Question
(1)
Does Salat al-Eid require Athaan and Iqaamah?
Answer
(1)
Salat al-Eid does not require Athaan or Iqaamah as confirmed by the Sunnah. However, some scholars, may Allah have mercy upon them, said: it is called for by proclaiming: " Al-Salat Jamia'a "; but this is not supported by evidence and is, therefore, weak. It is not pertinent to follow the example of " Salat Al-Khosoof " because the eclipse of the sun occurs without prior warning to the people. This is in contrast to Salat Al-Eid.
The Sunnah is that there is no Athaan or Iqaamah nor is it called for by saying: " Al-Salat Jamia'a ". People attend and when the Imam rises to pray, the prayers are performed without Athaan or Iqaamah and is followed by the Khutbah.
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Question
(2)
Is it Sunnah that the Imam delivers his (Salat al- Eid) Khutbah from a minber (pulpit)?
Answer
(2)
Yes. Some scholars believe it is Sunnah citing the narration by Jabir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, delivered his Khutbah to the congregation then walked down towards the ladies. They state that walking down is only possible from a raised place; and base their conclusions on this action. Some other scholars believe that it is preferable not to deliver the Khutbah from a minber. May it please Allah, the matter is wide open.
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Question
(3)
What is the wisdom in following a different route when going and returning (to and from Salat al-Eid) on Eid Day?
Answer
(3)
For us, first and foremost is to follow the Sunnah of the Prophet, peace and blessings be upon him, as this is the Sunnah. It is also to publicly celebrate an occasion - the occasion of Salat al-Eid in all market places in the land. Whilst doing this we also visit some of the residents of such places, the poor and others. Finally, on the Day of Resurrection, these two different routes will be witnesses for you (that you attended Salat al-Eid and followed the Sunnah).
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Question
(4)
If someone misses Salat al-Eid, can it be performed at a later time?
Answer
( 4 )
Strictly speaking, it is not to be prayed at a later time. It is not Fardh on anyone who misses it. This is in contrast to the Juma'a. If someone misses the Juma'a prayers, one prays Dhuhur. The difference between the two is that Salat al Dhuhur is obligatory during its time; if someone could not perform Salat al-Juma'a it is obligatory that Salat al-Dhuhur is performed (instead). On the other hand, Salat al-Eid is (only prayed) in congregation if someone arrives in time; otherwise it is not obligatory on him.
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Question
(5)
What is the Sunnah regarding Salat al-Eid: is it that it should be performed inside the mosque or in an open space? If the answer is that it should be performed in the open, then as the built-up areas of a town expand and every time an open space is dedicated for Eid prayers, it is surrounded by buildings on every side and can not be considered an open space, would you please advise us, may Allah reward you.
Answer
(5)
The Sunnah regarding Salat al-Eid is that it should be conducted in an open space, as did the Prophet, peace and blessings be upon him. If the built-up area is extended, then the place for (Eid) prayers should be moved to an open space. However, it is not critical but is a matter of preference to do so and is not obligatory.
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Question
(6)
What is the rule regarding the additional Takbeers for Salat al-Eid and that the hands be raised when reciting the Takbeers?
Answer
(6)
The rule regarding the additional Takbeers is that they are Sunnah; if a person recites them he/she will be rewarded, but if he/she does not recite them he/she will not be punished. However, it is preferable that they should be recited so that Salat al-Eid is distinguished from other Salat. As for what is recited between the Takbeers, scholars have stated that Allah is to be praised and peace and blessings are invoked on the Prophet, peace and blessings be upon him, but this is not essential. Raising the hands with each Takbeer is Sunnah.
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Question
(7)
What is the rule if Eid occurred on a Juma'a (Friday)?
Answer
(7)
If Eid day happened to be on a Juma'a (Friday), then Salat al-Eid must be performed and the same applies to Salat al-Juma'a as did the Prophet, peace and blessings be upon him.
Whoever attends Salat al-Eid is exempt from attending Salat al-Juma'a but has to perform the obligatory Dhuhur prayers because it is an obligatory prayer that should not be disregarded.
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Question
(8)
What is the rule if I caught-up with the Imam performing Salat al-Eid whilst he was reciting the additional Takbeers. What do I do? Is it necessary for me to recite the Takbeers that I had missed?
Answer
(8)
If you joined the Imam whilst he was reciting the Takbeers, first recite Takbeer al-Ihram then follow the Imam for the rest. It is not necessary for you to recite the (additional) Takbeers that you (alone) had missed.
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Question
(9)
What is the rule regarding the congratulations exchanged on Eid day? Is there a prescribed text?
Answer
(9)
It is permissible to exchange congratulations on Eid day. There is, however, no prescribed text for it. What people are accustomed to is acceptable unless it is sinful.
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Question
(10)
Is there one or two Khutbahs for Eid? Please advise us, may Allah reward you.
Answer
(10)
The Sunnah is that one Khutbah is delivered on Eid day. It is also acceptable to deliver two Khutbahs as it has been reported that the Prophet, peace and blessings be upon him, did that. However, it is important not to neglect to address the ladies with special words as did the Prophet, peace and blessings be upon him. If the Imam is using a loudspeaker so that the ladies can hear him, then the last portion of the Khutbah should be addressed specifically to them. If not and the ladies could not hear him, the Imam should proceed afterwards to the ladies accompanied by one or two men to address the ladies.
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Question
(11)
What is the rule if people did not know that it was Eid Day until after " Zawal " (the sun is off-zenith)?
Answer
(11)
If they did not know of the Eid until after Zawal, they break their fast in the case of Eid-al-Fitr and hold Eid prayers the following day. In the case of Eid-al-Adhaa, they hold the Eid prayers the next day but not offer their sacrifices until after the Eid prayers. Some scholars believe that the sacrifice may be offered after Zawal but the former opinion is more on the side of caution.
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Question
(12)
What is your opinion regarding what some scholars, may Allah have mercy upon them, had stated that it is Sunnah to eat of the liver of the sacrificed animal? Is there any evidence?
Answer
(12)
They said: it is Sunnah to eat of the flesh of the sacrificed animal. There is evidence for this from the Holy Qura'an and the Sunnah. The Most High says (the meaning of which reads):
The Prophet, peace and blessings be upon him, commanded that one should eat from the sacrificed animal and he did indeed eat of his sacrifice. Thus this Sunnah is supported by both statement and deed. As for choosing to eat of the liver, it is possible that the scholars have chosen this because the liver is tender and is cooked more easily. This has nothing to do with the act of worship itself.
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Question
(13)
Please issue Fatwah, may Allah reward you, regarding the holding of several Eid prayers in the same town.
Answer
(13)
It is permissible if there is a need to do that and the same applies to al-Juma'a prayers for Allah, the Most High, says (the meaning of which reads):
If we did not accept this interpretation, it would mean that some people would not be able to perform al-Juma'a or Eid prayers. An example of the ' need ' is that the town expands so that there is hardship if people were to travel from one side (of town) to the other. If there is no need to hold several prayers, it must be performed in one place.
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Question
(14)
What is your opinion regarding what some scholars have stated that the person performing I'tikaaf attends the Eid prayers wearing the same clothes (he had been wearing during I'tikaaf)?
Answer
(14)
Our opinion is that this is contrary to the Sunnah for the Sunnah is that a person should wear some of his best clothing for the occasion of Eid, whether he was performing I'tikaaf or not.
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Question
(15)
What is the rule if the additional Takbeers of Salat-al-Eid are forgotten (and not remembered) until after one begins recitation (of the Qura’an)? Does one restart or what should one do?
Answer
(15)
If one forgets the additional Takbeers of Salat-al-Eid (and not remember) until he recites (from the Holy Qura’an), it is not required as it is a Sunnah whose time has elapsed; just the same as if one forgets to recite the opening Dua'a (and does not remember) until he begins to recite (from the Holy Qura’an).
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Question
(16)
What is the rule if one joins the prayers whilst the Imam is reciting the additional Takbeers?
Answer
(16)
An answer has already been provided regarding one who joins the prayers whilst the Imam is reciting the additional Takbeers. If, however, one joins whilst the congregation is bowing (Ruko’o), one has to recite the Takbeer of Ihram only and then bow. If one joins after (the recitation of the Takbeers), they are not recited (at all) as their time had elapsed.
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Question
(17)
Is the (designated) place where Salat-al-Eid is to be held considered a Mesjid and, therefore, the two Raka'as of greeting the Mesjid are required?
Answer
(17)
.
Yes, the (designated) place where Salat-al-Eid are offered is a Mesjid. It is for this reason that the Messenger, peace and blessing be upon him, prohibited the menstruating women from attending it and ordered them to stay away from it. Therefore, one should not sit down until one offers two Raka'as but should not offer any other voluntary prayers before or after (Salat-al-Eid) as the Prophet, peace and blessings be upon him, did not pray before or after it. However, there is a reason to offer the (two Raka'as) of greeting the Mesjid.
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Question
(18)
Is there a specific Sunnah one should perform on the night preceding the Day of Eid?
Answer
(18)
I know of no specific Sunnah (to be performed) on the night preceding the Day of Eid except the customary Remembrance and Takbeer as commanded by The Most High, the meaning of which is translated as follows:
" (He desires) that
you should complete the period and that you should magnify Allah for having
guided you." 2:185
One hadeeth has been reported regarding the excellence of celebrating the two nights preceding the Days of the two Eids, but the scholars have contested the hadeeth and I would not dare to confirm a Sunnah on the authority of such a hadeeth.
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Question
(19)
What are the texts of a general (absolute) Takbeer and a restricted Takbeer? Please benefit us with your opinion, may Allah reward you.
Answer
(19)
The text of (both) Takbeer (s) is to recite: " Allhu akbar, Allahu akbar " (or repeat a third time), then say: " La ilaha illa Allah, wa Allahu akbar, wa Allahu akbar wa lilahi alhamd. "
The general Takbeer may be recited at any time and the restricted Takbeer is that which is recited after the obligatory (daily) prayers. Some scholars, may Allah have mercy on them, had stated that the restricted Takbeer is (the name given to) the Takbeers recited at Eid al-Adha (starting) from the Fajr prayers on the Day of Arafat to the Asr prayers on the last day of the Days of Tashreeq and that the general Takbeer is to be recited on (the day) of Eid al-Fitr and on the 10th of Thee al-Hijjah.
The correct (and proper) way is to continue to recite the general Takbeer during Eid al-Adha till the last day of the Days of Tashreeq. Its duration is 13 days. The Sunnah is that men recite it loudly and the women silently.
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Question
(20)
What Sunnah is to be performed prior to offering Salat al-Eid?
Answer
(20)
The Sunnah for Eid al-Fitr is to eat an odd number of dates before leaving (home) for the Mesjid. For Eid al-Adha, the Sunnah is to eat of the (meat) of the sacrifice which is slaughtered AFTER the prayers. As for making full ablution, a group of scholars preferred this for Eid prayers as well as wearing some of one's best clothing. This, however, is not essential; one could perform wudu only and wear ordinary clothing.
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Question
(21)
Is the Sunnah to go to Eid prayers walking or riding?
Answer
(21)
The Sunnah is to walk unless one needs to ride; then there is no harm in riding.
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Question
(22)
What Surahs should the Imam recite for the Eid prayers after Surat al-Fatiha?
Answer
(22)
It is preferred that (the Imam) should recite either Surat Qaaf (in the first) and Surat Al-Qamar (in the second) or Surat Al-A'laa and Surat Al-Ghashiyah (respectively). It is permissible, however, to recite any other Surahs.
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Question
(23)
What is the rule regarding delivering the Khutbah of the Eid before the prayers?
What is the rule regarding attending the Khutbah (of the Eid)? Is it a stipulation for the correctness of the Salat?
Answer
(23)
To deliver the Khutbah of the two Eids before performing the prayers is a Bida'a (an innovation) that the Companions, may Allah be pleased with them, denounced.
To attend the Khutbah is not obligatory, whoever so wishes attends, listens and benefits; and whoever so wishes may leave. It is NOT a pre-condition for the correctness of Salat al-Eid because the stipulation should precede the requirement (in this case the prayers) and Khutbah of the Eid is delivered after the prayers.
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Question
(24)
Does the Khutbah of the Eid begin with seeking forgiveness, Takbeer or what? Please provide us with your Fatwah, may Allah reward you.
Answer
(24)
To start the Khutbah with seeking forgiveness is unusual and I know of no one who had said that. The scholars have differed whether to start with Praise or Takbeer; the matter is wide open. If one says:
" Allahu akbar, Allahu akbar, la ilaha illa Allah wa Allahu akbar wa Allahu akbar wa lilahi al-hamd ", then one has begun with Praise. The whole of (that sentence) is one single sentence. If one begins by saying: " Al-hamdu lilah wa Allahu akbar wa la ilaha illa Allah ", then he, too, has begun with Praise. The matter is wide open (to interpretation).
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Question
(25)
Is it Sunnah that the Khateeb delivers his Khutbah standing or is it correct that he may be sitting down?
The Sunnah for the Khutbah for (Salat) al-Juma'a and the (two) Eids is for the Khateeb to be standing as has been confirmed that the Prophet, peace and blessings be upon him, did.
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Question
(26)
If a man sacrifices on behalf of another, can the person on whose behalf the sacrifice is being offered have a haircut or shave?
Answer
(26)
The rules regarding the offer of sacrifice apply to the person on whose behalf the sacrifice is being offered. If a person delegates to another (the physical act) of slaughtering the sacrifice on his behalf, the rules of sacrifice relate to that person, not his agent.
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Question
(27)
Is it permissible for a person to comb his hair on the 10th of Thu-al-Hijjah?
Which is better: to sacrifice a ram or a cow?
Answer
(27)
It is permissible for a person to cut a little of his hair after slaughtering his sacrifice even on the (first) day of Eid.
To offer a ram in sacrifice is better than (to offer) one-seventh of a cow or a camel. If one, however, sacrifices a whole camel or cow; the scholars have stated that it is better than one sheep.
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Question
(28)
Which days are the " Known Days " and which are the " Numbered Days " that are mentioned in the Holy Qura'an?
Answer
(28)
The " Known Days " are the first ten days of Thu-al-Hijjah and the " Numbered Days " are the Days of Tashreeq.
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Question
(29)
What is the rule regarding the salat of one who only recited the Takbeer of Al-Ihram when performing Salat-al-Eid?
Answer
(29)
If one recites Takbeer al-Ihram only, his salat is correct, because the additional Takbeers after Takbeer-al-Ihram are Sunnah.
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Question
(30)
What is the rule regarding the carrying of arms when performing Salat al-Eid?
Answer
(30)
If there is a need to carry arms, then it may be carried, otherwise no.
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Question
(31)
What is the rule regarding (the exchange of) conversation whilst the Eid Khutbah is being delivered?
Answer
(31)
Some scholars have said that it is forbidden to converse whilst the Imam is delivering the Khutbah of the Eid. Others have said that there is no harm, as attending the Khutbah is not obligatory; therefore listening to it is not (obligatory) either. However, it is good manners not to talk because by talking one distracts himself and others who may be listening to, hearing or seeing him.
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Question
(32)
What is the rule regarding the slaughter of the sacrifice in the Eid place of prayers?
Answer
(32)
To slaughter the sacrifice in the Eid place of prayers is of the Sunnah as the Prophet, peace and blessings be upon him, did. But people got used to slaughter in their own homes to keep the areas surrounding the places of Eid prayers free of pollution.
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Question
(33)
Until what time is man forbidden from trimming his hair and nails during the first ten days of Thu-al-Hijjah?
Answer
(33)
Until such time as he has slaughtered his animal sacrifice.
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Question
(34)
In our town, the soldiers come out to the Eid place of prayers before the Emir. Once he arrives, they beat the drums as a salute for him; usually accompanied by music.
What is the rule regarding this? Is it permissible to attend Salat al-Eid in such a place? Please explain, may Allah reward you.
Answer
(34)
It is not permissible to beat the drums. It is, however, permissible to beat on the tambourines but not in the place or at the time of worship.
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Question
(35)
What are the rules, conditions, time and description of Salat al-Eid?
Answer
(35)
Eid prayers are Fardh Ain (obligatory) on men as most scholars are inclined to rule because the Prophet, peace and blessings be upon him, ordered and himself always did offer it. He even ordered older women, young maidens and menstruating women to attend but commanded the latter to stay away from the (actual) place of prayers. If a person misses it, he is not required to pray qadha (in lieu) afterwards because it is a congregational prayer. In this respect it is like the Juma'a prayers but as the Juma'a is performed at the time for Dhuhur prayers, a person is required to pray Dhuhur instead.
However, the time for Eid prayers is not the time for any other obligatory prayers and, therefore, Eid prayers are not offered later or an alternative prayer offered instead.
It is performed in the following manner:
Takbeer al-Ihram is (loudly) recited.
The opening dua'a is silently recited.
Six additional Takbeers are (loudly) recited.
Surat al-Fatiha and another Surah are recited, preferably either Surat al-A'alaa or Surat Qaaf, in the first raka'a.
For the second raka'a; a Takbeer is recited as one rises (from Sujood) followed by five (additional) Takbeers as one is standing.
Surat al-Fatiha is recited followed by another Surah. If Surat al-A'alaa was recited in the first raka'a, Surat al-Ghashiyah is recited in the second. If Surat Qaaf was recited in the first raka'a Surat al-Qamar is recited in the second.
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Question
(36)
Is the offer of a sacrifice on Eid Day obligatory or Sunnah?
Answer
(36)
It would have been better to have asked whether the offer of sacrifice, in general, is obligatory or not.
Scholars have differed in its being obligatory; some, like Abu Haneefah, say that it is. One narration states that Imam Ahmed had said that it is and, similarly, one statement by Imam Malik. It is the preferred opinion of Sheikh al-Islam Ibn Taymiyah because the Prophet, peace and blessings be upon him, commanded and consistently did offer a sacrifice. Some other scholars are of the opinion that it is Sunnah Mu'akkadah (a confirmed Sunnah) and that it is disliked for a person who can afford it not to offer it.
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Question
(37)
Should a person on a journey pray Salat al-Eid?
Answer
(37)
It is not obligatory as is al-Juma'a not obligatory upon a person who is (actually) traveling (on the open road). However, if the traveler is in a town where Salat al-Eid is (being) offered, he is obliged to pray with the Muslims.
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Question
(38)
If a person regularly fasts on Mondays and Thursdays, what is the rule should one such day falls on a day of the Days of Tashreeq (11th,12th and 13th Thu al-Hijjah)? Should one fast or not?
Answer
(38)
If either Monday or Thursday happens to be a day of the Days of Tashreeq, one should not fast. Both Aisha and Ibn Omar, may Allah be pleased with them, had said that it was not permitted to fast on the Days of Tashreeq except (in the case of) someone who is performing Hajj and Omrah (at the same time) who can not afford to offer a sacrifice. It is well known that nothing forbidden is performed to comply with a Sunnah (i.e. fasting Mondays and Thursdays).
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Question
(39)
What is your opinion regarding the " eids " that are being celebrated nowadays such as birthdays and national days etc. Would the ruling be any different if they were not called " eids "?
Answer
(39)
As for birthdays; if it is meant the celebration of the birth of Jesus, the son of Mary, peace be upon him, which the Christians celebrate as an act of worship, it is undoubtedly haram (forbidden) for Muslims to celebrate. It is a major haram because it is to uphold acts of Kufr (disbelief) and a person is in peril should he celebrate it. If a person celebrates his/her own birthday; it is closer to haram than makrooh
(disliked action). Similarly, to celebrate other special occasions is haram. The only recognized Islamic occasions that may be celebrated as Eid Days are: the Day of Fitr (after the month of Ramadhan), Eid al-Adhaa, and the weekly Eid of al-Juma'a.
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Question
(40)
If I were the only person who had sighted the crescent (the new moon) of Eid al-Fitr and it is not announced in the country that it has been sighted, do I break fast and celebrate the Eid whilst the rest of the country is still fasting in accordance with the hadeeth: " fast and break fast upon sighting the crescent "? Or should I follow my countrymen?
Answer
(40)
Scholars are of the opinion that if only one person sights the crescent of the month of Shawwal, he/she should continue to fast. This is because the requirement for sighting the crescent of the month of Shawwal is for two witnesses to confirm it. Some scholars are of the opinion that a person secretly breaks fast.
The first mentioned opinion is the better known of the school of thought of Imam Ahmed, may Allah have mercy on him.
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Question
(41)
Where can weak or disabled people perform Salat al-Eid?
When can they offer their sacrifices? Is it after their own prayers or after the prayers of the main Imam in the town?
Answer
(41)
Scholars are of the opinion that if there are weak or disabled people in the town who can not travel to the (designated out of town) place of prayers, then special Eid prayers are offered inside the town. The offer of sacrifice is then dependent on which of the two groups' prayers comes first. If the out of town prayers came first, sacrifices may be offered after it and vice versa. I believe it would also be acceptable to relate the offer of sacrifice to each individual and his place of prayers.
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Question
(42)
What is the rule regarding the attendance of women Salat al-Eid especially nowadays when fitnah has increased and some women go out wearing jewellery and make-up or perfume? If we still say that it is acceptable, what is your opinion in the light of the statement by Aisha, may Allah be pleased with her:
" if the Prophet, peace and blessings be upon him, saw what women have innovated, he would have forbidden them "?
Answer
(42)
It is our opinion that women should be ordered to attend the place of the Eid prayers to witness the blessings and join the Muslims in their prayers and supplications. They should, however, come out properly dressed and not wearing make-up or perfume and would, therefore, be applying the Sunnah and avoiding fitnah. If some women do go out wearing make-up or perfume, it is because of their ignorance and the shortcomings of their guardians. This does not invalidate the general legal rule, i.e. to order women to attend the Eid prayers. As for the statement by Aisha, may Allah be pleased with her, it is a well-known fact that if something haram (forbidden) is committed as a consequence of performing something halal (allowed), it (the halal) becomes haram. Even if MOST women go out in an unacceptable manner, we do not prevent ALL women from attending; we only forbid those women who do not comply.
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Question
(43)
I had fasted 29 days when it was announced late that night that the following day would be the 30th, i.e. a day of fasting. Having traveled to another country, I was told upon arrival that the following day, Eid would be celebrated in that country. Do I continue to fast as if I were in my own country or break fast and celebrate Eid with the Muslims of the country to which I had traveled?
Answer
(43)
It is your duty to break fast and celebrate Eid with the people of the country where you are. Had you fasted fewer than 29 days, you would have had to compensate for it later. But as you had fasted 29 days and the lunar month may be 29 or 30 days, you do not have to compensate for the 30th day being fasted in your country. Had both countries fasted 30 days you would have had to fast 30 days anyway.
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Question
(44)
Having fasted 29 days, Eid was being celebrated on the 30th day in the country where I had fasted. On the morning of the first day of Eid I traveled to another country where they were still fasting. Do I join them and fast or continue as if it were Eid?
Answer
(44)
As
you had broken fast in a legal manner, you do not have to fast. If the sun sets
upon you in one country and you travel afterwards to another and arrive there
before sunset, you do not have to fast.
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Question
(45)
In Mecca and Al-Quds (Jerusalem), is it preferable to perform Salat al-Eid in the designated places for Eid prayers or in the respective Haram (Sacred Mosque)?
Answer
(45)
It is better to perform Salat al-Eid in the designated places for Eid prayers. However, in Mecca it has been the age-old custom to perform Salat al-Eid in the Sacred Mosque. Similarly and for a very long time, it has been the custom to perform it in the Sacred Mosque at Medinah. In Medinah, it is doubtless better to perform the Eid prayers in the designated place for Eid prayers as was the case at the time of the Prophet, peace and blessings be upon him, and his four rightly-guided Khulafa'a.
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Question
(46)
When is the prayer's opening dua'a (supplication) recited for Eid prayers? Is it recited after Takbeer al Ihram or following the additional Takbeers?
Answer
(46)
It is recited after Takbeer al Ihram; so said the scholars, but the option to recite it after the last of the additional Takbeers is acceptable.
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Question
(47)
Is it a condition that the restricted Takbeer at the end of the prayers is recited only if congregational prayers are performed or should an individual recite it when praying alone?
Answer
(47)
It should be recited whether a person performs the prayers alone or in congregation. However, some scholars are of the opinion that it should only be recited if prayers are being performed in congregation.
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Question
(48)
If someone 's wudu (ablution) becomes void after the prayers, should one recite the Takbeers?
Similarly, if one left the mosque or a long time had elapsed (after the prayers were performed)?
Answer
(48)
It must be stated that there is no specific authenticated hadeeth from the Messenger, peace and blessings be upon him, regarding restricted Takbeers. There are, however, opinions from various scholars and the matter is wide open for interpretation. Even if it is completely omitted and a person only recites the remembrance of the prayers, it would be acceptable because all of it is remembrance of Allah, Most High. It is well known, however, that if a person's ablution becomes void, the remembrance of the prayers has to be recited, as it is not a pre-requisite to have ablution to recite the remembrance. The same applies to Takbeer and the same also applies should one have left the mosque, both the remembrance and Takbeer have to be recited. Should a long time elapse; if it was not recited out of negligence, it will still be required, but if not recited out of forgetfulness, it will have to be done at a later time.
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Question
(49)
Should the Takbeer precede the traditional remembrance at the end of each prayer?
Answer
(49)
As explained in reply to the previous question , there is no explicit authenticated hadeeth from the Prophet, peace and blessings be upon him, regarding restricted Takbeer and that it is all opinions of scholars. They are of the opinion that it precedes the general remembrance at the end of prayers.
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Question
(50)
In some of our mosques, the Mua'athin recites the Takbeer using loud speakers and the congregation repeats after him (loudly). Is this bida'a or acceptable?
Answer
(50)
It is Bida'a (innovation) because it is known of the guidance of the Prophet, peace and blessings be upon him, that each person recites the remembrance of Allah, Most High, to himself (silently). It is not acceptable that one should do (anything) contrary to the guidance of the Prophet, peace and blessings be upon him, and his Companions.
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Question
(51)
What is the rule regarding the offer of sacrifices and is it acceptable to offer them on behalf of a deceased person?
Answer
(51)
To offer a sacrifice is a confirmed Sunnah for those who can afford it so that a person sacrifices on his / her behalf and on behalf of one's household. To offer a sacrifice solely on behalf of a deceased person is not Sunnah as it has not been reported that the Prophet, peace and blessings be upon him, did it. As far as I know, it has not been reported that he, peace and blessings be upon him, or his Companions did offer a sacrifice solely on behalf of a deceased person. It has always been the case that a person offers a sacrifice on his / her behalf and on behalf of one's household. To include a deceased person in the dedication, however, is acceptable.
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Question
(52)
If there is no man present when it is time to slaughter a sacrifice, is it acceptable that a women slaughters?
Answer
(52)
Yes. A woman may slaughter a sacrifice or other animals (for food) because it is intended that both men and women participate in the acts of worship and devotion. The evidence is that when a woman was shepherding some sheep in an area called (Salaa) and a fox attacked a yew, she slaughtered it and the Prophet, peace and blessings be upon him, ordered them to consume its meat.
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Question
(53)
What is the rule regarding someone who had a haircut on the day of Eid al-Adha before attending the Eid prayers, despite his being advised to the contrary, but he insisted?
Answer
(53)
The verdict is that he did not obey the Messenger of Allah, peace and blessings be upon him, for the Prophet, peace and blessings be upon him, said:
" If any of you wishes to offer a sacrifice (for Eid Al-Adhha), then he should not have a haircut, shave or trim his nails once Thu al-Hijjah begins.”
Therefore, he has to repent to Allah, Most High, for what he has done. As for the sacrifice; this (having a hair-cut) does not affect it in any way. This contradicts popular belief that if a person trims his hair or nails during the first ten days of Thu al-Hijjah, his offer of sacrifice is invalidated. This (popular belief) is simply incorrect.
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Question
(54)
Can a person who has sacrificed offer some of the meat of the sacrifice to a kafir (unbeliever)? Should
a person who has sacrificed break his fast by eating of his sacrifice?
Answer
(54)
It is permissible that a person gives some of the meat of his / her sacrifice to a kafir as an act of charity on condition that the kafir is not of those who kill Muslims. If he is of those who do kill Muslims, he is not to be given anything. Allah, Most High, says the meaning of which is translated as follows:
" Allah forbids you not those who
warred not against you on account of religion and drove you not out from your
homes, that you should show them kindness and deal justly with them. Lo, Allah
loves the just dealers *
Allah forbids you only those who warred against you on account of religion and
have driven you out from your homes and helped drive you out, that you make
friends of them. Whosoever makes friends of them, (All) such are wrong doers.”
60:8-9
As for breaking fast by eating some of the meat of one's sacrifice, the answer is in the affirmative. If a person offers the Eid prayers, slaughters his / her sacrifice and eats from its meat before eating anything else, it is acceptable. Scholars actually state that it is preferable.
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