh! The Fatwas of the Fuqaha should be quoted – not the abnormal practices of corrupt Muslims in other parts or some parts of the Muslim world!

Fifthly, there is no Sunnah of women attending the Eid Salaah. It was never Sunnah and will never be Sunnah until Qiyaamah. Allamah Ibn Hajar Haitami Rahimahullah clinches the ruling of the Shaafi Math-hab as follows:

“Tahaawi said that the command for their emergence was in the initial period of Islam so that the Muslims may appear large in number in the  eyes of  the enemies.  

It is mentioned in Sharh Ibn Daqeequl Eid: ‘Verily, in that time (the initial period of Islam) the people of Islam were in numerical inferiority, hence there was a need to emphasize the emergence of women and (even) the females of khudoor (young girls who remain within their homes).….. 

It is mentioned in Musannaf of Ibnul Attaar that going to the Musjid in the darkness at the time of safety from harm and fitnah, was permitted during the era of Nabi (sallallahu alayhi wasallam) and for a while during the time of the Sahaabah. Thereafter this (emergence from the homes to go to the Musjid) was prohibited because of the (fitnah) which women had introduced such as adornment, perfume, and their mischief with men. Then he (the Author of Musannaf) mentioned the Hadith of Aishah (radhiyallahu anha) in which appears the prohibition of females.……………

It is appropriate (i.e. necessary) for a man not to aid his wife or any woman under his jurisdiction to emerge from her home.………. This (i.e. their attending the Musjid in the initial period of Islam) has been prohibited for other eras because in their attendance there are many acts of haraam corruption.

And, he (i.e. Imaam Ghazaali) said in Al-Ihya: ‘It is Waajib to prohibit women from attending the Musaajid for Salaat and gatherings of thikr when there is fear of fitnah. These then are the different views of the Ulama according to the changing times. When there is the incidence of fitnah, then (their attendance) is haraam without any doubt. The meaning of fitnah is zina and its introductory steps such as looking (at females), privacy with them, touching, etc.

At the time of the prevalence of haraam acts, the correct view is absolute haraam, and a Faqeeh does not hesitate in this (i.e. in issuing the fatwa of haraam).  ………………….The correct version is that the Fatwa is absolute prohibition.” [Al-Fataawa Al Fiqhiyatul Kubra]

The argument of the Bid’atis that ‘Nobody “suspended it” or stopped it ever’ is a blatant lie. Read again what Ibn Hajar Haitami of the Shaafi Math-hab has said above! Since, these Habibia Soofi—Darbaar-goofies have attributed the prohibition to ‘Hanafi India’, it would be exciting to know which Math-hab they follow! It can be none other than the Math-hab of ghabaawat and Shaitaaniyyat. And Imaam Ghazaali was not from the Indo-Pak subcontinent. The Bid’ati grave-worshippers may check out this fact.

Applicable to these Habibia Bid’atis 100%, Ibn Hajar states:

“And, no one will hesitate in prohibiting women (from the Musjid and emerging from the home in general) except a ghabi (moron) who is a jaahil, and who lacks ability in understanding the subtleties of the Shariah…………The correct verdict is categorical Tahreem (i.e. haraam for women to come to the Musjid), and this is the Fatwa. And, this in a nutshell is our (Shaafi’ Math-hab).” [Kifaayatul Akhyaar]”

‘Congratulations’ to all those morons who say that women may attend the Masaajid in this belated age of Fitnah, immorality, promiscuity and shamelessness. These moron Bid’ati clowns feast on lies.

HARAAM PHOTOS
The Bid’ati says: “I attach here photos from the Eid Salah in the Mauritanian Desert. It is perhaps the closest image one can get of the Salah of the Prophet (SAW)’s time. You will notice the women sitting behind the men.”  

Haraam photos are not academic proofs! The official rulings of all four Math-habs have already been mentioned! These Habibia Bid’atis are conducting themselves like corrupt Salafis on the issue of women attending the Masaajid, Eidgah, etc! They don’t seem to be following any of the four Math-habs, except the Math-hab of Shaitaaniyyat and Haraam Mawlid-merrymaking circus-type carnivals!

It is indeed scraping the very bottom of the barrel of stupidity to present as proof haraam photos of haraam practices of the ignoramuses of this belated century to negate what the Shariah has ruled during the era of the Sahaabah at a time when not a single Sahaabi had ventured near to the Indo-Pak subcontinent to be influenced by Indian culture which the moron Bid’atis hallucinate.

THE SHAAFI MATH-HAB AND INDONESIA

The lost Bid’ati states: “Also, photos from Indonesia (country with largest Muslim population). Muslims of the Cape come from Indonesia generally and follow the Shafi’i Madh-hab. As a photo says a thousand words, attached are also photos of mass female Eid congregations from: Egypt, Kashmir, Senegal, Sudan, Somalia, Turkey, Iran, Philippines, UK, Gambia and INDIA. Please look at them carefully so that we can expand our horizons! We are part of a global Ummah. After that, as South Africans, we are part of Africa.”

Even the circus-clowns would be amazed at the comicality of these Mawlid comedians! We have already explained the ruling of the Shaafi Math-hab. According to Ibn Hajar Haitami Rahimahullah, all those in Indonesia, Egypt, Kashmir, Senegal, Sudan, Somalia, Turkey, Iran, Philippines, UK, Gambia and INDIA who allow women to attend the Masaajid are MORONS! 

There is no academic value in this article of the Bid’atis besides misleading statements, lies, and laughable disgorgements. What type of a ludicrous argument or statement is ‘After that, as South Africans, we are part of Africa.’!!!!

We follow the Shariah – not Africa or any of the other countries mentioned by the moron! Really, these Bid’atis seem to be very sciolistically skilled in the art of verbal antics! They seem to have enough time to fool around with the laws of Allah which is dangerous for one’s Imaan! May Allah save us. Aameen!

These Bid’atis need to expand the horizons of their intelligence and need to realize that the final-word on all issues is the verdicts and rulings of the Fuqaha. If they can’t understand this, then they are worse than the deviant Salafis who shun the Math-habs of the Ahlus Sunnah Wal Jama’ah. In rejecting the Ijma’ of the Ahlus Sunnah Wal Jama’ah on the prohibition of women attending the Eidgah, Musjid, etc., the deviance of the Bid’atis is worse than that of the Salafis.

THE GLOBAL/AFRICAN CONTEXT
Posing their laughable question, these moronic Bid’atis state:

“The question for our local Fuqaha is: As 21st century South African Muslims, will we continue to advocate this “suspension of the Sunnah” that we inherited from our Indian Hanafi roots? or are we going to suspend that “suspension” itself and go back to the Sunnah as the more suitable option for our multi-cultural global/African context???”

Firstly, the local Ulama are not Fuqaha. They are Muqallideen who must follow the official rulings of the four Math-habs! And according to all four Math-habs, it is Haraam for women to attend the Eidgah!

Secondly, there has been no suspension of the Sunnah. Accusing the Sahaabah or anyone of suspending the Sunnah is a slanderous lie! It was only a concession which women were granted to attend the Masaajid during the era of Nabi Sallallahu Alayhi Wasallam restricted with very stringent conditions which did not exist even in the Sahaabah’s time which led to the Sahaabah banning women from the Masaajid! Today, it is much worse!

Thirdly, the prohibition of women attending the Masaajid, Eidgah, etc. is not inherited from Indian Hanafi roots. In this entire article, we have quoted many Fuqaha. Kindly prove to us if even one of the Fuqaha whom we quoted in this article, is Indian! If not, then please don’t speak rubbish in the name of Deen! It has been proven that it is Haraam for women to attend the Masaajid, Eidgah, etc. according to all four Math-habs!

Fourthly, we will continue to advocate the ban which the Sahaabah and all four Math-habs have placed upon women. Anything contrary to it, is against the Shariah! The prohibition has been inherited from the Sahaabah, from the time of Hadhrat Umar (Radhiyallahu anhu) when Imaam Abu Hanifah (Rahmatullah alayh) had not yet been born. The alleged ‘Hanafi roots’ is a cunning deception of shaitaan who is the Imaam of the Bid’ati grave-worshippers.

Fifthly, The Sunnah of the Sahaabah is to prohibit women from the Masaajid! The talk of suspending a suspension is the effect of moronic hallucination!

Sixthly, the talk of a ‘multi-cultural global/African context’ is pure bunkum! We are bound to follow the Shariah! The context in which the Sahaabah and the Fuqaha had issued the prohibition should be looked at! View things according to the Shariah, not according to Haraam photos and the corrupt contexts of corrupt societies! 

Seventhly, as 21st Century followers of the Shariah, we follow the Sahaabah and the Fuqaha of all four Math-habs who have regarded the attendance of women at the Masaajid and Eidgahs as HARAAM! This is the one and only option for all true Muslims – but not for morons! The corrupt societies which are today sinking further and further into the mire of immorality and transgression are not evidence to present in negation of a law of the Shariah enacted by the Sahaabah.

USOOLE FIQH

The jaahil Bid’atis state: “Do note that going against the Hanafi Madh-hab in one issue does not remove one from the Madh-hab as is well-known to anyone who has studied Fiqh and Usul al-Fiqh.”  

Firstly, it is not an issue of “going against the Hanafi Madh-hab on one issue” as these moron Bid’atis contend. It is an issue of rejecting the Ijma’ of all Four Math-habs – an Ijma’ inherited from the Sahaabah. It is an issue of rejecting the Shariah as upheld by all Four Math-habs. These Bid’atis don’t seem to know what they are speaking! If you against your own Math-hab on one issue, then you are going beyond the parameters of Taqleed! Full submission to the Fuqaha is necessary!

Secondly, Taqleed demands full submission to the rulings of the Fuqaha! Furthermore, on this issue, all four Math-habs are unanimous that it is Haraam for women to attend the Masaajid and the Eidgah! Therefore, if one goes against the Haraam ruling, then one is going against the Shariah. Thus, it is best for rubbishes to shut their mouths, instead of vomiting out filth in the name of Fiqh and Usoole-Fiqh.

These morons seem to know very little of Fiqh. That is why Ibn Hajar has declared them as morons as he smashes Baatil with the Fatwa of the Shaafi Math-hab as follows:

“And, no one will hesitate in prohibiting women (from the Musjid and emerging from the home in general) except a ghabi (moron) who is a jaahil, and who lacks ability in understanding the subtleties of the Shariah…………The correct verdict is categorical Tahreem (i.e. haraam for women to come to the Musjid), and this is the Fatwa. And,  this in a nutshell is our (Shaafi’  Math-hab).”  [Kifaayatul Akhyaar]”

A SALAFI CONTENTION

Presenting an argument which only the rubbish Salafis quote, these wayward Bid’atis aver:

“Note also that Imam Abu-Hanifah (RA) himself stated:”If the hadith is authentic, then that is my Madh-hab”. Hanafi Ulama stated that this important statement of the Imam means: ‘If an opinion of Imam Abu-Hanifah – that was based on analogy or contextual considerations (and not a hadith) – seems to contradict an authentic hadith, then one should leave that opinion and follow the hadith. One will still remain a Hanafi’. See the Radd al-Muhtar of al-Allamah Ibn-Abidin al-Shami.”  

So the Hadith of Hazrat Ayesha Radhiyallahu Anha is authentic which all four Math-habs have accepted as a basis for prohibition! So what benefit is the citation of the principle, and then too citing it out of context! The Fatwa of all four Math-habs is based on the Hadith of Ayesha Radhiyallahu Anha, etc. 

Furthermore, the statement “If the hadith is authentic, then that is my Madh-hab” is not general. The above-statement of Imaam Abu Hanifah Rahimahullah clearly refers to only the Mujtahideen as mentioned by Allamah Shaami Rahimahullah. Allamah Shaami states: “and it is not hidden that this (principle of Imaam Abu Hanifah Rahimahullah) refers to those who have Nazr in the Nusoos and are acquainted with the Muhkam from the Mansookh!” Thus, the above-citation of the Bid’atis from Shaami is very selective and not complete! These Bid’atis are very dishonest in their stupid articles of Baatil! 

In addition, the era of Ijtihaad has ended long ago! The statement of Imaam Abu Hanifah Rahimahullah has been torn out of it’s context! Imaam Shaafi Rahimahullah also mentioned this statement. However, what does the statement mean? Imam Nawawi Rahimahullah states:

وهذا اذي قاله الشافعي ليس معنا ان كل احد راى حديثا صحيحا قال هذا مذحب الشافعي و عمل  بضاهره: و انما هذا فيمن له رتبة ال اجتهاد في المذحب على ما تقدم من صفته او قريب منه: وشرطه ان يغلب على ظنه ان الشافعي رحمه الله لم يقف على هذا الحديث اؤلم يعلم صحته: وهذا و انما يكون بعد مطالعة كتب الشافعي كهلا ونحوها من كتب اءصحابه الاخذين عنخ وما اشبهها وهذاشرط صعب قل من ينصف به

“What Imaam Shaafi’ee said does not mean that everyone who sees a Saheeh hadith should say “This is the Math-hab of Imaam Shaafi’ee,” applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person who has the rank of Ijtihaad in the Math-hab as explained earlier… It is a condition for such a person that he be firmly convinced that either Imaam Shaafi’ee was unaware of this hadith or he was unaware of its authenticity. And this is possible only after having researched all the books of Imaam Shaafi’ee and other similar books of the companions of Imaam Shaafi’, those who took knowledge from him and others similar to them. This is indeed a difficult condition to fulfil. Few are those who measure up to this standard in our times.” [Al Majmoo’]

The one who baselessly claims that women may go to the Masjid in this era of Fitnah is a member of the Math-hab of morons as he has contradicted Ijmaa! It is injudicious for ignorant morons to speak on Islamic topics as they only flaunt their ignorance and stupidity on issues in which they are wholly unqualified to comment on! 

To aver that the Fatwa of Tahreem (i.e. it is Haraam) of women attending Eidgah is “an opinion based on contextual considerations, and not textual evidence” is a blatant lie. It is not just opinion, but the Fatwa of all four Math-habs based on Ahaadeeth!

The Sahaabah banned women from the Masaajid. But, these morons are unable to understand the status of the Sahaabah. Their mentality and mind-set is like the corrupt Kuffaar Shias and the deviated and lost Salafis. These Bid’atis are totally lost and off-track!

Therefore, if anyone goes against the (Ijmaa’ee) unanimous Fatwa of the four Math-habs in order to follow his shameless and baseless opinions based upon his misunderstanding of the Hadith, is a moron, as confirmed by Allamah Ibn Hajar Haithami Rahimahullah of the Shaafi Math-hab!

“And, no one will hesitate in prohibiting women (from the Musjid, the Eidgah, the shopping malls, and emerging from the home in general) except a ghabi (moron) who is a jaahil, and who lacks ability in understanding the subtleties of the  Shariah …………The correct verdict is categorical Tahreem (i.e. haraam for women to come to the Musjid), and this is the Fatwa. And, this in a nutshell is our (Shaafi’ Math-hab).” [Kifaayatul Akhyaar]

HAND-SHAKING AFTER EID SALAAT

THE BID’AH OF EMBRACING AND HAND-SHAKING AFTER EID SALAAT

Question
A Mufti says that shaking hands and hugging after Eid Salaat are permissible. In his fatwa he says:

What is the shar’i ruling regarding hugging after the eid salah. Jazakallah

Answer
The day of Eid is a day of joy and happiness.

The Sahabah used to congratulate each other on the day of Eid by saying,

تقبل الله منا ومنكم

May Allah accept from us and you.

Musafahah (shaking hands) and Mu’anaqah (embracing) on the day of Eid is generally done as an expression of ones joy and happiness. One should not regard shaking hands or embracing as compulsory in Deen for the day of Eid.

Is this fatwa correct??

ANSWER (By Mujlisul Ulama):

No, the fatwa is erroneous. The Fatwa of our Akaabir Ulama of Deoband has always been that shaking hands after Eid Salaat or after any Salaat is bid’ah. Nowadays, molvis who claim to be ‘Deobandis’, speak with forked tongues. They water down the Fatwas of the Ulama of Deoband to appease the juhala and the laeity. They hanker after the wealthy on whose donations they rely for their projects, comforts and conveniences, hence they adorn their fatwas to appease people regardless of the displeasure to Allah Ta’ala.

The strongest argument to debunk the fatwa of permissibility of shaking hands after Eid Salaat is that it never was the practice of the Sahaabah and the Salafus Saaliheen of the Khairul Quroon era.

The mufti’s flaccid attempt to justify musaafahah after Eid Salaat on the basis of the dua of some Sahaabah on the occasion of Eid is nonsensical and academically bankrupt. Firstly, it was not the practice of the Sahaabah to customarily offer this dua to one another after Eid Salaat. When they would meet by coincidence, the dua was proffered.

Secondly, the question deals with musaafahah (hand-shaking), not dua. There is a vast difference between the two. To justify the Barelwi and Shiah Bid’ah of hand-shaking after Salaat – any Salaat – the molvi sahib is required to prove the practice on the basis of the Fataawa of the Fuqaha, and to cite such Ahaadith which clearly   reveal that shaking hands after Eid Salaat was the custom of the Sahaabah. Since the molvi has no such daleel, he clung to the straw of the dua equating it to musaafahah.

Speaking in riddles, he says that one should not regard shaking hands or embracing as compulsory for the day of Eid. But the reality is that this is precisely the motive underlying musaafahah and mu-aanaqah after Eid Salaat. It is an entrenched custom. If musaafahah is shunned, people become annoyed. Those who do not engage in this bid’ah feel obliged to respond by accepting the hands of the one practising the bid’ah.

The customary practices of musaafahah and mu-aanaqah after Eid Salaat are bid’ah and not permissible. These acts are considered integral to the Eid proceedings, hence people travelling in the same vehicle will not make musaafahah before the Eid Salaat, but immediately after Eid Salaat they indulge in this bid’ah.

Regarding this bid’ah, Shaami states:

“Making musaafahah after Salaat is Makrooh (i.e. Makrooh Tahrimi – forbidden and sinful) in every case (i.e. every Salaat). Because, verily, the Sahaabah did not shake hands after Salaat, and because it is of the practices of the Rawaafidh (Shiahs).

It is narrated from Ibn Hajar of the Shaafi’iyyah: “Verily, it is a Makrooh (detestable) bid’ah which has no basis (in the Shariah), Verily, the one who practises it, should be reprimanded firstly, and secondly he should be punished. Ibnul Haaj of the Maalikiyyah said in Al-Mudkhal: ‘Verily, it is from among the bid’ah. The occasion of musaafahah according to the Shariah is when a Muslim meets his brother (Muslim), not after Salaat. Thus, it should be practised according to the Shariah. Therefore it should be prohibited and its perpetrator be punished since he practises in conflict with the Sunnah.”

Musaafahah is an old bid’ah originated by the Shiah, adopted by the juhala in our communities, condemned by the Fuqaha and all our Akaabir Ulama, and now given acceptance by maajin muftis.

Lailatul Jaiza – The Night of Eid

Courtesy of Seifeddine

It had been the practice of the Prophet (salallahu alayhi wasallam) that he would not sleep in the night preceding the day of Eid-ul-fitr. This night has been named in a Hadith as the Night of Reward (Lailatul Jaiza). Almighty bestows his rewards on those who have spent the month of Ramadan abiding by the dictates of Shari’ah, and all their prayers in this night are accepted. Therefore, it is desirable to perform nafl prayers in this night. The Prophet (salallahu alayhi wasallam) is reported to have said:

“Whoever stands up (in worship) in the nights preceding the two Eids expecting rewards from his Lord, his heart will not die when the other hearts will die.” (Ibn Majah)

To benefit from this opportunity, one should perform as much worship in this night as he can, and should pray for all his needs and desires.

Tonight is the night, but how unfortunate we are as we are all busy making preparations for tomorrow. 

We are all going through our “things to do” list. 

And what is that? Personal grooming, ironing, dusting, vacuumimg, all the household chores. 

In sha Allah, May Allah give us the ability to have all this done in advance so that we can for once take part in this Sunnah. 

Eid Mubarak.

EID AND OBSERVANCE OF THE SUNNAH

By Mujlisul Ulama

Rasulullah (sallallahu alayhi wasallam) said:

“He who adheres to my Sunnah at the time of the corruption of my Ummah will receive the reward of a hundred Shuhada (Martyrs).”

The happy occasion of Eid is also a Day of Ibaadat. In fact the Nights of Eid are on par with Lailatul Qadr or even greater. It is stated in the Hadith that the one who sins on the Day of Eid is like one who sins on the Day of Qiyaamah.

People are aware of acts which are glaringly sinful, hence they generally abstain. However, among the worse sins which Iblees has adorned and presented in the form of ‘ibaadat’ is bid’ah (innovation). An act/deed which is not countenanced by the Shariah but which is presented as if it is an act of merit/worship is an evil bid’ah. Bid’ah displaces the Sunnah, hence Rasulullah (sallallahu alayhi wasallam) said that the one who adheres to the Sunnah, especially at the time when the Ummah has abandoned the Sunnah, will receive a reward equivalent to the reward of a hundred Martyrs.

Regarding the evil of bid’ah, Rasulullah (sallallahu alayhi wasallam) said:

“Allah deprives every person of bid’ah from making Taubah.”

Since the one who commits bid’ah believes that he is indulging in an act of ibaadat, he does not gain the taufeeq and understanding for repenting. He thus remains constantly under the Wrath of Allah Ta’ala.

On the Day of Eid, besides the sins which people commit, they commence the Day with the sin of Bid’ah from the very moment the Eid Khutbah ends. And, the sin of bid’ah is committed right at the Eidgah or the Musjid where the Eid Salaat was performed. Immediately after the Eid Khutbah it will be seen that the musallis indulge irrationally in the bid’ah of handshaking, hugging and ‘eid mubaarak’ greetings.

It should be understood that Eid is not a new occasion, and the Eid Salaat is not an act which we have acquired in these days. Eid existed since the time of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. They all performed Eid and showed the Ummah how we have to acquit ourselves on this auspicious day. Neither did the Sahaabah hug or handshake after Eid Salaat. After the Eid Khutbah they silently, with dignity, dispersed to their homes. There was no raucous behaviour as Muslims are perpetrating nowadays.

Immediately after the Khutbah, people become boisterous and acquit themselves in total conflict of the Sunnah. They behave boisterously not only at the Eidgah, but also right inside the Musjid should the Eid Salaat be performed at the Musjid. As the Imaam dismounts from the mimbar, the musallis, making a mockery of themselves and of the Deen, spring up to indulge in the bid’ah of handshaking and the bid’ah of hugging and embracing. Without any regard for the sanctity of the House of Allah, they transform the Musjid into a flea market with the noise they churn up.

While handshaking (musaafahah) and embracing (mu-aanakah) are Sunnat, the occasion and the mannerism adopted by the people transform these acts into bid’ah. The Sunnah does not advocate handshaking and embracing after Eid Salaat nor on Eid Day. Rasulullah (sallallahu alayhi wasallam) has provided a list of Masnoon acts for Eid Day. This Sunnah list does not have handshaking and embracing as acts to be observed on the Day of Eid.

It is not permissible to display happiness in ways which are in conflict with the Sunnah. It is a major sin to create a noise in the Musjid and to engage in worldly talk and to exchange niceties and greetings inside the Musjid. Hadhrat Umar (radhiyallahu anhu) would utilize his whip to drive such offenders from the Musjid. Hadhrat Nabi Isaa (alayhis salaam) used his shawl as a ‘whip’ to chase from the Musjid those who engaged in conversation. The Musjid is not the venue for such acts. After the Eid Khutbah, adopt the way of the Sahaabah. Get up with dignity and walk silently out of the Musjid. Do not behave like a crowd leaving a kuffaar sportsfield after a match. Respect the House of Allah Ta’ala. Respect the Deen and observe the Sunnah, and you will earn the reward of a hundred Martyrs, and also the Pleasure of Allah Ta’ala.

May Allah Ta’ala grant you the taufeeq to set your pride aside and to humble yourself at the altar of the Sunnah of Rasulullah (sallallahu alayhi wasallam).

EID FAMILY FEASTS

HARAAM, WASTEFUL EID FAMILY FEASTS

Oppressive haraam practices springing from the inordinate demands of the lustful nafs are causing much hardship to many people caught up in this evil whirlwind of the nafs. The following letter which is being reproduced verbatim, portrays the hardships which arrogant miscreants having no regard for the Deen and for others impose on those whom they baselessly regard as their subordinates. The Sister laments:

“Assalamualaykum

Before I got married, my husbands brother decided that all the male cousins with the family surname should take a turn hosting eid breakfast for the family of +- 50 people. With the family growing each year with each new marriage and each new birth.

This has been for the past 4 years or so. My husband Is afraid because he thinks that his turn is next year and I explained to him that I am an only daughter from a very small family with parents who are 72 years old and that most of my female cousins are so far away from me that I have no one to call to help me cook a meal for 50 people.

I told him I have no intention of even trying to do this and as we are both the youngest of our families that we still have to save money for Haj and try and buy a house one day that it is unfair for his family to expect this of us, since they have their homes and have performed Haj and have a lot of support and help from family and have two maids to clean up after them.

We live in a two bedroom flat, which is another worry I have. That having to host 50 people, I would have to hire a place just to put all of these people. And my husband was thinking of catering the food if I can’t manage to cook. I can’t justify this for something that wasn’t even my husbands idea. It is a financial strain that is unnecessary.

Am I correct in my thinking? I am feeling bad for putting my husband in the predicament to say “no” but I feel it an unrealistic expectation on me as his wife to do these things that I never agreed to.

He doesn’t know how to tell his brother no since he is so much younger than him and because his brother will probably give him grief about it.

How would he go about telling his brother no in a respectful way that doesn’t cause any bad blood?

(End of the Sister’s valid lament)

MAJLISUL ULAMA’S RESPONSE AND ADVICE FOR THE SISTER AND FOR ALL OTHERS WHO FIND THEMSELVES IN SIMILAR CIRCUMSTANCES CAUSED BY HARAAM FAMILY PARTIES AND FUNCTIONS:

This family-eid-day function is an inspiration of Iblees. You should not succumb to the haraam pressure of your brother-in-law who is driven by the Devil. He has no right over you nor over your husband. As far as you are concerned he is a total stranger, in fact a vagabond. In Rasulullah’s words, he is your “death”. Besides there being absolutely no basis in the Shariah for this satanically wasteful and oppressive falsely dubbed ‘family-eid’ function, it is a glaringly haraam custom innovated at the behest of Shaitaan. The brains of your brother-in-law are infested with divinely cast rijs (filth). Regarding such rijs which derange the intellectual equilibrium of a person, the Qur’aan Majeed states: “Thus, Allah casts rijs (filth) on those who lack intelligence.”

Waste of money, especially at a time when millions of the Ummah are suffering and struggling for just food, subjecting the womenfolk to zulm, and the motivation of riya (show), ujub (self-esteem) and takabbur (pride / arrogance), gathering of men and women in flagrant violation of Purdah, etc. are some of the factors which render this satanic ‘eid’ feast a major Haraam sin.

Sister, do not be pressurized by your brother-in-law nor by your husband into submitting to their shaitaani demands. Your thinking is 100% correct and in conformity with the Shariah. Your husband has no right to impose this oppressive burden on you.

Also understand that in opposing satanism you will not be able to prevent ‘bad blood’. In this case creating ‘bad blood’ is in fact a noble virtue for which you will be rewarded.

All ‘eid’ functions are in conflict with the Shariah. There is no such thing as an eid’ party in Islam. On Eid days, people should remain at home. Feast with the wife and children at home and engage in Ibaadat. Eid is not an occasion for inviting Iblees into the home and seeking his advice and acting at his command to fulfil the lustful behests of the inordinately evil nafs.

Those who organize eid functions are all agents of Iblees and slaves of their lusts. In the family there should be some who will resolutely oppose these haraam functions. Excuses should not be made. Discharge the obligation of Amr Bil Ma’roof by informing the miscreants who organize such haraam parties that you will not participate because the function is Haraam. Do not be concerned with the annoyance, anger and the ‘bad blood’ which your Amr Bil Ma’roof will generate. The effects of Amr Bil Ma’roof invites the Pleasure of Allah Ta’ala. Be concerned with Allah’s Pleasure, not the pleasure of the miscreant relatives.

Rasulullah (Sallallahu alayhi wasallam) said that those who court the pleasure of the people and in the process invite the displeasure of Allah Ta’ala, He will cast such people to the miscreants who will not be able to benefit them in any way, neither in this world nor in the Aakhirat.