Excellence of Eidain and Method of Performing the Eid Prayer

I. Hadrat Anas reported that when the Holy Prophet came to Madinah, the people had two days in which they used to entertain and amuse themselves. He asked: “What are these two days?” They said: “We used to amuse ourselves and take pleasure in these two days during the Days of Ignorance (Jahiliyyah). The Messenger of Allah said, “Allah has substituted for you something better than these two; the Eid of Adha  (sacrifice) and the Eid of Fitr . [Sunan Abi Dawood – Book on Prayer, Vol 1, Page 162]

 

II. Hadrat Abu al-Huwairith reported that the Messenger of Allah wrote to Hadrat ‘Amr Ibn Hazm, when he was in Najran, asking him to observe the prayer early on the Eid of Adha (sacrifice) and late on the Eid of Fitr, and to admonish the people. [Mishkaat – Book on Prayer, Vol 1, Page 127]

 

III. Hadrat Jabir ibn Samurah reported, “I prayed with the Messenger of Allah the two Eid prayers more than once or twice, without an Adhan or Iqamah.” [Sahih Muslim – Book on the two Eid Prayers, Vol 1, Page 290]

 

IV. Hadrat Anas reported that the Messenger of Allah did not go (to the place of prayer) in the morning on the day of Eid-ul-Fitr till he ate some dates, and he used to eat an odd number. [Sahih Bukhari – Book on the two Eid Prayers, Vol 1, Page 130]

 

V. Hadrat Buraidah reported that the Holy Prophet did not go out on the day of Eid-ul-Fitr till he had eaten some food; and that he did not eat any food on the day of Eid-ul-Adha (sacrifice) till he had prayed. [Sunan Tirmidhi – Book on the two Eid Prayers, Vol 1, Page 120]

 

VI. Hadrat Jabir reported that on the day of Eid the Holy Prophet used to return by a different route from the one he had taken when going out. [Sahih Bukhari – Book on the two Eid Prayers, Vol 1, Page 134]

 

NOTES:

 

1. To greet, embrace and shake hands with one another, after the Eidain prayer is an act of reward; and which is also a means of increasing love and affection between Muslims and a way of expressing ones joy and happiness.

2. It is not permissible for females to perform the Eidain prayers, as there shall be mixing between the men and the women in the Eidgah (place where the Eid prayer is performed). This is why it is not permissible for females to go to the Masajid to perform salaah with congregation; whether they go in day or at night; whether for Jum’ah or for Eidain; whether they are old or young. [This has been stated in Tanwir al-Absar and al-Durr al-Mukhtar Page 114]

 

Yes, however, before Zawal women can perform the 2 or 4 rak’ats Chasht (Salatud Duha) prayer at home, after the Eidain prayer has finished. [Bahar-e-Shari’at – Vol. 1, Chapter 4, Page 94]

 

3. If only the women have their own congregation for salaah, then this is also not permissible, as the congregation held by women between themselves (to perform salaah) is not allowed, in fact it is strictly disliked (Makruh-e-Tehrimi). [This has been stated in Fatawa-e-’Alamgiri Vol. 1 Page 80, also in al-Durr al-Mukhtar Page 77]

 

4. Even if women pray the Eidain prayer on their own, then this is also not permissible as it is a condition to establish the Eidain prayer that it is performed with a congregation. Yes! Women should pray the nafl (supererogatory) salaah on that day; at home, on their own. Insha’Allah they shall receive the blessings and rewards of that day.

Sadaqat al-Fitr | Important Notes Regarding It

I. Hadrat ibn ‘Umar radi allahu anhu said, “The Prophet Sallallahu ta’ala alayhi wa sallam made incumbent on every male or female, free man or slave, young or old, the payment of one Sa’ of dates or barley as Sadaqat-ul-Fitr. The Messenger of Allah Sallallahu ta’ala alayhi wa sallam commanded that this sadaqah be paid before one goes to perform the Eid prayer.” [Sahih Bukhari – Book on Zakah, Volume 1, Page 204]

II. Hadrat Hasan radi allahu anhu said: Hadrat Ibn Abbas radi allahu anhu preached the people towards the end of Ramadan, standing on the pulpit (in the mosque) of al-Basrah. He said: “Bring forth the sadaqah relating to your fast.” The people, as it were, could not understand. “Which of the people of Medina are present here? Stand for your brethren, and teach them, for they do not know” said Hadrat ibn ‘Abbas radi allahu anhu. He further added: “The Messenger of Allah Sallallahu ta’ala alayhi wa sallam prescribed this sadaqah as one sa’ of dried dates or barley, or half a sa’ of wheat payable by every freeman or slave, male or female, young or old.” When Hadrat Ali radi allahu anhu came (to Basrah), he found that the price had come down. He said: “Allah has given prosperity to you, so give one sa’ of everything (as sadaqah).” [Sunan Abi Dawood – Book on Zakah, Volume 1, page 229]

III. Hadrat ‘Abdullah ibn Tha’laba or Tha’laba ibn ‘Abdullah radi allahu anhu (narrator cannot recall exactly what the name was) ibn Abu Saghir radi allahu anhu, who narrates from his father that the Messenger of Allah Sallallahu ta’ala alayhi wa sallam said, “One sa’ of wheat is enough from every two; young or old; freeman or slave; male or female. Those of you who are rich will be purified by Allah, and those of you who are poor will have more than they gave returned by Him to them.” [Sunan Abi Dawood – Book on Zakah, Volume 1, Page 228]

IV. Hadrat ‘Abdullah ibn ‘Abbas radi allahu anhu reported that the Messenger of Allah Sallallahu ta’ala alayhi wa sallam prescribed Sadqatul Fitr, so that the fasts (kept throughout the month of Ramadan) may be purified from any falsehood, wrongdoing or evil talk, and (at the same time) it shall assist to feed the poor and the needy. [Sunan Abi Dawood – Book on Zakah, Volume 1, Page 227]

V. Hadrat ‘Amr ibn Shu’aib radi allahu anhu reports from his father, who reports from his grandfather that the Holy Prophet Sallallahu ta’ala alayhi wa sallam sent a person that he calls out loud in the streets of Makkah al-Mukarramah that Sadaqat ul Fitr is Wajib (necessary) upon every Muslim male or female; freeman or a slave; young or old. [Sunan Tirmidhi – Book on Zakah, Volume 1, Page 146]

Rings And Jewellery in Islam

* On which finger should the ring be worn?
 * Silk and Gold are Haraam for men
 * Regarding the use of brass and iron rings
 * Ten things which are regarded as bad
 * Allowing girls to wear tinkling anklets is disallowed
 * A male is only allowed to wear one silver ring  
 * The ring of a male should not weigh more than one Mithqaal
 * Women are also not allowed to wear jewels from other metals
 * Regarding gemstones such as agate jasper etc.  
 * Impermissibility of manufacturing those items which are forbidden for males & females
 * Permissibility of using an iron tablet (piece) inside a ring or in other jewellery
 * Regarding embedding a gold pin in a precious stone
 * For whom is it Sunnah to wear a ring?
 * How and in which finger should the ring be worn?
 * What can be engraved on a ring?
 * Regarding the use of a ring with many stones for males
 * Regarding the use of a Chal’la for men
 * Permissibility of fastening the teeth with gold wire
 * Regarding the use of another persons teeth
 * Regarding fastening (resetting) your teeth that fall off
 * Regarding the use of jewellery and mehndi for men 

Hadith 1: It is in Sahih Muslim from Anas radi allahu anhu
that when Rasoolullah Sallallahu ta’ala alayhi wa sallam intended to have letters written to Kasra, Qaisar and Najashi, someone mentioned that they do not accept letters without a seal (i.e. a royal stamp) on them. Nabi Sallallahu ta’ala alayhi wa sallam then had a silver ring made on which was engraved  ﺍﷲ ﺭﺳﻮﻝ ﳏﻤﺪ ‘Muhammadur Rasoolullah’ Sallallahu ta’ala alayhi wa sallam  It is mentioned in the narration of Imam Bukhari that this was engraved in three lines. On the first line was ﳏﻤﺪ on the second line was ﺭﺳﻮﻝ and on the third line was the Name ﺍﷲ

Hadith 2: It is reported in Sahih Bukhari and Muslim from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam had a ring made from gold, and in one narration it has been mentioned that he wore it on the right hand and then threw it away and had a silver ring made, which had  ﺍﷲ ﺭﺳﻮﻝ ﳏﻤﺪ engraved on it. He Sallallahu ta’ala alayhi wa sallam said, No person should engrave his ring with an engraving that is similar to that of my ring. Huzoor Sallallahu ta’ala alayhi wa sallam wore his ring, with the gemstone would face his palm

Hadith 3: It is in Sahih Bukhari from Anas radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam’s  ring was made from silver and it also had a gemstone on it.

Hadith 4: It is in Sahih Bukhari and Muslim on the authority of Anas radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam wore a silver ring on his right hand and its stone was of Abyssinian origin, and it used to be worn facing his palm.

Hadith 5: There is a narration of Muslim from Anas radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam’s ring was on this finger. In other words, it was on the little finger of the left hand.

Hadith 6: It is in Sahih Muslim from Hazrat Ali radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam forbade me from wearing the ring on this finger or this finger. In other words, from wearing it on  the middle  finger or the Kalima (index) finger.

Hadith 7: Ibn Majah reported from Abdullah ibn Ja’far  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ and Abu Dawud and Nasa’i reported from Hazrat Ali radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam used to wear his ring on the right hand and Abu Dawud reported from ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that he  used to wear it on the left hand. It can be deduced from both these Hadith that he  would sometimes wear it on the right hand and sometimes on the left hand, but Baihaqi has mentioned that wearing the ring on the right hand is inapplicable.

Hadith 8: Abu Dawud and Nasa’i have reported on the authority of Hazrat Ali radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam held silk in his right hand and gold in his left hand and then said ‘Both of these are Haraam (totally forbidden) for the men of my Ummat.’

Etiquettes of Wearing Shoes

* Wear the shoe of the right foot first and remove the left foot first
 * Regarding the use of only one shoe or sock
 * Certain types of shoes should be worn whilst sitting
 * Prohibition of women wearing shoes that resemble the shoes  of men
 * Regarding over adorning ones self
 * Permissibility of wearing shoes made from fur hides or those stitched  with tacks etc

Hadith 1: It is reported in Sahih Muslim from Jaabir radi allahu anhu
. He says he heard Rasoolullah Sallallahu ta’ala alayhi wa sallam saying ‘Wear shoes as much as you can, for as long as a person is wearing shoes, it is as if he is on (a mode of transport)’, in other words he does not become exhausted.’

Hadith 2: It is in Sahih Bukhari from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ who says ‘I saw Rasoolullah Sallallahu ta’ala alayhi wa sallam wear a Naalain (Sacred Footwear) which had no fur (covering) on it’.

Hadith 3:  It is in Sahih Bukhari from Anas radi allahu anhu
that there were two hairs in the Naalain of Rasoolullah Sallallahu ta’ala alayhi wa sallam , in other words, there were two laces (straps) between the mubaarak toes.

Hadith 4: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam said that when wearing shoes, first wear the one on the right foot and when removing them, then first remove the one on the left foot, so that the right is first in being put on, and last in being removed.

Hadith 5: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Do not walk whilst only wearing one shoe. Either remove both or wear both’.

Hadith 6: It is in Sahih Muslim from Jaabir radi allahu anhu
that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘If the laces (straps) of your shoes break, you should not walk whilst only wearing one shoe, but you should repair the strap; and do not walk whilst wearing only one Mauzah (sock)’.

Hadith 7: Tirmizi reported from Jaabir and Ibn Majah reported from Abu Hurairah  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam forbade the wearing of shoes whilst standing (i.e. to put them  on whilst standing). This ruling is regarding those shoes which take time to wear whilst standing (and) those which need the straps to be tied. In the same way the boots (this refers to the present day shoes) should also be worn whilst sitting, because even in these shoes, the laces have to be tied, and to tie them whilst standing is difficult. There is no harm in standing whilst putting on shoes which are not of this type, such as the Saleem Shahi 1 or the pumps 2, or the type of sandal in which there is no need to tie a strap.

Hadith 8: Tirmizi reported from Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam sometimes walked with just one Naalain. This was either to explain permissibility, or it was when he just walked one or two steps, such as to open the Door of the Hujra (Sacred Chamber).

Hadith 9: Abu Dawud reported from Ibn Abi Maleeka that someone mentioned to Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that a woman wore shoes (which resembled that of men). She (Hazrat A’isha) said that Rasoolullah Sallallahu ta’ala alayhi wa sallam cursed women who resembled men. In other words, women should not wear shoes that are like that of men. Actually this refers to all things in which men and women have distinctiveness to one another; from them, there is prohibition for each one of them to adopt the style of the other. Neither should men adopt the style of the women, and nor should the women adopt the style of the men.

ETIQUETTES OF THE MUSJID AND THE QIBLA

* Regarding engraving the Musjid doing gold and silver gilding in it
* Regarding the use of cement and plaster on the Musjid Walls
* Regarding teaching (Islamic Studies) in the Musjid  
* Only a Mu’takif should eat and drink in the Musjid
* A Musjid should not be used as a pathway
* Impermissibility of selling Taweez in the Musjid  
* Performing Nikah in the Musjid is Desirable
* Etiquettes of the Musjid  
* Makruh actions in the Musjid

Law: To paint the Musjid with lime (i.e. whitewash) and to use mortar is permissible. It is also permissible to use gold and silver gilding on the engravings or carvings (in the Musjid), as long as this has been done with the wealth of an individual and not with money belonging to the Waqf 1. If the Trustee of the Mosque used the Waqf funds of the Mosque to do such gold and silver carvings (decorations etc.), then he will have to make amends (i.e. pay the penalty for this). However, if the founder of the Musjid (i.e. the one who built the Mosque) had initially done such carvings and they have been damaged, then the Mutawali 2 of the Musjid can use the Musjid’s funds to rebuild this carving (i.e. to have it repaired). Some Masha’ikh 3 have mentioned that it is Makruh to do any decorations or carving etc. on the Qibla wall of the Mosque, as the heart of the Namaazi 4 will be diverted towards it. [Durr-e-Mukhtar, Raddul Muhtar]

Law: It is permissible to use cement and to plaster the walls of the Musjid, as this allows the building to remain intact. When plastering the Musjid, or when doing plating or when using mud plaster, one should not use water that is impure. [Alamgiri]

Law: To teach (Islamic lessons) in the Musjid is permissible, even though the Musal’las 5 and grass mats of the Musjid are used at the time of teaching. To eat, and sleep in the Musjid is only permissible for a Mu’takif 6 . This is Makruh for one who is not in I’tekaaf. If a person needs to eat or sleep in the Musjid, then he should enter the Musjid with the intention  of I’tekaaf, make some Zikr or pray some Namaaz, and after this, he can do that (i.e. eat or sleep). [Alamgiri]
___________________________________________________

1. Waqf refers to an Endowment for the sake of Allah
2. Mutawali here refers to a trustee of the Musjid
3. Masha’ikh refers to Pious Predecessors
4. Namaazi is the one who is performing his Namaaz
5. Musal’la refers to a prayer mat
6. Mu’takif is a person in I’tekaaf; i.e. one secluded to the Musjid for the remembrance of Allah.  

It is common in almost all parts of India, that during the month of Ramadan people generally break their fast in the Musjid. If there is an area outside the Musjid where Iftar can be made, then Iftar should not be made inside the Musjid. Otherwise, one should make the intention of I’tekaaf on entering.  There is no objection to making Iftar inside. However, one must still be fully cautious not to soil the mats or floors of the Musjid.

Law:  The Musjid should not be made a pathway (road /walkway). For example, if there are two doors in the Musjid and one needs to go somewhere, and it is easier for him to enter from one door and exit (in that direction) through the other door, then one should not do this. If a person went in (i.e. into the Musjid) with the intention that he would enter through this door and then exit through the other door (i.e. he will  use it as a walkway), and after entering he regretted this action of his, then he should not exit through the door from which he had intended to exit, but he should use another door. And some Ulama have stated that such a person should first pray Namaaz and then exit (the Musjid), and others have said that if he does not have wudu, then he should exit from the same door through which he entered. To enter the Musjid whilst wearing shoes is Makruh. [Alamgiri]

Law: Selling of Taweez in the Jaame Musjid is not permissible, like it is done by those who do this as a business  and compel people to pay a stipulated price to get a taweez. [Alamgiri]

Law: To perform a Nikah ceremony in the Musjid is Mustahab (desirable).  [Alamgiri] However one must be cautious not to cause any disturbance or din in the Musjid or do anything therein that is contrary to the sanctity of the Musjid. If one knows that the etiquettes of the sanctity or the Musjid will be violated, then one should not have the Nikah in the Musjid.

Law: One who has any impurity on his clothing or body should not enter the Musjid. [Alamgiri]

Law: One must observe the following Etiquettes of the Musjid:

THE ETIQUETTES OF TRAVELLING

* Ahadith

* Regarding females journeying without the husband or Mahram

* Seek permission from your parents, before  undertaking a journey

Hadith 1: It is in Sahih Bukhari from Ka’ab bin Maalik radi allahu anhu that Nabi-e-Kareem Sallallahu ta’ala alayhi wa sallam departed for The Ghazwa-e-Tabuk 1 on a Thursday, and Huzoor Sallallahu ta’ala alayhi wa sallam preferred departing (for journeys) on Thursdays.

Hadith 2: Tirmizi and Abu Dawud have reported from Sakhr bin Wada’a radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘O Allah, Grant my Ummah Barkat (blessing and abundance) in the morning’. Whenever Huzoor Sallallahu ta’ala alayhi wa sallam sent out any contingent or regiment, he would do so in the morning, and Sakhr was a trader, who would dispatch his trade goods during the morning,  so he became a very wealthy person and his goods (stock)  became abundant.

Hadith 3: It is in Sahih Bukhari from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘If others only knew of the  angers in travelling alone, then no rider (i.e. traveller) would travel alone at night’.

Hadith 4: Imam Maalik, Tirmizi and Abu Dawud report on the authority of Amr bin Shu’aib from his father, from  his grandfather radi allahu anhum, that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘shaitaan concerns himself with one and two travellers. When there are three, it is a Jama’at (group) (i.e. so he does not concern himself with them)’.

Hadith 5: Abu Dawud reported from Abu Sa’eed Khudri radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘When there are three people on a  journey, then one (from amongst them) should be appointed as the Ameer (i.e. he should be made the group leader)’.

Hadith 6: Baihaqi reported from Sahl ibn Sa’ad radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘A leader of a group of travellers is the one who serves them. With the exception of martyrdom, no other deed of others can surpass one who takes greater  initiative in serving’.

___________________________________________________
1. A Ghazwa refers to a battle or expedition

Hadith 7: It is in Sahih Bukhari and Muslim from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Travelling is a portion of suffering. It prevents (one) from sleeping, eating and drinking, so return home in haste, after you have completed your undertaking’.

Hadith 8: It is in Sahih Muslim from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘When you disembark at night, at any stage of your journey, then take respite away from the road, for it is the path of the animals and a place inhabited by poisonous creatures’.

Hadith 9: Abu Dawud reported from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Do not make the backs of animals your pulpits. In other words, do not sit on their backs, making conversation when you stop, for Allah has subdued the animals to (serve) you, so that you may reach such cities, which cannot be (ordinarily) reached without causing yourself distress’.

In the case where a person walks in front of a Namaazi – Ahkaam E Shariat Part 1

Question: 23rd Rabi ul Aakhir Shareef 1320 Hijri

What is the ruling of the Ulama-e-Shariat in the case where a person walks in front of a Namaazi. Is such a personal sinful or not? Does this interfere with the persons Namaaz in any way? From how far away from the Namaazi are we not allowed to pass?

The Answer: This does not interfere with the Namaaz. If the Namaaz is being read in a house or in a small Musjid, then one is not allowed to pass up to the wall in the direction of the Qibla unless there is an object in between. If he is reading on a plain (open area) or in a huge Musjid, then he is not allowed to pass as far as the place of sajdah. He may pass further than this. The place of Sajdah means, when a person is standing in salaah like the true sincere worshippers and his sight is falling upon the area that his forehead will touch when he makes sajdah, then the rule of ones sight refers to where the sight falls without any hindrance and just a little further than this, is known as the point or place of sajdah. Up to the point where the sight falls and one is able to make sajdah, is known as the point of sajdah and to pass within this area is haraam and to pass beyond this is allowed. It is in Durr-e-Mukhtar as follows: “The legality of a person passing in a forest (open area) or in a huge Musjid beyond the Sajdah point is evident from proper narrations or to pass in front of him in this manner, up to the wall of the Qibla in a small Musjid and in the house, as it is regarded as one place.”

It is in Raddul Muhtaar: “The statement about the area of sajdah refers to the area from the area where the feet (of the namaazi) are placed, up to the point where sajdah will be made, just as it has been mentioned in Durar. And this second condition is to show the sinful act of the person that passes in front. As for the issue of the Namaaz, then definitely it is not invalid. This statement is correct. Tamartaashi and Sahib-e-Bada’i have regarded this as correct. Fakhrul Islam has given it even more preference, and it has been well clarified with research in Nihaaya and Fath. It means that as far as his sight falls on the one who is passing, if he reads with completely sincerity and being engrossed. In other words the sight falls there where one is to make sajdah.”

It is in Munhatul Khaaliq as follows: “The proper area of the falling of the sight is where on will make sajdah. Abu Nasr has stated that the distance is the same as there is between the Imam and the first saff (line). Or between this, which I have read from my Sheikh Minhajul A’ima (rahmatullahi alaih), in other words, to pass there where the sight of the Namaazi falls, when he is reading Namaaz with complete sincerity and being totally engrossed. This statement is clearer than the first one.”

Is it permissible to keep dogs or not? – Ahkaam E Shariat Part 1

Question: 20th Rabi ul Aakhir 1320 Hijri

What is the ruling of the learned Ulama regarding whether it is permissible to keep dogs or not? Is it permissible to keep pigeons without the intention of racing them? What about the ruling regarding quail fighting and cock fighting? Also what is the rule regarding the keeping of falcons and eagles and to use them for hunting and to then to eat which they have hunted?

The Answer: It is permissible to keep falcons and eagles and to use it for hunting is also allowed and to eat which they have hunted is also allowed. Almighty Allah says, “And which hunting animals have you trained for hunting” (Surah Maida, verse 4).

It must however be noted that the animal must be hunted for the purpose of attaining food, for medicinal purpose or for any beneficial reason. It should not be just for sport and for fun. This is a waste of time and is haraam and those who do this are sinful. That animal that is killed by them is halaal if they have been well trained to hunt and bismillah was said when releasing them. It is clear that to release if for the sake of game hunting (for sport) is haraam and this does not interfere which the Zibah according to Sharia just as to take Allah’s name and then strike a sheep from the neck (nape) is a haraam action, but to eat such an animal is halaal.

Quail fights, cock fighting, and getting any other animal to fight, like the way people fight rams, little birds and some even fight haraam animals such as elephants and bears are all haraam as this is to cause pain to animals without reason. It has been mentioned in the Hadith Shareef that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) has prohibited us from fighting animals (against one another). (Ref: Abu Dawood and Tirmizi from Ibn Abbas radi Allahu anhu and Tirmizi has categorized it as Hassan Sahih)

To keep pigeons just for the sake of comforting ones heart and not for any impermissible reason is allowed. To fly pigeons from rooftops so that one may go on the rooftops and look at our Muslims females, or to throw stones at the pigeons, causing windows to break and the danger of injuring someone’s eye, to fly pigeons to capture the pigeons belonging to others or to fly them the entire day absolutely hungry, and to enjoy seeing them fly in this way, not even allowing them to land when they need are all improper and to keep the pigeons for these reasons is haraam. It is in Durr-e-Mukhtar as follows: “It is Makrooh (to keep the pigeons caged) even if it is in their special enclosure (if this is to harm others). This is when this harm is caused through looking (at what is not allowed) and by trapping the pigeons of others. Thus, if one flies them from a rooftop and this causes disclosure of females, and if one throws stones, causing windows to break, then the person who threw the stones will be answerable and he will be stopped from doing this very sternly. If he does not abstain from this, then the chief police officer of the town has the right to make them (the pigeons) zibah. If they are not for flying, then this is doing what is best due to feeling for the pigeons and this is Mubah (permitted).”

It is in Sahih Bukhari etc. on the authority of Abdullah bin Umar (radi Allahu anhu) and in the Sahih of Ibn Hibaan on the authority of Abdullah ibn Umar (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “A lady went into hell because of a cat. She kept the cat tied up. Neither did she feed it nor did she release it, so that she may be free and eat the mice etc.” It has been mentioned in the narration of ibn Hibaan that the said cat has been appointed to punish the woman in hell and it bites her with its teeth from in front and from behind.

What is the duration of the time of Maghrib?

Question: What is the ruling of the Ulama-e-Deen in the following case: Zaid says that the time of Maghrib is very short and it is for this reason that short Surahs are recited in Maghrib and after the two sunnats and nafil of Maghrib, the time of Maghrib either expires or only five or six minutes remain. Amar says that it is mustahab (desirable) to read short Surahs and to read Maghrib in its earliest time. He further says that the time of Maghrib is until the redness remains in the sky. Actually he says that there is approximately half an hour that one has (for Maghrib). I would thus like to humbly query concerning the correct ruling regarding how long Maghrib lasts for and when it expires? I would also like clarification regarding the statements of Zaid and Amar. I would also like to query the ruling if a person reads Maghrib at the time when there is the whiteness in the sky which appears after the redness. Is it permissible to read at this time or not? Until what time is one allowed reading Maghrib without any uncertainty?

The Answer: The statement of Zaid is completely incorrect. He has just made this up from his own thinking. It is for this reason that he is himself in doubt, because he first said that there is no time left and then he says that there are five to six minutes left (for Maghrib to end) and to use one’s own idea in such religious issues, is totally haraam. In reality, the time of Maghrib remains until the whiteness in the sky has set. This whiteness refers to the whiteness on the western side of the sky which stretches breadth wise towards the northerly and southerly direction, like the whiteness in the morning. The whiteness after this, which does not stretch breadth wise northerly or southerly, but moves vertically towards the sky, like the whiteness of Subh Kaazib is not regarded as the correct whiteness. After the setting of the sun, until the whiteness in the sky that spreads breadth wise sets. In our areas, this remains for at least one hour eighteen minutes. The maximum time that it remains for is one hour thirty five minutes. The time varies between one hour eighteen and one hour thirty five minutes. On some days, the whiteness remains for one hour eighteen minutes whilst on other days it remains for one hour nineteen minutes or one hour twenty minutes, until the whiteness sets at one hour thirty five minutes.
ماتن الشفق ھو الحمرة عندھما و به قالت الثلثة و العیه رجع الامام فرمایا: و المحقق فی الفتح باه لا یساعده روایة و لا درایة الخ و قال تلمیذه العلامة قاسم فی تصحیح القدوری ان رجوعه لم یثبت لما نقله الکافة من لدن الائمة الثلثة الی الیوم من حکایة القولین و دعوی عمل عامة الصحابةبخلافه بخلاف المنقول قال فی الاخیتار الشفق البیاض و ھو مذهب الصدیق
و المستحب التعجیل فی المغرب مطقا و تاخیر قدر رکعتین یکرة تغزیھا

It is however better to read Maghrib Namaaz as soon as possible and it is Makrooh-e-Tanzeehi, in others words, contrary to what is better, to delay without reason, the Namaaz of Maghrib, for the amount of time that is usually required to read two Rakaats Namaaz (just as it has been mentioned in Durr Mukhtar). To delay maghrib so much that lots of stars begin to appear in the sky, is Makrooh-e-Tahreemi, just as been mentioned in Durr Mukhtar.  والله تعالى اعلم  Ahkaam E Shariat part 2 – by Alahazrat.

Related articles

• What is Imaan-e-Kaamil -[ Perfect Imaan ] (madinasharif.wordpress.com)
• Mere ” KALIMA ” recitation not sufficient (madinasharif.wordpress.com)
• Pearls of Wisdom by AlaHadrat Radi Allahu anhu on his 93rd URS Anniversary (madinasharif.wordpress.com)

Is there Zakaat on gold or silver

Question: What is the ruling of the Ulama-e-Ahle Sunnat wa Jamaat in the following cases:

(a) Is there Zakaat on gold or silver jewellery that is for daily use or that which has been kept away?
(b) Does the Nisaab of the Zakaat for jewellery remain as per the price of jewellery when it was purchased or does this fluctuate as per the market value of the jewellery and thus will it be calculated as per the price at the time of calculation for payment (of zakaat)?
(c) What is the ruling regarding that money which is invested in business, such as money that has been used to purchase material (cloth) or for rentable things etc? How does one give zakaat on this?
(d) What is the Zakaat that needs to be paid per one hundred?
(e) Can one give the money of Zakaat to a Kaafir, mushrik, wahabi, raafdhi (shia) or qadiani etc?
(f) Who is it best to first give one’s zakaat to? If one’s brother’s sisters or parents are not zakaatable, can they be given zakaat or not?
(g) That person who has fifty six rupees is Zakaatable (This was during that era). Now what should he give in Zakaat?
(h) Upon who is Qurbani necessary and is it waajib or fard?
(i) Nowadays in India, some Muslims stop us from making Qurbani of cows, as they wish to please the mushriks and they say that we should make Qurbani of goats. Now, what should we make qurbani of?

The Answer:

(a) There is full zakaat on the jewellery, whether it is worn at all times, or it is not worn at all. والله تعالى اعلم
(b) If gold is given in place of gold and silver for silver, then there is no need to pay the market related price. In doing so, one must give one fortieth of the weight of the said jewellery. However, if one wishes to give silver in payment of gold and gold in payment of silver, then the market related value will be used. The market related value at the time of making or purchasing the jewellery and the current market value will not be taken into account if it is before or after the year had come to an end, but the value taken into account will be after one complete year according to the Arabic month and date that he became zakaatable. The payment of zakaat will be according to the value at that particular time. والله تعالى اعلم

(c) At the end of the year, the market related value of the goods for business, will be used to pay the zakaat on it, which is one fortieth (2 ½ %) of its market related value. والله تعالى اعلم

(d) The easiest way, is to pay two and a half rupees on every one hundred rupees (Translators Note: Use the currency of your country, eg. R2.50 on every R100 in South Africa) والله تعالى اعلم

(e) It is haraam to give them Zakaat and if one does give them Zakaat, the zakaat will not be discharged. والله تعالى اعلم