Ruling on one who offers an udhiyah but does not pray

Ruling on one who offers an udhiyah but does not pray


What is the ruling on one who offers an udhiyah but does not pray; is that right?

Praise be to Allah.

In the answers to questions no. 5208 and 9400 we stated that not praying constitutes kufr that puts one beyond the pale of Islam. Based on that, any good deed done by one who does not pray will not benefit him and will not be accepted from him.

Shaykh Saalih al-Fawzaan (may Allah preserve him) said:

With regard to fasting when one does not pray, it is of no value or benefit, and it is not valid if one does not pray. No matter what other acts of obedience a person may do, they will not benefit him so long as he does not pray, because the one who does not pray is a kaafir, and the good deeds of the kaafir are not accepted from him. So there is no benefit in fasting if one does not pray. End quote.

Al-Muntaqa min Fataawa al-Fawzaan (39/16)

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

If a person fasts but does not pray, no fasting will be accepted from him, because he is a kaafir and an apostate, and no zakaah, charity or any other righteous deeds will be accepted from him, because Allah, may He be exalted, says (interpretation of the meaning):

“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger (Muhammad (blessings and peace of Allah be upon him)); and that they came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but unwillingly”

[at-Tawbah 9:54].

If their contributions – which refers to benefitting others – are not accepted from the disbelievers, then it is more appropriate that acts of worship, the benefit which is limited only to the doer, should not be accepted either. Based on that, the one who fasts but does not pray is a kaafir, Allah forbid, and his fasting is invalid. Likewise, none of his righteous deeds will be accepted from him. End quote.

Fataawa Noor ‘ala ad-Darb by Ibn ‘Uthaymeen (124/32).

If the one who does not pray wants to offer an udhiyah, then he has to repent to Allah, first of all, for not praying. If he does not do that, and he persists in his ways, then he will not be rewarded for that sacrifice and it will not be accepted from him. If he does the slaughtering himself, then it comes under the heading of maytah (“dead meat”, from an animal that was found dead) and it is not permissible to eat from it, because meat slaughtered by an apostate comes under the heading of maytah and is haraam.

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

If a man who does not pray slaughters an animal, that meat cannot be eaten. Why? Because it is haraam. But if a Jew or a Christian slaughters an animal, that meat is permissible for us to eat. So the meat slaughtered by (the one who does not pray) – Allah forbid – is more unclean than meat slaughtered by the Jews and Christians.

End quote from Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (12/45)

And Allah knows best.

Islam Q&A

Is there any particular virtue if ‘Arafah falls on a Friday?

Is there any particular virtue if ‘Arafah falls on a Friday?


Is it true that if ‘Arafah falls on a Friday when Jumu’ah prayer is held, it is equivalent to seven Hajjs?.

Praise be to Allaah.Firstly:

We do not know of any hadeeth which says that if ‘Arafah falls on a Friday then Hajj in that year is equivalent to seven Hajjs, rather what is narrated is “seventy Hajjs” or “seventy-two Hajjs”, but neither of them is saheeh anyway.

The former was narrated in a hadeeth, but it is false and is not saheeh. As for the latter, we could not find any isnaad or matn (text) for it, so it has no basis.

The text of the hadeeth that has been narrated is:

“The best of days is the day of ‘Arafah, if it falls on a Friday, and it is better than seventy Hajjs on a day other than Friday.”

The imams judged this hadeeth to be false and not saheeh:

1.     Ibn al-Qayyim (may Allaah have mercy on him) said:

As for that which is commonly spoken of among the common folk, that it is equivalent to seventy-two Hajjs, this is false and there is no basis for it (in any report) from the Messenger of Allaah or from any of the Sahaabah or Taabi’een, and Allaah knows best.

Zaad al-Ma’aad (1/65).

2.     Shaykh al-Albaani (may Allaah have mercy on him) said in al-Silsilah al-Da’eefah (207) – after ruling that the hadeeth is false and has no basis- :

As for the view of al-Zayla’i – according to what it says in Haashiyat Ibn ‘Aabideen (2/348): It was narrated by Razeen ibn Mu’aawiyah in Tajreed al-Sihaah – it should be noted that this book of Razeen’s is a compilation of the six books of Sunnah – al-Saheehayn, the Muwatta’ of Maalik, Sunan Abi Dawood, al-Nasaa’i and al-Tirmidhi – similar to the book of Ibn al-Atheer entitled Jaami’ al-Usool min Ahaadeeth al-Rasool, but in al-Tajreed there are many ahaadeeth for which there is no basis in any of these sources. That is also known from what the scholars have narrated from him, such as al-Mundhiri in al-Targheeb wa’l-Tarheeb, and this hadeeth is of that type; there is no basis for it in these books, or in any other well known book of hadeeth. In fact, the great scholar Ibn al-Qayyim stated in al-Zaad (1/17) that it is false.   After discussing the merit of ‘Arafah coinciding with Friday in ten ways that he mentioned, he said: As for that which is commonly spoken of among the common folk, that it is equivalent to seventy-two Hajjs, this is false and there is no basis for it (in any report) from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from any of the Sahaabah or Taabi’een.

This was supported by al-Manaawi in Fayd al-Qadeer (2/28), then by Ibn ‘Aabideen in al-Haashiyah. End quote.

In al-Silsilah al-Da’eefah (1193) it says:

Al-Sakhaawi said in al-Fataawa al-Haeethiyyah (2/105):

This was mentioned by Razeen in his Jaami’ and attributed to the Prophet (peace and blessings of Allaah be upon him), but he did not mention the Sahaabi who narrated it or anyone who transmitted it. End quote.

In al-Silsilah al-Da’eefah (3144) it says:

Al-Haafiz said in al-Fath (8/204), after quoting it from Razeen in al-Jaami’ and noting that he attributed it to the Prophet (peace and blessings of Allaah be upon him): I do not know whether it is valid or not, because he did not mention the Sahaabi who narrated it or anyone who transmitted it.

Al-Haafiz ibn Naasir al-Deen al-Dimashqi said in Fadl Yawm ‘Arafah:

The hadeeth “If the day of ‘Arafah falls on a Friday, it is equivalent to seventy-two Hajjs” is a false hadeeth and is not saheeh. Similarly the report narrated from Zurr ibn Hubaysh, that it is better than seventy Hajjs on a day other than Friday” is not proven. End quote.

3.     Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: Is there anything narrated from the Prophet (peace and blessings of Allaah be upon him) about the virtue of Hajj being on a Friday?

He replied:

There is nothing narrated from the Prophet (peace and blessings of Allaah be upon him) about there being any special virtue in the Day of ‘Arafah falling on a Friday, but the scholars said that if it happens to fall on a Friday, that is a good thing.

Firstly – because it means that the Hajj is like the Hajj of the Prophet (peace and blessings of Allaah be upon him), as the Prophet’s standing in ‘Arafah happened to be on a Friday.

Secondly – because on Friday there is a hour when no Muslim slave stands to pray and asks his Lord for something but He will grant it to him, so that is more likely to be answered.

Thirdly – The Day of ‘Arafah is an Eid and Friday is an Eid, so if the two Eids come together, that is a good thing.

As for the commonly-held view that Hajj on a Friday is equivalent to seventy Hajjs, that is not correct.

Al-Liqa’ al-Shahriyyah, 34/question no. 18.

4.     The scholars of the Standing Committee were asked:

Some people say that if the Day of ‘Arafah happens to fall on a Friday, as it does this year, it will be like doing seven Hajjs. Is there any evidence from the Sunnah for that?

They replied:

There is no saheeh evidence for that. Some people claim that it is equivalent to seventy Hajjs, or seventy-two, but that is not correct either.

Fataawa al-Lajnah al-Daa’imah (11/210, 211).

See also: Fath al-Baari (8/271); Tuhfat al-Ahwadhi (4/27)

Secondly:

Perhaps the reason why this view is so widely held among people is because it is mentioned in the books of the Hanafis and Shaafa’is.

The Hanafis said:

If ‘Arafah falls on a Friday it has the virtue of seventy Hajjs and all the people will be forgiven with no intermediary.

And they said:

The best of days is the day of ‘Arafah, if it falls on a Friday, and it is better than seventy Hajjs on a day other than Friday.

Radd al-Muhtaar ‘ala al-Durr al-Mukhtaar, 2/621

And the Shaafa’is said:

It was said that if the Day of ‘Arafah falls on a Friday, Allaah will forgive all the people in the place of standing, with no intermediary, and on a day other than Friday they will be forgiven with an intermediary i.e., it will be granted to the sinners because of the doers of good.

Mughni al-Muhtaaj (1/497).

Thirdly:

The fact that this hadeeth is false does not mean that there is no special merit in the Day of ‘Arafah falling on a Friday, rather Ibn al-Qayyim (may Allaah have mercy on him) mentioned ten special merits thereof, which we will quote here because they are of great benefit.

He (may Allaah have mercy on him) said:

The correct view is that Friday is the best day of the week and the day of ‘Arafah and the day of Sacrifice are the best days of the year, as are Laylat al-Qadr and the night before Friday. Hence if the day of ‘Arafah falls on a Friday, it is superior to all the other days in several ways:

1-    Coincidence of two days that are the best of days.

2-    It is a day in which there is an hour when prayers are answered. Most (scholars) are of the view that it is the last hour after ‘Asr, and the people in the place of standing are all there to offer du’aa’ and beseech Allaah.

3-    It falls on the same day that the Messenger of Allaah (peace and blessings of Allaah be upon him) did Hajj.

4-    People all over the world gather there to listen to the khutbah and pray Jumu’ah, and that coincides with the gathering of the people of ‘Arafah on the day of ‘Arafah in ‘Arafah, So the Muslims’ gathering in their mosques and their standing to offer du’aa’ and beseech Allaah coincide in a way that does not happen on any other day.

5-    Friday is an Eid, and the day of ‘Arafah is an Eid for the people in ‘Arafah, hence it is makrooh for those who are in ‘Arafah to fast on this day.

Our Shaykh – i.e., Ibn Taymiyah – said: The day of ‘Arafah is only an Eid for those who are in ‘Arafah because they are gathered there, unlike the people in other regions, who only gather on the Day of Sacrifice. So it is an Eid for them. What is meant is that if the day of ‘Arafah falls on a Friday, it is two Eids in one.

6-    It coincides with the day when Allaah perfected His religion for His believing slaves and completed His favour upon them, as it is proven in Saheeh al-Bukhaari that Taariq ibn Shihaab said: A Jew came to ‘Umar ibn al-Khattaab and said: O Ameer al-Mu’mineen, there is averse which you read in your Book; if it had been revealed to us Jews and we knew the day on which it was revealed, we would have taken it as a festival. He said: Which verse is that? He said: “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]. ‘Umar ibn al-Khattaab said: I know the day which it was revealed, and the place in which it was revealed. It was revealed to the Messenger of Allaah (peace and blessings of Allaah be upon him) in ‘Arafah, on a Friday, when we were standing with him in ‘Arafah.

7-    It coincides with the day of the greatest gathering and the great standing of the Day of Resurrection, for the Day of Resurrection will take place on a Friday as the Prophet (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise, on it he was expelled therefrom, and on it the Hour will begin. On that day there is an hour when no Muslim slave asks Allaah for something good but He will grant it to him.”

8-    An act of worship or obedience done by the Muslims on Friday or the night before Friday are more than those done on other days, because even evildoers respect Friday and the night before it, and they think that if a person dares to commit sin at that time, Allaah will hasten his punishment and will not give him respite. This is something that is well established in their minds and they know it by experience, because of the great honour that this day has before Allaah, and because He chose it out of all other days, and undoubtedly standing in ‘Arafah on this day is better than on any other day.

9-    It coincides with the day when Allaah gives people more in Paradise, which is a Friday. So if ‘Arafah falls on that day, it is extra special and enjoys a virtue that is not shared by any other day.

10-                       The Lord, may He be blessed and exalted, draws close to the people in the place of standing in the afternoon of the day of ‘Arafah, then He boasts of them before the angels.

For these reasons and others, Friday is superior to other days.

But as for that which is commonly spoken of among the common folk, that it is equivalent to seventy-two Hajjs, this is false and there is no basis for it (in any report) from the Messenger of Allaah or from any of the Sahaabah or Taabi’een. And Allaah knows best.

Zaad al-Ma’aad (1/60-65)

And Allaah knows best.

Islam Q&A

Virtues of the Day of Arafaah

Virtues of the Day of Arafaah


What are the Virtues of the Day of Arafaah ?

Praise be to Allaah.  1.                     It is the day on which the religion was perfected and Allaah’s Favour was completed.

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

2.                     It is a day of Eid for the people who are in that place.

The Prophet (peace and blessings of Allaah be upon him) said: “Yawm ‘Arafaah (the day of ‘Arafaah),Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3.                     It is a day by which Allaah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4.                     Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5.                     It is the day on which Allaah took the covenant from the progeny of Adam.

It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6.                     It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Conditions of udhiyah

Conditions of udhiyah


I intend to offer a sacrifice on behalf of myself and my children. Are there any specific characteristics that the animal should have, or is it correct to sacrifice any sheep?.

Praise be to Allaah.  There are six conditions for the udhiyah:

-1-

It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”

[al-Hajj 22:34]

Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others.

-2-

It should have reached the age stipulated in sharee’ah, which is six months  for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim.

A mature animal means one that is considered to be an adult.

In the case of camels it means one that is five years old.

For cattle, it means one that is two years old.

For sheep it means one that is a year old.

The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.

-3-

It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:

1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective.

2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on.

3 – Obvious lameness, which prevents the animal from walking normally.

4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik inal-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.

These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:

1-     One that is blind in both eyes.

2-     One that has eaten more than it can stand, until the danger has passed.

3-     One that has encountered difficulty in giving birth, until all danger has passed.

4-     One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

5-     One that is unable to walk because of a defect.

6-     One that has had one of its forelegs or hind legs cut off.

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.

-4-

The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.

A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.

-5-

No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.

-6-

It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim.

But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.

It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

Islam Q&A

Is it permissible for women to offer the Eid prayer in congregation, led by one of them?

Is it permissible for women to offer the Eid prayer in congregation, led by one of them?

Can women offer Eid prayer in congregation, led by a woman?

Praise be to Allah.Firstly:

It is prescribed for Muslim women to go out to the prayer place on the day of Eid, to offer the Eid prayer with the Muslims, not wearing perfume and not showing off any adornment.

Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) commanded us to bring out on al-Fitr and al-Adha the girls who had reached puberty, menstruating women and women in seclusion. The menstruating women were to keep away from the prayer but to witness goodness and the du’aa’ of the Muslims. I said: O Messenger of Allah, one of us may not have a jilbaab. He said: “Let her sister lend her a jilbaab to wear.”

The Standing Committee was asked:

Is Eid prayer obligatory for women, and if it is obligatory, should she pray it at home or in the prayer place?

They replied:

It is not obligatory for women, rather it is Sunnah for them, and they should offer this prayer in the prayer place with the Muslims, because the Prophet (lettings and peace of Allah be upon him) instructed them to do that.

End quote from Fataawa al-Lajnah ad-Daa’imah (8/284)

See also the answer to question no. 49011

Secondly:

It is not prescribed for women to offer the Eid prayer in their houses, led by one of their number, if they are able to go out to the prayer place to offer the prayer with the Muslims. It is also not prescribed for them to set aside a separate place for the women where they offer the prayer on their own, because that comes under the heading of innovation (bid‘ah)

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

Is it permissible for a woman to offer the Eid prayer in her house?

He replied: what is prescribed for women is to offer the Eid prayer in the Eid prayer place with the men, because of the hadeeth of Umm ‘Atiyyah (may Allah be pleased with her). Therefore the Sunnah is for the women to go out to the Eid prayer place with the men. As for women offering the Eid prayer in their houses, I know of no Sunnah concerning that.

End quote from Fataawa Noor ‘ala ad-Darb (189/8)

He was also asked:

A woman is asking about Eid prayer for women, because we do not have any prayer place for women, so the women gather in my house and I lead them in offering the Eid prayer. What is the ruling concerning that? Please note that my house is private and far away from the men.

He replied:

The ruling concerning that is that this comes under the heading of innovation. Eid prayer can only be offered in congregation with the men. Women are instructed to go out to the Eid prayer place and offer the prayer with the men; they should be behind them and avoid mixing with them.

With regard to doing the Eid prayer in her house, this is a grave mistake. There is no report from the Prophet (blessings and peace of Allah be upon him and his family) or from his Companions that the women offered the Eid prayer in their houses.

End quote from Fataawa Noor ‘ala ad-Darb (189/9)

And Allah knows best.

Islam Q&A

Ruling on offering congratulations for Eid before it begins

Ruling on offering congratulations for Eid before it begins

What is the ruling on offering congratulations for Eid one or two days before it begins?

Praise be to Allah.Offering congratulations for Eid is something that is permissible; that was narrated from some of the Sahaabah (may Allah be pleased with them).

Ibn Qudaamah (may Allah have mercy on him) said: Ibn ‘Aqeel quoted some hadeeths about offering congratulations on Eid, including the report that Muhammad ibn Ziyaad said: I was with Abu Umaamah al-Baahili and some of the other companions of the Prophet (blessings and peace of Allah be upon him); when they went back from Eid (prayer), they would say to one another: May Allah accept from us and from you. Ahmad said: The isnaad of the hadeeth of Abu Umaamah is a jayyid isnaad.

End quote from al-Mughni (2/130)

What appears to be the case from the actions of the Sahaabah and what has been narrated from them is that offering congratulations for Eid should come after the Eid prayer. So if a person limits it to that, that is good, as it is following the example of the Companions of the Prophet (blessings and peace of Allah be upon him). But if he offers such congratulations before that, to be the first to give this greeting to his friend, it seems that there is nothing wrong with that, because offering congratulations for Eid comes under the heading of customs and traditions, and such matters are broad in scope and should be referred to the customs that are prevalent among the people.

Ash-Shirwaani ash-Shaafa‘i (may Allah have mercy on him) said: From his words it may be understood that on the day of Eid, it is not required to congratulate people during the days of Tashreeq or after the day of Eid al-Fitr; rather it has become customary among people to offer congratulations on these days, and there is no reason not to do so, because the aim behind it is to create feelings of friendship and express joy. It may also be understood from his mentioning the day of Eid  that the time for offering congratulations begins at Fajr, not the night before, even though there are other views, as mentioned in some commentaries. It may be said that there is nothing wrong with doing it if that is the custom, because of what he mentioned about the aims behind it, namely to create feelings of friendship and express joy. This is supported by the fact that it is recommended to say takbeer on the night before Eid.

End quote from Hawaashi ash-Shirwaani ‘ala Tuhfat al-Muhtaaj (2/57)

And Allah knows best.

Islam Q&A

She intended to fast ‘Arafah to make up a missed (obligatory) fast one week before ‘Arafah, then she forgot that intention and fasted it as a voluntary fast; is that acceptable in order to make up the missed (obligatory) fast?

She intended to fast ‘Arafah to make up a missed (obligatory) fast one week before ‘Arafah, then she forgot that intention and fasted it as a voluntary fast; is that acceptable in order to make up the missed (obligatory) fast?

One week before ‘Arafah she intended to fast ‘Arafah with the intention of making up one of the days that she did not fast in Ramadan. But when the day of ‘Arafah came, she forgot this intention and she fasted it as a voluntary fast. Now she does not know what that day counts as: is it only a voluntary fast, based on the intention that she had on the day of ‘Arafah, or does it count also as making up the day that she owed, based on the intention that she had one week before ‘Arafah?

Praise be to Allah.

Firstly:

Having the right intention is one of the conditions of acts of worship – fasting and others – being valid. No act of worship is valid unless it is accompanied by the intention, because of the report narrated by al-Bukhaari (1) and Muslim (1907) from ‘Umar ibn al-Khattab (may Allah be pleased with him) who said: “Actions are but by intention, and each one will have but that which he intended.”

An-Nawawi (may Allah have mercy on him) said:

What this hadith means is that actions are only reckoned on the basis of the intention, and they do not count if they are done without an intention. This indicates that purification – including wudoo’, ghusl and tayammum – is not valid unless it is accompanied by the intention. The same applies to prayer, zakaah, Hajj, i‘tikaaf (devotional retreat) and all other acts of worship. End quote.

In the case of all obligatory fasts – which includes those done to make up for missed obligatory fasts – it is essential to have the intention from the night before.

The scholars of the Standing Committee said:

Forming the intention during the night, before dawn breaks, to fast the entire day is obligatory according to Islamic teaching, because of the hadeeth of Hafsah (may Allah be pleased with her), from the Prophet (blessings and peace of Allah be upon him), that he said: “Whoever does not intend to fast before dawn breaks, his fast does not count.” Narrated by the authors of as-Sunan.

End quote from Fataawa al-Lajnah ad-Daa’imah (9/147)

Ibn Baaz (may Allah have mercy on him) said:

With regard to the fasts of Ramadan, fasts observed in fulfillment of vows, expiatory fasts, and fasts done to make up for fasts missed during Ramadan, it is essential to form the intention the night before.

End quote. http://www.binbaz.org.sa/mat/13420

Please see also the answer to question no. 26863

Thirdly:

With regard to the intention – in order for it to be valid – it is essential to be firmly resolved; if there is no firm resolve, then the intention is not valid.

Zakariya al-Ansaari said in Asna’l-Mataalib (1/411):

With regard to fasting, it is essential to have a firm, specific intention, as in the case of prayer. All of that must occur before dawn breaks in the case of obligatory fasts, even those done in fulfilment of vows, making up missed obligatory fasts or as expiation, even if the one who is forming the intention is a child, because of the report:  “Whoever does not intend to fast before dawn breaks, his fast does not count.” Narrated by ad-Daaraqutni and others; they classed it as saheeh. End quote.

Based on the above:

The fast that was done on the day of ‘Arafah counts as a naafil (supererogatory) fast only, because this is the intention that preceded the action. As for the earlier intention of making it an obligatory fast, it does not count because it was not formed the night before and that was not the basis of the action when starting the action.

And Allah knows best.

Islam Q&A