Forwarded from Normal Stuff
At the end of Ramadan, we all think: "If only I had done more!"
So imagine the regret at the end of our lives.
So imagine the regret at the end of our lives.
"You will feel overwhelmed if
your focus remains on the actions alone...
...but you will find immense peace if your focus remains on attaining ikhlaas, in seeking sincere moments between yourself and Allah- when you are
humbled entirely, when you are in isolation with Him, completely vulnerable before Him, when you've emptied your heart and mind from the distractions and the dunya, when you yearn for His forgiveness, when you long for His guidance to be poured into your heart.
A single tear of sincerity that falls from your eyes from this is more beloved to Allah than all those actions you engage in mindlessly with a distracted heart."
Ps: not to be misinterpreted as giving up striving
your focus remains on the actions alone...
...but you will find immense peace if your focus remains on attaining ikhlaas, in seeking sincere moments between yourself and Allah- when you are
humbled entirely, when you are in isolation with Him, completely vulnerable before Him, when you've emptied your heart and mind from the distractions and the dunya, when you yearn for His forgiveness, when you long for His guidance to be poured into your heart.
A single tear of sincerity that falls from your eyes from this is more beloved to Allah than all those actions you engage in mindlessly with a distracted heart."
Ps: not to be misinterpreted as giving up striving
Forwarded from noor.alfurqaan
You didn't spend much time on pondering over the ayat of Allah ? Or did you realize that these 26 days passed by very quickly? No worries, if you do well in the remaining days of Ramadan, at least you will be satisfied that you ended it well, and that is what we will remember for a long time, and that is how Allah will be pleased with you.
It's not too late, take these few remaining days to repent to Allah. If you do not take this opportunity, you will regret it a lot on the day of Eid, that you did not utilize much of your time in worship during this blessed month which comes only once a year.
What kind of celebration is this on the day of Eid, where one shows outer happiness but their heart remains unsatisfied, filled with regret for not repenting to Allah or not reflecting upon His ayat? But if the heart does not feel such emotions, then it is like a living body without a soul, a state of a dead heart.
It's not too late, take these few remaining days to repent to Allah. If you do not take this opportunity, you will regret it a lot on the day of Eid, that you did not utilize much of your time in worship during this blessed month which comes only once a year.
What kind of celebration is this on the day of Eid, where one shows outer happiness but their heart remains unsatisfied, filled with regret for not repenting to Allah or not reflecting upon His ayat? But if the heart does not feel such emotions, then it is like a living body without a soul, a state of a dead heart.
Forwarded from Fernweh
“The entire dunya is a month of fasting for the muttaqeen”
Ibn Rajab al-Hanbali, in his beneficial work, Lataa’if al-Ma’aarif, wrote the following beautiful words:
الدنيا كلّها شهرُ صيامِ المتقين ، وعيدُ فِطرِهم يوم لقاءِ ربِّهم ، ومعظمُ نهار الصيام قد ذَهَبَ ، وعيدُ اللِّقاء قد اقترَبَ
The entire dunya is a month of fasting for the muttaqeen, and their ‘Eid al-fitr is the day of meeting their Lord. And most of the days of fasting have already passed, and the ‘Eid of meeting is swiftly approaching.
[Lataa’if al-Ma’aarif pg 85]
And in another part of the same work, he expanded on this theme by writing:
قال بعض السلف : صم الدنيا واجعل فطرك الموت . الدنيا كلها شهر صيام المتقين ، ويصومون فيه الشهوات المحرمات ، فإذا جاءهم الموت فقد انقضى شهر صيامهم واستهلوا عيد فطرهم.
And some of the Salaf said: Fast this dunya and make your breaking of the fast death. The entire dunya is a month of fasting for the muttaqeen, and they fast from their unlawful desires. So when death comes, it has completed their month of fasting and ushered in their ‘Eid al-Fitr.
وقد صمت عن لذات دهري كلها * ويوم لقاكم ذاك فطر صيامي
I have fasted from my appetites the entire time
And the day of their meeting, that is the breaking of my fast
من صام اليوم من شهواته أفطر عليها بعد مماته ، ومن تعجّل ما حرّم عليه قبل وفاته عُوقب وحرمانه في الآخرة وفواته ، وشاهد ذلك قوله تعالى : (أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا ) الآية . وقوله النبي ﷺ : (مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا لَمْ يَشْرَبْهَا فِي الآخِرَةِ ) ، و (مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا فَلَنْ يَلْبَسَهُ فِي الآخِرَةِ ) . ـ
Whoever fasts from his desires today breaks that fast after his death. And whoever hastens unto what has been forbidden for him before his death incurs the punishment of being deprived of it in the hereafter and for eternity.
And a witness to that is الله’s statement:
أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ
You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient [46:20]
And also the statement of the Prophet (ﷺ), “Whoever drinks intoxicants in this world, he will not drink it in the Hereafter.” and “Whoever wears silk in this world shall not wear it in the Hereafter.”
[Lataa’if al-Ma’aarif pg. 278]
Ibn Rajab al-Hanbali, in his beneficial work, Lataa’if al-Ma’aarif, wrote the following beautiful words:
الدنيا كلّها شهرُ صيامِ المتقين ، وعيدُ فِطرِهم يوم لقاءِ ربِّهم ، ومعظمُ نهار الصيام قد ذَهَبَ ، وعيدُ اللِّقاء قد اقترَبَ
The entire dunya is a month of fasting for the muttaqeen, and their ‘Eid al-fitr is the day of meeting their Lord. And most of the days of fasting have already passed, and the ‘Eid of meeting is swiftly approaching.
[Lataa’if al-Ma’aarif pg 85]
And in another part of the same work, he expanded on this theme by writing:
قال بعض السلف : صم الدنيا واجعل فطرك الموت . الدنيا كلها شهر صيام المتقين ، ويصومون فيه الشهوات المحرمات ، فإذا جاءهم الموت فقد انقضى شهر صيامهم واستهلوا عيد فطرهم.
And some of the Salaf said: Fast this dunya and make your breaking of the fast death. The entire dunya is a month of fasting for the muttaqeen, and they fast from their unlawful desires. So when death comes, it has completed their month of fasting and ushered in their ‘Eid al-Fitr.
وقد صمت عن لذات دهري كلها * ويوم لقاكم ذاك فطر صيامي
I have fasted from my appetites the entire time
And the day of their meeting, that is the breaking of my fast
من صام اليوم من شهواته أفطر عليها بعد مماته ، ومن تعجّل ما حرّم عليه قبل وفاته عُوقب وحرمانه في الآخرة وفواته ، وشاهد ذلك قوله تعالى : (أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا ) الآية . وقوله النبي ﷺ : (مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا لَمْ يَشْرَبْهَا فِي الآخِرَةِ ) ، و (مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا فَلَنْ يَلْبَسَهُ فِي الآخِرَةِ ) . ـ
Whoever fasts from his desires today breaks that fast after his death. And whoever hastens unto what has been forbidden for him before his death incurs the punishment of being deprived of it in the hereafter and for eternity.
And a witness to that is الله’s statement:
أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ
You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient [46:20]
And also the statement of the Prophet (ﷺ), “Whoever drinks intoxicants in this world, he will not drink it in the Hereafter.” and “Whoever wears silk in this world shall not wear it in the Hereafter.”
[Lataa’if al-Ma’aarif pg. 278]
Al-Imām Wakī’ ibn al-Jarrāh رحمه الله stated:
The parable of Zakāt al-Fitr is to the month of Ramadān like the prostration of forgetfulness is to prayer. Zakāt al-Fitr makes up for deficiencies in fasting just as the prostration [of forgetfulness] makes up for deficiencies in prayer.
Tāreekh Baghdād, 11/576
The parable of Zakāt al-Fitr is to the month of Ramadān like the prostration of forgetfulness is to prayer. Zakāt al-Fitr makes up for deficiencies in fasting just as the prostration [of forgetfulness] makes up for deficiencies in prayer.
Tāreekh Baghdād, 11/576
Forwarded from Gems from Salaf 📚
Imām Ibn Rajab al-Hanbali رحمه الله mentioned the following while discussing the end of the month of Ramadan:
[كتب عمر بن عبد العزيز إلى الأمصار يأمرهم بختم شهر رمضان بالإستغفار والصدقة ، صقدة الفطر ؛ فإن الصدقة الفطر طهرة للصائم من اللغو والرفث . والإستغفار يرقع ما يحرق من الصيام باللغو والرفث . ؛ ولهذا قال بعض المتقدمين : إن الصدقة الفطر للصائم كسجدتي السهو للصلاة .]
'Umar ibn 'Abd al-'Azeez wrote to the major cities commanding them to conclude Ramadan with seeking forgiveness and charity - meaning the zakah al-fitr. For the zakah al-fitr serves as a purification for the fasting person from whatever vile language or actions he may have done, while seeking forgiveness serves to repair what vile language and actions ate away of the fast.
It was for this reason that some of the earlier people said, "The relationship of the Zakat al-fitr to the fasting person is like the relationship of the prostration of forgetfulness to the prayer."
[Latā'if al-Ma'ārif pg. 383]
[كتب عمر بن عبد العزيز إلى الأمصار يأمرهم بختم شهر رمضان بالإستغفار والصدقة ، صقدة الفطر ؛ فإن الصدقة الفطر طهرة للصائم من اللغو والرفث . والإستغفار يرقع ما يحرق من الصيام باللغو والرفث . ؛ ولهذا قال بعض المتقدمين : إن الصدقة الفطر للصائم كسجدتي السهو للصلاة .]
'Umar ibn 'Abd al-'Azeez wrote to the major cities commanding them to conclude Ramadan with seeking forgiveness and charity - meaning the zakah al-fitr. For the zakah al-fitr serves as a purification for the fasting person from whatever vile language or actions he may have done, while seeking forgiveness serves to repair what vile language and actions ate away of the fast.
It was for this reason that some of the earlier people said, "The relationship of the Zakat al-fitr to the fasting person is like the relationship of the prostration of forgetfulness to the prayer."
[Latā'if al-Ma'ārif pg. 383]
Forwarded from Ahmad Musā Jibrīl
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#NEW | Can Zakat ul-Fitr Be Paid in Cash? | (28) Ramadān 1445 Q&A
Al-Bukhaari (1510) and Muslim (985) narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said:
We used to pay zakat al-fitr at the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of al-Fitr, a saa‘ of food. Abu Sa‘eed said: And our (staple) food was barley, raisins, dried yoghurt and dates.
We used to pay zakat al-fitr at the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of al-Fitr, a saa‘ of food. Abu Sa‘eed said: And our (staple) food was barley, raisins, dried yoghurt and dates.
Ramadan
Al-Bukhaari (1510) and Muslim (985) narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said: We used to pay zakat al-fitr at the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of al-Fitr, a saa‘ of food.…
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (25/68):
If the people of a region eat one of these types of food as a staple food, it is undoubtedly permissible to give it for zakat al-fitr. But can they give staple foods other than that, such as if they eat rice and corn as staple foods, can they give wheat or barley, or is it acceptable for them to give rice and corn? There is a well-known difference of opinion concerning that, but the most correct view is that it should be given in the form of what he eats as a staple food, even if it is not one of these types. This is the view of the majority of scholars, such as ash-Shaafa‘i and others, because the basic principle with regard to charity is that it is enjoined as a means of helping the poor as Allah, may He be exalted, says (interpretation of the meaning): “on a scale of the average of that with which you feed your own families” [al-Maa’idah 5:89]. The Prophet (blessings and peace of Allah be upon him) enjoined zakat al-fitr: a saa‘ of dates or a saa‘ of barley, because that was the staple food of the people of Madinah. If that had not been their staple food, and their staple food had been something else, he would not have obliged them to give something that was not their staple food, just as Allah did not enjoin that in the case of expiation [for broken oaths, as mentioned in al-Maa’idah 5:89].
If the people of a region eat one of these types of food as a staple food, it is undoubtedly permissible to give it for zakat al-fitr. But can they give staple foods other than that, such as if they eat rice and corn as staple foods, can they give wheat or barley, or is it acceptable for them to give rice and corn? There is a well-known difference of opinion concerning that, but the most correct view is that it should be given in the form of what he eats as a staple food, even if it is not one of these types. This is the view of the majority of scholars, such as ash-Shaafa‘i and others, because the basic principle with regard to charity is that it is enjoined as a means of helping the poor as Allah, may He be exalted, says (interpretation of the meaning): “on a scale of the average of that with which you feed your own families” [al-Maa’idah 5:89]. The Prophet (blessings and peace of Allah be upon him) enjoined zakat al-fitr: a saa‘ of dates or a saa‘ of barley, because that was the staple food of the people of Madinah. If that had not been their staple food, and their staple food had been something else, he would not have obliged them to give something that was not their staple food, just as Allah did not enjoin that in the case of expiation [for broken oaths, as mentioned in al-Maa’idah 5:89].
Ramadan
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (25/68): If the people of a region eat one of these types of food as a staple food, it is undoubtedly permissible to give it for zakat al-fitr. But can they give staple…
Ibn al-Qayyim (may Allah have mercy on him) said in I‘laam al-Muwaqqi‘een (3/12): That was the usual staple food in Madinah. But if the staple food of the people of a region or locality is something other than that, then they have to give a saa‘ of their staple food, such as those whose staple food is corn or rice or some other kind of grain. If their staple food is something other than grains, such as milk or meat or fish, they should give their zakat al-fitr in the form of their staple food, no matter what it is. This is the view of the majority of scholars, and it is the only correct view, because the aim behind it is to meet the needs of the poor on the day of Eid, and to help them by giving them the staple food of the local people. Based on that, it is acceptable to give flour, even if there is no saheeh hadeeth that mentions it. End quote.
https://islamqa.info/en/answers/124965/types-of-food-that-may-be-given-as-zakat-al-fitr
https://islamqa.info/en/answers/124965/types-of-food-that-may-be-given-as-zakat-al-fitr
islamqa.info
Types of food that may be given as zakat al-fitr - Islam Question & Answer
Forwarded from The longing birds ོ
What have we learned from this Ramadan? Have we learned to leave our sins behind for a period or forever? It's not just about making Ramadan a "holy month" and then returning to the sins once it's over. I remember when I went on Umrah, everyone was covered, but as we were about to leave Riyadh airport, I saw some girls who were also on Umrah taking off their abayas and hijabs and returning to their old ways, and this is very similar!
We don't embark on a journey to act "holy" for a period and then revert to our old selves. Reflect on how you’ve spent this month. What we've been doing these days is something our beloved Prophet ﷺ would do on a regular day, not just during Ramadan! Perform those good deeds not to get rid of them, but to get closer to Allah سبحانه و تعالى.
We don't embark on a journey to act "holy" for a period and then revert to our old selves. Reflect on how you’ve spent this month. What we've been doing these days is something our beloved Prophet ﷺ would do on a regular day, not just during Ramadan! Perform those good deeds not to get rid of them, but to get closer to Allah سبحانه و تعالى.
Forwarded from Ahmad Musā Jibrīl
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#NEW | What Are the Signs of an Accepted Ramadan? | (29) Ramadān 1445 Q&A
How to celebrate Eid?
21-09-2015
Answer
Praise be to Allah.
The days of the two Eids are days of joy and happiness, and these days are singled out for some acts of worship, special practices, and traditions, including the following:
◽️1. Doing ghusl:
◽️2. Wearing new clothes to beautify oneself
‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: ‘Umar (may Allah be pleased with him) found a suit of brocade being offered for sale in the market, so he took it and brought it to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, buy this and adorn yourself with it for ‘Eid and for (meeting) the delegations. The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is only a garment for the one who has no share in the Hereafter.”
Narrated by al-Bukhaari (906) and Muslim (2068).
Al-Bukhaari included this report in a chapter ennoscriptd: Chapter on the Two Eids and Beautifying Oneself for them.
Ibn Qudaamah (may Allah have mercy on him) said:
This indicates that beautifying oneself on such occasions was something well known among them.
Al-Mughni (2/370)
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
This hadith indicates that one should beautify oneself for Eid and that this practice was common among them.
Fath al-Baari by Ibn Rajab (6/67)
Ash-Shawkaani (may Allah have mercy on him) said:
What we may conclude from this hadith is that it is prescribed to beautify oneself for Eid because the Prophet (blessings and peace of Allah be upon him) basically approved of ‘Umar’s idea about beautifying oneself for Eid, and he only objected to the one who would wear such a suit because it was made of silk.
Nayl al-Awtar (3/284)
And this has been the practice of all people from the time of the Sahaabah (may Allah be pleased with them) until the present day.
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
Al-Bayhaqi narrated with a saheeh isnaad from Naafi‘ that Ibn ‘Umar used to wear his finest clothes on the two Eids.
He also said:
This adorning oneself on the occasion of Eid applies to the one who goes out to the prayer, the one who stays at home, and even women and children.
Fath al-Baari by Ibn Rajab (6/68, 72)
One of the scholars said:
According to some scholars, a person who was in i‘tikaaf may go out for Eid in the clothes he wore for i‘tikaaf, but this is a less-favoured opinion.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Sunnah on Eid is to beautify oneself, regardless of whether one has been observing i‘tikaaf or not.
As’ilah wa Ajwibah fi Salaat al-Eid (p. 10)
21-09-2015
Answer
Praise be to Allah.
The days of the two Eids are days of joy and happiness, and these days are singled out for some acts of worship, special practices, and traditions, including the following:
◽️1. Doing ghusl:
◽️2. Wearing new clothes to beautify oneself
‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: ‘Umar (may Allah be pleased with him) found a suit of brocade being offered for sale in the market, so he took it and brought it to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, buy this and adorn yourself with it for ‘Eid and for (meeting) the delegations. The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is only a garment for the one who has no share in the Hereafter.”
Narrated by al-Bukhaari (906) and Muslim (2068).
Al-Bukhaari included this report in a chapter ennoscriptd: Chapter on the Two Eids and Beautifying Oneself for them.
Ibn Qudaamah (may Allah have mercy on him) said:
This indicates that beautifying oneself on such occasions was something well known among them.
Al-Mughni (2/370)
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
This hadith indicates that one should beautify oneself for Eid and that this practice was common among them.
Fath al-Baari by Ibn Rajab (6/67)
Ash-Shawkaani (may Allah have mercy on him) said:
What we may conclude from this hadith is that it is prescribed to beautify oneself for Eid because the Prophet (blessings and peace of Allah be upon him) basically approved of ‘Umar’s idea about beautifying oneself for Eid, and he only objected to the one who would wear such a suit because it was made of silk.
Nayl al-Awtar (3/284)
And this has been the practice of all people from the time of the Sahaabah (may Allah be pleased with them) until the present day.
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
Al-Bayhaqi narrated with a saheeh isnaad from Naafi‘ that Ibn ‘Umar used to wear his finest clothes on the two Eids.
He also said:
This adorning oneself on the occasion of Eid applies to the one who goes out to the prayer, the one who stays at home, and even women and children.
Fath al-Baari by Ibn Rajab (6/68, 72)
One of the scholars said:
According to some scholars, a person who was in i‘tikaaf may go out for Eid in the clothes he wore for i‘tikaaf, but this is a less-favoured opinion.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Sunnah on Eid is to beautify oneself, regardless of whether one has been observing i‘tikaaf or not.
As’ilah wa Ajwibah fi Salaat al-Eid (p. 10)
◽️3. Putting on the best perfume
It is narrated in a saheeh report from Ibn ‘Umar (may Allah be pleased with him) that he used to put on perfume on the day of al-Fitr, as it says in Ahkaam al-‘Eidayn by al-Firyaabi (p. 83)
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
Maalik said: I heard the scholars describing it as mustahabb (encouraged) to adorn oneself and put on perfume on every Eid.
That was also regarded as mustahabb by Ibn Rajab (6/68)
This beautifying oneself and putting on perfume is only to be done at home in the case of women, in front of their husbands, fellow women and mahrams.
It says in al-Mawsoo‘ah al-Fiqhiyyah (31/116):
The recommendation to wear good clothes, clean oneself, put on perfume, and remove body hair and offensive odours applies equally to both the one who goes out to the prayer and the one who stays at home, because the day of adornment is for all of them alike. This applies to all except women.
With regard to women, if they go out they should not adorn themselves; rather they should go out in scruffy clothes and not wear beautiful clothes or put on perfume, because of the fear that they may cause temptation. The same applies to old women and women who are not attractive. And they should not mix with men; rather they should be in a separate area from them. End quote.
It is narrated in a saheeh report from Ibn ‘Umar (may Allah be pleased with him) that he used to put on perfume on the day of al-Fitr, as it says in Ahkaam al-‘Eidayn by al-Firyaabi (p. 83)
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
Maalik said: I heard the scholars describing it as mustahabb (encouraged) to adorn oneself and put on perfume on every Eid.
That was also regarded as mustahabb by Ibn Rajab (6/68)
This beautifying oneself and putting on perfume is only to be done at home in the case of women, in front of their husbands, fellow women and mahrams.
It says in al-Mawsoo‘ah al-Fiqhiyyah (31/116):
The recommendation to wear good clothes, clean oneself, put on perfume, and remove body hair and offensive odours applies equally to both the one who goes out to the prayer and the one who stays at home, because the day of adornment is for all of them alike. This applies to all except women.
With regard to women, if they go out they should not adorn themselves; rather they should go out in scruffy clothes and not wear beautiful clothes or put on perfume, because of the fear that they may cause temptation. The same applies to old women and women who are not attractive. And they should not mix with men; rather they should be in a separate area from them. End quote.
◽️4. Takbeer
It is Sunnah to recite takbeer on the occasion of Eid al-Fitr, for the one who sights the moon, because Allah, may He exalted, says (interpretation of the meaning): “(He wants that you) must complete the same number (of days), and that you must magnify Allah (i.e. to say Takbeer (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal) for having guided you…” [al-Baqarah 2:185]. Completing the same number of days means completing the fast. Recitation of takbeer ceases when the imam comes out to deliver the khutbah [before the Eid prayer].
On Eid al-Adha, the takbeer begins on the morning of the day of ‘Arafah, until the last of the days of at-Tashreeq, which is the thirteenth of Dhu’l-Hijjah.
It is Sunnah to recite takbeer on the occasion of Eid al-Fitr, for the one who sights the moon, because Allah, may He exalted, says (interpretation of the meaning): “(He wants that you) must complete the same number (of days), and that you must magnify Allah (i.e. to say Takbeer (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal) for having guided you…” [al-Baqarah 2:185]. Completing the same number of days means completing the fast. Recitation of takbeer ceases when the imam comes out to deliver the khutbah [before the Eid prayer].
On Eid al-Adha, the takbeer begins on the morning of the day of ‘Arafah, until the last of the days of at-Tashreeq, which is the thirteenth of Dhu’l-Hijjah.
◽️5. Visiting one another
On Eid there is nothing wrong with visiting relatives, neighbours and friends. This is something that people are accustomed to doing on the Eids, and it was said that this is one of the reasons for changing one’s route when coming back from the Eid prayer place.
Most of the scholars are of the view that it is mustahabb to go to the Eid prayer via one route and come back via a different route.
It was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: On the day of Eid, the Prophet (blessings and peace of Allah be upon him) used to come back via a different route.
Narrated by al-Bukhaari (943).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said concerning the ruling on that:
It was said that the wisdom behind that was so that he might visit his relatives, both living and dead; and it was said that it was in order to uphold ties of kinship.
Fath al-Baari (2/473)
On Eid there is nothing wrong with visiting relatives, neighbours and friends. This is something that people are accustomed to doing on the Eids, and it was said that this is one of the reasons for changing one’s route when coming back from the Eid prayer place.
Most of the scholars are of the view that it is mustahabb to go to the Eid prayer via one route and come back via a different route.
It was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: On the day of Eid, the Prophet (blessings and peace of Allah be upon him) used to come back via a different route.
Narrated by al-Bukhaari (943).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said concerning the ruling on that:
It was said that the wisdom behind that was so that he might visit his relatives, both living and dead; and it was said that it was in order to uphold ties of kinship.
Fath al-Baari (2/473)
◽️6. Congratulating one another
This may be done in any permissible wording, the best of which is: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you),” because this is what is narrated from the Sahaabah (may Allah be pleased with them).
It was narrated that Jubayr ibn Nufayr said: When the Companions of the Prophet (blessings and peace of Allah be upon him) met one another on the day of Eid, they would say to one another: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you).”
al-Haafiz classed its isnaad as hasan in Fath al-Baari (2/517).
Maalik (may Allah have mercy on him) was asked: Is it makrooh for a man to say to his brother, when he has completed the Eid prayer,“Taqabbal Allahu minna wa minka wa ghafar Allahu lana wa laka (May Allah accept it from us and from you; may Allah forgive us and you)” and for his brother to respond in like manner? He said: That is not makrooh.
Al-Muntaqa Sharh al-Muwatta’ (1/322)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to congratulating one another on the Day of Eid, saying to one another when they meet after the Eid prayer, “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you)” or “Ahaalahu Allahu ‘alayka (May Allah cause you to live to see another Eid)” and the like, it was narrated from a number of the Sahaabah that they used to do that. The imams, such as Ahmad and others, granted concessions allowing that, but Ahmad said: I do not initiate such congratulations with anyone, but if someone congratulates me first, then I respond. That is because returning a greeting is obligatory.
As for initiating the greeting or congratulations (on Eid), that is not a Sunnah that is enjoined, but it is not something that is prohibited either. So whoever does that has a precedent and whoever refrains from doing that also has a precedent.
Majmoo‘ al-Fataawa (24/253)
This may be done in any permissible wording, the best of which is: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you),” because this is what is narrated from the Sahaabah (may Allah be pleased with them).
It was narrated that Jubayr ibn Nufayr said: When the Companions of the Prophet (blessings and peace of Allah be upon him) met one another on the day of Eid, they would say to one another: “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you).”
al-Haafiz classed its isnaad as hasan in Fath al-Baari (2/517).
Maalik (may Allah have mercy on him) was asked: Is it makrooh for a man to say to his brother, when he has completed the Eid prayer,“Taqabbal Allahu minna wa minka wa ghafar Allahu lana wa laka (May Allah accept it from us and from you; may Allah forgive us and you)” and for his brother to respond in like manner? He said: That is not makrooh.
Al-Muntaqa Sharh al-Muwatta’ (1/322)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to congratulating one another on the Day of Eid, saying to one another when they meet after the Eid prayer, “Taqabbal Allahu minna wa minkum (May Allah accept it from us and from you)” or “Ahaalahu Allahu ‘alayka (May Allah cause you to live to see another Eid)” and the like, it was narrated from a number of the Sahaabah that they used to do that. The imams, such as Ahmad and others, granted concessions allowing that, but Ahmad said: I do not initiate such congratulations with anyone, but if someone congratulates me first, then I respond. That is because returning a greeting is obligatory.
As for initiating the greeting or congratulations (on Eid), that is not a Sunnah that is enjoined, but it is not something that is prohibited either. So whoever does that has a precedent and whoever refrains from doing that also has a precedent.
Majmoo‘ al-Fataawa (24/253)