Points for Eid

عَنْ عَائِشَةَ رَضِيَ اَللَّهُ عَنْهَا قَالَتْ: قَالَ رَسُولُ اَللَّهِ – صلى الله عليه وسلم – – الْفِطْرُ يَوْمَ يُفْطِرُ اَلنَّاسُ, وَالْأَضْحَى يَوْمَ يُضَحِّي اَلنَّاسُ – رَوَاهُ اَلتِّرْمِذِيُّ

 

On the authority of Aaisha. Allah’s Messengerg said “(Eid) Al fitr, is the day in which people break the fast. And (Eida) al Adha is the day in which the people offer sacrifices” Narrated by Al Tirmizi

The Hadeeth shows that even if one single person sights the moon, he should not consider it Eid and stop fasting unless it be with the people. (He should consider as Eid the day the people consider as Eid) This opinion was narrated from Imaam Ahmed and was favored by Ibn Thaymiyya.

 “الفتاوى” 25/114-117

Imaam Shaafi’ee is of the opinion that he stops fasting secretly so as to not cause division in the Jamaa’ath.

 “المذهب” 1/243

وَعَنْ أَنَسٍ – رضي الله عنه – قَالَ: – كَانَ رَسُولُ اَللَّهِ – صلى الله عليه وسلم – لَا يَغْدُو يَوْمَ اَلْفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ – أَخْرَجَهُ اَلْبُخَارِيُّ .وَفِي رِوَايَةٍ مُعَلَّقَةٍ -وَوَصَلَهَا أَحْمَدُ-: وَيَأْكُلُهُنَّ أَفْرَادًا

Narrated Anas. The Messenger of Allah g would not go out on the day of (Eid) Al Fitr, till he ate some dates. Narrated by Al Bukhaari. And  in another narration with a broken chain but connected by Ahmed who narrated “and he used to eat them one by one”

This is evidence that it is highly recommended that one eats an odd number of dates on Eid al Fitr before going out to the Musallah. If one finds no dates, he may eat something else so that the sunnah of eating something before going out to the Musallah is fulfilled.

وَعَنْ أُمِّ عَطِيَّةَ قَالَتْ: – أُمِرْنَا أَنْ نُخْرِجَ اَلْعَوَاتِقَ, وَالْحُيَّضَ فِي الْعِيدَيْنِ; يَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ اَلْمُسْلِمِينَ, وَيَعْتَزِلُ اَلْحُيَّضُ اَلْمُصَلَّى – مُتَّفَقٌ عَلَيْهِ

Narrated Umm Atiyya: We were commanded to bring out, on Eidul Fitr and the Eidul Adha, the young women, and the menstruating women so that they witness the goodness and supplication of the Muslims. However the menstruating women would refrain from the Musallah. (The actual place of prayer) Bukhari and Muslim.

This is evidence that the women can attend the Eid prayer. And the outward text includes the elderly and the young ones. But they should not display their beauty. And they should cover themselves in the Shar’ee Jilbaab.

وَعَنِ ابْنِ عَبَّاسٍ: – أَنَّ اَلنَّبِيَّ – صلى الله عليه وسلم – صَلَّى يَوْمَ اَلْعِيدِ رَكْعَتَيْنِ, لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا – أَخْرَجَهُ اَلسَّبْعَةُ

Narrated Ibn Abbas: The Prophet offered two Rak’at on the day of Eid (meaning the Eid prayer), and did not pray before or after them.  Narrated Ahmed, Bukhari, Muslim, Abu Daud, Nasai, Tirmizi, Ibn Majah.

This shows that there is no Nafil prayer before or after the Eid prayer. But after leaving the Musallah, the Messenger of Allah prayed two Rak’at in his home as is known from the Hadeeth of Abu Sa’eed.

وَعَنْ أَبِي سَعِيدٍ قَالَ: – كَانَ رَسُولُ اَللَّهِ – صلى الله عليه وسلم – لَا يُصَلِّي قَبْلَ اَلْعِيدِ شَيْئًا, فَإِذَا رَجَعَ إِلَى مَنْزِلِهِ صَلَّى رَكْعَتَيْنِ – رَوَاهُ اِبْنُ مَاجَهْ بِإِسْنَادٍ حَسَنٍ

Narrated Abu Sa’eed: The Messenger of Allah g never used to offer any prayer before the Eid prayer. But when he went back home, he used to pray two Rak’at. Reported by Ibn Majah with a Hasan (good) chain of narrators) (grading by Ibn Hajar)

This does not contradict the report of Ibn Abbas as it was related to prayer at the Musallah and not related to prayers after one returns home. 

Benefits from the Ayat 84 of Surat al-Nisa

4_84Benefits from the Ayat 84 of Surat al-Nisa

Allah said

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا  ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا

“So fight, [O Muhammad], in the cause of Allah ; you are not held responsible except for yourself. And encourage the believers [to join you] so that Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment.”

1-      The command to fight in order to raise the word of Allah.

2-      The way of the Prophet (sallallahu alayhi wasallam) is to fight.

3-      No soul shall bear the burden of the actions of another soul.

4-      But one shall be sinful if one does not order and encourage others to that which is Waajib.

5-      The command to encourage fighting for the sake of Allah.

6-      You are not held responsible except for yourself, so there is no need to give consideration to the hypocrites and deviants who place invalid excuses and arguments in the path of Jihad.

7-      Never give up fighting for the sake of Allah even if no one assists you in this path. You were ordered to fight and will not be questioned about others.

8-      Fighting for the sake of Allah should continue even if the Imam forbids it.

9-      The Justice of Allah.

10-     Victory is from Allah.

11-     Allah will restrain the Military power of the Disbelievers when the Muslims fight in His cause and encourage each other to this goodness.

12-     The victory of Allah comes when the Muslims hold onto the Asbaab.

13-     It is not proper for the Disbelievers to possess military might

14-     Virtues of Jihad and the encouraging of Good and forbidding of Evil and the benefits the Ummah achieve through it.

 

Benefits from the Ayat 77 of Surat al-Nisa

Benefits from the Ayat 77 of Surat al-Nisaprayer-of-repentancebbjkbh

Allah said:

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا

“Have you not seen those who were told, “Restrain your hands [from fighting] and establish prayer and give zakah”? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, “Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time.” Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah . And injustice will not be done to you, [even] as much as a thread [inside a date seed].””

 

1)      It is possible for some people to have no problem with the commandments of Allah which does not harm oneself physically and financially, but at the same time hesitate from the commandments of Allah which is likely to hurt oneself and cause difficulty and tire.

2)      Fighting is a prescribed Waajib.

3)      The worshipers who do not engage in Jihad when it becomes obligatory upon them is censured. And such people are many today.

4)      Allah should be feared alone in a way perfect.

5)      Censuring of fearing other than Allah.

6)      Fearing the creation hinders from Jihad.

7)       The words “If only You had postponed [it for] us for a short time” is a great benefit and exposing of the modern day people who say “This is not the correct time for Jihad”

8)      Even if there is some worldly harm in Fighting in the cause of Allah, Allah would replace it with that which is better in the hereafter.

9)      The one who gathers the worldly wealth by staying away from Jihad, it is nothing compared to the rewards the Mujahidin will get in the Hereafter.

10)   The one who fights in the cause of Allah has nothing to lose.

11)   The Justice of Allah.

12)   Allah commands what is beneficial for the creation.

13)   The creation harms themselves.

Doubt: Scholars and Worshipers not taking the path of Jihad

Bismillahir-Rahmaanir-Raheem297565_266342926741001_256839467691347_760051_388146607_n

Some of the brothers ask the question about why some well known scholars and other people who participate in various goodness do not participate in Jihad. And they ask that if this path of Jihad is the correct way, these scholars would have talked about it and given Fatwa for it. And the people who are famous for their goodness would have also embarked upon this path.

It is replied to these brothers that such people existed even from the past. Allah said:

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً

“Have you not seen those who were told, “Restrain your hands [from fighting] and establish prayer and give zakah”? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear.”

So they might be considered scholars or people of goodness. But with regards to the commandment of Jihad, they might be still having diseases in their hearts such as fear of other than Allah. But the existence of these people never dulled the path of Jihad. Rather Jihad remained a Waajib which was carried out from whence it was revealed and will be carried out until the Day of Judgment. And it is not dependent upon a certain scholar or another carrying it out.

Muslim narrated in his “Saheeh” from ‘Uqbah ibn ‘Amir: Messenger of Allah (sallallaahu alayhi wa sallam) said:

لَا تَزَالُ عِصَابَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى أَمْرِ اللهِ، قَاهِرِينَ لِعَدُوِّهِمْ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ، حَتَّى تَأْتِيَهُمُ السَّاعَةُ وَهُمْ عَلَى ذَلِكَ

“There will always remain a group from my nation FIGHTING (يقاتلون) upon the command of Allah, overpowering their enemies, none who opposes them can harm them, they will remain as such, until the hour comes.”

And in another narration in Muslim:

لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خذلهم حتى يأتي أمر الله وهم كذلك

“There will always remain a group from my nation victorious upon the truth, none who abandons/leaves/forsakes them will harm them, they will remain as such, until the command of Allah comes.”

So it is a characteristic of this group that this group remains fighting and victorious regardless of whoever abandons them. Even if large groups of those considered as scholars or people of goodness abandon them, this group would be victorious and fighting upon the truth. Continue reading

Important: Making Science a Fundamental of Tafsir

Important: Making Science a Fundamental of Tafsiral-quran

1)         The Fundamentals of Tafsir of the Quran according to the Salaf are:

(a) The Quran,

(b) The Sunnah,

(c) The Statements of the Companions,

(d) The Statements of the students of the Companions and

(e) The Arabic Language.

Adding another Fundamental to this is an innovation which has no basis according to the scholars.  I mentioned some details of the fundamentals here: The Usul of Tafsir

2)         Most of what is considered “Scientific Miracles of the Quran” are Tahreef (Distortion) of the words of Allah from their appropriate places which is a characteristic of the Jews. Allah said:

مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ

“Among the Jews are those who distort words from their [proper] usages”

Anyone who reads the works of these people would see they change the meanings of the words in the Quran from the intended meaning and take them far away from how the Salaf understood the words. And in this is a great deviation from the path of the believers. Allah said:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا

“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination.”

And Ibn Thaymiyya (Rahimahullah) said: “Whoever turns away from the methodology of the Companions, their successors, and their Tafseer, and instead chooses something contradictory, then he would be mistaken in doing so. Rather he would then be an innovator. If he were making sincere knowledge-based reasoning by doing so, then perhaps his mistake would be forgiven.” Muqaddimat Fi Usul Al Tafsir

But what needs to be kept in mind is that the modern day writers who make Tafsir of the Quran by science are not qualified to make knowledge-based reasoning. Some of the leading heads of these people do not even know a word in Arabic and this is confirmed. Continue reading

Benefits from the Ayat 216 from Surat al-Baqarat

عليكم القتالAllah said:
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Fighting has been enjoined upon you while though you dislike it. But perhaps you dislike a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

 

1)         Fighting is a prescribed Waajib, just like other Waajibaat and hence it is not something for the people to do when they like and abandon it when they like.

2)        Fighting is disliked by most people so one can expect many excuses from the people in order to stay back from fighting.

3)        But the invalid excuses they bring are not to be considered. A Waajib remains a Waajib and it is to be carried out.

4)        In it there is an Isharat (pointing) to the Hadith which mentions the nations gathering against us and the reason is due to love of the world and disliking (Karaahiyat) of death. (see “wahuwa KURHU llakum”) and (“KARAAHIYATUL mawth” mentioned in the Hadith). So this Ayat shows that the way out from the gathering of nations mentioned in the Hadith is by Fighting.

5)        Goodness for the Muslims is in fighting even if the people think the Maslaha is in abandoning fighting. And this is a benefit against the astray scholars who say there is no Maslaha in fighting.

6)        Allah knows what is beneficial for us and we do not know. so rather than judging Ibaadaat (acts of worship) from our weak brains, we should accept what Allah ordered us and carry it out.

7)        All that Allah commanded is beneficial for us and all that he prohibited is harmful for us.

8)        The natural disliking of fighting due to the fear of death and the hardships in it is NOT like disliking the worship itself and this is not Kufr Akbar. Unlike in another other Ayat where Allah informed us the Kufr of those who dislike what Allah sent down. (see 47:9) . And this rule goes similarly with other acts of worship.

 

Benefits from Ayat 115 of Surat al-Tawba

Guidance is for those who have Taqwa

Guidance is for those who have Taqwa

Allah said:
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid. Verily, Allah is the All-Knower of everything.”

 

1-       A sinner who is Jahil is not like the one who has knowledge.

2-       The mercy of Allah and His justice.

3-       Disobeying Allah knowingly is a reason for being misguided after being guided.

4-       Being a great scholar does not guarantee immunity from misguidance. And they too might be misguided, so do not blind follow them. (Rather whoever blind follows should follow the Salaf who have passed away and it is known they passed away upon goodness.)

5-       Allah made the legislation clear to understand.

6-       Allah guides people and this is a favor from him.

7-       Allah misguides people due to their disobedience and this is Justice from him.

8-       Beware of the scholars who disobey Allah frequently as you are a reflection of your friends and the one who sits with misguided people are feared to be misguided.

9-       The real scholars are those who have Taqwa (Yubayyinu lahum Maa Yattaqoon)

10-   Have Taqwa of Allah and He will keep you firm upon guidance.