‘Eid Mubaarak

قد أعاد الله العيد ، وأذهب الشهر الفقيد ، وأتمنى لنفسي ولكم العمر المديد يستصحب الخير الجديد ، والعون الفريد

           *عيد مبارك*

     *تقبل الله منا ومنكم*

محبكم في الله :-

عبد الحكيم عبد الرحيم الكتبي
مدير دار عمار بن ياسر وخطيب جامع أهل السنة والجماع
ة

عيد مبارك

‘Eid Prayer During Lockdown

Īd Prayer in the Houses and Villages; And What the One Who Misses the ‘Īd Prayer Does and the One Locked Down and What the Weak One Does When They Can’t Go to the Prayer Ground

Al-Imam Al-Bukhari- may Allāh have mercy on him- said his Sahīh:
” If he misses the ‘īd, he should observe two rak’ats; likewise the ladies and those in the houses and villages, based on the statement of the Prophet, sallā Allāhu alayhi wa sallam, ” This is our ‘īd, we the people of Islām” Anas bn Mālik also ordered their mawlā, Ibn Abi ‘Utbah, at az-Zāwiyah; so he garthered his wife and children and he observed a salāt and a takbeer similar to that of the people of the town.
‘Ikrimah said, ‘ The People will garther in the ‘īd and observe two rak’ats the way the Imam does,
Ataa, said, when he misses the ‘īd, he observes two rak’at “

Al-Bayhaqi also reported in ( As-Sunan al-Kubrā) from ‘Ubaydullah bn Abi Bakr bn Anas bn Mālik, the servant of the Messenger of Allāh, sallā alayhi wasallam, he said, ” Whenever Anas missed the ‘Īd prayer with the Imam, he would garther his family and lead them in prayer LIKE THAT of the Imam in the ‘Īd ground.”

Ibn Abi Shaibah also reported in ( Al-Musannaf) from Ibn Mas’ud that he said, ” Whoever misses the ‘īd prayer,should observe for rak’ats”. This was reported with authentic chains as said by Ibn Rajab contrary to Ibn al-Mundhir who declared it weak.
Ishāq al-Kawsaj also said, ” I said to Ahmad: ” If he leads the weak ones in salāt in the mosque, how should he lead them?
He said, ” Two rak’ats; I hope there is no harm if he delivers khutbah.”
I said, ” Will delivers khutbah to them? “
He said, ” Yes; however, if he doesn’t deliver khutbah, he should pray four rak’ats”
[ Masāil al-Imam Ahmad Wa Is-hāq bn Rahuweyhi, volume 8/4053]

Ibn Taymiyyah, may Allāh have mercy on him, said,
” Likewise on the day of ‘īd if he can’t go out with the imam, then that is lifted from him and it is permissible for him to do whatever he can so that he can have what he is able to do of ‘ibādat that day. So he observes for rak’ats and two rak’ats will be in place of the khutbah that he didn’t pray with just like the khutbah is in place of rak’ats on the day of Jum’ah.
As for the takbeer, it is only recommended in two rak’at salāt which has khutbah. Likewise reciting aloud, the imam recites aloud in the jum’ah prayer. However, the one observing four rak’ats will not recite aloud;likewise the one observing four rak’ats on the day of ‘īd will not recite aloud.

Hence, the one detained, the sick and the one that goes out to pray and misses the salāt with the imam, they [ all] pray on the day of ‘īd unlike the one who deliberately abandons it. This is a great basis upon which is the Sunnah in differienting between jum’ah and ‘īd .
Reports from Ahmad have varied concerning the one who misses the ‘īd. Will he pray four rak’ats or two or he should be given the option between the two: there are three reports.”
[ Majm’oo al-Fataawa, 24/185-176]

From the foregoing, it may be said that it is encouraged that the one who leads the salāt gives khutbah since it is established that Anas would observe it the way the imam at their prayer ground does; and part of what the Imam does is that he delivers khutbah after the salāt.
However, if he does not deliver khutbah, he can pray four rak’ats based on the report from Abdullah bn Mas’ud. This is how Al-Imam Ahmad reconciled the āthār.

You can download the lecture, ‘Eid Prayer During Lockdown

Written by: Sheikh ‘AbdulGaniy Juma’h, Hafidhahullah.

Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 9th)

Introduction

Today’s Tafseer starts from Aayah :

  1. Qur’an is means of success by reading, listening and staying with it. One can’t be unfortunate by staying with teachings of Qur’an. The verse started with لقد which is double emphasis and it implies attention to series of benefits embedded in this story and calling to ponder over this story and reflect on it
  2. A lot of lessons are embedded in story of Yuusuf both religious and worldly benefits. And these can be achieved by the one who is calmed and eager to learn.
  3. Something that comes After the word كما is greater than what is before it
  4. Favours bestowed on Prophet Ibrahim and Is-haaq were considered greater, this was due to the fact that these favors were preceded by trials and tribulations
  5. The peak of trial that afflicted Prophet Ibrahim was mentioned in Qur’an Suratul Anbiyaai : 68-70
  6. In knowledge of Balaagah the one being compared with is greater than comparer
  7. The story of Yuusuf focused on Yuusuf and his siblings. Any other issue that occurred during the course of the story was not as important like Yuusuf and his siblings. No wonder the story started by mentioning Yuusuf and his siblings and ended with them
  8. Both إخوة and إخوان have basic usage. إخوة basically to show blood relative as used in this Aayah, also in verse 58, verse 5.
    • As for إخوان is basically for friendship as used in Suratul Aalil ‘Imraan: 103, Suratul Hijr: 47,Suratul Israai: 27
    • However both can be used interchangeably for reasons : as used in Suratul Hujuraat : 10. It means that you should relate like blood relative
    • In Suratul Nuur: 61 إخوان was used in place of إخوة for the purpose that the blood related should eat like friends without being shy
  9. Aayaat as plural was used in the verse to indicate that this story would be full of benefits. Therefore, one should be calm to derive many benefits from the story.
  10. The word السائلين as used in the verse can be interpreted in two
    • To mean those Jews that came to ask about the story from the Prophet Muhammad صلى الله عليه وسلم in order to disgrace him
    • Or refer to those reading or listening to the story to be calm in order to derive many lessons form the story be they scholars or listeners.
  11. Twelve (12) lessons and signs are embedded in this story which are derived from 5 verses :
    • Lessons for those asking how parents should relate with their children
    • Lessons on how parents should advise and warn their children to be careful of evils of close relatives without breaking tie of kinship
    • Lessons on how children should relate with their parents
    • Lessons on how siblings should relate with one another
    • Unbeatable power of Allâh that can never be overpowered
    • Allâh can choose person at any point in life be it young or old age and this serves as hope to all.
    • Dreams and principles on how to interpret dreams
    • Benefits of patience as exemplified by many personalities in the story and their good ending
    • To be successful in life, one needs to struggle
    • Conceiving favours Allâh bestowed on one by guiding them from the eyes of enviers. As it is well known that the more favours, the more one will be envied
    • Competition is inevitable in life and it forms the foundation why people show hatred to one another as evident in the story
    • How to gain freedom from the prison and still be relevant to the society
  12. Similitude of this methodology in Qur’an where سائلين or its derivatives are used in narrating stories : Suuratu Fuṣilat: 10, Suratun Nabai:1, Suratul Ma’aarij: 1
  13. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين