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Ruling on celebrating ‘Aashooraa’ or taking it as a day of mourning
https://www.nairaland.com/4086002/ruling-celebrating-aashooraa-taking-it

What is the ruling on what people do on the day of ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), using henna, shaking hands with one another, cooking grains (huboob), showing their happiness and so on…? Has any saheeh hadeeth to that effect been narrated from the Prophet peace and blessings of Allaah be upon him) or not? If there is no saheeh hadeeth to that effect, does doing these things constitute bid’ah, or not? What about the things that the other people do, such as mourning, grieving, going without anything to drink, eulogizing, wailing, rending their garments, etc.? Is there any basis for that or not?
Published Date: 2013-11-12
Praise be to Allah
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied as follows:
‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan , nor in the Musnads . No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”
(Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [ annahu yanzilu ‘alayhi ].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning): ‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 26:221] .” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth. ‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:121 – interpretation of the meaning] .” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…
There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”
Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of al-Hasan and his just character, then he said:
“Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning): “… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157] .
It is reported in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” In al-Musnad , it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘ Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.
But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”
Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival.
There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).
As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.
The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning): “… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110].
Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”
(The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him. Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path.

Q & A: Is Arab Muslims better than non Arab Muslims
https://www.nairaland.com/4085977/q-arab-muslim-better-than

A while ago I read a hadith from the Messenger of Allah (blessings and peace of Allah be upon him): It was narrated from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” Narrated by Ahmad, and also by at-Tabaraani, except that he said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, the Persians and Romans (Byzantines), and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If the people of Yemen pass by you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” The isnaads of both reports are hasan, and Baqiyyah clearly stated that each narrator heard it from another.
My question is:
Why did the Messenger of Allah (blessings and peace of Allah be upon him) curse the non-Arabs, the Persians and Byzantines? Didn’t many of them become Muslim after the conquest of Syria and Iraq, and even as far as China? Is the hadith proven to be sound and of a high level of authenticity? Why did he not say, O Allah, curse the disbelievers, and leave it at that? Is the Arab Muslim considered to be better than the non-Arab Muslim? I am from Syria and am not fully Arab; does this mean that my Islam is less than the Islam of those who are fully Arab among you? Were there any of the Sahaabah who were not Arabs?
Published Date: 2017-09-25
Praise be to Allah
Firstly:
We have explained previously that Islam does not pay attention to differences in colour, race or lineage. All people are descended from Adam, and Adam was created from dust. Rather according to Islam, superiority of some people over others is measured by faith and taqwa (piety, mindfulness of Allah), doing what Allah has enjoined and refraining from what Allah has forbidden.
At-Tirmidhi (3270) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) addressed the people on the day of the conquest of Makkah and said: “O people, verily Allah has taken away from you the arrogance of Jaahiliyyah and its pride in forefathers. People are of two types: righteous and pious, who are dear to Allah, and doomed evildoers, who are insignificant before Allah. People are the descendants of Adam, and Allah created Adam from dust. Allah says (interpretation of the meaning): ‘O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted’ [al-Hujuraat 49:13] .”
Classed as saheeh by al-Albaani in
Saheeh at-Tirmidhi.
Ahmad (22978) narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.
Classed as saheeh by al-Albaani in
as-Saheehah (6/199).
Al-Bukhaari (4898) and Muslim (2546) narrated that Abu Hurayrah (may Allah be pleased with him) said: We were sitting with the Prophet (blessings and peace of Allah be upon him) and Soorat al-Jumu‘ah was revealed to him: “And [He has sent the Prophet to] others of them who have not yet joined them” [al-Jumu‘ah 62:3] . I said: Who are they, O Messenger of Allah? He did not answer him until he had asked three times. Among us was Salmaan al-Faarisi and the Prophet (blessings and peace of Allah be upon him) put his hand on Salmaan and said: “If faith were at the Pleiades, some men from among these people [the Persians] would get it.”
Al-Bukhaari (5990) and Muslim (215) narrated that ‘Amr ibn al-‘Aas said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, out loud and not secretly: “The family of Abu Fulaan (the Father of So and so) are not my friends. My friends are Allah and the righteous believers.”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) was speaking of a clan that was closely related to him, and pointed out that mere lineage did not make them his friends; rather his friends were Allah and the righteous believers of all backgrounds.
End quote from Iqtida’ as-Siraat al-Mustaqeem (144).
See also the answers to questions no.
12391 and 3793 .
Secondly:
Imam Ahmad (17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.”
The commentators on Musnad al-Imam Ahmad (ar-Risaalah edn., 29/194) said:
Its isnad is da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e., he engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and narrated by saying ‘an (“from”, without clearly stating that he heard the hadith himself from another narrator). His hadith cannot be accepted unless it is clearly stated that each stage of the isnad that one narrator heard it directly from another.
It was also narrated by Ibn Abi ‘Aasim in al-Aahaad wa’l-Mathaani (2280); at-Tabaraani in al-Kabeer (17/304) and in ash-Shaamiyyeen (1139), via ‘Abd al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this isnaad. In ash-Shaamiyyeen it mentions Ismaa‘eel ibn ‘Ayyaash instead of Baqiyyah, and we think it most likely that this is an error on the part of the copyist. End quote.
Even if we assume that the hadith is saheeh (sound), it is to be understood as referring to those among them who are deserving of being cursed, namely the disbelievers, evildoers and their ilk. These people were only singled out for mention because in most cases they were disbelievers and were misguided, especially at that time.
Thirdly:
In the answer to question no. 115934, we noted that Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms, and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.
Therefore an Arab Muslim cannot be superior to a non-Arab Muslim just because he is an Arab. Rather superiority is based on taqwa (piety, mindfulness of Allah). So whoever is more mindful of Allah and obedient to Him is better than his counterpart, regardless of whether he is an Arab or a non-Arab.
So the fact that you are not fully Arab does not mean that you are less than one who is fully Arab in terms of virtue and status simply because of that. As is clear from what we have mentioned above, the real standard is faith and righteous deeds.
Fourthly:
There were some of the Sahaabah who were not Arabs, such as Salmaan and Miqsam, who were Persians, Bilaal al-Habashi (who was Ethiopian) , Zunayrah ar-Roomiyyah (who was Byzantine), Barakah al-Habashiyyah (who was Ethiopian) and others such as Suhaym the freed slave of Banu’l-Has-haas, Ya‘eesh the slave of Banu’l-Mugheerah, Khaalid ibn al-Hawaari, and Tamaam al-Habashi.
Al-Haakim (8194) narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “I saw (in a dream) many black sheep who were joined by many white sheep.” They said: How did you interpret it, O Messenger of Allah? He said: The non-Arabs will join you in your religion and your lineage.” They said: The non-Arabs, O Messenger of Allah? He said: “If faith were at the Pleiades, some men from among the non-Arabs would get it.”
Classed as saheeh by al-Albaani in
as-Saheehah (1018).
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
The confirmation of that is seen in the many Persians, both free men and freed slaves, among the Taabi‘een and those who came after them, such as al-Hasan, Ibn Sireen, ‘Ikrimah the freed slave of Ibn ‘Abbaas, and others, and those who came after that of people who were prominent in faith, religious commitment and knowledge, until these prominent figures became better than most of the Arabs.
Similarly, among types of non-Arabs, such as the Ethiopians, Byzantines, Turks and others, there are people who excelled in faith and religious commitment, too many to be counted, which is something well known to the scholars, because true virtue is in following that with which Allah sent Muhammad (blessings and peace of Allah be upon him) of faith and knowledge, both inwardly and outwardly. So the more strongly a person adheres to it, the better he is, and virtue is only in terms of the praiseworthy qualities mentioned in the Qur’an and Sunnah, such as Islam, faith, righteousness, taqwa, knowledge, righteous deeds, ihsaan and so on. There is no virtue in a person simply being an Arab or non-Arab, or being black or white, or being a city dweller or desert dweller.
End quote from Iqtidaa’ as-Siraat al-Mustaqeem (p. 145)
And Allah knows best.

https://islamqa.info/en/182686

https://www.nairaland.com/4055724/congratulating-painting-house-pilgrims-upon
Ruling on painting and congrating house for pilgrims upon thier arrival

Praise be to Allaah.
Firstly:
There is no report in the saheeh Sunnah about decorating the house with plants and lights for the pilgrim’s arrival, and there is no report that the Sahaabah did that. Some contemporary scholars have issued fatwas stating that it is not permissible to do that, and they mentioned several reasons for not allowing it, such as:
1. That this action was not narrated from the Prophet (peace and blessings of Allaah be upon him) or his companions, so it is bid’ah (an innovation).
2. It is a kind of showing off.
3. It is a waste of money.
But upon further thought it seems to us that it is permissible, and that the details mentioned by those scholars are not strong enough to forbid decorating the house for the pilgrim’s arrival. We can respond to what they said by making several points:
1 – This action is a custom and tradition, not an act of worship, so it cannot be disallowed on the grounds that the Prophet (peace and blessings of Allaah be upon him) and his companions did not do it, because it is well known that the basic principle with regard to customs and traditions is that they are permissible, and the one who forbids them has to bring evidence.
2 – Most of such decorations are simple things that do not involve any great expense. What we have seen of people is that they put a few green plants and a wooden structure that they already had in the first place. We have not seen shops that specialize in selling these things. This indicates that it is not something expensive that should be disallowed. Yes, that may be said concerning some wealthy people, but even then it may be said that they have enough money so that what they do cannot be counted as extravagance.
3 – These actions do not necessarily imply showing off. Hajj is not a hidden act of worship such that simply showing it is to be deemed showing off, rather showing off could be a factor when one makes a show of humility, appearing scruffy and not adorning oneself, as it may also be a factor in showing off adornments and expressing joy when the pilgrim arrives. What counts in that is the intention of the one who does it, and what he feels in his heart. It seems that this adornment comes under the heading of customs and traditions, and the basic principle is that they are permissible. Those who regard them as haraam do not have any evidence that is strong enough to counter the view that they are permissible.
Secondly:
With regard to congratulating the pilgrim who has returned from Hajj, and making food for him, it seems that this is also permissible, and even if the person who has come from Hajj makes food himself and invites people to a meal, that is also permissible. How can it be said that it is not permissible for people to make food for him?
It is proven in the saheeh Sunnah that the Sahaabah used to rejoice when travellers arrived, whether they were coming from ‘Umrah, Hajj, journeys for trade or any other kind of journey.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When the Prophet (peace and blessings of Allaah be upon him) came to Makkah – during the conquest – the children of Banu ‘Abd al-Muttalib met him and he carried one of them in front of him (on his mount) and another behind him.
Narrated by al-Bukhaari (1704) in
Kitaab al-‘Umrah ; he entitled the chapter: “Chapter on welcoming arriving pilgrims, and three men on one mount.”
Ibn al-Zubayr said to Ibn Ja’far (may Allaah be pleased with them both): Do you remember when we met the Messenger of Allaah (peace and blessings of Allaah be upon him), me and you and Ibn ‘Abbaas? He said: Yes, and he carried us (on his mount) and left you. Narrated by al-Bukhaari (2916).
It was narrated that ‘Abd-Allaah ibn Ja’far said: When the Prophet (peace and blessings of Allaah be upon him) came from a journey we would be taken to meet him. Al-Hasan or al-Husayn and I were taken to meet him, and he seated one of us on his mount in front of him and the other behind him, until we entered Madeenah
Narrated by Muslim (2428).
Al-Nawawi (may Allaah have mercy on him) said:
It is mustahabb to offer naqee’ah, which is a type of food that is made to welcome a traveller, and the word may also refer to what is done by the arriving traveller or what others do for him … among the evidence that is quoted for that is the hadeeth of Jaabir (may Allaah be pleased with him) which says that when the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah from a journey, he would slaughter a camel or a cow. Narrated by al-Bukhaari.
Al-Majmoo’ (4/400).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
There is a custom that is widespread, particularly in the villages, when the pilgrims come back from Makkah.
The Shaykh:
This year?
Questioner:
It is almost every year. They prepare feasts that they call “sacrifice for the pilgrims” or “celebration for the pilgrims” or “greeting the pilgrims” and this meat may be from the sacrificial meat (udhiyah) or meat that has been newly slaughtered, and that is accompanied by a kind of squandering. What is your opinion on that from a shar’i point of view, and from a social point of view?
The Shaykh:
There is nothing wrong with this. There is nothing wrong with honouring the pilgrims on their arrival, because this is a kind of congratulating them and encouraging them to do Hajj. But the squandering referred to and the extravagance is what is forbidden, because extravagance is forbidden whether on this occasion or at other times. Allaah, may He be blessed and exalted, says (interpretation of the meaning):
“and waste not by extravagance. Verily, He likes not Al‑Musrifoon (those who waste by extravagance)”
[al-An’aam 6:141]
“Verily, the spendthrifts are brothers of the Shayaateen (devils)”
[al-Isra’ 17:27]
But if it is an appropriate feast, with enough for those who are present or a little more, then there is nothing wrong with it from a shar’i point of view, and from a social point of view. This may be in the villages, but in the cities it does not happen, and we see many people coming back from Hajj with no meal made for them. But in the small villages this may happen, and there is nothing wrong with it. The people of the villages are generous and none of them would like to fall short in his treatment of another.
Liqaa’aat al-Baab al-Maftooh (154/question no. 12).
Thirdly:
There is nothing wrong with those who come to congratulate the pilgrim on his safe return using whatever expressions they want, so long as they are permissible according to sharee’ah and indicate what is meant, such as saying “May Allaah accept your worship” or “May Allaah accept your Hajj” or “Hajjaan mabrooran wa sa’ee’an mashkooran”. There are da’eef (weak) ahaadeeth and reports which describe what is to be said to the pilgrim on his return, which cannot be proven as far as their isnaads are concerned, but there is nothing wrong with using the du’aa’s mentioned in them. That includes saying “May Allaah accept your Hajj, forgive your sin and compensate your expenditure” and “May Allaah accept your rituals, increase your reward and compensate your expenditure”. The matter is broad in scope, praise be to Allaah.
And Allaah knows best.

https://islamqa.info/en/97879

https://www.nairaland.com/4055704/ruling-offering-congratulation-beginning-islamic

Ruling on offering congratulation at beginning of Hijrah

Praise be to Allah
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?
He replied:
If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.
Shaykh ‘Abd al-Kareem al-Khudayr said concerning offering congratulations on the occasion of the hijri new year:
Praying for another Muslim in general terms, in phrases that are not meant as a kind of ritual on special occasions such as Eid, is acceptable, especially if what is meant by this greeting is friendship and to show a friendly face to one’s fellow Muslim. Imaam Ahmad (may Allaah have mercy on him) said: “I do not initiate the greeting but if someone greets me I return the greeting, because responding to the greeting is obligatory. But being the first to offer congratulations is neither Sunnah nor forbidden.

https://islamqa.info/en/21290

https://www.nairaland.com/4055695/ruling-naming-daughter-after-mother
Ruling on naming one daughter after her mother

Praise be to Allah
There is nothing wrong with naming the daughter after her mother, if the mother’s name is a name that is mustahabb or permissible, because the basic principle with regard to names is that they are permissible, and no names are disallowed unless they are prohibited according to Islamic teaching, such as names that are indicative of servitude to anything other than Allah, or names that are reprehensible and off-putting.
We do not know of any shar‘i reason to disallow naming a daughter after her mother.

Shaykh Sulaymaan al-Maajid (may Allah preserve him) said:

I do not know of anything in Islamic teaching to disallow naming a daughter after her mother. Based on that, there is nothing wrong with doing that. End quote.

http://www.salmajed.com/fatwa/findnum.php?arno=17250

With regard to adding another name (such as as-sughra (the younger) or junior) to differentiate between the girl and her mother, there is nothing wrong with that.
‘Ali ibn Abi Taalib (may Allah be pleased with him) named one of his daughters Faatimah, after his wife Faatima, the daughter of our Prophet Muhammad (blessings and peace of Allah be upon him).
She (Faatimah) was not her mother; rather she was his daughter from another woman, one of the slave women of ‘Ali ibn Abi Taalib (may Allah be pleased with him). So one was called Faatimah as-Sughra (the Younger) and the other was called Faatimah al-Kubra (the Elder), so as to distinguish between them.
See Tahdheeb at-Tahdheeb (7/136)

https://islamqa.info/en/228211

What is the position of LG @lalasticlala and other moderators

The ranked performance of Oyo state students in 2017 WAEC in all the 33 local government

Please I want to write GRE, need simplest book I can read that call make me excel. Thanks

Statsocial:
Gbenro Adeoyeand

Jesusegun Alagbe


At least N136.5bn has been spent on Hajj in 2017 by state governments and individuals despite the current recession in the country,Saturday PUNCHinvestigation has revealed.

According to the National Hajj Commission of Nigeria, no fewer than 91,000 Nigerians had arrived in Saudi Arabia out of the over 1.7 million foreign pilgrims in the country to perform this year’s Hajj. Meanwhile, the average Hajj fare approved by NAHCON to states for each traveller is N1.5m.


For example, information made available by NAHCON showing the approved 2017 Hajj seats and fares per state disclosed the package for travellers from Nasarawa State as N1,544,659.85; Niger, N1,525,483.30; Ondo, N1,485,096.07; Katsina, N1,498,502.70; Bauchi, N1,523,122.41; Plateau, N1,529,036.80; Sokoto, N1,521,461.65; and Kwara, N1,501,571.27, among others.


Therefore, at an average fare of N1.5m, 91,000 Nigerians would have spent a minimum of N136.5bn on the exercise, with part of it coming from public purse provided by state governments.


Although going on Hajj at least once in a lifetime is one of the five pillars of Islam, the Quran described it as a religious obligation that is meant for the faithful who can afford it. Meanwhile, visiting Jerusalem for pilgrimage is not an obligation for Christians.


However, state governments have been sponsoring people to Mecca and Jerusalem for pilgrimage andSaturday PUNCHhas information that Katsina, Bauchi, Plateau and Sokoto states had sponsored people on pilgrimage this year.


For instance, Governor Aminu Masari of Katsina State recently disclosed that his administration had been subsidising Hajj exercise for Muslims with N1bn annually.
Masari, while inaugurating an 18-member board for the Katsina State Pilgrims’ Welfare Board, had said no amount spent on religious activities could be considered as too much and described pilgrimage to Mecca as “neither a picnic nor a holiday, but an act of worship, as enshrined in the Holy Quran and the Sunnah of Prophet Muhammad.”


Similarly, the Bauchi State Government spent over N262,650,000 as subsidy on the state’s Muslim pilgrims to this year’s Hajj.
Governor Mohammed Abubakar had disclosed this while delivering his farewell address to 3,090 pilgrims, where he boasted that the state could afford the sponsorship despite economic recession.


“Despite the economic hardship situation, this administration has continued to fund the operation of the state Pilgrims Welfare Board, both at home and at the holy land, so as to guarantee your comfort and satisfaction.
“We have also subsidised the cost of your accommodation in Mecca, upon which the government had to pay at least the sum of 850 Saudi Riyals (N85,000) for each of you so that you will be accommodated in a beautiful edifice close to the Haram,” Abubakar had said.


Also this year, the Plateau State Government went back on its 2015 decision to no longer sponsor both Muslims and Christians on pilgrimage due to the dwindling economic fortune of the state.


It was reported that the state government had sponsored 616 Muslims for the 2017 Hajj, with the state governor, Simon Lalong, saying at a farewell ceremony for the pilgrims from the state that the state government was willing to make the “sacrifice as a result of the relevance of holy pilgrimage to the citizens of the state.”


The Sokoto State Government had spent N91m to sponsor 90 Islamic clerics to the lesser Hajj in June.


The state Commissioner for Religious Affairs, Alhaji Mani Katami, had also announced that each of the benefiting clerics was entitled to a Basic Travelling Allowance of N250,000.
State governments’ sponsorship of pilgrimage has been going on for long. Last year, the Executive Secretary, Taraba State Muslim Pilgrims Welfare Board, Alhaji Umar Leme, said the state government had released N288.5m to sponsor about 166 persons on Hajj.


http://punchng.com/despite-recession-states-others-spend-over-n136-5bn-on-hajj/

Lalasticlala

are u blind?/don't u know the huge money collected from pilgrimage

lalasticlala,Fulaman198 & odumchi, bigfrancis21 . Are u support of this too?

I feel sad anytime I hear from this man

Olubadan Can’t Ignore Government Directives – Ajimobi
The Oyo State governor, Senator Abiola Ajimobi insisted that the state government has the power to review the 1957-1959 Olubadan Chieftaincy Declaration law.
The governor, while speaking on the state of affairs in Ibadan on Saturday said it is constitutional, and both the state governor and government have the sole authority to review the law.
According to him, government is saddled with the responsibility of providing security, safety and an enabling environment for socio-economic development for the people.
He said that the government, in consultation with relevant bodies, various institutions and individuals has the power to review various sections of the law, explaining that before he became Governor, consultations had been going on.
He recalled that it was the former Ogun Olubadan, Chief Kuye, that drew his attention to the need to review the law.
“The boss of Obas is government. For Olubadan to be absent from our ceremony was a great offence,” the governor declared.
“It was wrong of Olubadan not to come to Mapo for the coronation, either he likes it or not, he is under the local government because he who pays the pipers, dictates the tune. It is an offence for Olubadan to ignore government directive. I spent over N100 Million on the Olubadan coronation.
“One of Olubadan wives is my younger sister, I used to send her to my girlfriends when we were young. Who are the Mogajis, they will lose woefully at the court,” he said.
Speaking on the crisis-ridden Ladoke Akintola University of Technology (LAUTECH), Ogbomoso, the governor declared that the tuition fee would be increased and government would keep funding the university.
He said students pay between N65,000 to N70,000 whereas ordinary secondary schools charge between N150,000 to N200,000 while tuition fee in other Universities is within N500,000 to N1,000,000.
On the newly established Technical University, he said “if you can’t afford Technical University, don’t go there, because it’s not for everybody.
“The University is for special people. The school is not owned by the government but belongs to investors,” he added.
The governor disclosed that he had modernized civil servants in Oyo State, saying “they now dress well.
“They can now use power point. I also sponsor the civil servants on training abroad and give them loans.
“When I took over, water was dripping down in the governor’s office; the whole place was in a mess, but I made the dirty environment look clean and beautiful,” he said.

https://theglittersonline.com.ng/olubadan-cant-ignore-government-directives-ajimobi/

sheffyUTD:
Please enlighten us with sound hadith that speaks on the matter. Matter of deen is not of common sense

abio

wrongnumber:
The most important thing is the ram meat,Abeg who dey stay around ikotun here make I know. Ram meat dey hungry me.

come to Iseyin

Nairalanders, kindly manage this Ram

As today, 10th day of Dhulhijjah marks the Eid l Adha celebration of Muslim faith. If the moderators give u the opportunities to greet people for Eid, As for me, I will thank my creature for the privilege given to witness this year Eid and pray to witness more of it.@I greet my Parent, my wives, my daughter, my siblings, my friends, families, mukina2 , Sissie and lalasticlala.

Who will you greet, mukina2, Sissie and nairalanders?

What Islam says if Eid Adha concides with Jumaat


https://www.nairaland.com/4025463/what-islam-says-eid-prayer

How meat of Udiya (Sacrificial Animal) should b shared

https://www.nairaland.com/4025472/how-meat-udhiyah-sacrifice-should

The Day and Sunah of Eid l Adha

https://www.nairaland.com/4025521/day-sunnah-eid-l-adha

The festival of Eid is on the 10th of Zillhijjah; it is one of the two celebrated days of the year in the Islamic calender. Qurbani (Sacrifices of Animals) are made on this day and its meat distributed amongst family and the Needy. Muslims normally spend time with their family and friends. Muslim males visit the graves of those that have passed away although visiting the graveyard regularly is recommended and not restricted to the two Eids.
Sunnah
The following acts are Sunnah on the day of Eid ul Adha:
1. To wake up early in the morning
2. To clean one’s teeth with a miswaak
3. To have a bath
4. To put on one’s best available clothes
5. To use ittar (permissible perfume)
6. Not to eat before the Eid prayer
7. To recite the Takbir of Tashreeq in a loud voice while going to Eid prayer
How to perform Eid prayers
The Eid prayer has two rak’ats performed in the normal way, with six additional Takbirs, three of them in the beginning of the first rak’at and three of them just before ru’ku in the second rak’at. The detailed way of performing the Eid prayer is as follows:
The Imaam will begin the prayer without adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands upto the ears, and reciting the Takbir, you should set your hands on your navel. The Imam will give a little pause during which you should recite Tha-na. After the completion of Thana, the Imaam will recite 3 additional Takbirs. At the first two calls of Takbir you should raise your hands upto the ears, and after reciting Takbir in a low voice, you should bring your hands down and leave them down by your side. But, after the third Takbir, you should set them on your navel as you do in the normal prayers.
After these three Takbirs, the Imaam will recite the Holy Qur’an which you should listen calmly and quietly. The rest of the rak’at will be performed in the normal way.
After getting up for the second rak’at, the Imaam will begin the recitation from the Holy Qur’an during which again you should remain calm and quiet. When the Imaam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku. At each Takbir, you should raise your hands upto the ears, and after saying ‘Allahu Akbar’, bring them down and leave them downwards. After these three Takbirs have been called and completed, the Imam will say another Takbir for bowing down into the ruku position. At this Takbir you need not raise your hands. You just bow down for your ruku saying ‘Allahu Akbar’. The rest of the Salaah will be performed in its normal manner.
Khutbah-The Address of Eid ul Adha
In the Salaah of Eid, Khutbah is a Sunnah and is delivered after the Salaah, unlike the Salaah of Jumuah, where it is farz and is delivered before the Salaah. However, listening to the Khutbah of Eid Salaah is waajib or necessary and must be heard in perfect peace and silence.
It is a Sunnah that the imam begins the first Khutbah by reciting Takbir nine times and the second Khutbah reciting it seven times.
Note The way of Eid prayer described above is according to the ‘Hanafi’ school of Muslim jurists. Some other jurists like Imam Shafi’i, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations of the Holy Qur’an in both the rak’at. If the Imam, being of the Shafi’i school, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet .

Praise be to Allaah.
The command to give the meat of the sacrifice in charity is reported in a number of ahaadeeth, as was the permission to eat some and preserve some.
Al-Bukhaari and Muslim reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some poor families among the people of the desert came to al-Madeenah on the occasion of ‘Eid al-Adhaa at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Keep with you meat sufficient for three days, and whatever is left, give in charity.’ After that, they said, ‘O Messenger of Allaah, the people made water-skins with [the hides of] their sacrificial animals, and they rendered the fat from them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What about it?’ They said, ‘You forbade us to eat the meat of our sacrificial animals after three days.’ He said, ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity.’” (Reported by Muslim, 3643).
Al-Nawawi said, commenting on this hadeeth: “ The phrase ‘I forbade you to do that because of the people who came’ refers to the poor Bedouin who came to Madeenah, and this was so that they could be helped. ‘Rendered’ means that they melted down the fat from the animals (to be stored and used).
The phrase ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity’ is a clear statement that this prohibition of keeping more than three days’ worth of meat no longer applies; it is also a commandment to eat some and to give some in charity. With regard to the portion to be given in charity, if it is a voluntary sacrifice, then giving some of it in charity is obligatory, according to the view regarded by our companions as correct. It is preferable [mustahabb] for most of it to be given in charity. They said: at the very least, a third should be eaten, a third should be given as gifts and a third should be given in charity. There is another opinion that suggests half may be eaten and half given in charity. This difference of opinion has to do with the amount that is mustahabb. With regard to the other parts of the animal, it is OK to give them in charity . As for eating from it, it is mustahabb but is not waajib (obligatory)… The majority of scholars interpreted this command (i.e., the aayah (interpretation of the meaning): ‘… eat thereof…’ [al-Hajj 22:28 and 36]) as implying encouragement or permission, especially since it came after it had been prohibited.”
Maalik said: “There is no limit to what may be eaten or given in charity or used to feed the poor or the rich, whether one wants to give it uncooked or cooked.” (al-Kaafi, 1/424). The Shaafa’is said that it is mustahabb to give most of it in charity, and said: “At least one third of it may be eaten, and one third given in charity, and one third given away as gifts.” They said that one half may be eaten, but it is more correct to give some of it away in charity.” (Nayl al-Awtaar, 5/145; al-Siraaj al-Wahhaaj, 563). Ahmad said: “We go along with the hadeeth of ‘Abd-Allaah (ibn ‘Abbaas – may Allaah be pleased with them both): ‘He should eat one third himself, feed one third to whomever he wants, and give one third in charity.” (Reported by Abu Moosa al-Isfahaani in al-Wazaa’if; he said it is a hasan hadeeth. This is also the opinion of Ibn Mas’ood and Ibn ‘Umar. No conflicting opinion is known among the Sahaabah. Al-Mughni, 8/632).
The reason why there is a difference of opinion as to how much of the sacrifice may be given in charity is that there are conflicting reports, and some reports were narrated without specifying a particular amount, such as the report of Buraydah (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I had forbidden you to eat from the sacrificial meat for more than three days so that those who could afford it could give to those who are poor, but now you can eat as you wish, feed others from it, and preserve some.’” (Reported by al-Tirmidhi, 1430; he said it is a saheeh hasan hadeeth). The scholars among the Companions of the Prophet and others followed this. And Allaah knows best.

https://islamqa.info/en/3967

Today, September 1, is Eid el-Adha, a major Islamic festivity on the tenth day of DhulHijjah.

WithAmeen
celebration holding today, it means the Eid prayer to be performed Friday morning is coinciding with the Jumaat prayer, another Sunnah obligatory prayer for Muslims.

What does Islam say about performing Eid and Jumaat prayers on the same day?

While some Islamic scholars are of the opinion that one can chose between performing either of the two, others says the two can as well be performed on the same day.

Below are the three main opinions on the matter.

1. Wajib (Obligatory) to perform The Juma’at after one has observed the Eid Salah. ( Imam Malik and others).

In addition, Ibn Rushd mentioned in his book that Bidayatul Mujtahid V1, Umar Ibn Aziz, Imam Shafi, Malik and Abu Hanifa recommended that: “If Juma and Eid commence on the same day, then both prayers must be performed” Why? Because one act of worship is “sunnah” whilst the other is “wajib”, therefore it is not possible to conjoin them together.

2. An Isolated Exemption: It was narrated that Othman (R) once said: “Whoever wishes to remain for Juma’at, then remain. Whoever wishes to return to their home cities, then return” (narrated by Muwatta, Authenticated by Sh.Albani , Opinion of Imam Shafi).

HOWEVER, Ibn Taiymiyah (Majmoo,V12) mentioned the reason for Uthman’s decision was perhaps because he was unaware of the Prophet’s (peace be upon him) decision in this regard. Secondly, Uthmaan was of the opinion that if Eid Prayer was performed, then a congregational obligation was fulfilled. Therefore there was no need to repeat it in Juma’at. In this case, one would be required to pray Zuhr on time.

Ibn Taiymiyah goes on to say: “This opinion was an exemption to certain groups who travelled from far cities to observe Eid such as (The People of Barr, The people of Awali and The People of Shawathi) and had to return to their families to enjoy the Eid Festivities.” Therefore, this opinion was an exemption to these groups and later discredited by scholars.

3. Whoever performs Eid is EXEMPTED from Jumaat.

However the local Imams are still required to perform the Juma’at for those who wish to attend or those who missed Eid Prayers.

Ibn Taiymiyah (Majmoo, V12) mentions opinion 3 as the most correct opinion which has been narrated by numerous individuals including The Prophet (Peace be upon Him) after an Eid sermon, stood up and said: “Whoever wishes to perform Juma, then do so because we will gather.” (meaning perform Juma)(Narrated byAbi Daood, ibn Majah), Umar, Othman, Ibn Masood, Ibn Abbas Radiyallahu Anhum and Imam Ahmed)

In this hadith, The Prophet did not order the companions to perform Juma’at but rather said whoever decided to attend the Juma’at prayers was encouraged to do so.

Therefore to summarize, one is encouraged to perform the Juma’at salat if he/she wishes.

However, they are not obliged to do so if they prayed the Eid salah AND attended the after sermon, in which case they would simply pray Salatul Zhur.

May Allah accepts our Ibadat. Ameen

AhluSunnah:
Visit voiceofthesalaf.com and download roddu alaro 1-8 .. sheik explained it all in details and in comprehensive manner. . . ALL AND M0ST OF MY POSTS HERE ARE LECTURES FR0M JAbATA AND ABU IBEJI . . if u wana do roddu on me .. sha ti mu eri wa..

may Allah forgive u

AbuUthaymeen:
PEOPLE SHOULD GO AND FIND KNOWLEDGE ABOUT ISLAM AND IGNORE THIS COPY AND PASTE. .LUKGAF OR WHAT IS YOUR NAME. . WELL DONE IN MISLEADING PEOPLE. . CANT U READ THROUGH BEFORE COPY AND PASTING FR0M ISLAMQA? SOME OF THEIR FATWA'S ARE WR0NG DUE TO THEIR MISTAKE. THATS WHY WE TELL PEOPLE TO ALWAYS LOOK FOR PROOFS BEFORE ACCEPTING ANYTHING. . . . . THIS FATWA SAYS THAT "ANYBODY THAT DOES HAJJ WITH UNLAWFUL M0NEY DOES N0T HAVE THE REWARD OF THAT HAJJ" . . THIS IS ABSOLUTELY WRONG. ."SIN" CAN NEVER EVER DESTROY IBAADAH. . ITS KUFRU THAT DESTROYS IBAADAH. . THE PERSON THAT GOES TO HAJJ WITH UNLAWFUL M0NEY WILL HAVE HAJJ REWARD DAAADAA.. as long as the person is not into any kufru act,belief or sayings.... sin of unlawful m0ney will only be recorded for the pers0n performing hajj. . . . . .you people better start listening to lectures and ignore every copy and paste informati0n. . . .en mamGAGHMG

I don't think you truly read this. and if yes, Muslims should have manner of correcting his or her Brother if what you are saying is right of which I know u may ignorant of it too. If it is copied post, why don't you that won't copy somewhere but write directly from your head write something for Ummah. you should have given ur observation for people to learn rather facing me. are we fighting before? Let try and understand this Deen and not to just write what we have little or no knowledge of. Akhi, improve your ways of dealing with people especially those you don't know before and try and learn vehemently when to refute your brother. May Allah forgive us all. Asalam Alaekum waramotulah wabarakatuh

udatso:
Do our have any daleel for this comment?
Are you saying Allah commands us to slaughter a premature animal or its just your view? If we slaughter it, we can't eat it and that's just unjustified murder. If you don't know it's better to say so than speak what's not right.

Walau Ahlam. but we can do more research on it sir