Madrasa In'aamiyyah, Camperdown

Shawwal is the tenth lunar month. During the period of ignorance Ramadhān 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 Radiallāhu anha expressed disappointment of the people to consider this month to be inauspicious, as she was married to Rasulullāh Sallallāhu ‘alayhi wasallam in this very month. The wrong beliefs of the people was clearly disproven by Hazrat Ayesha Radiallāhu anha by her marriage to Rasulullāh Sallallāhu ‘alayhi wasallam in the month of Shawwal which was no obstruction to her elevated position and great love Rasulullāh Sallallāhu ‘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 Allāh showers His glorious rewards of blessings and forgiveness to His servants who have fasted during the month of Ramadhān. It is related from Hazrat Anās Radiallāhu anhu that Rasulullāh Sallallāhu ‘alayhi wasallam has said: “When the day of Eid appears, Allāh 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 Allāh 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’ā?’ Allāh swears, ‘I take oath upon My grandeur and glory, My generosity and exaltation of My elevated position, that I will definitely accept their Du’ās.’ Thereafter Allāh says: ‘Disperse, I have forgiven you and replaced your sins with good deeds.’ Rasulullāh Sallallāhu ‘alayhi wasallam says they return forgiven.’”

THE SIX NAFL FASTS OF SHAWWĀL
Hazrat Abī Ayyub Radiallāhu anhu relates that Rasulullāh Sallallāhu ‘alayhi wasallam has said: “Whoever fasted the full month of Ramadhān and then follows it with six rozas [fasts] of Shawwāl, is like the person who has fasted the full year.” (Targhīb)

In another Hadīth it is related that by observing these six rozas after Ramadhān all defaults and sins are forgiven. The reward of every good deed is tenfold or more. The thawāb of the month of Ramadhān 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 Shawwāl.

THE NIGHTS OF EID

Rasulullāh Sallallāhu ‘alayhi wasallam said: “The heart of the person who remains awake (in ibādah) during the night of Eid-ul-Fitr and Eid-ul-Adhā will not die on the Day when hearts will be dead, i.e. the Day of Qiyāmah.” (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. Rasulullāh Sallallāhu ‘alayhi wasallam said that these nights are great occasions of ibādah and of gaining the proximity and special Mercy of Allāh Ta’āla. 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 ibādah unto Allāh Ta’āla to the best of our abilities. Istighfār [seeking forgiveness for sins], Tilāwah [reciting the Qur’ān], Nafl Salāh, Durūd, 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 Rasulullāh Sallallāhu ‘alayhi wasallam in the abovementioned Hadīth, viz., the heart will not be smitten with terror and fear on the Day of Qiyāmah when the upheavals of that Day will be so fearsome that men will appear to be intoxicated.

THE EID TAKBĪR
Hazrat Jābir‑Bin‑Abdullah Radiallāhu anhu narrated that: “Verily, on the day of Eid-ul-Fitr when the Imām comes out for Eid Salāh, there is no Call [Adhān], no Iqāmah nor anything on that day.”

From the above mentioned Hadīth it is clear that on the Days of Eid the Takbīr should not be recited aloud at the place where the Eid Salāh is to be performed. (Fatāwa Darul Uloom)

To recite the Takbīr 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 Takbīr silently. The prevalent practice of reciting the Takbīr‑e‑Tashrīq aloud at the Eid-Gah or the Masjīd where the Eid Salāh will be performed is not the Sunnah of Rasulullāh Sallallāhu ‘alayhi wasallam nor that of his Sahaba Radiallāhu 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 Allāh if he spends the day of Eid according to the teachings of Sharī’ah and Rasulullāh Sallallāhu ‘alayhi wasallam.

THE SUNAN (Plural of SUNNAH) OF THE DAY OF EID

To rise as early as possible (In fact much of this night should be spent in Ibādah.
To make Ghusal.
To use the miswāk.
To adorn oneself as best as one can— within the boundaries of Sharī’ah.
To wear one’s best clothes whilst ensuring that it conforms with Sharī’ah (Sunnah dress).
To apply ittar (Halāl, non alcoholic perfume).
To eat anything sweet (such as dates) before departing for Eid Salāh.
To go to the Eid-Gāh as early as possible.
To give “Sadaqatul‑Fitr” before leaving for the Eid-Gāh.
To perform Eid Salāh in the “Eid‑Gāh” rather than in the masjid. There is no harm for the aged and the sick to perform their Eid Salāh in the masjid. Rain is also an excuse for performing Eid Salāh in the masjid.
To choose a separate route when returning from the Eid‑Gāh.
To walk to the Eid‑Gāh. However there is no harm in using any means of conveyance if the Eid- Gāh is a distance away.
To recite the following Takbīr while walking to the Eid-Gāh.

“ALLĀHU-AKBAR ALLĀHU-AKBAR LAILAHA ILA LLAHU WALLAHU AKBAR ALLAHU-AKBA R WALIL-LAHIL HAMD

THE MAS’ALAS [RULINGS] PERTAINING TO EID

No Nafl Salāh should be performed in the Eid‑Gāh before or after Eid Salāh.
It is undesirable to perform the Eid Salāh in any other place besides the ‘Eid‑Gāh” without any valid excuse.
It is vitally important to listen to both Khutbahs after the Eid Salāh. If for some reason the Khutbah is not audible, it is still necessary to remain seated till the Khutbah terminates.

NOTE: It was not the practice of Rasulullāh Sallallāhu ‘alayhi wasallam, to shake hands after the Eid‑Salāh.

NOTE: It is sinful not to listen to the Khutbah.
If someone passes away it is permissible to perform the Janāzah Salāh in the Eid‑Gāh immediately after the Eid Salāh.
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 Imāmat of Eid Salāh just as he is not for any other Salāh. Moreover he is a perpetrator of a serious sin since shaving or shortening the beard is contrary to a sunnah of Rasulullāh Sallallāhu ‘alayhi wasallam.
Imāmat is not an inheritance to be passed on from father to son— whether the son is capable of Imāmat or not.
If such an error is made in Eid Salāh which necessitates Sadjah Sahwa, then the Sadjah‑Sahwa could be left out in order to avoid confusion.

METHOD OF PERFORMING EID SALĀH

1. Make the intention: “I am performing 2 Rakāhs Eid Salāh which is wājib with 6 extra Takbīrs which are also wājib.”

2. After the takbir ūla [first takbir], fold the hands and recite the thanā.

3. Then lift the hands thrice while saying “Allāhu Akbar.” After the first two times leave the arms loose and after the third time fold them.

4. Now, Sūrah Fatiha and a Sūrah will be recited by the Imām and the Rakāh will be completed like in any other Salāh.

5. The second Rakāh will be performed similarly except that before going into Rukū, the hands will be lifted thrice (whilst saying “Allāhu Akbar”) and each time they will be left loose on he sides.

6. With the 4th Takbīr, the Rukū should be made.

7. The remainder of the Salāh should be completed like in any other Salāh.

8. Du’ā should be made after the “Salāh” instead of the Khutbah.

A FEW MASAIL REGARDING EID SALĀH

1. It is Makrūh‑e‑Tahrimi to offer any nafl prayers before the Eid salāh.

2. If the Imām forgets to recite the extra Takbirs in the first rakāh and if he remembers after reciting Sūrah Fatiha, he should recite the extra Takbīrs and repeat the Sūrah Fatiha. However, if he remembers after reciting the additional Sūrah, then he may only say the extra Takbirs.

3. If a person joins the Eid salāh after the Imām has completed the extra Takbīrs then he should recite the Takbir‑e‑Tahrima and immediately, the additional Takbīrs, raising the hands during the first two additional Takbīrs and clasping them after the third.

4. If a person joins the Eid Salāh whilst the Imām is in Rukū, and if he is able to recite the three additional Takbīrs before the Imām rises from Rukū, then he should do so first before joining the jamāt in ruku. If he is not able to do this then he should recite the extra Takbirs in ruku instead of the Tasbīh [without raising his hands of course].

5. Since the condition of Eid salāh is the formation of a Jamāt, person missing Eid salāh is unable to perform the salāh on his own

6. A person who joins the Eid Salāh after the Imām has already recited th Eid Takbīrs should recite the Takbīrs immediately upon entering th Salāh. However, if he enters the Salāh when the Imām is about to go into Rukū and he (the late‑comer) fears that he will not be able to join the Imām in the Rukū if he stands and recites the Takbīrs, then he should instead recite the Takbīrs in the Rukū, and forgo the Tasbīh of the Rukū. But, while reciting the Takbīrs in Rukū the hands should not be raised as is done when reciting the Takbīr when in Qiyām [the standing posture of Salāh].

If the Imām emerges from the Rukū and the latecomer has not yet completed the recitation of his Takbīrs which he had missed then he should leave off the balance of the Takbīrs and join the Imām. In emerging from the Rukū. In this case the balance of the Takbīrs which he could hot complete are waived [Māf].

7. If someone missed a Rakāh of the Eid Salāh, he should fulfil it as follows:

After the Imām terminates the Salāh with the Salāms he (the one who missed the Rakāh should rise and perform one Rakāh on his own, reciting Qirā’ah (Sūrah Fatiha plus another Sūrah) first, and after the Qira‘āh, the Takbīrs should be recited. The rest of the Rakāh is then completed as usual.

(8) There is no qadha for Eid Salāh.

DUĀ FOR EID‑UL‑FITR
Hazrat Abdullah Ibn Masūd Radiallāhu anhu relates that Rasulullāh’s Sallallāhu ‘alayhi wasallam du’ā 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 Sharī’ah of Islām.

According to the Sharī’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 ashābul hurmat [prohibiting factors] are:

1. Tashab‑Buh Bil Kuffār [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 Kuffār. And, Our Nabī Sallallāhu ‘alayhi wasallam said about imitating the Kuffār: “Whoever imitates a nation becomes one of them.”

Hence, it is not permissible to adopt the religious customs of unbelievers.

2. Tauheenul Qur’ān [Disgracing and defiling the Qur’ān].

The custom of Eid cards involves an act of sacrilege against the Noble Qur’ān. Many Eid cards have verses of the Noble Qur’ān printed on them. The printing of verses of the Qur’ān 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’ān, and this is not permissible. Muslims who condone this practice of Eid cards are responsible for this sacrilege of the Noble ayāhs of the Qur’ān.

(b) In all printing a certain amount of waste papers result. What happens to these spoilt Eid cards on which verses of Qur’ān appear? They are deposited in the trash. Again Muslims who condone this practice of Eid cards are responsible for this abominable defilement of Allāh Ta’āla’s sacred Words.

(c) According to the Law of Islām it is compulsory for a Muslim to be in the state of wudhu if any verse of the Qur’ān is touched. This injunction is ignored by the overwhelming majority of those who deal in Eid cards. The verses of the Qur’ān 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 Islām.

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?