I used to look at veiled women as quiet, oppressed creatures -- until I was captured by the Taliban. In September 2001, just 15 days after the terrorist attacks on the United States, I snuck into Afghanistan, clad in a head-to-toe blue burqa, intending to write a newspaper account of life under the repressive regime. Instead, I was discovered, arrested and detained for 10 days. I spat and swore at my captors; they called me a “bad” woman but let me go after I promised to read the Quran and study Islam. (Frankly, I’m not sure who was happier when I was freed -- they or I.) Back home in London, I kept my word about studying Islam -- and was amazed by what I discovered. I’d been expecting Quran chapters on how to beat your wife and oppress your daughters; instead, I found passages promoting the liberation of women. Two-and-a-half years after my capture, I converted to Islam, provoking a mixture of astonishment, disappointment and encouragement among friends and relatives.

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Now, it is with disgust and dismay that I watch here in Britain

as former foreign secretary Jack Straw1 describes the Muslim

nikab -- a face veil that reveals only the eyes -- as an unwelcome

barrier to integration, with Prime Minister Tony Blair, writer

Salman Rushdie and even Italian Prime Minister Romano Prodi

leaping to his defense. Having been on both sides of the veil, I can

tell you that most Western male politicians and journalists who

lament the oppression of women in the Islamic world have no idea

what they are talking about. They go on about veils, child brides,

female circumcision, honor killings and forced marriages, and they

wrongly blame Islam for all this -- their arrogance surpassed only

by their ignorance. These cultural issues and customs have

nothing to do with Islam. A careful reading of the Quran shows

that just about everything that Western feminists fought for in the

1970s were available to Muslim women 1,400 years ago. Women

in Islam are considered equal to men in spirituality, education and

worth, and a woman’s gift for childbirth and child-rearing is

regarded as a positive attribute. When Islam offers women so

much, why are Western men so obsessed with Muslim women’s

attire? Even British government ministers Gordon Brown and

John Reid have made disparaging remarks about the nikab -- and

they hail from across the Scottish border, where men wear skirts.

When I converted to Islam and began wearing a headscarf, the

repercussions were enormous. All I did was cover my head and

hair -- but I instantly became a second-class citizen. I knew I’d

hear from the odd Islamophobe, but I didn’t expect so much open

hostility from strangers. Cabs passed me by at night, their “for

hire” lights glowing. One cabbie, after dropping off a white

passenger right in front of me, glared at me when I rapped on his

window, then drove off. Another said, “Don’t leave a bomb in the

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1 For his statements, please see :

(http://news.bbc.co.uk/2/hi/uk_news/politics/5410472.s

tm and

http://news.bbc.co.uk/2/hi/uk_news/politics/5411954.stm).

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back seat” and asked, “Where’s bin Laden hiding?” Yes, it is a

religious obligation for Muslim women to dress modestly, but the

majority of Muslim women I know like wearing the hijab, which

leaves the face uncovered, though a few prefer the nikab. It is a

personal statement: My dress tells you that I am a Muslim and that

I expect to be treated respectfully, much as a Wall Street banker

would say that a business suit defines him as an executive to be

taken seriously. And, especially among converts to the faith like

me, the attention of men who confront women with inappropriate,

leering behavior is not tolerable.

I was a Western feminist for many years, but I’ve discovered

that Muslim feminists are more radical than their secular

counterparts. We hate those ghastly beauty pageants, and tried to

stop laughing in 2003 when judges of the Miss Earth competition

hailed the emergence of a bikini-clad Miss Afghanistan, Vida

Samadzai, as a giant leap for women’s liberation. They even gave

Samadzai a special award for “representing the victory of women’s

rights.” Some young Muslim feminists consider the hijab and the

nikab political symbols, too, a way of rejecting Western excesses

such as binge drinking, casual sex and drug use. What is more

liberating: being judged on the length of your skirt and the size of

your surgically enhanced breasts, or being judged on your

character and intelligence? In Islam, superiority is achieved

through piety -- not beauty, wealth, power, position or sex.

I didn’t know whether to scream or laugh when Italy’s Prodi

joined the debate last week by declaring that it is “common sense”

not to wear the nikab because it makes social relations “more

difficult.” Nonsense. If this is the case, then why are cell phones,

landlines, e-mail, text messaging and fax machines in daily use?

And no one switches off the radio because they can’t see the

presenter’s face. Under Islam, I am respected. It tells me that I

have a right to an education and that it is my duty to seek out

knowledge, regardless of whether I am single or married.

Nowhere in the framework of Islam are we told that women must

wash, clean or cook for men. As for how Muslim men are allowed

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to beat their wives -- it’s simply not true. Critics of Islam will quote random Quranic verses or Hadith, but usually out of context. If a man does raise a finger against his wife, he is not allowed to leave a mark on her body, which is the Quran’s way of saying, “Don’t beat your wife, stupid.” It is not just Muslim men who must reevaluate the place and treatment of women. According to a recent National Domestic Violence Hotline survey, 4 million American women experience a serious assault by a partner during an average 12-month period. More than three women are killed by their husbands and boyfriends every day -- that is nearly 5,500 since 9/11. Violent men don’t come from any particular religious or cultural category; one in three women around the world has been beaten, coerced into sex or otherwise abused in her lifetime, according to the hotline survey. This is a global problem that transcends religion, wealth, class, race and culture. But it is also true that in the West, men still believe that they are superior to women, despite protests to the contrary. They still receive better pay for equal work -- whether in the mailroom or the boardroom -- and women are still treated as sexualized commodities whose power and influence flow directly from their appearance. And for those who are still trying to claim that Islam oppresses women, recall this 1992 statement from the Rev. Pat Robertson, offering his views on empowered women: Feminism is a “socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism and become lesbians.” Now you tell me who is civilized and who is not. (Yvonne Ridley is political editor of Islam Channel TV in London and co-author of “In the Hands of the Taliban: Her Extraordinary Story.”)

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The Quran is the Muslim scripture, that is to say the scripture of the followers of Islam. Islam is the religion established among the Arabs - a people until then largely confined to the Arabian Peninsula - by the Prophet Muhammad in the early seventh century. The Quran was revealed to Prophet Muhammad by God through the agency of the angel Gabriel; this took place partly in Mecca, his hometown, and partly in Medina, where he succeeded in creating a state in an otherwise stateless tribal society. The message was revealed in Arabic, the language of the people it was initially addressed to, even though the message was ultimately for the whole of humanity. The Quran specifically mentions that Muhammad was the messenger to the whole of mankind, and that he is the last messenger to be sent. Thus, the Quran is the final message that supersedes and reiterates the basic religion God ordained for the Jews and the Christians, as well as the Muslims. Today, the total number of Muslims in the world is over a billion, making up almost a fifth of the world’s population. For all

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Muslim communities, whatever their language and wherever they live, the Quran is their scripture.

The Basics

The first thing to understand about the Quran is its form. The Arabic word, ‘Quran,’ literally means both ‘recitation’ and ‘reading’. Similarly, the Quran was both recited orally and written down in book form. The true power of the Quran remains in the oral recitation, as it is meant to be read aloud and melodiously, but still the verses were written down on available materials as an aid to memorizing and guarding it, and these were collected and ordered in book form both privately and, at a later stage, institutionally. The Quran was not meant to tell a chronological story, and thus, the Quran should not be viewed as a sequential narrative like the book of Genesis. The Arabic book that goes by the name Quran is about as long as the New Testament. In most editions it is about 600 pages in length. In contrast to the Hebrew Bible and the New Testament, the Quran issued from the mouth of a single person, who recited what he heard from the angel Gabriel. On the other hand, both the Jewish and the Christian scriptures are collections of many books that were written down by a large number of human beings, and opinions differ as to their status as revelation.

How Is The Quran Organized?

The Quran is composed of 114 parts or chapters of unequal length. Each chapter is called a surah in Arabic and each sentence or phrase of the Quran is called an aaya, literally ‘a sign.’ Like the Bible, the Quran is divided into discrete units, referred to as verses in English. These verses are not standard in length or meter, and where each begins and ends was not decided by human beings, but dictated by God. Each one is a discrete act of locution of closed signification, or ‘sign’, denoted by the word aayah in Arabic. The shortest of the surahs has ten words, and the longest surah, which

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is placed second in the text, has 6,100 words. The first surah, the Fatihah (“The Opening”), is relatively short (twenty-five words). From the second surah onward, the surahs gradually decrease in length, although this is not a hard and fast rule. The last sixty surahs take up about as much space as the second. Some of the longer aayahs are much longer than the shortest surahs. All surahs, except one, begin with Bimillah hir-Rahman nir-Rahim, ‘In the Name of God, the Most-Merciful, the Compassionate.’ Each surah has a name that usually mentions a key motto within it. For example, the longest surah, Surah al-Baqara, or “The Cow”, is named after the story of Moses commanding the Jews to offer a sacrifice of a cow, which begins by God saying: “And remember when Moses said to his people: ‘God commands that you sacrifice a cow…’” (Quran 2:67) Since the various chapters are of various lengths, the Quran was divided by scholars of the first century after the death of the Prophet into thirty roughly equal parts, each part is called a juz’ in Arabic. This division of the Quran was done in order for people to memorize or read it in a more organized fashion, and it has no influence on the original structure, as they are mere marks on the sides of the pages denoting the part. In the Muslim month of fasting, Ramadan, one juz’ is usually recited every night, and the entire Quran is completed in the thirty days of the month.

Translations of Quran

A beginner should know a few points about Quran translations. First, there is a distinction between the Quran and its translation. In Christian view, the Bible is the Bible, no matter what language it may be in. But a translation of the Quran is not the word of God, for the Quran is the exact Arabic words spoken by God, revealed to Prophet Muhammad by Gabriel. The word of God is only the Arabic Quran as God says:

“Indeed, I revealed it as an Arabic Quran.” (Quran 12:2)

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A translation is simply an explanation of the meanings of the Quran. That is why one modern English translation has been titled “The Meaning of the Glorious Quran”: it strives only to give the meaning, but falls short, as any translation must, of reproducing the form of the Holy Book. The translated text loses the inimitable quality of the original, so be aware of the degree to which a translation reflects the original message at every level of meaning, and that it will probably not match it.. For this reason, all which is regarded as ‘recitation’ of the Quran is to be done in Arabic, such as the recitation of the Quran in the five daily prayers of the Muslims, Second, there is no perfect translation of the Quran, and, being human works, each almost always has errors. Some translations are better in their linguistic quality, while others are noted for their exactness in portraying the meaning. Many inaccurate, and sometimes misleading, translations that are generally not accepted as reliable renditions of the Quran by mainstream Muslims are sold in the market. Third, while a review of all the English translations is out of the scope of this article, some translations are recommended over others. The most widely read English translation is by Abdullah Yusuf ‘Ali, followed by that of Muhammad Marmaduke Pickthall, the first translation by an English Muslim. Yusuf ‘Ali’s translation is generally acceptable, but his footnote commentary, useful at times, can be odd and unacceptable. Another widespread translation is done by Dr. Hilali and Muhsin Khan called ‘Interpretation of the Meaning of The Noble Quran.’ Although it is the most accurate, the many transliterated Arabic terms and endless parentheses makes it hard to follow and confusing for a beginner. A newer version with more flowing text has been published by Saheeh International, and this is probably a better translation, as it combines both exactness in translation and readability.

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Exegesis (Tafseer in Arabic)

Although the meanings of the Quran are easy and clear to understand, one must be careful to make assertions about the religion without relying on an authentic commentary. Not only did Prophet Muhammad bring the Quran, he also explained it to his companions, and these sayings have been collected and preserved till this day. God says: “And We have sent down to you (O Muhammad) the message that you may explain clearly to men what is sent for them…” (Quran 16:44) In order to understand some of the deeper meanings of the Quran, one should rely upon commentaries which mention these statements of the Prophet as well as his companions, and not upon what they understand from the text, as their understanding of it is limited to their prior knowledge. A specific methodology exists for exegesis of the Quran in order to extract the proper meaning. The Quranic sciences, as they are called, are an extremely specialized field of Islamic scholarship which requires mastery in multiple disciplines, like exegesis, recitations, script, inimitability, circumstances behind revelation, abrogation, Quranic grammar, unusual terms, religious rulings, and Arabic language and literature. According to scholars of Quranic exegesis, the proper method of explaining the verses of Quran are: (i) Tafseer of the Quran by Quran. (ii) Tafseer of the Quran by the Sunna of the Prophet. (iii) Tafseer of the Quran by the Companions. (iv) Tafseer of the Quran by Arabic language. (v) Tafseer of the Quran by ‘opinion’, if it does not contradict the above four sources.

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Muslims are absolutely convinced of the greatness and importance of the Quran, which is usually mentioned with epithets like “noble,” “glorious,” and “pure.” What is it that so deeply moves the Muslim when reciting from the Quran, when seeing its verses, or when barely touching it? The style of the Quran is inimitable and of divine beauty and power. Try as he may, no man can write a paragraph that is comparable to a verse of the revealed Book. This has to do partly with the literary merit of the text and the efficacy of the words - their transforming and saving power - that is inimitable. It moves an illiterate shepherd to tears when recited to him, and it has shaped the lives of millions of simple people over the course of almost fourteen centuries; it has nourished some of the most powerful intellects known to human records; it has stopped sophisticates in their tracks and made pious believers of them, and it has been the source of the most subtle philosophy and of an art which expresses its deepest meaning in visual terms; it has brought the wandering tribes of humanity together in communities and civilizations upon which its imprint is apparent even to the most casual observer. To recite the Quran is the most sublime and edifying occupation for the Muslim, even when he or she does not intellectually understand its words, as is the case with most non-Arab believers. The Muslims’ desire to recite the Quran as beautifully as possible, and the art of tilāwat, the proper recitation, has developed into a science. Even when reciting the Book without embellishment, one has to observe certain rules of recitation. The hafiz, who “preserves” the Quran, i.e., knows it by heart, is highly respected, and boys and girls are sent at an early age to the mosque to memorize the ‘Book.’

In order not to besmirch the sacred character of the Quran, care should be taken that it is not left in a place where someone may accidentally stand, sit on or otherwise disrespect it; it is extremely disliked to use any book, let alone the Quran, as a prop for holding

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anything up. When not being read, the Muslim will replace it in the shelf of the bookcase, or on the lectern. Some people wrap it carefully in cloth in order to preserve it and also to be able handle it when not in a state of purity if needed. They also like to ensure that it is placed above other books, and they avoid just letting the Quran lie around. It is absolutely forbidden to take it into the place one urinates or defecates or that is a place of major impurity (toilets, middens, sheepcotes, city sewers, etc.). Even reciting it in such places is a thing not done.

Language of the Quran

The Quranic world view is closely tied to the Arabic language, which, like Hebrew and Aramaic (the language spoken by Jesus), belongs to the Semitic family. The Quran defines itself specifically as an ‘Arabic scripture’, and the message is shaped to the complex structure of the chosen language, a structure fundamentally different to that of any European tongue. The internal logic of Semitic languages is very different from that of Indo-European languages such as English, Latin, Sanskrit, and Persian. Every Arabic word may be traced back to a verbal root consisting of three, four or five consonants from which are derived up to twelve different verbal modes, together with a number of nouns and adjectives. This is referred to as the triliteral root, and specific words are formed from it by the insertion of long or short vowels and by the addition of suffixes and prefixes. The root as such is ‘dead’ - unpronounceable - until brought to life, that is to say vocalized, by the vowels, and it is according to their placing that the basic meaning is developed in a number of different directions. The root has som

etimes been described as the ‘body’ while the vowelling is the ‘soul’; or again, it is from the root that a great tree grows. Without understanding the meanings and the related concepts of the Arabic words, it is impossible to appreciate the richness of the associated meanings, the difficulty of translating words into English, and the interrelationships among Arabic words that are obvious in the original.

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The Muslims’ preoccupation with the sublime language of the Quran grew into the study of grammar and rhetoric, especially when non-Arabs entered the fold of Islam in increasing numbers and had to be taught about the peculiarities of the language of revelation. The belief that the Book was untranslatable forced those who embraced Islam to learn Arabic or at least to become acquainted with the Arabic alphabet. Many times, this led nations to actually adopt Arabic as their native languages, as is the case with all Arab nations save the Arabian Peninsula. This had immense consequences for other languages, such as Persian, Turkish, Malay and many others, who adopted the Arabic script. Quranic sayings and expressions are used as much in high literature as in daily conversations, even among non-Arabs, and Arab non-Muslims.

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Fourteen hundred years ago Islam gave women rights; rights

that could not have been imagined by European counterparts.

Bold words! Words that have been spoken repeatedly, especially

in the last two or three decades by Muslim converts, and Islamic

writers, academics and educators across the globe. Women’s

rights, responsibilities, and choices have been the subject of books,

articles, essays, and lectures. Sadly however, convincing the

world that Muslim women are not oppressed by Islam is a message that is just not getting through. Media headlines scream

oppression and the words Muslim, women, and oppression seem to

have become inextricably linked.

No matter what Muslim women do or say to try to convince the

world otherwise, words like hijab, burka, polygamy, and Sharia

seem to do little but convince people that Islam oppresses women.

Even educated, articulate women fulfilling the modest conditions

of hijab can do little to dispel the myths. Women who conduct

themselves with decorum and grace and function effortlessly in the

modern world have their achievements and successes celebrated.

However, if a woman wears a scarf, covers her hair or puts her

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religion above worldly pursuits she is immediately labelled

oppressed. One wonders if this is the case for women of other

religious persuasions. Are modest religious women of all faiths

labelled oppressed? Alternatively, is it just Islam?

The most visible sign of a Muslim woman’s faith is the

headscarf or hijab; it is also the garment that leads people to

believe that Islam oppresses women. Although Islamic scholars

unanimously agree that modest dress and head coverings are

obligatory in Islam, for the majority of Muslim women around the

world, to cover, or not to cover, is a freely made choice. The

women who chose to wear hijab view it as a right, not a burden

and many describe wearing hijab as liberation from the need to

conform to unrealistic stereotypes and images dictated by the

media.

What exactly do Muslim women say about themselves in

relation to the issue of oppression? In 2005, a World Gallup Poll1

entitled, What women Want: Listening to the voices of Muslim

Woman, revealed that the majority of women polled, in

predominantly Muslim countries resented lack of unity among

Muslim nations, violent extremism, and political and economic

corruption. The headscarf or hijab, or any garment covering the

face and body, often depicted as a tool of oppression was not even

mentioned.

The report concluded that “...most women in the Muslim world

are well aware that they have the same capabilities and deserve the

same fundamental rights as men. Majorities of females in each of

the eight countries surveyed said they believe women are able to

make their own voting decisions, to work at any job for which they

are qualified, and even to serve in the highest levels of

government.”

1 The Gallup Organization, Princeton, USA. The Gallup World Poll is the largest

available source of global public opinion data, providing access to the voices of

citizens in more than 130 countries and areas.

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Islam raised the level of women, they were no longer chattels being passed from father to husband. They became equal to men, with rights and responsibilities that take into account the nature of humankind. Unfortunately across the globe, Muslim women are victims of cultural aberrations that have no place in Islam. Powerful individuals and groups claim to be Muslim yet fail to practice the true principles of Islam. Whenever the media reveals unconscionable stories about honour killings, genital mutilation, forced marriage, the punishment of rape victims, women being confined to their homes or women being denied education they are revealing a tale of men and women who are ignorant about the status of women in Islam. “O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the bridal money you have given them. And live with them honourably. If you dislike them, it may be that you dislike a thing and God brings a great deal of good through it.” (Quran 4:19) The religion of Islam demands that women be treated with respect, honour, and justice. It condemns oppression of any kind. In Islam women, like men, are commanded to believe in God and to worship Him. Women are equal to men in terms of reward in the Hereafter. “And whoever does righteous good deeds, male or female, and is a true believer in the Oneness of God, such will enter paradise; and not the least injustice, even to the size of a speck on the back of a date stone, will be done to them.” (Quran 4:124)

Women in Islam have the right to own property, to control their own money to buy and sell, and to give gifts and charity. It is not permissible for anyone to take a woman’s wealth without her consent. Islam gave women formal rights of inheritance. Women

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in Islam have the right to an education; seeking and acquiring knowledge is an obligation on all Muslims, male or female. Muslim women have the right to accept or refuse marriage proposals as they see fit, and married women are completely free from the obligation of supporting and maintaining the family. Working married women are free to contribute to the household expenses, or not, as they see fit. Women have the right to seek divorce if it becomes necessary.

Prophet Muhammad, may God praise him, said, “A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission.” The people asked, “O God’s messenger! How can we know her permission?” He said, “Her silence (indicates her permission).” 2

A women was given by her father gave her in marriage when she was a matron and she disliked that marriage. So she went to God’s Messenger and he declared that marriage invalid. 3 The religion of Islam declares that women are worthy human beings deserving of respect, and the right to be free from oppression. Women have the right to a decent life, without facing aggression or abuse of any kind. They have the right to pursue a life that is pleasing to them within Islamic boundaries. Nobody has the right to force women to be less then they want to be. The true teachings of Islam, declare that women should be held in a position of high regard.

Sadly, it is true that some Muslim women are oppressed, but across the globe, some women are treated badly by some men, of all religious persuasions and ethnicities. It is possible to say that such and such a government oppresses women, or that Muslim men in such and such a country think it is acceptable to beat

2 Saheeh Bukhari 3 Saheeh Bukhari

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women, however, it is not correct to say that Islam oppresses women. If women were given their God given rights, as set out in the religion of Islam, the global oppression of women could be trampled into oblivion.

Prophet Muhammad, may God praise him, said, “None but a noble man treats women in an honourable manner. And none but an ignoble treats women disgracefully.” 4


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The end of Ramadan is marked by all Muslims going to Morning Prayer services and then the Islamic Holiday Eid Al-Fitr begins.
The Night Preceding Eid Al-Fitr
The night before Eid al-Fitr is regarded as a very blessed night and Muslims believe that it should be spent in nafl (voluntary) salat (prayers) and worship. There will be no taraweeh prayers on this last night of Ramadan, but a devout Muslim will spend the night in prayer, remembrance of Allah and reading the Quran.

Before the Eid al-Fitr salat, Mulsims will be sure to pay the “Sadakah Al-Fitr.” This is money due to the poor and the needy. Every Muslim must pay this, even the poor. Sadakah al-Fitr is a fairly small amount of money equal to 1.75 kilograms of wheat for every person in the family.
On this topic, Ibn 'Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, made zakat al-Fitr obligatory for the Muslims - slave and free, male and female, young and old, being a sa' of dates or a sa' of barley. He commanded that it be paid before people went out to the prayer." (Muwatta, Book 17, 52)

Preparing to go to Eid Al Fitr Salat
The morning of Eid al-Fitr, it is considered sunnah (consistent with the ways of the prophet) to perform certain acts in preparation of thanking Allah for a blessed Ramadan. These acts include:
•Wake up early in the morning and take a bath.
•Brush the teeth with a Miswak or a toothbrush.
•Wear the best available clothes.
•Wear perfume (men only.)
•Eat a few dates before the Eid prayer.
•Recite the following Takbir in the low voice while going to the 'Eid prayer: "Allahu Akbar Allahu Akbar La Ilaha Ila Allah Wa Allahu Akbar Allahu Akbar Wa Lillahi Alhamd."

Eid Al-Fitr Salat (Prayers)
In Islam, the Eid prayers should be performed in an open field or area if possible. It is not recommended to conduct Eid prayers in every single mosque. It is said to be a time for Muslims to celebrate Eid together in large gatherings. If a large field or park is not available, then a large mosque will suffice.
The Eid prayer is mandatory for every male Muslim. Muslim women must attend Eid prayers if there are no emergency situations in the home, such as issues involving small children or sick and elderly parents that require assistance or tending. The Eid prayer should be attended and prior to the prayer takbir should be recited:"Allahu Akbar Allahu Akbar La Ilaha Ila Allah Wa Allahu Akbar Allahu Akbar Wa Lillahi Alhamd."
When not reciting the takbir (above), saying zikr (remembrance of Allah) is recommended. No nafl salat (voluntary prayers) are recited in the home prior to or after the salat; Muslims may recite nafl salat in the home after returning from the Eid prayers.

The Eid prayer is distinct from other Muslim prayers. The Imam will lead the salat (prayers) and there will be six sets of takbirs (Allah Akbar). Three of the takbirs will be in the beginning of the salat. After each takbir, the hands are raised to the ears. At the beginning of the second rakat, after the Imam or sheik recites the Fatiha and something from the Quran, an additional three takbirs are recited. Some mosques will do all six takbirs at once at the beginning of the salat and then proceed with the prayer.

The Eid Prayer Khutbah (Sermon)
The Khutbah itself is regarded as an inspirational event and it involves praising Allah. Muslims should listen intensely and reverently to what the Imam has to say. It is regarded as a time to remember Allah’s blessings and to be thankful to be present in such an assembly. Muslims should not leave the Eid prayer early hoping to avoid the crowds; they should stay until after the final dua is said; then, it's customary to greet everyone in the room with a congratulations or “Ramadan Mubarak.”
Eid Al-Fitr Celebrations Begin at the End of Ramadan
Islamic holidays and celebrations are unlike Christian or Jew celebrations. In a non-Islamic situation, there may be partying, dancing, music and singing – this is not so in a Muslim community. Muslims will visit friends and relatives, drink Arabic coffee, chat, hug each other, and then praise Allah for His bounty at the end of Ramadan. It is normal for Muslim families to make the rounds, visiting each home for a brief period of time. It is considered inappropriate to refuse Arabic coffee when offered.
Wishing a blessed Eid Ul Fitr to the whole Islamic Ummah.

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Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.
"Eid' ' is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express theirjoy and happiness.
The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year's, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.
The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.
The Baatinis have their own festivals too, such as "Eid al-Ghadeer" , when they claim that the Prophet (i) gave the khilaafah to ' Ali      and to the twelve imaams after him.
The Muslims are Distinguished by their Festivals

The Prophet's words,
"Every nation has its festival , and this is your festival."
.. .indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or tojoin in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers' day, and al-Mawlood al-Nabawi (Prophet's Birthday).
The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas who said:
"The Messenger of Allaah (££) came to Madeenah and the people had two days when they would play and have fun. He said , 'What are these two days?' They said , 'We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (££) said, 'Allaah has given you something better than them , the day of Adhaa and the day of Fitr.'" (Sunan Abi Dawood, 1134)
These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.
There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee'ah
1 - Ahkaam al-Eid (Rulings on Eid)

Fasting

It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa'eed al-Khudri who said that the Messenger of Allaah (i) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa). (Reported by Muslim, 827)
Ruling on the Eid Prayers

Some of the scholars say that Eid prayers are waajib (obligatory) - this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (i) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning),
"Therefore turn in prayer to your Lord and sacrifice (to Him only)."
[al-Kawthar 108:2]
6i.e. the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (i) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu'akkadah. This is the view of the Maalikis and Shaafa'is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (i) by doing so, should be sufficient motivation.
Essentialsand Timing of Eid Prayer

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


'Umar      said:
"The prayer of Eid and al-Adhaa is two complete rak'ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed."
Abu Sa'eed said:
"The Messenger of Allaah (££) used to come out to the prayer-place on the day of Fitr and al-Adhaa , and the first thing he would do was the prayer."
The Takbeer is repeated seven times in the first rak'ah and five times in the second, the Qur'aan is to be recited after each.
It was reported from 'Aa'ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak'ah and five in the second, apart from the takbeer of rukoo'. (Reported by Abu Dawood; saheeh by the sum of its isnaads)
If a personjoining the prayer catches up with the imaam during these extra takbeeraat, he should say "Allaahu akbar' ' with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn 'Uqbah entered the mosque when Ibn Mas'ood, Hudhayfah and Abu Moosa were there, and said, "Eid is here, what should I do?' ' Ibn Mas'ood said:
"Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (££) and make du'aa', then say Say 'Allaahu akbar', praise and thank Allaah, send blessings on the Prophet (££)...etc." (Reported by al-
Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa' and elsewhere)
Recitation of Qur'aan in Eid Prayers

It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa'ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that 'Umar ibn al-Khattaab asked Abu Waaqid al-Laythi,
"What did the Messenger of Allaah (££) used to recite at [Eid] al-Adhaa and al-Fitr?" He said , "He used to recite Qaaf. Wa'l-Qur'aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa'ah wa anshaqq al-qamar [al-Qamar 54:1]."
Most of the reports indicate that the Prophet (H) used to recite Soorat al-A'laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu'maan ibn Bishr said:
"The Messenger of Allaah (££) used to recite on the two Eids and on Fridays, Sabbih isma rabbika'l-a'laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (SaheehMuslim, 878)
Samurah      said:
"The Prophet (££) used to recite on the two Eids , Sabbih isma rabbika'l-a'laa [al-A'laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1]." (Reported by Ahmad and others; it is saheeh. Al-Irwaa', 3/116)
The Prayer Comes before the Khutbah

One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ' Abbaas, who testified that the Messenger of Allaah (i) prayed before the khutbah on Eid, then he gave the khutbah. (Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).
Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa'eed
"The Prophet (i) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then."
Abu Sa'eed said:
"This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, 'You have changed it, by Allaah!' He said, 'O Abu Sa'eed, what you know is gone.' I said, 'What I know, by Allaah, is better than what I do not know.' He said, 'The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.' " (Reported by al-Bukhaari, 956)
Anyone who wants to leave during the khutbah is allowed to do so
' Abd-Allaah ibn al-Saa'ib said:
"I attended Eid with the Prophet and when he finished the prayer, he said: "We will give the khutbah , so whoever wants to sit (and listen to) the khutbah , let him sit, and whoever wants to leave, let him go.' "
(Irwaa' al-Ghaleel, 3/96)
Not Delaying the Prayer for Too Long

' Abd-Allaah ibn Bishr, the companion of the Prophet (i), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, "At the time of the Prophet (i) we would have finished by now," and that was at the time of al-Tasbeeh. (Reported by al-Bukhaari)
Naafil Prayers in the Prayer-Place

There are no naafil prayers to be done either before or after the Eid prayer, as Ibn 'Abbaas reported that the Prophet (i) used to come out on the day of Eid and pray two rak'ahs, with nothing before or after them.
This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak'ahs for Tahiyat al-Masjid ("Greeting the mosque' ' ) before sitting down.
If People did not know about Eid until the Next Day

Abu 'Umayr ibn Anas reported from his paternal uncles among the Ansaar who said:
"It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (i) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day." (Reported by the five. It is saheeh; al-Irwaa', 3/102)
If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak'ahs.
Women's Attendance at Eid Prayers


Hafsah said:
"We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister's husband had taken part in twelve campaigns with the Prophet (i) and [she said], 'My sister was with him on six of them.' She said, 'We used to treat the wounded and take care of the sick. My sister asked the Prophet (i) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, 'Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.' When Um 'Atiyah came, I asked her, 'Did you hear the Prophet (i) [say this]?' She said, 'May my father be sacrificed for him' - and she never mentioned him without saying 'may my father be sacrificed for him' - 'I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself." (Saheeh al-Bukhaari, 324)
The 'young girls' ('awaatiq, sing. 'aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (H).
Where it says "My sister was with him , " it seems that there is something omitted, probably, "...the woman said." [This is reflected in the translation above. Translator]
"Her jilbaabs," - she should lend her some of her clothes that she does not need.
"Secluded , " - they would have a curtain in the corner of the house behind which virgins would stay.
"Menstruating women," - huyyad, sing. haa'id - this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).
"Menstruating women should avoid the prayer-place itself, " - Ibn al-Munayyir said: "The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.' '
It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.
The hadeeth urges everyone to attend Eid prayer, and to co¬operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah - apart from mosques. The hadeeth also indicates that women should not go out without ajilbaab.
This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).
Ibn Abi Shaybah also narrated that Ibn 'Umar used to take whoever he could of his household out to the Eid prayers.
The hadeeth of Umm 'Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.
Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm 'Atiyah:
"Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that 'Abd-Allaah ibn al-Mubaarak said: 'I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that 'Aa'ishah said: 'If the Prophet (i) had seen what has happened to women, he would have stopped them from going to the mosquesjust as the women of Bani Israa'eel were stopped.' It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.' ' (Al-Tirmidhi, 495)
Umm 'Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (i) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of 'Aa'ishah,
"If the Prophet (££) had seen what has happened to women , he would have stopped them from going to the mosques."
6 do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)... It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).
Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the "shepherds' ' who are responsible for their "flocks' Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.
2-Aadaab al-Eid (Etiquette of Eid)

Ghusl (Taking a Bath)

One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta' and elsewhere that 'Abd-Allaah ibn 'Umar used to take a bath on the day of al-Fitr before coming to the prayer-place. (al-Muwatta' 428)
It was reported that Sa'eed ibn Jubayr said:
"Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out."
This is what Sa'eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.
Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.
The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.
Eating before Coming Out

One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said:
"The Messenger of Allaah (i) would not go out on the morning of Eid al-Fitr until he had eaten some dates... and he would eat an odd number." (al-Bukhaari, 953)
It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah. (Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one's sacrifice.
Takbeer on the Day of Eid

This is one of the greatest sunnahs of this day, because of the words of Allaah:
"... (He [Allaah] wants that you) must complete the same number (of days) , and that you must magnify Allaah (say Takbeer - 'Allaahu akbar') for having guided you so that you may be grateful to Him."
[al-Baqarah2:185]
Al-Waleed ibn Muslim said:
"I asked al-Awzaa'i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, 'Yes, 'Abd-Allaah ibn 'Umar used to say it aloud on the day of Fitr until the imaam came out.' ' '
Abu 'Abd al-Rahmaan al-Sulami said: "On Eid al-Fitr they would say it louder than on Eid al-Adhaa.' ' Wakee' said, "i.e., the takbeer.' ' (Irwaa', 3/122).
Al-Daaraqutni and others reported that when Ibn 'Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.
Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said:
"The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer." (Irwaa', 2/121)
The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, ' Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-'Eidayn from a group of the salaf. An example of this is the report that Naafi' ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, "Why do you not make Takbeer?' ' Ibn Shihaab al-Zuhri said, "The people used to make Takbeer from the time they left their homes until the imaam came in.' '
The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.
The Wording of the Takbeer

Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas'ood used to say Takbeer on the days of Tashreeq as follows:
"Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah , wa Allaahu akbar, Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great... there is no god but Allaah , Allaah is Most Great, and to Allaah be praise)."
Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase "Allaahu akbar' ' repeated three times.
Al-Muhaamili also reported that Ibn Mas'ood used to say:
"Allaahu akbaru kabeeran , Allaahu akbaru kabeeran , Allaahu akbar wa ajall , Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great of All , Allaah is Most Great of all , Allaah is most Great and Most Glorious , and to Allaah be praise)." (al-Irwaa', 3/126)
Congratulating One Another

People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another,
"Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you"
6 or "Eid mubarak' ' and other similar permissible greetings.
Jubayr ibn Nufayr said:
"At the time of the Prophet (££), when people met one another on the day of Eid , they would say, 'Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).' " (Ibn Hajar. Its isnaad is hasan. Fath, 2/446)
The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person's repentance and so on.
There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.
At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: "If someone congratulates me, I return the greeting, but I do not initiate it.' '
Looking One's Best for Eid

' Abd-Allaah ibn 'Umar (4e>) said:
'"Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (i) and said, "O Messenger of Allaah, buy this and wear it for Eid and when the delegations come." The Messenger of Allaah (i) said, "This is the clothing of the one who has no share of the Hereafter..." (Reported by al-Bukhaari, 948)
The Prophet (i) approved of 'Umar's idea of looking one's best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jaabir      said:
"The Prophet (i) had a jubbah that he would wear on Eid and on Fridays." (Saheeh Ibn Khuzaymah, 1765)
Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.
Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?

Ruling on Listening to the Eid Khutbah

Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p. 234):
"When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (H) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways 6 the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that 'Abd-Allaah ibn al-Saa'ib said: "I attended Eid with the Messenger of Allaah (H), and when he had finished the prayer, he said:
"We are going to give a khutbah , so whoever wishes to sit (and listen) to the khutbah , let him sit down , and whoever wants to leave, let him go.'' '
Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo' Sharh al-Muhadhdhab, p. 23:
"It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa'i said: 'If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.
In al-Sharh al-Mumti' 'ala Zaad al-Mustanfi' by Ibn 'Uthaymeen, 5/192, it says:
"[Ibn Qudaamah's] words, 'like the two Friday khutbahs' means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The
27
Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning):
"O you who believe! When the call for prayer on the day of Jumu'ah (Friday) is given, come to the remembrance of Allaah [Jumu'ah khutbah and prayer], and leave off business ..."
[al-Jumu'ah 62:9]
Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says 'like the two Friday khutbahs'.' '
One of the scholars said: "It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.' '
Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam's Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.
To Go Out Oneb y One Route and Come Back by Another

Jaabir ibn 'Abd-Allaah reported that the Prophet (H) used to vary his routes on the day of Eid. (Reported by al-Bukhaari, 986)
It was also reported that the Prophet (H) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people's needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.
Warning Against Wrongdoing

Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that, "Whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.' ' This hadeeth was reported with two isnaads, one of which is da'eef (weak), and the other is very da'eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.
Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women - may Allaah guide them - go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques - the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men's departure until the women have left.
Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.
Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting, which some people regard as a heavy burden, is over.
We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.


(*) Note: All verses are interpretations of the Meanings.


Source: huda.tv

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All praise is due to Allaah. We thank Him, we seek for His help and forgiveness. We also seek His refuge against the evils of our souls

and that our deeds. Whoever Allaah guides , nobody can mislead him, and whoever He misleads will never have no guide. I testify that there is no deity worthy of worship except Allaah and that Muhammad is His Servant and Messenger. May He bestow Peace and blessing upon this noble Prophet, his family and companions.
Fellow Muslims! Fear Allaah as He should be feared for, the fear of Allaah is the best treasure for you.

Dear Muslims! Months, days and years are made to determine lifespan and to afford people the oppurtunity to perform good deeds. Further, death do patrol day and night to take the souls of those whose time is due and you shall be addressed on the Day of Ressurection on account of your deeds. It is then that your Lord will say:
“These are only your deeds that has been recorded for you and for which I am going to reward you. So, whoever gets a good reward should be thankful to Allaah and whoever gets otherwise should only blame himself.”   
Dear brothers! Your month of Ramadan has now gone with your deeds. Let those who have committed wrong among you quickly repent and mend their ways before Door of Repentance is closed and let those who have done good continue on the same for, the best of all acts of obedience are the the ones followed up with its like. Be concerned more over the acceptance of your deeds than over the deeds itself for, Allaah does not accept deeds except from the pious ones. Also, beware of following up good deeds with bad ones because, if we say that good deeds eradicate bad ones, it is also not impossible that bad deeds destroy good ones.
Brothers in faith! You were - during the just concluded month of righteous - fasting in the day, praying in the night and doing different kinds of sacrificial acts in oder to get reward and to be saved from the Fire. With the depature of this month, a stage of our live has passed. Such is how we pass days of this life in stages on our way to the everlasting abode. Indeed, continuation of good deeds at all time is character of righteous people for, acts of obedience do not have a specific time; it is rather Allaah’s unconditional right upon His servants as long as they are alive. Though, month of Ramadaan is an opportunity for the faithfuls to race with one another towards good deeds and an opportunity to direct one’s soul towards meritorious acts and keep it from vices; yet, it is quite incumbent on Muslims to remain on the path of righteousness even after Ramadaan. Worshipping Allaah should not be restricted to Ramadaan alone for, there is no end to Muslim’s worship except when he dies. What evil people those who worship only time and do not know Allaah except in Ramadaan!

Dear Muslims! Certainly, the acceptance and rejection of deeds in this month have signs. Among the signs of acceptance of good deed is when it is followed up by good deeds and it is among the signs of rejection to follow up one’s good deeds with evil ones. Therefore, follow up the good deeds with its like, it will be a sign of acceptance of that good deed and follow up your evil deeds with good ones, that will indicate that those evil deeds have been overlooked. Allaah says:
“Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice)." (Hood 11:114)   
The Prophet saws also said:
“Fear Allaah wherever you are, follow up the evil deed with good one it will remove it and relate with people with good conduct.” (Reported by At-Tirmidhee)
Let those who are determined to go back to sins after Ramadaan know that Allaah is always pleased with those who obey Him regardless of the month the obedience takes place and is angry with those who disobey Him irrespective of the month the disobedience takes place. The essence of posperity lies in long life and good deeds and a person’s continuation of good deeds without restricting it to a certain period, particular month or special place is a sign of one’s righteousness and acceptance of his good deeds.

Fellow Muslims! Though Ramadaan season is now gone, yet, fasting is still recommended in other months. The Messenger of Allaah saws has recommended fasting on Mondays and Thursdays. He said:
“Deeds are presented to Allaah on Mondays and Thursdays and I would like that my deeds be presented while I am fasting."
It is also reported that he admonished Aboo Hurayrah ra thus:
"Fasting for three days in every month is (equal to) fasting forever." (Reported by Al-Bukhaaree and Muslim).
He also said:
Whoever fasts in the month of Ramadaan and then follows it with six days fasting in Shawwaal has done as if he has fast for live." (Reported by Muslim)
Though, night prayer during Ramadaan might have gone; yet, the night prayers throughout the year is also recommended. It has been authentically reported from the Prophet saws that
"Allaah use to descend to the nearest heaven to this world when it is the last third of the night and say: 'Who is going to call Me that I may answer him? Who is going to ask from Me that I may give to him? Who is going to seek for my Forgiveness that I may forgive him?"
Therefore, the most pleasing to Allaah of all acts are the ones that are continuously done.
Fellow Muslims! While there are a set of youths who during the noble month of Ramadan were busy passing their time in lustful things, sins and acts of obedience, there are others who were busy doing deeds of righteousness such as I‘tikaaf in the Houses of Allaah severing all ties with fellow creatures and meditating with the Creator. They gave obedience of their Lord preference over their own desires. You would see them bowing, prostrating and reciting the Glorious Qur’aan. Such youths are the hope and pride of this Ummah.
Dear Muslims! Fear Alllaah for fear of Allaah is the head of all matters. Obey Allaah and keep away from His restrictions, you will achieve His pleasure and be saved from His torment. Do not go back to sins and disobedience so as not to be entitled to His punishment.
Dear brothers, thank your Lord for making you complete the fasting of this month. Enjoy your Eid by remaining consistent on the those good deeds and keep away from undesirable things that are capable of removing Allaah’s favors from you. One of our righteous predecessors said:
“Each day in which no act of disobedience to Allaah is committed is Eid and each day a believer spent in acts of obedience to his Lord is Eid”

Source: huda.tv

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Que penseriez-vous d'une maison qui n'a fourni aucun abri et aucune intimité? Que penseriez-vous d'un repas qui a fourni aucune nourriture et aucune énergie? Il ne faut pas beaucoup pour se rendre compte que si l'on était dans la vente de l'une de ces il ferait faillite très rapidement. Pourtant, étonnamment les règles semblent être différent quand il s'agit de l'autre besoin fondamental: vêtements, notamment des vêtements de femmes. Tous les centres de la mode l'année en Europe et en Amérique viennent avec les dernières créations. Et qu'ont-ils conçus? Une autre façon de ne pas couvrir le corps;. La robe équivalent de la maison qui n'offre aucune protection et aucune intimité On pourrait se demander si une personne n'a pas voulu se couvrir pourquoi seraient-ils acheter quoi que ce soit, et encore moins de l'ensemble des modes coûteux, pour atteindre cet ? Si nous y réfléchissons, nous pouvons voir la tension entre les deux forces. Tous les êtres humains (sauf pour la poignée de déviants qui se naturalistes appellent) ont un sens inné de la honte. Les gens de toutes les religions s'accordent sur ​​la nécessité de se couvrir en public.Pourtant, nous trouvons aussi une force qui favorise la nudité. De larges segments de l'humanité sont pris entre deux impulsions: pour couvrir ou ne pas couvrir. Nos modèles de vêtements reflètent différents niveaux de compromis entre ces forces opposées. Pourquoi? Que se passe-t-il? La science ne peut répondre à la question. Il ne peut retracer les origines de forces qui ont lieu au fond de notre esprit. En outre, plus de la création scientifique est toujours dominé par les partisans de M. Darwin et le darwinisme est un système de croyance n'est pas la science. Leurs croyances les empêchent de traiter honnêtement avec un simple fait: alors que tous les autres animaux ont une peau qui leur offre une protection contre les éléments, les êtres humains n'ont pas. Les singes peuvent vivre sans vêtements, les êtres humains ne peuvent pas. Le Coran répond à la question. Nos corps n'ont pas développé notre peau --- si mince et sans fourrure dont elle a besoin revêtement extérieur de protection --- à cause de certains accidents évolution inexpliquée. Notre Créateur a conçu de cette façon nous aurons toujours besoin de vêtements. Il a également mis en nous le sentiment de honte qui nous oblige à nous couvrons. D'autre part, le premier acte de Satan était de provoquer Adam et Eve à s'exposer: «Alors, par la tromperie, il a provoqué leur chute, lorsqu'ils eurent goûté de l'arbre, leurs parties honteuses devenu manifeste pour eux, et ils ont commencé à coudre ainsi que les feuilles du jardin de leur corps ". [Al-Araf, 07:22]. C'est la source de la tension que nous voyons. Deux forces opposées. Bien et le mal. Grâce à cette toile de fond que nous pouvons comprendre l'importance de vêtements. "Oh fils d'Adam! Nous leur avons attribué vêtement sur ​​vous pour couvrir votre honte ainsi que d'être un ornement pour vous. Mais le vêtement de la piété --- qui est le meilleur." [Al-Araf, 07:26]. L'adresse est ici de toute l'humanité, soulignant ainsi le besoin humain universel à nous couvrir correctement. Le Coran met en garde alors que Satan n'a pas été terminé après sa première tentative: «Oh fils d'Adam Laissez-vous séduire par Satan pas de la même manière qu'il a obtenu vos parents sur le jardin, les dépouillant de leurs vêtements, afin d'exposer leur! honte. " [Al-Araf, 07:27]. Une fois que nous nous rendons compte de la nature de la question de la robe, il est naturel que nous devrions tourner vers notre Créateur de demander des conseils pour la tenue vestimentaire appropriée. Coran et la Sunna ont fourni de nombreux conseils sur le sujet qui peut se résumer en quatre principes essentiels. 1. Notre robe doit couvrir notre corps de manière adéquate. Encore une fois, nous ne pouvons pas déterminer ce qui est une couverture adéquate sur notre propre, comme un témoin de la misère de ceux qui l'ont essayé qui peut aisément constater. Charia, comme toujours, nous fait sortir de cette misère en définissant pour nous. Pour les hommes, c'est la partie médiane du corps du nombril aux genoux. Pour les femmes, c'est l'ensemble du corps sauf les mains et le visage. Ces pièces ne doivent jamais être exposés à une autre personne (sauf en cas de réel besoin de traitement médical par exemple).En outre, le tissu doit être ni voir-à travers, ni moulant.

2. Notre robe doit fournir parure. Il devrait prévoir apparence décente. Notre apparence ne doit pas être une horreur pour les êtres humains décents. Pour les hommes, cela s'étend aux exigences de couverture pour inclure la plupart des corps. Pour les femmes, la condition essentielle est que leur robe doit les identifier comme des dames respectables qui devait être honoré, pas harcelés. En outre, les règles hijab visent à les protéger du regard des autres hommes. 3.Notre robe doit établir notre identité islamique. Au moins, il ne devrait pas nous identifier en tant que disciples d'une autre religion. Mais, en outre, il doit identifier positivement nous en tant que musulmans. 4.La conception de notre robe doit éviter trois péchés capitaux: montrer, l'arrogance et l'indulgence de soi.Ce sont des maladies très graves du cœur dans leur propre droit que nous devons éviter à tout moment.Nos vêtements sont une occasion facile de les nourrir. D'où la nécessité d'être très prudent. Un hadith stipule que «manger ce que vous avez envie, et porter ce que vous avez envie mais il faut éviter deux choses:. Extravagance et l'arrogance." [Bukhari]. Au risque d'énoncer convient de rappeler la plus évidente que ce hadith établit une préoccupation majeure qui limite nos choix dans le domaine de ce qui est considéré halal. Il ne fait pas disparaître la distinction entre halal et haram. Comme une conséquence de cette règle générale, les hommes sont également tenus de ne pas porter leurs vêtements baisse en dessous de la cheville. (Beaucoup de bonnes intentions musulmans d'aujourd'hui ont été persuadé qu'il s'agit d'une question mesquin. Cette appréhension peut être mis au repos à la hâte si on se réfère simplement à l'Hadith de Jabir bin Sulaym, Radi-Allahou anhou, à Abu Dawood. Il a demandé . du Prophète, sall-Allahou 'alayhi wa sallam pour des conseils lorsque le laissant après sa première réunion des six morceaux de conseils qu'on lui donne une était: «Ne laissez jamais votre vêtement inférieur descendre en dessous des chevilles, parce que c'est l'arrogance et Allah fait. pas comme arrogance. "Un autre était« Jamais dénigrer une bonne action. ") Islam n'a pas prescrit un style vestimentaire particulier, nous donnant amplement d'espace pour répondre à nos besoins, des circonstances et des goûts.Cependant, ces principes sont pour tous et pour toujours. Tout vêtement qui s'adapte à ces principes sera vestimentaire islamique. C'est la formule islamique de s'habiller pour le succès ... succès éternel.

Source: huda.tv

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