Eid Etiquettes in Islam

The Sunnahs that the Muslim should observe on the day of Eid are as follows: 

1 – Doing ghusl before going out to the prayer. 

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’428. 

Al- Nawawi (may Allah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer. 

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger. 

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha: 

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allah (peace and blessings of Allah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953. 

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended. 

Ibn Hajar (may Allah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allah. Al-Fath, 2/446 

Whoever does not have any dates may break his fast with anything that is permissible. 

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer. 

3 – Takbeer on the day of Eid 

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

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

[al-Baqarah 2:185] 

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

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/ 

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out. 

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121 

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?” 

Ibn Shihaab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.” 

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer. 

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq. 

Description of the takbeer: 

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

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

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allahu akbar” repeated three times. 

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allahu akbaru kabeera, Allahu akbaru kabeera, Allahu akbar wa ajallu, Allahu akbar wa Lillaah il-hamd (Allah is Most Great indeed, Allah is Most Great indeed, Allah is most Great and Glorified, Allah is Most Great and to Allah be praise).” See al-Irwa’, 3/126. 

4 – Offering congratulations 

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allah minna wa minkum (May Allah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations. 

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

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allah accepted the repentance of a man, they went and congratulated him for that, and so on. 

Undoubtedly these congratulations are among the noble characteristics among the Muslims. 

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it. 

5 – Adorning oneself on the occasion of Eid. 

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

The Prophet (peace and blessings of Allah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk. 

It was narrated that Jaabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) had a cloak which he would wear on the two Eids and on Fridays.Saheeh Ibn Khuzaymah, 1756, 

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid. 

So a man should wear the best clothes that he has when going out for Eid. 

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship. 

6 – Going to the prayer by one route and returning by another. 

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

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad. 

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

 And Allah knows best.

Significance of Zamzam water

The water of Zamzam has great significance in Islam. Some of the facts regarding it are as follows -

• The water first sprang forth when the angel Jibreel (peace be upon him) struck (the earth) with his wing (Saheeh al-Bukhaari, 3364).
• Allah first provided this water for Ismaeel (peace be upon him) and his mother with it.
• The heart of the Prophet Muhammad (SAWS) was washed with Zamzam water.
• Many saheeh ahaadeeth have been narrated concerning its virtues, such as:
  • The Prophet Muhammad (SAWS) said: “The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness.” (Saheeh al-Jaami, 3302).
  • It was reported that the Prophet Muhammad (SAWS) drank it, did wudoo’ with it and poured it on his head. He used to carry Zamzam water in small vessels and large containers in order to pour it on the sick and give it to them to drink. (al-Silsilat al-Saheehah, 883).
  • One of the Sahaabah said: we used to call it al-Shabbaa’ah (satisfying) and it helped us to take care our families (i.e., it was filling and helped them to do without food, it was also sufficient to nourish children). (al-Silsilat al-Saheehah li’l-Albaani, 2685).
  • The Messenger of Allah Prophet Muhammad (SAWS) said: “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah, 3062; this is a hasan hadeeth. Scholars and righteous people have experienced this – they have drunk it with the intention of fulfilling some need such as healing from sickness or being freed from poverty and distress, and Allah fulfilled these hopes).

Islam- The Easy Way

One of the terms used by the Qur'an during the early Makkan period to describe Islam was Al-Yusraa, or 'The Easy Way'. This is simply because Islam was, and is the natural way of life. Indeed, whatever is natural for human beings should be easy for them in every way, hence cause them to gravitate towards it easily, and consequently bring harmony, peace and tranquility to their lives. Since the Quran is the book upon which the Islamic way of life is built, then the Quran has to be easy to understand and follow-it is 'The Easy Way'.

This view that Islam is easy to understand and practice, is one which is derived from the primary sources of Islam. In the Quran, Allah comforts us by continuously reassuring us that He desires for us ease not hardship, despite the seemingly formidable trials and tribulations that we may sometimes face. He says:

'God desires ease for you, and desires not hardship' (2:185);
'Truly with hardship comes ease' (94: 6);
'God will assuredly appoint, after difficulty; easiness' (65:7);
'Whoso fears God, God will appoint for him, of His command, easiness' (65:4);
'We shall speak to him, of our command, easiness' (18:88);
'God desires to lighten things for you, for the human being has been created weak' (94:28).

In addition to the Quran, the Hadith literature is also replete with references exhorting us to adopt a balanced and simple approach to life. Prophet Muhammad (saw) has advised us: 'This Deen or way of life is easy But if anyone overdoes it, it gets the better of him. So keep to the right course, approximate to perfection, rejoice, and ask for help in the mornings, the evenings, and some of the latter part of the night' (Bukhari). The Prophet (saw) has also praised those who adopt a moderate approach to 'ibadah or worship. Ibadab, he said, should be done with freshness of heart, not an exhausting routine carried out in spite of fatigue.

'Do those deeds which you can do easily, as Allah will not get tired [of giving rewards] till you get bored and tired [of performing good deeds! ... and the most beloved deed to Allah is the one which is done regularly even if it is little' (Bukhari).

Islam is not Complex

Islam is not a way of life that is complex or difficult. Rather it is the human being who practices Islam who often makes it difficult-and then, complexity overtakes him so that eventually he is unable to cope with even the simplest of tasks. That it is possible for every person to understand and practice Islam is assured by the following three principles:

Firstly, the basic beliefs contain no mystery and are therefore easy to comprehend. Every tenet in Islam is subject to analysis and inquiry. Moreover, Islam does not present stumbling blocks to the mind. Islam does not present concepts or ideas which the intellect cannot grasp. Even the simplest of minds can understand its basic beliefs. It is therefore not surprising that its beliefs are universal.

Secondly, the most important and stringent obligations ordained upon Muslims are easy to undertake. That is, the duties and obligations laid down by Allah have been graded. And, it is the wisdom of Allah that the greater the importance He has attached to any act, the easier it is for everyone to accomplish it. Thus, for example, the five daily Salat (Prayers) and Sawm (fasting) during the month of Ramadan are compulsory upon everyone, since they are within every-one 5 reach to accomplish. Zakat (almsgiving) and Hajj (pilgrimage), on the other hand, though fundamental pillars of Islam, are not compulsory upon everyone. If it were made compulsory upon everyone, then those who did not possess the financial means would be unable to carry out these duties. In such cases, it would not have been possible for everyone to practice Islam in all its facets. Therefore, these duties are obligatory only upon those who have the means to do so.

Thirdly, there are provisions for derogation when it is genuinely not possible for someone to fulfill an obligation. For instance, if a person is genuinely unable to stand up and pray, then he is permitted to sit down or even lie down and pray. Similarly, if there is no water available to perform the wudu or ablution before prayer, then one can make tayammum, which is a simple dry ablution performed by using clean earth or dust. Therefore, even when there appear to be difficulties, if one looks closely at the Shari'ah or Islamic legal code as a whole, one will find so many rules relating to derogation that enable one to practice Islam very easily-and this is the case regardless of the problem: political, economic or simply personal. Indeed, throughout the Quran various provisions have been made to ease things for travelers, for the sick, for pregnant or nursing women, for the old and for the poor, for on no soul does Allah place a burden greater than it can bear (7: 42) and 'He has chosen you, and has imposed no difficulties on you in religion' (22: 78).

Therefore, as long as one possesses the basic tools-a sound knowledge of what is stated in the Shari'ah regarding a particular matter and an awareness of the responsibility for ones own actions-a person may decide for himself when to derogate from the standard. Thus, although according to the Shari'ah it is haram (or unlawful) to eat pork, if someone is on the brink of starvation and the only food available is this pork, then one can decide for oneself whether and when to consume this haram meat in order to survive, and thereby derogate from the standard. Of course, this does not make the pork halal or lawful, but neither will one be punished for committing a haram or prohibited act, so long as it is necessary for one's essential well being as a Muslim.

The Path of Moderation

Moderation which leads to balance, is a fundamental and distinguishing feature of Islam. Allah tells us:'We have made you a nation justly balanced' (2:143). Additionally, when the Quranic verse 'As to monasticism which they themselves invented, We did not prescribe any of it for them' (57: 27) was revealed, the Prophet Muhammad commented: 'Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries' (Musnad of Abu Ya'la). In other words, excesses may eventually develop into large problems and even become a threat to the well being and security of the Muslim community.

Indeed, the Prophet always resisted any tendency towards religious excessiveness. He once said to his close Companion Abdullah ibn 'Amr: 'Have I heard tight that you fast everyday and stand in prayer all night?' Abdullah replied, 'Yes, 0 Messenger of God: The Prophet said, 'Do not do that. Fast, as well as, eat and drink. Stand in prayer, as well as, sleep. This is because your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you (Bukhari, Muslim). Abiding by the will of Allah requires that we seek and maintain a delicate balance between the various obligations that demand our attention; between our obligations to Allah, our obligations towards others and our obligations towards ourselves. Moreover, whenever the Prophet had to choose between two options, he always chose the easier, unless it was explicitly forbidden (Bukhari).

Maintaining a Joyful Disposition

Allah wants us to enjoy ourselves not only in the Hereafter but also in this world. Allah tells us in the Quran to pray for both 'the good in this world and the good in the Hereafter' (2:201).

Additionally the Quran speaks extensively about the enjoyment of life:

'O children of Adam! Wear your beautiful apparel at every time and place of prayer Eat and drink but waste not by excess, for Allah loves not wasters. Say: 'who has forbidden the beautiful gifts of Allah which He has produced for His servants and the things clean and pure which He has provided for sustenance'(7:30-301).

And again,

'O you who believe! Make not unlawful the good things Allah has made lawful to you. But commit no excess, for Allah does not like those given to excess. Eat of the things which Allah has provided you, lawful and good, but fear Allah, in whom you believe' (4: 86-88).

Surprising as it may seem to some of us, the Prophet not only accepted jokes; he also told them himself He was cheerful and possessed an easygoing character He was always smiling at his Companions and enjoyed their conversations. He also possessed a very keen sense of humor. But, his jokes were more of a philosophical nature, never inappropriate and always true. For example, once an old lady went to the Prophet and asked whether after her death she would enter Paradise or not. To this the Prophet replied, 'No old woman would enter heaven'. On hearing this, the woman was naturally very sad. 'Then, what is the reward for them?' she asked. The Prophet relieved her anxiety by saying, 'All old people will be made young before they enter Paradise.'

Relaxing your Mind

From the analysis above, it should be clear that Islam does not expect of any individual that he should spend all his leisure time in the mosque or at home and should listen to nothing but recitation of the Quran, or for that matter, be engaged in exclusively 'religious' pursuits. Rather, it recognizes that we are human beings, so that, as we eat and drink, and also need to relax and enjoy our-selves.

Relaxation is not at odds with piety and dignity. The Prophet prayed and engaged in worship more than anyone, but he also enjoyed good things, smiled and joked. Indeed, in his prayers he would beseech Allah for the good things of this world. Relaxing the mind also has the additional benefit of resting and rejuvenating the body so that when we eventually return to fulfill out various obligations, we will be more focused and ready All ibn Abu Talib once said: 'Minds get tired, so do bodies, so treat them with humor' and 'Refresh your minds from time to time, for a tired mind becomes blind'. Another Companion of the Prophet, Abu Darda said: 'I entertain my heart with something trivial in order to make it stronger in the service of the truth'.

As we have highlighted before, the approach of the Prophet to life's activities was always a balanced one. As devoted as he was in his personal worship, he was quick to indicate to his followers that the path of Islam is the way of moderation. Thus, when he heard that one of his attendants was continuously fasting during the day and spending the entire night in prayer, he remarked: 'In every deed [of action] there is a peak followed by lassitude. He who, in his lassitude, follows my Sunnah [the part of moderation] is on the right path, but he who, in his lassitude, follows another [guidance] has [erred and] gone astray [from the straight path Allah has revealed]' (al Bazzaz)

Making Islam Easy for Others

In sharing the message of Islam with people the Prophet was advised in the Quran: 'It is part of the mercy of Allah that you deal gently with them If you were severe or hardhearted, they would have broken away from you' (3: 159). Thus, when the Prophet sent his Companions Mu'adh and Abu Musa to teach Islam to the people of Yemen, he gave them the following advice: 'Facilitate [religious matters to people] and do not make [things] difficult. Obey each other and do not differ [amongst yourselves].' (Bukhari & Muslim).

On other occasions he also said: 'This Deen or way of life is easy'; 'Make it easy, don't make it difficult; 'Let people rejoice in being Muslims and not run away from it' and 'Cheerfulness towards other people, even a smile is a sadaqah or charity to be rewarded by Allah'.

Moreover, a person-in seeking to purify himself and further develop his God-consciousness-may choose to place greater demands of worship upon himself, but this in no way means that he has the right to impose or force the same on others, and thereby, unconsciously alienate them from Islam. The Prophet exemplified this in his own life because he used to prolong the Salat whenever he was alone, but he would shorten it whenever he led others in Salah. Regarding this he said: 'Whoever among you leads the people in Salat, he should shorten it, for amongst them are the weak, the old, and the one who has business to attend to. And if anyone among you performs Salat alone, he may then prolong [Salat] as much as he wishes' (Bukhari).

Similarly, 'Umar Ibn al Khattab emphasized that creating unnecessary difficulties for people may well have the effect of leading them away from Allah, rather than making them better Muslims. He advised: 'Do not make Allah hateful to His servants by leading people in Salat and so prolonging it that they come to hate what they are doing'

Ease versus Hardship

To say, however, that Islam is easy and not 'difficult', is not to imply that Muslims will not face 'hardship'-and here the two terms must be distinguished. Indeed, although Islam is easy to understand and practice, the whole purpose of the trial is to make manifest the degree to which an individual is steadfast (and hence sincere) in his submission to Allah- and this is precisely what is indicated by the Quranic verse: 'And We will most certainly test you with something of fear and hunger, and loss of possessions and lives and crops' (2:155).

Notwithstanding these trials however, we can find ease in this world and the next. But, this will be so only if we are firm in our faith in Allah and follow the course prescribed by Islam, as He Himself has declared: 'But give good news to those who are patient, who, when a calamity strikes them, say: 'Indeed we belong to God and indeed to Him we shall be returning: They are those on whom are blessings from their Sustainer, and mercy-and those, they are the rightly-guided. (2: 155-157).

What is the Quran?

The Qur’aan (Quran / Koran) is the word of the Lord of the Worlds, which Allah revealed to His Messenger Muhammad (peace and blessings of Allah be upon him), to bring mankind forth from darkness into light: 

“It is He Who sends down manifest Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad) that He may bring you out from darkness into light

[Surah (Chapter of) al-Hadeed 57:9 – English interpretation of the Quranic Verse] 

Allah has told us in the Qur’aan (Quran / Koran) the stories of the earlier and later generations and the creation of the heavens and the earth. He has explained in detail what is halaal and what is haraam, the basics of good manners and morals, the rulings of worship and dealings with others, the lives of the Prophets and the righteous, and the reward and punishment of the believers and disbelievers. He has described Paradise, the abode of the believers, and He has described Hell, the abode of the disbelievers. He has made it (the Qur’aan (Quran / Koran)) an explanation of all things:

“And We have sent down to you the Book (the Qur’aan (Quran / Koran)) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims)”

[Surah (Chapter of) al-Nahl 16:89 – English interpretation of the Quranic Verse] 

The Qur’aan (Quran / Koran) explains the names and attributes of Allah and what He has created. It calls us to believe in Allah, His angels, His Books, His Messengers and the Last Day: 

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)’”

[Surah (Chapter of) al-Baqarah 2:285 – English interpretation of the Quranic Verse] 

The Qur’aan (Quran / Koran) describes the Day of Judgement and what will happen after death – the resurrection, the gathering, the judgement and being brought to account. It describes the Cistern, the Siraat (bridge over Hell), the Balance [in which deeds will be weighed], the blessings and torment, and the gathering of mankind on that great Day: 

“Allah! Laa ilaaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah?

[Surah (Chapter of) al-Nisaa’ 4:87 – English interpretation of the Quranic Verse] 

The Qur’aan (Quran / Koran) calls us to examine and ponder the signs of Allah in the universe and the verses of the Qur’aan (Quran / Koran): 

“Say: ‘Behold all that is in the heavens and the earth’”

[Yoonus 10:101 – English interpretation of the Quranic Verse] 

“Do they not then think deeply in the Qur’aan (Quran / Koran), or are their hearts locked up (from understanding it)?”

[Muhammad 47:24 – English interpretation of the Quranic Verse] 

The Qur’aan (Quran / Koran) is the Book of Allah for all of mankind: 

“Verily, We have sent down to you (O Muhammad) the Book (this Qur’aan (Quran / Koran)) for mankind in truth. So whosoever accepts the guidance, it is only for his ownself; and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad) are not a Wakeel (trustee or disposer of affairs, or guardian) over them”[Surah (Chapter of) al-Zumar 39:41 – English interpretation of the Quranic Verse] 

The Qur’aan (Quran / Koran) confirms the Books which came before it, the Tawraat (Torah) and Injeel (Gospel), and it is a witness over them, as Allah says (English interpretation of the Quranic Verse): 

“And We have sent down to you (O Muhammad) the Book (this Qur’aan (Quran / Koran)) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)”[Surah (Chapter of) al-Maa'idah 5:48] 

After the Qur’aan (Quran / Koran) was revealed, it became the Book for all of mankind until the Hour begins. Whoever does not believe in it is a kaafir who will be punished with torment on the Day of Resurrection, as Allah says (English interpretation of the Quranic Verse): 

“But those who reject Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), the torment will touch them for their disbelief (and for their belying the Message of Muhammad)”[Surah (Chapter of) al-An’aam 6:49] 

Because of the greatness of the Qur’aan (Quran / Koran) and the signs, miracles, parables and lessons contained therein, in addition to its eloquence and beautiful style, Allah says (English interpretation of the Quranic Verse): 

“Had We sent down this Qur’aan (Quran / Koran) on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect”[Surah (Chapter of) al-Hashr 58:21] 

Allah has challenged mankind and the jinn to produce something like it, even one soorah or one aayah, but they could not do that and will never be able to do that, as Allah says (English interpretation of the Quranic Verse): 

“Say: ‘If the mankind and the jinn were together to produce the like of this Qur’aan (Quran / Koran), they could not produce the like thereof, even if they helped one another’”[Surah (Chapter of) al-Israa’ 17:88] 

Because the Qur’aan (Quran / Koran) is the greatest of the heavenly Books, the most complete, the most perfect and the last of them, Allah commanded His Messenger Muhammad (peace and blessings of Allah be upon him) to convey it to all of mankind, as He says (English interpretation of the Quranic Verse): 

“O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind” [Surah (Chapter of) al-Maa'idah 5:67] 

Because of the importance of this book and the ummah’s need for it, Allah has honoured us with it. He sent it down to us and has guaranteed to preserve it. Allah says (English interpretation of the Quranic Verse): 

“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan (Quran / Koran)) and surely, We will guard it (from corruption)” [Surah (Chapter of) al-Hijr 15:9] 

Importance Of Salah ( Namaz )

Allah (SWT) has said in the Noble Qur'an: "I have not created the jinn and humankind for any other purpose except that they should worship Me." (Noble Qur'an 51:56)

It is clear from the above verse of Noble Qur'an that the purpose of our birth and of our life is no other than that of the worship of Allah (SWT). There are many acts of worship (Ibadah, Ibadat) in Islam, and Salah is one of the most important obligatory acts.

Salah (Salat, Namaz) is the ritual prayer practiced by Muslims in supplication to Allah (SWT). The term is commonly used to refer to the five daily prayers, which are compulsory upon all mature Muslims. Salah (Salat, Namaz) is considered the most important act of worship (Ibadah, Ibadat) in Islam and its importance is such that under very few circumstances it can be omitted.

Salah (Salat, Namaz) strengthens the foundations of our faith. It prepares a person to live the life of goodness and obedience to Allah (SWT), and it builds courage and determination. Every time we perform Salah, we renew our commitments to Allah (SWT) and we rid ourselves from worldly pressures five times a day.

According to a Hadith a companion of Holy Prophet Mohammad (pbuh) came to him one day and asked him "What is the thing that Allah (SWT) loves most?" Holy Prophet Mohammad (pbuh) replied "The thing that Allah (SWT) loves most is when his people pray Salah on time."

Salah (Salat, Namaz) is a practical sign of obedience to the commands of Allah (SWT). Its importance has been emphasized about 500 times in the Noble Qur'an.

Once Holy Prophet Mohammad (pbuh) shook a dry branch of a tree so that all of the leaves of the branch fell off than the Holy Prophet Mohammad (pbuh) said "The sins of those who pray Salah, drop off as the leaves of this branch fell off."

Before Salah, we make Wudu. Wudu (Ablution) is a unique way of cleansing certain parts of our body so we are clean before bowing down to the one who created us, who created the universe the one and only Allah (SWT).

The Holy Prophet Mohammad (pbuh) once asked his companions "Tell me if there was a river at the door step of one of you in which you washed five times a day would any of your dirt remain?" When Holy Prophet Mohammad (pbuh) received the reply that none of it would remain he then said "That is like the five times Salah, with which Allah (SWT) wipes out sin.

The last thing that Holy Prophet Mohammad (pbuh) emphasized at his deathbed was Salah. He also said the first thing we will have to answer about on the day of judgement is Salah.

While in Salah one communicates with Allah (SWT) and experiences his presence. That's why a Hadith says: Salah is the Meraj of a Momin (Namaz is called as Meraj-ul-Momineen).

The Holy Prophet Mohammad (pbuh) also said "The key to Heaven is Salah. The key to Salah is Purification."

"Namaz is a pillar of Religion. If Namaz is accepted all other deeds are accepted. If Namaz is rejected then all other Deeds are rejected." (Holy Prophet Mohammad (pbuh))

Holy Prophet Mohammad (pbuh) said: "Almighty Allah (SWT) has set the light of my eyes in Salah (Salat, Namaz) and made it the most desirable thing for me, like the food for the hungry and the water for the thirsty. The hungry is contented after the meal and the thirsty is satisfied after drinking water. But my thirst for Salah (Salat, Namaz) is never quenched."
Holy Prophet Mohammad (pbuh) said: "Everything has a face and the face of your religion is Salah (Salat, Namaz); none of you should stain the face of his religion."
Commander of the Believers Imam Ali bin Abi Talib (pbuh) said: "Almighty Allah (SWT) has ordained the obligation of faith for purification from polytheism and the obligation of Salah (Salat, Namaz) for refraining from pride and arrogance."
Imam Jafar Sadiq (pbuh) said: "The superiority of Salah (Salat, Namaz) performed in the earliest moments over the one offered in the last moments of its specified time is the same as the superiority of the Hereafter over this world."
Imam Jafar Sadiq (pbuh) said: "It is quite possible that a person lives for fifty years and not even a single prayer of his is accepted. Is there anything harder and more painful than this? There are some people ... whose prayers ... will not be accepted ... because they belittle Salah (Salat, Namaz), while nothing but good is admitted to Almighty Allah (SWT). How can Almighty Allah (SWT) accept that which is considered to be of little worth?"
Imam Ali bin Moosa Al Ridha (pbuh) said: "When it is time for Salah (Salat, Namaz), perform your prayers; you never know what will happen afterwards ... Nothing is dearer to Almighty Allah than Salah (Salat, Namaz). Worldly affairs must not detract you from the prayer timings. Do not delay your prayers (from the prescribed timings) for no reason. Always perform your Salah (Salat, Namaz) on its best time."
Imam Ali bin Moosa Al Ridha (pbuh) said: "When you are praying, avoid being drowsy, slumberous, playing and hastening. Pray with solemnity, gravity and soberness. It is up to you to remain attentive, humble and submissive in Almighty Allah's presence. Stand in front of your Lord as a slave appears before his master. Keep your feet in order and your stature firm. Do not look here and there. Be as if you could see Him; for, if you do not see Him, He sees you."


One of the companions of the Holy Prophet Mohammad (pbuh), by the name of Sa'd, was very poor and was regarded as one of the People of the Ledge. Sa'd used to offer all his Salah (Salat, Namaz) prayers behind the Holy Prophet Mohammad (pbuh), who was greatly distressed by Sa'd's poverty. One day, the Holy Prophet Mohammad (pbuh) promised him that if he got some money, he would give it to Sa'd. Time passed but no money came to the Holy Prophet Mohammad (pbuh) who became even more distressed at Sa'd's situation. It was at this time that Jibril (Gabriel) descended, bringing with him two Dirhams.
Jibril (Gabriel) said to the Holy Prophet Mohammad (pbuh), "Allah (SWT) has said: We are aware of your distress in connection with Sa'd's poverty. If you want him to emerge from this state, give him these two Dirhams and ask him to engage himself in business."
The Holy Prophet Mohammad (pbuh) took the two Dirhams and set out of the house for the Dhuhr prayers when he found Sa'd waiting for him near one of the rooms of the mosque.
Turning to Sa'd, the Holy Prophet Mohammad (pbuh) asked: "Could you engage yourself in business?"
"By Allah (SWT)! I have no capital with which I can do business," replied Sa'd.
The Holy Prophet Mohammad (pbuh) handed him the two Dirhams and told him to start business with this capital.
Sa'd took the money and after offering the Dhuhr and Asr Salah (Salat, Namaz) prayers set about to earn his livelihood.
Allah (SWT) blessed Sa'd in such a way that whatever he purchased for a Dirham, he would sell it for double the amount. Consequently, his financial state gradually improved. This continued till he eventually purchased a shop near the mosque and began conducting his business from there. As his business picked up, he began to become lax with respect to his acts of worship (Ibadah, Ibadat), even to the extent that when Hazrat Bilal ibn Rabah recited the Adhan he would not get ready for the prayers. Previously, he was ready well before Adhan was recited!
When the Holy Prophet Mohammad (pbuh) noticed Sa'd's lateness for Salah (Salat, Namaz) prayers, he said to him: "Sa'd, this world has made you so busy that it has even weaned you away from your Salah (Salat, Namaz) prayers."
Sa'd replied, "What can I do? If I leave my wealth unattended, it will go to waste and I will end up in loss. From one person, I have to collect the money for the goods sold, while from another I have to take possession of the goods purchased."
The Holy Prophet Mohammad (pbuh) was disturbed at Sa'd's involvement with his wealth and his negligence with respect to his acts of worship and Salah (Salat, Namaz) prayer. At that moment, Jibril (Gabriel) descended again and said: "Allah (SWT) has said: 'We possess knowledge of your distress. Which of the two states do you prefer for Sa'd?"
The Holy Prophet Mohammad (pbuh) indicated that the previous state was beneficial for Sa'd. Jibril (Gabriel) agreed, "Yes, love for the world causes man to become heedless of the hereafter. Take back the two Dirhams, which you had given to him previously."
The Holy Prophet Mohammad (pbuh) approached Sa'd and asked him if he could return the two Dirhams that he had given to him.
"If you desire, I shall even give you two hundred Dirhams," replied Sa'd.
"No, just give me the two Dirhams, which you had taken from me." said the Holy Prophet Mohammad (pbuh).
Sa'd handed the money to the Holy Prophet Mohammad (pbuh) and within a short time, his financial situation turned a full circle and before long he found himself in his previous state.


He remembered his grandmother's warning about praying Salah (Salat, Namaz) on time: "My son, you shouldn't leave Salah (Salat, Namaz) to this late time". His grandmother's age was 70 but whenever she heard the Adhan,grandmother got up like an arrow and performed Salah (Salat, Namaz). He however could never win over his ego to get up and pray Salah (Salat, Namaz). Whatever he did, his Salah was always the last to be offered and he prayed it quickly to get it in on time. Thinking of this, he got up and realized that there were only 15 minutes left before Salat ul Isha. He quickly made Wudu (Ablution) and performed Salat ul Maghrib. While making Tasbih (Glorification) of Fatimah Zahra (sa), he again remembered his grandmother and was embarrassed by how he had prayed Salah (Salat, Namaz). His grandmother prayed with such tranquility and peace. He began making Dua and went down to make Sajda (prostrating) and stayed like that for a while.
He had been at school all day and was tired, so tired. He awoke abruptly to the sound of noise and shouting. He was sweating profusely. He looked around. It was very crowded. Every direction he looked in was filled with people. Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting. Pure fear and apprehension filled him as he realized where he was.
His heart was about to burst. It was the Day of Judgment. When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago. Could this be something his mind made up? No, the wait and the fear were so great that he could not have imagined this. The interrogation was still going on. He began moving frantically from people to people to ask if his name had been called. No one could answer him. All of a sudden his name was called and the crowd split into two and made a passageway for him. Two people grabbed his arms and led him forward. He walked with unknowing eyes through the crowd. The angels brought him to the center and left him there. His head was bent down and his whole life was passing in front of his eyes like a movie. He opened his eyes but saw only another world. The people were all helping others. He saw his father running from one lecture to the other, spending his wealth in the way of Islam. His mother invited guests to their house and one table was being set while the other was being cleared.
He pleaded his case; "I too was always on this path. I helped others. I spread the word of Allah (SWT). I performed my Salah (Salat, Namaz). I fasted in the month of Ramadan. Whatever Allah (SWT) ordered us to do, I did. Whatever Allah (SWT) ordered us not to do, I did not."
He began to cry and think about how much he loved Allah (SWT). He knew that whatever he had done in life would be less than what Allah (SWT) deserved and his only protector was Allah (SWT). He was sweating like never before and was shaking all over. His eyes were fixed on the scale, waiting for the final decision. At last, the decision was made. The two angels with sheets of paper in their hands, turned to the crowd. His legs felt like they were going to collapse. He closed his eyes as they began to read the names of those people who were to enter Jahannam (Hell). His name was read first. He fell on his knees and yelled that this couldn't be, "How could I go to Jahannam? I served others all my life, I spread the word of Allah (SWT) to others". His eyes had become blurry and he was shaking with sweat. The two angels took him by the arms. As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam. He was yelling and wondered if there was any person who was going to help him. He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur'an that he read, he was asking if none of them would help him. The Jahannam angels continued to drag him. They had gotten closer to the Hellfire. He looked back and these were his last pleas. Had not Holy Prophet Mohammad (pbuh) said, "How clean would a person be who bathes in a river five times a day, so too does the Salah (Salat, Namaz) performed five times cleanse someone of their sins"? He began yelling, "My prayers? My prayers? My prayers?"
The two angels did not stop, and they came to the edge of the abyss of Jahannam. The flames of the fire were burning his face. He looked back one last time, but his eyes were dry of hope and he had nothing left in him. One of the angels pushed him in. He found himself in the air and falling towards the flames. He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back. He lifted his head and saw an old man with a long white beard. He wiped some dust off himself and asked him, "Who are you?" The old man replied, "I am your Salah (Salat, Namaz) prayers".
"Why are you so late? I was almost in the Fire! You rescued me at the last minute before I fell in". The old man smiled and shook his head, "You always performed me at the last minute, and did you forget?" At that instant, he blinked and lifted his head from Sajda (prostrating). He was in a sweat. He listened to the voices coming from outside. He heard the adhan for Salat ul Isha. He got up quickly and went to perform Wudu (Ablution).
Say Your Prayers Before Prayers For You Are Said (Namaz Parha Karo Is Se Pehle Ke Tumhari Namaz Parhi Jaye).