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Jamiatul Ulama, Northern Cape

“They (the Mu’mineen) do not attend zoor. And when they pass by futility, they pass by with dignity.” [Surah Furqaan, Aayat 72]

Imaam Abu Bakr Jassaas, commenting on this aayat said: “It has been narrated from Imaam Abu Hanifah (rahmatullah alayh) that az-zoor is singing.” [Ahkaamul Qur’aan]

Hadhrat Ali (Radhiyallahu Anhu) narrated that Rasulullah (Sallallahu Alayhi Wasallam) said:  “I have been sent (by Allah) to destroy musical instruments……The earning of a male singer and a female singer is haraam. The earning of zina is haraam. It is incumbent on Allah not to allow a body nourished by haraam, entry into Jahannum.”   [Kaf-fur Ruaa’]

Hadhrat Abu Hurairah (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said: “Listening to music and singing are sinful. Sitting at such gatherings is fisq (immoral transgression). Deriving pleasure from it is kufr.” [Nailul Autaar]

Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu Anhu) was invited to a Walimah (marriage feast). When he arrived at the house, he heard singing. He halted at the door. He was asked:‘Why have you halted?’

He replied: “I heard Rasulullah (sallallahu alayhi wasallam) say:  ‘He who increases the number of a crowd is of them. He who is pleased with an act of the people is a partner in its commission.
[Al-Mataalibul Aaliyah as well as other kitaabs]

Hadhrat Ibn Mas’ood (Radhiyallahu Anhu) narrated that Rasulullah (Sallallahu Alayhi Wasallam) said: “Beware of listening to musical instruments and singing, for verily, both these acts germinate nifaaq (hypocrisy) in the heart just as water causes vegetables to grow.”  [Kaf-fur Ru’aa’]

These Nasheed shows and Nasheed tours which are becoming rampant are not permissible due to the following reasons:

1) Professional Singers: It is Haraam to be a professional singer in Islam – kindly view the following texts:

A – Hanafi Math-hab: “The Mashaaikh have explicitly mentioned that to sing for enjoyment/pleasure or to earn some money is Haraam without a difference of opinion” [Fathul Qadeer and other kitaabs]

What are these shows for? Mere fun and entertainment!!! Even their income is Haraam. A true Muslim understands that all these Nasheed shows, tours, etc. are for entertainment.

 “And the Shahaadat (testimony) will not be accepted of that singer with whom people associate and he gathers people (for his Nasheed shows, Nazm Jalsahs, and on his Naat tours).” [Mabsoot] – gathering people for singing (such as Nasheed Shows, Nazm Jalsahs, etc.) is very sinful and Haraam! This is mentioned in many kutub.

Explaining why the Shahaadat (testimony) of the one who sings for people/the public/ an audience will not be accepted, Sheikhul Islam, the great Muhaddith, Faqeeh-e-Mujtahid, Saahib-e-Hidaayah states:

 “…because he is gathering people for a major sin.”

“To sing for an audience even without musical instruments is a kabeerah (major) sin.”

(Fataawa Khairiyyah) – Singing for an audience is absolutely Haraam!

B – Shaafi’ Math-hab: Imaam Shaafi’ee Rahimahullah has clearly stated that the Shahaadat of a professional singer will not be valid. [Kitaabul Umm]

Allamah Ibn Hajar Haitami states regarding the person who becomes famous as a singer (like these Nasheed artists, Nazm singers , Album-launchers, etc.): “He is a Safeeh Mardoodush Shahaadah” [Kaffur-Ru’aa]

Safeeh means foolish, stupid. Mardoodush Shahaadah means such a person’s testimony will be rejected in an Islamic court.

Notwithstanding his leniency in the matter of singing, Imaam Ghazaali (rahmatullah alayh) states: “According to Imaam Shaafi (rahmatullah alayh) the testimony of a professional singer is rejected because singing is an abhorrent and Makrooh profession.” [Ihyaaul Uloom]

“And enumerated amongst the Muharramaat (Haraam acts) in At-Tanbeeh, is singing.” [Mughniyul Muhtaaj]

C – Maaliki Math-hab: Imaam Maalik Rahimahullah was asked about the singing gatherings of Madinah, he responded that these were the gatherings of the Fussaaq. [Al-Madkhal Li-Ibnil Haaj; Al-Ilal]

“And singing and Lahw (futility/sport) – all of them – Teaching with a fee or without a fee is Haraam!” [Al-Kaafi]

“And (it is mentioned) in Mudawwanah: ‘The Shahaadat (testimony) of a male singer, female singer…, will be rejected when they are known/famous for it.” [Mawaahibul Jaleel]

D – Hambali Math-hab: “If someone is persistent in singing or he makes it a profession or he employs his slave or slave girl as a singer for audiences, his testimony will be rejected.” [Al-Ansaaf]

Imaam Ahmed bin Hambal states: “I asked my father about singing. He said: ‘Singing breeds Nifaaq (hypocrisy) in the heart just as how water grows crops and plants.”

Allaamah Ibn Jauzi Hambali states: “With regard to the singing which is in vogue nowadays, it is unlawful according to Imaam Ahmad….According to the Hambali Fuqaha, the testimony of a singer and a dancer is unacceptable.”         [Talbees Iblees]

There are many more quotes from all four Math-habs which indicate that professional singing is Haraam. However, the above suffices for the genuine truth-seeker.

There is, however, difference of opinion on the question of singing without musical instruments in solitude. For example, consider the following quote:

“…From this text of Imaam Muhammad it is proven that to sing even alone (without musical instruments) is haraam.”         [Bahrur Raaiq]

The text referred to above is a text in Ziyaadaat of Imaam Muhammed Rahimahullah.

Here is another text: “The apparent meaning is that singing is a major sin, even if it is not sung for an audience, but even for one’s self in order to banish loneliness and this is the view of Sheikhul Islam” [Bahrur Raaiq]

 “And the mas’alah indicates that singing alone (without musical instruments) is sinful and likewise listening to it.” [Badaaius Sanaai] – This is the opinion of many Fuqaha despite the fact that some have given permissibility to sing alone in order to banish loneliness – not for entertaining others!

The difference of opinion amongst the Fuqaha regarding the permissibility to sing in solitude to banish loneliness provided the song does not consist of immoral statements, and it has not developed into a habit clearly makes one realise that it is Haraam to sing for an audience and that Music is undoubtedly Haraam. Qawwaali, Nazm Jalsahs, Nasheed tours, Qaseedah Shows are thus Haraam. Singing with music is likewise Haraam even in solitude!

In fact there is Ijmaa’ (consensus) of all four Math-habs on the following:

Music is Haraam! Singing for entertainment is Haraam, whether alone or for an audience – with or without musical instruments. All songs which create negligence or contain any Haraam element or promote evil, shamelessness or any other impermissible act are Haraam even if they are sung in solitude with all the other accompanying factors necessary for the initial permissibility of singing in solitude.Music or singing as one’s profession. It is Haraam to be a musician or a singer. Making musical instruments or singing as an occupation is Haraam. It is Haraam to be a professional singer or a Nasheed artist.

The above was a detailed explanation of the prohibition of professional Nasheed artists and Nazm singers which was the first reason explaining why Nasheed tours and Nasheed shows are Haraam. All these Nasheed shows, tours, Jalsahs, Najam Sheraz, etc. propagate and advertise the names of the famous singers as ‘Nasheed Artists’.

There is actually no need to present more reasons why Nasheed shows, Nasheed tours, etc. are Haraam. However, a few more reasons will briefly be mentioned:

Singing for an audience – we have elaborated in much detail above. Even the singing of a non-professional for an audience is not permissible as understood from the above texts.

Honouring Fussaaq – Imaam Maalik Rahimahullah declared such type of gatherings as gatherings of the Fussaaq. The singers are openly indulging in sin as explained in much detail above. Thus, attending such a function and giving the stage to such singers is honouring an open sinner (a Faasiq). Nabi Sallallahu Alayhi Wasallam said:

“When a Faasiq is praised, the Arsh of Allah shakes.”

Listening to Haraam – when their singing is Haraam, then listening to it is likewise Haraam. Attending it and promoting it is also Haraam!

Women listening to Men Singing– this is Fitnah! The singing of a young beardless boy or a woman is likewise undoubtedly Haraam.

The presence of women even if it is in a so-called ‘Purdah’ facility/section – Women are commanded to remain at home. The Qur’aan and Sunnah emphasizes that women should remain glued to their homes.

Intermingling of the sexes – this is the gateway to ZINA.

The Nazms/Naats/Nasheeds/ Qaseedahs are in emulation of the songs of the Fussaaq – the style and tune is sometimes like some English or Hindi song. They copy Bollywood tunes, weird rappers, and what not. Clearly, this is Tashabbuh Bil Kuffaar which is Haraam. There is much harm in emulating Fussaaq and Kuffaar.

Background sounds and musical tunes –The background sounds, etc. makes it sound like music. That is why many people ‘enjoy’ these so-called Zikr CD’s because it is fun ‘Zikr’ – not real Zikr. Shaytaan has misled these people with musical tunes and background sounds. This is indeed Istikhfaaf (treating lightly) the Zikr of the pure name of Allah.

The singers are at times clean-shaven, dress up un-Islamically, etc. – This is the case with many of them. It is a mockery of the Deen.

Videos, Youtube, Video Clips, ITV, etc etc – The singers indulge in videos. The video clips are propagated by Fussaaq. The whole show, tour, etc. is videoed. At times, it is broadcasted on TV. The Haraam songs are propagated on Youtube, Facebook, etc.

Photography – this is like almost a must these days with every Haraam function. All photos of animate objects– digital or not – are Haraam! Even these so-called ‘Nasheed artists’ indulge in Haraam pictography.

Defiling the sanctity of the Masjid – at times the Haraam Jalsah or show is held at a ‘Masjid’ or on ‘Masjid’ premises. This is disrespectful and a dishonour to the House of Allah. The House of Allah is for Ibaadat – not entertainment!

Propagating all the Haraam as ‘Islamic’ –this is a major crime in Islam. They even justify the Haraam shows. They know deep down their hearts that it is Haraam entertainment, but they use titles like ‘Nasheeds for Syria’, ‘Nazm Jalsah’, ‘Ishq-e-Nabi Tour’, ‘Naat Khawan’, etc etc. These programs are very far from Deen. In fact, these Haraam shows divert a person’s attention away from Deen. This is Shaitaaniyyat!

Music or musical styles – at times Music accompanies the singing. Most of the times, the style of the show, ‘Jalsah’, etc. is identical to the musical shows of the Kuffaar!

Clapping of hands or Dancing –Sometimes people dance with the tune, which is Haraam. The clapping of hands is likewise a Kaafir custom. Dancing is Haraam!

Imitating the Fussaaq – The singers imitate Fussaaq. Moreover, the audience imitate the Fussaaq singers. After the show, they even mimic the Nasheed Artists and sing the songs of the Haraam show.

Showing respect and more time for songs than the Qur’aan – these shows and tours divert a person’s mind away from the Qur’aan. People show so much respect and have much time for these Kaafir types of entertainment that many do not show the same respect for the Qur’aan. In fact, attending such a function is in itself disrespectful and open disobedience to the Qur’aan. The Aayat was quoted right at the beginning.

Futility – these gatherings are futile. They are not beneficial. They are harmful. And Haraam is never permissible despite some of its benefits. The harms outweigh the benefits. One attains nothing from such a futile show or gathering but the Wrath of Allah Ta’ala.

Waste of time and money – These programs are a waste of time and waste of money – Muslims are suffering around the world, but we have money and time to squander. Have we become so forgetful of the Aakhirah, Qiyaamah and the Qabr?

Unsavoury and Haraam venues – Many a times the venue is improper or Haraam.




Bollywood movies and bollywood love-songs are two great fitnahs that has entered almost every Muslim home and it has engulfed most of the Muslim women of today the same way football & cricket has overwhelmed most of the Muslim men of today.

The Hindus are people who are known to be mostly idol worshippers and they are not even apologetic about it, infact they dont even hide it, they clearly show it in their movies to whom it may concern, they mainly worship fire, snakes and female gods. Yet, the muslims of today watch them, admire them, wish to be like them, envy them and even crush on them.

The Hindus are people who clearly commit shirk and roast their dead ones, yet the muslims are still watching their movies with passion and even taking them as role models: “I want to be like chopra I love kareena. Raj is cute. Khan is a ladies man. Sonia is pretty.” e.t.c. 

But the salaf are there with voluminous stories with unimaginable achievements and you don’t even know their names let alone their stories. 

Many bollywood movies practically ridicule the ‘Niqab’ by making their worthless female actresses wear it to play pranks on people or use it as a disguise to commit various crimes in their movies.

This kind of scenario should hurt and annoy a believer ordinarily, but some of our niqabites are still watching such movies while smiling at it, even when a great symbol of Islam is being smeared by those pathetic unbelievers. 

Beware of being “pleased” with an evil action that is being perpetrated by the unbelievers, because the wife of prophet Lut (alayhissalam) did not partake in the homosexuality of the people of Lut, but she was merely “pleased” with their homosexuality, so Allah destroyed her along with them. .

Many muslim sisters of today don’t even know that the henna and khol originated from the sunnah, they only apply it because they saw bollywood girls doing it, not knowing that the sahabiyyat were the foremost in it, and henna has been existing long before India itself got its name. 

Many bollywood lovers don’t know the meaning of “sabahul khayr” but they always chant “salaam namaste”, misplaced priorities. The unbelievers are proudly displaying their kufr and obscene way of life but many muslims are “shy” to show their Iman and we have become so apologetic. How will islam conquer the kufr in the whole world, when many muslims are smiling at kufr and are ‘pleased’ with the kufr itself? .

Allah says: Oh you who believe, enter into Islam “completely”, and do not go follow the footsteps of shaitan for he is to you, a plain enemy. [Surah Baqarah: 208]

Pictures – An Erroneous Fatwa

Question:  The  following  fatwa  appears  on  darulifta  deoband  website.  Is  it  correct?

Question: Can we treat a video or photo as an evidence against or for any person in order to prove him guilty or not? If so, then video, photo must be allowed. As you know that videos, photos and many other things preserves events in a real time i.e. when it happens. So, to know the truth these techniques are extremely helpful to deliver the justice. Islam wants justice to be revealed at any cost and there must not be even an iota of injustice to anybody. In fact these techniques help us to know the truth and a person can not lie if he or she knows that his or her video or photo is taken and can be produced in a court. Like for example I have a shop which has video camera in it, so if somebody attempts to thief and his activities are captured by camera. So, is it allowed in Islam to produce that as an evidence against the thief in a court? If it is allowed then photography, videography must be allowed in Islam if not then why?

Answer: Generally, photography and picture making is unlawful and haram, Hadith sternly warns about it.

إن من أشد الناس عذابا يوم القيامة المصورون (البخارى).

However, in the light of other provisions, the Ulama allowed it at the time of need, such as for Identity Card, PAN card, Aadhar Card and other documents. Allama Sarkhasi, may Allah have mercy upon him, writes:

وإن تحققت الحاجة له إلى استعمال السلاح الذي فيه تمثال فلا بأس باستعماله (شرح السير الكبير 1/463)

Hence it shall be allowed to make video or take photograph of the activity of theft, violence, incident or any other event out of need for justice (i.e. it is feared that if it is not done then someone’s right shall be lost). However, it shall be unlawful to make video or take photograph unnecessarily and for show in each case.–Haram/62258

ANSWER [Majlisul Ulama]

The  fatwa  of  Darul  Uloom Deoband  on  the  permissibility  of  video  and  the  like  as  evidence  to  prove  guilt  and  gain  a  conviction  is  incorrect.  It  is  in  fact  injustice  in  terms  of  the  Shariah  because  a  conviction  is  gained  without  Shar’i  evidence.  The  honourable Mufti  did  not  apply  his  mind  correctly.  Whilst  a  haraam  act  could  be  availed  of  in  dire  need,  the  need  in  this  case  is  not  dire. 

Furthermore,  this  type  of  ‘evidence’  abrogates  the Shariah’s  explicit  rule  of evidence  which  stipulates shahaadat  (testimony  by uprighteous  human  beings).  Pictures  regardless  of  the  method  of  production  can  be  doctored  to  implicate  innocent  people.  All  ways  of  securing  evidence  by  technological  means  are  not  valid  in  an Islamic  Court.

Justice  ‘at  any  cost’  as  the  questioner  says,  is  not  justice  in  Islamic  terms.  Justice  is  justice  as  ordained  by  Allah  Ta’ala.  Three  pious,  truthful  males  witnessed  a  couple  committing  fornication.  After they  reported  the  crime,  a fourth  pious  male  could  not  be  found  to  testify.  All  three  will  be  flogged  80  lashes  each,  and the  Qur’aan  brands  them  as ‘liars’,  yet  they  have  100% certitude  regarding  the  crime  they  had  witnessed.  In  addition  they  had  videoed  the  entire  act  of  zina  in  progress.

A  pious  man  having  personally  witnessed  a  theft,  reports  the  thief.  Since  only  one  person  testifies,  the  thief  cannot  be convicted  although  the  witness  has  100%  certitude  regarding  the  crime.  If  a  trader  testifies  in  an  Islamic  court  that  the  thief  has  stolen  his  property  and  he  presents  video  pictures  as  evidence,  the  Islamic  court will  not  convict  the  ‘thief’ regardless  of  the  trader’s  right  having  been  usurped.  Two  pious  male  witnesses  are  incumbent  to  secure  a  conviction.  Thus,  the  honourable  Mufti  of  Deoband  has  grievously  erred  in  his  view  which  elevates  video  to  shahaadat,  and  which abrogates  the  Shariah’s  law  of  evidence  based  on  Sareeh  Nass.

The  text   of  Allaamah  Sarakhsi (Rahmatullah alayh)  does  not  support  the  opinion  of  the  honourable  Mufti.  This  basis  for the  Mufti  Sahib’s  view  is erroneous.  The  example  of  a  sword  with  pictures  engraved  on  it,  is  not  an  issue of  shahaadat.  It  does  not  interfere  with  any  law  of the  Shariah.  On  the  contrary,  it  is  based  on  the  principle  of  dire  needs  legalize prohibitions. This  principle  is  a  temporary  concession  applicable  to  a  case  of  dire  need.  It  does  not  halaalize  the  haraam  for  all  time.  It  does  not  provide  a  blanket  permission  for  all  and  sundry  to  indulge  in  the  haraam  act  which  is  legalized  temporarily  for  a  specific  case. 

The  reasoning  of  Darul Uloom  on  the  basis  of  what  Allaamah  Sarakhsi  says  is  baseless.  The  issue  stated  by  Allaamah  Sarakhsi  does  not  apply  to  the  utilization  of  haraam pictography  for  the  purpose  of  evidence  in  a  court.  Using  a  sword  on  which  a  picture  is  engraved  will  be  permissible  if  there  is  no  other  sword  / weapon  available  with  which to fight  the  enemy.

Assuming  there  is  a  dire  need  for  camera  surveillance,  then  whilst  such  surveillance  will  be  permissible,  the  pictures  will  not  be  evidence  in  an  Islamic court  and  a  conviction  will  not  be  achieved  by  it.

Islamic Ruling on Grooming “Rastafarian Dreadlocks”

[Darul Uloom Trinidad & Tobago]

Assalaamu alaikum my respected Mufti,

Question: More and more Muslim women are wearing their hair in dread locks. I thought this was not permissble but have no proof why. Please explain why it is or is not permissible to wear one’s hair this way. If it is not permissible and one becomes aware a Muslim female or male has dreadlocks what should one say or do?

Wa Alaikum Assalaam,

Answer:  With respect to the manner of one’s dress, conduct, hairstyle etc, Muslims have been given specific guidelines that they should not imitate, follow or liken themselves to other people.

In this regard, the Messenger of Allah (Sallallaahu Alayhi Wasallam) is reported to have said, ‘Whosoever resembles (likens himself) to another people, then he is from among them’ (Abu Dawood from the tradition of Abdullah bin Umar R.A).

In another tradition, the Prophet (Sallallaahu Alayhi Wasallam) has said, ‘whoever resembles (likens himself) to another group/people, he is not from us’ (Muslims, Tirmizi).

Based on these traditions, the scholars have stated that a Muslim is prohibited from imitating, following, resembling himself to those who are non-Muslim. It is clearly seen that each religion has its own manner of dress, conduct, rituals, upkeep of oneself with respect to hairstyle, moustache, beard etc. etc. When these are connected to a certain religion, it would be naturally understood that anyone who practices any of these traits would be associated and connected to the respective religion. Hence, when a Muslim adopts the style of another religion, he will be immediately recognized as a follower of that religion. It is for this reason, scholars have mentioned that it is totally haraam for a Muslim to adopt a practice/trend or style that has some sort of religious symbol, meaning or significance in another religion. This, they say is the worst type of imitation and following. At the time of the Prophet (Sallallaahu Alayhi Wasallam), when the Muslims were surrounded by the Jews, Christians and Polytheists, the Prophet (Sallallaahu Alayhi Wasallam) issued a clear command saying that they must oppose the ways and practices of the Jews, the Christians and the Polytheists (Mushrikeen). This opposition was necessary since Islam had given a perfect and complete way of life, dress and conduct to the believers.

With respect to the hairstyle you have asked about, it is generally known and understood that ‘Rastafarian’s dread locks is directly attributed and linked to the Rastafarian sect/cult. Rastafarianism is a religious cult that regards Haile Selasie I, former emperor of Ethiopia as the Messiah. The dread locks that are worn by people identifies them as Rastafarians who are connected to the cult that they follow.

Hence, from the above mentioned explanation given on the traditions of the Prophet (Sallallaahu Alayhi Wasallam), it becomes clear that it is haraam (unlawful) for a Muslim to have such hairstyles called dread locks.

Those who keep the Rastafarian’s dread locks hairstyle are guilty of doing that which is haraam in Islam, and hence, would be termed as transgressors. Those from among the Muslims who keep this hairstyle should be told that Allah Has ordered all Muslims to enter into Islam whole heartedly. He says in Surah Baqarah (chapter 2) verse 208, ‘O those who believe enter into Islam fully/whole heartedly and do not follow the footsteps of Satan. He is an open enemy to you’.

Here, the Muslims are ordered to give their full submission to Allah by following Islam in all aspects of their lives. When a person becomes a Muslim, he must allow every aspect of his life/living to be in accordance to the teachings of Islam. In fact, the above verse of the Holy Quran was revealed at a time when a new convert to Islam wanted to hold on to certain teachings of his former religion. The verse clearly identified to him and others that this cannot take place. If they behave in this manner, they would be following the footsteps of Satan. Instead, they must conform to the teachings of Islam, with respect to their beliefs, practices, values, dress, conduct, likes/dislikes, manners, hairstyle and speech etc .etc.

Keeping the dreadlocks hairstyle while being a Muslim clearly indicates to one’s likeness of the custom and symbol of that cult. It shows that one is not willing to part with that which belongs to his former un-Islamic way, and he finds in himself an inclination to that which does not exist in Islam. This behavior therefore, tells of an individual who has not accepted Islam whole heartedly and still wants to liken himself to another community which is on misguidance.

The Ahadith have spoken sufficiently on this issue, and all the early scholars have unanimously declared that it is Haraam for a Muslim to liken himself to any form or fashion of another group/people, especially when the resemblance is in that which has a religious symbol, sign or significance. (See Al Halaal Wal Haraam– Allama Khalid Saifullah pg.194)

And Allah knows best.

Mufti Waseem Khan.

Eid Mubaarak – Gift of Maghfirah (Forgiveness)

[Mujlisul Ulama]


Eid is the day of happiness and peace of Muslims or so it should be. Unlike the days of festivity of other nations and religions, the Islamic Eid is not a day of raucous Joy and debauchery which marks the festival occasions of non-Muslims. When Rasulullah (Sallallahu Alayhi wasallam) migrated from Makkah Muazzamah to Madinah Munawwarah, he learnt of the two days of festivity which the people had inherited from the time of jaahiliyyah (ignorance).These days of festivals were days of sport, amusement and the usual acts of the lust associated with customs of paganism, shirk and kufr. Rasulullah (Sallallahu Alayhi wasallam) changed these two days and substituted them with Eid ul fitr and Eidul Adhaa.


Unlike the festivals of joy, Merry making and revelry of other nations, the days of Eid of Muslims are adorned with Ibaadat, meditation, resolution to be virtuous, charity and kindness. These are among some of the salient features of the days of Islamic festivals. Along with joy and happiness is Ibaadat (worship) and moral reformation. Those who spend the days of Eid in the way members ofother religions do, have no idea of the meaning, significance and sacredness of Eid. Eid is undoubtedly a joyous occasion, but our joy has to be within the limits prescribed for joy by the Shari’ah. If happiness or joy transgresses the bounds of the Shari’ah, it will no longer bedescribed as joy, but will be sin inviting the wrath of Allah Ta`ala. It will then cease to be a day of happiness. On the contrary, it will be transformed into a day of punishment. It does not behove the Muslim to court the displeasure and wrath of Allah Ta`ala on this auspicious day of Eid. It is a day of great thawaab and barakaat. While it is a day of lawful festivity, this happiness should be adorned with obedience and Ibaadat to ensure that we gain the maximum benefits of this wonderful occasion of Eid.


Rasulullah (Sallallahu Alayhi wasallam) said: “He who disobeys Allah on theday of Eid is like a person who disobeys Allah on the day of Qiyaamah.”

Sin is evil, loathsome and punishable at all times.  But to sin on a holy occasion or in a sacred place is extremely abominable and warrants severe punishment in the curse of Allah Ta`ala. Sinning on the day of Eid is like sinning in the presence of Allah Ta’ala on the day of Qiyaamah.

Extraneous and un-Islamic influences coupled with ignorance induce many Muslims to behave like non-Muslims on the days of Eid. They emerge from the month-long Fast of Ramadhaan with the idea that the happiness of the occasion justifies abandonment of the restraints on the nafs applied in the month of Ramadhaan. They feel that Eid is a license of fulfilling the sinful desires of the nafs–the desires which were held in control during the month of Ramadhaan.

They emerge from Ramadhaan as if they have been liberated from a prison. In consequence theyallow the nafs a free run to dominate their intelligence and trample on the demands of Imaan.Many who had abandoned evil places and evil acts during the month of Ramadhaan undo all theirspiritual gains with their indulgence in haraamandfutility on the Day of Eid. It is for this veryreason that Rasulullah (Sallallahu Alayhi wasallam) made specific reference to the gravity of sin on the Day of Eid–it is like sinning in front of Allah Ta’ala on the Day of Qiyaamah.

Sin transforms Eid into a day of mourning. With sin, Eid ceases to be a Day of Joy for the punishment. May Allah Ta’ala save us all from such a calamity.


Eid is the Day when the Allah Ta’ala announces to the Malaa-ikah that He has forgiven the Fasting Mu’mineen and that He has become pleased with them, and that He has bestowed His special mercy (Rahmat) on them.

Eid is the Day when Malaa-ikah descends on this earth in their multitudes to announce these glad tidings to the Believers wherever they may be. It will indeed be a sad and a ruinous day if these Malaa-ikah find Muslims groveling in sin and disobedience. They deprive themselves of the special rahmat and Maghfirat (forgiveness) which Allah Ta’ala sends as gifts of Eid for this Ummah. It is indeed an unfortunate person who is deprived of these divine gifts on the day of the Eid. The rahmat which descends on the day of Eid multiplies and increases in proportion to the Ibaadat and goodness of conduct displayed on this auspicious occasion. It should be the wish and effort of every Mu’min to be in the state of Ibadat when visited by the Malaa-ikah. And, Ibadat is not confined to only acts of ritual worship. While acts of ritual worship are great and wonderful acts of Ibaadat, acts of kindness, charity and service are likewise wonderful acts of Ibaadat which invite the pleasure of Allah Ta’ala. Thus, this great day of Eid should be spent in only acts which invite Allah’s pleasure and which bring us closer to him.

Our eating, drinking, wearing clothes, walking, speaking and sleeping should all become acts of Ibaadat inviting the pleasure and rahmat of Allah Ta’ala. If carried out in accordance with the Sunnah, then all our worldly and physical acts too will be recorded as acts of Ibaadat. It is therefore necessary to be conscious of our activities, of our statements and of our thoughts. It is the day to reflect and to understand that perhaps you will not have again the opportunity to see Eid next year. Take lessons from those who were here last Eid but are absent today.


Every holy occasion has its own specialties of blessings, Mercies and benefits. Ramadhaan camewith its wonderful spiritual gifts from Allah Ta’ala’s rahmat on Muslims is perpetual. He does not deprive us of His rahmat. When Ramadan departs, he bestows the special occasion of Eid with all its wonderful spiritual gifts and blessings which also result in worldly goodness for us. With the ending of Ramadan when the crescent moon of Shawwaal is sighted, the special rahmat of Eid ushers in.The fortune of Eid commences from the very night–from the very moment the Eid hilaal (crescent moon) is sighted.

In this regard Rasulullah (Sallallahu Alayhi wasallam) said: “The heart of the one who remains awake (in Ibaadat) during the night of Eid-ul-fitr and Eid-ul-Adhaa will not die on the day when hearts will be dead”

On the day of Qiyaamah, the fear and chaos of the occasion will shock the hearts of men and jinn. A death like fear will pervade them. But the hearts of those who spend time during the nights of Eid will remain fresh and alert. They come within the purview of the Qur’aanic Aayat:

“(There will be no fear on them nor will they grieve)”

The night of Eid is the night which precedes the day of Eid,i.e. the night after sunset of the last of Ramadan. The nights of Eid are wonderful nights of Ibaadat. In a narration it is mentioned that the nights of Eid are like the nights of Qadr or even greater.

The night of Eid should not be squandered in preparation for the next day of festivity. While it is permissible to make preparations for the happiness of the next day, this auspicious night should not be devoted to worldly acts to the exclusion of Ibaadat. Our women folk deprive themselves of the great barakaat of the nights of Eid by spending the greater part of the night in making preparations for the next day of Eid. The nights of Eid are rare occasions of Ibaadat and rahmat. It should be used to gain maximum reward for us.


It is important that the Masnoon acts of this great occasion be observed. Observance of the Sunnah acts even if these are in worldly form, brings about great blessings and Noor. There is much  in the Sunnah of Rasulullah (Sallallahu Alayhiwasallam). No matter how insignificant a Sunnah act may appear to us, it should not be unnecessarily neglected. The Sunnah acts to observe on the day of Eid-ul-fitr is as follows:

(1) To rise early and perform Ibaadat on Eid night (I.e. Before subuh saadiq)

(2) To offer Tahajjud Salaat. Tahajjud Salaat consists of eight raka`ts, and according to some narrations 12 raka`ts

(3) To engage in reciting takbeer silently fromsubhasaadiq until arrival at the Eidgah

(4) To perform Fajr Salaat in the Musjid of your neighbour

(5) To clip the moustache

(6)To remove pubic hairs

(7)To have a bath

(8)To use a MISWAAK

(9)Wearing new or clean clothes, the best one possesses

(10) Dressing according to the Sunnah.This entails Kurtah, turban, jubbah, etc. Since this was the type of dress Rasulullah (Sallallahu Alayhi wasallam) always wore

(11) To apply perfume

(12) To eat dates in odd numbers before leaving for the Eid Salaat. If the dates are not available then anything sweet will suffice

(13) To offer Eid Salaat at the musallah (Eidgah) even if the Musjidcan accommodate the whole congregation

(14) To proceed to the Eidgah on foot if it is in walking distance

(15) To go to the Eidgah by one routes and return by another

(16) Two set off early for the Eid Salaat

(17) To perform the Salaat first and then the khutbah, without Athaan and Iqaamah

(18) To give sadaqah in abundance

(19) To pay the sadaqatul fitr before the Salaat

(20) To offer 2 or 4 raka`ts nafl Salaat at home after returning from the Eidgah.


On reaching the Eidgah, continue with the takbeer silently until commencement of the Eid Salaat.


The Eid Salaat consists of 2 raka’ts which are waajib (compulsory). The Eid Salaat has an extra six waajib tak-beers (i.e.Allahu Akbar). It is a Salaat of shukr (gratitude). We offer this Salaat of gratitude for the wonderful bounties of Ramadhaan and Eid–for Allah’s kindness in seeing us safely through the month of Ramadhaan–for keeping our imaan intact.

The same shuroot (conditions) necessary for the validity of Jumuah Salaat are necessary for the validity of Eid Salaat as well. Thus, Eid Salaat is not performed in a small village, jail or in any place from which the general populace is debarred.

During the Eid Salaat there is neither Athaan nor Iqaamah. The Eid Salaat is performed before the khutbah unlike Jumuah.

The method of the Eid Salaat

1.) The performance of two raka`ts of Salaat on the occasions of Eid-ul-fitr and Eid-ud-dhuhaa is waajib

2.) the two raka`ts Salaat of Eid is followed by two khutbahs which are Sunnah, but to listen to them is waajib


i) Niyyat: “I intend to perform 2 raka`ts Eid-ul-fitr (or Eid-ud-dhuhaa) Salaat with 6 waajib takbeers behind this imam”

ii) After Niyyat the imam will proclaim “Allahu–Akbar”. Reciting: ”Allahu–Akbar” silently the muqtadi raises his hands to the ears and folds them as usual. Recite Thana in this position.

iii) After Thana, the imam will proclaim “Allahu–Akbar” thrice, each time raising the hands to the ears and then releasing them along the sides reciting “Allahu–Akbar” silently each time, the muqtadi follows the imam and raises his hand with each takbeer to the ears and then releases them on the sides.

iv) After the third takbeer the hands are folded as is usual in qiyaam, and the imam will now commence the qiraat i.e. Surah Fatiha and some verses of theQur’aan

v) After qiraat, the rakaa`t will be completed as usual with ruku and 2 sajdahs

vi) In the second rakaa’t after the qiraat, the imam will proclaim “Allahu–Akbar” and raise his hands to the ears and release them. The muqtadi should do likewise. The imam will recitealtogether three takbeer after the qiraat in the second rakaa’t when the imam says “Allahu–Akbar” the fourth time (in the second raka’ts) then do not raise the hands, but go immediately into ruku. The rest of the raka`ts is completed as usual.


1) If one joins the Eid Salaat after the imam has already recited the Eid takbeer’s OF the first raka’ts, then:

a) If one has confidence that after reciting the takbeer’s one will be able to join the imam in ruku,then make the Niyyatfor the Salaat and recite the takbeers in qiyaam.

b) if one fears that by reciting that takbeers in qiyaam one will not be able to join the imam in ruku then immediately after Niyyat, join the imam in ruku and recite the takbeers (silently) in ruku instead of the normal ruku tasbeeh, but do not raise the hands (in ruku) while reciting takbeers. If the imam emerges from the ruku before you could complete the takbeer’s, join him. The balance of the takbeers are waived.

2) If one has missed a complete raka’ts of the Eid Salaat, it should be fulfilled as follows: after the imam makes the salaams, rise and recite qiraat. After the qiraat recite the takbeers and completed the Salaat as usual.

3) If one misses the entire Salaat, there is no Qadha and no way of performing this Salaat. One only has two repent and seek forgiveness from Allah Ta’ala for this misfortune one has suffered.

4) On the day of Eid it is not permissible to perform ishraaq or any other nafl Salaat before the Eid Salaat whether in the Eidgah or at home or anywhere else. Ishraaq should be performed at home, not in the Eidgah, after the Eid Salaat.

5) It is not permissible to perform any Nafl Salaat in the Eidgah throughout the day of Eid.

The Musallah-Eidgah

The Musallah or Eidgah is an open field on the outskirts of the town or city where the Eid Salaat is performed. The practice of the Musallah is Sunnatul Muakkadah. It is sinful to want only abandon this Sunnat practice. Abandonment of a Sunnatul Muakkadah practice is Fisq (flagrant violation of the Shari’ah).

The Musallah need not be Waqf ground. Any open land on the outskirts where the buildings cometo an end, will be a Shar’i Musallah if the Eid Salaatis performed there. Open fields in built up areas, with buildings surrounding, are not proper Shar’i Eidgahs. In some places sports fields or school grounds are used for Eid Salaat. While the Salaat performed on such land is valid the Sunnatul Muakkadah requirement of the Musallah is not discharged.

Sports field

A sports field or a school playground inside a city or built-up area is not a Musallah because it is not land located on the outskirts of the town/city. The discussion in this booklet pertains to thevalidity of a Musallah, not the validity of the Eid Salaat. While the Eid Salaat will be valid if performed anywhere, the Shar’i requirement of the Eidgah is not discharged by performing the Eid Salaat on such a sports field or school playground for the simple reason that such ground is not a valid Shar’i Musallah.

The Fadhielat (virtue) of the Musallah is not acquired by performing the Eid Salaat on a sports field or a school playground which is located within the built up area.

The books of the Shari’ah explain clearly that a Musallah is located on the outskirts. This has been the practice of the Ummah since the time of Rasulullah (Sallallahu Alayhi wasallam). There is absolutely no reason now in this belated century to diverge from that Mubaarak Sunnah of Nabi-e-Kareem (Sallallahu Alayhi wasallam) and the Salf-e-Saaliheen.

Those who perform Eid Salaat on the sports fields should not labour under the notion that they are fulfilling the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). In fact, in having established sports fields as Eidgahs, the actual Sunnah practice has been displaced. Far from receiving the Sunnah, the sponsors of this type of assumed Eidgah are guilty of destroying the Sunnah. By propagating the idea of a sports field being, adequate for a Musallah, the ordinary Muslims are misled to believe that the Sunnah requirement is being upheld at the sports fields.

Sports fields or the Musjid

Where the Muslim community has failed in its duty of establishing Salaat in an Eidgah, the Eid Salaat should be performed in the Musaajid, not on the sports fields of the Kuffaar nor on the playgrounds of the Kuffaar schools nor on any vacant land in the built-up area surrounded by buildings. Such grounds do not have a greater Fadhielat than the Musaajid. Undoubtedly in terms of the Shari’ah, the Musaajid are the holiest grounds on earth. However, on account of the permanent practice  of  Rasulullah  ( Sallallahu Alayhi wasallam), the  Musallah is adopted for the Eid
Salaat despite the greater excellence of the Musaajid. The same significance  cannot be accorded to the grounds which are not proper Shari Musallah.  Opinion cannot be utilized to  confer the Fadhielat of the Eidgah  to a place which is not an Eidgah.

It is unreasonable to assert that  a sports field of the Kuffaar has greater significance than a Musjid. On these sports fields of the Kuffaar a variety of Kabeerah sins are perpetrated.

Among these evils is the  intermingling of sexes with various degrees of zina acts,  consumption of liquor, evil  displays such as drum  majorettes, rags, Kuffaar sports,  etc. are organized on these fields.

These fields are places of divine  Ghadhab (wrath). How can  Maghdhoob alayh places have  greater significance than the  Musaajid of Allah Ta’ala? These  sports fields are established for  haraam. They are used exclusively  for haraam. How then can Muslims seek to confer sanctity  reverence to such evil places by performing the Eid Salaat thereon?


If Muslims wantonly refuse to establish the Eidgah, they should  not deceive themselves into believing that they are executing the demand of the Shari’ah by  performing Eid Salaat on a sports field or a  playground. When they refuse to honour the Shari’ah’s command for the Musallah, then rather let them perform Eid Salaat in the Musaajid. 

Baseless Arguments

Several baseless arguments are  tendered for the misconceived idea of sports fields being  adequate Musallahs.

1.  It is contended that in some  big cities vacant land on the outskirts of the cities is not available, hence and Eidgah cannot be established there. This is incorrect. Firstly, it is false to make such a claim. Every town or city has ample vacant lands on the outskirts where the Eid Salaat may be performed.  Secondly, the  land need not be Waqf nor is it necessary to be owned by Muslims. Municipal grounds may be used. Thirdly, the establishment of a Musallah does not mean that the ground should  be used exclusively for Eid Salaat.  The venue may be shifted from year to year if necessary. Plenty vacant land for this purpose is available on the outskirts of all towns and cities.

2. It is argued that in very big cities it is difficult for the people to go to the boundaries of the town/city for the purpose of the Eid Salaat. This argument too has to be dismissed as baseless. In large cities, people commute great distances twice a day to go  to work and to return home. Daily  they travel 30, 40, 50 and even up  to 100 kilometers. They accomplish this daily, without fail, whether it hails, snows, rains or whether it is hot or cold and whether they are healthy or sick. For the sake of their daily bread, they undertake great difficulties, travelling great distances twice a day, but they are not prepared to travel to the Eidgah twice a year  to gain the pleasure of Allah Ta’ala.

The truth is that the overwhelming majority of the community will be too willing to attend the Eidgah if those in charge of the affairs become more dedicated Muslims and become more concerned with the  Sunnah. If they show greater concern for the Deen and  establish a proper Shar’i Eidgah, the rank and file will attend for  the Eid Salaat. But, because the leadership is unconcerned about the revivication of the Sunnah, the masses are being deprived of  the Sunnah of the Eidgah. These  arguments are presented to cover up for the apathy of those who  are not interested in establishing  the Eidgah. Muslims can make their way to the Eidgah twice a year in the same way as they make their way to work twice a day. 

Assuming that there are genuinely those who are just not able to go to the Eidgah, then for  the sick, the weak and those who cannot make their way to the  Eidgah, the Musjid will serve their purpose. This too has been the practice from the earliest days of Islam. Although the community performed the Eid Salaat at the Eidgah, some Musaajid would be operative to cater for the weak, sick, infirm and aged. But for the sake of a few weak ones, it is not permissible to abandon the Sunnatul Muakkadah practice of the Musallah. If a few cannot attend Jumuah, it does not justify the entire community performing Zuhr.


Privately owned vehicles and  public transport are available in  abundance. The argument of distance is therefore self-deception. The argument of difficulty is the flimsiest and not worthy of consideration in our context. While this purported difficulty is non-existent in the  South African context, it may have validity in India, hence some    venerable Muftis have presented the argument of the difficulty of travelling distances to the Eidgah.  The situation in India differs vastly from the South African situation. The huge crowds in the  streets and on the railway stations transform these places  into josting scenes of pushing, chaos and tumult when the trains  pull into the stations. The extent of and chaos is unbelievable and beyond description. There is real hardships on the trains which are the main means of public transport. But, inspite of this real difficulty and utter chaos and confusion, people commute daily twice to work and back home.  They undergo all these hardships for their daily bread, but are not prepared to undergo similar or the same hardship for their Deen and Imaan only twice a year. The nafs and shaitaan present a variety of baseless excuses to deter Muslims from the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). Anyhow, we can still uphold the difficulty argument in relation to India, but never to South Africa.


The claim that the city boundaries are at a great distance is not valid. This cannot be cited as a valid reason for abandoning the Musallah. For the purposes of establishing a Musallah there is  no need to consider the municipal boundary

The Shari’ah simplifies this issue by defining the boundaries to be the place where the ‘abaadi (settlement or the buildings end). The Fina-e-misr (the vacant land of the city) in this context refers     to vacant land at the end of the  abaadi. Every suburb can be treated as a separate settlement if needs be or adjoining suburbs could arrange a common Eidgah at one of the vacant sites at the end of the abaadi of any particular suburb. Thus, in a place like Johannesburg, there is no need to travel 100km to the end of the municipal boundaries for  the Eid Salaat. Different suburbs can have their own Eidgahs if they find it too difficult to have  one Eidgah for the entire Johannesburg.

Consider the suburb of lenasia. The overwhelming majority commutes daily great distances to Johannesburg central and other nearby towns where they work. But, for the Eidgah, a venue  in walking distance can be established. At the end of Lenasia on different sides, much vacant  land is available for the Eid Salaat.  This  argument of the boundary being at a great distance is therefore fallacious.

In order to extract a fatwa to conform to Fictitious desires, people tend to feed fictitious information to senior Muftis abroad. On the basis of misinformation a fatwa is obtained to suit ones desires. We can safely say that we are more aware of the conditions in South Africa than our venerable Muftis abroad who have to rely on the  information or misinformation fed to them by persons who are not really interested in reviving the Sunnah of Rasulullah (Sallallahu Alayhi wa sallam).

In this regard the fatwa’s of Hadhrat Mufti Nizaamuddeen Sahib and Hadhrat Mufti Paalanpuri Sahib are cited.

Virtues of the Musallah

The view that the same virtues of the Musallah are obtainable by  performing the Eid Salaat on a sports field or university ground within the abaadi is not based on  any Shar’i  proof. It is an opinion which is not acceptable because  it conflicts with the teaching and  spirit of the Sunnah.

Firstly, the Sunnah commands that the Eidgah be on the outskirts while the sports is locatwd within the abaadi.  Secondly, there is no valid reason for substantiating the Eidgah with a sports field located within  the abaadi. All reasons tendered are baseless as explained earlier. Thirdly, these fields are used for undesirable haraam activities. Fourthly, the actual Sunnah of the true Musallah is displayed by establishing a venue inside the built up area. This is Bid’ah. People become accustomed to the notion that the sports field is an adequate Eidgah fulfilling the  Sunnah requirement. The true Musallah is consequently obliterated from their minds. Thus, the practice of the Musallah  will be killed off. Infact, it has already been killed off in many parts of the country.


It is, therefore, incorrect to opine that the virtues of the Masnoon Eidgah are being attained from a place on which the Wrath of Allah Ta’ala settles. Thus, the opinion is  in conflict with the teaching and spirit of the Sunnah.

The only alternative to the Eidgah is the Musjid. But, performing Eid Salaat unnecessarily in the Musjid is sinful.

It is essential that Muslims establish proper the Eidgahs to conform to the Sunnah in every town/city/suburb. This is not a mammoth task. Experience has proven that it is extremely  simple. The only requirement is a vacant site on the outskirts of the  abaadi which will be used for about an hour. Cleaning such a site does not require much time.  After the Eid Salaat, there is no  litter to clean up as some persons  have contended. Only the carpets/ mats have to be rolled up and carried away.

May Allah  Ta’ala grant us all good Hidaayat to understand the value of Rasulullah’s (Sallallahu Alayhi wasallam) Sunnah practices:

Nabi-e-Kareem (Sallallahu Alayhi wasallam) said: “Whoever adheres the value of my Sunnah at a time when my Ummah has become corrupt, will obtain the thawaab of a hundred Shuhadaa.” 

Sadaqatul Fitr

Rasulullah (Sallallahu Alayhi wasallam) said:  Fast remains suspended between heaven and earth until the Fitrah is paid.”
Once the Fitrah Sadaqah is paid, the Fasts proceed to their abode in the heavens for acceptance by Allah Ta’ala . 

Rules of Sadaqatul fitr

1 . Sadaqatul fitr or Fitrah is waajib (compulsory) upon all Muslims – male, female and children who on the Day of  Eid-ul-fitr are owners of the Nisaab  of Zakaat. I.e. approximately the rand value of the current price of  19.6875 troy ounces or 612g of silver  (Hanafi Mathhab). According to the Shaafi mathhab, Fitrah becomes obligatory, if one has sufficient food for one’s household for one day and one night (24 hours). Thus, if one is not the owner of the Zakaat  Nisaab value, Fitrah will yet be compulsory according to the  Shaafi Math-hab. 

2 . According to the Hanafi Math- hab, the Fitrah becomes Waajib when the Day of Fitr dawns with the commencement of Fajr time. Therefore, if someone died before  entry of Fajr on the day of Eid,  Fitrah will not be paid out of his  (the deceased’s) estate, since the  Fitrah is not Waajib upon him.  And, if a child is born before the rising of Fajr, Fitrah will be paid on his behalf. If the child is born after the entry of Fajr (on the day  of Eid), Fitrah is not Waajib on his  behalf.

3. According to the Shaafi Math-hab, Fitrah becomes incumbent with the commencement of the night of Eid-ul-fitr, i.e. the moment  the sun sets on the last day of Ramadhaan. Thus, if someone dies after sunset on the last day of Ramadhaan (i.e. the first of Shawwaal) Fitrah shall be paid out of his estate. Fitrah will not be waajib upon a child born after sunset of the last day of Ramadhaan.

4. According to the Hanafi math-hab, the father has to pay the Fitrah on behalf of his minor children, i.e. those who have not yet attained the age of puberty.

5. According to the Hanafi Math-hab, it is not obligatory upon the husband to pay the Fitrah on behalf of his wife. If she is the owner of the Nisaab, she shall pay her own Fitrah.

6. According to the Shaafi Math-hab, it is obligatory upon the man to pay the Fitrah on behalf of his minor children as well as his wife.

7. If a minor is the owner of wealth to the amount of Nisaab, then payment of Fitrah on behalf of the minor could be made from his (minor’s) wealth. This is according to both Hanafi and Shaafi Math-hab.

8. The Fitrah should preferably be paid before the Eid Salaat.

9. It is not permissible to delay the Fitrah later than the day of Eid. However, if it was not paid on the day of Eid or before, the obligation remains and the Fitrah will have to be paid.

10. It is permissible to pay the Fitrah in advance at anytime during the month of Ramadhaan. This is according to both Hanafi and Shaafi math-hab. However according the Hanafi Math-hab, Fitrah could be paid even before Ramadhaan whereas according to the Shaafi Math-hab, payment of Fitrah before Ramadhaan is not valid.

11. Sadaqatul Fitr is Waajib upon all those who fasted as well as those who did not fast for some reason or the other. This is according to both Hanafi and Shaafi Math-hab.

12. Fitrah amount is the price of approximately 1.75kg flour according to the Hanafi Math-hab. According to the Shaafi Math-hab it is 3.5kg of Flour.

13. Instead of cash, Flour may be given.

14. Fitrah can only be paid to the “poor”. Those who are entitled to accept Zakaat.

15. Fitrah cannot be utilized for any charitable purpose other than the poor. Therefore, if Fitrah money are accumulated and then spent on some other charitable cause, the Fitrah obligation of the Fitrah payers will not be discharged.

The Nights of Eid

Rasulullah (Sallallahu Alayhi wasallam) said: “The heart of the person who remains awake (in Ibaadat) during the night of Eid-ul-Fitr and Eid-ul-Adhaa will not die on the day when the hearts will be dead, i.e the day of Qiyaamah”.

The Nights of both Eids i.e.the nights proceeding the days of Eid are auspicious occasions which should be observed with reverence and worship. Rasulullah (Sallallahu Alayhi wasallam) said that these are great occasions of Ibaadat and of gaining the proximity and special mercy of Allah Ta’ala. These holy night therefore should not be allowed to be passed in futility. Full advantage should be taken of these opportunities by offering obedience and Ibaadat unto Allah Ta’ala to the best of one’s ability. Istighfaar (seeking forgiveness for sins), Tilaawat (reciting theQur’aan), Nafl Salaat,Durood, etc should be profusely offered on these holy nights.

Amongst the reward which will be obtained for observing the sanctity of the glorious Eid nights, the greatest reward is the good news conveyed to us by Rasulullah (Sallallahu Alayhi wasallam) in the above mentioned Hadith, viz the heart will not be smitten with terror and fear on the Day of Qiyaamah when the upheavals of the day will be so fearsome that men will appear to be intoxicated.

Eid cards

Eid cards or the sending of Eid cards  to friends and relatives is a custom which is widely observed by the Muslim community of today. For the guidance of Muslims it has become necessary to explain this practice of Eid cards in the light of the Shari’ah of  Islam. According  to  the Shari’ah the  custom  of  Eid cards is not permissible. There are several factors prohibiting this practice.

The practice of Eid cards is in emulation of the Kuffaar customs of Christmas cards and the like. It has no association with Eid or any Islamic practice. Rasulullah (Sallallahu Alayhi wasallam) said: “whoever imitates a people becomes of them.”

It is a wasteful practice. Large sums of money are wasted in the acquisition of fancy and  expensive Eid cards which are  disposed by receiving them. These cards are not treasured.   Money which is a Ni’mat of Allah Ta’ala should be constructively spent in Allah’s path to aid the suffering servants of Allah Ta’ala.  The Qur’aan Majeed criticizing the  people of waste says: “do not waste. wasters are brothers of  the shayaateen.”

3. DEFILEMENT OF THE QUR’AAN  Verily the Qur’aanic verses are  printed on many Eid cards which  are generally discarded and thrown away. In this manner the sanctity of the Qur’aan Majeed is defiled.

Muslims should reflect before they indulge in any practice. The Shari’ah has fixed a small sum known as Sadaqatul Fitr for the benefit of the poor. But Muslims  in their state of Gaflat (obliviousness) are uncaring for the poor, hence they spend even more money on this wasteful haraam practice then  what  many  spend  on  Sadaqatul Fitr.

If the intention is sincere and if  there is a genuine desire to gain the pleasure of Allah Ta’ala then his bounties will not be wasted on upholding a Kuffaar custom. On the contrary the money be contributed to bring some relief to the destitute servants of Allah Ta’ala thereby should gaining the everlasting pleasure of our creator.


Rasulullah (sallalahu Alayhi wasallam) said: “Beware of  innovations! Every innovation (Bid’ah) is deviation (from the straight path), and every deviation leads into the fire (of  Jahannum).”

Musafahah or hand shaking is a  meritorious and Sunnah act. However, to fabricate a custom, and to present it as if it is a  Sunnah, is Bid’ah. Bid’ah (innovation) is evil. While hand  shaking is a lawful Islamic practice, the custom of almost  compulsory hand shaking on the  Days of Eid after Eid Salaah is Bid’ah and not permissible. This was  ever the practice of Rasulullah (sallalahu Alayhi  wasallam) and his Sahaabah.



The following quotes from the Fuqaha of all Four Madh-habs, regarding women’s Haraam presence at the Eidgah, represent the view of the whole Ummah for 1400 years prior to these worst of ages, in which most of the minor signs prophecised by Rasulullah (sallallahu alayhi wasallama) have already manifested themselves, including the extreme abundance of Ulama who will have been influenced by foreign and deviant ideologies.

Anyone who is still in a desperate state of denial regarding the pervasive influence of Kufr ideologies such as modernism and feminism on this Ummah, need only to observe the undeniably stark contrast between the “official” ruling issued by the droves of feminist-influenced Ulama who dominate the “scholarly” scene today, and the 1400-year official ruling as represented by the quotes below:

We shall begin with Imam Ahmad ibn Hanbal who had memorized and understood only around a million Hadiths, including ALL the Hadiths pertaining to this issue, many of which he narrated in his own Musnad.

Imam Ahmad ibn Hanbal’s son narrates:

*“My father (i.e. Imam Ahmad ibn Hanbal) was asked regarding the emergence of women for the Eid prayers. He replied: “As for this age of ours, No. For indeed they (the women) are a fitnah.” [Ahkham-un-Nisaa of al-Khalaal]*

For support, Imam Ahmad ibn Hanbal (rahmatullahi alayhi) quotes, with an authentic chain, the following factual observation of one of the great students of the Sahabah (radhiyallahu anhum), Hadhrat Matar al-Warraq (d. 129) (rahmatullahi alayh), which demonstrates that the prohibition had already been initiated by none other than the Sahabah (radhiyallahu anhum):

*“Indeed the women used to come to the same gathering as men’s. However, as for now (i.e. in the presence of the Sahabah (radhiyallahu anhum)), verily, a single finger from the fingers of a woman casts (a man) into fitnah (i.e. stirs lust/temptation).” [Ahkaam-un-Nisaa]*

Here is the ruling of the greatest of the Fuqaha after the Sahabah (radhiyallahu anhum), Imam Abu Hanifah, along with his two major students:

*“What is your opinion on women, is it binding on them to come out for the two Eids?” [Abu Hanifah, Abu Yusuf and Muhammad] said: “There used to be concession (rukhsa) for them in that. But today, I consider that FORBIDDEN for them.” [al-Asl]*

The Shafi’i Faqeeh, Allamah Ibn Hajar al-Haythami states that only a Ghabi (stupid moron) enslaved to his desires will fail to understand the reasons for the prohibition that was initiated by none other than the Sahabah (radhiyallahu anhum):

*“There is CONSENSUS (Ijma’) on the prohibition of women going to the Masjid, Eid Salaat and visiting the graves in view of the absence of the conditions of permissibility which had existed during the age of the Nabi (sallallahu alayhi wasallam)….Only a Ghabi (stupid moron) following his lowly (nafsaani) desires will not accept this..”*

The famous Maliki authority, Khaleel al-Jundi (d. 767) states:

*”What is stipulated in this era of ours is Prohibition, and this is proven by Aisha’s famous statement…” (al-Tawdih)*

The renowned Hanafi jurist, Imam Badr al-Din al-Ayni states:

*“Know that this (initial permissibility) was for that age (i.e. the age of Rasulullah – sallallahu alayhi wasallam) when there was no corruption relating to them (women) as prevails in this age, hence Aishah (radhiyallahu anha) said: ‘If Rasulullah (sallallahu alayhi wasallam) had to see what the women have introduced, then most certainly he would have forbidden them from the Masjids just as the women of Bani Israaeel were forbidden.’ Thus, if the situation had already changed during the age of Aishah (radhiyallahu anhu) to compel her to make this statement, then what shall we say about this age (i.e. 8th century AH – 600 years ago) when fasaad (corruption) has become prevalent, and disobedience has overtaken both the young and the old? We supplicate for forgiveness and taufeeq.” [Umdatul Qari]*

Imam al-Kasani (d. 587) is amongst the many Fuqaha who have transmitted Hadhrat Umar’s initiation of the prohibition – based on the reason which Hadhrat Aisha (radhiyallahu anhum) stated i.e. the failure of women to meet the pre-conditions for permission which Rasulullah (sallallahu alayhi wasallam) himself set: 

*“Women are not allowed to attend Salaat with Jamaa’at — the proof is in that narration of Hadhrat ‘Umar (radhiyallaahu ‘anhu) wherein he prohibited women from emerging from their homes. The prohibition was for the reason that their emergence is a cause of Fitnah — and Fitnah is Haraam — therefore whatever leads to Fitnah also becomes Haraam.” (Bada’i Sanaa’i)*

The following ruling of Fakhrul Islam al-Bazdawi (d. 482) has been re-iterated by REAL Fuqaha for nearly a thousand years, until these worst of ages in which there exists an abundance of FAKE “Fuqaha”:

*“The Fatwa today is on the impermissibility of women attending ALL prayers because of the pervasiveness of corruption. Since it is impermissible for them to attend the Masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge…”*

The Shaafi’ authority, Shaikh Sulaiman  Bujairmi states:

*“Today the Fatwa is on total prohibition in all Salaats. This includes Jumuah, Eid,  Istisqaa’, and  gatherings  of  lectures,..” (Tuhfatul Habeeb)*

The Maliki authority, Qadhi Iyadh (d. 544) states:

*”When they are prohibited from the Masjid, then to a greater extent they will be prohibited from attending other places.” (Mawahibul Jaleel)*

The Maliki authority, Ibnul Hajj (d. 737) states:

*“Aisha Radhiyallahu Anha said: ‘if Rasulullah Sallallahu Alayhi Wasallam were to see what the women had introduced after him, he would have prevented them from the Masjids just as 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 Masjids and other public places) is categorical in this era under all circumstances because in there emergence from their homes, there is fitnah which is not hidden.” (Al-Madkhal)*

Allamah Ibnul Attar states in his Musannaf:

* “It is only proper for a woman that she does not emerge from her home, but remains glued to the innermost recess of the home. Verily, her whole body is Aurah. It is Waajib to conceal the Aurah. Regarding women’s emergence in the darkness to go to the Masjid, this was in the absence of harm and mischief, as was the case during the age of the Nabi  (sallallahu  alayhi wasallam), and the age of certain Sahaabah. Thereafter, emergence was prohibited because of the fitnah which women had introduced.”*

Allamah Bukhari (616) states:

*“There is no concession for women to attend any Salaah whatsoever….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)*

Hazrat Ibn Mas’ud (radhiyallahu anhu) was amongst the greatest Jurist from the Sahabah, and the most learned of the Qur’an according to Rasulullah (sallallahu alayhi wasallam). The following incident authentically related from him, is further proof that it was none other than the Sahabah (radhiyallahu anhum) who had initiated this prohibition, based on the failure of women to meet the pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself, even during the blessed era of the Sahabah (radhiyallahu anhum):

*“I saw Ibn Mas’ud throw small pebbles at women expelling them from the masjid on the Day of Jumu’ah.” [Musannaf Abi Shayba – Saheeh]*

In another version of this narration it states that Hadhrat Ibn Mas’ud (radhiyallahu anhu) would call out while throwing the small pebbles:

*“Your Salah in your houses is better!”*

After describing what the women of Bani Israeel introduced which resulted in their expulsion from the Masjid, Hadhat Ibn Mas’ud (radhiyallahu anhu) issues the following explicit command to the Sahabah (radhiyallahu anhum) and Tabi’een of his era:

*“Keep them out from where Allah had expelled them from.” [Tabarani – Saheeh]*

Regarding Rasulullah’s (sallallahu alayhi wasallam) explicit declaration that the woman is Aurah (to be concealed in entirety), the first and primary level of concealment is confinement to the home. Hence, in an authentic (Saheeh) variant of the same Hadith found in the Musannaf of Abi Shayba, Hazrat Ibn Mas’ood (radhiyallahu anhu) issues the following emphatic command:

*“Keep the women confined (احبسوا) to the home, for indeed the woman is Aurah (must be concealed in entirety). Verily, when a woman emerges from her home, shaytaan surreptitiously pursues her and says to her: “You will not pass by any [man] except that he will be attracted to you.”*

Hadhrat Ibn Umar (radhiyallahu anhu) narrates that Nabi (sallallahu alaihi wasallam) stated:

*“Women have no share in emerging (from their homes) except in emergencies (i.e. genuine needs defined and explained by the Fuqaha)” (Tabaraani — Mu’jamul Kabeer)*

Other authentic narrations found in reliable Hadith collections state that a woman merely staying firmly within her home accrues for her the same reward men can ONLY acquire by fighting Jihaad in the battlefield! For example, it is narrated in Musnad al-Bazzaar:

*On the authority of Anas (radiyallahu ‘anhu): The women came to the Messenger of Allah (sallallahu ‘alayhi wasallam) and said: “O Messenger of Allah, the men have taken [all] virtue and Jihad in Fee Sabeelillah (in the Path of Allah), so what action is there for us by which we [too] can acquire the [reward of the] action of the Mujahideen in the Path of Allah.” The Messenger of Allah (sallallahu ‘alayhi wasallam) replied: “Whoever stays” – or a word similar to it – “from amongst you in her house, she [too] will acquire the [reward of the] action of the Mujahideen in the Path of Allah.”*

Hence, Ibn Khuzaimah, one of the very early Shafi’i authorities, states that ONLY ulterior motives can be the cause of a woman’s abandonment of the greatest reward and Pleasure of Allah that can be easily acquired in the comfort of her own home, in favour of her sinful transgression of the clear-cut 1400 year ruling of the Shariah:

*”The Salaat of a woman in her home is superior to her Salaat in the Musjid of Rasulullah (sallallahu alayhi wasallam)…. Now when her Salaat at home is superior, then it is either pride or show which brings her out of her home (to go to the Musjid), and this is Haraam.” [Fataawa Kubra of Ibn Hajar al-Haythami]*