Eid: Etiquette and rulings

Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

"Eid" is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.

The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year's, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.

The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.

The Baatinis have their own festivals too, such as "Eid al-Ghadeer", when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to `Ali (may Allaah be pleased with him) and to the twelve imaams after him.

The Muslims are distinguished by their festivals

The Prophet's words "Every nation has its festival, and this is your festival" indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers' day, and al-Mawlood al-Nabawi (Prophet's Birthday).

The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people hadtwo days when they would play and have fun. He said, `What are these two days?' They said, `We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, `Allaah has given you something better than them, the day of Adhaa and the day of Fitr.'" (Sunan Abi Dawood, 1134)

These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.

There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee'ah

1 – Ahkaam al-Eid (Rulings on Eid)

Fasting

It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa'eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)

Ruling on the Eid prayers

Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning), "Therefore turn in prayer to your Lord and sacrifice (to Him only)" [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu'akkadah. This is the view of the Maalikis and Shaafa'is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.

Essentials and timing of Eid prayer

Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa'ah (congregation) . Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.

Description of the Eid prayer

`Umar (may Allaah be pleased with him) said: "The prayer of Eid and al-Adhaa is two complete rak'ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed."

Abu Sa'eed said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer."

The Takbeer is repeated seven times in the first rak'ah and five times in the second, the Qur'aan is to be recited after each.

It was reported from `Aa'ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak'ah and five in the second, apart from the takbeer of rukoo'. (Reported by Abu Dawood; saheeh by the sum of its isnaads)

If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say "Allaahu akbar" with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn `Uqbah entered the mosque when Ibn Mas'ood, Hudhayfah and Abu Moosa were there, and said, "Eid is here, what should I do?" Ibn Mas'ood said: "Say `Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du'aa', then say Say `Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc." (Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa' and elsewhere).

Recitation of Qur'aan in Eid prayers

It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa'ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that `Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, "What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?" He said, "He used to recite Qaaf. Wa'l-Qur'aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa'ah wa anshaqq al-qamar [al-Qamar 54:1].

Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A'laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu'maan ibn Bishr said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika'l-a' laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Saheeh Muslim, 878).

Samurah (may Allaah be pleased with him) said: "The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika'l-a' laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Reported by Ahmad and others; it is saheeh. Al-Irwaa', 3/116)

The prayer comes before the khutbah

One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn `Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah." (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn) .

Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa'eed (may Allaah be pleased with him): "The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then." Abu Sa'eed said: "This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, `You have changed it, by Allaah!' He said, `O Abu Sa'eed, what you know is gone.' I said, `What I know, by Allaah, is better than what I do not know.' He said, `The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.'" (Reported by al-Bukhaari, 956).

Anyone who wants to leave during the khutbah is allowed to do so

`Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: "We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.'" (Irwaa' al-Ghaleel, 3/96)

Not delaying the prayer for too long

`Abd-Allaah ibn Bishr, the companion of the Prophet (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, "At the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now," and that was at the time of al-Tasbeeh ." (Reported by al-Bukhaari )

Naafil prayers in the prayer-place

There are no naafil prayers to be done either before or after the Eid prayer, as Ibn `Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rak'ahs, with nothing before or after them.

This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak'ahs for Tahiyat al-Masjid ("Greeting the mosque") before sitting down.

If people did not know about Eid until the next day

Abu `Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day." (Reported by the five. It is saheeh; al-Irwaa', 3/102)

If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak'ahs.

Women's attendance at Eid prayers

Hafsah said: "We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister's husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], `my sister was with him on six of them. She said, "We used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, `Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.'" ' When Um `Atiyah came, I asked her, `Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?' She said, `May my father be sacrificed for him' – and she never mentioned him without saying `may my father be sacrificed for him' – `I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself." (Saheeh al-Bukhaari, 324).

The `young girls' (`awaatiq, sing. `aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).

Where it says "My sister was with him" it seems that there is something omitted, probably "the woman said". [This is reflected in the translation above. Translator].…

"Her jilbaabs" – she should lend her some of her clothes that she does not need.

"Secluded" – they would have a curtain in the corner of the house behind which virgins would stay.

"Menstruating women" – huyyad, sing. haa'id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).

"Menstruating women should avoid the prayer-place itself" – Ibn al-Munayyir said: "The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that."

It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.

The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.

This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).

Ibn Abi Shaybah also narrated that Ibn `Umar used to take whoever he could of his household out to the Eid prayers.

The hadeeth of Umm `Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.

Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm `Atiyah: "Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that `Abd-Allaah ibn al-Mubaarak said: `I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that `Aa'ishah (may Allaah be pleased with her) said: `If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa'eel were stopped.' It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day." (Al-Tirmidhi, 495).

Umm `Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of `Aa'ishah, "If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques", do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)… It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).

Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the "shepherds" who are responsible for their "flocks". Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.

Aadaab al-Eid (Etiquette of Eid)

Ghusl (taking a bath)

One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta' and elsewhere that `Abd-Allaah ibn `Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta' 428)

It was reported that Sa'eed ibn Jubayr said: "Three things are sunnah on Eid: to walk (to the prayer-place) , to take a bath and to eat before coming out." This is what Sa'eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.

Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.

The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.

Eating before coming out

One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number." (al-Bukhaari, 953)

It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah.

(Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one's sacrifice. Takbeer on the day of Eid

This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning): "… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – `Allaahu akbar') for having guided you so that you may be grateful to Him." [al-Baqarah 2:185]

Al-Waleed ibn Muslim said: "I asked al-Oozaa'i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, `Yes, `Abd-Allaah ibn `Umar used to say it aloud on the day of Fitr until the imaam came out.'"

Abu `Abd al-Rahmaan al-Salami said: "On Eid al-Fitr they would say it louder than on Eid al-Adhaa." Wakee' said, "i.e., the takbeer." (Irwaa', 3/122).

Al-Daaraqutni and others reported that when Ibn `Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.

Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: "The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer."

(Irwaa', 2/121).

The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, `Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-`Eidayn from a group of the salaf. An example of this is the report that Naafi' ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, "Why do you not make Takbeer?" Ibn Shihaab al-Zuhri said, "The people used to make Takbeer from the time they left their homes until the imaam came in."

The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.

The wording of the Takbeer

Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas'ood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: "Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise)." Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase "Allaahu akbar" repeated three times.

Al-Muhaamili also reported that Ibn Mas'ood used to say: "Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise)."

(al-Irwaa', 3/126).

Congratulating one another

People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, "Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you" or "Eid mubarak" and other similar permissible greetings.

Jubayr ibn Nufayr said: "At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, `Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).'"

(Ibn Hajar. Its isnaad is hasan. Fath, 2/446).

The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person's repentance and so on.

There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.

At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: "If someone congratulates me, I return the greeting, but I do not initiate it."

Looking one's best for Eid

`Abd-Allaah ibn `Umar (may Allaah be pleased with him) said: " `Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, "O Messenger of Allaah, buy this and wear it for Eid and when the delegations come." The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "This is the clothing of the one who has no share of the Hereafter…"

(Reported by al-Bukhaari, 948).

The Prophet (peace and blessings of Allaah be upon him) approved of `Umar's idea of looking one's best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.

Jaabir (may Allaah be pleased with him) said: "The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays."

(Saheeh Ibn Khuzaymah, 1765).

Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.

Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?

Ruling on listening to the Eid khutbah

Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p. 234):

"When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways … the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that `Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: "We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.'"

Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo' Sharh al-Muhadhdhab, p. 23: "It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa'i said: `If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer."

In al-Sharh al-Mumti' `ala Zaad al-Mustanfi' by Ibn `Uthaymeen, 5/192, it says:

"[Ibn Qudaamah's] words, `like the two Friday khutbahs' means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning): "O you who believe! When the call for prayer on the day of Jumu'ah (Friday) is given, come to the remembrance of Allaah [Jumu'ah khutbah and prayer], and leave off business …" [al-Jumu'ah 62:9]. Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says `like the two Friday khutbahs'."

One of the scholars said: "It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen."

Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam's Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.

To go out one by one route and come back by another

Jaabir ibn `Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid.

(Reported by al-Bukhaari, 986)

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people's needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.

Warning against wrongdoing

1. Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that "whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die." This hadeeth was reported with two isnaads, one of which is da'eef (weak), and the other is very da'eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.

2. Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men's departure until the women have left.

3. Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.

4. Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.

We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.

--- End forwarded message ---

Praise be to Allaah.

1. It is the day on which the religion was perfected and Allaah's Favour was completed.

In Al-Saheehayn it was reported from `Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, "O Ameer al-Mu'mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an `Eid (festival)." `Umar said, "Which aayah?" He said: "This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." [al-Maa'idah 5:3 – interpretation of the meaning]. `Umar said, "We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in `Arafaah on a Friday."

2. It is a day of Eid for the people who are in that place.

The Prophet (peace and blessings of Allaah be upon him) said: "Yawm `Arafaah (the day of `Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking." This was narrated by the authors of al-Sunan. It was reported that `Umar ibn al-Khattaab said: "It – i.e., the aayah `This day I have perfected…' was revealed on a Friday, the Day of `Arafaah, both of which – praise be to Allaah – are Eids for us."

3. It is a day by which Allaah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm `Arafaah is the "witnessed day" mentioned in the aayah (interpretation of the meaning):

"By the witnessing day [Friday] and by the witnessed day [the Day of `Arafaah]." [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "The promised day is the Day of Resurrection, the witnessed day is the Day of `Arafaah, and the witnessing day is Friday." Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the "odd" [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

"And by the even and the odd" [al-Fajr 89:3]. Ibn `Abbaas said: "The even is the Day of al-Adhaa [i.e., 10th Dhoo'l-Hijjah] and the odd is the Day of `Arafaah [i.e., 9th Dhoo'l-Hijjah] This is also the view of `Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of `Arafaah. He said, "It expiates for the sins of the previous year and of the coming year." Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of `Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in `Arafaah. It was narrated that he forbade fasting on the Day of `Arafaah in `Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.

It was reported that Ibn `Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah took the covenant from the loins of Adam in Na'maan, i.e., `Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: `Am I not your Lord? They said, `Yes, we testify,' let you should say on the Day of Resurrection: `Verily, we have been unaware of this.' Or lest you should say: `It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?' [al-A'raaf 7:172-173 – interpretation of the meaning]." Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from `Aa'ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: "There is no day on which Allaah frees more people from the Fire than the Day of `Arafaah. He comes close and expresses His pride to the angels, saying, `What do these people want?'"

It was reported from Ibn `Umar that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah expresses His pride to His angels at the time of `Ishaa' on the Day of `Arafaah, about the people of `Arafaah. He says, `Look at My slaves who have come unkempt and dusty.'" Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

--- End forwarded message ---

Rebutlah Peluang Ibadah di Bulan Zulhijjah
Oleh: Abd al-Razzaq bin A. Muthalib

1427 Hijrah semakin melabuhkan tirainya.

Alhamdulillah. Marilah kita melafazkan rasa syukur kita buat kesekian kalinya di atas kurniaan nikmat yang tidak terhingga sepanjang tahun ini. Segala puji bagi Allah juga kita panjatkan kehadhrat-Nya yang telah menciptakan masa dan menyediakan di samping masa tersebut kelebihan-kelebihan tertentu. Justeru kita dapati ada bulan-bulan, hari-hari dan malam-malam tertentu yang istimewa dan disediakan dengan ganjaran yang berlipat kali ganda. Ini semua membuktikan rahmat dan kasih sayang dari Yang Maha Pencipta untuk sekelian hamba-Nya yang memberikan peluang untuk kita menambahkan amal soleh sebagai persediaan dan bekalan sebelum dijemput pulang semula ke pangkuan-Nya.

Sepatutnya setiap muslim haruslah merebut peluang dan tawaran yang disediakan ini untuk menampung kekurangan dan kecacatan amalan-amalan yang telah lepas. Maka beruntung dan berbahagialah bagi mereka yang mengisi ruang ini dengan amalan soleh yang dapat mendekatkan lagi diri seorang hamba dengan Pemiliknya.Diantara peluang yang disediakan ini ialah pada 10 terawal dari bulan Zulhijjah. Allah swt telah memuliakan hari-hari ini dengan kelebihan yang banyak berbanding dengan hari-hari yang lain. Amalan-amalan soleh yang dilakukan pada hari ini juga berlipat kali ganda ganjarannya berbanding dengan hari-hari lain. Lihat saja sabda Rasulullah saw ini:

Daripada Ibn Abbas r.a, daripada Nabi saw bersabda (bermaksud): ((Tiadalah hari-hari lain yang amalan soleh padanya lebih disukai oleh Allah daripada hari-hari yang sepuluh ini. Para sahabat bertanya: Tidak juga jihad fi sabilillah? Nabi menjawab: ((Tidak juga jihad fi sabilillah, kecuali seorang lelaki yang keluar dengan dirinya dan hartanya dan tidak kembali sesuatu apa pun)) (Riwayat al-Bukhari)

Al-Imam Ibn Hajar al-‘Asqalani ketika mensyarahkan hadis ini telah mendatangkan pelbagai riwayat dan pandangan para ulamak dalam menentukan apakah yang dimaksudkan dengan hari yang sepuluh. Berdasarkan pelbagai riwayat tersebut, Ibn Hajar mengatakan yang dimaksudkan ialah 10 hari (terawal) daripada bulan Zulhijjah. Manakala yang dimaksudkan dengan ((kecuali seorang lelaki yang keluar dengan diri dan hartanya dan tidak kembali sesuatu apa pun)) ialah seorang yang syahid di medan jihad. Menurut Ibn Hajar juga, hadis ini menunjukkan betapa besarnya nilai jihad dan berlipat ganda pula darjatnya. Ia juga menunjukkan adanya kelebihan sesetengah masa berbanding masa-masa yang lain dan juga kelebihan sepuluh hari daripada Zulhijjah berbanding hari-hari lain dalam setahun. (Rujuk: Al-‘Asqalani, Ibn Hajr, Fath al-Bari (Kaherah: Dar al-Hadith, cet. 1, 2004), jil.2, m/s 527-528)

Ketahuilah sesungguhnya kemuliaan dan kelebihan 10 hari terawal daripada bulan Zulhijjah ini dapat dilihat daripada beberapa perkara, antaranya:

Allah swt telah bersumpah dengan hari ini di dalam al-Quran. Hal ini dapat dilihat daripada firman Allah swt di dalam surah al-Fajr, ayat 1-2 yang bermaksud: ((Demi fajar. Dan malam yang sepuluh)). Al-Imam Ibn Kathir ketika menafsirkan ayat ini mengatakan: “Yang dimaksudkan dengannya adalah 10 malam daripada Zulhijjah, seperti mana yang dikatakan oleh Ibn Abbas, Ibn al-Zubair, Mujahid dan selain daripada mereka”. (Ibn Kathir, Tafsir al-Quran al-‘Azim (Bierut: Dar Ihya’ al-Turath, Cet: 1, 2000 M), jil.5, hal. 497).

Rasulullah saw juga telah mengakui bahawa hari-hari ini adalah hari yang paling baik di dunia ini seperti mana yang telah dinyatakan di dalam hadis daripada Ibn Abbas di atas.

Digalakkan untuk menggandakan amal soleh pada hari ini. Ini kerana bagi mengambil peluang dan kesempatan kemuliaan yang ada pada hari ini. Begitu juga dengan kemuliaan tempat yang disediakan untuk mereka yang menunaikan haji. Bagi mereka yang menunaikan haji, seharusnya mengambil peluang berada di tempat yang mulia dan pada hari yang mulia untuk menggandakan amalan soleh.

Disuruh untuk memperbanyakkan tahlil, tahmid dan takbir. Hal ini seperti mana seruan yang terdapat di dalam hadis Nabi saw daripada Ibn Umar r.a yang bermaksud: ((Tiadalah daripada hari-hari yang lebih besar di sisi Allah dan lebih disukai amalan yang dilakukan padanya daripada sepuluh hari ini, maka perbanyakkanlah padanya menyebut tahlil, takbir dan tahmid)). –dikeluarkan oleh Imam Ahmad 7/224 dan disahihkan isnadnya oleh Syiekh Ahmad Syakir.

Padanya terdapat hari Arafah (9 Zulhijjah), hari dimana telah menjadi saksi bahawa Allah swt telah menyempurnakan agama ini. Puasa pada hari ini pula dapat menghapuskan dosa setahun yang sebelum dan yang akan datang. Dan pada sepuluh hari ini juga merupakan hari korban yang merupakan sebesar-besar hari, dan ia juga hari-hari yang ditunaikan padanya fardhu haji. Fardhu haji pula terhimpun di dalam segala unsur-unsur ketaatan dan ibadat yang tidak ada pada yang lain.

Begitulah betapa mulianya 10 hari terawal Zulhijah ini. Justeru, bagi setiap muslim mestilah sedar dan merasai bahawa inilah salah satu daripada nikmat Allah yang dikurniakan kepada hamba-hambaNya. Rebutlah peluang yang tersedia ini dengan menambahkan ketaatan dan ibadat kepada Allah Azza wa Jalla. Amat malang dan rugi jika hari-hari ini dibiarkan berlalu begitu saja. Lebih malang dan lebih rugi lagi bagi seseorang jika dia langsung tidak merasai apa-apa keistimewaan yang ada pada hari-hari ini, lantas kelakuan dan amalannya adalah seperti biasa.

Maka di antara amalan-amalan yang perlu diambil berat dan digalakkan untuk dilakukan pada 10 hari Zulhijjah ini ialah:

Berpuasa.

Terutamanya pada hari Arafah (9 Zulhijjah). Ini kerana kita digalakkan untuk memperbanyakkan amalan soleh pada hari-hari ini dan berpuasa merupakan salah satu daripada amalan soleh. Berpuasa pada 9 Zulhijjah juga merupakan sunnah yang thabit yang dilakukan oleh Rasulullah saw berdasarkan hadis berikut: ((Adalah Nabi saw berpuasa pada hari 9 Zulhijjah, dan pada hari ‘Asyura, dan pada tiga hari daripada setiap bulan))-Riwayat Ahmad, Abu Daud, al-Nasai dan selain daripada mereka. Disahihkan oleh al-Albani di dalam Sahih Abu Daud.

Solat ‘Idul Adha.

Hendaklah setiap muslim menunaikan solat ‘Idul Adha pada 10 Zulhijjah, berhimpun dan mendengar khutbah.

Takbir, tahlil dan tahmid.

Kita juga disunatkan untuk melaungkan takbir (Allahuakbar) , tahlil (La ilaha illallah) dan tahmid (Alhamdulillah) sama ada di masjid-masjid, rumah-rumah, di jalan-jalan atau di tempat-tempat yang boleh disebutkan nama Allah sebagai tanda membesarkan Allah Azza wa Jalla. Bagi kaum lelaki disuruh supaya menguatkan suara, manakala bagi perempuan hendaklah memperlahankan suara mereka. Allah swt berfirman yang bermaksud: ((Supaya mereka menyaksikan berbagai manfaat bagi mereka dan supaya mereka menyebut nama Allah pada hari yang telah ditentukan, di atas rezeki yang telah diberikan kepada mereka yang berupa binatang ternak…)) (al-Hajj:28) .

Menurut Ibn Abbas r.a, yang dimaksudkan dengan firman Allah di atas ((…pada hari yang telah ditentukan…)) ialah sepuluh hari terawal daripada Zulhijjah. Demikianlah yang diriwayatkan oleh Al-Imam Ibn Kathir di dalam tafsirnya. (Rujuk: Tafsir al-Quran al-Azim, jil. 3, hal. 221).

Rasulullah saw pula bersabda yang diriwayatkan oleh Ibn Umar r.a (bermaksud): ((Tiadalah daripada hari-hari yang lebih besar di sisi Allah dan lebih disukai amalan yang dilakukan padanya daripada sepuluh hari ini, maka perbanyakkanlah padanya menyebut tahlil, takbir dan tahmid)). –dikeluarkan oleh Imam Ahmad 7/224 dan disahihkan isnadnya oleh Syiekh Ahmad Syakir.

Imam al-Bukhari r.h pula meriwayatkan (secara mu‘allaq): ((Adalah Ibn Umar dan Abu Hurairah r.a keluar ke pasar pada hari-hari yang sepuluh ini dan mereka bertakbir. Lalu orang ramai turut bertakbir apabila mendengar takbir mereka berdua)) (Sahih al-Bukhari, Kitab al-‘Idain, Bab Fadhl al-Amal fi Ayyam al-Tashriq)

Inilah diantara sunnah yang saakan-akan mati dan ditinggalkan hari ini. Marilah kita menghidupkannya semula seperti mana yang telah dilakukan oleh para salaf al-soleh terdahulu.

Tunaikan haji dan umrah.

Inilah ibadah yang paling utama dilakukan pada bulan ini (bagi yang berkemampuan) . Beruntunglah bagi mereka yang telah dipilih dan diizinkan oleh Allah swt untuk menjadi tetamuNya berkunjung ke Baitullah al-haram bagi menunaikan ibadah dan melengkapkan rukun Islam yang kelima ini. Bagi mereka ganjaran yang tidak ternilai. Rasulullah saw bersabda, daripada Abu Hurairah ra (bermaksud): ((Di antara umrah dengan umrah ialah penghapus dosa, dan tiadalah balasan bagi haji yang mabrur kecuali syurga)). (Muttafaqun ‘alaihi).

Sabda Baginda saw lagi (bermaksud): ((Sesiapa yang menunaikan haji, dia tidak bercakap kotor (lucah) dan tidak melakukan perbuatan fasiq, maka dia pulang sepertimana hari dia dilahirkan oleh ibunya)) (Muttafaqun ‘alaihi).

Bersyukurlah bagi mereka yang telah diberikan peluang untuk menunaikan ibadah haji ini. Muhasabahlah kembali ibadah haji yang telah dilakukan itu. Adakah ia benar-benar memberikan kesan dan mencapai matlamat yang dikehendaki Allah swt. Berapa ramai manusia dari seluruh pelusuk dunia yang berharap dan teringin untuk menjadi tetamu al-Rahman ini, tetapi mereka masih belum dipilih dan diberikan peluang.

Justeru, bagi mereka yang berharap-harap untuk pergi, tanamkan azam dan kuatkan usaha. Buatlah persediaan yang rapi terutamanya ilmu. Biarlah haji dan umrah yang kita tunaikan benar-benar sama seperti mana yang ditunjukkan oleh Rasulullah saw. Berapa banyak kita tunaikan haji itu tidak penting, tetapi sejauh manakah haji yang kita tunaikan tersebut menepati sunnah Rasulullah saw dan mendatangkan kesan di dalam diri kita.

Berapa ramai juga mereka yang Allah berikan sedikit kesenangan rezeki, dan Allah izinkan pula mereka untuk menunaikan umrah dan haji. Tidak cukup lagi, keluarkan kenyataan dan pengumuman sana dan sini bahawa mereka akan pergi menunaikan umrah dan haji, tetapi kepulangannya tidak seperti yang diharap dan dinanti. Jika sebelum pergi, tidak menutup aurat, dedah sana dedah sini, berpakaian seksi, selepas pulang tetap juga sama, langsung tiada perubahan diri. Ini baru satu contoh yang diberi. Kadang-kadang kita tertanya, adakah ibadah yang dilakukan tersebut benar-benar diterima, atau ia hanya sekadar syok sendiri? Tetapi ini bukanlah urusan manusia untuk menentukan itu dan ini, serahlah kepada Ilahi. Tepuklah dada tanyalah iman sendiri.

Korban.

Salah satu lagi ibadah yang dituntut ialah menyembelih binatang ternakan dan diniatkan sebagai ibadah korban. Ia dilakukan bermula dari 10 Zulhijjah (selepas solat hari raya) sehinggalah pada 13 Zulhijjah (Hari Tashriq). Inilah merupakan di antara syiar Islam yang terkandung di dalamnya pelbagai pengajaran dan pengertian. Ia mengingatkan kita bagaimana tahap ketaatan Nabi Ibrahim a.s kepada perintah Tuhannya, mengajar kita erti bersyukur dan mengenang kembali nikmat Allah yang telah dikurniakan. Yang lebih penting ia ingin mendidik ketauhidan kita kepada Allah dan menguji sejauh mana keihklasan kita dalam beribadah.

Firman Allah swt bermaksud: ((Dan bagi tiap-tiap umat umat Kami telah syariatkan penyembelihan (korban), supaya mereka menyebut nama Allah sebagai bersyukur akan pengurniaan Nya kepada mereka daripada bintang-bintang ternak tersebut…)) (al-hajj: 34). FirmanNya lagi yang bermaksud: ((Maka dirikanlah solat kerana Tuhanmu dan berkorbanlah (menyembelih binatang korban)). (al-kauthar: 2).

Memperbanyakkan amal-amal soleh.

Bagi mereka yang tidak menunaikan ibadah haji, mereka boleh mengimarahkan bulan ini dengan diisi dengan pelbagai amal soleh. Ini berdasarkan hadis Ibn Abbbas yang menyebut secara umum tentang amalan soleh: ((Tiadalah hari-hari lain yang amalan soleh padanya lebih disukai oleh Allah daripada hari-hari yang sepuluh ini)) (Riwayat al-Bukhari). Syeikh Muhamad bin Soleh al-Uthaimin berkata: ((Terkandung di dalam makna “amal soleh” ini ialah solat, sedekah, puasa, zikir, takbir, membaca al-quran, berbakti kepada ibu bapa, bersilaturrahim, membuat ihsan kepada semua makhluk, berbuat baik sesama jiran dan yang selain daripadanya…semuanya adalah amal soleh). (Al-‘Uthaimin, Muhamad bin Soleh, Syarh Riyadh al-Salihin (Kaherah: Maktabah al-Safa, cet.1, 2002), jil.3, m/s 267).

Bertaubat.

Gunakanlah juga sempena bulan yang mulia ini untuk kita bertaubat dan meninggalkan segala maksiat dan dosa yang pernah kita lakukan. Taubat ini ialah kita kembali kepada Allah dengan meninggalkan segala apa yang dibenci oleh Allah secara zahir dan batin, menyesal atas apa yang telah dilakukan dan berazam tidak akan mengulanginya lagi. Sesungguhnya taubat ini dituntut untuk kita melakukannya sepanjang masa jika kita melakukan kesalahan tanpa ada musim-musim tertentu. Namun kita mengambil peluang yang disediakan oleh Allah swt di bulan yang mulia ini. Ini kerana kebiasaannya pada musim-musim sebegini, setiap jiwa itu akan lebih senang untuk melakukan ketaatan, melakukan amal kebaikan dan mengakui segala dosa yang dilakukan. Maka apa yang diharapkan ialah apabila terhimpunnya bagi setiap muslim itu taubatnya yang nasuha dengan amalan solehnya, dilakukan pula pada waktu yang mempunyai banyak kelebihan, mudah-mudahan inilah petunjuk kepada kejayaan. Allah swt berfirman (bermaksud): ((Maka ada pun sesiapa yang bertaubat dan beriman serta melakukan amal soleh, semoga dia termasuk dalam kalangan mereka yang berjaya) (al-Qasas: 67)

Demikianlah betapa hebatnya tawaran yang diberikan oleh Allah swt kepada hamba-hambanya. Namun, seringkali insan ini alpa dan terleka dengan kesenangan dunia dan kemewahan harta benda. Sehinggakan terlupa untuk menghitung apakah diri ini telah bersedia untuk mengadap-Nya.

Ingatlah, hari-hari yang telah berlalu tidak akan kembali. Peluang yang ada mungkin hanya muncul sekali. Biarlah hidup dipenuhi dengan menabur bakti. Periksalah amalan diri setiap hari sebelum anda melabuhkan tirai untuk hari ini. Tingkatkan amalan untuk hari-hari yang bakal muncul nanti. Tinggalkan kesilapan yang mencemar nilai diri. Semoga 1426 ini akan diakhiri dengan catatan amal soleh yang penuh bererti.

Hajj- The 5th Pillar of Islam


Step 1- Mikat

ARRIVAL AND CHANGE: The Purifying Rite of Ihram

The first rites of the Hajj take place at one of the border stations on the edge of Mecca's sacred territory. A pilgrim arrives here as a person identified by a name, social position, race, nationality, and a daily way of life. Before crossing into Hajj territory, the pilgrim leaves all this behind, intentionally adopting the universal identity of a person dedicated to God. To mark this profound change of perspective, men and women exchange their distinguishing clothes for more uniform garments: Men put on two strips of unadorned white cloth, women adopt more modest forms of their usual dress. The clothes act as a leveler. They de-emphasize the differences that separate people—race, wealth, social position—and underscore the humanity all of us share as we stand before God.

 

 

Step 2-City of Meeca

 

THE HAJJ RITES IN MECCA: Circling the House of God, Walking between Hagar's Hills, Drinking from the Zamzam Well.

MECCA: The Hajj rites continue in Mecca, a spiritual crossroads that has attracted pilgrims since pre-recorded times. Muslims believe that Abraham visited Mecca and helped his son Ishmael build a house of worship, the Kabah, here. Many centuries later Muhammad was born in Mecca. The first Muslim community emerged within its walls. Today, Mecca is a modern city of more than a million people. The Kabah still occupies the town center. The enormous open-air mosque that surrounds it is the focal point of the next stage of the Hajj.

Inside the mosque walls, every pilgrim performs several simple rites. First, you circle the Kabah seven times in a counter clockwise direction. This rite, called Turning or Tawaf, is a form of prayer performed only in Mecca. Going around the shrine's draped walls, you literally place God's House at the center of your life.

Pilgrims now cross the mosque to a long corridor on its southern side. The corridor, or Masa'a, runs between two foothills enclosed within the building. Here pilgrims walk back and forth seven times at a brisk pace in a rite called Sa'y or Running that imitates the steps of Hagar, Ishmael's mother in the Torah, who rushed between the hills in search of life-giving water for her infant son. The story and the rite express the effort required in a person's search for salvation. The sudden appearance of a well in this desert landscape is the core of a miracle that Muslims believe saved Hagar and saved a branch of Abraham's family in Mecca. Not accidentally, this rite places a mother's story at the heart of the Hajj.

The Zamzam well that saved Hagar and Ishmael is within the mosque, too. Each pilgrim sips from its water as a reminder of the real results of spiritual effort and to be connected with the foundations of a religious tradition that emphasizes the worship of one God.

 

Step 3- Mina Valley - Plain of Arfat

THE HAJJ RITES IN THE DESERT: Mina Valley, Plain of Arafat

At this point, the Hajj becomes a moveable ritual, stopping four times along a circular fifteen-mile route through a desert landscape ringed with granite hills.

On the eighth day of the pilgrimage month, pilgrims all leave the city and troop five miles east, into Mina Valley. Here, a tent city of enormous proportions fills the valley for miles around. Pilgrims pass the night in Mina, leaving behind the comforts of civilization and further dissolving class and cultural distinctions, as everyone becomes a wayfarer.

On the morning of the ninth day, the exodus pushes another five miles east, to the Plain of Arafat. Here the high point of the Hajj takes place in the form of a group vigil, called the Day of Standing Together (Yawm al-Wakuf). At Arafat, pilgrims are transported into a timeless frame of mind: Arafat is the location where, Muslims believe, Adam and Eve were reunited after leaving Eden. This is a place set aside for spiritual reunion, where pilgrims come to seek pardon, reclaim their faith, and re-collect their spirit. Muslims often refer to this portion of the Hajj as a rehearsal for the Day of Judgment.

Step 4- Muzdalifah

 

THE HAJJ RITES IN THE DESERT: Muzdalifah

At sundown, the Hajj population moves en masse to a nearby open plain, called Muzdalifa. Here, pilgrims participate in a meditative nightlong vigil. They rest, pray, read, eat, and share their experiences in a quiet period. Many also collect the pebbles they will throw at the "Jamarat" pillars in the morning. At dawn, the Hajj is on its way again.

 

 

Step 5- Mina Valley , Mina encampment, Mecca

Wukuf in the plain of Arafat & celebrating Eid al- Adhaa....

 

 

Dan (ingatkanlah peristiwa) ketika Kami tentukan bagi Nabi Ibrahim tempat Kaabah (untuk membinanya, lalu Kami berfirman kepadanya): Janganlah engkau sekutukan sesuatu pun denganKu dan bersihkanlah rumahKu (Kaabah ini) bagi orang-orang yang tawaf dan orang-orang yang berdiri dan yang rukuk serta yang sujud (mengerjakan sembahyang). (26) Dan serukanlah umat manusia untuk mengerjakan ibadat Haji, nescaya mereka akan datang ke (rumah Tuhanmu) dengan berjalan kaki dan dengan menunggang berjenis-jenis unta yang kurus yang datangnya dari berbagai jalan (dan ceruk rantau) yang jauh. (27) Supaya mereka menyaksikan berbagai perkara yang mendatangkan faedah kepada mereka serta memperingati dan menyebut nama Allah, pada hari-hari yang tertentu, kerana pengurniaanNya kepada mereka dengan binatang-binatang ternak (untuk dijadikan korban); dengan yang demikian makanlah kamu dari (daging) binatang-binatang korban itu dan berilah makan kepada orang yang susah, yang fakir miskin. (28) Kemudian hendaklah mereka membersihkan dirinya dan hendaklah mereka menyempurnakan nazar-nazarnya dan hendaklah mereka tawaf akan Baitullah (Kaabah) yang tua sejarahnya itu. (29) - Surah Al-Hajj,26-29

Salam Aidil Adha........ .

Malcolm X: The Pilgrimage to Makkah
12/13/2007 - Religious Interfaith Education - Article Ref: MX0712-3446
Number of comments: 6
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By: Malcolm X
malcom-x.org* -

Letter from Mecca - Malcolm X 
April, 1964

Mecca 1964 - Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this Ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

I have been blessed to visit the Holy City of Mecca. I have made my seven circuits around the Ka'ba, led by a young Mutawaf named Muhammad. I drank water from the well of the Zam Zam. I ran seven times back and forth between the hills of Mt. Al-Safa and Al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.

There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered 'white'--but the 'white' attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to re-arrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept in the same bed (or on the same rug)--while praying to the same God--with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the actions in the deeds of the 'white' Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan, and Ghana.

We were truly all the same (brothers)-- because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude.

I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man--and cease to measure, and hinder, and harm others in terms of their 'differences' in color.

With racism plaguing America like an incurable cancer, the so-called 'Christian' white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster--the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities- -he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth--the only way left to America to ward off the disaster that racism inevitably must lead to.

Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a 'white' man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed...Never would I have even thought of dreaming that I would ever be a recipient of such honors--honors that in America would be bestowed upon a King--not a Negro.

All praise is due to Allah, the Lord of all the Worlds.

Sincerely,

El-Hajj Malik El-Shabazz

(Malcolm X)

This letter was written by Imam Malcolm X in April of 1964 during his pilgrimage to the Holy City of Makkah (Mecca).