Q) What is the ruling on putting on perfume before ihraam?
A) Praise be to Allaah.
Putting on perfume after doing ghusl when entering ihraam is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) put on perfume for his ihraam. ‘Aa’ishah (may Allaah be pleased with her) said: I put perfume on the Messenger of Allaah (peace and blessings of Allaah be upon him) for his ihraam before he entered ihraam. And the glistening of the musk could be seen in the parting of his hair when he was in ihraam. End quote.
Majmoo’ al-Fataawa ibn Ibn ‘Uthaymeen (22/9).
Thursday, November 27, 2008
Ruling on registering with a group that will stay overnight outside of Mina
Q) What is the ruling on staying with the groups that go for Hajj and their tents are in Muzdalifah, outside the boundaries of Mina? Are these tents an extension of Mina or not? Is there anything wrong with going with these groups? Does that affect the validity of one’s Hajj at all?
A) Praise be to Allaah.
Firstly:
Staying overnight in Mina on the night before the eleventh and twelfth of Dhu’l-Hijjah is obligatory according to the majority of scholars, and the one who fails to do it without an excuse has to offer a sacrifice of a sheep, to be slaughtered in Makkah and its meat distributed to the poor of the city.
If a person cannot find any room in Mina, he should stay where the tents end, even if it is in Muzdalifah, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a person who did Hajj and stayed outside of Mina: what does he have to do? What are the guidelines about staying overnight in Mina?
He replied: If a person cannot find any room in Mina, he should stay where the tents end. But if he can find room (in Mina) then he must stay there overnight.
The guidelines about staying overnight are that he should be in Mina for most of the night. But if he leaves Mina, for example to do tawaaf al-ifaadah at the beginning of the night, then he is not able to go back before dawn because of the crowds, there is no sin on him.
And he (may Allaah have mercy on him) said: It is obligatory to look for a place in Mina before he decides to stay in Muzdalifah. If he cannot find a place (in Mina) then he may go to Muzdalifah and stay there. He does not have to go to Mina and spend most of the night driving around, or looking for a spot on the roadside among the vehicles, because that may put him in danger. We say: If you cannot find a place in Mina, then stay in Muzdalifah, where the tents end, and you do not have to do anything so long as you looked for a place but did not find any, because Allaah does not burden any soul beyond its scope. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (23/240, 241).
Shaykh Ibn Baaz (may Allaah have mercy on him) said: If the pilgrim tries hard to look for a place in Mina to spend the night there, but he does not find any, there is no sin on him if he stays outside of it, and he does not have to offer any fidyah, because of the general meaning of the words of Allaah (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I enjoin you to do a thing then do as much of it as you can.”
End quote from Fataawa al-Shaykh Ibn Baaz (16/149).
Based on that, he must register with a group that will spend the night in Mina, or he may register with a group that will spend the night in Muzdalifah, but he should have the intention of looking for a place in Mina. If he finds a place he must stay there for half the night, but if he does not find a place there is no sin on him if he stays in Muzdalifah.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Staying overnight in Mina on the night before the eleventh and twelfth of Dhu’l-Hijjah is obligatory according to the majority of scholars, and the one who fails to do it without an excuse has to offer a sacrifice of a sheep, to be slaughtered in Makkah and its meat distributed to the poor of the city.
If a person cannot find any room in Mina, he should stay where the tents end, even if it is in Muzdalifah, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a person who did Hajj and stayed outside of Mina: what does he have to do? What are the guidelines about staying overnight in Mina?
He replied: If a person cannot find any room in Mina, he should stay where the tents end. But if he can find room (in Mina) then he must stay there overnight.
The guidelines about staying overnight are that he should be in Mina for most of the night. But if he leaves Mina, for example to do tawaaf al-ifaadah at the beginning of the night, then he is not able to go back before dawn because of the crowds, there is no sin on him.
And he (may Allaah have mercy on him) said: It is obligatory to look for a place in Mina before he decides to stay in Muzdalifah. If he cannot find a place (in Mina) then he may go to Muzdalifah and stay there. He does not have to go to Mina and spend most of the night driving around, or looking for a spot on the roadside among the vehicles, because that may put him in danger. We say: If you cannot find a place in Mina, then stay in Muzdalifah, where the tents end, and you do not have to do anything so long as you looked for a place but did not find any, because Allaah does not burden any soul beyond its scope. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (23/240, 241).
Shaykh Ibn Baaz (may Allaah have mercy on him) said: If the pilgrim tries hard to look for a place in Mina to spend the night there, but he does not find any, there is no sin on him if he stays outside of it, and he does not have to offer any fidyah, because of the general meaning of the words of Allaah (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I enjoin you to do a thing then do as much of it as you can.”
End quote from Fataawa al-Shaykh Ibn Baaz (16/149).
Based on that, he must register with a group that will spend the night in Mina, or he may register with a group that will spend the night in Muzdalifah, but he should have the intention of looking for a place in Mina. If he finds a place he must stay there for half the night, but if he does not find a place there is no sin on him if he stays in Muzdalifah.
And Allaah knows best.
Islam Q&A
Udhiyah for the deceased
Q) Is it permissible to offer a sacrifice for the dead?
A) Praise be to Allaah.
The Muslims are agreed that it is prescribed to offer a sacrifice (udhiyah), and it is permissible to offer a sacrifice on behalf of one who has died, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim. Abu Dawood, al-Tirmidhi and al-Nasaa’i, and by al-Bukhaari in al-Adab al-Mufrad from Abu Hurayrah. Slaughtering a sacrifice on his behalf is a kind of ongoing charity, because it benefits the person offering the sacrifice, the deceased person, and others.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas.
A) Praise be to Allaah.
The Muslims are agreed that it is prescribed to offer a sacrifice (udhiyah), and it is permissible to offer a sacrifice on behalf of one who has died, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim. Abu Dawood, al-Tirmidhi and al-Nasaa’i, and by al-Bukhaari in al-Adab al-Mufrad from Abu Hurayrah. Slaughtering a sacrifice on his behalf is a kind of ongoing charity, because it benefits the person offering the sacrifice, the deceased person, and others.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas.
Does the proxy have to set out for Hajj from the place of the one on whose behalf he is performing Hajj?
Q) A woman from Yemen left instructions before she died telling her heirs to appoint someone to perform hajj on her behalf from her own wealth. Is it permissible for one who is living in Jeddah to perform Hajj on behalf of this woman? Can he enter ihraam from his house in Jeddah or should he go to the meeqaat of the people of Yemen, al-Saahili, and enter ihraam from there? Or does the one who is going to perform Hajj on behalf of this woman have to be from Yemen too, i.e., his departure for Hajj should be from Yemen? Does this pilgrim have to be from the same town as this woman who left this will?
A) Praise be to Allaah.
The proxy does not have to do Hajj from the same town as the one on whose behalf he is doing Hajj, and he does not have to enter ihraam from his meeqaat, rather the proxy should enter ihraam from his own meeqaat. There is nothing wrong with performing Hajj from Jeddah on behalf of a woman from Yemen, and the proxy may enter ihraam from Jeddah.
The Standing Committee for Issuing Fatwas was asked about a man from Africa who wanted to delegate someone to do Hajj on behalf of his mother, and they replied:
It is permissible for the person mentioned to appoint a trustworthy person from Makkah or elsewhere to do Hajj on behalf of his mother if she is deceased or is unable to do Hajj herself, because she is elderly or sick with no hope of recovery.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/80)
A) Praise be to Allaah.
The proxy does not have to do Hajj from the same town as the one on whose behalf he is doing Hajj, and he does not have to enter ihraam from his meeqaat, rather the proxy should enter ihraam from his own meeqaat. There is nothing wrong with performing Hajj from Jeddah on behalf of a woman from Yemen, and the proxy may enter ihraam from Jeddah.
The Standing Committee for Issuing Fatwas was asked about a man from Africa who wanted to delegate someone to do Hajj on behalf of his mother, and they replied:
It is permissible for the person mentioned to appoint a trustworthy person from Makkah or elsewhere to do Hajj on behalf of his mother if she is deceased or is unable to do Hajj herself, because she is elderly or sick with no hope of recovery.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/80)
She wore niqaab during Hajj; is there any sin on her?
Q) A couple of years back i went for the holy pilgrimage of hajj . at the time i performed the hajj wearing a nikab , it has come to my attention that its not permissable for women to cover their faces during the pilgrimage . when i did wear the nikab , i was informed by good sources that it was permissable .
A) Praise be to Allaah.
1 – Covering the face is something good for women. May Allaah bestow abundant mercy on the women who cover their faces with niqaab. Perhaps your question is based on keenness for your religion – may Allaah increase your keenness – but it is better to heed the commands of the religion, which tells women to remove the niqaab from their faces during prayer and Hajj, but especially during prayer, when it is not permissible to cover the face at all except if there are non-mahram men present. During Hajj it is permissible for women to lower the veil over their faces provided that it does not cling to their faces; this is what is called the burqa’. It is not permissible for the woman in ihraam to wear it, but it is permissible for her to lower over her face a cover which comes down from her head over her face. If the burqa’ is not available, and there are men present who should not see the woman’s face, then it is permissible for her to wear the niqaab.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah, what kind of clothes do you command us to wear during ihraam?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt or pants or a turban or a burnous. If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqaab or gloves.”
(Narrated by al-Bukhaari, 1468; Muslim, 1177).
2 – With regard to lowering a cover over the face other than the niqaab, or for fear of being seen by non-mahram men, it has been reported in saheeh reports that some of the Sahaabiyyaat (women of the Sahaabah) did that:
It was narrated that ‘Aa’ishah said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
Shaykh Ibn ‘Uthaymeen said:
It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them. Al-Sharh al-Mumti’, 7/153
3 – With regard to the past and the Hajj that you did in the manner you describe, there is no sin on you because you were unaware. If a person does something that is not allowed during ihraam because he was unaware or he forgot, there is no sin on him, and he does not have to offer any fidyah (ransom).
It was narrated from Ya’la ibn Umayyah (may Allaah be pleased with him) that a man came to the Prophet (peace and blessings of Allaah be upon him) when he was in al-Ji’raanah and entered ihraam for ‘Umrah. The man had dyed his beard and hair with saffron, and he was wearing a jubbah (cloak). He said, “Take off your jubbah and wash off your saffron, and whatever you do in your Hajj, do in your ‘Umrah.”
(Narrated by al-Bukhaari, 1697; Muslim, 1180).
Shaykh Ibn ‘Uthaymeen said:
Similar to forgetting are cases where one is unaware or is forced to do something, i.e., if a person forgets and puts on ordinary clothes when he is in ihraam, there is no sin on him, but when he remembers, he has to take them off and put on the izaar and rida’ (ihraam garments). The same applies to perfume; if he puts on perfume, forgetting that he is in ihraam, there is no sin on him, but when he remembers, he must hasten to wash it off.
Al-Sharh al-Mumti’, 7/222
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
1 – Covering the face is something good for women. May Allaah bestow abundant mercy on the women who cover their faces with niqaab. Perhaps your question is based on keenness for your religion – may Allaah increase your keenness – but it is better to heed the commands of the religion, which tells women to remove the niqaab from their faces during prayer and Hajj, but especially during prayer, when it is not permissible to cover the face at all except if there are non-mahram men present. During Hajj it is permissible for women to lower the veil over their faces provided that it does not cling to their faces; this is what is called the burqa’. It is not permissible for the woman in ihraam to wear it, but it is permissible for her to lower over her face a cover which comes down from her head over her face. If the burqa’ is not available, and there are men present who should not see the woman’s face, then it is permissible for her to wear the niqaab.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah, what kind of clothes do you command us to wear during ihraam?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt or pants or a turban or a burnous. If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqaab or gloves.”
(Narrated by al-Bukhaari, 1468; Muslim, 1177).
2 – With regard to lowering a cover over the face other than the niqaab, or for fear of being seen by non-mahram men, it has been reported in saheeh reports that some of the Sahaabiyyaat (women of the Sahaabah) did that:
It was narrated that ‘Aa’ishah said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
Shaykh Ibn ‘Uthaymeen said:
It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them. Al-Sharh al-Mumti’, 7/153
3 – With regard to the past and the Hajj that you did in the manner you describe, there is no sin on you because you were unaware. If a person does something that is not allowed during ihraam because he was unaware or he forgot, there is no sin on him, and he does not have to offer any fidyah (ransom).
It was narrated from Ya’la ibn Umayyah (may Allaah be pleased with him) that a man came to the Prophet (peace and blessings of Allaah be upon him) when he was in al-Ji’raanah and entered ihraam for ‘Umrah. The man had dyed his beard and hair with saffron, and he was wearing a jubbah (cloak). He said, “Take off your jubbah and wash off your saffron, and whatever you do in your Hajj, do in your ‘Umrah.”
(Narrated by al-Bukhaari, 1697; Muslim, 1180).
Shaykh Ibn ‘Uthaymeen said:
Similar to forgetting are cases where one is unaware or is forced to do something, i.e., if a person forgets and puts on ordinary clothes when he is in ihraam, there is no sin on him, but when he remembers, he has to take them off and put on the izaar and rida’ (ihraam garments). The same applies to perfume; if he puts on perfume, forgetting that he is in ihraam, there is no sin on him, but when he remembers, he must hasten to wash it off.
Al-Sharh al-Mumti’, 7/222
And Allaah knows best.
Islam Q&A
It is essential that the sacrificial animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah)
Q) In this part of the country (Vanc. ,Canada) and maybe other ares also, the farmers deal with us in the following manner. When you go to buy an animal, they quote you a per pound rate. This means that after slaughtering the animal, they weigh it and charge you a certain amount per pound. This includes the cost of the animal and the fees for using his premises (for slaughter) and the cutting and wrapping fee. For the udhiyah is this permissible? Or is it that the animal must first be purchased and then afterwards only the fees can be paid. The farmers are not willing to do this as they are afraid they may lose on the deal if they do it. I do believe that if people try hard enough they may find those who maight agree. However, I am not certain. Nonetheless, the question is, can the udhiyah be considered correct if the method of purchase mentioned above is followed?
A) Praise be to Allaah.
It is a necessary condition of the sacrifice that the animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (8/380): The intention is a condition of the sacrifice being valid.
There is nothing wrong with buying the animal in the manner described in the question, so long as the worker slaughters it with the intention of offering a sacrifice. That is if the worker is a Muslim; otherwise one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (7/494):
It is not correct to delegate the slaughter of the udhiyah (sacrifice) to a kitaabi (i.e., a Jew or a Christian), even though meat slaughtered by the People of the Book is halaal. Because slaughtering the sacrifice is an act of worship, it is not correct to delegate it to a kitaabi, as a kitaabi cannot be involved in acts of worship that draw the Muslim closer to Allaah, because he is a kaafir (disbeliever) whose worship is not accepted. If his acts of worship are not valid when done on his own behalf, they cannot be valid when done on behalf of another. But if a kitaabi is delegated to slaughter regular meat for eating, there is nothing wrong with that.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is a necessary condition of the sacrifice that the animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (8/380): The intention is a condition of the sacrifice being valid.
There is nothing wrong with buying the animal in the manner described in the question, so long as the worker slaughters it with the intention of offering a sacrifice. That is if the worker is a Muslim; otherwise one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (7/494):
It is not correct to delegate the slaughter of the udhiyah (sacrifice) to a kitaabi (i.e., a Jew or a Christian), even though meat slaughtered by the People of the Book is halaal. Because slaughtering the sacrifice is an act of worship, it is not correct to delegate it to a kitaabi, as a kitaabi cannot be involved in acts of worship that draw the Muslim closer to Allaah, because he is a kaafir (disbeliever) whose worship is not accepted. If his acts of worship are not valid when done on his own behalf, they cannot be valid when done on behalf of another. But if a kitaabi is delegated to slaughter regular meat for eating, there is nothing wrong with that.
And Allaah knows best.
Islam Q&A
Mistakes made when going to ‘Arafah and in ‘Arafah itself
Q) What are the mistakes that some of the pilgrims make on the day of ‘Arafah?
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
He is asking about the virtues of the first ten days of Dhu’l-Hijjah
Q) Are the first ten days of Dhu’l-Hijjah more special than other days? What are the righteous deeds that it is recommended to do a lot of during these ten days?
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
Subscribe to:
Posts (Atom)