THE VIRTUE OF FASTING SIX [6] DAYS OF SHAWWAAL

THE VIRTUE OF FASTING SIX [6] DAYS OF SHAWWAAL

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum WA-Rahmatullahi Wa-Barakatuhu.

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.

Preamble

Fasting six days of Shawwaal is not a necessary condition that they should be fasted consecutively. If you fast them separately or consecutively, it is accepted. Is Sunnah Mustahabbah, not waajib and whoever fasts these six days will have recorded for him/her a reward as if he/she had fasted a whole year. What a magnificent bounteousness!

1.0 What is the ruling on fasting six days of Shawwaal? Is it waajib (obligatory)?

Answer

Praise be to Allaah.

Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.”

(Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).

The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.”

(al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: “Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person's obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allaah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).

And Allaah knows best.

Source: Islam Q&A, 7859 [Sheikh Muhammed Salih Al-Munajjid]

2.0 Should he start with the six days of Shawwaal before making up missed fasts, if there are not enough days left?

Question: Is it permissible to fast the six days of Shawwaal before making up days that I did not fast in Ramadaan, if there is not enough time left in the month to do both? May Allaah reward you with good?

Answer

Praise be to Allaah.

Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.

The conjunction thumma (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.

The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.

But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.

Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?

He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.

Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.

In addition to that, it is obligatory to make up missed fasts for the one who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb. See question no. 23429.

Sources: Islam Q&A Q, 40389

3.0 Do the six days of Shawwaal have to be fasted consecutively?

Question: With regard to the six days of Shawwal after Ramadaan, is it a condition that they should be fasted consecutively, or can I separate them? I want to fast them in three sessions, on the two days of the weekend.

Answer

Praise be to Allaah.

It is not a necessary condition that they should be fasted consecutively. If you fast them separately or consecutively, it is OK. The sooner you do them, the better, because Allaah says (interpretation of the meanings): so compete in good deeds [Holy Quran al-Maaidah 5:48]

And March forth in the way (which leads to) forgiveness from your Lord [Holy Quran Aal Imran 3:133]

[Moosa peace be upon him said:] and I hastened to You, O my Lord, that You might be pleased [Holy Quran Ta-Ha 20:84]

And (you should hasten to fast these six days) because delaying may cause problems. This is the view of the Shaafa is and some of the Hanbalis, but it is OK if you do not hasten it and you delay it until the middle or end of the month.

Al-Nawawi (may Allaah have mercy on him) said:

Our companions said: it is mustahabb to fast six days of Shawwaal. Because of this hadeeth they said: it is mustahabb to fast these days consecutively at the beginning of Shawwaal, but if one separates them or delays them until after Shawwaal, this is permissible, because he will still be following the general guidelines of the hadeeth. We have no dispute regarding this matter, and this was also the view of Ahmad and Dawood. Al-Majmoo Sharh al-Muhadhdhab

Source: Islam Q&A, 7858 [Sheikh Muhammed Salih Al-Munajjid]

4.0 If a person does not fast six days in Shawwaal, can he fast them in Dhu’l-Qa’dah?

Question: A woman fasted four of the six days of Shawwaal, then her period came at the end of Shawwaal and she did not complete the six days. She only has two days left. Can she complete the six days of Shawwaal after Shawwaal or not?

Answer

Praise be to Allaah.

Muslim narrated in his Saheeh (1164) from Abu Ayyoob al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it is as if he fasted a lifetime.”

The apparent meaning of the hadeeth is that this reward can be attained only by the one who fasts six days in Shawwaal.

The scholars differed concerning one who fasts the six days at a time other than Shawwaal, whether that is due to an excuse or not. Does he attain the virtue of fasting them in Shawwaal or not? There are two views.

(i). A number of Maalikis, and some Hanbalis are of the view that this virtue may be attained by the one who fasts six days in Shawwaal and afterwards, and that the hadeeth only mentioned Shawwaal in order to make things easier, because fasting them after Ramadaan is easier than doing it later on.

Al-‘Adawi said in his commentary on Sharh al-Khurashi (2/243): The Lawgiver only mentioned Shawwaal in order to make it easier with regard to fasting, not to restrict the ruling to that time only. No doubt doing it in the first ten days of Dhu’l-Hijjah along with what was narrated concerning the virtue of fasting at that time is better, because the purpose is achieved in addition to the extra reward for fasting on virtuous days. Doing it in Dhu’l-Qa’dah is also good. To sum up: The later you fast them, the greater the reward because it is more difficult. End quote.

It was narrated in Tahdheeb Furooq al-Quraafi by Muhammad ibn ‘Ali ibn Husayn, the mufti of the Maalikis in Makkah, and printed with al-Furooq (2/191), from Ibn al-‘Arabi al-Maaliki, that the words of the Prophet (peace and blessings of Allaah be upon him) “in Shawwaal” are mentioned by way of example, and that what is meant is that fasting Ramadaan counts as ten months, and fasting six days of Shawwaal counts as two months, and that is the view of the madhhab of Imam Maalik. If that is at a time other than Shawwaal then the ruling is the same. He said: This is very smart so learn it. End quote.

Ibn Muflih said in al-Furoo’ (3/108): It is possible that the reward may be attained even when fasting them at a time other than Shawwaal, according to some scholars. This was mentioned by al-Qurtubi, because the virtue of that is based on the fact that one good deed (hasanah) will be rewarded tenfold, as it says in the report of Thawbaan. And the recommendation of fasting in Shawwaal is because it is easier to fast as one is already used to fasting, and this is a kind of dispensation, and it is more appropriate to avail oneself of the dispensation.

It was also quoted by the author of al-Insaaf, who commented on it by saying: I say: This view is weak and is contrary to the hadeeth. Rather it is connected to the virtue of Ramadaan because it comes immediately after it and not because the good deed is rewarded tenfold, and because fasting them is equal to the obligatory fast of Ramadaan in virtue. End quote from al-Insaaf (3/344).

(ii). A number of the Shaafa’is were of the view that a person who does not fast six days in Shawwaal can make it up in Dhu’l-Qa’dah, but the reward will be less than that of the one who fasts them in Shawwaal. The person who fasts Ramadaan and follows it with six days of Shawwaal will have the reward of fasting a whole year of obligatory fasts, unlike the one who fasts Ramadaan and six days other than in Shawwaal. He will have the reward of Ramadaan and the reward of six naafil days.

Ibn Hajar al-Makki said in Tuhfat al-Muhtaaj (3/456): If a person fasts them along with Ramadaan every year, it will be like observing obligatory fasts for a lifetime, without multiplying the reward. If he fasts six other days, it will be like observing naafil fasts, without multiplying the reward. End quote.

(iii). He can only attain this virtue by fasting them in Shawwaal. This is the view of the Hanbalis.

It says in Kashshaaf al-Qinaa’ (2/338): The virtue of fasting them – i.e., the six days of Shawwaal – cannot be attained at any time other than Shawwaal, because of the apparent meaning of the reports. End quote.

But there is the hope that the person who fasted some of them and could not complete them because of an excuse will attain the reward and virtue thereof.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: It is not prescribed to make them up after the end of Shawwaal, because they are Sunnah and the time for them has passed, whether one missed them for an excuse or otherwise.

He said concerning one who fasted four days in Shawwaal and did not complete six because of circumstances: Fasting the six days of Shawwaal is a mustahabb act of worship but is not obligatory; but you will have the reward of whatever you fast of them, and there is the hope of a complete reward if there was a legitimate shar’i excuse for not completing them, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person falls sick or travels, Allaah will decree for him (the reward of) what he used to do when he was not travelling and was healthy.” Narrated by al-Bukhaari in his Saheeh. So you do not have to make up what you did not do. And Allaah is the Source of strength. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/389, 395).

To sum up:

Fasting six days at a time other than Shawwaal: some scholars regarded that as being like fasting them in Shawwaal, and some stated that there is virtue therein but it is less than the virtue of fasting six days in Shawwaal. And some scholars hope for the reward for the one who is not able to complete six days because of an excuse. The bounty of Allaah is great and His generosity knows no end. If this sister fasted two days in Dhu’l-Qa’dah to make up for what she missed of Shawwaal, that is good, and there is the hope that she will be rewarded in sha Allaah.

And Allaah knows best.

Source: Islam Q&A, 83292

PRESS RELEASE: ANNOUNCEMENT FROM THE JNI FATWA COMMITTEE ON OBSERVANCE OF RAMADAN 1441AH EID-PRAYER

PRESS RELEASE: ANNOUNCEMENT FROM THE JNI FATWA COMMITTEE ON OBSERVANCE OF RAMADAN 1441AH EID-PRAYER

Jama’atu Nasril Islam (JNI), under the leadership of His Eminence, Alhaji (Dr.) Muhammad Sa’ad Abubakar, CFR, mni, Sultan of Sokoto and President-General JNI, in a mandate to the JNI  Fatwa Committee, under the leadership of Sheikh Sheriff Ibrahim Saleh Alhusainy, CON, to come up with FATWA  regarding the year 2020 ‘Eid-el-Fitr Prayer, and the committee after due consultations, as well as considerations of the current state – COVID-19 pandemic and the serious threat it poses to life, reached the following decisions:

1.      ‘Eid-el-Fitr congregation in the outskirts of towns and cities should be temporarily suspended.

2.      That, the said ‘Eid-el-Fitr Prayer be observed at home with family members or alone in case there isn’t anyone with him or her, at home.

3.      That the ‘Eid-el-Fitr Prayers is two RAKA’AT. Seven (7) TAKBIRAT to be pronounced in the first RAKA’AT, including the opening TAKBIR. Then SURATUL FATIHA is read and any other SURAH, preferably SURATUL A’ALA.

3b.While in the second RAKAH, five (5) TAKBIRAT be pronounced. Then SURATUL             FATIHA is read and any other SURAH, preferably SURATUL GHASHIYAH.

4.      In the case of praying at home, as it may be, the KHUTBAH (sermon) is suspended.

5.      All above mentioned are based on the Hadith of Anas Bn Malik in Sahih al-Bukhari and Maliki School of law decisions, in MUKHTASAR, as explained by Al-Kharshi and Al-Munah al-Jalil.

6.      However, in states where Governments have reached concrete decisions to observe the ‘Eid-el-Fitr prayer, based on their medical experts advice, strictest measures of distancing, face masks and sanitizers be taken to protect worshipers. In this case neighborhood mosques can be utilized if it becomes necessary.

7.      Ulama should fear Allah, the Most High and be matured enough in guarding their utterances and actions for the overall interest of the DEEN and the Ummah.

Nigerian Muslims are therefore called upon to reflect their minds to the good virtues of the month of Ramadan and keep to its teachings all through their respective lives, as the Lord of Ramadan, is still and shall remain The Lord of other months, above all keeps the records of our actions and inactions. More so, Muslims are reminded to keep to the ordinances of the Glorious Qur’an, for the prestige of the Muslim Ummah.

JNI wishes all Muslim faithful an accepted Ramadan Fast and successful ‘Eid-el-Fitr. In the same vein, Muslims are urged not to forget the Sitta-Shawwal, i.e the six-days recommended fasting, that follows Ramadan Fasting as recommended by the Prophet Muhammad (SAW).

While wishing us all Allah’s pardon in these sacred days and after, we pray fervently for an accepted Ramadan Fasting as well as the Eid.

Shaykh Dr. Khalid Abubakar Aliyu

Secretary–General, JNI

1441 Year Ramadan Day 30 What have you learnt?

*Ramadan Day 30*

*What have you learnt?*

Alhamdulilah! Alhamdulilah!! Alhamdulilah!!!

We thank Almighty Allah to spare our lives to witness this miraculous month (Ramadan).  The month is ending today in Nigeria and on Sunday would be 1^st Shawwal In Shaa Allah.

Brothers and sisters in Islam.

*I just want to remind myself and yours about ‘’ Prominent Incidents Of Plagues And Epidemics In Islamic History*

The appearance of epidemics in early Islamic history may be attributed in part to the cyclical recurrences of plague in the Middle East following the Plague of Justinian, beginning in 541 AD.

Based primarily on the Arabic plague treatises written after the Black Death (the second plague pandemic in the mid-fourteenth century), the history of the plague epidemics through the Umaiyad Period has been reconstructed.

These epidemics provoked medical and Religio-Legal Explanations and prescriptions, which have strongly influenced the attitudes and behavior of the Muslim community toward the disease. Besides the deaths of important men by plague, it is suggested that the endemic nature of plague during the early Islamic Empire may have significantly retarded population growth and debilitated Muslim society in Syria and Iraq during the Umaiyad Period.

Ref. https://www.jstor.org/stable/600071?seq=1#metadata_info_tab_contents

There were prominent incidents of plagues and epidemics in Islamic history, which caused monumental mortality.

We refer to Plague in Early Islamic History; Author(s): Michael W. Dols.

Source: Journal of the American Oriental Society, Vol. 94, No. 3 (Jul. - Sep., 1974), pp.371-383 [Published by: American Oriental Society]. Stable URL: https://www.jstor.

Different and Various safety steps were taken, so as to curtail the spread of such viruses. Such steps extended to the stoppage of congregational prayers including Jumu’ah (Friday) prayer with an interim halt to the performance of Hajj (pilgrimage).

The following may suffice as incidents and measures recorded in Islamic history taken in order to stop the spread of plagues:

1. The plague of Amwas, in Palestine, which occurred in 18 AH/ 639 (at that time under Syria cities, within the Rashidun Caliphate), in which many of the Prophet’s companions died. It was estimated that 25,000 people died in the outbreak.

2. The plague of al-Jarif 69 AH/688.The Plague of al-Fatayat or al-Ashraf 87 AH/705.The Plague of Muslim Bn Qutataybah 131 AH/748, and many others, just to mention but a few.

Some of the far reaching decisions then were, social distancing – leaving the town and hiding on mountains and in caves as was mandated by Abu Ubaydah, may Allah be pleased with him. Therefore congregational prayers were equally suspended. In other circumstances Jumu’ah (Friday) prayers were temporarily suspended.

3. Very distinguished and celebrated scholars and Imams we have apparent examples to take heed such as:

1) Imam Malik (Died 179 AH), secluded himself in his house for 12 years without going to the Prophet’s Masjid, as related by Imam al-Qurtubi, (Died 672 AH), in his book Attadhkirah. More so, in the highest rated Maliki School of Jurisprudence book, Al-Mukhtasar, reasons for not attending Jumu’ah (Friday) prayers were canvassed.

2) Imam Ash-Shafi’i (Died 204 AH) also in his book al-Ummu, canvassed for reasons that would warrant not attending Jumu’ah prayers.

3) Ibn Al-Jauzy (Died 579 AH), canvassed for social distancing and staying at home.

4) Imam Badruddin al-EEny (Died 855), also in commentary of Sahih al-Bukhari canvassed for similar position.

5) Imam Adh-Dhabi (Died 748 AH) in his celebrated work – Siyar a’lam Annubala’ also alluded circumstances that would warrant not observing Jumu’ah prayers.

Above are only few out of numerous examples in Islamic history. The case of COVID 19.

2.0 How to Lead your Family and Friends in Eid Prayer at Home – A Step by Step Guide

1. Intention to Pray: In your Heart: ‘I am performing two raka’ah Eidul Fitr prayer

2. First Raka‘ah: Open the prayer with the Takbiratul Ihram (the first takbir i.e. Allahu Akbar) and then follow up with 6 more Takbirs. Afterward, Al-Fatihah will be recited followed by another Surah (Preferably Surat al-A’laa).

3. Second Raka’ah: After you stand up, while saying the first Takbir you will then repeat the Takbir 5 more times and begin reading Surah Al-Fatihah, followed by another Surah (preferably Al-Ghaashiya).

4. Sermon: [It is preferred to have a short break and divide the talk into two sermons but In the case of praying at home in Nigeria, as it may be, the KHUTBAH (sermon) is suspended.]

In line with Press Release: announcement from the JNI fatwa committee on observance of Ramadan 1441AH Eid-prayer.

Basis of sharia compliance: These are mentioned and based on the Hadith of Anas Bn Malik in Sahih al-Bukhari and Maliki School of law decisions, in MUKHTASAR, as explained by Al-Kharshi and Al-Munah al-Jalil.

3.0 WHY ARE THE MUSLIMS NOT UNITED IN THEIR FASTING?

Question: Why are the Muslims not united in their fasting even though there is only one new moon for Ramadaan? In the past there was the excuse of there being no media or means of communication.

Answer

Praise be to Allaah.

Firstly:

The most likely reason for the differences in the start of the fast from one country to another is the difference in sighting the new moon. Such differences are well known and it makes sense that there are such differences.

Based on this, it is not possible to expect all the Muslims to start fasting at the same time, because this would mean that some of them were starting to fast before the new moon had been sighted and even before it had appeared.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about those who call for the Ummah to be united in fasting and for the moon sighting to be based on its sighting in Makkah. He said:

This is impossible from an astronomical point of view, because the sighting of the new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the scientists who are well-versed in this field. Because it differs, then each country should have its own ruling, according to the reports and according to science.

The evidence from reports is the verse in which Allaah says (interpretation of the meaning):

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month” [Holy Quran al-Baqarah 2:185]

If it so happens that people in a remote region of the world do not see the new moon whereas the people of Makkah do see it, then how can the words of this verse apply to those who have not seen the new moon? The Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see it and stop fasting when you see it.” (Agreed upon). So if the people of Makkah, for example, see it, then how can we expect the people of Pakistan and countries further east to start fasting, when we know that that the new moon has not yet appeared in their region, and the Prophet (peace and blessings of Allaah be upon him) connected the start of fasting to the sighting of the moon?

The scientific evidence is the correct analogy which we cannot contradict. We know that dawn appears in eastern regions of the earth before it appears in western regions, so if dawn has appeared in eastern regions, do we have to stop eating even though it is still night where we are? The answer is no. If the sun has set in eastern regions but it is still day where we are, is it permissible for us to break our fast? The answer is no. And the new moon is exactly like the sun, except that the timing of the new moon is monthly and the timing of the sun is daily. The One Who said (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187] is also the One Who said (interpretation of the meaning):

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month”[Holy Quran al-Baqarah 2:185]

So the evidence of both the texts and science indicates that we should establish a separate ruling for each place when it comes to starting and ending the fast, and this should be connected to the physical sign which Allaah has described in His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon him) established in his Sunnah, namely the sighting of the moon and the sighting of the sun or dawn.

End quote from Fataawa Arkaan al-Islam, p. 451.

And he said, explaining this analogy and supporting the argument of those who say that there should be different moon sightings:

They say that the monthly timings should be like the daily sightings. Just as different countries vary in the start and end of the fast each day, so too they must differ in the start and end of the month-long fast. The difference in daily timings is well known according to Muslim consensus; those who are in the east start fasting before those who are in the west, and they also break the fast first.

If we accept the differences in sighting with regard to daily timings, then we should also accept it with regard to the month.

No one can say that the verse “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” and the words of the Prophet (peace and blessings of Allaah be upon him) “When the night has come from here and the day has departed from here and the sun has set, then the faster may break his fast” are general in meaning and apply to all the Muslims in every region.

The same applies to the verse “So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month” and the words of the Prophet (peace and blessings of Allaah be upon him) “When you see it fast and when you see it stop fasting.”

As you see, this opinion is very strong, and the analogy is sound, the analogy between the monthly timing and the daily timing.

End quote from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104

The Council of Senior Scholars issued an important statement on this topic, the text of which is as follows:

Firstly: The difference in moon sighting is something which is well known, and there is no difference among the scholars concerning this. Rather the difference of scholarly opinion has to do with whether the difference in moon sighting matters or not.

Secondly: The issue of whether the difference in moon sighting matters or not is a theoretical matter in which there is room for ijtihaad. Even people of great knowledge and piety differed concerning this matter. This is a type of difference which is acceptable, where the one who makes ijtihaad and gets it right will have two rewards, one for his ijtihaad and the other for getting it right, and the one who gets it wrong will be rewarded for his ijtihaad.

The scholars differed concerning this matter and there are two points of view. One is that the difference in moon sighting matters and the other is that it does not matter. Each group quotes evidence from the Qur’aan and Sunnah, and sometimes they quote the same text, such as when they both quote the verse (interpretation of the meaning):

“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage” [Holy Quran al-Baqarah 2:189]

and the words of the Prophet (peace and blessings of Allaah be upon him), “Fast when you see it and stop fasting when you see it.”

That is because of different understandings of the texts, and different ways in which each group derives evidence from them.

Based on the considerations that the Council has seen and examined, and based on the fact that the difference of opinion on this matter does not have any effect that may lead to undesirable consequences, since this religion appeared fourteen centuries ago and we do not know of any period during which the Ummah was united in moon sighting, the members of the Council of Senior Scholars think that matters should be left as they are and that this subject should not be stirred up. Each Islamic state should have the right to choose whichever opinion it wishes, based on the suggestions of its own scholars, because each view has its evidence and proofs.

Thirdly: The Council has studied the issue of proving the new moon by means of calculation, and what has been narrated in the Qur’aan and Sunnah, and they have studied the comments of the scholars on this matter. They have decided unanimously that astronomical calculations carry no weight in determining the new moon with regard to Islamic matters, because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see it and stop fasting when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do not fast until you see it, and do not stop fasting until you see it.” And because of other evidence to that effect. End quote, from Fataawa al-Lajnah al-Daa’imah, 10/102.

Source: Islam Q&A, 50487

4.0 HOW TO CELEBRATE EID?

Question: I hope that you can give me some advice about how the family should celebrate Eid (and with all due respect, I hope that you will not say “Do not do any haraam things such as going to places where there is mixing, movie theatres and so on”, because we never do these things). Can you give some examples of the kind of things that should be done at Eid by the believers? What are the activities that they must participate in? Is it permissible for the husband and wife to go out together and have a delicious meal somewhere? How do the scholars celebrate the day of Eid?

Answer

Praise be to Allah

The days of the two Eids are days of joy and happiness, and these days are singled out for some acts of worship, special practices, and traditions, including the following:

1. Doing Ghusl:

This is narrated in saheeh reports from some of the Sahaabah.

A man asked ‘Ali (may Allah be pleased with him) about bathing and he said: Bathe every day if you wish. He said: No, (I mean) bathing in the sense of ghusl (as an act of worship). He said: (Do ghusl) on Fridays, the day of ‘Arafah, the Day of Sacrifice (Eid al-Adha) and the day of al-Fitr (Eid al-Fitr).

Narrated by ash-Shaafa‘i in his Musnad (p. 385); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (1/176).

2. Wearing New Clothes To Beautify Oneself

‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: ‘Umar (may Allah be pleased with him) found a suit of brocade being offered for sale in the market, so he took it and brought it to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, buy this and adorn yourself with it for ‘Eid and for (meeting) the delegations. The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is only a garment for the one who has no share in the Hereafter.”

Narrated by al-Bukhaari (906) and Muslim (2068).

Al-Bukhaari included this report in a chapter entitled: Chapter on the Two Eids and Beautifying Oneself for them.

Ibn Qudaamah (may Allah have mercy on him) said: This indicates that beautifying oneself on such occasions was something well known among them.

Al-Mughni (2/370)

Ibn Rajab al-Hanbali (may Allah have mercy on him) said: This hadith indicates that one should beautify oneself for Eid and that this practice was common among them.

Fath al-Baari by Ibn Rajab (6/67)

Ash-Shawkaani (may Allah have mercy on him) said:

What we may conclude from this hadith is that it is prescribed to beautify oneself for Eid because the Prophet (blessings and peace of Allah be upon him) basically approved of ‘Umar’s idea about beautifying oneself for Eid, and he only objected to the one who would wear such a suit because it was made of silk. Nayl al-Awtar (3/284)

And this has been the practice of all people from the time of the Sahaabah (may Allah be pleased with them) until the present day.

Ibn Rajab al-Hanbali (may Allah have mercy on him) said: Al-Bayhaqi narrated with a saheeh isnaad from Naafi‘ that Ibn ‘Umar used to wear his finest clothes on the two Eids.

He also said:

This adorning oneself on the occasion of Eid applies to the one who goes out to the prayer, the one who stays at home, and even women and children. Fath al-Baari by Ibn Rajab (6/68, 72)

One of the scholars said:

According to some scholars, a person who was in i‘tikaaf may go out for Eid in the clothes he wore for i‘tikaaf, but this is a less-favoured opinion.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The Sunnah on Eid is to beautify oneself, regardless of whether one has been observing i‘tikaaf or not. As’ilah wa Ajwibah fi Salaat al-Eid (p. 10)

3. Putting On The Best Perfume

It is narrated in a saheeh report from Ibn ‘Umar (may Allah be pleased with him) that he used to put on perfume on the day of al-Fitr, as it says in Ahkaam al-‘Eidayn by al-Firyaabi (p. 83)

Ibn Rajab al-Hanbali (may Allah have mercy on him) said:

Maalik said: I heard the scholars describing it as mustahabb (encouraged) to adorn oneself and put on perfume on every Eid.

That was also regarded as mustahabb by Ibn Rajab (6/68)

This beautifying oneself and putting on perfume is only to be done at home in the case of women, in front of their husbands, fellow women and mahrams.

It says in al-Mawsoo‘ah al-Fiqhiyyah (31/116):

The recommendation to wear good clothes, clean oneself, put on perfume, and remove body hair and offensive odours applies equally to both the one who goes out to the prayer and the one who stays at home, because the day of adornment is for all of them alike. This applies to all except women.

With regard to women, if they go out they should not adorn themselves; rather they should go out in scruffy clothes and not wear beautiful clothes or put on perfume, because of the fear that they may cause temptation. The same applies to old women and women who are not attractive. And they should not mix with men; rather they should be in a separate area from them. End quote.

4. Takbeer

It is Sunnah to recite takbeer on the occasion of Eid al-Fitr, for the one who sights the moon, because Allah, may He exalted, says (interpretation of the meaning): “(He wants that you) must complete the same number (of days), and that you must magnify Allah (i.e. to say Takbeer (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal) for having guided you…” [al-Baqarah 2:185]. Completing the same number of days means completing the fast. Recitation of takbeer ceases when the imam comes out to deliver the khutbah [before the Eid prayer].

On Eid al-Adha, the takbeer begins on the morning of the day of ‘Arafah, until the last of the days of at-Tashreeq, which is the thirteenth of Dhu’l-Hijjah.

5. Visiting One Another

On Eid there is nothing wrong with visiting relatives, neighbours and friends. This is something that people are accustomed to doing on the Eids, and it was said that this is one of the reasons for changing one’s route when coming back from the Eid prayer place.

Most of the scholars are of the view that it is mustahabb to go to the Eid prayer via one route and come back via a different route.

It was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: On the day of Eid, the Prophet (blessings and peace of Allah be upon him) used to come back via a different route. Narrated by al-Bukhaari (943).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said concerning the ruling on that:

It was said that the wisdom behind that was so that he might visit his relatives, both living and dead; and it was said that it was in order to uphold ties of kinship. Fath al-Baari (2/473)

6. Congratulating One Another

This may be done in any permissible wording, the best of which is: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you),” because this is what is narrated from the Sahaabah (may Allah be pleased with them).

It was narrated that Jubayr ibn Nufayr said: When the Companions of the Prophet (blessings and peace of Allah be upon him) met one another on the day of Eid, they would say to one another: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you).”

al-Haafiz classed its isnaad as hasan in Fath al-Baari (2/517).

Maalik (may Allah have mercy on him) was asked: Is it makrooh for a man to say to his brother, when he has completed the Eid prayer,“Taqabbal Allahu minna wa minka wa ghafar Allahu lana wa laka (May Allah accept it from us and from you; may Allah forgive us and you)” and for his brother to respond in like manner? He said: That is not makrooh. Al-Muntaqa Sharh al-Muwatta’ (1/322)

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

With regard to congratulating one another on the Day of Eid, saying to one another when they meet after the Eid prayer, “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you)” or “Ahaalahu Allahu ‘alayka (May Allah cause you to live to see another Eid)” and the like, it was narrated from a number of the Sahaabah that they used to do that. The imams, such as Ahmad and others, granted concessions allowing that, but Ahmad said: I do not initiate such congratulations with anyone, but if someone congratulates me first, then I respond. That is because returning a greeting is obligatory.

As for initiating the greeting or congratulations (on Eid), that is not a Sunnah that is enjoined, but it is not something that is prohibited either. So whoever does that has a precedent and whoever refrains from doing that also has a precedent. Majmoo‘ al-Fataawa (24/253)

7. Enjoying Fine Food And Drink

There is nothing wrong with enjoying fine food and drink, or eating good food, whether that is at home or at a restaurant outside the home, but it is not permissible for that to be in a restaurant in which alcohol is served, or a restaurant in which music is played or in which men can see non-mahram woman.

In some countries it may be better to go for a trip on land or on the water so as to get away from places in which there is free mixing between men and women, or in which there are other things that are contrary to Islamic teaching.

It was narrated that Nubayshah al-Hudhali (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The days of at-Tashreeq are days of eating, drinking and remembering Allah.” Narrated by Muslim (1141).

8. Permissible Leisure Activities

There is nothing wrong with taking the family for a trip on land or on the water, or visiting scenic places, or going to a place where there are permissible leisure activities. There is also nothing wrong with listening to some nasheeds that are free of musical accompaniment.

It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) came in and there were with me two young girls who were singing the songs of Bu‘aath. He lay down on the bed and turned his face away. Then Abu Bakr came in and rebuked me, saying: Singing of the Shaytaan in the presence of the Messenger of Allah (blessings and peace of Allah be upon him)? The Messenger of Allah (blessings and peace of Allah be upon him) turned to him and said: “Let them be.” When he turned away I signalled to them and they left. And on the day of Eid, the black men were playing with shields and spears. Either I asked the Messenger of Allah (blessings and peace of Allah be upon him) (to let me watch) or he said, “Do you want to watch?” and I said: Yes. So he made me stand behind him, with my cheek against his, and he was saying, “Carry on, O Banu Arfidah!” until I had had enough, then he said, “Have you had enough?” and I said yes, so he said, “Go then.” Narrated by al-Bukhaari (907) and Muslim (892)

According to another report, ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “So that the Jews may understand that in our religion there is some leniency, I have been sent with monotheism that is of an easy nature.”

Musnad Ahmad (50/366); classed as hasan by the commentators; its isnad classed as jayyid by al-Albaani in as-Silsilah as-Saheehah (4/443).

An-Nawawi (may Allah have mercy on him) included it in a chapter entitled: The concession allowing play in which there is no sin during the days of Eid.

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

In this hadith we learn that it is prescribed to be generous to one’s family and children during the days of Eid, with different kinds of things that will bring them pleasure and joy, and allow the body to relax after the effort of worship.

We also learn that expressing joy on Eid is one of the symbols of Islam. Fath al-Baari (2/514)

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Something else that is done on this Eid is the exchange of gifts, in other words they make food and invite one another, and they get together and celebrate. There is nothing wrong with this custom, because these are the days of Eid. Even Abu Bakr (may Allah be pleased with him), when he entered the house of the Messenger of Allah (blessings and peace of Allah be upon him – and he narrated the same hadith.

This indicates that one of the ways in which Islam makes things easy for people – praise be to Allah – is that it prescribes for them to express joy and happiness on the days of Eid.

Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (16/276).

In al-Mawsoo‘ah al-Fiqhiyyah (14/166) it says:

This confirms the idea that it is prescribed to be generous to one’s family and children during the days of Eid, with different kinds of things that will bring them pleasure and joy, and allow the body to relax after the effort of worship. Expressing joy on the days of Eid is one of the symbols of this religion, and playing on the days of the two Eids is permissible, both in the mosque and elsewhere, if it is done along the lines mentioned in the hadith of ‘Aa’ishah (may Allah be pleased with her) about the Abyssinians playing with weapons. End quote.

In the answer to question no. 36856 we have mentioned some of the wrong things that are done on Eid. Please read it.

We ask Allah, may He be exalted, to accept from us and from our righteous deeds, and to guide us and you to that which is best for us in both religious and worldly terms.

Islam Q&A 148039

And Allaah knows best.

May Allah Almighty accept our fast and blessed us

May Almighty Allah reward us abundantly and accept our Ibadaah. Ameen