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تاريخ اليوم

الخميس 12-10-1441 (04-06-2020)

الكتب والرسائل

 

بسم الله الرحمن الرحيم

قال أبو محمد عَبدُ الحَمِيدِ بنُ يَحْيَى بنِ زَيْدٍ الحَجَورِي الزُّعْكُرِي-عفي الله عنه-: ومن باب ذكر ما يتعلق بالإسناد أذكر بعض ما لدي من ذلك إن شاء الله بعد أن أذكر ما منَّ الله تعالى عليَ بدراسة أواخر صحيح مسلم وجادة على شيخنا الإمام أبي عبد الرحمن مقبل بن هادي الوادعي المتوفى (1422) من كتاب البر والصلة إلى آخر التفسير، ومن المقدمة حتى منتصف كتاب الحيض وقد استفدت منه رحمه الله كثيرا في باب العلل والرجال والفقه بأقصر عبارة وأوضح إشارة، فقد كان إمام عصره ووحيد دهره في هذا الباب.

  1. ثم كان تمام الكتاب ودراسته مرة أخرى وجادة على يد شيخنا العلامة أبي عبد الرحمن يحيى بن علي الحجوري حفظه الله تعالى خليفة شيخنا الوادعي على دعوته, واستفدنا منه كثيرا فيما يتعلق بالمتون والأسانيد استفادة نرجو نفعها في الدارين, لأنه كما قيل: ذلك الشبل من ذلك الأسد, وكان حفظه واسع الاطلاع كثير الاستنباط للفوائد من المتون  وبالله التوفيق فجزاهما الله خير الجزاء فقد تخرجت على يديهما في كثير من العلوم والفنون واستفدنا منهما فهم طريقة السلف أصحاب الحديث وبغض طريق الخلف ولله الحمد والمنة وبه التوفيق والعصمة.
  2.  وقد سمعت بعض أبوابه وجادة عن شيخ مشايخنا العلامة والبحر الفهامة الشيخ عبد المحسن العباد البدر حفظه الله وختم له بالحسنى.
  3. وأما من حيث الأسانيد فأرويه إجازة عن الشيخ العلامة يحيى بن عثمان عظيم آبادي الهندي عن الشيخ العلامة عبد الحق بن محمد الهاشمي عن السيد نذير حسين عن عبد الرحمن بن سليمان الأهدل اليماني عن محمد بن محمد بن سنة المغربي عن محمد بن عبد الله الوولاتي عن النور القرافي عن الحافظ السيوطي عن العالم البلقيني عن والده السراج البلقيني عن الحافظ أبي الحجاج المزي عن الإمام النووي  – شارح صحيح مسلم- عن إبراهيم بن عمر الواسطي عن منصور بن عبد المنعم عن محمد بن الفضل عن عبد الغفار بن محمد النيسابوري عن محمد بن عيسى الجلودي عن إبراهيم بن سفيان الجلودي عن الإمام مسلم بن الحجاج رحمه الله. فيكون بيني وبين الإمام مسلم فيه (18) نفسا.
  4. ح وعن شيخنا يحيى بن عثمان عظيم آبادي الهندي عن الشيخ سليمان بن عبد الرحمن الحمدان عن أبي عبد الله محمد بن يوسف السورتي قراءةً عليه في مقدمته وبعض كتاب الإيمان إجازةً لكله عن الشيخ الفاضل محمد لطيب المكي عن الشيخ حسين بن محسن الأنصاري اليماني عن الشيخ ناصر الحازمي عن الشيخ العلامة محمد بن علي الشوكاني عن عبد القادر الكوكباني قراءةً عليه لجميعه, عن الشيخ محمد حياة السندي المدني عن سالم بن عبد الله البصري عن أبيه العلامة الشيخ عبد الله بن سالم البصري عن الشيخ محمد علاء الدين البابلي عن أبي النجا سالم السنوري عن النجم محمد بن أحمد الغيطي عن الزين زكريا بن محمد الأنصاري عن أبي النعيم رضوان العقبي عن الشرف أبي طاهر محمد بن الكويك عن أبي الفرج عبد الرحمن المقدسي عن أحمد بن عبد الدايم عن محمد بن علي بن صدقة الحراني عن فقيه الحرم محمد الفراوي الصاعدي عن أبي الحسين عبد الغافر عن محمد الجلودي بضم الجيم بلا خلاف- عن إبراهيم بن محمد  بن سفيان عن الإمام الحافظ أبي الحسين مسلم بن الحجاج إلا ثلاثة أفوات في ثلاثة مواضع لم يسمعها إبراهيم بن محمد بن سفيان من مسلم فروايته لها عن مسلم بالإجازة أو بالوجادة . فيكون بيني وبين مسلم من هذه الطريق (24) نفسا.
  5. قال الشيخ حسين بن محسن الأنصاري: وقد غفل أكثر الرواة عن تبيين ذلك إجازاتهم وفهارسهم بل يقولون في جميع الكتاب أخبرنا إبراهيم بن محمد بن سفيان قال أخبرنا مسلم وهو خطأ , كذا حكاه بن صلاح كما نبه على ذلك الإمام النووي ناقلاً له عن ابن الصلاح في مقدمة شرح مسلم .
  6. ح وعن الشيخ يحيي بن عثمان عظيم آبادي عن العلامة أبي سعيد محمد بن عبد الله اللكنوي  قال قرأت على الشيخ أبي الطاهر قال أخبرنا والدي الشيخ إبراهيم الكردي بقراءته على الشيخ الصالح السلطان بن أحمد المزاحمي, أخبرنا الشيخ شهاب الدين أحمد السبكي عن النجم الغيطي عن الزين زكريا الأنصاري عن أبي الفضل الحافظ بن حجر عن الصلاح بن أبي عمرو المقدسي عن علي بن أحمد بن البخاري عن المؤيد الطوسي عن الفروي عن الإمام أبي الحسين عبد الغافر بن محمد الفارسي النيسابوري سماعاً عن أبي أحمد محمد بن عيسى الجلودي النيسابوري قال أخبرنا به أبو إسحاق إبراهيم بن محمد بن سفيان الفقيه الزاهد سماعاً سوى ثلاثة أفواتة معلومة أي: مواضع بالإجازة أو الوجادة عن مؤلفه أبي الحسين مسلم بن الحجاج القشيري النيسابوري . فيكون بيني وبينه (16) نفسا
  7. ح وأرويه عن شيخنا العلامة محمد بن الشيخ العلامة علي بن آدم بن موسى الإتيوبي الولوي قال عن مشايخ كثر قراءةً وسماعاً وإجازة أخص منهم والدي العلامة الجليل والدراكة النبيل الشيخ علي بن آدم بن موسى المتوفى يوم الخميس (12/9/1412هـ ) وله نيف وثمانون سنة رحمه الله تعالى والشيخ عبد الباسط بن محمد بن حسن النحوي البورني المناسي والشيخ المقرئ المحدث حياة بن علي والشيخ محمد زين بن محمد ياسين الداني قراءةً عليه لمعظمه وإجازةً عن الباقين رحمهم الله تعالى أربعتهم عن العلامة المقرئ المحدث الشيخ كبير أحمد بن عبد الرحمن العدّيّ الحسني أباً العقيلي أما الدوّوي بلداً المتوفى سنة (1390هـ) عن العلامة عبد الجليل بن يحيى الدّلّتّيّ عن والده يحيى بن بشير الدّلّتّيّ عن والده بشير الدّلّتّيّ عن المفتي  داوود بن أبي بكر الدّوّوي عن السيد سليمان بن يحيى مقبول عن صفي الدين أحمد بن محمد مقبول الأهدل عن أحمد بن محمد النخلي المكي عن محمد بن علاء الدين البابلي عن أبي النجاة صالح بن محمد السنهوري عن نجم الدين محمد بن محمد بن أحمد الغيطي عن القاضي زكريا بن محمد الأنصاري عن أبي نعيم رضوان بن محمد العقبي عن أبي الطاهر محمد بن محمد بن عبد اللطيف بن أحمد القاهري سماعاً لجميعه بقراءة الحافظ أحمد بن علي الشهير بابن حجر العسقلاني في أربعة مجالس سوى مجلس الختم عن أبي الفرج عبد الرحمن بن محمد بن عبد الحميد بن عبد الهادي الحنبلي المقدسي سماعاً لجميعه عليه عن أبي العباس أحمد بن عبد الدائم النابلسي سماعاً لجميعه عن محمد بن علي بن محمد بن حسن بن صدقة الحراني عن فقيه الحرم أبي عبد الله محمد بن الفضل بن أحمد الفروي عن أبي الحسن عبد الغافر بن محمد الفارسي النيسابوري عن أبي أحمد محمد بن عيسى بن محمد الجلوديّ النيسابوري عن أبي إسحاق إبراهيم بن محمد بن سفيان الفقيه الزاهد النيسابوري قال أخبرنا به سوى ثلاثة أفوات معلومة فبالإجازة أو الوجادة مؤلفه الحافظ الحجة أبو الحسين مسلم بن الحجاج رحمه الله تعالى . فيكون بيني وبينه (24) نفسا.
  8. ح وعن الشيخ محمد بن علي بن آدم عن العلامة محمد زين الداني عن شيخه محمد سراج الأنيّ عن يوسف بن إسماعيل البيروتيّ عن شيخه محمود حمزة أفندي عن شيخه سعيد الحلبي عن الشيخ شاكر العقادي عن عبد الرحمن بن محمد بن زين العابدين الكزبري الدمشقي الشامي عن الشيخ المسند أبي المواهب محمد الحنبليّ عن والده المحدث عبد الباقي البعليّ عن المسند الشهاب أحمد المقرئ عن القاضي أحمد عن عبد العزيز بن فهد المكيّ عن الشيخ تقي الدين الهاشميّ عن المعمر أبي إسحاق إبراهيم بن صديق الحريري عن يونس بن إبراهيم الدبوسي عن علي بن الحسين بن المقيّر عن الحافظ أبي الفضل محمد بن ناصر الفارسي السلامي عن الحافظ أبي القاسم عبد الرحمن بن محمد الأصبهاني عن الحافظ أبي بكر محمد النيسابوري عن الإمام المكي بن عبدان التميمي عن الإمام مسلم رحمه الله تعالى
  9. قال الشيخ عبد الباقي الحنبلي في ثبته: هذا السند من العوالي لأنه ليس بيننا وبين مسلم إلا أحد عشر شيخاً انتهى. فيكون بيني وبين مسلم رحمه الله (20) نفسا
  10. ح وعن الشيخ محمد بن آدم عن الشيخ محمد بن عبد الله الصومالي عن شيخه عبد الحق بن عبد الواحد عن أبي سعيد حسين بن عبد الرحيم وغيره عن السيد نذير حسين عن عبد الرحمن بن سليمان الأهدل اليماني عن محمد بن محمد بن سنة المغربي عن محمد بن عبد الله الوولاتي عن النور القرافي عن الحافظ السيوطي عن العالم البلقيني عن والده السراج البلقيني عن الحافظ أبي الحجاج المزي عن الإمام النووي  – شارح صحيح مسلم- عن إبراهيم بن عمر الواسطي عن منصور بن عبد المنعم عن محمد بن الفضل عن عبد الغفار بن محمد النيسابوري عن محمد بن عيسى الجلودي عن إبراهيم بن سفيان الجلودي عن الإمام مسلم بن الحجاج رحمه الله تعالى. فيكون بيني وبينه (20) نفسا.
  11. وغير ذلك من الأسانيد من طريق الشيخ محمد بن آدم وهي مثبته في كتابه:
  12.  (مواهب الصمد لعبده محمد في أسانيد العلم الممجد)
  13. – وبالله التوفيق
  14. السبت 7/ شوال / 1441ﻫـ
  15. اليمن -المهرة – الغيضة – مركز الصحابة
  16. حرسه الله تعالى

 

 

 

أحكام و سنن العيدين

 

Rulings and the Sunnahs of the Two Eids

 

Ash Shaykh Abdul Hameed Al Hajooree May Allah Preserve him

   

الحمد لله و الصلاة و السلام على رسول الله و أشهد أن لا اله الا الله و أشهد أن محمدا عبده و رسوله أما بعد:

 

It comes in Sunan Abu Dawood from the narration of Anas Ibn Maalik May Allah be pleased with him that he said:

 

When the Messenger of Allah () came to Medina, the people had two days on which they engaged in games. He asked: What are these two days (what is the significance)? They said: We used to engage ourselves on them in the pre-Islamic period. The Messenger of Allah () said: Allah has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast.

 

These two Eids have rulings which are befitting for a Muslim to learn, the first of these rulings is:

 

<![if !supportLists]>1.    <![endif]>There is only these two Eids (Festivals) in our religion, other than these two are considered innovations and newly invented matters in the religion of Allah, whether that be the birthday of the prophet , new years, celebrating the night of ascension, or the celebration of Sha’aban (15th of it).

 

The prophet said: “He who invents in this matter of ours that which is not from it, will be rejected”. [Reported by Bukhari and Muslim

 

Similarly, from those newly invented festivals are such as revolution day, Mother’s Day, earth day, labour day, and other than that from the different celebrations which Allah has sent down no authority.

 

<![if !supportLists]>2.    <![endif]>It is recommended for the Muslim that once Ramadan finishes, and that is by the setting of the sun on the last day of it that he magnifies Allah for Allah says:

 

 

وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.

 

From the complete thanks of Allah is magnifying him and exonerating him after the month has ended. The month ending occurs in two ways:

<![if !supportLists]>1.    <![endif]>With the appearance of the new moon

<![if !supportLists]>2.    <![endif]>Completing thirty days due to the statement of the prophet “Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty)” [Reported by Bukhari and Muslim]

As for the wording used to magnify Allah then nothing has been affirmed from the prophet , except that the best of that which has come in this chapter is that which has come from Ibn Abbas and Ibn Masoud may Allah be pleased with them.

As for that which has come from Abdullah ibn Masoud May Allah be pleased with him is the following wording:

 

الله أكبر الله أكبر لا إله إلا الله، الله أكبر الله أكبر ولله الحمد

As for that which has come from Ibn Abbas May Allah be pleased with them is that he would Say:

 

          الله أكبر، الله أكبر، الله أكبر، ولله الحمد، الله أكبر وأجل، الله أكبر على ما هدانا

 

There are wordings other than this that have come from the Salaf (Pious predecessors), thus the affairs is spacious, the one who does the Takbeer (Saying Allahu Akbar) alone is sufficient, and the one who adds Tahleel (saying La Ilaha Illallah) and Tahmeed (saying Alhamdullillah), then this is what is apparent from the Quran due to the statement of Allah;

 

وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.

 

The Takbeer on Eid Al Fitr continues until the Imam comes out to the prayer, once he comes out it stops.

 

<![if !supportLists]>3.    <![endif]>On the morning of this day (on Eid Al Fitr) it is recommended that one rushes to give his Zakatul FItr, the best time to give it is between the time of true dawn and the Imam coming out to the prayer, the permissible time of it is before Eid by two days for Ibn Umar May Allah be pleased with them that they used to give it a day or two before Eid. Either he intends by this that the companions May Allah be pleased with them would do so, or that the narration is raised to the prophet . This is also the act of Ibn Umar himself because he used to entrust one with it and then give it out. If he gives Zakatul Fitr after the prayer, then it is a form of voluntary charity and not considered Zakatul Fitr.

<![if !supportLists]>4.    <![endif]>It is recommend on the morning of Eid Al Fitr that he breaks his fast by eating an odd number of dates as has been affirmed from the prophet for it comes from Anas Ibn Maalik may allah be pleased with him that he said: “The prophet would not go out on the day of the breaking of the fast till he ate some dates, which he used to eat in odd numbers[Reported by Bukhari]

 He would do so before he went out the Musaallah (place of prayer), so that there is no confusion and the fast is broken and not continued. If he eats other than dates then that is permissible except that this is the Sunnah of the prophet which is evidence of not being concerned with food at that time.

<![if !supportLists]>5.    <![endif]>From the Sunnah is that one prays Eid in the Musallah, this is what the prophet and companions may Allah be pleased with them and those who followed them in good would do. It is not prayed in the Masjid except if there is a need such as rain or other than it. The origin is that the people go out to the Musallah to pray the Eid prayer, it comes from Abu Saaed Al Khudri may Allah be pleased with him,

“The messenger of Allah would go out on the day of Eid al Fitr and Eid Al Adha to the Musallah” [Reported by Al Bukhari and Muslim]

<![if !supportLists]>6.    <![endif]>It is recommended that he takes different routes when going out to the prayer and returning, due to that which is affirmed from Jaabir Ibn Abdillah May Allah be pleased with him he said:

“On an ‘Eid day, Allah’s Messenger () would return by a different road from the one he had taken when going out (for the ‘Eid prayer.) [reported by Al Bukhari]

The scholars have discussed this affair and was said this is done either to increase the number, to upset the polytheists, to make apparent the rituals, and other than that was said.

<![if !supportLists]>7.    <![endif]>One does not pray (voluntary prayers), before Eid or after it, except if the Eid prayer is in the Masjid then he prays Tahiyatul Masjid. There is no voluntary prayer before or after it as it has not been affirmed, rather the opposite of it has been affirmed from Ibn Abbas, Jaabir ibn Abdillah and many of the companions May Allah be pleased with them. The narration of Ibn Abbas May Allah be pleased with him is reported in Bukhari and Muslim that the messenger of Allah came out on the day of Eid Al Adha or Al Fitr, he prayed two Raka’ats, did not pray before it or after it.”

It has come from Ibn Umar May Allah be pleased with him that he would not pray before or after Eid prayer anything, and in a report that he would not pray until the daytime changed. [reported by Abdurrazaq in his Musannaf]

It comes from Abu Saaid Al Khudri May Allah be pleased with him and some of the scholars have deemed it authentic that when the messenger would return from the Musallah he would pray two Raka’ats. [reported by Ibnul Munthir, Al Haakim, and Al Bayqahi]

This narration is by way of Abdullah Ibn Muhamad ibn Aqeel and he is weak based upon the correct statement of the scholars (thus the narration is weak).

 

<![if !supportLists]>8.    <![endif]>The Eid prayer is obligatory upon the men and women except that it is not obligatory upon the women to go out to the Musallah but rather recommend for them to do so. Shaykhul Islaam (Ibn Taymiyah) used as evidence to show the obligation of the Eid prayer that it is a ritual from the rituals of Islam and the prophet commanded the menstruation women, and virgin girls staying in seclusion that they go out to the Musallah and witness the good and supplication of the Muslims.

<![if !supportLists]>9.    <![endif]>The time for the prayer is after the disliked time (around fifteen minutes after the sunrise) until the sun passing the zenith. If the people are not aware of Eid except after the sun has passed the zenith then they pray the next day. It comes from Anas May Allah be pleased with him that he “reported on the authority of some of his paternal uncles who were Companions of the Prophet (): Some men came riding to the Prophet () and testified that they had sighted the new moon the previous day. He (the Holy Prophet), therefore, commanded the people to break the fast and to go out to their place of prayer in the morning. [reported by Ahmad]

The scholars differed regarding praying the prayer for Eid Al Adha a bit before the prayer of Eid al Fitr and they said the latter should be delayed a bit:

          Yes, it is said that the Eid al Fitr prayer should be delayed a bit as the people are in need of giving their Zakatul Fitr, as for Al Adha then it should be done earlier because the people delay eating until they eat from that which they have slaughtered. But we have not seen any evidence for this distinction for it comes from Abdullah Ibn Busr May Allah be pleased with him that he rejected the delaying of the prayer, Yazid ibn Khumayr ar-Rahbi said: Abdullah ibn Busr, the Companion of the Messenger of Allah () came out along with the people on the day of the breaking of the fast or on the day of sacrifice (to offer the prayer). He disliked the delay of the imam and said: We would finish (our ‘Id prayer) at this moment, that is, at the time of forenoon. [reported by Abu Dawood]

<![if !supportLists]>10.                       <![endif]>As for taking a shower on Eid, nothing has been affirmed regarding it from the prophet , but it has been affirmed from three of the companions, Ibn Umar, As Saaeb, and Ali Ibn Abi Taalib May Allah be pleased with all of them. Al Firyaabi reported from Saeed Ibn Al Musayib that he said “The Sunnah of Eid al Fitr is three, walking to the Musallah, eating before leaving ones home, and taking a shower” its chain is authentic, and perhaps he intends the Sunnah of the companions may Allah be pleased with them. Thus, he who takes a shower and follows in it those companions it is not rejected upon him, and the one who does not take a shower it is not rejected upon him. The Ghusl for the Eid prayer is not obligatory rather done for cleanliness.

<![if !supportLists]>11.                       <![endif]>It is recommended on that day that a person wears new clothing or the best of that which he has for Umar bought a silk cloak from the market, took it to Allah’s Messenger () and said, “O Allah’s Messenger ()! Take it and adorn yourself with it during the `Id and when the delegations visit you.” Allah’s Messenger () replied, “This dress is for those who have no share (in the Hereafter).” After a long period, Allah’s Messenger () sent to `Umar a cloak of silk brocade. `Umar came to Allah’s Messenger () with the cloak and said, “O Allah’s Messenger ()! You said that this dress was for those who had no share (in the Hereafter); yet you have sent me this cloak.” Allah’s Messenger () said to him, “Sell it and fulfill your needs by it.” [reported by Al Bukhari] Thus it is recommended on that day that one wears the best clothing he has, and he comes out in the best of forms, showing the bounties of Allah upon him outwardly and inwardly.

<![if !supportLists]>12.                       <![endif]>As for Eid Al Fitr then its rulings end with the imam ending the prayer.

<![if !supportLists]>13.                       <![endif]>How is Eid prayed:

It is prayed as two Rakats (two sets), in the first Rakat (set) he does Takbeer (says Allahu Akbar) seven times counting with it Takbeeratul Ihram according to the correct stance, and in the second Rakat he does five Takbeers (additional after standing) not counting the Takbeer of moving from one position to another.  It comes from Amr Ibn Shuayb from his father from his grandfather that he said: “The prophet did Takbeer twelve (additional) times in the Eid prayer, seven times in the first set and five in the second, he did not pray before it or after it.” Abdullah Ibn Ahmad said my father (Imam Ahmad) said “I go towards praying this way” [reported by Imam Ahmad and others]

In the first Rakat he reads Fatiha and Surah Al A’laa, and in the second he reads Al Faatihah and Surah Al Ghaashiyah as comes in the narration of An Nu’aman ibn Bashir May Allah be pleased with him he said: “the Messenger of Allah () used to recite on two ‘Ids and in Friday prayer:

” Glorify The name of Thy Lord, the Most High” and:” Has there come to thee the news of the overwhelming event” And when the ‘Id and Jumu’a combined on a day he recited these two (surah) in both the prayers. [reported by Muslim]

It has also come that he would recite in the first Surah Qaaf, and in the second Surah Al Qamar, Narrated Abu Waqid al-Laithi May Allah be pleased with him:

The Prophet () used to recite on (‘Eid) al-Adha and (‘Eid) al-Fitr, Surat Qaf (Chapter 50) and Surat Al-Qamar (Chapter 54). [Reported by Muslim].

Between the additional Takbeers there is no remembrance which has been reported, the stance we have taken in regards to the additional Takbeers is that which majority of the scholars are upon, due to the narrations which have come regarding it even if some are not free from speech, except by way of combining the different narrations and reports in this chapter, it is closer than other than it to be acted upon.

Whilst it has come from Ibn Masooud May Allah be pleased with him and other than him that they would do three additional Takbeers, he said “He used to do in the Eid prayers nine and nine (Takbeers in each set), Four before reading, then would do Takbeer and go in to Rukuu, and in the second he would read and once he finished he would do four Takbeers and make Ruku”, some of them may not even do additional Takbeers, but what is correct is that the Eid prayer is different from other than it due to their being additional Takbeerat before reciting. The one who does the Takbeer after reciting has not done well, and the one who prays without any additional Takbeerat then his prayer is correct if he forgot, or ignorant then there is nothing upon him. If he did so on purpose, then he has not done well and has left off the guidance of the prophet .

<![if !supportLists]>14.                       <![endif]>The Women go out to the place of prayer as a recommendation not an obligation, I have not seen one whose statement is considered say it is obligatory for them to go out, in the chapter there are narrations from Abu Bakr, and Umar may Allah be pleased with them. Abu Bakr said “It is the right of everyone in an area to go out to the Eid prayer” but it is not authentic. Also, the statement “The right of” could intend by it that which is obligatory or that which is recommend. If she goes out to the place of prayer she should go out covered due to the statement of the prophet , “A woman asked, “O Allah’s Messenger () ‘ What about one who does not have a veil?” He said, “Let her share the veil of her companion.” [reported by Bukhari and Muslim]

<![if !supportLists]>15.                       <![endif]>The woman who is menstruating should stay away from the place of prayer and just listen to the sermon, she can magnify, praise Allah, and other than that which occurs on that day.

<![if !supportLists]>16.                       <![endif]>The Eid Khutbah is one sermon (not two like Jumuah) based upon the correct stance of the people of knowledge, as I have clarified in my book “Fathul Hameed Al Majeed Fi Bayaan Ar Raajih Fi Khutbatil Eid”, The imam does it after the prayer. None opposed this and did it before the prayer except some of Bani Ummayah, they used to attack the house hold of the prophet so the people would not listen to the Khutbah so due to that they performed it before the Khubtah so that the people be forced to witness the prayer with them.

Narrated Abu Sa`id Al-Khudri May Allah be pleased with him:

The Prophet () used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or Id-ul-Fitr. When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes, but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa`id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer.” [reported by Al Bukhari]

From Ibn Abbas May Allah be pleased with him: “Allah’s Messenger () Abu Bakr and ‘Umar, and Uthman sed to offer the ‘Eid prayer before the Khutbah”

As for two sermons then that is only affirmed from the messenger of Allah regarding the Jumauh prayer, Narrated Ibn `Umar May Allah be pleased with them:

“The Prophetused to deliver the Khutba while standing and then he would sit, then stand again as you do now-a-days.”

Jabir b. Samurah said May Allah be pleased with him:

“The Messenger of Allah () used to deliver the sermon standing, then he would sit down, then stand and preach standing. If anyone tells you he preached sitting, he is lying. I swear by Allah that I offered along with more than two thousand prayers.”

As for Eid there is no sitting in the sermon, nor is a Minbar placed. As for placing a Minbar and using it on Eid then it is considered an innovation as comes in the narration of Abu Saeed May Allah be pleased with him.

<![if !supportLists]>17.                       <![endif]>Eid is prayed without an Athan (call to prayer) or Iqaamah, nor does one say “Salatul Jaami’ah”, no “Qoomu Ila Salatikum”, none of that. When the Imam comes out, he straightens the rows and prays two Rakats which have been mentioned, reciting out loud.

Jabir b. Samurah said:

I prayed the ‘Id prayer with the Prophet () not once or twice (but many times) without the adhan and the iqamah.

<![if !supportLists]>18.                       <![endif]>The which the people customarily do from shaking hands after Eid, then specifying it on that day is not affirmed but shaking hands without restricting it is permissible.

<![if !supportLists]>19.                       <![endif]>From the newly invented, innovated affairs is specifying that day for visiting the graves or like that for it has not been affirmed from the prophet

<![if !supportLists]>20.                       <![endif]>It is permissible for the kids to play on that day with that which is legislated, for the Abyssinians played in front of the prophet in the Masjid on that day, and two young girls went to Aisha May Allah be pleased with her singing in her presence. It comes in Bukhari and Muslim ‘A’isha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and the Messenger of Allah () had wrapped himself with his mantle. Abu Bakr scolded them. The Messenger of Allah (may peace he upon him) uncovered (his face) and said: Abu Bakr, leave them alone for these are the days of ‘Id. And ‘A’isha said: I recapitulate to my mind the fact that once the Messenger of Allah () screened me with his mantle and I saw the sports of the Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.”

It is not the music which is known now as some of them do with musical instruments, drums and other than that, this is prohibited in Eid and other than it, but the women beating the tambourine or without it then the prophet said “Abu Bakr, leave them alone for these are the days of ‘Id”

<![if !supportLists]>21.                       <![endif]>If Eid and Jumuah occur on the same day it is permissible to pray Jumuah, rather for the Imam it is recommended to pray it. It was narrated that An-Nu’man bin Bashir said:

“The Messenger of Allah () used to recite: ‘Glorify the Name of your Lord, the Most High’ and “Has there come to you the narration of The Overwhelming?’, on Friday and on ‘Eid, and when Friday and ‘Eid converged, he would recite them in both.”

The scholars took from this that the Imam of the Masjid should gather for Jumuah.

Due to the statement of the prophet “In this day of yours two Eids have gathered, he who wills is sufficed from Jumuah but we will gather”

As for other than the Imam it is permissible for him not to attend Jumuah. There is an affair that one must understand because some of the people of knowledge went towards that he does not pray Thuhr on that day, and this statement is rejected intellectually and by way of the legislation. The concession is only not to attend Jumauh, as for The Thurh prayer then it is obligatory and not dropped, either he prays Jumuah with the people or he prays Thuhr.

They differed though should he pray Thuhr in his house or Masjid? We say if there is a masjid that is not praying Jumuah then there is no problem in praying Thuhr in congregation, if not he prays in his house and that is permissible, for Abdullah Ibn Az Zubayr prayed Eid with the people then did not leave his house until the Asr prayer, Allah knows best.

I have a book with the title “Al Qawlus Sadeed Fi Taqreeb Ahkaam Al Eid” in which I have gathered more than what is mentioned here, we ask Allah to accept.

 

With Allah lies all success.

 

All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists).

 

الحمدُ لله، وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ﷺ تَسْلِيمًا كَثِيْرًا، أَمَّا بَعْدُ:
The one who ponders over the legislation of Allah will find that the legislation includes worldly and benefits in the hereafter for the slave. He will find that it includes the right of Allah upon his slave, and the rights of the slaves amongst themselves, from that is, that which as come In Abu Dawood and Ibn Maajah from Ibn Abbas May Allah be pleased with him he said:
The Messenger of Allah (ﷺ) prescribed the sadaqah (alms) relating to the breaking of the fast as a purification of the fasting from empty and obscene talk and as food for the poor. If anyone pays it before the prayer (of ‘Id), it will be accepted as zakat. If anyone pays it after the prayer, that will be a sadaqah like other sadaqahs (alms).
That which is more authentic then this narration which indicates the obligation of this act of worship, is that which has come in the Saheehayn from Abdullah Ibn Umar May Allah be pleased with both of them:
Allah’s Messenger (ﷺ) has made Sadaqat-ul-Fitr obligatory, (and it was), either one Sa’ of barley or one Sa’ of dates (and its payment was obligatory) on young and old people, and on free men as well as on slaves.
The prophet commanded that it be given before the people go out to the prayer, they used to also give it a day or two before Eid, Ibn Umar used to also gather it amongst those who were In charge of charities, and if it was a day or two before Eid he would give it to those deserving of it.
The best time to give it is that which is between the rising of the true dawn on the day of Eid and the Imam going out to the prayer, and the permissible time for it to be given is a day or two before (or three). If it is given before that then it does not count, and it is only to be considered a charity from the charities. If it is given after the Eid prayer, then it does not count, and it is only a charity from the charities as comes in the narration of Ibn Umar May Allah be pleased with them both
In the narration of Abu Saeed Al Khudri may Allah be pleased with him in As Saheehayn he said:
We used to give one Sa’ of meal or one Sa’ of barley or one Sa’ of dates, or one Sa’ of cottage cheese or one Sa’ of Raisins (dried grapes) as Zakat-ul-Fitr.
Some of the people of knowledge differed, his statement a Saa’ of a meal, is it from that which is general and that which comes after it is defines it? Or is the word meal here considered wheat which was the Staple food of the people of that time.
We also take from this narration that it is permissible to give Zakatul Fitr as staple food from that which was mentioned in this narration and that which was not.
The amount of it is, upon every young, old, male, female, free person and slave from the Muslims a Saa’. The Saa’ is four handfuls, and the Saa’ of the prophet is known.
Our Shaykh Yahya may Allah preserve him estimated it to be equal to five cans of known pineapple cans. Some others have estimated it to equal to four cans of the oat soup.
Whilst some of the people of knowledge have estimated it to a certain number of Kilograms. Paying it in handfuls and the Saa’ is more befitting, following in it the prophet and it is more precise
Some of them have estimated dates to equal 1 kilogram and 800 grams, rice to equal 2 Kilograms and 45 grams, or like that and wheat to equal 2 Kilograms. These estimations generally will hopefully meet the intent for the one who is not good at counting, as for the one who is able to count and do it by means of considering a Saa’ and handfuls then that is what was done in the time of the prophet and should be done.
It is not permissible to give the Zakatul Fitr in the form of money, even if some of the people of knowledge have gone towards that (that it is allowed) but that which is correct is the opposite of that (that it is not allowed). For the prophet made it obligatory in a form of Staple foods, and the companions may Allah be pleased with them were upon that as well.
Also, because giving it in form of Money does not meet the intent which is that it is food for the poor on that day so that they may have different forms of food to eat.
Also giving it as staple foods shows the sign of the mercy of the believers, where as a person sees an individual from the Muslims on the day of Eid going from house to house giving the poor food which Allah has obligated upon him.
This is what was deemed correct by Shaykhul Islam and others from the people of knowledge such as our Shaykh Muqbil, Shaykh Ibn Baaz, Shaykh Ibn Uthaymeen, our Shaykh Yahya Al Hajooree and many others.
The one whom receives this, Zakatul Fitr, is one group of people and it is the poor and destitute, It is permissible for a person to give Zakatul Fitr from that which one receives, if he is poor and he is given Zakatul Fitr then it is permissible for him, rather obligatory for him to give Zakatul Fitr if he has more than that which nourishes him for that day. It is also permissible for a Muslim to give Zakatul Fitr from that which the people have given to him as gifts.
It is also permissible, if he is busy or fears that he will not be able to give it himself that he entrusts someone to give his Zakatul Fitr, thus it is permissible to give one of them money, and then he buys by way of it food to give away.
As for that which is given in a form of money, then what is correct from the statements of the people of knowledge is that it does not count for him, and that it is not accepted due to two reasons:
1. It is leaving off the guidance of the prophet
2. He has done something that the legislator has commanded with the opposite of. Money was present during their time and if the prophet wanted to give it in a form of money he would have given them Deenars and Dirhams or that which he wanted. Allah says
:﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم:64].
and your Lord is never forgetful,
The origin is that Zakatul Fitr should be given in the land the individual is in, but it is permissible if he does not find one who needs it that he sends it to another land.
The origin is also that every Muslim gives it from his own self, the husband gives it himself, the wife gives it herself from the wealth of her husband, or her own wealth, but if the leader of the household gives it for everyone then it is something good and no problem in it.
These are some of the rulings which are connected to this act of worship
Zakatul Fitr is a must upon everyone except for the one who is not able to give it and has nothing, thus we should strive in giving this Zakat which Allah has obligated upon us, due to two reasons:
1. As a means of purification, there is none amongst us except that he has a mistake, sin, or indecent acts or speech in this month, we Ask Allah for safety
2. Providing food for the needy
It is also permissible that you give Zakatul Fitr to one individual and due to that he may have food for the whole year.
Matter: Some of them may say if we give barley or similar to it from food, the people may not use it now, and may give it to their animals, or they may not eat it? We are not ordered with them eating it or not we are commanded with giving it based upon that which the prophet mentioned. The one who gives it from that (which people may not use) then it is good (in the fact that he gave it), and the one who gives it as rice or similar to that which the people use then that is also good.

ونسأل الله القبول والسداد.

 

الحمد لله والصلاة والسلام على رسول الله أما بعد:
فهذا هو *كتاب الحج*
من كتابي *(هبة السلام شرح بلوغ المرام)* وبه نكون قد جهزنا نصف الكتاب تجهيزا أوليا ولله الحمد والمنة وأسأل الله أن يسهل وييسر لنا التمام

 

صورة

الحمد لله والصلاة والسلام على رسول الله أما بعد:
فهذا هو *كتاب الزكاة* من كتابي *(هبة السلام شرح بلوغ المرام)* ولله الحمد والمنة.

 

الحمد لله والصلاة والسلام على رسول الله أما بعد:
فهذا هو *المجلد الثاني* من كتاب الصلاة من كتابي *(هبة السلام شرح بلوغ المرام)* ولله الحمد والمنة.