This is to voice your opinion and what you think of the current affairs.

Sunday, December 20, 2009

the Israeli Embassy event

Dear JoannaI received an invitation from the Israeli Embassy for an event on Migrant Women. I see that your name is down for speaking during the event. I must say I am disappointed to see a Labour TD participating in an event organised by the Israeli Embassy, with full knowledge of the Israeli occupation of Palestine. The Labour Party has always stood up for equality and justice but this seems to be the case no more. I am an Irish Muslim and I feel very strongly about the plight of the Palestinians, especially those living in the largest ghetto founded by the draconian Israeli blockade on Gaza. Israel also has a very bad track record in its treatment of women, especially at the check points and thousands of Palestinian women languishing in Israeli jails without any charge. Palestinian women are suffering immensly under occupation, or as second class citizens in Israel. The title of the event "Migrant Women: Sharing the Israeli Experience in Migrant Absorption" also suggests that Israel is a pro-assimilation ("Absorption") society where integeration is less, assimilation or eradication more, as we have seen in the case of expulsions of Palestinian families from their homes. Israel has clearly failed to integrate the displaced Palestinian population into its society and now we can see the dire effects in the sad reality on the ground.

Hence, I urge you, as a member of the Parliament and the Labour Party, to cancel your talk at the event on the 18th Dec. in solidarity with the hundreds of thousands of women suffering at the hands of the Israeli occupation.
Regards
Lorraine O'Connor
Dublin 12

From: Ambsec - Embassy of Israel [mailto:ambsec@dublin.mfa.gov.il] Sent: 15 December 2009 14:40To: Maureen KellySubject: Re: Lecture on Migrant Women - 18th December 2009Importance: High



INVITATION
The Embassy of Israel, Dublin
Invite you to:

“Migrant Women: Sharing the Israeli experience in Migrant absorption”

Lecture by:

• Ms. Joanna Tuffy T.D.
Labour Spokesperson on Environment and Heritage

• Ms. Sylvia Katete Gavigan
Honorary Consul, Republic of Uganda

• Ms. Salome Mbugua
AkiDwA Director


Date: Friday 18th December 2009
Venue: D4 Berkeley Hotel
Donnelly Suite 1, 2nd Floor
Ballsbridge
Dublin 4
Time: 13:00-14:30
Tea & coffee will be served

Please RSVP by Friday 11th December 2009,
by email to:
dcmsec@dublin.mfa.gov.il

Please present this invitation with Photo ID at the entrance


Carrisbrook House, 122 Pembroke Road, Ballsbridge, Dublin 4
Tel: 01 230 9400 Fax: 01 230 9446
E- mail:
info@dublin.mfa.gov.il Website: www.israel.ie

Moherrum 1431 A.H.

Bismillah hir Rehmahn ur Raheem.
Moherrum 1431 A.H.
The first day of Moherrum 1431 A.H. will be Friday Dec. 18, 2009 for almost all the countries of the World based upon Shahahdah from numerous countries in the East and the West.
Ruyah Helahl ul Ahlumee. ( Moonsighting Worldwide)
In order to give very accurate information about Ruyah Helal worldwide, the Muslim learned, intellectuals, scholars and astronomers, have organized, since last many many years, to give the most accurate forecast of the date of imminent new Lunar month from the Ulmanukh (Almanac), and then back it up with the Shahahdah of actual non sighting or sighting of Helaal, every month, yes, every month, from dedicated, competent, experienced, knowledgeable and trustworthy members of the Ummah right across the world, through their websites as shown below. What a wonderful facility for the world Ummah?
www.moonsighting.com and www.icoproject.org Other very interesting and very informative websites for reference and guidance are:
www.hilalsighting.org www.Hilalsighting.com www.islamicmoon.com and http://Qasweb.org/newcrescents.htm (Fil lesahn ul Arabia)

Sighting possibility for Moherrum 1431 A.H. Helaal
The following is the forecast of Helaal sighting possibility in Makkah and in different parts of the world as given by H.M. Nautical Almanac Office, an associate of the Royal Observatory at Greenwich. S.E. London. Reproduced here with their kind permission.
The following is an accurate forecast for Makkah. Times are in Standard Time = GMT + 03h 00
Moon at Sunset Time of
Sunset Age of moon Alt El Moonset Lag time Moon status.
Day Date h m h m o o h m m
Wed Dec 16 17 41 2 39 -2 3 17 38 -3 Not visible
Thur Dec 17 17 42 26 40 9 12 18 32 50 Visible under perfect condition.
Altitude (Alt) is the angle of moon's separation from the Earth's surface (minimum required: 6 deg). Elongation (El) is the angle of moon's separation from the Sun (minimum required: 10 deg).
Lag time, is time it will take moon to set after sunset. Age of moon (minimum required is around 18 hours).

The Conjunction i.e. alignment of the Sun, the Moon and the Earth is on Wednesday, December 16, 2009 at 12:02 GMT. The moon will not become luminous and visible on this day, anywhere in the world except in far South Western Pacific Ocean. On Thursday December 17, it will start to become luminous and visible in Australia, Indonesia, Southern India, Arabia, Africa and in the Americas. Consequently Friday Dec. 18, 2009 for almost all the countries of the World based on Shahahdah from numerous countries in the East and the West.
The Muslim Ummah are urged to get into the habit of relying on the most authentic Shahahdah obtained through the websites mentioned below, besides trying to see the Helaal locally, thus show obedience to Allah's edict "Walah taferruqoo". Those living in the Northern areas of the world should embrace the Shahahdah of observation from the Southern areas and those living in the Southern areas of the world from the North, as it happens, that the Helal may be seen in the North for a few months and then in the South in other months.

The Shahahdah from across the world will be available to see on:
www.moonsighting.com/1431muh.html and www.icoproject.org/icop/muh31.html

A few hundred won what millions cannot.
When there were just a few hundred Muslims in the world they had come together to establish the Authority of Allah in the form of the first Islamic state. Today there are millions, yet not a single Islamic state? Why? The reason is that those early Muslims were true to Allah. They rallied round no man, but Allah alone, hence were Ummah Wahidah. Each and every one of them worked to create an Islamic state . Today, on the other hand, millions do nothing to create an Islamic state. The millions rally not round Allah. They rally round their different Idols (Leaders, Rulers, Ameers, Imaams etc.) thus are Ummah motaferraqah.Those early Muslims organised their Jameeyah and Shoorah in Musjid ul Nabee, to come out to do all the good work for all, themselves. They became winners. Winners of hearts and minds. The millions, on the other hand, are losers. They are losers, just because they have not organised their Jameeyah and Shoorah anywhere on their lands. Creating the authority of any man is injustice and leads to further injustices. Each and every soul who recites the Kalimah of allegiance to Allah comes under the obligation to join hands with others to create an Islamic state and to uphold “Justice” at all the times.. Practising Allah’s Laws by the majority, is the way to make it the Laws of the land.
Muslims saw glorious days of peace and prosperity when they all came together to join hands to practice Allah’s Laws.
Allah has never changed the condition of a nation which is not prepared to come out to work for that welcome change. Allah will never change the condition of a nation which keeps on rejecting a most sacred and most beneficial Divine invitation. The invitation to become Ummah Wahidah, which is in the words “Wahtusaymoo........Jameeyah”. We shall remain losers for as long as each and every one of us refuses to come out to organise our Jameeyah and Shoorah in every nook and corner of our lands.
O' Believers, the Shahahdah as received from across the world, are the Commands of Lord Almighty. So obey the Lord (swt) alone and do not ever bring any man in between you and the Lord except the Prophet (saw).

To please Lord Almighty(swt), very kindly propagate this Truth far and wide and everywhere. If you are Helahl observer, very kindly let me have the result of Helahl search promptly.
JazahkAllah khairun wa shukrun. Your most sincere, truthful and humble well wisher. S.H.Wasty.
swasty@talktalk.net
DISCLAIMER: The information above is for the sole purpose of providing the best possible guidance to the Ummah and shall not be used in any manner deemed detrimental to that provision. By providing authorship to this page I make no warranty either express or implied, and assume no legal liability or responsibility for usefulness of the above information. (To unsubscribe, most appropriately, kindly let me know).
If you are the unintended recepient of this mail, it may be that some electronic ghost is playing its game. We will need to forgive and forget the ghost.


rally will commence in Berne, Switzerland

This afternoon a mass rally will commence in Berne, Switzerland, in protest against the discriminatory ban that Switzerland has imposed upon Muslims. Indeed this singling out of a religious community has irked world opinion and we may well be witnessing a move away from far-right rhetoric that has seen Muslims castigated as the ‘other’ for well over a decade now.
It is hoped that Switzerland’s foolish action may bring in new anti-religious hate legislation that specifies Islam and Muslims for special protection against the rise of
far-right extremism and Islamophobia. We also expect said legislation to be adopted by the EU and become incumbent upon all member states.
Muslims due to protest minaret banShoe-shop boss builds minaret in defiance of ‘racist’ ban Chimney pot minaret defies Swiss votersMinaret fightbackOIC urges Swiss govt to annul anti-minaret vote
In Ireland our so-called representatives will do little or nothing to endanger their comfortable positions of ‘power’ so it is upon ordinary Muslims to implement the Prophet’s commands to ‘love for our brother, what we love for ourselves’. We suggest a peaceful protest outside the
Swiss embassy (the Gorey Guardian will note the difference this time) where Muslims can dispense with Swiss products as a mark of boycott. We could also lobby TDs to reconsider business links and stores to remove Swiss products.What say ye?
What's the Point?
Some will no doubt look to the apparent ineffectiveness of protests ('if millions protesting can't prevent a war, what will a few do' is the thought). But we would ask you to look at the bigger picture. Muslims in Switzerland need to see that the Ummah is concerned and they need to see that the Ummah is prepared to stand up for their rights. They are not seeing that from the Irish section of the Ummah. The last thing we want to become is a bunch of navel gazers like our so-called Muslim leaders. And if you are still in doubt we encourage you to listen to the lecture:
The Story of the Bull, by Anwar Al Awlaki.
MPACIE is Ireland's Only Muslim advocacy group. Together we hope to empower the Muslim community through a system of media monitoring, political lobbying and grassroots community and institutional activism. Our aim is simple; we want the same rights as our non-Muslim counterparts.For more information call 00353 877468706, email us at
info@mpac.ie or visit our website www.mpac.ieوَإِنَّا لَجَمِيعٌ حَاذِرُونَ

Wednesday, December 2, 2009

Siss Ban

Dotted throughout the Middle East are some of the oldest churches in Christendom. In the old city of Damascus in Syria some spectacular examples of ancient Christian architecture rise into the night time sky, the question we might be asking now is should they?

Today the Swiss appeared to have backed a ban on minerats, and coupled with France’s proposed ban on Muslim dress and Germany’s ban on Mosque construction perhaps now is time for a discussion on how Muslims might repay this injustice.

Clearly we should not go beyond the bounds, but we should also keep in mind the order of Allah to ‘fight them in the way they fight you’. If they wish to impose their bans, then there really is no good reason why the Muslim world should not counter their evil with similar bans.

To begin the Muslim world might consider an immediate leveling of all church spires, the imposition of strict Muslim dress on all non-Muslims, the immediate closure of all decadent hangouts and the expulsion of all deviants who simply refuse to act normally. In this way the Muslim world would simply be implementing the Shariah principle of an eye for an eye.



http://mpac.ie/2009/11/29/swiss-ban-%E2%80%93-should-the-muslim-world-reciprocate/

Interesting discussion on P.ie:

http://www.politics.ie/europe/119345-switzerland-ban-building-minarets.html


http://www.politics.ie/foreign-affairs/119458-muslims-call-retaliation-against-swiss.html


MPACIE is Ireland's Only Muslim advocacy group. Together we hope to empower the Muslim community through a system of media monitoring, political lobbying and grassroots community and institutional activism. Our aim is simple; we want the same rights as our non-Muslim counterparts.

For more information call 00353 877468706, email us at info@mpac.ie or visit our website www.mpac.ie

وَإِنَّا لَجَمِيعٌ حَاذِرُونَ

Sunday, November 8, 2009

Press Trust of India Distancing itself from the 'fatwa'

Sangita BakayaLucknow, Nov 8

(PTI) Distancing itself from the 'fatwa' against Muslims singing 'Vande Mataram', a section of the intelligentsia today said there was a need to educate the community about the actual meaning of the lone "objectionable" word 'vande' in order to remove doubts over its rendition.Last week, Jamiat Ulema-e-Hind at its annual meet in Deoband opposed singing of the national song by Muslims.Vice President of the All India Muslim Personal Law Board and eminent scholar Maulana Kalbe Sadiq called for a debate among Hindi litterateurs to define the word 'Vande' used in the song which forms the basis on which it has been termed been as being against their religion.Sadiq told PTI that he was ready to accept the contention of Minority Affairs Minister Salman Khursheed that the National Song had been approved by Maulana Azad on whose suggestions some words were removed.

Wednesday, November 4, 2009

Czechs sign off on Lisbon, another one bites the dust

EU leaders are now focusing on filling the powerful posts created by the Lisbon Treaty - one of which is wanted by former Taoiseach John Bruton - after the Czech President finally signed the reform document yesterday.

But Taoiseach Brian Cowen won't be campaigning for Mr Bruton until he finds out if there is enough support for the former Fine Gael leader to become EU President.

Eurosceptic Czech President Vaclav Klaus accepted defeat on his resistance to the Treaty after his country's constitutional court threw out a legal challenge.

The Czechs became the last of the 27 member states to ratify the Treaty, which is expected to come into effect from December 1.

The final signature even forced the Tory leadership to drop their plans to hold a referendum on the Treaty in Britain.

Obstacle

The Conservatives shadow foreign secretary William Hague said it was "no longer possible" to put the treaty to a popular vote after President Klaus removed the last obstacle to full ratification.

Taoiseach Brian Cowen is now on standby to travel to a summit of EU leaders in Brussels on Thursday week when debate will focus on who will take up the new post of President of the EU Council and High Representative for Foreign Affairs.

The positions of EU President and foreign policy chief are the plum jobs to arise from a ratification of Lisbon.

Mr Bruton is still an outside bet for the EU President's post.

Fine Gael leader Enda Kenny asked Mr Cowen what "direct contact" he intended to make on behalf of Mr Bruton's candidacy.

The Fine Gael leader said as a vice-president of the European People's Party, he would be happy to assist the Taoiseach and make contact with the 14 prime ministers in this group.

Mr Cowen again reiterated the Government will weigh in behind Mr Bruton if there is sufficient support for him emerging.

He said he was not asked by the former Taoiseach to put forward his name on behalf of theIrish Government and was not asked to conduct a campaign on his behalf.

The Swedish Government as holders of the EU Presidency will now conduct confidential conversation with each Government to find out what level of support exists for any candidate or sitting prime minister who might want the post.

"Until the Swedish Presidency does that and conveys to me its assessment of the situation, I do not believe anything can be done other than consider what is the position.

"If it is the case, as Mr Bruton has outlined, that no member of the Council is emerging as a prospective President, he is making himself available as a candidate.

"We must wait and see how the situation develops," he said.

The appointment of the EU President and foreign policy chief will then allow for the European Commissioners to be appointed

Former Fianna Fail minister Maire Geoghegan-Quinn remains the favourite to become Ireland's next European Commissioner.

Ireland is still favoured in EU circles to take the agriculture portfolio, with Tanaiste Mary Coughlan the preferred choice of some countries. But Ms Geoghegan-Quinn is thought to be in line to become the Commissioner in charge of the EU Budget.

Miracles

http://www.youtube.com/watch?v=BxzOu_gD54U

Sunday, November 1, 2009

European jobs

There has been a large element of self-absorption about the coverage here in Ireland of the race for the high-profile European posts being discussed on the fringes of this week’s Brussels summit.

Only the British news networks, with their Blair obsession, have been more parochial in their focus.

In thinking that we are in contention for one of the new Euro jobs, little old Ireland is again getting notions above its station. Recently reintegrated into the centre of European Union politics, Ireland needs to tread carefully, recognise its limitations and adjust its expectations.

The process of filling the posts of president of the European Council, high representative for Foreign Affairs and in the new European Commission is akin to solving a Rubik’s Cube. Developments in relation to one post have immediate implications for the others. Analysis of this process needs to have more regard to issues of timing, sequencing, and balance, and to the realities of EU politics.

Assuming the Czechs finally ratify the Lisbon Treaty in the next week or so, the Swedes, who currently hold the EU presidency, are anxious to have European Parliament ratification hearings for the new commission nominees in late November. They plan to have them ratified by December 17th and ready to take up office early in the New Year. It’s an ambitious timescale, not least because one of them might fall at the parliamentary fence.

The country which gets the job of high representative does not get a commissioner, so that job must be filled first. For reasons of politics, the foreign representative post and that of president of the council are likely to be filled simultaneously. If a country or European political grouping gets one of these jobs, they cannot get the other.

The right-of-centre European People’s Party is currently the largest group in EU politics. It has a relative majority of 265 seats in the European Parliament, and its member parties are in government in most of the 27 member states. The political reality therefore is that the European People’s Party has a claim on the top job. That’s why speculation about Tony Blair becoming president of the European Council, which was always overblown, has abated in the last 48 hours.

The other political reality is that, if at all possible, the European Council members will select one of their own as president of their council. They will want someone they know personally, who owes their appointment to them. If any of the current prime ministers from the European People’s Party gene pool wants the job, they will get it, leaving no need for the council to resuscitate the political career of some former member of the prime ministers’ club. There are two real current contenders in the ranks, namely Luxembourg’s Jean-Claude Juncker and the Netherlands’s Jan Peter Balkenende, the latter of whom is more likely to get the job.

One golden rule for EU jobs of this nature is that candidates must be proposed by their national governments. John Bruton’s decision to self-nominate for the presidency of the council therefore raised eyebrows. The Irish Government put on the green jersey for the cameras and expressed itself supportive of Bruton’s campaign. It was a costless endorsement, because Irish officials and Ministers know that Bruton, for all his talents, has no real prospect of getting the position.

That’s why remarks by Brian Cowen and Micheál Martin included qualifying clauses like “if he is there with a great chance”. They know he is not.

If, as expected, the European People’s Party gets the presidency of the Council, the high representative job will fall to be filled by a socialist. London is one of a handful of member states with a socialist party in power, leading to a focus on British foreign secretary David Miliband. Indeed, there is some talk of Tony Blair, humbled by failure to be selected as president of the council, as a more suitable candidate for the job.

Once the president and foreign representative are in place, attention will turn to the commission. There is a real concern that the next commission could be almost all-male, which has led José Barroso to write to Brian Cowen and other leaders asking for female nominees. In the current commission, women hold many of the key portfolios, including agriculture, foreign affairs, trade, consumer rights and regional development. Nominating a woman would springboard Ireland’s nominee into a key commissionership.

Fortunately, in Máire Geoghegan Quinn, we have a candidate who is qualified, willing and able, and whose appointment will not upset the Government’s delicate Dáil majority. Like all our previous commissioners, she has cabinet-level experience. In 1979 she made history by becoming our first woman minister since Countess Markievicz. She was one of the best ministers to serve in either Haughey’s or Reynolds’s governments. She proved her mettle in an economic department and in justice, and during her period as minister for European affairs during the 1990 presidency. Indeed, were it not for the circumstances of the collapse of the Reynolds government in 1994, she might have been our first woman taoiseach.

Since she left Irish politics, she has served nine years on the court responsible for oversight of the EU’s budget. When speculation and squabbling about the various European jobs is over, MGQ is likely to be the only Irish winner.

Saturday, October 31, 2009

The flight with 332 passengers took off at 3:30pm yesterday from Lanzhou



The flight with 332 passengers took off at 3:30pm yesterday from Lanzhou, capital of northwest China's Gansu Province, marking the start of Chinese Muslims' pilgrimage, or hajj, to Mecca in Saudi Arabia this year.Until November 18, about 12,700 Muslims will go to the holy city in 41 chartered flights from northwest China's Xinjiang Uygur and Ningxia Hui autonomous regions, Gansu, southwest China's Yunnan Province and Beijing.The number of pilgrims is 700 more than last year.Male Muslims wore gray robes and white hats, while the women were in traditional scarves and blue vests. Each of them had a symbol of China's national flag embroidered on their clothes.As average age of the Muslims was 60 and they lacked experience in traveling abroad, training programs had been offered before their departure, said Xiao Yuchuan, head of the Gansu religion bureau.Gao Zhanfu, vice president of the China Islamic Institute, said the Muslims were lucky. "This year, more than 12,000 people have the chance to visit Mecca, while 10 years ago, the number was just 3,000," he said.In Gansu alone this year, a total of 2,482 Muslims together with nine doctors and 58 other staff members would leave for Mecca, he said.To Ma Weifeng, a 66-year-old woman from the Hui ethnic minority, the hajj is the most important religious task of her life, which she has waited for decades to fulfill."After I retired in 1997, I've been performing religious rituals five times a day and going to a mosque to learn the Koran," Ma said in Yinchuan, capital of Ningxia.However, only a visit to Mecca could make her religious life "consummate.""My application for hajj was approved in 2007, but I got sick then and the pilgrimage was delayed till this year," she said.Ma will be among the 2,250 people to leave for Mecca at 5pm today from Ningxia, where more than a third of the region's population, or 2.1 million, are from the Hui ethnic minority.She began preparing for the trip a month ago. "I heard food in Saudi Arabia is different from ours," she said."So I prepared more than 20 kilograms of food - not just rice, but also pickles and vinegar."She also received a free shot of H1N1 flu vaccine, as all the others did. Read more: http://www.shanghaidaily.com/article/?id=418057&type=National#ixzz0VYkChROB

Saturday, October 24, 2009

Muslim Brotherhood's testing time

A dispute within the leadership of Egypt's largest Islamist opposition group went public over the weekend, opening a heated national debate about the ability of political groups to tolerate internal dissent and disagreement. On October 19, Mohamed Habib, the deputy guide of the Muslim Brotherhood, said that he had been asked by Mohammed Mahdi Akef, the group's 81-year-old supreme guide, to take on many of the leadership responsibilities until 2010.
In January, the opposition group is expected to hold elect a new supreme guide. Akef's decision is unprecedented in the group's 80-year history and it came after a heated dispute between Akef and members of the Guidance Bureau - the group's highest ruling body. Last week, Akef, who announced months ago that he will not run for a second term in January, wanted bureau members to approve the appointment of Esam el-Erian, a senior and outspoken member of the group, to the ruling body. The 55-year-old el-Erian is widely known for his political and media activism on behalf of the group, and is often described by the press as a relatively younger and reformist leader, who wants to take the group into a different direction that is more open towards women, Coptic Christians and other political groups. Walkout
El-Erian is regarded as a reformist within the ruling echelons of the Brotherhood [AFP]
Akef's decision to appoint el-Erian was met with strong opposition by the rest of the Guidance Bureau members. In response, Akef walked out in order to avoid further clashes. Shortly afterwards, news about the rift was leaked to the Egyptian press, who reported that Akef had resigned.
The resignation was initially denied by his group, but they eventually admitted Akef had "delegated most of his powers" to his deputy, Mohamed Habib, until a new leader is elected in January. The rift could not have come at a worse time for the group. The group says hundreds of its members, including top leaders, are in Egyptian jails following a government crackdown on the Brotherhood after it won 20 per cent of seats in Egypt's 2005 parliamentary vote. Observers believe the split will only serve to further weaken a leadership already under pressure. In addition, Egypt is gearing up for both parliamentary elections in 2010 and a presidential poll in 2011, and how stable - or united - the Brotherhood is will likely affect opposition hopes to dent the ruling party's hold on the country. Internal power struggle
The two elections will test the ability of the Muslim Brotherhood to hold its share in parliament and to lead the country's political groups in opposition to the likely presidential successor - Gamal Mubarak, the current Egyptian president's son. Moreover, the incident has raised fears that the Brotherhood is experiencing a much deeper rift between two camps separated by age and political ideology. One camp has, to date, been led by an ageing elite born in the first half of the 20th century who witnessed the crackdown on the group by the Nasserite government in 1954.
Many members of the group were jailed and some of the most prominent leaders were sentenced to death. The old guard, observers say, tend to be more conservative at both religious and political levels - preferring to focus on religious and charitable work while avoiding open political activism. In contrast, when the group resurfaced in the 1970s, it filled its ranks with a much younger grassroots base that tends to be more politically savvy and more open to working with other minority and political groups. The Brotherhood's old guard is accused of blocking the rise of younger, reformist leaders within the organisations leadership. 'Zero-sum' game
Akef is the group's seventh supreme guide [EPA]
Akef is the Brotherhood's seventh supreme guide and is regarded as a balanced leader and buffer between conservatives and reformists.
The clash over el-Erian's appointment has deepened fears the rift between both camps is growing at a time when the organisation most needs a unified front to face the government crackdown and difficult political challenges ahead. "The way the Muslim Brotherhood group manages internal disagreement shows ... the low level of the group's flexibility in dealing with those who disagree with it. The competition between the group wings seems to be a "zero sum" game," writes Khalil al-Anani, an analyst at Egypt's Al-Siyassa Al-Dawliya magazine. "Therefore, very often the conservatives will insist on punishing the reformists organisationally, politically and morally and under the claim of keeping the cohesiveness of the group."
However, Arab analysts and experts have interpreted the split differently, with some saying the it is a sign of strength that shows the group is a democratic organisation that cultivates debate. They note the group has survived internal disagreements before and proved itself able to remain united as the most disciplined opposition group in Egypt - despite periodic government crackdowns. "We cannot say that the latest incident will hurt the unity of the group or weaken its solidarity," Alaa Al-Nadi, a researcher on the Egyptian group, says.
"The Muslim Brotherhood has gone through much more harsh turmoil and it came out without any structural collapse or split ... there is not, as widely reported, a conflict between ... the conservatives and the reformists inside the group. "Such disagreement cannot lead to wide cracks or major splits inside the group because the reformists have not become an influential trend yet."
Capitalising on rift
Supporters suggest that the widespread attention given by independent and government-owned media in Egypt to the latest Brotherhood dispute simply underlines the government's interest in publicising the dispute in order to tarnish the image of group in the eyes of ordinary Egyptians. They complain that the media coverage of the dispute within the Muslim Brotherhood ignores that fact that most of Egypt's political opposition parties are weak, divided, dominated by individual founders and often split after the death of their founders. "Most Egyptian parties suffer internal disagreements and divisions and nobody is talking about them... I suspect that the [government] security agencies that have publicised the news about the resignation [of Akef] wanted to give the impression that there is a crack in the structure of the group that could lead to its split," Fahmy Howeidy, a prominent Egyptian Islamist columnist for the independent Al-Shorouk newspaper, says. Even the ruling National Democratic Party is widely seen as a fragmented political group that only maintains the appearance of unity because it is led by the president and counts most of the ruling elite among its members. The secretive nature of the Muslim brotherhood makes it difficult for the media and outside observers truly to know what is going inside the group or understand the size of the current rift between its competing factions.
However, it is clear that the Muslim Brotherhood is facing a serious challenge that it needs to overcome in order to save its image and to get its act together before the the parliament election coming up next year.

By Alaa Bayoumi

Wednesday, October 21, 2009

Playing politics with childrens health

A Crumlin Hospital patient support group has claimed health service management is playing politics with the health of child patients.

The Save Our Lady's Hospital Campaign was commenting after it was revealed by irishhealth.comtoday that the HSE has in recent weeks written to Crumlin asking it what it intends to do about the fact that over 100 children remain on open heart surgery waiting lists.

The HSE pointed out to the hospital in a letter on September 28 that 25 of the children on the waiting list were in need of urgent surgery.

Teresa Shallow of the Save Our Lady's Hospital Campaign said it would appear that the HSE was now trying to place all the blame for the waiting lists on the hospital, which has implemented major cutbacks this year to stay within its budget.

She pointed out that while bed closures at Crumlin were partly to blame for the long cardiac surgery waiting list, the problems there predated this year's cutbacks.

Ms Shallow said the lack of intensive care capacity at Crumlin was a major contributory factor to the heart surgery waiting lists, and the HSE had failed to act on a report completed last year which showed that major expansion of ICU capacity at the hospital was needed.

She said the problems with ICU capacity at the hospital existed long before this year's cutbacks were implemented.

The cutbacks imposed at Crumlin included the closure of a 25-bed ward and an operating theatre, along with the curtailment of staffing and outpatient clinics.

irishhealth.com has also revealed that the deficit for 2009 estimated by the hospital at the end of April was €3.1 million, before many of the cutbacks were made, whereas it was being stated publicly at the time that there was a deficit of €9 million.

Documentation released under FOI also reveals that Crumlin Hospiutal now plans to break even on its budget at the end of the year and the HSE now wants it to-reopen the operating theatre it closed earlier in the year.

Ms Shallow said there had been conflicting figures thrown about in recent months about the level of Crumlin's deficit, with the Department of Health/HSE and the hospital producing different figures.

She said it appeared that management at the HSE and the hospital were trying to blame each other for the problems at Crumlin, and that politics was being played with the health of children.

Ms Shallow said the Save Our Lady's Hospital group was due to meet with Crumlin management at the end of the month.

"We will be seeking clarification on what exactly the hospital's deficit was this year and whether the cuts that were made had to be made."

Ms Shallow said that while it had been confirmed that the new children's hospital to replace the exixting three hospitals would be built by 2014, this would not help Crumlin's position here and now.

Sunday, October 18, 2009

When Fulbright Scholar Dr. Mukhtasar Syamsuddin

When Fulbright Scholar Dr. Mukhtasar Syamsuddin discusses the “Muslim World,” he has several different world to discuss.

“The Islamic culture is the only one in the world based on the Koran, but the Muslim culture is a social construct,” he said. “There are Muslim Americans, Muslim Canadians, Muslim Arabs, Muslim Indonesians.”
Syamsuddin, a Muslim Indonesian, will share these worlds with Northeastern State University over the next six weeks through the Fulbright Visiting Specialists Program. Syamsuddin is the first Fulbright Scholar to be hosted by NSU.
Established in 1946, the Fulbright Program is the U.S. government’s flagship international educational exchange program.
Syamsuddin teaches philosophy and philosophy of religion at Gadjah Mada University in Yogyakarta, Java, Indonesia. Theme of his Fulbright visit is “Direct Access to the Muslim World.”
Garments Syamsuddin said he wears in his home country reflect what he said was the diversity of Muslim culture.
Holding his hands to his shoulders, Syamsuddin explained “the clothes you wear must cover your body from here to your foot. You have to do this primarily when you go to pray.
Syamsuddin wore a wrap-around sarong in two hues of green to show what Indonesian Muslim men wear. Muslim men in Arabia usually wear looser floor length robe-like garments he said. Syamsuddin also wears trousers.
He said Muslim women in Indonesia wear headscarves, but “they’re just closing up their hair, not closing up their eyes.”
“In Iran, women close up all of their body but their eyes,” he said.
Syamsuddin said he also will spend his six-week visit clarifying Islamic terms such as “jihad,” which, he said, are misunderstood.
“Jihad is to do your religious commitments truly,” he said. “It does not mean you have to fight against another Muslim or another person. Terrorism is not an expression of jihad.”
He said jihad is a misunderstood word “not just in America, but in the Islamic world itself.”
He said Islamic terrorists see unbelievers as the enemy and have tried to kill them.
“”But according to Islamic teaching, the unbeliever is not the enemy,” he said. “One Islamic teaching is to keep their life in harmony, not in conflict and not to kill.”


Phoenix

Friday, October 16, 2009

UN rights council endorses damning Gaza report

By Hui Min Neo

GENEVA — The UN Human Rights Council endorsed a report on Friday that accused Israel and the Palestinian hardliners Hamas of war crimes in the Gaza conflict, dealing a fresh diplomatic blow to the Jewish state.
While Israel had said such a move would be tantamount to "rewarding terror", the Palestinians welcomed the resolution which it said should be the trigger for follow-up action from the UN Security Council.
Some 25 of the council's 47 members, led by the Arab and African states, voted for the resolution. Six, including the United States, voted against while 16 others either abstained or did not vote.
The resolution calls for the endorsement of "the recommendations contained in the report" produced by a fact-finding mission led by international war crimes prosecutor Richard Goldstone to probe the 22-day conflict.
It also "calls upon all concerned parties including United Nations bodies, to ensure their implementation."
Israel slams 'unjust' report
Goldstone concluded that both Israel and Hamas, Gaza's rulers, committed war crimes and possible crimes against humanity during the conflict launched by Israel in response to rocket fire from the enclave in late December 2008.
The report also recommends referring its conclusions to the International Criminal Court prosecutor in The Hague, if Israel and Hamas fail to conduct credible investigations within six months.
The vote came just two days after Israel and the Palestinians came under international pressure during a UN Security Council debate on the Middle East to produce "credible" domestic probes of war crimes allegedly committed during the Gaza conflict.
Welcoming the outcome, chief Palestinian negotiator Saeb Erakat said the international action should not end there.
"We hope this will be followed up in the UN Security Council to ensure such Israeli crimes are not repeated," Erakat told AFP.
While there was no immediate response from Israel, its Prime Minister Benjamin Netanyahu had earlier urged the council to reject the resolution.
"Responsible nations have to vote against this decision that supports terror and harms peace," Netanyahu told reporters after a meeting with visiting Spanish Prime Minister Jose Luis Rodriguez Zapatero late Thursday.
Explaining Washington's reasons for opposing the resolution, US ambassador Douglas Griffiths said: "We had worked for a resolution that recognized the right of a state to take legitimate action to protect its citizens in the face of threats to their security while also condemning violations of international law regardless of the actor.
"Regrettably, this is not the resolution that is before us today."
The Islamist movement Hamas is regarded by Israel and the West as a terrorist organisation after carrying out dozens of suicide attacks.
The conflict in Gaza, that erupted on 27 December 2008, left 1,400 Palestinians and 13 Israelis dead.
Meanwhile, Goldstone himself, who was in Bern for a conference Thursday, also criticised the UN Council resolution for targetting only Israel and failing to include Hamas.
The UN resolution is peppered with references to "recent Israeli violations of human rights in occupied east Jerusalem" but failed to make any direct mention to Hamas.
"This draft resolution saddens me as it includes only allegations against Isreal. There is not a single phrase condemning Hamas as we have done in the report. I hope that the council can modify the text," said Goldstone in remarks published in Swiss newspaper Le Temps ahead of the vote.
On the Net:
UN Human Rights Council:
http://www2.ohchr.org/english/bodies/hrcouncil/

Announcing the release of a new book by Prof. Abdulaziz Sachedina on:

Islam and the Challenge of Human Rights "Islam and the Challenge of Human Rights is a reverent, insightful, and truly critical work by Abdulaziz Sachedina, who is the leading Islamic theorist writing in English today. This book is must reading for Muslims who want to be full participants in western moral and political discourse, for Jews and Christians who want voices from the third great monotheistic religion of revelation to become part of their dialogical interaction, and even for secular people who want to engage religious voices in moral and political discourse that is truly inclusive."
David Novak, J. Richard and Dorothy Shiff Professor of Jewish Studies, University of Toronto "A searching investigation questioning the dilemmas facing Muslim thinkers with respect to human rights and a critique of the Western configuration of human rights as universal. Sachedina explores the possibility of an inclusive doctrine of human rights and he does so with passion and sensitivity. This book deepens our appreciation of human rights and also opens new frontiers of inquiry."
Ebrahim Moosa, Associate Professor of Islamic Studies, Duke UniversityIn this book, Abdulaziz Sachedina argues for the essential compatibility of Islam and human rights. His work is grounded in a rigorous comparative approach; he not only measures Islam against the yardstick of human rights, but also measures human rights against the theological principles of Islam. He offers a balanced and incisive critique of Western experts who have ignored or underplayed the importance of religion to the development of human rights, arguing that any theory of universal rights necessarily emerges out of particular cultural contexts. At the same time, he re-examines the juridical and theological traditions that form the basis of conservative Muslim objections to human rights, arguing that Islam, like any culture, is open to development and change. Finally, and most importantly, Sachedina articulates a fresh position that argues for a correspondence between Islam and secular notions of human rights. Grounding his work in Islamic history and thought, he reminds us that while both traditions are rigorous and rich with meaning, neither can lay claim to a comprehensive vision of human rights. He never loses sight of the crucial practical consequences of his theory: what's needed is not a comprehensive system of doctrine, but a set of moral principles that are capable -whether sacred or secular - of protecting human beings from abuse and mistreatmentThe book is AVAILABLE now at
amazon.com

Friday, October 9, 2009

Liam Egan invites you to his new site


As salam wa alaikum,


We cordially invite all Muslims in Ireland to participate in and contribute to an exciting new movement of change. To mark our separation and autonomy from the UK team we have launched a new website with the express purpose of dealing with Irish Muslim concerns. We've also included a forum section both for Muslims and non-Muslims. We rely on you for direction and advice and encourage all of you show your support. We all know things need to change, so help us - help the Irish ummah.Please forward this message to your Irish contacts and may Allah reward you for your continued support.

Friday, September 18, 2009

SEVEN EURO per person or......

As salam wa alaikum,



Like me you've probably received a text message or email from certain mosques here in Ireland informing people that the Zakat-ul-fitr amount this year is SEVEN EURO per person. Has anyone asked why? In the time of the Prophet and those who followed him in righteousness Zakat-ul-fitr was given in the form of food, such as dates, barley etc. Indeed to this date most Muslim countries continue this time honoured Sunnah of the Rasool, so why do these mosques wish to change that? They've already attempted to divide the ummah by employing astronomical calculations over and above the Sunnah, now they wish to implement another innovation. Does this matter? Of course it does, for verily no new matter is brought into this deen except that a sunnah disappears. Ibn Taymiyyah said, "there is no place in the heart for both sunnah and bida'h. The amount of Zakaat ul-Fitr is one saa (two handfuls/kilo/40 grams/4.5 lbs/112 oz/beaker of dates, barley, raisins, cheese, grain of wheat [see Muslim no.2151 & 2154]. Some scholars say any topic of food that is common in a particular region can be given for fitr, so potatoes etc would be acceptable here. Money is NOT an acceptable alternative, no matter what the innovators say.Wasn't there money in the time of the Prophet, did he (may Allah bless him) allow money as zakat-ul-fitr, can the innovators in the Dublin mosques bring their proof? The Prophet said, "Whoever introduces anything in this matter (deen) of ours will have it rejected." [Bukhaaree Vol 3 no. 861. Muslim no.4266, Abu Daawood no.4589] The Prophet was and is the best example to mankind, if he did not use money - why would you?And even if we were to accept this innovation (which we will never do), why pray tell is it SEVEN Euro? One kilo of potatoes does not cost seven Euro, one kilo of rice does not cost seven Euro, so why are the mosques asking for that amount? Even in the UK, those who have taken this bid'ah on board are asking for no more than three pounds, that's THREE EUROS and THIRTY SEVEN CENTS using today's exchange rates. Why are the innovators here asking for more?I urge you all to reconsider what seems to be an acquiescence to bida'h, give your zakat-ul-fitr to the poor in accordance with the sunnah of the rasool - boycott the innovative inroads by those whose hearts have turned from guidance.I would also urge you all to read the attached ebook on the requirement to pray the Eid prayer in the musalla and NOT a mosque. Last year a Dublin mosque piled bida'h upon bida'h, because of there abandonment of the sunnah of praying in an open space (a park, etc) they were forced to hold TWO Eid salahs (may Allah protect us from such people).Please pass this mail on, and halt this descent into the abyss of bida'h and the terrible punishment it entails.

Sincerely

Your brother in Islam
Mujaahid Liam Egan





******************************************
Praying ‘Eid in the
Musallaa is the Sunnah
By Imaam Muhammad Naasir-ud-Deen
Al-Albaanee [Died: 1419H]
Translated by abu maryam isma’eel alarcon
Praying ‘Eid in the Musallaa is the Sunnah
Al-Ibaanah E-Books www.al-ibaanah.com
2
al-ibaanah e-books
© Copyright Al-Ibaanah Book Publishing, USA
Published On-Line for Free Distribution
First Edition: October 2005
Note: This document is an on-line book publication of www.al-ibaanah.com. This book
was formatted and designed specifically for being placed free on the Internet. Al-
Ibaanah Book Publishing allows for this document, in its present form and with no
alterations, to be distributed, printed, photocopied, reproduced and/or disbursed by
electronic means for the purpose of spreading its content and not for the purpose of
gaining a profit, unless a specific request is sent to the publishers and permission is
granted. Anyone wishing to quote from this document must give credit to the publisher.
About the Book: This book is a complete translation of the booklet Salaat-ul-‘Eidayn
fil-Musallaa hiya as-Sunnah (Praying ‘Eid in the Musallaa is the Sunnah) of Imaam
Muhammad Naasir-ud-Deen Al-Albaanee, published by Al-Maktab-ul-Islamee (3rd
Edition, 1986).
We present this treatise to our noble readers, in the hopes to convey knowledge of this
lost Sunnah, which is: Praying ‘Eid in the Musallaa. Imaam Al-Albaanee, in his own
unique style, discusses this topic in depth providing the evidences and sayings of the
scholars to support his view, all while being brief and concise in his presentation. This is
one of the celebrated works of Imaam Al-Albaanee that reflects his vast knowledge and
high understanding.
We ask Allaah to benefit the Muslims with this book, and to revive this important aspect
of the Sunnah in the lands of the west.
A Publication of
Al-Ibaanah E-Books
Praying ‘Eid in the Musallaa is the Sunnah
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3
TABLE OF CONTENTS
1. Introduction to the Treatise……………………………………. 4
2. The Prophet’s Perseverance upon Praying ‘Eid in the
Musallaa and the Ahaadeeth reported in that Regard……...
11
3. The Proofs in the Ahaadeeth that indicate that Praying in
the Musallaa is the Sunnah…………………………………….
14
4. A Refutation of: Justifying Praying in the Musallaa due to
the Excuse of the Masjid being Small………………………...
15
5. The Wisdom behind Praying in the Musallaa………………. 23
6. A Misconception and a Reply to It…………………………… 26
Praying ‘Eid in the Musallaa is the Sunnah
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4
IINTRODUCTIION
All praise is for Allaah, alone, and may His Peace and Blessings be on our Prophet
Muhammad, his family, his Companions, and those who follow his guidance, while
being steadfast upon his way until the Day of Recompense. To Proceed:
This is our treatise for today, and its topic consists of affirming that: “Performing the
Two ‘Eid Prayers in the Musallaa outside the city is the Sunnah.” 1
I had the idea of making this a comprehensive treatise, containing all the rulings for the
two ‘Eid Prayers, similar to my treatise Salaat-ut-Taraaweeh. However, time has
surpassed me such that only several days remain until ‘Eid-ul-Fitr. Due to this, I was
pressed to limit this treatise to just this discussion, which I mentioned above. I hope that
Allaah will enable me in the near future to publish the complete and comprehensive
treatise and to spread it out to the people, whom I hope will gratefully accept my
treatises. And I hope that perhaps I may attain a righteous supplication from them in
private, which will benefit me on:
“The Day when neither one’s wealth nor children will be of avail, except for he
who comes to Allaah with a pure heart.” [Surah Ash-Shu’araa: 88-89]
So know O noble reader: That those authors darkened two large pages in their treatise
Al-Isaabah (pg. 14-15) discussing the subject of “Praying ‘Eid in the Musallaa.” In it,
they fell into such shameful contradictions, that it will become clear to the reader “their
share of knowledge!” And they lied on us in that treatise of theirs claiming that we say:
“The ‘Eid Prayer (performed) in the Masaajid is not valid!”
They said: “The reason why the Prophet  chose to perform the ‘Eid Prayer in the
musallaa was due to the lack [as he states]2 of there being sufficient means in
Madeenah, such as that there didn’t exist any masjid in Madeenah except one.”
1 Translator’s Note: The word musallaa here refers to an area of open (flat) land that is apart from the masjid and
outside of the city limits. Although, it is used commonly for any place of prayer that is not a masjid, in this treatise
the word musallaa has been left un-translated to bear the above meaning, in accordance with its understanding
derived from the ahaadeeth of the Prophet, mentioned later on in this treatise.
2 Translator’s Note: The Shaikh’s words that occur in parentheses have been placed in brackets for this translation.
As for the words that appear in parentheses throughout this treatise, then they were added by the translator to
provide a better understanding of the source material.
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This is profound ignorance, since the masaajid in Madeenah during the time of the
Prophet  were many and well known, the most famous of which were Masjid Qubaa,
Masjid Qiblatayn and Masjid Al-Fat’h. There are many authentic ahaadeeth reported
about these masaajid in the books of Sunnah. In Fat’h-ul-Baaree (1/445), Al-Haafidh
(Ibn Hajr) also mentioned other masaajid by name, so whoever wishes can refer to it.
Their intent behind this false claim was to try and seek a way towards negating the
Sunnah of praying ‘Eid in the Musallaa, by fabricating this futile justification, which is:
“That there wasn’t any masjid in Madeenah except for the Prophet’s Masjid.” So
according to this, they claimed that there wasn’t enough room for the Muslims to
perform the ‘Eid Prayer there!
And we have established the falseness of this justification due to the falseness of the
claim from its very foundation. So here we say:
If we assume that the Prophet’s Masjid wasn’t big enough for them, then surely they
would have been able to pray in these other masaajid that existed (at the Prophet’s
time), as the people do today. So their abandoning praying in these masaajid in favor of
praying in the musallaa is a clear proof that the Sunnah is praying in the musallaa and
not in the masjid. So the actual intent has been established and what they desired from
negating (of this Sunnah) has been annulled!
Then they said: “So when the Muslims grew in number, such that it became difficult for
the Muslims to gather in the musallaa, especially in the larger cities such as Damascus,
due to the large amount of prayer attendees, they began to gather together in the
various masaajid in accordance with necessity”!
I say: Look, O noble reader, at this contradicting statement, where they make the
Muslims gathering together in the musallaa something difficult, when in fact it is
something simple and easy. The proof for this is that this act has been practiced in a
majority of the lands, as Imaam An-Nawawee stated in his Sharh (Explanation) of
Saheeh Muslim. His words will be quoted in: “The Proofs in the Ahaadeeth that
indicate that Praying in the Musallaa is the Sunnah.”
This Sunnah has not ceased to be implemented up to this day, by Allaah’s Bounty, in
many of the Muslim lands, such as Damascus, Jordan, Egypt, Algeria, Hijaaz, Pakistan
and other areas.
Furthermore, what “necessity” is there in splitting up the unified body (Jamaa’ah) of
Muslims into these various masaajid, whether big or small, which are established in
every place (?) and some of which are so close to one another that at times there can
only be found between two of them the distance of fifty feet or less!
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If these authors had restricted their words to just mean that they began to gather
together to pray in the one large (central) masjid (and not various masaajid), they would
have had some Salaf (i.e. scholars of the past) that held this view before them, as will
be mentioned later about Imaam Ash-Shaafi’ee, may Allaah have mercy on him.
However, they feel no hesitancy in saying something that no Muslim before them ever
said, all for the sake of waging war against the Sunnah! And if this is not so, then the
Muslims all unanimously agree that performing the ‘Eid Prayer in the musallaa is the
Sunnah, if there is not sufficient space for them in the masjid. Furthermore, a majority of
them did not accept this condition and instead said: “Even if there is sufficient space in
the masjid.” So, out of their ignorance, they have opposed all of the Muslims – those of
the past (Salaf) and those of the present (Khalaf). And Allaah, the Most High, says:
“And whoever contradicts the Messenger after the guidance has been made clear
to him, and follows a way other than the Way of the Believers, We will turn him to
what he has chosen and land him in Hell – what an evil destination.” [Surah An-
Nisaa: 115] So stick to the Sunnah, O people!
They went on to say: “…they then began to gather together in the various masaajid
according to necessity, based on the action of the Prophet  when he prayed in the
masjid due to difficulty (i.e. an excuse).”
And in their notes, they mentioned the hadeeth of Abu Hurairah, in which the Prophet 
prayed in the masjid due to the excuse of rain.
The response to this is that the hadeeth of Abu Hurairah – if it is authentic – serves as a
proof for us because what is understood from it is that if it weren’t for the excuse of rain,
he  would have prayed in the musallaa. No other Muslim apart from you opposes this,
for all of your previously mentioned words indicate that you hold the view that praying in
the musallaa is not legislated nowadays, since it is difficult, as you claim! And we have
replied to you, so the hadeeth goes back as a proof against you and not for you. And all
of this is said assuming that the hadeeth is authentic. However, it is not authentic. On
the contrary its chain of narration is weak, as we will explain later.
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The rest of their words are mere foolishness and do not deserve to be replied to, except
for the statement they made after first listing the following hadeeth of Abu Sa’eed and
then that of Abu Hurairah: “So we derive from these two ahaadeeth that the prayer is
valid in the musallaa as well as in the masjid and that there is reward in both of them.
Likewise, it is derived from the first hadeeth that it is better to pray it (i.e. the ‘Eid Prayer)
in an open area of land, due to the Prophet’s constantly doing that.”
I say: So look at them, O noble reader, how they returned to the correct view that we
are calling to. So by saying this, they have joined us in contradicting their previous
words. But do you think that they settled upon this view? No, rather they go back to the
same view that they began with, for after quoting from Al-Haafidh Ibn Hajr, the
statement of Imaam Ash-Shaafi’ee, which will be mentioned later, they went on to say:
“So whoever pays careful attention to what has been stated previously along with the
hadeeth of Al-Bukhaaree3 from Umm ‘Atiyyah that: ‘Allaah’s Messenger 
commanded us to bring out the women for (the ‘Eids of) Fitr and Adhaa – the
young girls, the menstruating women and those females who conceal themselves
at home. As for the menstruating women, then they would refrain from the
prayer.’
In one wording (of the hadeeth): ‘…they would refrain from the musallaa, but they
would witness the good and the supplication of the Muslims.’
He will come to realize that the reason the Prophet  persevered on praying in the
musallaa was due to the fact that: The Prophet’s masjid was not spacious enough to
hold the men and women for those two days or due to the fact that it is not correct for
the menstruating women to attend the masjid.”
I say: We have reflected upon all of these words and found that they are baseless just
like the rest of their words!
So let’s say if we were to agree with them that the Prophet’s masjid was not big enough
for the men and women, then this is the same case with our present-day masaajid in
that not one of them is capable of holding all of those intending prayer. So what remains
valid is the legality of going out to perform the prayer in the musallaa. This is the
required outcome (from that argument).
Furthermore, if according to them it is not correct for the menstruating women to attend
the masjid, then this is an acknowledgement on their part that it is correct for them to
attend the musallaa. So when they require that the ’Eid Prayer be performed in the
3 I say: His attributing it to Al-Bukhaaree with the following wording is erroneous. Rather, it is only this way in
Saheeh Muslim (3/20-21; Istanbul copy)
Praying ‘Eid in the Musallaa is the Sunnah
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masaajid, then this means that they are preventing these (menstruating) women from
“witnessing the good and the supplication of the Muslims!”
This is contrary to the command of Allaah’s Messenger  found in the hadeeth, which
they attributed to Al-Bukhaaree, for the hadeeth is one of our proofs that indicate that
the ‘Eid Prayer should be held in the musallaa and not in the masjid. This is because
the masjid, no matter how big it is, is incapable of accommodating the attendance of all
of the men and women in it, according to their own acknowledgement.
And from our proofs against them is their statement: “And the women would go out to
the musallaa – even the menstruating women – to participate in the takbeer.”
So we must ask them: “How is it possible for you to implement this Sunnah in the
masaajid?! There is no way for you to do this unless you unrestrictedly prevent the
(menstruating) women from attending.” And this is in opposition to the order of Allaah’s
Messenger  as has been stated previously. And in the case that you do order them to
attend but to stay outside of the masjid behind its walls and fences, then how will they
be able to participate in the takbeer under these circumstances?!
So look, O noble Muslim brother, at what ignorance can due to the one who has it, and
take heed!
Important Note: It has become clear from what we quoted from these authors that they
hold that it is legislated for the women to go out to the musallaa, even if they are young
girls, for they are what are referred to (in the hadeeth) as the ‘awaatiq. So remember
this, for perhaps there will come a day when these authors will begin to reject what they
acknowledged previously, when they see the supporters of the Sunnah acting upon this,
out of envy and hatred deeply rooted within themselves!
Even though we encourage the women to attend the Jamaa’ah (gathering) of the
Muslims, carrying out the order of Allaah’s Messenger , we must not forget to direct
their attention, as well as the attention of their male guardians, to the obligation of
women abiding by the legislated Hijaab.
And this entails the impermissibility for them to expose any part of their bodies except
their hands and faces, according to what I explained in detail in my book “The Muslim
Woman’s Hijaab according to the Qur’aan and Sunnah.” Allaah, Blessed and
Exalted, says:
Praying ‘Eid in the Musallaa is the Sunnah
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“O Prophet! Tell your wives, your daughters, and the believing women to place
their jilbaabs upon themselves. That is better that they may be known so as not to
be molested. And Allaah is the Most Forgiving, Bestower of Mercy.” [Surah Al-
Ahzaab: 59]
In spite of this, we must clearly state here that it is better for them to also cover these
two areas (of the face and hands), contrary to what has been attributed to me by some
authors who do not fear the Lord of the Worlds!
Some people are shocked with the view that it is legislated for the women to go out to
the musallaa for the two ‘Eid Prayers. So let them know that: This is the truth of which
there is no doubt, due to the many ahaadeeth reported in that regard. Sufficient for us
here is the afore-mentioned hadeeth of Umm ‘Atiyyah, for it is not only a proof for its
legality, but rather it is a proof for it’s being obligated upon them, based on Allaah’s
Messenger  commanding it. This is since the foundation with regard to an order from
the Prophet is that the matter becomes obligatory.
And what further supports this is what has been reported by Ibn Abee Shaybah in al-
Musannaf (2/184) from Abu Bakr As-Siddeeq  that he said: “It is a duty upon every
female possessing a girth [which resembles a garment with a waistband] (i.e. a female)
to come out to the two ‘Eid Prayers.” Its chain of narration is authentic
So do those who claim to support the rightly-guided Khaleefahs hold this view, when the
first amongst them (i.e. Abu Bakr) held it, as you have just seen with its reference and
authentication? That is what we do not think about them (i.e. that they do not hold this
view). So let them prove these thoughts of ours wrong – and that is what would be more
beloved to us. And if not, then their intention behind their alleged “support” will become
clear to the people.
The view that it is obligatory is what As-San’aanee has demonstrated in (his book)
Subul-us-Salaam, as well as Ash-Shawkaanee and Sideeq (Hasan) Khaan. And this is
the view that is apparent from the words of Ibn Hazm. It also looks as if Ibn Taimiyyah
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inclined toward this view in his Ikhtiyaaraat, and Allaah knows best. [The First: pg. 9-
10]4
So in summary, we say: Indeed the Sunnah is to perform the ‘Eid Prayer in the
musallaa. In spite of this, it is permissible to perform it in the masaajid. I promised there
(i.e. his book Tasdeed-ul-Isaabah) that I would affirm this view in this treatise.
So now the time has come to fulfill this promise, so I say:
4 This is his treatise “Min Tasdeed-il-Isaabah ilaa man za’ama Nusrat-al-Khulafaa-ir-Raashideen was-Sahaabah.”
[Zuhair] Translator’s Note: All footnotes in the treatise are from the words of Imaam Al-Albaanee. Some footnotes
have also been added by Zuhair Shawaish, and we have annotated them by putting them in brackets (i.e. [Zuhair]).
However the readers must know that Imaam Al-Albaanee stopped publishing books with this man, in his latter days,
due to some of his works being printed and tampered with without his permission. And Allaah knows best.
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THE PROPHET’S PERSEVERANCE UPON PRAYING ‘EID IN THE
MUSALLAA & THE AHAADEETH REPORTED IN THAT REGARD
More than one of the trustworthy scholars of Hadeeth have stated that: “The Prophet’s
guidance with regard to performing the two ‘Eid Prayers was that he would always do
them in the musallaa.” 5
This is supported by the many ahaadeeth that have been reported in this regard in the
two Saheehs, the Sunan collections, the Musnad collections and other sources through
many paths of narration. We must mention some of these ahaadeeth in this short
treatise so that the correct view that I stated before will become clear to the noble
reader. So I say:
The First Hadeeth: From Abu Sa’eed Al-Khudree  who said:
“Allaah’s Messenger  would go out on the Day of Fitr and Adhaa to the musallaa.6 The
first thing he would begin with would be the prayer. Then he would finish, and stand up
facing the people while they were sitting in rows. And so he would admonish them,
advise them and order them. So if he wanted an army band to go out, he would
dispatch them,7 and if he wanted to order something, he would order it. Then he would
finish. And the people would continue doing this (after him).”
Reported by Al-Bukhaaree (2/259-260), Muslim (3/20), An-Nasaa’ee (1/234), Al-
Muhaamilee in Kitaab-ul-‘Eidayn (vol. 2, no. 86, from my manuscript with my
handwriting), Abu Nu’aim in his Mustakhraj (2/10/2), and Al-Bayhaqee in his Sunan
(3/280).
The Second Hadeeth: From ‘Abdullaah bin ’Umar  who said:
“He  would set out for the musallaa on the Day of ‘Eid while carrying a spear
(‘anazah)8 in front of him. So when he would reach the musallaa, he would prop it in
5 See Zaad al-Ma’aad (1/172) and Fat’h-ul-Baaree (2/361) of Al-Haafidh Ibn Hajr, whose words on this subject
will be mentioned later. Also refer to the abridged version of Zaad al-Ma’aad of Imaam Muhammad bin ‘Abdil-
Wahhaab (pg. 44).
6 Al-Haafidh (Ibn Hajr) said: “It is a well known place in Madeenah. There is about one thousand cubits between it
and the door of the masjid.” I say: It appears that it was to the east of the Prophet’s Masjid, close to al-Baqee’
cemetery, as can be derived from the Third Hadeeth mentioned later.
7 This means: A group out of the army would go out to some destination (See al-Fat’h). I say: There is a strong
indication in this that the ‘Eid Khutbah is not limited to admonishing and counseling only. Rather, it also includes
reminding and instructing towards all of those things by which one can achieve benefit for the ummah.
8 In an-Nihaayah it states: The ‘anazah is about half the size of the javelin and a bigger object. It has teeth (points)
just like that on a javelin. The staffed spear is closes to it in resemblance.
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front of him and pray towards it (i.e. using it as a sutrah). This is since the musallaa
would be a vast empty area, which had nothing in it to screen oneself with.”
Reported by Al-Bukhaaree (1/354), Muslim (2/55), Abu Dawood (1/109), An-Nasaa’ee
(1/232), Ibn Maajah (1/392) and Ahmad (no. 6286). The wording here is from Ibn
Maajah, which has the most complete (wording), and its chain of narration is authentic.
It has also been reported by Al-Muhaamilee (2/no. 26-36), Abul-Qaasim Ash-
Shahaamee in Tuhfat-ul-‘Eid (no. 14-16, of my manuscript with my son’s handwriting),
and Al-Bayhaqee (3/284-285).
The Third Hadeeth: From Al-Baraa bin ‘Aazib  who said:
“The Prophet  went out on the Day of Adhaa to Al-Baqee’ 9 [and in another narration:
to the musallaa] and prayed two rak’aat. Then he turned and faced us and said: ‘Verily,
the first of our nusuk10 on this day of ours is that we begin by praying, then return
and perform the sacrifice. So whoever does this, then he has agreed with our
Sunnah. And whoever slaughters (his sacrifice) before that (i.e. the prayer), then
it is only something he has put forth (in advance) for his family, it is not from the
nusuk at all.’”
Reported by Al-Bukhaaree (2.372), and the wording is from him. Ahmad (4/282), and Al-
Muhaamilee (2/no. 90 and 96) also reported it. The “other narration” mentioned above
belongs to them (i.e. Ahmad and Al-Muhaamilee) with a sound chain of narration.
The Fourth Hadeeth: From Ibn ‘Abbaas, it was said to him: “Did you witness the ‘Eid
Prayer with the Prophet ?” He replied: “Yes. And if it were not for my place along with
the children, I would not have witnessed it. I (was there) to the point when he reached
the landmark by the home of Katheer bin as-Salt.11 So there, he prayed and then gave
the sermon. Then he went to the women with Bilaal next to him and admonished them
and ordered them to give charity.12 So I saw the women throwing their hands down and
9 This is Baqee’ al-Gharqad. It was given this name due to the thorny tree trunks found in it. It is the cemetery of
Madeenah. Although there are many other cemeteries besides al-Baqee’ in Madeenah, however this is the most
famous out of all of them.
10 Nusuk means Obedience and Worship; See an-Nihaayah.
11 Al-Haafidh (Ibn Hajr) said: “Identifying the musallaa by it being near the home of Katheer bin as-Salt is a way of
approximating its distance for the one hearing. And if this is not so, then the home of Katheer bin as-Salt was newly
introduced after the death of the Prophet. What is clear from this hadeeth is that they made the musallaa something
they could identify. This is what is meant by the word landmark (‘alam), which means “something specific.”
12 As for now, then there should be no adhering to the specified admonition for women because they are the twins of
men, and the speech and the admonition is one for both the men and the women. This is also due to the presence of
the numerous loudspeakers found in every masjid and central mosque, which are normally brought out to the places
of prayer for ‘Eid.
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tossing it (i.e. their jewelry) into Bilaal’s garment with their hands. Then he and Bilaal
would depart to his house.”
Reported by Al-Bukhaaree (2/373) and the wording is from him, Muslim (2/18-19), Ibn
Abee Shaybah (2/3/2), Al-Muhaamilee (no. 38-39), Al-Firyaabee (no. 85 and 93) and
Abu Nu’aim in his Mustakhraj (2/8/2-9/1). In his narration, Muslim added the saying of
Ibn Juraij:
“I said to ‘Ataa: ‘Is it a duty upon the Imaam nowadays to go to the women after
finishing (the khutbah) and admonish them separately?’ He said: ‘By Allaah, indeed that
is a duty binding upon them. What is wrong with them that they don’t do that?!’”
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THE PROOFS IN THE AHAADEETH THAT INDICATE
THAT PRAYING IN THE MUSALLAA IS THE SUNNAH
When you come to realize these ahaadeeth, then (know that) they are a clear proof that
the Sunnah regarding the two ‘Eid Prayers is that they be performed in the musallaa. A
majority of the scholars held this view, as is stated in Sharh-us-Sunnah of Imaam Al-
Baghawee:
“The Sunnah is for the Imaam to go out for the two ‘Eid Prayers, unless there is an
excuse (for not going out). In that case, he may pray in the masjid.”13 He means by this
a masjid inside of the city.
Imaam Muhiyy-ud-Deen An-Nawawee said in his Explanation of Saheeh Muslim, while
speaking about the First Hadeeth:
“This is proof for the one who holds the view that it is recommended to go out for the
‘Eid Prayer in the musallaa, and that it is better than praying it in the masjid. This is what
the people are practicing in a majority of the lands. As for the people of Makkah, they do
not pray it except in the masjid since the very first era. Our companions (i.e. the
Shaafi’ee scholars) have two views in this regard:
The First: Praying it in an open area is better, based on this hadeeth.
The Second: Which is the most correct according to most of them, is that praying it in
the masjid is better, however it is not ample enough.
They said: ‘The People of Makkah only prayed (‘Eid) in the masjid due to its ampleness
(in that land). And the Prophet  only went out to the musallaa due to the
constrictedness of the (Prophet’s) masjid.’ So this indicates that (praying ‘Eid in) the
masjid is better if it is wide and ample enough.” 14
13 This is similar to what Shaikh ‘Alee Al-Qaaree said in al-Mirqaat (2/245). See also Sharh-us-Sunnah (4/294)
printed by Al-Maktab Al-Islaamee.
14 In fact, a majority of them said the reason for it was because Makkah, may Allaah honor it, was placed between
the mountains. Consequently, there cannot be found an open plain close to the homes, as close as the open flatland
of the Holy House. This is one view that is acceptable.
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A REFUTATION OF: JUSTIFYING PRAYING IN THE
MUSALLAA DUE TO THE EXCUSE OF THE MASJID BEING SMALL
This is what they stated, but there is obvious speculation concerning it, for if the matter
were as they claim it to be, the Prophet  would not have incited that it be performed in
the musallaa. This is since he would not encourage something unless it was more
preferable.
The view that the Prophet  only did that (i.e. pray ‘Eid in the musallaa) because the
masjid wasn’t ample enough is a claim that has no proof for it. What supports this is the
fact that the Prophet  would pray Jumu’ah in the masjid. And the people would come
from the outskirts of Madeenah and other areas, and he  would lead them in prayer in
it (i.e. the Prophet’s masjid). There were no signs of any difference between the number
of Sahaabah that attended the Jumu’ah Prayer and those that attended the ‘Eid
Prayers, such that it can be said: “The masjid would be ample enough for these
attendees but not for those.” And whoever claims something contrary to this then he
must bring proof. But I can’t imagine that he will be able to!
What further supports what we have stated above is that: If praying the two ‘Eids in the
masjid were better than praying them in the musallaa, but the masjid was too small, the
Prophet  would have taken the necessary steps to expand it, just as some of the
Khaleefahs after him did, for he has more right to expand it than them. So if the masjid
wasn’t ample enough for it, but yet the Prophet  left off expanding it, it is not possible
to imagine this (i.e. that the masjid wasn’t ample enough), along with the view that
praying in the masjid is superior to the musallaa. This is unless someone claims that
there was something that prevented him from expanding it. But I don’t think a person of
knowledge would have the nerve to make such a claim. And if any of them does do it,
then we present to them the statement of Allaah, Blessed and Exalted:
“Say: Bring forth your proof if you are truthful.” [Surah Al-Baqarah: 111]
What is strange is that the Shaafi’ee scholars have made the Prophet’s consistency in
praying Jumu’ah in the (one) same masjid a proof that it is not permissible to have
numerous Jumu’ah congregations in the (one) same city! But yet they don’t make his 
encouraging that the ‘Eid Prayers be performed in the musallaa a proof that it is more
virtuous to pray it in the musallaa than in the masjid (!), when the proof for these two
issues is one, as you have seen!
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All of this supports the first of the two opinions that Imaam An-Nawawee
(rahimahullaah) mentioned as being from the madh-hab of the Shaafi’ee scholars.
Nevertheless, the difference between these two views is formal and not practical with
regard to the example of the city of Damascus and other large cities, since the second
opinion asserts that it is better to pray in masjid on the condition that it is ample enough
to accommodate all of the attendees. However, the likes of this masjid does not exist.
So in this case, the two views agree with one another, as is the madh-hab of the
majority of the scholars – that it is more virtuous to pray (‘Eid) in the musallaa. It has
been reported from Imaam Ash-Shaafi’ee (rahimahullaah) that he detested praying
(‘Eid) in the masjid during the state where it is not ample enough, as will be mentioned
later.
Al-Haafidh Ibn Hajr Al-‘Asqalaanee said in al-Fat’h (2/450 of As-Salafiyah Printing)
under the First Hadeeth:
“This hadeeth is used as proof for the preference of going out to the open field to
perform the ‘Eid Prayer, and that this is better than praying it in the masjid due to the
Prophet’s encouraging it, in spite of the virtue (i.e. reward) of praying in his  masjid.
Ash-Shaafi’ee said in Al-Umm: ‘It has been conveyed to us that Allaah’s Messenger
would go out for the two ‘Eid prayers to the musallaa in Madeenah. And this was done
by those who came after him, unless there was an excuse to not do it, such as rain and
so on. This was the case for the people of all the countries except for the inhabitants of
Makkah.’
Then he indicated that the reason for this was due to the masjid (Al-Haraam) being
ample and wide enough for the attendees, along with the fact that the borders of
Makkah were constricted. He went on to say:
‘But if the city is populated and the masjid is able to fit the people of this city during the
days of ‘Eid, I do not hold that they should go out from it (i.e. the city). But if it is not
large enough to accommodate them, then I detest that the (‘Eid) Prayer be performed in
it. However, they do not have to repeat their prayer.’ 15
The result of this is that the Reason revolves around the fact of the masjid being either
big or small, not due to the state of going out to the open area of land. This is since
what is desired is to achieve the general unity of the masses. So if this can be achieved
in the masjid, along with it’s superiority, then that takes more precedence.”
15 Al-Umm (1/207); The text of his words will be mentioned later.
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Imaam Ash-Shawkaanee commented on this saying (3/248): “In this is proof that the
reason being either that the masjid was too small or too big, is just an estimation, and it
doesn’t show support that one can be excused from following the example he  set in
going out to the jabbaanah (cemetery/open area), especially after acknowledging the
fact that he  encouraged this.
As for establishing a proof that this was the reason why he  performed the prayer in
the masjid of Makkah, then this can be responded to by saying that it is possible he left
off going out to the jabbaanah16 due to the narrow borders of Makkah and not due to the
ampleness of its masjid.”
I say: This probability that Imaam Ash-Shawkaanee mentioned is the same thing that
Imaam Ash-Shaafi’ee indicated, in what Al-Haafidh Ibn Hajr quoted from him previously.
Here is the text of Imaam Ash-Shaafi’ee’s words from Al-Umm (1/207):
“I only say this because there was (this ampleness in the masjid), and they did not have
this vast ampleness in the outskirts of their homes in Makkah.”
This supports the view that Ash-Shawkaanee (rahimahullaah) took, which is that
justifying the Prophet’s not praying in the masjid because it was not big enough is just a
matter of estimation, so it deserves to be rejected!
What can be used as proof for this “Reason” is the hadeeth reported by Al-Bayhaqee in
As-Sunan-ul-Kubraa (3/310) from the path of Muhammad bin ‘Abdil-‘Azeez bin ‘Abdir-
Rahmaan from ‘Uthmaan bin ‘Abdir-Rahmaan At-Taymee who said:
“It rained severely on us one day during Abaan bin ‘Uthmaan’s rule over Madeenah –
on the night of Al-Fitr.17 So the people gathered together in the masjid (and prayed
there), and they didn’t go out to the musallaa, in which the ‘Eids of Fitr and Adhaa used
to be prayed in.
Then he (Abaan) said to ‘Abdullaah bin ‘Aamir bin Rabee’ah: ‘Rise and inform the
people what you have told me.’ So ‘Abdullaah bin ‘Aamir said: ‘Verily, the people were
faced with rain during the time of ‘Umar Ibn Al-Khattaab , so the people refrained from
the musallaa. So ‘Umar gathered the people in the masjid and led them in prayer. Then
he rose upon the mimbar and said: O people! Indeed Allaah’s Messenger  would go
out with the people to the musallaa and lead them there in prayer. This was because it
was easier on them and more ample for them. And the masjid would not be big enough
16 The word Al-Jabbaanah refers first and foremost to an open area of land. Furthermore, it is restricted to mean the
cemeteries because they can be found in it. This is from the aspect of naming something due to its location. The
same goes for Al-Jabbaan. [Zuhair].
17 Translator’s Note: He means by this the night before the day of ‘Eid, and Allaah knows best.
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to fit them.’ Then he said: ‘But if there occurs the likes of this rain, then (praying it in) the
masjid is easier.’”
The Response is: This report is very weak because this Muhammad bin ‘Abdil-‘Azeez,
who is Muhammad bin ‘Abdil-‘Azeez bin ‘Umar bin ‘Abdir-Rahmaan bin ‘Awf, the Judge,
Imaam Al-Bukhaaree said about him: “His hadeeth are rejected” and An-Nasaa’ee said
of him: “Matrook (to be abandoned).”
Ash-Shaafi’ee reported this narration in al-Umm (1/207) through another path of
narration on the authority of Abaan, apart from the marfoo’ hadeeth. However, its chain
is also very weak because it is from the reports of Ibraheem, the shaikh (teacher) of
Ash-Shaafi’ee, who was Ibraaheem bin Muhammad bin Abee Yahyaa Al-Aslamee, and
he was a liar. Maalik said about him that he was neither reliable in Hadeeth nor in his
Religion. This is why Al-Haafidh (Ibn Hajr) said about him in at-Taqreeb: “He is matrook
(to be abandoned).”
So it is confirmed by what was mentioned previously that the justification that the masjid
was small is a false claim. And it strengthens the statements of the scholars, who firmly
asserted that praying in the musallaa is the Sunnah, and that it is legislated in every era
and land unless there is an emergency. I do not know of anyone amongst the
distinguished scholars, whose knowledge is relied on, that opposed this.
Ibn Hazm said in al-Muhallaa (5/81): “And the Sunnah for the ‘Eid Prayer is that: The
people of each town or city go out to an open area of land in the proximity of their
homes, in the forenoon.”
Then he said (5/86): “And if they have difficulty in going out to the musallaa, then they
may pray in congregation in the central mosque.”
Then he said (5/87): “It has been reported to us from ‘Umar and ‘Uthmaan, may Allaah
be pleased with them, that: They led the people in ‘Eid Prayer in the masjid due to rain
that occurred on the Day of ‘Eid. However, the Messenger of Allaah  would go out to
the musallaa to perform the ‘Eid Prayers, so this is better. But doing other than it is
permitted because it was an action on his part and not a command. And with Allaah lies
the success.”
The noble instructor, Shaikh Ahmad Muhammad Shaakir, the well known Muhaddith,
has a very beneficial treatise discussing Praying ‘Eid in the Musallaa and the Women
going out to it. I felt it proper to quote some of it here due to the benefits found in it. He
(rahimahullaah) said in his notes to At-Tirmidhee (2/421-424) after alluding to the First
Hadeeth and mentioning what Ibn Juraij said to ‘Ataa, which we mentioned previously
under the Fourth Hadeeth: “Is it a duty upon the Imaam nowadays to go to the women
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after finishing (the khutbah) and admonish them separately’, and his reply: ‘By Allaah,
indeed that is a duty binding upon them.” Shaikh Ahmad Shaakir said: “The statements
of the scholars are many in this regard.”
Thus, the great scholar Al-‘Aynee Al-Hanafee said in his Explanation to Saheeh Al-
Bukhaaree while expounding on the hadeeth of Abu Sa’eed (6/280-281): ‘In this is proof
for going out to the musallaa and that one should not pray in the masjid, unless there is
a necessity forcing him to do so.’”
And Ibn Ziyaad reported from Imaam Maalik (rahimahullaah), that he said: “The Sunnah
is to go out to the Jabbaanah, except for the people of Makkah, for they do it in the
masjid.”
And in the book al-Fatawaa al-Hindiyyah (vol. 1, pg. 118), it states: “Going out to the
Jabbaanah for the ‘Eid Prayer is Sunnah, even if the central mosque is large enough to
accommodate the people. This is what the mashaayikh are upon and it is the correct
view.”
And it is stated in al-Mudawwanah, which is reported from Maalik (vol. 1, pg. 171) that
Imaam Maalik said: “One should not pray the two ‘Eids in two locations, and the people
should not pray in their masjid. Rather, they should go out just as the Prophet  used
to. Ibn Wahb reported from Yoonus from bin hihaab that he said: ‘Allaah’s Messenger
would go out to the musallaa, then the Ansaar (i.e. inhabitants of Madeenah)
would follow this practice after him.’”
Ibn Qudaamah Al-Hanbalee said in al-Mughnee (vol. 2, pg. 229-230): “The Sunnah is to
pray ‘Eid in the musallaa. This is what ‘Alee  ordered and the view that Al-Awzaa’ee
and the people of Opinion (rayy) favored. This is also the view of Ibn Al-Mundhir. It is
related from Ash-Shaafi’ee that he said: ‘If the masjid in the city is ample enough, then
praying in it is better, because it is the best and purest of locations. This is why the
people of Makkah pray in Al-Masjid Al-Haraam.’
And we have been informed that the Prophet  would go out to the musallaa and
abandon praying in his masjid. This is also what the Khaleefahs did after him. The
Prophet  did not abandon choosing the ‘better option’ (i.e. masjid) even with its
closeness nor did he opt for the ‘lesser of the two’ (i.e. musallaa) along with its
remoteness. Nor did he legislate for his ummah to leave off what was more preferable.
And we have been commanded to follow the Prophet and to take his example. So it is
not possible that the thing that we are commanded to do be the less preferable one,
whilst that which we were forbidden from be the better choice. So it is not reported on
the Prophet  that he ever prayed ‘Eid in his masjid, unless it was due to some excuse
(i.e. difficulty). And because all of this is unanimously agreed upon by the scholars, the
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people in every generation and in every area practiced going out to the musallaa. So
they pray ‘Eid in the musallaa regardless of whether the masjid is large or small. And
the Prophet  would pray in the musallaa in spite of the virtue of praying in his masjid.”
I say: In Ibn Qudaamah’s statement “It is not reported on the Prophet  that he ever
prayed ‘Eid in his masjid, unless it was due to some excuse (i.e. difficulty)”, he is
indicating the following hadeeth of Abu Hurairah  in Al-Mustadrak of Al-Haakim (vol. 1,
pg. 295): “And rain befell them on the Day of ‘Eid so the Prophet led them in
prayer in the masjid.”
He (i.e. Al-Haakim) and Adh-Dhahabee authenticated it. 18
Imaam Ash-Shaafi’ee said in his book al-Umm (1/207): “It has been conveyed to us that
Allaah’s Messenger  would go out for the two ‘Eid Prayers to the musallaa in
Madeenah. And the same was done by those after him and the masses of the
inhabitants of each city, except for Makkah, for it has not reached us that any of the
Salaf would lead the people (of Makkah) in ‘Eid Prayer except in their masjid (i.e. Al-
Masjid Al-Haraam). I love (i.e. prefer) this, and Allaah knows best, because Al-Masjid
Al-Haraam is the best place on earth. So the people there did not love that there be a
prayer except that they performed it in there, as much as they were able to. I only say
this, because there was (this ampleness in the masjid), and they didn’t have this same
wide ampleness in the outskirts of the homes in Makkah. And I do not know of them
performing any ‘Eid or Istisqaa Prayer except that it was held in it (i.e. Al-Masjid Al-
Haraam). So if the city is populated and the masjid is able to fit the people of this city
during the days of ‘Eid, I do not hold that they should go out from it (i.e. the masjid). But
if they go outside from it, then there is no harm in this.
18 There is obvious speculation to this authentication, because according to Al-Haakim the extent that it reaches is:
‘Eesaa bin ‘Abdil-A’alaa bin Abee Farwah heard from Abu Yahyaa ‘Ubaydillaah At-Taymee that he narrated it
from Abu Hurairah. It was also reported this way by Abu Dawood (1/180), Ibn Maajah (1/394) and Al-Bayhaqee
(3/210). This chain of narration is weak, since this ‘Eesaa is unknown (majhool), as has been stated by Al-Haafidh
in At-Taqreeb. The same goes for his shaikh (teacher), Abu Yahyaa, who is ‘Ubaydullaah bin ‘Abdillaah bin
Muwahhab. He is unknown. Adh-Dhahabee said in his abridgement of Sunan Al-Bayhaqee (1/160/1): “I say
‘Ubaydullaah is weak.” And in his biography of Ar-Raazee in Al-Meezaan, he (Adh-Dhahabee) said: “He barely
knew, and this is a rejected hadeeth.”
I say: So his agreeing with Al-Haakim in his authentication of this hadeeth in (his book) Talkhees-ul-Mustadrak is
from the many errors he committed in it, which we hope will be pardoned! This is why Al-Haafidh (Ibn Hajr)
asserted in his Talkhees-ul-Habeer (pg. 144) and also in his Buloogh-ul-Maraam (2/99) that: “Its chain is weak.” So
An-Nawawee’s statement in Al-Majmoo’ (5/5): “Its chain is good” is not correct. It looks as if he is relying on Abu
Dawood’s silence when grading it, but this doesn’t mean anything, because Abu Dawood would remain silent many
times about ahaadeeth of which their weakness was clear. This has been mentioned in Al-Mustalah and I have
explained it in my book Saheeh Sunan Abee Dawood.
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But in the case that it is not ample enough to accommodate them, and an Imaam leads
them in prayer in it, I dislike this for him. However, they do not have to repeat their
prayer. And if there occurs some excusable matter, such as rain and so on, I command
him to pray in the masaajid and to not go out to the open area of land.”
The ‘Allaamah, Ibn Al-Hajj, said in al-Madkhal (283): “The historical Sunnah with regard
to the two ‘Eid Prayers is that they be performed in the musallaa, because the Prophet
 said: ‘Prayer in this masjid of mine is better than one thousand prayers in any
other masjid, except for Al-Masjid Al-Haraam.’19 However, in spite of its great virtue,
he  went out to the musallaa and abandoned praying in this masjid. This is clear proof
of the strong status that going out to the musallaa for the ‘Eid Prayers holds. So
therefore, it is the Sunnah. And praying it in the masjid, according to the madh-hab of
Imaam Maalik is an innovation, unless there is a necessity that compels them to do that.
In this case it would not be an innovation.
This is since the Prophet  never did it, nor did any of the rightly-guided Khaleefahs
after him. And it is also because he  ordered the women to come out to the ‘Eid
Prayers. And he ordered the menstruating women and the young girls to go out to it
also. So one of them said to him: ‘O Messenger of Allaah! One of us doesn’t have
her jilbaab.’ So the Prophet  replied: ‘Let her sister cover her using her jilbaab, so
that they can witness the good and the supplication of the Muslims.’ So when the
Prophet  legislated for them to go out (to the musallaa), praying in the open area of
land also became legislated, in order to manifest one of the tenets of Islaam.”
So the Prophetic Sunnah, which has been mentioned in the authentic ahaadeeth
indicates that the Prophet  would perform the ‘Eid Prayers in the open area of land
outside of the city. This practice continued to be implemented in the first generation (of
Muslims after him), and they would not pray ‘Eid in the masaajid, unless there was a
necessity for it, such as due to rain and so on. This is the madh-hab (opinion) of the four
Imaams as well as other scholars, may Allaah be pleased with all of them.
I don’t know of anyone that opposes this, except perhaps the statement of Ash-
Shaafi’ee, may Allaah be pleased with him, where he prefers that ‘Eid be prayed in the
masjid if it is large enough to accommodate all of the people in the city. However, in
spite of this, he didn’t see anything wrong in praying in the open area of land, even if the
masjid could fit all of them. He, may Allaah be pleased with him, also asserted that he
detested performing the ‘Eid Prayers in the masjid if it was not large enough to
accommodate all of the attendees.
19 This hadeeth reaches the level of being mutawaatir. See Irwaa-ul-Ghaleel (no. 953) and Saheeh-ul-Jaami’ (no.
3732) [Zuhair]
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So these authentic ahaadeeth and other narrations, the Muslims of the first generation
persevering upon this practice, and the statements of the scholars – all of these provide
evidence that performing the ‘Eid Prayers in the masaajid is an innovation. We can even
derive this from the statement of Imaam Ash-Shaafi’ee, since there doesn’t exist a
single masjid within our cities that is large enough to accommodate all of the people
who live in that city.
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THE WISDOM BEHIND PRAYING IN THE MUSALLAA
Furthermore, there is great and profound wisdom behind this Sunnah – i.e. the Sunnah
of praying in an open area of land (i.e. the musallaa). And it is that: The Muslims will
have two days out of the year where all the people of every city can gather together –
whether men, women or children – and turn towards Allaah with their hearts in unity,
praying behind one Imaam, making the takbeer and the tahleel and supplicating to
Allaah sincerely together, as if they were united upon the heart of one man, happy and
joyous about the blessing Allaah has bestowed on them. So the ‘Eid will truly be an
occasion of celebration for them.
Allaah’s Messenger  ordered the women to go out to pray ‘Eid along with the people,
and he did not make an exception for any of them. This is even to the point that he
made no excuses for those women who did not have a garment by which they could veil
themselves when coming out, as instead he commanded them to borrow garments from
other women. And this is even to the point that he  commanded those women who
had a reason that prevented them from praying (i.e. menses) to go out to the musallaa,
so that they may “witness the good and the supplication of the Muslims.”
The Prophet , and then his Khaleefahs (successors) after him, and the delegated
leaders in the cities would lead the people in prayer. Then they would give them a
sermon saying that which would admonish them. And they would teach them what
would be of benefit to them in this world and in the Hereafter. And they would order
them to give in charity in that gathering. So the rich person would show affection
towards the poor person. And the poor would find joy in what Allaah has given them
from His Bounty during this blessed assembly, which Allaah’s Mercy and Contentment
descends upon.
So it is only proper for the Muslims to respond to following the Sunnah of their Prophet
and reviving the rites of their Religion, which is the point of their resolution and success.
“O you who believe! Respond to Allaah and to the Messenger when He calls you
to that which will revive you.” [Surah Al-Anfaal: 24]
Shaikh Waliyullaah Ad-Dihlawee said in Hujjatullaah-il-Baalighah under the heading
“The Two ‘Eids” (2/30-32):
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“The foundation with regard to them is that every nation has a day in which they beautify
themselves and go out from their city with their adornment. This is a custom, which no
group amongst the Arabs and non-Arabs have stopped practicing. When the Prophet 
came to Madeenah, he found that the people had two days in which they would go out
and enjoy themselves, so he said: ‘Allaah has replaced these two days with
something that is better than them – the Day of Adhaa and the Day of Fitr.’20 It was
said that these two (prior) days of celebration were: An-Nayrooz and Al-Mahrajaan.
These two days were only replaced because there is no ‘Eid for a group of people
except that the reason for its existence is to elevate the rites of a Religion or to comply
with the founders of a particular way or something that resembles that. So the Prophet
feared that if he were to leave them with their custom, there would remain this elevating
of the rites of Jaahiliyyah (i.e. the Days of Ignorance) or the propagating of the (false)
ways of the ancestors. So he  replaced them with two days in which there was found
an elevating of the rites of the pure and upright Religion (of Islaam). And along with
adorning oneself for the occasion, he  included the remembrance of Allaah as well as
various acts of obedience, so that the gathering of the Muslims won’t just be for pure
play and enjoyment, and so that no gathering from them will be void of raising Allaah’s
Word.
The first of these two days is ‘Eid-ul-Fitr, the day when they end their fasting and give a
certain type of their Zakaat. So they experience this ‘natural joy’ that is caused by their
withdrawing from conditions that were difficult upon them (i.e. the fast). And the poor
person experiences joy at taking his charity.
The ‘intellectual joy’ they experience is due to the delight of knowing that Allaah has
blessed them with the ability to complete what He made obligatory upon them (i.e. the
fast)…
The second is the day when Ibraaheem (intended to) sacrifice his son Ismaa’eel, may
Allaah be pleased with both of them. But Allaah blessed them both by replacing him
with the great sacrifice (i.e. a ram). This is since on this day, one can be reminded and
take heed of the condition of the ancestors of this noble and upright religion, by
sacrificing one’s soul and wealth in obeying Allaah, and having firm patience. In this,
there is a similarity to those performing Hajj, where one tries to emulate them and longs
to be in the state they are in. This is why it is legislated to make the Takbeer in it, which
is found in Allaah’s saying:
20 I say: Ahmad and others reported it with an authentic chain of narration. I have referenced it in as-Saheehah (no.
2021).
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‘And so that you may magnify Allaah (by making Takbeer) for having guided you
and so that you may be grateful.’ [Surah Al-Baqarah: 185; Surah Al-Hajj: 37]
This means: Give thanks to Him for granting you the ability to fast. This is why
performing the sacrifice and saying the takbeer out loud were legislated on the Days of
Minaa. And this is why it is recommended for those who intend to offer the sacrifice to
abandon shaving (the body hair).21 And this is also why the Prayer and the Khutbah
(sermon) were prescribed – so that no part of their gathering could be void of the
remembrance of Allaah and the elevating of the rites of the Religion.
Another objective from the objectives of the Pure Legislation is included in this, which is
that: Every nation must have some presentation, in which its people gather together
during it to display their strength and to show their numbers. This is why it is
recommended for everyone to go out (to the musallaa) – even the children, the women,
the young girls and the menstruating women. However, they (i.e. menstruating women)
must not join the musallaa (i.e. the prayer) but rather witness the supplication of the
Muslims.
And it is also why the Prophet  would vary in the roads he took when going and
coming from the musallaa, so that the people in each of the roads would see the
strength of the Muslims. And since the origin of ‘Eid was to decorate and adorn oneself,
it is recommended to wear one’s best garment, to enjoy oneself (taqlees),22 to take
different routes when going and coming and to go out to the musallaa.” [End Quote]
21 I say: He is indicating the Prophet’s statement: “When the Hilaal (crescent) for Dhul-Hijjah is sighted and one
of you wants to offer a sacrifice, then he must refrain from cutting his hair and nails.” And in one narration:
“…then let him not cut any part of his hair or nails until he offers the sacrifice.” [See Mukhtasar Saheeh
Muslim (no. 1251) and others] I say: It is apparent from the hadeeth that anyone who is determined to perform the
sacrifice is obligated not to cut his hair and nails until he offers the sacrifice. So this type of cutting mentioned above
is forbidden. Imaam Ahmad and others held this view. So let those who are tested with shaving their beards take
note of this, for indeed, there are three sinful matters in their shaving of their beards for the day of ‘Eid:
First: The shaving itself, for it is a feminine trait, an imitation of the disbelievers, and an alteration of Allaah’s
creation, as I have explained in my book “Adaab az-Zafaaf fis-Sunnah al-Mutahharah (Sixth Edition, pg. 118).
Second: Adorning oneself for the day of ‘Eid by disobeying Allaah.
Third: What is derived from this hadeeth of the forbiddance of cutting the hair for the one who intends to offer the
sacrifice. In reality, there are very few people that are saved from committing this (sin), even some of the people of
knowledge (do it)! We ask Allaah to protect us.
22 Shaikh Ad-Dihlawee said in his footnote: “Taqlees (Enjoying oneself) means beating the duff and playing when
the kings arrive, in order to welcome them.” I say: He is indicating the hadeeth that has been reported by Ibn Maajah
(1/391) and others with two chains of narration. In one of them is Shareek, who is Ibn ‘Abdillaah Al-Qaadee – he
had bad memory. And in the other chain is found Abu Ishaaq, who is As-Subay’ee – he would mix up his narrations.
At-Tahaawee weakened it in his Mushkil-ul-Athaar (2/209-210) based on two angles, so refer to it if you wish.
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A MISCONCEPTION AND A REPLY TO IT
You have come to know from what we explained previously that: Praying the two ‘Eids
in the musallaa is the Sunnah, and that this is an issue which the Imaams have
unanimously agreed on from the viewpoint of its implementation. There are many
benefits and wisdom to praying them in the musallaa, of which many of these cannot be
achieved if they are performed in the masaajid or the masjid. Due to this, the Muslims
should return to the Sunnah of their Prophet  and they should assist those who are
trying to revive this Sunnah in these lands, for indeed Allaah’s Hand is over the
Jamaa’ah (unified body) – the Jamaa’ah of the Sunnah not the Jamaa’ah that is in
opposition to it.
It is not befitting for someone with intellect to say: “Reviving this Sunnah will cause a
split in the Jamaa’ah (unified body) of Muslims. If the people are already praying it in the
masaajid in numerous congregations, then establishing it in the musallaa constitutes
separating away from their ranks and creating a new Jamaa’ah (group), which we are
not in need of. Rather we are in need of minimizing these Jamaa’aat (groups) and not
adding to them!”
So we say in reply to them:
It is not befitting for a Muslim of intellect to make such a statement. This is since it is
understood from his words that which one cannot imagine a believer would intend. This
is because what is meant by this statement is that implementing the Sunnah, which all
of the Imaams held the view of as we have explained, is the cause for the splitting of the
Muslims and dividing their Jamaa’ah (unified body)! Imagining something like this is
sufficient alone to nullify such a statement.
Rather, the reality, which we worship Allaah with, is that: There is no way to gather the
Muslims together and unify their ranks except in returning to the Sunnah, especially the
“implementation” aspect of it, which the Messenger of Allaah adhered to for the length
of his life and which he left his ummah and those after him upon.
If you want to see a good example of this, then take the one we are upon (today) of
praying in the musallaa.
The Muslims today, with regard to this prayer, have split up into numerous jamaa’aat
(congregations), in contradiction to the Sunnah, as has been stated previously. So when
we desire to unite them into one congregation, then there is no way possible for us to do
this unless we go out to the open area of land, which is ample enough to accommodate
all of those praying – both men and women. They can take this land as a musallaa,
wherein they can perform this great act of worship [the ‘Eid Prayer]. This is what the
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Sunnah orders. So how can it be said after this: “Implementing this Sunnah will cause
division to the Jamaa’ah?!”
Yes. Indeed from the things in which there is no doubt is that reviving this Sunnah
requires the creation of a new jamaa’ah (congregation), which will be separate from
those other jamaa’aat (congregations) that are divided up in several masaajid. However,
since the goal of this new jamaa’ah is to gather together those other jamaa’aat into one
unified congregation, as the way it used to be during the time of Allaah’s Messenger 
and his rightly-guided Khaleefahs, there must exist this Jamaa’ah. This is since the one
unified Jamaa’ah will never be established in a single bound, and it will never be
established unless through them (i.e. those who break away and pray in the musallaa).
And from what has been agreed upon in the Usool (Fundamental Principles) is that:
Whatever is necessary for establishing the obligation becomes itself obligatory.
So this confirms the acknowledgement that there is a need for the presence of this
Jamaa’ah since it is the one that is upon the Sunnah. And its main objective is to
achieve this Jamaa’ah, according to the vastest of its meanings, contrary to those other
jamaa’aat.
Perhaps someone will say: “Lets say many sincere people do answer the call of this
Jamaa’ah after the Sunnah is clarified to them. However, it is most likely that many
more people will continue to be divided up throughout the various masaajid, contrary to
the Sunnah and to all of the madhaahib. Because of this, the unified body of Muslims
(Jamaa’ah) that is desired will not be achieved!”
I say: The truth is that this is what will most likely happen. However, what is clear at this
point is that those who revive the Sunnah and call the people to it will not be held
accountable for that. On the contrary, the blame will fall on those who persist in
opposing this Sunnah. So the criticism only falls on them.
As for the first group, then their Jamaa’ah is what is legislated, because it is in
accordance with the Sunnah, which Allaah’s Messenger  was upon. The Prophet 
said when describing the Saved Sect:
“It is the Jamaa’ah.”
In another narration, he said: “It is that which I and my Companions are upon.” 23
23 I say: Its chain of narration is hasan (sound) due to other narrations. At-Tirmidhee reported it from Ibn ‘Amr and
declared it hasan. At-Tabaraanee and others reported it from Anas. It has been referenced along with the first
narration – which is authentic – in Silsilat-ul-Ahaadeeth as-Saheehah (no. 204)
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So the opposition they face from their opponents does not harm them in the least, even
if they are more than them in number, due to the Prophet’s saying:
“There will not cease to be a group from my Ummah triumphant upon the truth.
They will not be harmed by those who abandon them until the Order of Allaah
comes and they are in that state.” 24
So the believer does not become disheartened by the little amount of people on the
paths of guidance nor does he feel hurt by the large amount of those in opposition.
Imaam Ash-Shaatibee said in al-‘Itisaam (1/12): “This is the Way of Allaah toward His
creation – that the People of Truth as compared the People of Falsehood are few in
number. This is based on Allaah’s saying:
‘And most of mankind will not believe even if you desire it eagerly.’ [Surah Yoosuf:
103]
And His saying:
‘And few amongst My servants are grateful.’ [Surah Saba’: 13]
And it is also due to Allaah fulfilling the promise He made to His Prophet  that the
description of being a stranger will return to it.25 Strangeness does not come about
except with the loss or decrease of people (upon that way). This will be at the time when
the good becomes evil and the evil becomes good, and when the Sunnah becomes
innovation and the innovation becomes the Sunnah. So the People of the Sunnah will
be met with blame and rebuke,26 just as it was in the beginning for the People of
24 This is an authentic mutawaatir hadeeth, which I have referenced in the afore-mentioned source. Also see my
abridgement to Saheeh Muslim (no. 1095) and Saheeh al-Jaami’-us-Sagheer (no. 7166)
25 Meaning: “…to Islaam.” He is alluding to the hadeeth of the Prophet: “Islaam began strange and it will return
to being strange as it began. So Toobaa is for the Strangers.” Reported by Muslim and others, and I have
referenced it in as-Saheehah (no. 1273)
26 This is as the authors of the treatise Al-Isaabah did to us, for after asserting their instability with regard to their
view on “Praying ‘Eid in an Open Area of Land“, as has been stated previously, they went on to say: “There did not
cease to exist amongst the Muslims those who preserved the prayers and the commands of their Religion and Prayer.
But then there rose a small gang, which rejected them and split up the Jamaa’ah.” So look at how they made calling
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Innovation, since the innovator hoped that the ranks of the deviants would unite. But
Allaah refused that their ranks unite until the Day of Judgement. So all of the deviant
groups will never unite – regardless of their large numbers – in opposing the Sunnah –
whether in its practice or its being conveyed. On the contrary, the Jamaa’ah of Ahlus-
Sunnah will always remain firm and established until the Order of Allaah comes.
However, due to the large amount of attacks the Deviant Sects wage against them and
due to their showing of intense enmity and hatred for them – all because they called
them to agree with them – they will not cease in their Jihaad (Striving), disagreeing,
defending and fighting, day and night. Because of this, Allaah will multiply their reward
enormously and will recompense them with the greatest of gifts.”
I ask Allaah that He make us firm upon the Sunnah and that He allow us to die while on
it. This is the last of what I was able to gather in this short time, thus all praise is due to
Allaah, Lord of the Worlds.
[End of Treatise]
to the Sunnah into splitting the Jamaa’ah! How truthful was the one who said: “It flung its disease on me and then
snuck away.”