Sunday, July 27, 2014
Saturday, July 26, 2014
The Future of Palestine ǀ The Believer Doesn’t Despair
The Future of Palestine ǀ The Believer Doesn’t Despair
by The Albaani Blog
The Imaam said, “It has reached me from someone who became a Sufi, after he used to be on guidance, that he stated that the Mahdi عليه السلام is on the verge of appearing during these days, and he [specifically] named Ramadaan of this year! This is one of his fabrications or a whispering from his devil—because this issue is a matter of the Unseen which no one but Allaah knows.
In fact, it contradicts what the authentic hadiths say, and what Allaah’s Universal Way [Sunnatullaah al-Kowniyyah] necessitates, from which is His Saying, ‘Allaah will not change the condition of a people until they change what is in themselves,’ [Ra’d 13:11], which is that it is known that Jesus عليه السلام will descend at the white minaret to the east of Damascus and that he will pray behind the Mahdi, may Allaah be pleased with him, and this means that Jesus عليه السلام will be with the believers in Jerusalem when Dajjaal, with whom will be seventy thousand Isfahani Jews wearing Persian shawls, lays siege to it—and this means that there will be no Jew in Palestine at that time, or at the very least, in Jerusalem, and that means that the Muslims will have put an end to the country of the Jews.
The situation of the Muslims today, unfortunately, does not suggest that they can do that, because of their distance from employing the means which will prepare them for it, due to the fact that they have not aided Allaah such that He will aid them, for this reason they must return to their religion so that the disgrace [they are currently under] can be lifted from them, as their Prophet Muhammad ﷺ promised them, such that when the Mahdi and Jesus do come, they will find the Muslims ready to be led to that in which their glory and honour lies [both] in this life and the hereafter, so they must work for that as Allaah the Most High ordered, ‘And say, ‘Do [as you will], for Allaah will see your deeds, and [so will] His Messenger …’’” [Tawbah 9:105]
Ad-Da’eefah, 13:382-383.
Killing the Innocent in Palestine
Killing the Innocent in Palestine
Killing the Innocent in Palestine
By the
Muhaddith, Shaykh, Allamaa’Muhammad Nasir uddeen al-Albaani
By the
Muhaddith, Shaykh, Allamaa’Muhammad Nasir uddeen al-Albaani
Translated by
Abbas Abu Yahya
Discussion
Questioner: Today in Palestine our people are in a situation of a continuous struggle with the Jews. Is it permissible according to the Sharia’ if one of us grabbed a Jew. . . is it permissible to kill him?
Questioner: Today in Palestine our people are in a situation of a continuous struggle with the Jews. Is it permissible according to the Sharia’ if one of us grabbed a Jew. . . is it permissible to kill him?
The Shaykh: Is it permissible to do what. . . .!?
Questioner: Permissible to kill him.
The Shaykh: Okay, is it permissible to kill a Jew? kill him!? where? here or over there?
Questioner: Over there.
The Shaykh: Over there, my brother do you not see that when a Jew is killed then in return a great number of Muslims are killed, have you not seen this!!? Those killed from the Muslims are so many more!!?
Question: From the Muslims?. . . But these actions are essential so that we put fear into their hearts and scare them.
The Shaykh: No!! it is not essential that it is like this.
Question: Then until when do we do this?
The Shaykh: It is not essential that it is done like this! Saad wanted to water the camels, while wearing a gown[1], O Saad camels are not watered like this! (Arabic proverb used when difficult tasks are done inappropriately).
Imagine, if your situation continues like this, what will be the result?
What will the Muslims be watching and witnessing!!? and the Palestinians what will they be slaughtered for, what will be the result?
A Jew is killed and in return tens of Palestinians are killed, thousands imprisoned, what will be the result?
Will this be a victory against the Jews?
This is not the way, in reality the Muslims have now mistaken the way of Jihad, Jihad begins with Jihad an-Nafs (Jihad of one’s own self) like the Messenger -alayhi as-Salat wa Salam- said:
Imagine, if your situation continues like this, what will be the result?
What will the Muslims be watching and witnessing!!? and the Palestinians what will they be slaughtered for, what will be the result?
A Jew is killed and in return tens of Palestinians are killed, thousands imprisoned, what will be the result?
Will this be a victory against the Jews?
This is not the way, in reality the Muslims have now mistaken the way of Jihad, Jihad begins with Jihad an-Nafs (Jihad of one’s own self) like the Messenger -alayhi as-Salat wa Salam- said:
المجاهد من جاهد هواه لله
‘The Mujahid is the one who makes Jihad against his desires for the sake of Allaah.’[2]
I am not talking about the hadeeth which is famous on the tongues of the people:
رجعنا من الجهاد الأصغر إلى الجهاد الأكبر
‘We have returned from the minor Jihad to the major Jihad.’
This is a weak hadeeth[3], however the authentic hadeeth dispenses with the weak one which is the saying of the Messenger -alayhi as-Salat wa Salam:
المجاهد من جاهد نفسه لله
‘The Mujahid is the one who makes Jihad against his own-self and his desires for the sake of Allaah.’
[From Silsilah Huda wa Noor Tape 317, see:
Regarding the Weakness of the Muslims & What Occurs in GazaBy
Shaykh Muhammad bin Umar Bazmool
1 – The truth is clear and beneficial, and falsehood divides and is not beneficial . . . How can a shadow be straight if the twig is crooked!!
They experienced before when they provoked the Jews, how they attacked Gaza and killed the innocent. . . So why do they now provoke them again!
2 – When the Muslims cursed the deities of the Kuffar, the Kuffar cursed Allaah. So Allaah prohibited cursing the deities of the Kuffar.
وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ
<< And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allah wrongfully without knowledge.>> [An'aam: 108]
3 – Also if you bomb them they kill lots of Muslims, along with that if they bomb you, you cannot stop or prevent them. Therefore, it is upon you to refrain from bombing them and provoking them so they do not kill innocent people.
4 - knowing that they will provoke you, and knowing that they will kill Muslims.
knowing that you have no capability against them, therefore, it seems as if you are the ones who want the Muslims to be killed!!
5 – knowing that they returned the dead body of the child on Friday, and knowing, that they know the state the Muslims are in today, therefore, they are engineering a plan for something in which you have cooperated!!’
[Taken from Shaykh Muhammad bin Umar Bazmool's official twitter account dated: 20/07/2014]
All Praise belongs to Allaah, may His peace
and praise be upon our final
Prophet Muhammad, his
family, his companions
and all those who
follow his
guidance.
[1] He was not appropriately dressed.
[2] [Collected by Ahmad, Tirmidhi and Ibn Hibban & Albaani declared its Isnad to be good in ‘Silsilah Saheehah’ No. 1496]
[3] Regarding the Weak Hadeeth
رجعنا من الجهاد الأصغر إلى الجهاد الأكبر
‘We have returned from the minor Jihad to the major Jihad.’
Summary of the Takhreej
A summary of what Shaykh Albaani said regarding the sourcing of this narration:
Hafidh al-Iraqi said in ‘Takhreej al-Ihyaa’ that it was collected by al-Bayhaqi in ‘Zuhd’ from the hadeeth of Jabir, and this Isnaad has a weakness.
Hafidh Ibn Hajr mentions in ‘Takhreej al-Kashaf’ that it has three weak narrators.
Shaykh ul Islaam Ibn Taymeeyah said in ‘Majmoo’ al-Fatawa’: This narration has no origin [La Asl Lahu], and none from the people who are familiar with the sayings of the Prophet -sallAllaahu alayhi wa sallam- and his actions narrate it.
Shaykh Albaani in ‘Silsilah Da’eefah’ declared it Munkar.
[From Silsilah Ahadeeth Da'eefah No. 2460]
al-Bayhaqi collected it in Kitab az-Zuhd and regarded its Isnaad as Da’eef.
Shaykh AbdulAziz bin Baaz said regarding this narration: ‘however, the people of knowledge have clarified, like Ibn al-Qayyim -Rahimullaah- and other than him that this Hadeeth is weak and that it is not authentic.
[Majmoo' al-Fatawa Bin Baaz 26/382]
Shaykh Ibn Uthaymeen said when it was covered in ‘Sharh al-Mumtta’: ‘however it is a weak hadeeth, not authentic.’
In one of his Fatawa he said: Da’eef Jiddan or Mawdoo’.
[Majmoo' Fatawa Ibn Uthaymeen 27/498]
Friday, July 25, 2014
WHO IS ISRAEL?
WHO IS ISRAEL?
Who is Israel?
بسم الله الرحمن الرحيم
There is a deception witnessed today by Jews and due to it many Muslims around the world fall into error in regards to character, belief, and the Fiqh of Dua. In this paper I will talk about those three errors from the Quran and Sunnah:
1: Who is Israel
2: The difference between Bani Israel and the Jews
3: Making Dua against Israel (Yaqub)
Who is Israel?
Allah says:
كُلُّ الطَّعَامِ كَانَ حِلاًّ لِّبَنِي إِسْرَائِيلَ إِلاَّ مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ
93. All food was lawful to the Children of Israel, except what Israel made unlawful for himself ….”[ Quran 3: verse 93]
Tafsir :
” All food was lawful…” This means the food was Halal
“ to the Children of Israel…” This verse was sent down when the Jews said to Prophet Muhammad (SallAllahu alayhi wa salam): You claim you follow the religion of Ibrahim. You eat camel meat and drink its milk, Ibrahim didn’t do that. Thus this verse was revealed as a refutation to their claim and to show they are liars.
” except what Israel…” Israel is Yaqub (alayhi wa salam)
” made unlawful for himself ….” This refers to camel meat and its milk. These foods were the most beloved to Yaqub, but when he fell ill he vowed to not eat camel’s meat or drink its milk if Allah cured him.[1]
The difference between Bani Israel and the Jews:
Shaykh Abdullah ibn Zayd Al-Mahmoud[2] said: The Jews separated from Bani Israel on account of their disbelief during the era of Bani Israel. This is similar to how Ibrahim separated from his father Azar. Disbelief severs all ties of association between the Muslims and the disbelievers. This kind of separation is parallel to this one between Nuh and his son.
Therefore, the Jews share no part of the virtue of Bani Israel. Consequently, to refer to the Jews as Bani Israel lets them share their virtue and conceals the Jews’ wickedness. Moreover, by calling the Jews Bani Israel eliminates the distinction between the two. The Jews are those whom have earned Allah’s anger and are always in a despicable situation.
The Jews know that those who believed in Musa (Alayhi wa salam) are distinguished as Bani Israel. For that reason, they get nauseated when called Jews. [3]
Making Dua against Israel ( Yaqub)
One of the mistakes we find people saying is:
اللهم دمر إسرائيل
” Oh Allah destroy Israel “
اللهم عليك بدولة إسرائيل
” Oh Allah punish the Israeli State ”
One of the mistakes Imams make when making Dua against the Jews is they say Israel. Israel is Yaqub (alayhi wa salam). Yaqub is a prophet from Allah’s Prophets. When they say , ” Oh Allah destroy Israel “, it is dua against Prophet Yaqub. The correct phrase to say is,
اللهم دمر دولة اليهود
Further reading for Phrases and words to avoid in Islam.
1. Mu’jam Al-Munahi Al-Laftheeyah, by Shaykh Bakr ibn Abdillah Abu Zayd
2. ‘Ebaraatu Muhima , by Shaykh Muhammad ibn Umar Bazmoul
3. Tasheehu Az- zallati fee Al-Aqa’id wa Al-Amthali wa Kalamati ,by Shaykh Ahmed ibn Ahmed Shamlan.
[2]Shaykh, Al-Alama, Abdullah ibn Zayd Al-Mahmoud,( 1329-1417H) former Mufti of Qatar known for his knowledge and adherence to Salafiyah. His most famous teachers are Sh. Abdul Malik ibn Ibrahim Al-Ashaykh and Sh. Abdul Aziz ibn Muhammad Ash-Shitri(may Allah have mercy on them both). Shaykh Abdul Aziz ibn Abdillah Al-Ashshaykh said: I thank Qatar for printing his collection, which represents this alim’s fiqh, knowledge and virtue.[Majmu' Ras'ilu wa Khutubu Shaykh Abdullah ibn Zayd Al-Mahmoud]
[3]Mu’jam Al-Munahi Al-Laftheeyah, by Shaykh Bakr ibn Abdillah Abu Zayd, Page 93-94, printed by Darul ‘Asamah,3rd edition 1417H
What is The Description of The Eid prayer
The Eid prayer is one where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Source:
What is The Description of The Eid prayer, Number of Rakats and The Eid Takbirs
Calgary Islam
It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956
In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah.
After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.
See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316).
The prayer comes before the khutbah
One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn ‘Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out on the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885.
Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer place on the day of al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.
Abu Sa’eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before theprayer. I said, “You have changed it by Allaah.”
He said, “O Abu Sa’eed, what you knew has gone.”
I said, “What I know, by Allaah, is better than what I do not know.”
He said, “The people will not sit and listen to us after the prayer, so we did it before the prayer.” Narrated by al-Bukhaari, 956.
Source:
What is The Description of The Eid prayer, Number of Rakats and The Eid Takbirs
Calgary Islam
Going to and Returning from the Musallaa
CHAPTER – SIX : Going to and Returning from the Musallaa
Jaabir bin ‘Abdullaah (may Allaah be pleased with him) said: “When it was the day of ‘Eid the Prophet (SAW) used to alter his route (of returning).”30Imaam Ibn al-Qayyim al-Jawzeeyah said: “The Prophet (SAW) used to change his route on the days of ‘Eid, such that he went by one route and returned by another. It is said (he did this) to give salaam upon the people of both routes. Or so that both groups get some of his blessings. Or so that anybody who has a need can take care of it. Or to make manifest the rituals of Islaam…. – and this is the most correct opinion – for all of these reasons and for other reasons of wisdom which his (SAW) actions contain.”31
Imaam an-Nawaawee (may Allaah have mercy on him) after quoting the previous sayings said: “Even if the reason is not known, it is still definitely preferred to make it a ruling guideline to be followed and Allaah knows best.”32
NOTE: First: Imam al-Baghawee said in Sharh-us-Sunnah (4/302-303): “It is preferred that the people leave for the, musalla after praying the dawn prayer (Fajr) so that they can take their places and make takbeer. While the Imaam proceeds when it is time for the prayer”
Second: Tirmidhee (530), Ibn Maajah (161) transmit from ‘Alee ibn Abee Taalib that he said: “From the sunnah is to proceed to the ‘Eid by foot” 33
—–
30. Reported by al-Bukhaaree (986).
31. Zaad-ul-Ma’aad (1/449).
32. Rawdat-ul-Taalibeen (2/77).
33. Declared hasan by our Shaikh Al-Albaanee in Saheeh Sunan at-Tirmidhee (1/164).
Source AbdurRahman.org
When to eat during the ‘Eids
The Rulings Concerning The Two Eids From The Purified Sunnah
Shaykh ‘Ali Hasan ‘Ali ‘Abdul Hameed al-Halabi hafidhahullaah
This Book was Posted by Real-Islam Mailing List
Source AbdurRahman.org
Shaykh ‘Ali Hasan ‘Ali ‘Abdul Hameed al-Halabi hafidhahullaah
This Book was Posted by Real-Islam Mailing List
Source AbdurRahman.org
CHAPTER – EIGHT : When to eat during the ‘Eids
Reported from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah would not set out in the morning of ‘Eid ul-Fitr until he had eaten some dates.” 42
Imaam al-Muhallab said: “The wisdom behind eating before the ‘Eid prayer is so that no per son with doubt in his mind thinks that the fasting remains until after the prayer. So it is as if he (SAW) wanted to stop this from occurring” 43
Buraidah (may Allaah be pleased with him) said: “The Prophet (SAW) would not leave on the morning of ‘Eid-ul-Fitr until he had eaten and on the day of ‘Adhaa he would not eat until he had returned from the prayer and he would eat from his sacrifice.” 44
The renowned scholar Ibn al-Qayyim said: “…as for ‘Eid-ul- ‘Adhaa, then he (SAW) would not eat until he returned from the musallaa and he would eat from his sacrifice.” 45
The renowned scholar as-Shawkaanee 46 said: “The wisdom behind delaying eating on the day of ‘Adhaa, is because it is a day in which slaughtering and eating from the sacrifice has been legislated. Therefore it has been prescribed that the eating be from the sacrifice. This view was held by Ibn Qudaamah.” 47
Zain ibn Munayyir 48 said: “Eating by the Prophet (SAW) in both ‘Eids occurred at the time for which it has been legislated to give the sadaqa connected to that ‘Eid. Giving sadaqat-ul-fitr before going to the musallaa and giving sadaqat-ul-’Adhaa after slaughtering the sacrifice.”
42. Reported by al-Bukhaaree (953), at-Tirmidhee (543), Ibn Maajah (1754) and Ahmad (3/126,164,232).
43. Fath-ul-Baaree (2/447) Refer to what the author has said regarding the wisdom in preferring dates.
44. Reported by at-Tirmidhee (542), Ibn Maajah (1756) and ad-Daarimee (1/375) Ahmad (5/352) and its chain is hasan.
45. Zaad-ul-Ma’aad (1/441).
46. In Nail-ul-Awtaar (3/357).
47. Refer to al- Mughunee (2/371).
48. Refer to Fath-ul-Baaree (2/448).
43. Fath-ul-Baaree (2/447) Refer to what the author has said regarding the wisdom in preferring dates.
44. Reported by at-Tirmidhee (542), Ibn Maajah (1756) and ad-Daarimee (1/375) Ahmad (5/352) and its chain is hasan.
45. Zaad-ul-Ma’aad (1/441).
46. In Nail-ul-Awtaar (3/357).
47. Refer to al- Mughunee (2/371).
48. Refer to Fath-ul-Baaree (2/448).
Clarifying the Rulings of Sadaqat’ul Fitr: Time of Giving
Clarifying the Rulings of Sadaqat’ul Fitr: Time of Giving
By the Noble Shaykh Saleh ibn Fawzan al-Fawzan
Translated by AbuAbdulMalik
The Time of Giving Sadaqat’ul Fitr
The time for giving Sadaqat’ul Fitr begins from the setting of the sun on the night of Eid (i.e., when the new moon is sighted on the night before), and it continues until the Eid Salaah (on the next day), and it is permissible to distribute it one or two days before Eid. The evidence for this is the hadeeth collected in Sahah al-Bukharee on the authority of Ibn Umar (radhi-yAllâhu ‘anhu) that the Companions used to give Sadaqat’ul Fitr one or two days before the Feast (meaning the Eid Prayer). The delaying of giving Sadaqat’ul Fitr until before the Salaah on the morning of Eid is better, and if one does not fulfill this obligation before the Eid Salaah without a valid excuse, then he has sinned. It then becomes an obligation upon him to fulfill giving Sadaqat’ul Fitr throughout the rest of the day. And if he does not fulfill the obligation of Sadaqat’ul Fitr on the day of Eid, then he must make up for it after the day of Eid. This is based on the hadeeth collected by Abu Dawood and Ibn Majah on the authority of ibn Abbaas that the Messenger of Allah (sal-Allâhu ‘alayhi wa sallam) said:
“If anyone pays it (Sadaqat’ul Fitr) before the feast prayer, it will be accepted as zakaah, and if anyone pays it after the prayer, it will be considered a charity like other charities.”
Therefore this clearly means that Sadaqat’ul Fitr must be given in its correct time in order to receive its reward.
The times for giving Sadaqat’ul Fitr can be separated into four:
- Permissible: this means one or two days before Eid;
- The best time: this is between the setting of the sun on the night of Eid until before the Salaah;
- A time that will suffice, but with a sin: this is the time after the Salaah until the end of the day;
- The expiation time: this time is after the day of Eid.
The Difference between Eid Al-Adha and Eid Al-Fitr.
The Difference between Eid Al-Adha and Eid Al-Fitr. | Nov 23, '09 4:51 AM for everyone |
The Difference between Eid Al-Adha and Eid Al-Fitr
1. Question: What do you say about the impermissibility to fast during the white days, 13th, 14th and 15th of the month?
2. Question: What do you say about three consecutive days wherein the first one it’s a must to fast, the second one it’s haraam to fast, and the third day it’s permissible?
1. Answer: These are the days of Tashreeq. Which are the 11th, 12th, and 13th of Dhul Hijjah.The 13this the first day of the white days. It is recommended to fast the white days during every month, except during Dhul Hijjah.
2 Answer: The first day is the 29th or the 30th of Ramadhan. The second day is Eidul Fitr and the third day is the second day of Sha’baan
· It is suitable to eat an odd number of dates before going to pray at Eidul Fitr. This way its distinguished between the previous days where it was a must to fast and the day where it’s a must to break fast.
· Eid Al-Adha it’s not suitable to eat until after the prayer. The person should eat from his sacrifice.
· The khutbah during Eidul Fitr should be about the rulings for Sadaqah Fitr.
· The khutbah during Eidul Adha should be about the rulings for slaughtering.
· It’s sunnah to delay the prayer for Eidul Fitr
· It’s sunnah to hold the prayer for Eidul Adha early.
· The Takbirs for Eidul Adha start at Eidul Adha and end on the last day for Tashreeq.
· The Takbirs for Eidul Fitr start in the morning of the Eid and end at the end of the day.
· There isn’t any set wording for the takbirs authentically related on the Prophet (peace and blessings be upon him)and there isn’t any fixed time for them to be said. Some people say the takbirs after the five prayers during Tashreeq. There isn’t any evidence for this. [ Ahkamul Eid by Shaykh Muqbil (may Allah have mercy on him) ]
Shaykh Uthaymeen (may Allah have mercy on him) said ,: The wisdom in delaying Eidul Fitr prayeris it gives the people more time to disperse their sadaqahtul fitr. Therefore the imam can delay it giving people more time to distribute their charity.On Eidul Adha there is no fitr where the poor people can benefit from . The poor and needy can benefit from the sacrificed meat. Hence the person slaughtering should hasten to slaughter in order for the needy to eat. [Explanation for Saheeh Al-Bukhari vol 3 page 26)
Prepared by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1430
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