Shawwal is the tenth lunar month. During the period
of ignorance Ramadhân was regarded as a
blessed and sacred month. Shawwal was regarded as a
cursed month and a month of ill‑omen. The people of
that time never married during Shawwal. Due to this
Hazrat Ayesha Radiallâhu anha expressed
disappointment of the people to consider this month
to be inauspicious, as she was married to Rasulullâh
Sallallâhu ‘alayhi wasallam in this very
month. The wrong beliefs of the people was clearly
disproven by Hazrat Ayesha Radiallâhu anha by
her marriage to Rasulullâh Sallallâhu ‘alayhi
wasallam in the month of Shawwal which was no
obstruction to her elevated position and great love
Rasulullâh Sallallâhu ‘alayhi wasallam had
for her.
To a Muslim the first day of the
month of Shawwal, is of very great significance, as
this is the day of Eid. On this significant
day Allâh showers His glorious rewards of blessings
and forgiveness to His servants who have fasted
during the month of Ramadhân. It is related
from Hazrat Anâs Radiallâhu anhu that
Rasulullâh Sallallâhu ‘alayhi wasallam has
said: “When the day of Eid appears, Allâh
proudly asks in the presence of the Angels regarding
his fasting servants: ‘O My Angels, what return is
there for such labourers who have fully completed
their duty?’ The Angels reply, ‘O Rabb they should
be rewarded in full,’ then Allâh asks the Angels, ‘O
My Angels what is the reward for those male and
female servants who have fulfilled My divine command
which was compulsory upon them, and now they have
come out to beseech Me in Du’â?’ Allâh
swears, ‘I take oath upon My grandeur and glory, My
generosity and exaltation of My elevated position,
that I will definitely accept their Du’âs.’
Thereafter Allâh says: ‘Disperse, I have forgiven
you and replaced your sins with good deeds.’
Rasulullâh
Sallallâhu ‘alayhi wasallam
says they return forgiven.’”
THE SIX NAFL FASTS OF
SHAWWÂL
Hazrat Abî Ayyub Radiallâhu anhu relates that Rasulullâh Sallallâhu ‘alayhi wasallam has said: “Whoever fasted the full month of Ramadhân and then follows it with six rozas [fasts] of Shawwâl, is like the person who has fasted the full year.” (Targhîb)
Hazrat Abî Ayyub Radiallâhu anhu relates that Rasulullâh Sallallâhu ‘alayhi wasallam has said: “Whoever fasted the full month of Ramadhân and then follows it with six rozas [fasts] of Shawwâl, is like the person who has fasted the full year.” (Targhîb)
In
another Hadîth it is related that by
observing these six rozas after Ramadhân all
defaults and sins are forgiven. The reward of every
good deed is tenfold or more. The thawâb of
the month of Ramadhân is equal to that of ten months
and that of these six voluntary siyam are
equal to that of the remaining two months to
complete the full year. These rozas could be kept
continuously after Eid-ul‑Fitr or separately
during the month of Shawwâl.
THE NIGHTS OF EID
Rasulullâh Sallallâhu ‘alayhi wasallam said:
“The heart of the person who remains awake (in
ibâdah) during the night of Eid-ul-Fitr
and Eid-ul-Adhâ will not die on the Day when
hearts will be dead, i.e. the Day of Qiyâmah.”
(Tibrani)
The
nights of both Eids, i.e. the nights preceding the
Days of Eid, are auspicious occassions which
should be observed with reverence and worship.
Rasulullâh Sallallâhu ‘alayhi wasallam said
that these nights are great occasions of ibâdah
and of gaining the proximity and special Mercy of
Allâh Ta’âla. These blessed nights, should
therefore not be allowed to pass by in idleness.
Full advantage should be taken of these
opportunities by offering obedience and ibâdah
unto Allâh Ta’âla to the best of our
abilities. Istighfâr [seeking forgiveness for
sins], Tilâwah [reciting the Qur’ân], Nafl
Salâh, Durûd, etc. should be profusely
offered on these blessed nights.
Among the rewards which will be obtained as a result
of observing the sanctity of these glorious Eid
Nights, the greatest reward is the tidings conveyed
to us by Rasulullâh Sallallâhu ‘alayhi wasallam
in the abovementioned Hadîth, viz., the
heart will not be smitten with terror and fear on
the Day of Qiyâmah when the upheavals of that
Day will be so fearsome that men will appear to be
intoxicated.
THE EID TAKBÎR
Hazrat Jâbir‑Bin‑Abdullah Radiallâhu anhu narrated that: “Verily, on the day of Eid-ul-Fitr when the Imâm comes out for Eid Salâh, there is no Call [Adhân], no Iqâmah nor anything on that day.”
Hazrat Jâbir‑Bin‑Abdullah Radiallâhu anhu narrated that: “Verily, on the day of Eid-ul-Fitr when the Imâm comes out for Eid Salâh, there is no Call [Adhân], no Iqâmah nor anything on that day.”
From the above mentioned Hadîth it is clear
that on the Days of Eid the Takbîr
should not be recited aloud at the place where the
Eid Salâh is to be performed. (Fatâwa
Darul Uloom)
To recite the Takbîr aloud at
the Eid-Gah or the Masjid on the Days
of Eid is a common practice. However, this
practice is not permissible. Everyone should engage
himself in dhikr and Takbîr silently.
The prevalent practice of reciting the Takbîr‑e‑Tashrîq
aloud at the Eid-Gah or the Masjîd
where the Eid Salâh will be performed
is not the Sunnah of Rasulullâh Sallallâhu
‘alayhi wasallam nor that of his Sahaba
Radiallâhu anhu.
THE ETIQUETTE OF EID-UL-FITR
The day of Eid is not merely a festive occasion. For a Muslim acquires great rewards from and draws close to Allâh if he spends the day of Eid according to the teachings of Sharî’ah and Rasulullâh Sallallâhu ‘alayhi wasallam.
The day of Eid is not merely a festive occasion. For a Muslim acquires great rewards from and draws close to Allâh if he spends the day of Eid according to the teachings of Sharî’ah and Rasulullâh Sallallâhu ‘alayhi wasallam.
THE SUNAN (Plural of
SUNNAH) OF THE DAY OF EID
1. To rise as early as possible (In fact much of this night should be spent in Ibâdah.
1. To rise as early as possible (In fact much of this night should be spent in Ibâdah.
2. To
make Ghusal.
3. To
use the miswâk.
4. To
adorn oneself as best as one can— within the
boundaries of Sharî’ah.
5. To
wear one’s best clothes whilst ensuring that it
conforms with Sharî’ah (Sunnah dress).
6. To
apply ittar (Halâl, non alcoholic perfume).
7. To
eat anything sweet (such as dates) before departing
for Eid Salâh.
8. To
go to the Eid-Gâh as early as possible.
9. To
give “Sadaqatul‑Fitr” before leaving
for the Eid-Gâh.
10. To
perform Eid Salâh in the “Eid‑Gâh”
rather than in the masjid. There is no harm
for the aged and the sick to perform their Eid
Salâh in the masjid. Rain is also an
excuse for performing Eid Salâh in the
masjid.
11. To
choose a separate route when returning from the
Eid‑Gâh.
12. To
walk to the Eid‑Gâh. However there is no harm
in using any means of conveyance if the Eid-
Gâh is a distance away.
13. To
recite the following Takbîr while walking to
the Eid-Gâh.
“ALLÂHU-AKBAR ALLÂHU-AKBAR LAILAHA ILA LLAHU WALLAHU
AKBAR ALLAHU-AKBA R WALIL-LAHIL HAMD
THE
MAS’ALAS [RULINGS] PERTAINING TO EID
1. No
Nafl Salâh should be performed in the Eid‑Gâh
before or after Eid Salâh.
2. It
is undesirable to perform the Eid Salâh in
any other place besides the ‘Eid‑Gâh” without
any valid excuse.
3. It
is vitally important to listen to both Khutbahs
after the Eid Salâh. If for some reason the
Khutbah is not audible, it is still necessary
to remain seated till the Khutbah terminates.
(1) NOTE:
It was not the practice of Rasulullâh Sallallâhu
‘alayhi wasallam, to shake hands after the
Eid‑Salâh.
(2) NOTE:
It is sinful not to listen to the Khutbah.
4. If
someone passes away it is permissible to perform the
Janâzah Salâh in the Eid‑Gâh
immediately after the Eid Salâh.
5. One
who shaves his beard or shortens it to less than one
fist (when holding the beard with the fist): such a
person is not legible for Imâmat of Eid
Salâh just as he is not for any other
Salâh. Moreover he is a perpetrator of a serious
sin since shaving or shortening the beard is
contrary to a sunnah of Rasulullâh
Sallallâhu ‘alayhi wasallam.
6. Imâmat
is not an inheritance to be passed on from father to
son— whether the son is capable of Imâmat or
not.
7. If
such an error is made in Eid Salâh which
necessitates Sadjah Sahwa, then the
Sadjah‑Sahwa could be left out in
order to avoid confusion.
METHOD OF PERFORMING EID
SALÂH
1. Make
the intention: “I am performing 2 Rakâhs
Eid Salâh which is wâjib with 6
extra Takbîrs which are also wâjib.”
2. After
the takbir ûla [first takbir],
fold the hands and recite the thanâ.
3. Then
lift the hands thrice while saying “Allâhu Akbar.”
After the first two times leave the arms loose and
after the third time fold them.
4. Now,
Sûrah Fatiha and a Sûrah will
be recited by the Imâm and the Rakâh
will be completed like in any other Salâh.
5. The
second Rakâh will be performed similarly
except that before going into Rukû, the hands
will be lifted thrice (whilst saying “Allâhu
Akbar”) and each time they will be left loose on
he sides.
6. With
the 4th Takbîr, the Rukû should be
made.
7. The
remainder of the Salâh should be completed
like in any other Salâh.
8. Du’â
should be made after the “Salâh” instead of
the Khutbah.
A FEW MASAIL REGARDING EID
SALÂH
1. It
is Makrûh‑e‑Tahrimi to offer any nafl
prayers before the Eid salâh.
2. If
the Imâm forgets to recite the extra
Takbirs in the first rakâh and if he
remembers after reciting Sûrah Fatiha,
he should recite the extra Takbîrs and repeat
the Sûrah Fatiha. However, if he
remembers after reciting the additional Sûrah,
then he may only say the extra Takbirs.
3. If
a person joins the Eid salâh after the
Imâm has completed the extra Takbîrs
then he should recite the Takbir‑e‑Tahrima
and immediately, the additional Takbîrs,
raising the hands during the first two additional
Takbîrs and clasping them after the third.
4. If
a person joins the Eid Salâh whilst the
Imâm is in Rukû, and if he is able to
recite the three additional Takbîrs before
the Imâm rises from Rukû, then he
should do so first before joining the jamât
in ruku. If he is not able to do this then he
should recite the extra Takbirs in ruku
instead of the Tasbîh [without raising his
hands of course].
5. Since
the condition of Eid salâh is the
formation of a Jamât, person missing Eid
salâh is unable to perform the salâh on
his own
6. A
person who joins the Eid Salâh after
the Imâm has already recited th Eid
Takbîrs should recite the Takbîrs
immediately upon entering th Salâh. However,
if he enters the Salâh when the Imâm
is about to go into Rukû and he (the
late‑comer) fears that he will not be able to join
the Imâm in the Rukû if he stands and
recites the Takbîrs, then he should instead
recite the Takbîrs in the Rukû,
and forgo the Tasbîh of the Rukû. But,
while reciting the Takbîrs in Rukû the
hands should not be raised as is done when reciting
the Takbîr when in Qiyâm [the standing
posture of Salâh].
If
the Imâm emerges from the Rukû and the
latecomer has not yet completed the recitation of
his Takbîrs which he had missed then he
should leave off the balance of the Takbîrs
and join the Imâm. In emerging from the
Rukû. In this case the balance of the Takbîrs
which he could hot complete are waived [Mâf].
7. If
someone missed a Rakâh of the Eid
Salâh, he should fulfil it as follows:
After the Imâm terminates the Salâh
with the Salâms he (the one who missed the Rakâh
should rise and perform one Rakâh on his own,
reciting Qirâ’ah (Sûrah Fatiha
plus another Sûrah) first, and after the
Qira‘âh, the Takbîrs should be recited.
The rest of the Rakâh is then completed as
usual.
(8) There is no
qadha for Eid
Salâh.
DUÂ FOR EID‑UL‑FITR
Hazrat Abdullah Ibn Masûd Radiallâhu anhu relates that Rasulullâh’s Sallallâhu ‘alayhi wasallam du’â on both Eids use to be:
Hazrat Abdullah Ibn Masûd Radiallâhu anhu relates that Rasulullâh’s Sallallâhu ‘alayhi wasallam du’â on both Eids use to be:
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 Sharî’ah of Islâm.
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 Sharî’ah of Islâm.
According to the Sharî’ah, the custom of
Eid Cards is a practice which cannot be condoned
as permissible. There are several factors which
establish the prohibition and the
non‑permissibility of the Eid Card custom.
These ashâbul hurmat [prohibiting factors]
are:
1. Tashab‑Buh
Bil Kuffâr
[imitation of the unbelievers]
Muslims have taken this practie of Eid cards
from the Christians. Muslims have imitated the
custom of christmas cards of the Kuffâr. And,
Our Nabî Sallallâhu ‘alayhi wasallam said
about imitating the Kuffâr: “Whoever imitates a
nation becomes one of them.”
Hence, it is not permissible to
adopt the religious customs of unbelievers.
2.
Tauheenul Qur’ân [Disgracing and defiling
the Qur’ân].
The
custom of Eid cards involves an act of
sacrilege against the Noble Qur’ân. Many Eid
cards have verses of the Noble Qur’ân printed on
them. The printing of verses of the Qur’ân on these
cards is abominable for the following reasons:
(a) In
most cases, if not all, the printers of Eid
cards are non‑Muslims. These non‑Muslims who handled
these cards may continuously be in the state of
janabah or greater impurity. They handle these
cards and touch the verses of the Qur’ân, and this
is not permissible. Muslims who condone this
practice of Eid cards are responsible for
this sacrilege of the Noble ayâhs of the Qur’ân.
(b) In
all printing a certain amount of waste papers
result. What happens to these spoilt Eid
cards on which verses of Qur’ân appear? They are
deposited in the trash. Again Muslims who condone
this practice of Eid cards are responsible
for this abominable defilement of Allâh Ta’âla’s
sacred Words.
(c) According
to the Law of Islâm it is compulsory for a Muslim to
be in the state of wudhu if any verse of the
Qur’ân is touched. This injunction is ignored by the
overwhelming majority of those who deal in Eid
cards. The verses of the Qur’ân printed on these
cards are touched by those who have no wudhu.
Thus, the maintenance of this useless custom is
responsible for this great crime against Islâm.
Eid
cards are bought and sent every year. Hence, all
those who receive Eid cards should be having
a pile of Eid cards. But, how many people
have even last year’s Eid cards in their
possession?