Hajj & Eid ul Adha., Qur­bani

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This cel­e­bra­tion takes place on the tenth of the 12th Mus­lim month (Dhul Hi­jja) and marks the end of the pil­grim­age or Hajj. It is the “Feast of Sac­ri­fice” which is also known as Baqri-Eid (the “Cow Fes­ti­val”) be­cause its most im­por­tant fea­ture is the sac­ri­fice of an an­i­mal (cow, goat, sheep, or other ap­pro­pri­ate beast) in com­mem­o­ra­tion of the ram sac­ri­ficed by Abra­ham in place of his son. The sac­ri­fi­cial an­i­mal should be healthy and free of de­fects and be more than one year old. This re­quire­ment can also be ac­com­plished by do­nat­ing the equiv­a­lent cost of the sac­ri­fi­cial an­i­mal to a rep­utable char­ity e.g., Is­lamic Re­lief, Hu­man Ap­peal In­ter­na­tional or Mus­lim Aid which ar­ranges for its dis­tri­bu­tion through­out the Mus­lim world where there is great­est need. The com­mand to per­form sac­ri­fices is given in Su­rah 22.36 and although no spe­cific day is fixed in the Qur’an the sac­ri­fic­ing of an­i­mals was al­ready prac­ticed on the last day of the pil­grim­age by the pre-Is­lamic Arabs and this prac­tice has been duly re­tained. On this day Mus­lims through­out the world sym­bol­ize their will­ing­ness to sac­ri­fice their life and prop­erty in the name of God and for the cause of Is­lam. Cel­e­bra­tions be­gin with spe­cial con­gre­ga­tional Prayers (salah) fol­lowed by a ser­mon called a Khut­bah. The Prayers are held be­tween sun­rise and noon, usu­ally early in the morn­ing. Com­mu­nity prayers are held, new clothes are worn, and presents are of­fered. Fam­i­lies visit the de­ceased at the ceme­ter­ies and of­fer meat and food to the poor and needy. It is a fam­ily oc­ca­sion and great em­pha­sis is placed on all mem­bers of the ex­tended fam­ily to sup­port the fes­tiv­i­ties with their pres­ence. Fast­ing on Eid-ul-Adha is for­bid­den as it de­feats the whole pur­pose of the fes­ti­val, be­cause food is to be eaten on this day with a cheer­ful heart in re­mem­brance of God’s bounty and pro­vi­sion for mankind. Eid Al-Adha, dur­ing the Hajj sea­son, lasts for three days. Eid Al-Adha (also known as the Greater Bairam) dur­ing the Hajj sea­son. These cel­e­bra­tions be­gin with spe­cial con­gre­ga­tional Prayers (salah) fol­lowed by a ser­mon called a Khut­bah. The Prayers are held be­tween sun­rise and noon, usu­ally early in the morn­ing. It is a highly rec­om­mended sun­nah to at­tend these Prayers. It is also sun­nah to hold them out­side of the mosque, such as in a park, if pos­si­ble. It is sun­nah to make ghusl (cleans­ing of the body) be­fore at­tend­ing, and to wear one’s best clean clothes, even new clothes if pos­si­ble. Men (but not women) should also ap­ply perfume be­fore the Prayers. Women who are un­able to per­form salah (rit­ual Prayer) should at­tend the `Eid Prayer and sit in the back be­hind those who are pray­ing so that they can en­joy the fes­tiv­i­ties of the day.

The Sun­nah Ac­tion On The Day Of Eid ul Adha

1. One should wake up early. 2. It is Mus­ta­hab for those who are sac­ri­fic­ing an an­i­mal not to eat any­thing on the morn­ing of Eid-ul-Adha till they sac­ri­fice the an­i­mal and par­take of the meat of the sac­ri­ficed an­i­mal. 3. One should make Ghusal, wear new clothes and use Itr be­fore go­ing for Eid Salaah. 4. One should try and be as early as pos­si­ble in the Masjid or Eid Gah (open ground for per­form­ing Eid Salaah). 5. One should read the Tak­beer softly while go­ing to the Masjid or Eid Gah on the day of Eid 6. The Tak­beer should be read loudly on the day of Eid-ul-Adha. 7. It is prefer­able that one uses dif­fer­ent routes in trav­el­ing to and from the Masjid or Eid Gah.

The Time Of Eid Salaah

1. The time of Eid Salaah be­gins just af­ter sun­rise and con­tin­ues up to Zawaal. 2. No Nafil Salaah should be read be­fore the Eid Salaah. 3. No Azaan or Iqaamah is given for Eid Salaah. Re­mem­ber the Method Of Per­form­ing The Eid Salaah In gen­eral, when pray­ing any Salah, al­ways fol­low the Imam in prayer. Do not make your move­ments (i.e. bow­ing, pros­trat­ing, etc.) be­fore he does or dif­fer­ent from him. Eid prayer con­sists of two units (Rakat in Ara­bic, sin­gu­lar is Raka). The main dif­fer­ence in the way this prayer and any other prayer of two Rakat is per­formed is the num­ber of Tak­birs that are done. Tak­birs is an the Ara­bic word re­fer­ring to when “Al­lahu Ak­bar” is said and the hands are raised to the ears. Make an in­ten­tion of do­ing two Rakat be­hind the Imam for Eid prayer along with six ad­di­tional Tak­birs.

The First Raka

1: Af­ter the Imam has said “Al­lahu Ak­bar” the first time, you should raise your hands and fol­low. This is the first Tak­bir of the prayer. 2: There will be 3 Tak­birs be­fore the Imam starts recit­ing Qu­ran. Each time the Imam says “Al­lahu Ak­bar”, you should fol­low by rais­ing your hands, then putting them on your sides. 3: Af­ter the third Tak­bir, the Imam will be­gin recit­ing the Qu­ran. At that point, you should put your hands on your chest, with your right hand on top of the left. 4: Lis­ten to the recita­tion of the Holy Qu­ran. The Imam will re­cite Su­rah Al Fatiha (the first Su­rah of the Qu­ran) and then another Su­rah. 5: When the Imam says “Al­lahu Ak­bar” go into Ruku (the bow­ing po­si­tion). 6: Stand up straight when he says Sami Al­lahu li­man Hami­dah (Al­lah hears those who praise Him), and say “Rab­bana lakal Hamd” (our Lord praise be to You) in a low voice. 7: When the Imam says “Al­lahu Ak­bar” go into Su­jud (pros­tra­tion). You will do two pros­tra­tions as in nor­mal prayer.

The Sec­ond Raka

8: The Imam will first re­cite from the Holy Qu­ran (first Su­rah Al Fatiha and another Su­rah. 9: Af­ter the recita­tion, be­fore go­ing into Ruku, there will be 3 Tak­birs. Fol­low the Imam. Raise your hands af­ter each “Al­lahu Ak­bar”. Af­ter the third Tak­bir, go into Ruku (the bow­ing po­si­tion). 10: Stand up straight when the Imam says Sami Al­lah huli­man Hami­dah, and say “Rab­bana lakal Hamd” in a low voice. 11: When the Imam says “Al­lahu Ak­bar” go into Su­jud. You will do two pros­tra­tions. 12: Af­ter this, you sit for the com­plete Tashshahud. 13: Af­ter the Imam ends the prayer by turn­ing to his face to the right first and say­ing “As­salamu alaikum wa Rah­mat­ul­lah” and then to his left and do­ing the same, you should fol­low. 14: Do not get up right away. The Imam will give a short Khut­bah (speech). The Khut­bah is Sun­nah and it is Waa­jib to lis­ten to them. There is a short break be­tween the Khut­bah. Dur­ing Khut­bah, all talk­ing or read­ing is for­bid­den. 15: Af­ter Imam Khut­bah say Eid greet­ings each oth­ers.

Im­por­tance Of Eid

Eid-ul-Adha is the cel­e­bra­tion of sac­ri­fice, and it is im­por­tant for two rea­sons. First, dur­ing Eid-ul-Adha we re­mem­ber the spirit of Prophet Abra­ham (peace be upon him) and how he was will­ing to sac­ri­fice the per­son he loved the most, be­cause it was Al­lah’s com­mand which he had to obey no mat­ter what! Sec­ond, Eid-ul-Adha ends the pe­riod of Hajj (the 5th pil­lar of Is­lam ). Every year, about 3 mil­lion peo­ple go to Mecca and per­form the pil­grim­age to­gether. To be ac­tu­ally so near the Kabah is to be clos­est to Al­lah. Its a en­tirely out of the world ex­pe­ri­ence!! Cel­e­brat­ing Eid-ul-Adha with your fam­ily and friends is sim­i­lar to that of Eid-ul-Fitr. Eid a Thanks­giv­ing Day Each ‘Eid is a Thanks­giv­ing Day where the Mus­lims as­sem­ble in a brotherly and joy­ful at­mos­phere to of­fer their grat­i­tude to Al­lah for help­ing them to ful­fil their spir­i­tual obli­ga­tions prior to the ‘Eid. This form of thanks­giv­ing is not con­fined to spir­i­tual de­vo­tion and ver­bal ex­pres­sions. It goes far beyond that to man­i­fest it­self in the shape of so­cial and hu­man­i­tar­ian spirit. This Is­lamic form of thanks­giv­ing is a whole­some and rare com­bi­na­tion of spir­i­tual de­vo­tion and hu­man­i­tar­ian benev­o­lence.

Eid a Day of re­mem­brance

Each ‘Eid is a Day of re­mem­brance. The Mus­lims pray to Al­lah and glo­rify His name in an act of re­mem­brance of His fa­vors. Along with that ,they re­mem­ber the de­ceased by pray­ing for their souls, the needy by ex­tend­ing a help­ing hand, the grieved by sym­pa­thiz­ing with them, the sick by cheer­ful vis­its and ut­ter­ances of good wishes, the ab­sen­tees by cor­dial greet­ings and sin­cere con­sid­er­ate­ness. Thus the mean­ing of re­mem­brance on the Day tran­scends all con­straints and ex­pands over far-reach­ing di­men­sions of hu­man life.

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