Eid: Rulings, Etiquettes, Innovations, and Trangressions


In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgment (Yowm Al-Qiyaamah).

Due to the closeness of ‘Eid Al-Fitr (the first of the two Muslim celebrations which comes after the completion of Ramadan), may Allah allow us and all of the Muslims to live for another one, I mentioned some of the etiquettes and Sunnahs of ‘Eid. Along with that I wanted to point out some of the bid’a (innovations) and sins that have fallen into on ‘Eid as well as the distribution of ZakatAl-Fitr before the ‘Eid prayer. With that I say, success is from Allah and from Him alone I desire aid and assistance.

It is upon you, my Muslim brother, to be diligent in distributing Zakat Al-Fitr that Allah

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Women: Man’s Greatest Tribulation

بسم الله الرحمن الرحيم

Usamah ibn Zayd (radiAllahu ‘anhu — may Allah be pleased with them) narrated that the Prophet (sallallaahu ‘alayhi wa sallam — peace be upon him) said, “I have not left after me any fitnah (trial) more harmful upon the men then the women.” [Agreed upon].

Shaykh Muhammad ibn Saalih ibn Al-Uthaymeen (rahimahullah — may Allah have mercy upon him) said explaining this hadith: The Prophet (sallallaahu ‘alayhi wa sallam) informed us that he didn’t leave a greater fitnah upon men than women, and that is because people are as Allah ta’ala (the exalted) said:

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land.” — Surah Aali-Imran (3) : 14

All of these are from what has been made beautiful to mankind in this Dunya (worldly life) and became a means of fitnah for them, but women are the greatest fitnah. That is why Allah started his statement with:

“Beautified for people is the love of that which they desire – of women”

The Prophet (sallallaahu ‘alayhi wa sallam) informed of that intending to warn of women’s fitnah and so that people could be cautious of them. That is because people are human; if they’re presented with the fitnah then they’ll become scared of it.

Benefits of the hadith: It is obligatory to block every avenue of fitnah with women. Also, it’s obligatory for the women to cover themselves from foreign (i.e., non-family) men; covering her face, hands, and legs as many people of knowledge view. It is also obligatory to stay far away from mixing with men because with men is fitnah. It is also a cause for evil from two angles: 1-  from the angle of the men, and 2- from the angle of the women. With this, The Prophet (sallallaahu ‘alayhi wa sallam) said, “The best ranks for the men are in the front and the worst are at the end. The best ranks for the women are at the back and the worst are in the front.” That is so that the women is far from the man, and the further they are the better.

The Prophet (sallallaahu ‘alayhi wa sallam) used to order the women to to go out to the ‘Eid prayer but they don’t mix with the men; rather, they had a specific place. So much so that if the Prophet (sallallaahu alayhi wa sallam) gave a khutbah (lecture) to the men and finished he’d go to the woman and advise and remind them. This proves that the women would be in a separate place from the men. This separation, at that time, is from the might of the religion and staying away from transgression; so what about in this time of ours? Therefore, it is obligatory to prevent the fitnah of the women with every means possible and its incumbent to not be tricked by the evil and corrupt people that blind-follow the non-Muslims that call to mixing between men and women. That’s the call of Shaytan (Satain)(a’uthubillah — Allah’s aid we seek), he is the one who beautifies women in the hearts. No doubt the nations that raised the women and made them mix with the men are in a great travesty. I ask Allah to protect the Muslims from evil and fitnah because he’s the al- mighty and al-capable.

Taken from: Sh. Muhammad ibn Saalih ibn Al-Uthaymeen’s explanation of “Riyaadh As-Saaliheem”

Character Building: “From the perfection of one’s Islam is leaving off what doesn’t concern you”



On the authority of Abu Hurairah (radiAllahu ‘anhu — may Allah be pleased with him) said the Messenger of Allah (sallallaahu ‘alayhi wa sallam — peace be upon him), “From the perfection of one’s Islam is leaving off that which doesn’t concern him.” [Tirmithi and others]

Shaykh Saalih Aali Shaykh (hafithahullah — may Allah preserve him) said explaining this hadith: The people of knowledge, from them Ibn Abi Zed Al-Qayrawani Al-Maliki[1], have said, “All good characteristics stem from four ahaadeeth (pl. hadith)”, mentioning this hadith as one of them. This hadith is a foundation from the foundations of character. Imam An-Nowawi (in his book “Imam Nowawi’s 40 Hadith”) chose these hadith to be comprehensive of different subjects; so in every subject there’s a foundational principle.


In his statement (sallallaahu ‘alayhi wa sallam), “From the perfection of one’s Islam is leaving off that which doesn’t concern you”, the word from means that some of what makes one’s Islam perfect is leaving off that which doesn’t concern him. This is apparent in the Arabic language.  As for his statement (sallallaahu ‘alayhi wa sallam), “Perfection of one’s Islam”, this sentence is used in numerous ahaadeeth. From them the statement of the Prophet (sallallaahu ‘alayhi wa sallam), “If one of you perfects his Islam, then ever good deed that he does will be multiplied by ten times up to seven hundred times. And ever evil deed that he does he is multiplied like it.” In another narration, “If the servant (of Allah) accepts Islam and perfects it then Allah will forgive all of his evil deeds he’d committed. After that the worth of a good deed will be multiplied ten times to seven hundred times, and evil deeds like that (except what Allah pardons).” So these, and other then them, prove that perfecting one’s Islam is a great level and merit.


Perfecting Islam is something that the scholars have differed upon into different views:

The first view: That the meaning of perfecting Islam is that the servant upholds the obligatory acts and stays away from the prohibited acts. It is the level of the moderate people that come in the statement of Allah:

“Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah” — Surah Fatir (35) : 32

Therefore, the person who is moderate upholds the obligatory acts, leaves off the prohibited acts, and puts with the obligatory some supererogatory acts; whoever is like that then surely he’s perfected his Islam.

The second view: That the perfection Islam means that the servant be on the level of perfection in ebadah (worship), as it came in the well known hadith of Jibreel wherein: “He said, ‘Tell me about perfection.” He (sallallaahu ‘alayhi wa sallam) said, ‘To worship Allah as if you see Him, and if you don’t see Him then He sees you.’” So, the one who perfects his Islam is the one who’s reached the level of perfection. This second view is apparently complete, but it’s not complete from every aspect.

The third view: That the perfection of Islam is not in one category, rather its in many; so the by the amount [one’s] Islam is perfect he’s have the appropriate merit and reward. This is like his statement (sallallaahu ‘alayhi wa sallam), “If one of you perfects his Islam, then ever good deed that he does will be multiplied by ten times up to seven hundred times. And ever evil deed that he does he is multiplied like it.” They [i.e., the scholars who hold this view] say that the one who accepts Islam and perfects his Islam then he starts at ten multiples of reward. In other words, his good deed is recorded with ten like it, up to seven hundred times. This is according to the level of perfection of Islam, therefore proving the difference in reward according to the difference of Islam. In other words the level of perfection differs and the people who’ve perfected their Islam differ in they’re level of merit and reward applicably. From the reasons it’ll be increased to seven hundred times be by the perfection of Islam being magnificent. This is what Ibn Umar (radiAllahu ‘anhuma — may Allah be pleased with them both) and other then him said about His statement (‘azza wa jal — mighty and majestic):

“Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit]” — Surah Al-An’aam (6) : 160

He (Ibn Umar) said, “The one who gets his good deed multiplied by ten is for the Bedouin believers. But as for the one who perfected his Islam, then for him is greater as it comes in His statement (subhaanahu wa ta’ala — glory to him the exalted):

“While if there is a good deed, He multiplies it and gives from Himself a great reward.” — Surah An-Nisa (4) : 40

This is a correct judgment because the people in the perfection of their Islam differ.

The people who check, from the people of knowledge, have concluded and clarified that the perfection of Islam has different levels and is not one level. The people of transgression, meaning the people that oppress themselves, are not the same as the people who perfect their Islam.


His statement (sallallaahu ‘alayhi wa sallam), “From the perfection of one’s Islam is leaving off that which does not concern him”, this action — leaving off that which doesn’t concern you — is from perfecting Islam, and this is apparent in all of the levels. So the one who comes with acts of obedience, stays away from the prohibited, busying him with obeying his Lord superseding that which doesn’t concern him. They’re busying themselves with good deeds apparently and hidden superseding worrying about things that don’t concern them.


What is understood from perfection of one’s Islam is placing precedence to what concerns him. And that which doesn’t concern the Muslim from statements that won’t benefit their religion, worldly life, next life, or past, and then leaving it off is from perfecting one’s Islam. This is general and comprehensive to other affairs that don’t benefit. Leaving off that which is does not concern him is a proof that one desires goodness because otherwise you could fall into prohibited actions or leaving off the obligatory.


In conclusion, this hadith is from the great ahaadeeth of character and it is necessary for us and obligatory upon us to be diligent in perfecting out Islam because in it is great merit. From perfection of Islam is leaving off that which does not concern you from speech, listening, not asking that does not have purpose, and not looking into people’s affairs what doesn’t have purpose (this one did, that one didn’t do, this one went, and that one came to the end of it). All of this is shameful and cancels the servant’s perfection of Islam if it overcomes him.


With that we say: In this hadith is a great commandment in this great characteristic of Al-Mustafa (i.e., the Prophet) (sallallaahu ‘alayhi wa sallam). Leaving off that which doesn’t concern you leads to correcting the heart and actions. Some of the Salaf said about people who talk a lot between themselves, “Those people don’t have a lot of actions and have a lot of speech.” People who have a lot of speech without actions, sitting in gatherings for long hours talking don’t benefit from it and this is shameful. If the servant pondered over the obligatory actions will find they’re a lot. Some people over do the permissible things, possibly having with it some prohibited speech and actions, leaving off a lot of obligatory acts. This is not from the characteristics of the student of knowledge. The student of knowledge strives for his actions to always be in what benefits him. In other words, in what he was commanded with in the Shari’ah (legislation) or called to, and leaves off that which doesn’t concern him from speech and actions openly and hidden.




[1] His full name is Abu Abdullah Muhammad Abdullah ibn Abi Zayd Al-Qayrawani Al-Maliki. He was a major scholar of Maliki Fiqh from Morocco (present day Tunisia) who died 386 H. May Allah have mercy upon him


And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

Summarized from: Sh. Saalih Aali Shaykh’s explanation of Imam Nowawi’s 40 Hadeeth



Categories of People at the ending of Ramadan


In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

Sheikh Muhammad ibn Haadi al-Madkhali(1), may Allaah preserve him, says in one of his very beneficial lectures entitled ‘The categories of people at the ending of Ramadan’:

“From that which there is no doubt about it is that the people are divided into three categories at the ending of Ramadan.

1: From them are those who are well aware of the virtues of these last ten nights of Ramadan and are diligent concerning them and this is the one who you see upholding the rights of Allaah that have been placed upon him in these last ten and you see him eager upon the hours and minutes of these last ten and thus he doesn’t spend them except in that which draws…

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An Encouragement of Diligence in Righteous Deeds in the Last Ten Nights of Ramadan

The last ten nights of Ramadan start on Monday InshaAllah. Lets go out with a bang!


I would like to apologize if there is any difficulty while reading this article. This is the very first thing I ever translated back in 2008 and because the original link no longer works I can’t go back and edit it.

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgment (Yowm Al-Qiyaamah).

Oh Muslims, verily you will be in these ten blessed up and coming days, and they are the last ten from the month of Ramadan. Allah has made it a season of freedom from the Fire. Verily the Prophet ﷺ used to specify these ten [days] with diligence in the increasing of actions and other than that, as what comes in Sahih Muslim on the authority of A’esha (radiallahu ‘anha), “Verily…

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Those who pray exclusively in Ramadan

In the name of Allah — The Most Gracious, The Bestower of Mercy

Shaykh Abdul-Aziz bin Baaz (rahimahullah — may Allah have mercy on him) was asked: What is the verdict, in your opinion, of people who do not perform salah except in Ramadan; is their fasting accepted?

He answered: Whoever leaves off salah, as you’ve presented, is a kaafir (disbeliever) and their fasting is not accepted in the most correct opinion of the scholars. This is due to the statement of Prophet (sallallaahu ‘alayhi wa sallam), “What separates between men and what separates between Kufr (disbelief) and Shirk (associating partners with Allah) is leaving off Salah.” Also with his statement (sallalaahu ‘alayhi wa sallam), “The covenant that’s between us and them is Salah; so whoever leaves it off has disbelieved.” These Hadeeth are in conjuncture with others. We ask Allah for wellness!


Taken from: http://www.binbaz.org.sa/mat/18649


Now, with that said, this doesn’t mean that one should dispair and quit fasting altogether; rather this should show us the importance of salah and be a means of encouragement for all of us. Allah says in the Qur’an;

“Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” — Surah Az-Zumar (39) : 53

But, Allah also says:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” — Surah Ar-Ra’d (13) : 11

In this ayah Allah is telling us that we have to take the initiative first. We can’t sit around waiting for “the right time”, say that “we’re trying” (or whatever other excuses people may use), when in fact we’re not. This is a very serious is issue as we see from the aforementioned Hadeeth. May Allah make us from those who diligently perform their prayers with tranquility and reflection!

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

Fudayl ibn ‘Eyyaad and The Elderly Man

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgement (Yowm Al-Qiyaamah).

One day Fudayl ibn ‘Eyyad (d. 187 AH) passed by an elderly man and said to him, “How old are you?” “Sixty years”,  The man replied. Fudayl said to him, “For sixty years you’ve been been going to your Lord scared to reach Him.” “Enna lillahi wa enna ilayhi raji’oon — Verily, from Allah we come and to Him we return”, said the man. Fudayl then asked, “Do  you know the explanation of what you said? Allah has a slave that will return to him. Therefore, whoever knows that Allah has a slave and that to Him he shall return, then he must know he’s waiting. And whoever knows he’s waiting, then he must know he’ll be questioned. And whoever knows he’ll be question, then prepare for the question with an answer.” The elderly man asked, “So what’s the solution?” Fudayl responded, “It’s easy!” The man persisted on and asked, “What is it?!” Fudayl said, “Make good of what is left for you so that Allah will forgive you of what passed. For indeed, if you transgress in what you have remaining then you’ll get what passed and what’s left.”


Taken from: “Jaam’i Al-Uloom wal-Hikam”, by: Ibn Rajb Al-Hanbali

Source: http://library.islamweb.net/newlibrary/display_book.php?idfrom=219&idto=221&bk_no=81&ID=42


May Allah make us from those who benefit from their time and constantly implore Allah’s forgiveness for the transgression we’ve committed.

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.