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…….really a well-established custom, it is an act which the Prophet PBUH has approved. The
honorable wives of the Prophet and his companions, may Allah be pleased with them,
used to take care of the housework and are obedient to their husbands.
Every Muslim woman will find in Fatimah (the daughter of Prophet PBUH), may Allah be
pleased with her, the best example. Sayidina Alli described her as follows:
“She was the daughter of the Messenger of Allah PBUH, and the most honorable member
of his family to him. She was my wife, she turned the quern until she injured her hand,
and carried the water skin until she hurt her back, and she swept the house until her
clothes were filled with dust, and she lit the fire under the cooking pot until her clothes
were black and she herself was hurt.
Asma’ bint Abi Bakr al-Siddiq served her husband al-Zubayr, and took care of the house.
Her husband had a horse, which she took care of, feeding it and exercising it. She also
repaired the water-bucket, made bread, and carried dates on her head from far away.
Al-Bukhaari and Muslim report this in her own words:
“Al-Zubayr married me, and he had no wealth, no slaves, nothing except his horse. I used
to feed his horse, looking after it and exercising it. I crushed date-stones to feed his
camel. I used to bring water and repair the bucket, and I used to make bread but I could
not bake it, so some of my Ansari neighbors, who were kind women, used to bake it for
me. I used to carry the dates from the garden that the Prophet (SAW) had given to
al-Zubayr on my head, and this garden was two-thirds of a farsakh away. One day I was
coming back with the dates on my head. I met the Messenger of Allah (SAW), who had a
group of his Companions with him. He called me, then told his camel to sit down so that
I could ride behind him. I told (al-Zubayr), ‘I felt shy, because I know that you are a jealous
man.’ He said, ‘It is worse for me to see you carrying the dates on your head than to see
you riding behind him.’ Later, Abu Bakr sent me a servant, who relieved me of having to
take care of the horse; it was as if I had been released from slavery.”
The Bible in many chapters also teaches that a husband should have authority over his
wife…
Colossians 3:18
Wives, submit to your husbands, as is fitting in the Lord.

The New Testament also teaches that a wife should obey her Husband

Ephesians 5:22-24

Wives, submit to your husbands as to the Lord. For the husband is the head of the wife
as Christ is the head of the church, his body, of which he is the Savior. Now as the church
submits to Christ, so also wives should submit to their husbands in everything.

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Islamically, man has a confirmed right over his wife, and the Qur’an and Ahadith of the
Prophet PBUH has commanded her to obey him, treat him well and should obey her
husband l, even more than her own parents and brothers.
Allaah says in the Glorious Qur’an:
“Men are the protectors and maintainers of women, because Allaah has made one of
them to excel the other, and because they spend (to support them) from their means”
[al-Nisa’ 4:34] Islam made it clear that the wife is under the obligation of obeying her husband, she is
required to obey him and exert her utmost effort to fulfill his needs so as to satisfy him
and be thankful. This is supported by the Hadeeth where the Prophet PBUH said:
“If the woman performs the five daily prayers, fasts the month of Ramadan, maintains
her chastity and obeys her husband, she will enter the Paradise of her Lord.”
Likewise, Allah Says in the Glorious Qur’an: (But if they obey you [once more], seek no
means against them.} [Quran 4:34] Moreover, the Prophet, said:
“Were I to order anyone to prostrate himself before anyone else, I would have ordered the
woman to prostrate herself before her husband.”
A woman should not fast except except with his permission, and never allow anyone to
enter his house except with his permission for it was narrated on the authority of Abu
Hurairah, may Allah be pleased with him, that the Messenger of Allah, prayers and peace
of Allah be upon him, said: “It is not permissible for a woman to fast (supererogatory
fasts) without the permission of her husband when he is at home; and she should not
allow anyone to enter his house except with his permission” [Reported by Al-Bukhari,
Authentic].
، يحل للمرأة أن تصوم وزوجها شاهد إ بإذنه و تأذن في بيته إ بإذنه…» الراوي: أبو هريرة»
المحدث: البخاري، صحيح
However, if the husband is absent or on a trip, then she is allowed to fasts then.
All Muslim scholars agreed that a woman should serve her husband in the house. It is…… Continue reading

Husband is the most accrediting cert offered to a woman in the Islamic doctrine.

Unfortunately, westernization has evaded this and makes the submissive order by Allah a trivial one *Subhannallah* , and this now make women believe they have equal rights astheir husbands. All Islam’s doctrine are found in the Qur’an, Ahadith (Traditions) and the
Sira (the life history of Prophet Mohammad PBUH), the Trilogy. And all of these backed
up a man to be the head in any family tree and women to be submissive to such. The
principle of submission means that one must rule over the other. No surprise, the women
must submit to the men. Islam is absolutely logical and coherent in heaven, hell and
earth.

Many might perceive this assertion to be illogical to women right but guess what?

This is
the guideline laid down by Allah the uncreated creator, whose jurisdiction cannot be
questioned by any court of law.
Islam and the lifestyle that Allah planned for us has made the family a unit in which a
man and woman comes together according to the guidelines laid down by the Almighty
Allah. They become close to each other as garment is to the body, the couple honour and
share each other’s difficulty, prosperity and adversity. Hence in Islam the couple are
united as husband and wife in the presence of witnesses seeking Allah’s blessings to
increase in mutual love, affection and compassion, agreeing to care for each other in
sickness and adversity. In an Islamic family, the man is regarded as the head, while the
woman is to take care of the family. Even if the man has more responsibility which
makes him has power over his wife, it does not make him better than his her. The
Glorious Quran says:
“And in no wise covet those things in which Allah has bestowed His gifts more freely on
some of you than others: to men is allotted what they earn, and to women what they
earn…”[Noble Quran 4:32] Obedience is the first right that Islam acknowledges for the husband over his wife.
Muslim women are required to obey their husbands in everything unless they commands
them to disobey Allah subhanahu Wa taaa Allah.
‘Ali ibn Abi Talib, may Allah be pleased with him said that, the Messenger of Allah,may
the mercy and benediction of Allah be upon him, said:
“No obedience in what is sinful. Obedience is only in what is right.” [Agreed upon].
طاعة في معصية إنما الطاع في المعروف» متفق عليه»
Muslimah are expected to obey their husbands when they commands, fulfill their request
when they orders, abstain when they forbids and abide when they advises.

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BEAUTIFUL SUNNAHS OF OUR NOBLE PROPHET (S.A.W)AS EID-IL KABIR APPROACHES

Practice them all to earn all the embedded rewards.

DOING GHUSL

This is narrated in saheeh reports from some of the Sahaabah. 

A man asked ‘Ali (may Allah be pleased with him) about bathing and he said: Bathe every day if you wish. He said: No, (I mean) bathing in the sense of ghusl (as an act of worship). He said: (Do ghusl) on Fridays, the day of ‘Arafah, the Day of Sacrifice (Eid al-Adha) and the day of al-Fitr (Eid al-Fitr). 

Narrated by ash-Shaafa‘i in his Musnad (p. 385); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel(1/176). 

FOOD EATING BEFORE GOING TO EID

There is no food before going for eid-kabir (We engage in a fast and the rembrance of Allah till after the nafl).

Unlike eid-el-fitri where we must Eat before going to eid.

PUTTING ON YOUR BEST OF CLOTH

Wear your best clothes (at least white ) if u can’t afford new clothes.

ADORNING ONESELF ON THE OCCASION OF EID

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948. 

SUPPLICATE ON YOUR WAY TO EID

(Allahu Akbar Allahu Akbar laillaha illalahu Allahu akbar walillahil hamd)

TAKBEER ON THE DAY OF EID

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning): 

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers). 

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq: 

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

NAFL ON EID GROUND

No naffilah on getting to the eid ground. Just sit on arrival and do as many Azkhar (remembrance of Allah) as you can afford….. no naffillah because the two rakahs to be led by the imam is nafl itself.

GOING TO PRAYING GROUND BY FOOT.

Going to praying ground by foot (walking) is recommended if not too far from our homes.

Ibn Majah (1295) narrated that Ibn Umar (RA) said: The Messenger of Allah (Peace and blessings of Allaah be upon him) used to go out to the Eid (Prayer) walking and come back walking. GRADED as Saheeh by Albaani in Ibn Majah.

GOING TO THE PRAYING BY ONE ROUTE AND RETURNING BY ANOTHER

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.  

SPREAD GREETINGS AMONG MUSLIMS

Taqabbalallahu minna wa minkum

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446. 

VISITING ONE ANOTHER

Visitation to friends, families and neighbors to spread love and felicitate with them.

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) 

TWO RAK’AT OF NAFL WHEN AT HOME

Perform two raka’at when you are back from eid (I.e at home)

Bashir Habeebullah @knowislam.com.ng

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The Most Preponderant Opinion

In the light of the above texts and arguments, the opinion found most preponderant – and knowledge belongs to Allaah – is that observing Zuhr prayer cannot be waived for someone who attended ‘Eid prayer on a Friday and availed himself of the permissibility of absenting from Jumu’ah prayer. This is due to cogent points, some of which are as follows:

1. The strength of the textual and logical proofs supporting it.

2. There is no explicit and authentic Hadeeth indicating that the obligation of performing Zuhr prayer is waived for those who are permitted to be absent from Jumu’ah prayer. Neither is this authentically reported from the Prophet (sallallaahu ‘alayhi wasallam) nor can it be reliably and explicitly traced to any of his companions. In the absence of this explicit proof, the clear obligation of performing Zuhr prayer remains unchanged on the part of whoever is absent from Jumu’ah with or without an excuse. As for the report attributed to Ibn Az-Zubayr, the stronghold of the holders of the contrary view in that report is the word ‘sufficiency’ (Al-Ijzaa) mentioned in the report, which is not strong enough to support the claim.

3. Zuhr is an obligatory prayer ordained by an explicit proof and one can only be exempted from performing it through an equally explicit proof; and there is none.

4. Ibn ‘Abdul-Barr, in his voluminous work, At-Tamheed (vol. 10, pp. 270-271), said: “As for the statement that Jumu’ah can be waived without any need to observe Zuhr if one has already attended ‘Eid, it is a clearly unsound, erroneous, rejected and unrecognized statement. For, Allaah says: “When call to prayer is made on Yawmul-Jumu’ah…” without exempting the day of ‘Eid or any other day. The reports traced to Allaah’s Messenger (sallallaahu ‘alayhi wasallam) on such exception are only concerning permissibility to be absent from Jumu’ah prayer when one of the two ‘Eids falls on a Friday (and one has already attended ‘Eid prayer). This permissibility, according to the scholars, applies to both city dwellers and others, or to only dwellers of the countryside while all must observe Zuhr prayer if they do not attend the Jumu’ah prayer.”

5. The Saudi Arabia Standing Committee for Scientific Researches and Fatwa, (Fatwa No. 21162), stated that the opinion that says that anyone who attended an ‘Eid prayer that falls on a Friday is exempted from attending Jumu’ah and observing Zuhr prayer for that day is wrong. That is why the scholars repudiated it and declared it indefensible and weird. This is due to its direct contradiction of the Sunnah and its cancellation of one of the acts of worship clearly ordained by Allaah, without a proof.

Wallaahu ta’aalaa a’lam.

Reviewed and edited on Sunday, 5 Dhul-Hijjah 1438 (27 August 2017)

Credit : ‘Abdur-Raafi Al-Imaam

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The clause in Ibn Maajah’s report: “that is sufficient for him and he is no longer obliged to attend the Jumu’ah.” They argue that if Salaatul-Jumu’ah, which is the original obligatory act of worship of Yawmul-Jumu’ah could be waived as a result of attending ‘Eid prayer which was regarded as sufficient, then there is no longer any need for Zuhr prayer, which is the substitute for Jumu’ah prayer. This is the opinion supported by Imaam Ash-Shawkaanee in his famous work, ‘Naylul-Awtaar vol. 6, p. 423.

To be able to see the arguments of the holders of this opinion from proper perspective, a pertinent question needs to be asked: What is the relationship between Jumu’ah prayer and Zuhr prayer? There are three viewpoints:

• Both prayers are originally prescribed; if they fall on a Friday neither can be a replacement for the other.

• Jumu’ah is the originally prescribed prayer of the day, and Zuhr is the substitute. In this case, if the originally prescribed prayer is waived, the substitute is also waived, with a greater reason. (Ash-Shawkaanee based his stand on this reasoning).

• Zuhr the originally prescribed prayer for Friday just like other days of the week, and Jumu’ah is only ordained as a replacement for it on Fridays. In this case, waiving of the replacement should never be interpreted as the waiving of the original.

Regarding the first viewpoint, the scholars are unanimous that whoever correctly performed any of the two is completely exempted from performing the other. Therefore, Jumu’ah and Zuhr cannot be both originally prescribed prayers at the time of Zuhr on Fridays.

If, according to the second viewpoint, Jumu’ah is the originally prescribed prayer of Friday and Zuhr is only a replacement, then this is a fundamentally flawed view. As-San’aanee in his commentary on Bulooghul-Maraam explained that the opinion that Jumu’ah is the basis and Zuhr is the substitute is indefensible. This is because; Zuhr is the basis and originally ordained prayer on the Night of Israa. Jumu’ah prayer was only ordained sometime later. It is in the light of this that the majority of the scholars (some scholars actually reported unanimity on this) that if one missed Jumu’ah prayer, Zuhr – which is the originally prescribed prayer for that particular time – must be compulsorily observed.

A deeper look at the two prayers would reveal that the compulsoriness of Zuhr prayer is more emphatic than that of Jumu’ah for the following reasons, and this strengthens the opinion that Zuhr is the originally prescribed prayer of that time of Friday:

• The command to observe Zuhr prayer applies to much larger individuals than does the command to observe Jumu’ah prayer. For, according to the most correct opinion, Jumu’ah is only obligatory on an adult male resident while Zuhr is obligatory on every adult Muslim, male and female, resident or on a journey, with or without an excuse.

• Zuhr is made up for if it is missed, while Jumu’ah is not.

• Jumu’ah cannot be observed except in congregation while Zuhr can be observed congregationally and individually.

• Zuhr, like any other act of worship whose ordainment is established by authentic and explicit texts. It follows then that its waiving cannot be established except through he same avenue.

Therefore, Salatul-Jumu’ah is an act of worship ordained on a specific day in place of Zuhr for whoever is capable of attending it. Those who are not capable of attending it should revert to the originally prescribed prayer of that time, which is Dhuhr.

Furthermore, what is meant by sufficiency in the Hadeeth is the permissibility to be absent from another congregational prayer and sermon, since both had already occurred in Eid prayer.

Ibn Taymiyyah in his Fatawa (vol. 24, p. 211) said: “Since one has attended the Eid prayer, the goal of congregation has already been achieved. What he should then do, if he does not attend Jumu’ah is to observe Zuhr at its prescribed time.”

In addition to this, it can be argued that if the prayer Ibn Az-Zubayr led was Eid, there is nothing in his report that explicitly indicated that he did not perform Zuhr prayer in his house. Therefore, it is untrue to claim that Ibn Az-Zubayr’s opinion on this matter is optionality of observing Zuhr for those who attended ‘Eid on a Friday. Rather, we can see from the statement of ‘Ataa that they observed the Zuhr prayer individually, which indicated that no one among the companions adopted the view. Therefore, Ibn ‘Abbas’ expression of approval for what Ibn Zubayr did by saying, ‘He has acted according to the Sunnah’, is about his not coming out for another congregational sermonized prayer. If not, from where in this narration can we infer that he did not perform Zuhr that Ibn ‘Abbas would commend him on that?

Furthermore, the reporter of the event himself mentioned that he and others observed their Zuhr prayer individually and neither Ibn ‘Abbaas nor Ibn Az-Zubayr were reported to have expressed any disapproval for what they did. This solidly shows that Zuhr prayer should not be abandoned if one has attended the ‘Eid prayer that falls on a Friday and did not attend Jumu’ah.

Also if we agree with the correctness of the view that anyone who attended ‘Eid on a Friday is exempted from observing Zuhr prayer, then we have to agree that anyone who attended ‘Eid that falls on any other day of the week should be exempted from observing Zuhr prayer. But no one would dare say that.

A more compelling argument against the holders of this opinion is this: If we agree that Ibn Az-Zubayr did not observe Zuhr, then we can say that the prayer he gave sermon for and led was Jumu’ah and not Zuhr, given the sequence of events in the narration, ‘gave sermon…, led the people in prayer’. This is based on the opinion that it is permissible to observe Jumu’ah prayer in the forenoon – an opinion held by Imaam Ahmad and others. This is because; it is Jumu’ah only in which the sermon obligatorily precedes the prayer. As for the two Eids, the established Sunnah is to observe the two Rak’ahs of ‘Eid first and then give the sermon! Al-Bukhaaree and Muslim recorded on the authority of Ibn ‘Abbaas that he said: “I have seen the Messenger of Allaah ﷺ , Abu Bakr, ‘Umar and ‘Uthmaan – all of them leading the (‘Eid) prayer first before giving the sermon.” As such, giving sermon and then leading people in Eid clearly goes against this established Sunnah. This is especially so when we take into account a report recorded by Muslim on the authority of Abu Sa’eed Al-Khudree (may Allaah be pleased with him) that he criticized the then governor of Al-Madeenah, Marwan ibn Al-Hakam and for going against the Sunnah and giving Eid sermon before the prayer. Ibn Az-Zubayr, a Prophet’s companion, couldn’t have knowingly gone against the Sunnah on this. This is buttressed by Al-Iraaqee when he submitted, “None of the Prophet’s companions was authentically reported to have given sermon before leading Eid prayer. Neither ‘Umar nor ‘Uthman or Mu’aawiyah or Ibn Az-Zubayr did that.” This strengthens the view that the prayer led by Ibn Az-Zubayr, as par the sequence of events in the narration, could be Jumu’ah.

Therefore, Ibn ‘Abbaas’ approving Ibn Az-Zubayr’s action as being ‘according to the Sunnah must be interpreted as latter’s making do with one of the two sermonized congregational prayers that fell on the same day, and the most qualified candidate in this case is Jumu’ah, given the above explanation.

The Second Opinion:

Absenting from Jumu’ah is permissible for whoever has attended ‘Eid prayer; but this does not free him from performing the obligatory Zuhr prayer. This opinion is clearly supported by the Hadeeths mentioned above.

The Third Opinion:

Absenting from Jumu’ah is permissible for whoever has attended Eid prayer from among the dwellers of villages, outskirts and faraway places who came to the city to attend Eid prayer; but the city dwellers are not included in this permissibility.

The proof: The Hadeeth no. 8 which mentions that ‘Uthmaan allowed the dwellers of Al-‘Awaali not to attend the Jumu’ah prayer. Holders of this view argue that since ‘Uthmaan specifically gave permission to those who lived in Al-‘Awali to go back home if they wanted to, this means the city dwellers must attend the Jumu’ah prayer.

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