BaKhabar, August 2013, Page-6 [Presently the only Wordings of God Almighty + Rulings on Eid prayers]

Presently the only Wordings of God Almighty ... ... ...

.... By Tanwir Phool*

RELIGION IS ONE AND THE SAME FROM ALWAYS
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Tanwir_Phool

We humans are the most eminent of all creatures of GOD ALMIGHTY. He always wants that we should be obedient to Him. For this purpose He guided us through a series of prophets. The teachings of all the prophets is the same i.e. obedience of GOD ALMIGHTY for success and prosperity of human beings in both the worlds. We should try to follow true teachings of all the prophets for achieving the goals of universal peace, brotherhood, equality, education and charity.

Sunday, 13 April 2008

Whether We Can Read The Words of GOD ALMIGHTY or Not?
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It is an interesting and important question whether we can read the Words of GOD ALMIGHTY or not? The last book of GOD is in His own words from A to Z. There may be differences in translations but the original text is one and the same in God's words. Previous books of GOD ALMIGHTY do not have their original text and at present only translations are available which may be compared/rectified with the help of the last book.

There is a misunderstanding that the last book is a writing of the prophet. It is not correct as this book has verses in which the prophet has been warned/ cautioned. For example, the verses at the beginning of surah Abas (surah No.80) and verses 44 to 47 of surah Al-Ha'aqqah (surah No.69) in which the prophet has been cautioned on his act of ignoring and not responding a blind person. It has been said that if the prophet says anything according to his own will in this book, for which he has not been ordered by the GOD, he will be punished by catching his hand and cutting the jugular vein. It is obvious that no author can include such matter in his own book.

It is observed that where the GOD ALMIGHTY has said "qul"(Arabic word which means tell or say) to the prophet, this word has also been included in the last book which proves that there is no change/amendment in the Words of GOD ALMIGHTY. The last book certifies the previous books(Taurah, Psalm, Gospel, the book of Abraham and any other book revealed by the GOD ALMIGHTY) but clarifies that these books are not with their original text and have been changed/ tampered with the passage of time as such they are not 100% correct. On the other hand they are not 100% wrong. The true teachings of all the prophets may be ascertained with the help of the last book of GOD ALMIGHTY which has only one text while the previous books have different version due to being translated/tampered by different persons and their original text is not available.

Also published at http://bit.ly/1d8HRZT
Book by Tanwir Phool

Tanwir Phool - Bashar kee akhree khwahish

Rulings on Eid prayers

What is the ruling on Eid prayers?.
Praise be to Allaah.
The scholars differed concerning the ruling on Eid prayers. There are three scholarly points of view:
1 – that Eid prayer is Sunnah mu’akkadah (a confirmed Sunnah). This is the view of Imam Maalik and Imam al-Shaafa’i.
2 – that it is a communal obligation. This is the view of Imam Ahmad (may Allaah have mercy on him).
3 – that it is a duty for each Muslim and is obligatory for men; those who do not do it with no excuse are sinning thereby. This is the view of Imam Abu Haneefah (may Allaah have mercy on him), and was also narrated from Imam Ahmad. Among those who favoured this view were Shaykh al-Islam Ibn Taymiyah and al-Shawkaani (may Allaah have mercy on them).
See al-Majmoo’, 5/5; al-Mughni, 3/253; al-Insaaf, 5/316; al-Ikhtiyaaraat, p. 82.
Those who held the third view quoted several texts as evidence, including the following:
1 – The verse in which Allaah says (interpretation of the meaning):
“Therefore turn in prayer to your Lord and sacrifice (to Him only)”
[al-Kawthar 108:2]
Ibn Qudaamah said in al-Mughni: The well-known view is that what is meant by this is the Eid prayer.
Some of the scholars were of the view that what is meant in this verse is prayer in general, not just Eid prayer, so what the verse means is that we are commanded to devote our prayer and sacrifice to Allaah Alone, so it is like the verse in which He says (interpretation of the meaning):
“Say (O Muhammad): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)’”
[al-An’aam 6:162]
This view concerning this meaning of the verse was shared by Ibn Jareer (12/724) and Ibn Katheer (8/502).
2 – The fact that the Prophet (peace and blessings of Allaah be upon him) commanded the people to go out to it (the Eid prayer) and even commanded the women to go out too.

Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”
The evidence of this hadeeth that the Eid prayer is obligatory is stronger than the evidence of the verse quoted above.
Shaykh Ibn ‘Uthaymeen said in Majmoo’ al-Fataawa (16/214):
What I think is that the Eid prayer is fard ‘ayn (an individual obligation), and that it is not permissible for men to miss it, rather they have to attend, because the Prophet (peace and blessings of Allaah be upon him) enjoined that. He even commanded the women – including virgins and those who usually stayed in seclusion – to come out to the Eid prayer, and he commanded menstruating women to come out to the Eid prayer, but told them to keep away from the prayer-place itself. This indicates that it is confirmed.
He also said (16/217):
What seems more likely to be correct in my view, based on the evidence, is that it is fard ‘ayn (an individual obligation), and that it is obligatory for every male to attend the Eid prayer apart from those who have an excuse.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 13/7 concerning the view that it is fard ‘ayn:
This view is more likely to be correct, based on the evidence.

What is the description of the Eid prayer?
Praise be to Allaah.
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.
It was narrated that Abu Sa’eed said: The Messenger of Allaah SAWS (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 the prayer. 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: Islam Q&A