Kata-kata hikmah Sayidina Umar Al Khattab

– Siapa yang menjaga percakapannya dianugerahkan kepadanya hikmah.
– Siapa yang menjaga penglihatannya dianugerahkan kepadanya hati yang khusyuk.

– Siapa yang menjaga makanannya dianugerahkan kepadanya kelazatan dalam beribadah.

– Siapa yang bersabar di atas ujian, Allah sempurnakan sabarnya lalu memasukkannya ke dalam Syurga mana yang dia suka.

– Siapa yang menjaga daripada ketawa dianugerahkan kepadanya kehebatan.

– Siapa yang menjaga daripada bergurau dianugerahkan kepadanya keelokan atau kemuliaan.

– Siapa yang meninggalkan cinta dunia dianugerahkan kepadanya dapat melihat kesalahan sendiri.

– Siapa yang meninggalkan kesibukan mencari kesalahan pada perbuatan Allah, dianugerahkan kepadanya pelepasan daripada nifak.


2. Jika tidaklah kerana takut dihisab sesungguhnya aku perintahkan kamu membawa seekor kambing untuk dipanggang di depan pembakar roti ini.

3. Siapa takut kepada Allah SWT, nescaya marahnya tidakdapat dilihat. Dan siapa takutkan Allah, kehendaknya akan ditunaikan.

4. Wahai Tuhan, jangan Engkau jadikan kebinasaan umat Muhammad SAW di tanganku.

5. Termaktub dalam sepucuk surat khalifah Umar kepada Abu Musa Al Asyaari: “Milikilah sifat sabar. Sifat sabar itu ada dua. Sabar yang pertama lebih afdhal dari sabar yang kedua iaitu sabar dalam meninggalkan larangan Allah SWT dan sabar dalam menghadapi musibah. Ketahuilah bahawa sabar itu sangkutan iman (orang yang bersabar akan mendapat iman) kerana kebajikan yang paling utama adalah taqwa dan taqwa hanya dapat dicapai dengan sabar.”

Mutiara Kata Imam Al-Ghazali

IMAM Al-Ghazali berkumpul dengan murid-muridnya lalu beliau bertanya: “ Apakah yang paling dekat dengan diri kita di dunia ini?” Masing-masing muridnya, menjawab: guru; teman, kaum kerabat, isteri atau suami. Imam Ghazali, berkata: ‘Semua jawapan itu benar. Tetapi yang paling dekat dengan kita ialah mati. Sebab itu janji Allah, bahawa setiap yang bernyawa pasti akan mati (Surah Ali-Imran :185).


Imam Ghazali bertanya lagi: “Apa yang paling jauh dari kita di dunia ini? Masing-masing menjawab, bulan, bintang dan matahari. Imam Ghazali membenar semua jawapan itu lalu berkata: yang paling tepat ialah masa lalu. Dengan apapun kemudahan kita, manusia tidak boleh kembali kepada masa lalu. Sebab itu kita perlu menjaga dengan teliti hari ini, esok dan akan datang dengan perbuatan yang dituntut agama Islam.”

Menyoal lagi Imam Ghazali : “Apa yang paling besar di dunia ini?” Pelbagai jawapan yang munasabah diterima daripada anak muridnya dan ia membenarkannya, namun berkata, jawapan paling tepat ialah hawa nafsu (Surah Al A’raf: 179). Maka kita harus hati-hati dengan nafsu kita, jangan sampai nafsu kita membawa ke neraka.”

Imam Ghazali bertanya lagi: “Apa yang paling berat di dunia ini?” Anak muridnya menjawab dan Imam Ghazali mengiyakan, namun berkata: “Perkara yang paling berat di dunia ialah memegang amanah (Surah Al-Azab : 72). Tumbuh-tumbuhan, gunung, dan malaikat semua tidak mampu ketika Allah SWT meminta mereka menjadi khalifah pemimpin di dunia ini. Tetapi manusia dengan sombongnya berebut-rebut menyanggupi permintaan Allah SWT sehingga banyak manusia masuk ke neraka kerana gagal memegang amanah.

Imam Ghazali bertanya: “Apakah perkara yang paling ringan di dunia ini?” Beliau menerima jawapan dan berkata: “Semua jawapan kamu itu benar, tetapi yang paling ringan sekali di dunia ini adalah meninggalkan solat. Gara-gara pekerjaan kita atau urusan dunia, kita tinggalkan solat.”

Imam Ghazali bertanya, “Apa yang paling tajam sekali di dunia ini?” Murid-Murid dengan serentak menjawab: “Pedang”. Imam Ghazali membenarkan jawapan itu, namun berkata: “Paling tajam ialah lidah manusia kerana melalui lidah, manusia dengan mudahnya menyakiti hati dan melukakan perasaan orang lain.”

Virtues of the Day of Arafaah

This Thursday November 26th 2009 will be the Day of Arafah (9th of Dhul Hijjah 1430).

What should we do? FAST (for those Not preforming Hajj)
Why Fast? Fasting on this day is an expiation of sins for two years
What are the Virtues of the Day of Arafaah ?

Praise be to Allaah.

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

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

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

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

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

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

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

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

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

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

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

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

And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid

Oh, if a tree could wander
and move with foot and wings!
It would not suffer the axe blows
and not the pain of saws!
For would the sun not wander
away in every night ?
How could at ev?ry morning
the world be lighted up?
And if the ocean?s water
would not rise to the sky,
How would the plants be quickened
by streams and gentle rain?
The drop that left its homeland,
the sea, and then returned ?
It found an oyster waiting
and grew into a pearl.
Did Yusaf not leave his father,
in grief and tears and despair?
Did he not, by such a journey,
gain kingdom and fortune wide?
Did not the Prophet travel
to far Medina, friend?
And there he found a new kingdom
and ruled a hundred lands.
You lack a foot to travel?
Then journey into yourself!
And like a mine of rubies
receive the sunbeams? print!
Out of yourself ? such a journey
will lead you to your self,
It leads to transformation
of dust into pure gold!

Source: Look! This is Love - Poems of Rumi
~ Annemarie Schimmel

Sufi quotes by Rabia Al-Adawiyah

May God steal from you all that steals you away from Him.

–Rabia Al-Adawiyah

Sufi quotes by Rabia Al-Adawiyah

Let me hide in You
From everything that distracts me from You,
From everything that comes in my way
When I want to run to You.

–Rabia Al-Adawiyah

Poem by Rabia Al-Adawiyah

With my Beloved I alone have been,
When secrets tenderer than evening airs
Passed, and the Vision blest
Was granted to my prayers,
That crowned me, else obscure, with endless fame;
The while amazed between
His Beauty and His Majesty
I stood in silent ecstasy
Revealing that which o’er my spirit went and came.
Lo, in His face commingled
Is every charm and grace;
The whole of Beauty singled
Into a perfect face
Beholding Him would cry,
‘There is no God but He, and He is the most High.’

~Rabia Al-Adawiyah

Gift

Gifts

View more presentations from E Saleh.

There is a Soul inside your Soul.

There is a Soul inside your Soul.
Search that Soul.
There is a jewel in the mountain of body.
Look for the mine of that jewel.
Oh, Sufi, passing by,
Search inside if you can, not outside.
~Rumi~

Prayer of Forgiveness by Hasan al-Basri

Prayer of Forgiveness by Hasan al-Basri
Salaam and Greetings of Peace:

“O Allah, I seek your forgiveness for every sin for which I presented my repentance before You; and regarding which I stood before You swearing an oath in Your name and called Your friends from among Your servants to be my witnesses – that I would never return to disobeying You.

But when Satan with his cunning tempted me to return to it; and Your forsaking me [due to Your anger over my impiety] caused me to [despairingly] waver toward it; and my lower self invited me to disobey You once more; I hid myself in shame from Your servants, but openly and daringly committed sins before You, though I knew full well that no covering nor any closed door could conceal me from You and no veil could hide me from Your sight.

I still defied You by disobediently doing what You had prohibited to me; but [despite my iniquity], You did not remove Your covering from me, but rather treated me equal to Your pious servants, as though I had always been an obedient servant and swift to fulfill Your every command and fearful of Your warnings.

I remained obscure in front of Your servants, and none besides You knew my secret. You did not single me out from Your servants with a mark of disgrace, but instead showered upon me blessings like theirs; and with this You distinguished me over them as though I were, in Your sight, of a status like theirs. All this was owing only of Your forbearance and abundant blessings – generous grace from You to me. For You then, O my Lord, belongs all praise.

I ask from You, O Allah, just as You have covered my evil deeds in this world, that You do not humiliate me with them on the Day of Judgment. Forgive my sins, O Most Merciful of the merciful!”

- One of the most eloquent of the seventy prayers
in the book Prayers for Forgiveness by Hasan al-Basri

The Meaning of Love by Rumi

"Both light and shadow
are the dance of Love.

Love has no cause;
it is the astrolabe of God’s secrets.

Lover and Loving are inseparable
and timeless.

Although I may try to describe Love
when I experience it I am speechless.

Although I may try to write about Love
I am rendered helpless;
my pen breaks and the paper slips away
at the ineffable place
where Lover, Loving and Loved are one.

Every moment is made glorious
by the light of Love."

Seeking Knowledge Until Death

Seeking Knowledge Until Death
From the Life and Works of al-Imâm Ahmad
From a lecture by Shaykh Salih aalish-Shaykh

In the Name of Allah, the Most Merciful, the All-Merciful,

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that:
"A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said:
"I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people:
"As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him:
"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.
Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."
He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Sunshine Follows the Rain Lessons from Al-Isra and Al-Miraj

By Idris Tawfiq
Very often in life we go through periods of trial or great sadness, only to look back on them later and see that they were followed by great happiness or periods of growth. There is a saying in English that "sunshine follows the rain".

In the tenth year after the first revelation of the Quran, Prophet Muhammad (peace be upon him) suffered greatly. First of all, his uncle Abu Talib died. He had loved the Prophet dearly and had protected him from the attacks and the ridicule of the Quraish. To Muhammad, it was a very severe blow.

Then another tragedy followed. His beloved wife, Khadijah, the mother of his children and his friend and companion who had supported him with love and care as Islam grew and spread, died. Muhammad was grief stricken at such a loss.

It was after both of these events that Allah Almighty granted His Prophet an extraordinary favor. Out of the darkness of loss, he was given a great joy and a great confirmation of his role as Messenger.

In the Quran we read what means:

{Glory to Allah who did take His Servant for a Journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We did bless, in order that We might show him some of Our Signs. For Allah hears and sees all things.} (Al-Israa' 17:1)

In Arabic we call this al-Isra and al-Miraj (The Night Journey and Ascension). It is one of the most extraordinary events to have happened. Allah took Prophet Muhammad on a night journey from the Kabah in Makkah to Jerusalem and then led him through the seven heavens almost to the very throne of Allah Himself.

Muslims celebrate this blessed favor on the 27th night of the month of Rajab.

It began when the Angel Jibreel (Gabriel) descended and woke Muhammad from sleep with Buraq, an animal larger than an ass and smaller than a donkey, which could reach the farthest horizon in just one stride. (Al-Bukhari)

They travelled to the mosque in Jerusalem and Muhammad tethered the animal outside the mosque, as all former Prophets had tethered theirs before him. Muhammad then entered the mosque to find assembled there all the former prophets who had ever lived, and he led them in prayer. What a moment of special honor, that Muhammad should stand in front of such an assembly and lead them.

Jibreel then led him from the place we now call the Dome of the Rock and they began to ascend through the seven heavens, encountering former prophets along the way.

In the first level of heaven, Muhammad met Prophet Adam (peace be upon him), who greeted him with As-salamu alaykum. Muhammad replied Wa alaykum as-salam and Adam confirmed that Muhammad was indeed the Messenger of Allah. He also looked to his right and smiled and then looked to his left and wept. Those on his right were the believers and those who caused him to weep were the unbelievers. (Al-Bukhari)

They then moved on to the second level of heaven, where Jibreel asked for the door to be opened and they were greeted with As-salamu alaykum by the prophets Yahya (John the Baptist) and his cousin Isa (Jesus). Muhammad once again returned their greeting and they confirmed that he was the Messenger of Allah.

On the third level Muhammad was greeted by Prophet Yusuf (Joseph), on the fourth level he was greeted by Prophet Idris, and on the fifth level of heaven he was greeted by Harun (Aaron), the brother of Musa (Moses). He returned their greetings and all three Prophets confirmed that Muhammad was the Messenger of Allah.

On the sixth level of heaven Muhammad was met by Prophet Moses who greeted him with a sign of peace and testified that he was the Messenger of Allah. After this, Moses began to weep. He said that he was sad because a younger man had been commissioned as a prophet after him and that man's followers would enter heaven in greater numbers than his own.

When Muhammad reached the seventh heaven he was met and greeted by Prophet Ibrahim (Abraham), who declared that Muhammad was the Messenger of Allah. Abraham (peace be upon him) was resting against Al-Bayt Al-Mamur, a House of Worship around which circumambulate seventy thousand different angels every day.

After this, Muhammad was led to a most beautiful tree in heaven known as Sidrat Al-Muntaha, whose leaves were the size of elephants' ears and which was covered by golden moths.

The final part of this extraordinary revelation was to be the greatest of all. No man can look upon the face of Allah Almighty, since He is so great and beyond our comprehension, but Muhammad was taken to within a very close distance to the throne of Allah Himself.

Allah Almighty informed His servant that it was now obligatory on all Muslims to perform prayers fifty times a day. After this, Muhammad was led away by Jibreel, no doubt staggered by all that had been revealed to him.

As he was being led away, the Prophet was stopped by Moses, who asked what he had been told by Allah. When Moses was told about the obligation to perform fifty prayers, he said that this was too much and was beyond the capacity of any man, so Muhammad should go back and ask that the number of prayers be made less. (Al-Bukhari)

Prophet Muhammad returned to the throne of Allah and asked if the number of prayers could be made less. Allah granted his request and said that the number of prayers obligatory each day should be ten. Moses again said that this was too many and urged Muhammad to return and ask that the obligation be made less.

This time, Allah Almighty reduced the number of obligatory prayers to five each day. Upon seeing Moses again, Moses urged him to ask that the obligation be lightened even more, since the Children of Israel had been asked to do less than this but were unable to fulfill their obligations.

Prophet Muhammad declared that he felt ashamed to ask more from Allah. At that moment, he heard a voice declares, "I have enforced My obligation and made it light for My servants. He who prays these five prayers will be rewarded as if he had prayed fifty. What I decree cannot be changed."

With this the Night Journey and Ascension were over. Muhammad returned to Makkah the next morning and narrated all that had happened to him. When some of the Quraish heard what he said they laughed out loud, calling him a madman.

Those who had visited Jerusalem asked him to describe it, trying to catch him out, but he was able to describe the place perfectly. He was also able to tell them of a caravan which he had seen travelling from Jerusalem to Makkah, with exact details of the number of camels and what they were carrying.

The very same caravan arrived in Makkah when he said it would, but even this was not enough to persuade those who refused to believe.

For ourselves, we can take the words of Abu Bakr, the Prophet's closest companion and the one who would succeed him as leader of the Muslims, as an explanation of what had happened. "If he said so, it must be true."

These words of total trust in Prophet Muhammad earned Abu Bakr the title As-Siddiq, one who believes. It is enough for us, too, to accept from our Prophet what he tells us to be true. If only we were as prompt in listening to what he tells us.

As we try our best each day to live as good Muslims, let us rejoice that our beloved Prophet was confirmed as Allah's Messenger by all previous Prophets. Let us rejoice that we have been given the gift of five prayers each day, and that we receive the reward of praying fifty prayers if we perform them well.

And let us resolve to listen attentively to whatever our Prophet says. If he said so, it must be true.
Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt

FRIENDSHIP

FRIENDSHIP

The Qur'an states: "If someone shuts his eyes to the remembrance of the All-Merciful, We assign him a satan who becomes his bosom friend." (Surat az-Zukhruf, 36)

Allah reveals that those who turn their backs on religion become the friends of Satan. In another verse this fact is set out in these words: "Children of Adam! Do not let satan tempt you into trouble as He expelled your parents from the Garden, stripping them of their covering and disclosing to them their private parts. He and his tribe see you from where you do not see them. We have made the demons friends of those who do not believe." (Surat al-A'raf, 27) Satan brings those he makes friends with under his control and directs them in the ways of his own loathsome moral values.

People who win the friendship of satan instead of the approval of Allah are deprived of a great many blessings. One of these losses is the way that such people never have true friends. Friendship is a blessing given by our Lord to those who take Him as their friend. As revealed in the verse, "Your friend is only Allah and His Messenger and those who believe: those who perform prayer and give the alms, and bow." (Surat al-Ma'ida, 55), Allah grants these people the friendship of devout believers.

Satan's friendship, on the other hand, leaves a person permanently alone. That is because satan tells those he adopts as friends that lies, deviance, rebellion, denial and hatred are pleasant things. People under the influence of satan approach those around them with just that moral understanding. They will primarily act according to their own interests and agenda. Such a person's best friend is him or herself. It is therefore impossible for such people to build true and permanent friendships as alluded to in the Qur'an.

In a society which does not live by the moral values of the Qur'an, it is very hard to find a reliable and sincere friend from whom to seek help, to whom to entrust property or valuables or money or to confide in. Furthermore, this situation has become so widely accepted that many regard it as an immutable fact of life.

It is impossible for people to be at ease in such an insecure environment. That is because even when a friend seems to have been found, there always exists the danger that these "friends" may in fact be acting out of self-interest. This scenario is therefore far removed from true friendship. Some people look upon one another with envy in relation to jobs, cars or homes which they may covet. They may wish to achieve superiority over the other. They therefore take advantage of even the slightest opportunity to locate each others' weaknesses and rise above one another.

People who behave with such an understanding are aware that they are living in a most untrustworthy and insincere environment. They are perfectly aware that they have no friends in the true sense of the word. Yet since they fail to seek a solution by living by the moral values of the Qur'an, they are unable to escape their predicament. Neither will these people who fail to turn to the true path have any friends in the Hereafter. They will find the same uneasy, insincere, insecure environment they experienced in the world but multiplied many times over in the Hereafter. The position in the Hereafter of those who take satan as their friend in this world is revealed by our Lord:

Therefore here today he has no friend. (Surat al-Haqqa, 35)

They will be bundled into it head first, they and the misled, and every one of Iblis's regiments. Arguing in it with one another, they will say: "By Allah, we were plainly misguided when we equated you with the Lord of all the worlds. It was only the evildoers who misguided us and now we have no one to intercede for us; we do not have a single loyal friend." (Surat ash-Shu'ara', 94-101)

Believers' friendships with one another are very powerful and long-lasting. That is because it is their sincere faith in and fear of Allah which bring believers together and make friends out of them. As revealed by our Lord in the verse:

"Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His signs clear to you, so that hopefully you will be guided." (Surah Al 'Imran, 103)

Believers are brothers. For that reason, the friendship based on faith continues, by the will of Allah, both in this world and for ever in the life of the Hereafter.

"Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets, the steadfast affirmers of truth, the martyrs and the righteous. What excellent company such people are!" (Surat an-Nisa', 69)


Reference:www://hyahya.org/

Let Go with the Heart

By Yasmin Mogahed
Freelance writer
Holding the Handhold That Never Breaks

He was devastated. His only source of nourishment had disappeared. It was all he knew, and now it was gone. Suddenly, the world grew cold, and only strangers surrounded him. The newborn child screamed. He thought his life was over.
What the child did not realize was that there was someone taking care of him. There was a plan for him. And in place of everything that had been taken away, his Protector would provide something better. The nourishment he had once received only through blood would soon come through his mother's milk. And the lifeless walls of the womb — once thought to be his only protection — would soon be replaced by the comfort of his family's arms.
But yet, to the newborn child, it would seem he had lost everything.
Many of us find ourselves like this child. There are times when we feel we have lost everything, or things look broken and nothing like we wished they would be. At times we even feel as though we've been abandoned and nothing is working out the way we planned.

But just like that newborn child, things are often not what they seem, and tawakkul (putting one's trust in Allah) is realizing that our Protector has a plan for us. Tawakkul is having complete trust that Allah's plan is the best plan.Tawakkul is having full faith that Allah will take care of you — even when things look impossible. Tawakkul is standing in front of the Red Sea — as Prophet Musa did — with an army behind you, and yet not even flinching, knowing that Allah will get you through. It is having full faith that when Allah takes away the umbilical cord, He will replace it with milk.
There can be no faith without tawakkul; and if there is true faith, tawakkul must always follow. Allah says in the Qur'an what can be translated as:
{For Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord.} (Al-Anfal 8:2)

If one truly understands the reality and the power of Allah, one will realize that it is in fact an infirmity of the human mind to not rely on Allah. Nothing in the entire universe happens except by the permission of Allah. Not even a leaf falls from a tree without His leave. The verse in the Qur'an can be translated as:
{Blessed be He in Whose hands is Dominion; and He over all things hath Power.} (Al-Mulk 67:1)
So how could we not but put our entire trust in Him?
Allah tells the believers in the Qur'an what can be translated as:
{Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector"; and on Allah let the Believers put their trust.} (At-Tawbah 9:51)
The Qur'an explains that
{And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him.} (At-Talaq 65:3)
And the reality is that there is nothing and nowhere else that will be sufficient.
{Whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks.} (Al-Baqarah 2:256)
The Messenger of Allah (peace be upon him) said, "If you trust Allah with the right kind of tawakkul, He will provide you sustenance as He provides for the birds:They go out in the morning with empty stomachs and come back in the evening with full stomachs" (At-Tirmithi).
And just as He does for the birds and the newborn child, Allah provides for us from places we could never imagine.

Hoping and Striving and Letting Go
At first she was terrified. She called out to her husband, who now turned to leave. "Will you leave us here to die?" There was no reply. She called after him again. Still there was no reply. Suddenly she called out again, "Were you commanded by your Lord to bring us here?"
"Yes," replied Prophet Ibrahim.

It was then that Hajar's fear disappeared. Although she suddenly found herself alone in the middle of a desert with her young baby and no sign of water, she knew with full certainty that Allah would never leave her side. Her faith was strong, her conviction untouched.

But soon after Prophet Ibrahim left, her child, Isma`il, began to cry from thirst. And although Hajar had completetawakkul on Allah, she did not remain sitting, waiting for the water to fall down from the sky.
The reliance on Allah filled Hajar's heart, but with her limbs she strove with everything she had. She began to run quickly between the mountains of As-Safa and Al-Marwah, looking for any sign of water for her son. Each time Hajar came to the top of the mountain and found nothing, she did not despair. Her will was unshaken, and she continued to strive. In fact, Hajar strove so hard that her effort was commemorated in the Hajj ritual of Sa`i, which literally means "to strive."

Many people confuse tawakkul with resignation and the cessation of striving. But by no means does having tawakkulmean ceasing to struggle. The story of Hajar serves as one of the most beautiful examples of this lesson taught to us by our beloved Prophet (peace be upon him). One day Prophet Muhammad noticed a Bedouin leaving his camel without tying it and he asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (At- Tirmithi).

Tawakkul is not an act of the limbs; it is an act of the heart. And so while the limbs are striving hard, the heart is completely reliant on Allah. This means that whatever the outcome of the limbs' striving may be, the heart will be completely satisfied, knowing that the outcome is the flawless decision of Allah.
But in order to reach this level, one must hold on to hope, strive with the limbs, and let go with the heart.

What After Ramadan?

AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa

We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…

Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.

What Have We Gained From Ramadan?

Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say 'I believe in Allah', then be steadfast.” [Muslim]

-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]

-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

-- Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

Adapted from "Wa maadha ba`da Ramadaan", by Dar Al-Watan

Fasting in the Month of Shawwal

Allaah `azza wa jall, says in the Qur’aan, what means: "Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [al-Qur’aan, 3:31]

This is a beautiful verse, named by some of the salaf as "the verse of the test", as it tests how true one’s love of Allaah is. They explained that if one loves Allaah, then he must show that in his/her following of the Prophet Muhammad, sallallaahu `alayhi wa sallam. The verse tells us that those who follow the Prophet, sallallaahu `alayhi wa sallam, if sincere, can in shaa’ Allaah expect the following two:

- Allaah ta`aalaa loving them
- Allaah ta`aalaa forgiving their sins.

One of the ways to manifest our loving of Allaah, by following the Prophet, sallallaahu `alayhi wa sallam, is to do those acts that he, sallallaahu `alayhi wa sallam, advised his Companions, and the Ummah in general, to do. A sunnah which is certainly relevant to us in these days is his, sallallaahu `alayhi wa sallam, practice to fast six days in the month of Shawwaal.

Aboo Ayyoob al-Ansaaree narrated: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]

So this is an established sunnah, which carries a great reward, even though we find a great Imaam differing in this issue. Ibn Rushd al-Qurtubee said that Maalik, raHimahumallaah considered this fast to be disapproved, "either because people might associate with Ramadhaan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely." [Bidaayat ul-Mujtahid] However, we know that Imaam Maalik said: "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [Reported by Ibn `Abdul Barr, Ibn Hazm and al-Fulaanee]

In commenting on the above mentioned hadeeth, As-San`aanee said in Subul us-Salaam: "If the thirty days of Ramadhaan fasting are assimilated with the six days of fasting in Shawwaal, it altogether makes 36 days. According to Sharee`ah, each virtue is rewarded ten times. Therefore, if we multiply 36 with 10, it makes 360, a number which equals the days of a year. Some scholars are of the opinion that these six days of fasting in Shawwaal must be completed in a continuous order right after the end of Ramadhaan. Some believe that is enough to merely complete six days of fasting in Shawwaal (in any order, either successive or with intervals), an opinion which is deemed to be correct."

Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasaa'ee, Saheeh]

If it is easier for one to fast on weekends, then in that case one would still be following another sunnah at the same time: Umm Salama, radhiallaahu `anhaa, narrated: Allaah’s Messenger used to fast mostly on Saturday and Sunday, and he used to say: "They are the festival days for the mushrikeen, and I like to act contrary to them." [an-Nasaa’ee, Ibn Khuzaymah, who graded it saheeh, and Ibn Hajar agreed]

But, again, this fast is not obligatory, rather only recommended. There is reward for whoever does it, and no blame upon anyone who leaves it.
source: http://islaam.com//Article.aspx?id=107

Reconciling the Hearts

Reconciling the Hearts

Allaah - the One free from all imperfections - said:
"So have taqwaa (fear and obedience) of Allaah and reconcile the differences between yourselves." [Soorah al-Anfaal 8:1].

"Indeed the Believers are but brothers. Therefore reconcile the differences between your brothers, and fear Allaah so that you may receive mercy." [Soorah al-Hujuraat 49:10].

"So this is a knot which Allaah has bound the Believers together with, such that whenever a person is found possessing eemaan (faith) in Allaah, His Angels, His Books, His Messengers and the Last Bay - whether in the eastern or western part of the world - then such a person becomes the brother of the Believers. This brotherhood obligates that the Believers should love for that person that which they love for themselves, and hate for that person that which they hate for themselves. Therefore, the Prophet sallallaahu 'alayhi wa sallam said - whilst ordering the brotherhood of eemaan (faith): "Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not under-cut one another. But be worshippers of Allaah and brothers. The Muslim is the brother of another Muslim; he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here - and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour."1 And he sallallaahu 'alayhi wa sallam said: "The Believer to the Believer is like a solid structure, one part supporting the other." And he interlaced his fingers to demonstrate this.2

Thus Allaah and His Messenger sallallaahu 'alayhi wa sallam ordered that the rights of the Believers be fulfilled by each other, and that those matters which will bring about harmony, love and togetherness be carried out. All of this is to be done in order to further the rights that they have over one another. So from such tights is that when fighting occurs between them - thereby causing their hearts to separate and to have hatred and to cut-off from each other - then the Believers should bring about reconciliation between their brothers and do that which will remove the enmity. Then Allaah ordered taqwaa in general and made the bestowal of His Mercy the consequence of their having taqwaa and their fulfilling the rights of the Believers. So He said: "And have taqwaa of Allaah in order that you may receive mercy." Thus, if Allaah's Mercy is attained, then the good of this world and the Hereafter will also be attained."3

'Aaishah radiallaahu 'anhaa used to say, that when people abandoned acting upon this Aayah (verse): "When two parties of the Believers fight each other, then make reconciliation between them." [Soorah al-Hujuraat 49:9]. So when the Muslims began fighting each other, it was obligatory to reconcile them, as Allaah - the Most High - ordered. However, when they did not do this, then fitnah (trials and tribulations) spread, as did ignorance, and this is what caused the differences to continue.4
Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Shall I not inform you of something that is greeter in degree than (optional) fasting, charity and Prayer?" They said: Indeed inform us. So he said: "It is reconciling the people. For indeed causing corruption between them is the shaver!"5

And he sallallaahu 'alayhi wa sallam explained this shaving in another saying: "The disease of the people before you has overcome you, namely envy and hatred and it is the shaver. I do not say that it shaves-off the heir. Rather, it shaves-off the religion!"6

1. Related by Muslim (no.2564), from Abu Hurayrah radiallaahu 'anhu.
2. Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah radiallaahu 'anhu.
3. Tayseerul-Kareemur-Rahmaan (7/133-134) of Shaykh as-Sa'dee.
4. Related by Ibn Abil-'lzz in Sharhul-'Aqeedatit-Tahaawiyyah (2/777). Al-Bayhaqee related something similar to this in his Sunanul-Kubraa (8/172).
5. Saheeh: Related by at-Tirmidhee (no.2640) and Abu Daawood (no.4919), from Abud-Dardaa radiallaahu 'anhu. It was authentitated by al-Albaanee in Ghaayatul-Maraam (no.414).
6. Hasan: Related by at-Tirmidhee (no.2641), from az-Zubayr ibn al-'Awwaam radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee (no.2038).

http://www.sunnahonline.com/ilm/istiqaamah/aug1996a.htm

SEEKING ISTIQAAMAH

SEEKING ISTIQAAMAH

Allaah - the Most High - said:
"Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever - a reward for what they used to do." [Soorah Ahqaaf 46:13].

From Abu 'Umar Sufyan ibn 'Abdullaah radiallaahu 'anhu, who said: O Messenger of Allaah sallallaahu 'alayhi wa sallam! Tell me something about Islaam which I can ask of no one but you? So he said: "Say: My Lord is Allaah and then do istiqaamah (be upright)." Abu 'Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: "Control this." 1

Abu Bakr as-Siddeeq radiallaahu 'anhu said, whilst explaining the meaning of the aayah (verse): "thereafter do istiqaamah" said: "Not associating any partners in the worship of Allaah." And he said: "Not turning to other than Him."

Abul-'Aaliyah (d.90H) - rahimahullaah - said:
"To make the religion and one's actions pure and sincere for Allaah alone."

Qataadah (d.104H) - rahimahullaah - said:
"To stand firm upon obedience to Allaah." 2

Ibn Rajab (d.795H) - rahimahullaah - said: 3
"The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) - as Abu Bakr and others have explained.

Thus when the heart is firm and upright upon the ma'rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him - then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one's istiqaamah is the tongue - since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet sallallaahu 'alayhi wa sallam ordered Abu 'Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet sallallaahu 'alayhi wa sallam also said:
"The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah." 4

And he sallallaahu 'alayhi wa sallam said:
"When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve." 5"

1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).
2. Ibn Katheer related these narrations in his Tafseer Qur'aanul-'Adheem (4/106-107).
3. Jaami'ul-'Uloom wal-Hikam (pp.312-313), abridged.
4. Related by Ahmad (3/198) with a Hasan isnaad.
5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa'eed al-Khudree radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.351).

http://www.sunnahonline.com/ilm/istiqaamah/july1996c.htm

Eid : A Mercy of Allah

Eid - a Mercy of Allah:
Anas (radhi allahu anhu) said: “The Prophet (sallallahu alaihi wa-sallam) came to Madeenah and the people of Madeenah had in Jahiliyah two days of play and amusement (they are the day of Niarooz (New Years Day) and the day of Maharajaan (Final Day of the Year). So, the Prophet (sallallahu alaihi wa-sallam) said: “I came to you and you had in Jahiliyah two days of play and amusement. Indeed, Allah has replaced them for you by that which is better than them: The day of Nahr (slaughtering) and the day of Fitr (breaking fast).” [(saheeh) Musnad Ahmad (3/103, 178, 235 and others)]

Eid - a day of gathering:
Eid (pl. 'Ayad') is any day of gathering. It is derived from 'ada' (meaning returned), because people return to it periodically. Ibn ul-Arabi says: “It is called Eid because it returns every year with renewed happiness. Some scholars say it is derived from ‘adah’ (custom or practice) because people are accustomed to celebrating it.
Ibn Abidayn said: “The Eid days are thus named because Allah renews His Bounties in them; and He distributes His blessings to His worshipers. From these are Fitr (eating), after food had been prohibited and Sadaqaat al-Fitr (the charity of breaking the fast) to the needy. And on Eid al-Adha, the completion of Hajj with the final Tawaaf of visiting; the meat from sacrifices and many other acts. Also because the custom in Eid is joy, happiness, cheerfulness and gladness.” [Hashiyah Ibn Abidayn (2/165)]

Recommended Acts on Eid:
Eid is a purely religious occasion, since it is granted by Allah through the revelation and when Allah grants something, he grants it complete and perfect. Thus, He granted us Eid and instructions to celebrate it.

1 - Ghusl (bathing): It is recommended to take bath on the morning of Eid. Nafi reports: “Abdullah bin Umar (radhi allahu anhu) used to bathe on the day of Fitr before setting out to the Musallah.” [(saheeh) Reported by Malik (1/177) Shafi'ee (73)]

2 - Adornment and beautifying Oneself for Eid: Ibn Umar (radhi allahu anhu) said: “Umar (radhi allahu anhu) bought a silk outer-garment that was being sold in the market. He came to the Messenger of Allah (sallallahu alaihi wa-sallam) and said: “Take this garment, to adorn (yourself) with on Eid and for meeting delegations with. Allah’s Messenger (sallallahu alaihi wa-sallam) replied: “Indeed, this is the garment of the one who has no share of the Hereafter.” Umar remained as long as Allah willed him to remain and then left. Then, the Messenger of Allah (sallallahu alaihi wa-sallam) sent to him the silk garment. So Umar came with it to the Messenger of Allah (sallallahu alaihi wa-sallam) and said: “O Messenger of Allah (sallallahu alaihi wa-sallam)! You said indeed this is the garment of the one who has no share of the Hereafter but you sent this garment to me!” So the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Sell it and fulfill your needs with its profit.” [Saheeh al-Bukharee (886, 947, 2104, 3054, 5841) and Saheeh Muslim (2068) and others]
Haafidh Ibn Hajr (rahimahullah) said: “The evidence derived from this Hadeeth is that the Messenger of Allah (sallallahu alaihi wa-sallam) approved Umar on the basic principle of beautifying oneself for Eid and restricted him to wear garment made of silk.” [Fath al-Baree 2/234]
From beautifying oneself on Eid is wearing Kohl (surmah), perfumes and oil, wearing turban, caps etc. It is also recommended to wear best clothes on Eid.

3 - Eating some dates on the morning of Eid: Narrated Anas Ibn Malik (radhi allahu anhu): “The Messenger of Allah (sallallahu alaihi wa-sallam) would not leave (his house) on the day of Fitr until he ate some dates.” [Saheeh al-Bukharee and others]
Imaam al-Muhallab said: “The wisdom in eating before the prayer is to avoid the assumption that one must continue to fast until the Eid prayer is over.” [Fath al-Baree (2/447)]

4 - Proceeding to the Musallah: The Sunnah is to hold the Eid prayer in the open. The outdoor place is known as the Musallah. Abu Sa'eed al-Khudree (radhi allahu anhu) said: “The Prophet (sallallahu alaihi wa-sallam) on the day of Eid al-Fitr and Eid al-Adha would go to the Musallah and the first thing that he would begin with is the prayer.” [Saheeh al-Bukharee (957) and Saheeh Muslim (889) and an-Nisa'ee (3/187)]
The renowned scholar Ibn Hajee al-Maalikee said: “The Sunnah with regards to the Eid prayer is to perform it at the Musallah. This is because the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Prayer in my Masjid is a thousand times better than a prayer anywhere else except the Masjid al-Haraam.”[Saheeh al-Bukharee (1190) and Saheeh Muslim (1394)]
He, who is unable to proceed to the Musallah, due to illness or old age can pray in the mosque and there is no blame on him, Insha'Allah. [Refer to al-Mughnee (2/230)]

5 - Going to and returning from the Musallah: Jabir Ibn Abdullah (radhi allahu anhu) said: “When it was the day of Eid, the Prophet (sallallahu alaihi wa-sallam) would alter his routes (of returning).” [Saheeh al-Bukharee (986)]
Imaam Ibn al-Qayyim al-Jawzeeyah said: “The Prophet (sallallahu alaihi wa-sallam) used to change his route on the days of Eid, such that he went by one route and returned by another. It is said (he did this) to give salaams upon the people of both routes. Or so that both groups get some of his blessings. Or so that anybody who has a need can take care of it. Or to make manifest the ruling of Islam… and this is the most correct opinion for all these reasons and for other reasons of wisdom which his actions contain.” [Zaad al-Maad 1/449]
Imaam an-Nawawi after mentioning the previous sayings writes: “Even if the reason is not known, it is still definitely preferred to make it a ruling guideline to be followed and Allah knows best.” [Rawdat ul-Taalibeen (2/77)]

6 - The goal of offering the prayer in the Musallah is to gather the majority of Muslims in one place. However, we see that many countries today have established many Musallahs, even without the need for them. The scholars have warned people against such a thing. [Nihayat al-Muhtaj by ar-Ramli (2/375)] And these numerous Musallahs have turned into podiums set up to declare loyalty to different parties and divide the word of Muslims. Indeed, there is no Might or Power except Allah!

7 - Going Early: Imaam al-Baghawee said in Sharh us-Sunnah (4/302 - 303): “It is preferred that the people leave for the Musallah after praying the dawn prayer (Fajr), so that they can take their places and make Takbeer. While the Imaam proceeds when it is time for the prayer.”

8 - Walking to the Musallah: It is recommended to walk to the Musallah, if it is at a short distance. Alee Ibn Abee Talib (radhi allahu anhu) said: “From the sunnah is to proceed to the Eid (Musalaah) by foot.” [at-Tirmidhee (530)]

9 - Takbeer: Allah says: “…you must exclaim Allah's greatness for having guided you, so that you may be grateful.” [ (2): 185]
Takbeer is a distinctive feature of Muslim Eid celebration. It starts from the time one leaves his house heading towards the Musallah. It is established that the Messenger of Allah (sallallahu alaihi wa-sallam) would emerge on the day of Eid al-Fitr and say the Takbeer until he reached the Musallah and until he had performed the prayer. So, when he had performed the prayer, he stopped saying the Takbeer.” [Silsilah Ahadeeth as-Saheehah (170)]

Wisdom in Takbeer: Muslims are instructed to proclaim the Takbeer frequently, especially in situations, which might imply feelings of arrogance in the heart. For example; when a person slaughters an animal, he may feel arrogant because he has the power to kill, but when he says: 'Allah is the Greatest', he remembers his true position, and that no matter how great and mighty he thinks himself, Allah is Greater and Mightier, and He is the One Who provided him with the animal and gave him the strength to slaughter it. Similarly, throwing stones in Mina is an act of power and aggression. But when the pilgrims say: 'Allahu Akbar', they remembers Allah's Power and Might.

In their travels, the Prophet (sallallahu alaihi wa-sallam) and his companions used to say, 'Allahu Akbar' when they ascended a hill. Rising to a high place is another act that may cause arrogance in the heart. By applying this Sunnah, one controls himself and remembers that Allah is Greater and Higher.
Likewise, celebrations are occasions of rejoice and happiness. People tend then to be arrogant. But when they remember Allah's greatness so very frequently, they retain their position of submission and servitude before Him.

Furthermore, saying the Takbeer loudly and frequently makes people remember that the Eid is a gift granted by Allah, He is greater than worries and fears, which could mar the Eid spirit; He is the One who guides them, and who is capable of protecting them, removing their worries, and accepting their acts of worship that precedes the Eid.

The Words of Takbeer: No authentic saying of Allah’s Messenger (sallallahu alaihi wa-sallam) is found describing the exact words of the Takbeer. However, the following have been reported from the Sahabah (radhi allahu anhu):
1. Ibn Mas'ood (radhi allahu anhu): “Allahu Akbar, Allahu Akbar, La ilaha illa Allah, Allahu Akbar, Allahu Akbar wa lillahil-Hamd.” [(Saheeh) Irwaa al-Ghaleel (650), Daraqutne, Ibn Shaibah] (Allah is the Greatest, Allah is the Greatest, There is none worthy of worship except Allah. Allah is the Greatest, Allah is the Greatest and to Allah belongs all praises)
2. Ibn Abbas (radhi allahu anhu): “Allahu Akbar, Allahu Akbar, Allahu Akbar wa lillahil-Hamd; Allahu Akbar wa-ajal, Allahu akbaru ala ma hadana.” [(saheeh) - Bayhaqee (3/315)](Allah is the Greatest, Allah is the Greatest, Allah is the Greatest and to Allah belongs all praises. Allah is the Greatest to that which He has guided us to)
3. Salman (radhi allahu anhu): “Allahu Akbar, Allahu Akbar, Allahu Akbar kabeera.” [(saheeh) - Bayhaqee (3/316)] (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest)

Eid Greetings
It is permissible for Muslims to greet each other on the day of Eid with specific greetings, which have been reported from the Sahabah (radhi allahu anhu). Responding to a question in this regard, Ibn Taymiyyah (rahimahullah) said: “As for the greetings on the day of Eid, then it is by saying to one another when meeting after the prayer: “'TaKabbala Allahu minnaa wa minkum wa Ahaala Allaahu 'alaika' [Majmoo al-Fatawa (24/253)] “May Allah accept it from you and us and may Allah make it return to you, and other things of this nature.”
Haafidh Ibn Hajr said: “We have related in 'Mahaamiliyaat' with a chain of narration, which is hasan, from Jubair bin Nufair, who said: “The Companions of Allah's Messenger (sallallahu alaihi wa-sallam) when they met on the day of Eid, would say to each other: ‘Taqabbala Allahu minna wa minkum' “May Allah accept it from you and us” [Fath al-Baree (2/446)]
This is the greeting with which the Sahabah (radhi allahu anhu) used to greet each other with. Therefore, greeting one another in this manner is a part of the religion and thus one will be rewarded for it by Allah.
Source: As-Sunnah Newsletter