Opinion
How to Celebrate 1445 AH/2024 Eid-ul-Fitr
By Imam Murtadha Gusau
In the Name of Allah, the Most Beneficent, the Most Merciful
All praise is due to Allah, the Lord of all creation, may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Dear brothers and sisters! Know that, Eid is a time of joy, happiness, gratitude, and togetherness for Muslims around the world. It is an occasion to celebrate the successful completion of Ramadan or Hajj, depending on whether it is Eid-ul-Fitr or Eid-ul-Adha. To truly appreciate the beauty of Eid, it is essential to understand and follow the Sunnah, or the traditions of our beloved Prophet Muhammad (Peace be upon him), on this special day. In this piece, I will explore the Sunnah of Eid day and discuss their significance In Shaa Allah.
Celebrating Eid in Islam is not just a festive occasion but a blend of spiritual rituals and social etiquettes that reflect the profound essence of Islamic teachings. Here’s a concise overview of the Sunnah acts and etiquettes for Eid:
Dear servants of Allah! One of the first Sunnah of Eid day is to perform ghusl, a full-body ritual bath, before leaving for the Eid prayer. This act of purification signifies physical and spiritual cleanliness as Muslims gather to offer their gratitude and prayers to Allah.
On Eid day, it is a Sunnah to wear the best clothes one possesses, or even to purchase new clothes for the occasion. This practice symbolises respect and honour for the day and is a way to exhibit gratitude to Allah for His countless blessings.
For Eid-ul-Fitr, it is Sunnah to eat an odd number of dates or something sweet before leaving for the Eid prayer. This act breaks the fast and marks the end of Ramadan, signifying that Muslims are no longer fasting and can now enjoy the festive celebration.
The recitation of takbir is an essential Sunnah on Eid day. Muslims should recite the takbir: Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar, wa Lillahil Hamd, while leaving their homes for the Eid prayer and until the prayer begins. The takbir is a proclamation of Allah’s greatness and a way to glorify Him for the successful completion of Ramadan or Hajj.
Taking Different Routes to and from the Prayer Ground. The Sunnah of taking different routes to and from the prayer ground encapsulates multiple intentions, from displaying Islamic symbols to fulfilling social and familial obligations. This enriches the Eid experience, embedding it with deeper spiritual and communal dimensions.
The Eid prayer is a significant part of the Eid celebration. It is an opportunity for the entire Muslim Ummah to come together in unity and thankfulness. Muslims should attend the prayer, including women, children, and the elderly, to foster a sense of community and togetherness.
And it is recommended to walk to the Eid prayer, if possible, as this was the practice of the Prophet Muhammad (Peace be upon him). Walking to the prayer symbolises humility and submission to Allah.
After the Eid prayer, Muslims should greet one another with the traditional greeting: Taqabbalallahu minna wa minkum, meaning: May Allah accept (our good deeds) from us and you. This greeting fosters a sense of unity and love among the Ummah and reminds Muslims of their shared faith and devotion.
Eid is a joyous occasion that brings Muslims together in celebration and gratitude. By reviving and practicing the Sunnah of Eid day, as exemplified by Prophet Muhammad (Peace be upon him), Muslims can strengthen their faith, enhance the spirit of unity, and experience the true essence of this blessed day.
Observing these Sunnah acts and etiquettes during Eid not only enhances the spiritual and communal aspects of the celebration but also aligns the festivities with the teachings of Islam. Eid is a time for Muslims to express gratitude, reflect on their faith, and rejoice in the unity and blessings of their community, guided by the example of the Prophet Muhammad (Peace be upon him).
Please try to give happiness to a needy child on Eid by sending them an Eid gift.
Respected brothers and sisters! What we about to celebrate is Eid-ul-Fitr, also known as the “Festival of Breaking the Fast,” it is a significant Islamic festival celebrated by Muslims worldwide. It marks the end of the noble month of Ramadan, a month when Muslims fast from dawn to dusk and engage in increased spiritual reflection, prayer and acts of charity. But why and how do Muslims celebrate Eid-ul-Fitr?
My great people! Eid-ul-Fitr is a three-day festival that marks the end of Ramadan, the Islamic month of fasting. It is celebrated on the first day of the month of Shawwal, the tenth month of the Islamic calendar, upon the sighting and announcement of the new moon by a Muslim leader (Sultan in Nigeria’s case).
Eid-ul-Fitr is significant in Islam as it marks the end of the month-long spiritual journey Muslims take during Ramadan. Ramadan is the noble month when Muslims purify their souls and strengthen their faith in Allah Almighty. Thus, the festival of Eid-ul-Fitr then marks the completion of this spiritual journey.
Therefore, we celebrate this Eid as a way of expressing gratitude to Allah for giving us the opportunity to fast during Ramadan, seek forgiveness in it and earn numerous blessings from it. This is what makes the festival a time of joy, happiness, celebration and community.
Eid-ul-Fitr is a time of joy, happiness and celebration. A time when Muslims gather with family and friends, exchange gifts, share food and engage in other festivities.
Some of the common traditions associated with the blessed day of Eid include:
1. Eid prayer – Muslims gather in large congregations in Mosques or open spaces to perform the Eid prayer, which is a special prayer consisting of two units (raka’ahs).
2. Giving gifts – Muslims exchange gifts with family and friends, especially children, as a way of expressing love and gratitude.
3. Sharing food – Muslims prepare and share feasts with family and friends, often featuring traditional dishes and sweets.
4. Dressing one’s best – Muslims dress up in their best clothes, often traditional clothing, to mark the special occasion.
5. Visiting loved ones – Muslims visit relatives, friends, and neighbours to exchange greetings and share food and sweets.
6. Paying Zakatul Fitr – Zakatul Fitr is a form of charity that Muslims are obligated to give before Eid-ul-Fitr. This way, we can ensure the poor and needy of our Ummah around the world can also enjoy the festivities of Eid-ul-Fitr with loved ones.
Zakatul Fitr is mandatory for every adult Muslim with wealth beyond their basic needs, such as food, clothing, and shelter. It is also recommended for the head of the household to give on behalf of all dependents, including children, elderly parents, and servants.
The amount of Zakatul Fitr is typically equivalent to one Sa’i (approximately 2.5 or 3 kg) of food per person. It can be given in the form of food, such as wheat, barley, dates, raisins, rice, corn etc. Some Islamic scholars said you can also give money equivalent to the value of these food items.
By the Grace of Allah Almighty, at our Islamic Center, your Zakatul Fitr is connected to thousands of communities, granting families and children the means to enjoy their Eid-ul-Fitr free from hardship. By giving your Zakatul Fitr through our Islamic Center, you can help make a lasting difference in the lives of those in need, on Eid and in the future to come.
Dear brothers and sisters! All in all, Eid-ul-Fitr is an important festival in the Islamic calendar that marks the end of the noble month of Ramadan. It celebrates the completion of our month-long spiritual journey during the month of fasting. It is a time of joy, happiness and community. When Muslims express gratitude to Allah Almighty and come together with family and friends.
Regardless of when or where you are celebrating Eid-ul-Fitr, may the blessed festival be one of happiness, peace, unity and immense blessings for you and your loved ones. May Allah accept good deeds from us and from you.
And try to multiply your rewards from Allah Almighty this Eid. Give the gift of happiness and hope to our brothers and sisters in need with our Islamic Center.
Lastly, today Monday, 08th April 2024 is the 29th of Ramadan 1445 AH, and hence the first day to look for the crescent of Shawwal 1445 AH.
In line with the Prophetic guidelines, the National Moon Sighting Committee in Nigeria (NMSC), under the Nigeria Supreme Council For Islamic Affairs, under the able leadership of Sultan of Sokoto, His Eminence, Alhaji Muhammad Sa’ad Abubakar, hereby requests that you kindly look for the month of Shawwal 1445 AH crescent, and forward to them your observations whether positive or negative. They requested that in your report, you kindly indicate your full name, approximate time of observation and location (exact town or city please, and not LGA or State).
Alhamdulillah, all praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true followers.
This piece was sent by Imam Murtadha Muhammad Gusau, the Chief Imam of: Nagazi-Uvete Jumu’ah Mosque; and Late Alhaji Abdur-Rahman Okene Mosque, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com; or +2348038289761.
Isyaku Ibrahim
There is no doubt whenever you talk about Enyimba of Aba in Nigeria’s top flight who won the competition nine time, the next team that will come to your mind is Kano Pillars that lifted the trophy on four good occasions. But nowadays,it seems the Kano darling is losing its prestige, recognition and above all popularity in the local league.
This was as a result of lack of total commitment, determination, tenacity, patriotism,diligence and seriousness which the side was known for in the past.
To say the fact, the pyramid City lad was previously rated among the traditional teams in the top flight as they have established and tested players that would not disappoint their teeming fans no matter where they are playing.
It was based on this late Rashidi Yekini while watching the team at Adamasingba Stadium now Lekan Salami Stadium in Ibadan said if he was to play for a local team he would prefer to lace his boot for Kano Pillars ahead of others.
The reason he Said was simply due to excellent free flow football of the team but now it seems that has gone for bad.
When the club was established as early as 1990 among the objectives behind was to boost the name of the state through football and beside that win trophies with a view to competing favourably with others.
While those behind the idea should be commended to a large extent for their foresight in that respect in view of how the team is now a household name in the round leather game countrywide but there is the need for a collaborative effort with a view to normalising things in the ancient city side as the club has now stepped down from its aforementioned aims and objectives.
It is painful that the team’s main priority nowadays was not to lift the league as the case was previously but to survive relegation which was baseless,laughable and nothing to write home about considering their past experience particularly when they were based at Sabongari Stadium.
Definitely,this season is almost over as Remo Stars are as good as being crowned the winners of the event
The best option for Sai Masu Gida is to start early preparation for the upcoming season through putting their house in order aimed at restoring their winning culture as the teeming fans are tired of flimsy excuses on the reason behind their lack lustre performance year in year out.
Honestly, what they are basically hoping for is to see the club matches theory with practice through grabbing the trophy or at least earning one of the three continental tickets in the country.
optimistically this is achievable with the full support of Governor Abba Kabir Yusuf coupled with that of his laborious and submissive Deputy Comrade Aminu Abdulsalam, good management, superb technical crew and the support of ardent fans who are always with the side in either thick or thin.
Ibrahim is a Director Public Enlightenment at Kano State Ministry of Special Duties.
Prof. Ibrahim Bello-Kano (IBK)
Double Professor Uba Abdallah Adamu has angered many non-Kano people resident in Kano by his famous, widely circulated quip, an aphoristic description of Kano in which says the anyone tired of (living in) Kano is tired of life. Prof Adamu’s appraisal of Kano is based on a sound premise and a powerful emotional logic. Prof. Adamu’s comment has a powerful pedigree. On the arguments of the highly acclaimed French sociologist and space theorist, Henri Lefebre in “The Production of Space” (1974), it can be shown that Kano, especially the city and the metropolitan area, has three characteristics, typical of the greatest cities in the world since Antiquity:
1. It is a conceived space (an urban area, complete with a series of interlacing and interloping and interlocking urban designs since the 9th century). Kano was already a city and an urban space well before 1903. It’s one of the oldest urban areas in the Sudan.
2. It is a lived space, complete with the everyday experiences of its inhabitants and their emotional identification with it. Hence the many “quarters of the city”— from Alkantara, Alfindiki, Ayagi, to Mubi and Gwangwazo and beyond those.
3. Kano is also a practiced/practised space, with its inhabitants, visitors, and emigré population working to “practice up” the city in their daily lived experiences and within its urban and emotional spaces. That’s the truth of Prof. Abdallah Uba Adamu’s hyperbolic reference to Kano as a barometer of happiness or depression.
Prof Adamu is also correct in that most immigrants to the city never leave it, even if their last name may indicate other towns or cities. Already, Kano is one of the most truly cosmopolitan cities in Nigeria, surpassed only by New York, London, and Abidjan. In 1958, almost a decade before Lefebre’s book, the philosopher of science and urban studies, Gaston Bachelard published “The Poetics of Space” in which he argues that to live, or to choose to live, in a place, say the Kano metropolis, is already to enact an emotional act, and an existential event, in and for which Kano is already a resonant space of intimacy, or an intimate place of lived subjectivity. This is the case because one cannot live in Kano, even for a brief period, without (seeking to) creating a home, a nest, and an intimate space of “Kano beingness” or a Kano-based “being- in-the world”. That’s why Kano evokes and resonates with a strong emotional identification with it. When I was about 8 years old, I was told, on visiting the Dala Hill, that God had planned to create a holy city in Kano, but a dog urinated on the hallowed ground, and that’s how the divine plan was moved elsewhere. Of course, that story is clearly apocryphal, yet it shows how the Kano people are intensely proud of their places and spaces. So, Prof. Abdullah Uba Adamu’s hyperbolic and surreal description of Kano is essentially correct and pleasingly poignant. Many emigré groups are unhappy with his remarks, but if you live in a place, earn a living in it, or draw opportunities of all kinds from it, then you have got to love Kano, the most romantic of cities, a city full of dreams, aspirations, emotional highs and lows, and learn to identify with its fortunes. Kano, the city of gold and piety, recalcitrance and hope, modern politics and ideological contestations; the city of majestic royalty; the city of women and cars, as Shata once described it. Kano… the great Entreport. Kano, your name will endure through the ages. Cheers.
Ibrahim Bello-Kano (IBK) is a Professor of English at Bayero University, Kano.
By Huzaifa Dokaji
Kano is not a place you reduce to a headline or dismiss with a stereotype. It is a city with too many layers for that- too much memory, too many voices. This is the Kano of Muhammadu Rumfa, the ruler who gave it form and vision, and of Ibrahim Dabo, the scholar-king. The Kano of Kundila and Dangote, where wealth meets ingenuity.
It is the Kano the British once described as the ‘London of Africa,’ the Tripolitans praised as ‘a city like a thousand others’, each one magnificent—and its own people, knowing its complex social and ideological chemistry, named tumbin giwa, the intestine of an elephant: vast, winding, and full of hidden depths.
Kano has always carried many lives at once. It is the home of Shehu Tijjani Na Yan Mota and the sanctuary of Abdullahi dan Fodio when he felt the revolution had been betrayed. It is Madinar Mamman Shata and the home of Aminu Ala, the author of the philosophical Shahara and masterfully composed Bara a Kufai. This is the same Kano that made Dauda Kahutu Rara, the master of invective lyrics, and Rabiu Usman Baba, the Jagaban of Sha’irai.
Here, contradictions do not cancel each other, they coexist. It is the city of yan hakika and yan shari’a, of Izala and Tariqa, of Shaykh Rijiyar Lemo and of Shaykh Turi. It is the Kano where people will argue passionately about doctrine, then share tea afterward. Where silence and speech, mysticism and reform, are all part of the same long interesting yet boring conversation.
This is the Kano of the diplomatic Emir Ado Bayero and combatant Muhammad Sanusi II. Of Rabiu Kwankwaso, the red-cap-wearing jagora, and of the agreeable Ibrahim Shekarau. It is that same Kano of the incorruptible Malam Aminu Kano and Dollar-stuffing Ganduje. The cosmopolitan city of Sabo Wakilin Tauri and of the saintly Malam Ibrahim Natsugune.
If not Kano, then what other city could birth Barau Kwallon Shege, the bard of the profane, and welcome Shaykh Ibrahim Nyass, the towering saint of the mystics? Where else but Kano would you find Shaykh Nasiru Kabara- scholar and Sufi master- sharing the same cityscape with Rashida dan Daudu and all the remembered and forgotten Magajiyoyin Karuwai? This is the Kano of yan jagaliya and attajirai, of the sacred and the profane, the pulpit and the street. The Salga and of Sanya Olu and Ibedi streets. Kano has never pretended to be a city of one truth, its greatness lies in the multitude it carries.
So when people speak carelessly about Kano, they miss the point. Kano is not a relic. It is alive. It debates itself. It holds its tensions with pride. And like Adamu Adamu said, “the story of this enigmatic city is simple and straight backward – and , in the end one can only say Kano is Kano because Kano is Kano – and that’s all; for; it is its own reason for being.”
You don’t explain Kano. You respect it.
This was first published on Huzaifa Dokaji’s Facebook account.
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