Part 28

“Whatever one may recite (in the Feast Prayer) is permissible, as is the case with other recitations in other prayers. However, if one recites the surah of Qaf and the surah of Al-Qamar or any other surah that came in the Prophetic traditions, it will be better. In great celebrations, the Prophet (PBUH) used to recite the suras that involve

verses of monotheism, commands of Allah and things He prohibits, the Beginning of the Creation and the Hereafter. He (PBUH) also used to recite verses that contain the stories of the previous prophets with their nations and how Allah punished those who denied them. In addition to this, he used to recite the verses relating to those who believed their prophets and how Allah rewarded them with salvation and a better life.””

When the imém says taslim’” (final salutation in prayer), he is to deliver two successive sermons, separating them by sitting for a while. In this respect, *Ubaydullah Ibn *Ubaydullaih Ibn *Utbah related:

“Tt is among the acts of the Sunnah (Prophetic Tradition) that the imdm delivers two sermons in each of the Two Feasts and that he would separate them by sitting for a while.”

Ibn Majah related on the authority of Jabir that Allah’s Messenger (PBUH) delivered the sermon while standing, then he sat for a while, and then he stood (again to complete delivering the sermon)”. It is also stated in Sahih Muslim (Muslim's Authentic Book of Hadith) and other books of Hadith that the Prophet (PBUH) commenced with prayer before delivering the sermon. He then stood up leaning on Bilal, and he commanded (them) to fear Allah, and exhorted (them) to obey Him™. Imam Muslim related a hadith in which it is stated:

“After finishing the prayer, the Prophet (PBUH) would stand in front of the people and the people would keep sitting in their rows.”

Moreover, when delivering the sermon on the Day of Fast-breaking, the imam should exhort people to give in Zakdh pointing out its rulings, amount, when to give it and the type of things which can be given. Also, at the time of the Feast of Sacrifice, he should exhort people to offer sacrifices and explain to them the rulings on the sacrifice”. This is because the Prophet (PBUH) explained many of the rulings on sacrificial animals in the sermons he delivered on the Feast of Sacrifice. Similarly, preachers should focus, in their sermons, on (special) occasions, such as feasts, in order to explain to people the matters they need to know at the due time of such occasions. This should be after commanding people to fear Allah, preaching, and reminding them of Allah, especially in such great gatherings and sublime occasions. In addition, sermons should involve that which may benefit the listener, remind the unmindful and teach the ignorant. Moreover, women should attend the Feast Prayer,

as mentioned before, and a special sermon, embedded in the Feast sermon, should be directed to them. With regard to this, when the Prophet (PBUH) found that he could not make women hear his sermon because he was far from them, he went to them, and advised and ordered them to give charity”. Thus, women should have their share of the topic of the Feast sermon, as they need this and as this is considered a means of following the Prophet's tradition.

Among the relevant rulings on the Feast Prayer is that itis viewed detestable to perform supererogatory prayer before or after it in the place of prayer, until one leaves this place. This is based on the hadith narrated by Ibn *‘ Abbas (may Allah be pleased with him), in which he said:

“The Prophet (PBUH) performed a prayer of two rak'ahs (units of prayer) on the Day of the Fast-breaking and he did not perform prayer before or after them?”

Thus, the Feast Prayer has no supererogatory prayer to be performed before or after it.

Imam Ahmad said, “The people of Medina do not perform anysupererogatory prayer, neither before nor after the Feast Prayer.” In addition, Az-Zuhri said:

“ knew that none of our scholars mentions that any of the Salaf (early Muslim scholars) of this nation would perform any supererogatory prayer before or after the Feast Prayer. Ibn Mas‘iid and Hudhayfah used to forbid people from performing any prayer before it.”””

However, when one returns home, there will be no harm in performing any prayer there, In support of this view, Ahmad and other compilers of Hadith related:

“After finishing the Feast Prayer, the Prophet (PBUH) used to perform two rak’ahs (units of prayer) on returning home."

It is an act of the Sunnah for the one who misses the Feast Prayer or part of it to make up for it according to its prescribed form and manner, namely to perform it as two rak ‘ahs with its additional takbirs, that is because making up for it is similar to the actual performance. This is based on the generality of the Prophet's hadith, in which he (PBUH) says:

For instance, if one misses one rak’ah with the imdm (leader in prayer), one is to complete prayer by performing another one. Moreover, if one comes

while the imdm is delivering the sermon, one is to sit and listen to it and when the imdm finishes the sermon, one may make up for the prayer, and there will be no harm whether one makes up for it alone or in congregation.

It is also an act of the Sunnah to utter general takbir, which is not limited in time. In this takbir, men only are permitted to raise their voice loudly not women. Therefore, one is to pronounce takbir in the two nights preceding the days of the Two Feasts as well as on the tenth of Dhul-Hijjah, as Allah, Exalted be He, says:

“To complete the period and glorify Allah for that [to] which He has guided you...” (Qur'an: Al-Baqarah: 185)

Thus, takbir is to be pronounced loudly in houses, markets, mosques and anywhere in which the Name of Allah, Exalted be He, can be pronounced. Takbir also is to be pronounced loudly when one goes out to the place of prayer. In this regard, Ad-Daraqutni and other compilers of Hadith related that whenever [bn ‘Umar (may Allah be pleased with him) went out to perform the Feast Prayer on the Day of Fast-breaking and the Day of Sacrifice, he used to pronounce takbir aloud until he reaches the place of prayer, then he would pronounce takbir until the imam came". It is recorded in Sahih Al-Bukhéri (Al-Bukhari’s Authentic Book of Hadith) that Umm * Atiyyah said:

“We were commanded to make the menstruating women go out to witness the Feast Prayer...”

“.. They (the menstruating women) would stand behind people and pronounce takbir along with them.”

“.. They (the menstruating women) used to pronounce takbir along with people”

Hence, it is viewed desirable to pronounce takbir, as it involves the declaration of the Islamic rituals.

Furthermore, the act of pronouncing takbir on the Feast of Fast-breaking is more stressed upon than in the Feast of Sacrifice, as Allah, Exalted be He, says,

“..To complete the period and glorify Allah for that [to] which He has guided you...” (Qur'an: Al-Baqarah: 185)

Consequently, takbir is more stressed upon with regard to the Fast-breaking Feast, as it is enjoined by Allah.

In the Feast of Sacrifice, limited fakbir is ordained; namely, the takbir which is said after every obligatory prayer performed in congregation. In such an act, the idm is to face people, after uttering the final salutation in prayer, and utter takbir along with them. Ad-Daraqutni, Ibn Aba Shaybah and other compilers of Hadith related on the authority of Jabir who said:

“When the Prophet (PBUH) performed the Subh (Morning) Prayer in the morning of ‘Arafah (the ninth of Dhul-Hijjah), he used to pronounce takbir...”

In this case, one is to start pronouncing the takbir immediately after prayers. As for the non-muhrim™ person, the due time of the limited takbir starts from the Fajr (Dawn) Prayer on the Day of ‘Arafah (Mount) until the afternoon of the last day of the Days of Tashriq (days 11", 12", 13 of Dhul-Hijjah). Concerning the muhrim, the time of the limited fakbir starts from the Zuhr Prayer on the Day of Sacrifice until the ‘ Asr (Afternoon) Prayer of the last day of the Tashriq Days, as before that time a pilgrim should be busy pronouncing talbiyah”’. In relation to this, Ad-Daraqutni relates from Jabir saying:

“The Prophet (PBUH) used to pronounce takbir immediately after finishing obligatory prayers, starting from the Fajr Prayer on the Day of ‘Arafah until the ‘Asr Prayer on the last day of the Tashriq Days.” “

“When he (the Prophet) finished Subh Prayer on the Day of ‘Arafah, he would face his Companions and say, ‘Stay in your places. Then he would say, Allah is the Greatest, Allah is the Greatest; there is no deity but Allah; Allah is the Greatest, Allah is the Greatest, and (all) praise is due to Allah?””

In this regard, Allah, Exalted be He, says, “And remember Allah during [specific] numbered days...” (Quran: Al-Baqarah: 203) The days mentioned in this verse refer to the Days of Tashriq.

Imam Al-Nawawi commented, “This opinion is the soundest opinion according to which Muslims act in all countries.”

“The soundest opinion according to the majority of the Salaf and fagqihs, from the Prophet’s Companions and scholars, is that the

time of takbir is to start from dawn of the day of ‘Arafah until the last day of the Tashriq Days, and that it is to be after each prayer. It is stated in the Sunan that the Prophet (PBUH) said, [‘The Day of ‘Arafah, and the Day of Sacrifice and the Days of Mind (days 11", 12", 13" of Dhul-Hijjah) are our feast, we Muslims. These days are for eating and drinking (what is lawful) as well as the remembrance of Allah.” The reason behind starting the limited takbir, for the muhrim, from the Zuhr Prayer on the Day of Sacrifice, is that pronouncing talbiyah should be stopped when throwing Jamratul- ‘Agqabah™. The time of Jamratul-'Aqabah stated in the Sunnah (Prophetic Tradition) is in the forenoon on the Day of Sacrifice. Therefore, the muhrim will be equal to the muhill (non-muhrim), so if he throws Jamratul-‘Aqabah before dawn, he is not to start takbir except after performing the Zuhr Prayer. This is according to the most prevailing opinion.”

As for the manner according to which takbir is to be performed, one is to say “Allah is the Greatest, Allah is the Greatest; there is no deity but Allah; Allah is the Greatest, Allah is the Greatest, and (all) praise is due to Allah.” There will be no harm in exchanging felicitation among people, saying, “May Allah accept good deeds from you and from us.” In this regard, Shaykhul-Iskam Ibn Taymiyah said, “It was related that some of the Companions used to do such an act. Imam Ahmad and others view such an act as legally permissible.” The aim behind exchanging felicitation is to show affection and delight towards one’s Muslim brothers. Imam Ahmad said, “I do not start giving this felicitation, but if a person felicitates me, I will answer him.” This is because answering greetings is a duty; however, starting felicitation is not an act of the Sunnah that a Muslim is commanded to do nor is it a forbidden one. Yet, there is no harm in a handshake. And Allah, Exalted be He, knows best.

7 The Ansar: The Supporters; the inhabitants of Medina who had accepted Islam and supported the Prophet (PBUH) and all the Muhdjirtin (the Emigrants) upon their arrival there.

8 Aba Dawad (1157) [1/477], An-Nasa’i (1556) [2/199], Ibn Majah (1653) [2/303] and Ad-Daraqutni (2183) [2/149].

9 Mursal (incompletely transmitted) hadith is a hadith whose chain of transmission lacks a Companion transmitter, ie. a hadith that a Successor of the Companions has directly attributed to the Prophet without mentioning a Companion.

11 Zakatul-Fitr (Fast-breaking Zakdh): An obligatory charity to be paid by the rich to the poor, Ina juristic view, it is to be paid at any time throughout Ramadan, whereas it is most preferable to give it two or three days right before the Fast-breaking Feast (“IdulFitr). A third view maintains that it is to be given before going out for performing the Prayer of the Fast-breaking Feast.

12 Ahmad [5/352], Ibn Majah (1756), Al-Tirmidhi (542) and Ibn Khuzaymah (1426).

17 Ahmad (257) [1/37], An-Nasd'i (1419) [3/123]/(1565) [3/203] and Ibn Majah (1063, 1064) [1/556, 557].

20 Ahmad (6688) [2/180], Abt Dawad (1151) [1/475], Ibn Majah (1278) [2/102] and Ad-Daraqutni (1712) [2/36].

26 Ahmad (20093) [5/19], Aba Dawa (1125) [1/468] and An-Nasa’i (1421) [3/124]. Ahmad (18343) [4/369]/(18390) [4/376] and Ibn Majah (1283) [2/104]. Muslim (2025) [3/405].

29 Muslim (2056) [3/421], Aba Dawid (1154) [1/476], Al-Tirmidhi (533) [415], AnNas@i (1566) [2/204] and Ibn Majah (1282) (2/103).

31 Taslim: Saying the final Saldmsin prayer (saying, “As-salamu ‘alaykum wa Rakmatullah” ie. “Peace be upon you, and the mercy of Allah”) when concluding prayer.

33 Ibn Majah (1289) [2/106], Aba Dawdd (1093) [1/458], An-Nasaii (1416) [2/122]; see also Muslim (1993) [3/388]. Al-Bukhari (920) [2/515] and Muslim (1991) [3/387].

36 Al-Bukhari (965, 985) [2/584, 680] and Muslim (5049, 5038) [7/117, 112].

40 Ibn Majah (1293) [2/108], Ahmad [3/28, 40] and Ibn Khuzaymah (1469).

44 Muhrim: One in a state of ritual consecration during Hajj or ‘Umrah,

45 Talbiyah: A formula recited by a pilgrim during Hajj or ‘Umrah after assuming the state of idm; a pilgrim says: “Here I am at Your service, O Allah, here Lam at Your service, Here I am at Your service, You have no partner, here I am at Your service. Verily, all praise, blessings, and dominion are Yours. You have no partner.”

48 Aba Dawid (2419) [2/558], Al-Tirmidhi (772) [3/143] and Muslim (1142).

49 Jamratul-‘Aqabah: A small stone-made pillar in a walled place. There are three jamrahs situated in Mina. The closest one to Mecca is known as Jamratul-‘Aqabah; it is also called the Great Jarrah and the Last Jamrah.

“It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know.”

“And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, Who created them, if it should be Him that you worship.”

(Qur'an: Fussilat: 37) The Eclipse Prayer is a stressed act of the Sunnah according to the unanimous agreement of scholars, Its proof is derived from the confirmed act of the Sunnah

of Allah’s Messenger (PBUH). Eclipse is a sign amongst the signs of Allah, which He reveals to warn and alarm His servants, as He, Exalted be He, says:

«..And We send not the signs except as a warning.” (Qur'an: Al-Isra’: 59)

There was an eclipse in the lifetime of the Prophet (PBUH) and so he hurried to the mosque filled with fear and dragging his garment out of haste. He led Muslims in prayer and told them that the eclipse is a sign amongst the signs of Allah by which He warns His servants. He also told them that it might be the reason for a severe torment that might befall people. Therefore, the Prophet (PBUH) ordered people to do acts that may eliminate it. That is, to perform prayer, supplicate, ask for Allah's forgiveness, give charity, emancipate (slaves), and other good deeds, so that people may be relieved.

Eclipses are considered a kind of warning from Allah directed to people in order to make them turn to Allah in repentance and follow His right path. In the Pre-Islamic Period of Ignorance (the Jahiliyyah), people used to believe that the reason behind eclipses was due to the birth or death of a great person. Therefore, the Messenger (PBUH) invalidated such beliefs and showed the Divine wisdom behind eclipses. Al-Bukhari and Muslim related a hadith narrated by Aba Mas‘ ad Al-Ansari who said:

“There was an eclipse on the day when Ibrahim, the son of the Prophet (PBUH), died, and so people said that the sun had eclipsed due to the death of Ibrahim. Therefore, the Prophet (PBUH) said, ‘The sun and the moon are two signs amongst the signs of Allah, so they do not eclipse because of the death or life of somebody. So, when you see that, seek refuge with the remembrance of Allah and perform prayer. ”'

There is another hadith stated in the Two Sahihs in which the Prophet (PBUH) says: