دار التوحيد Dâr'ul Tawhîd

Author Topic: DHI'L HIJJAH, THE DAY OF ARAFAH AND THE DAYS OF IYD  (Read 2786 times)

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DHI'L HIJJAH, THE DAY OF ARAFAH AND THE DAYS OF IYD
« on: 16.09.2015, 08:47:33 AM »
Dhi’l Hijjah, the Day of Arafah and the Days of Iyd

Bismillahirrahmanirrahim,

Allah Ta’ala made some days and nights greater and more blessed than others. In the second Ayah of Surah al-Fajr it is stated:
وَلَيَالٍ عَشْرٍ "By the ten Nights" (al-Fajr 89/2) Ibnu Abbaas (radiyallahu anhumaa), Zubayr (radiyallahu anh), Mujahid (rahimahullah) also many amongst the Salaf and the Khalaf stated that first ten nights of the month Dhi’l Hijjah was referred to in the Ayah. Although there are narrations that the last ten days of Ramadan or the first ten days of Muharram are referred to in the Ayah, the first ten nights of the month of Dhi’l Hijjah was preferred. (Ibnu Kathir, Tafsir; Qurtubi, Tafsir)

In these days, which Islam has returned to something strange as it had begun, we aimed to revive the Sunnah regarding the month Dhi’l Hijjah. For this reason, we compiled Ahadith concerning the first ten days of Dhi’l Hijjah, the Day of Arafah and the Days of ‘Iyd and presented them with facts of Fiqh. Given the narration from Rasulullah (sallallahu alayhi wa sallam):

Rasulullah (sallallahu alayhi wa sallam) said to Bilal bin Harith: Know o Bilal!.. Then Bilal responded: What to know O Messenger of Allah! And then Rasulullah (sallallahu alayhi wa sallam) said:


اعْلَمْ يَا بِلاَلُ ‏"‏ ‏.‏ قَالَ مَا أَعْلَمُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ أَنَّهُ مَنْ أَحْيَا سُنَّةً مِنْ سُنَّتِي قَدْ أُمِيتَتْ بَعْدِي فَإِنَّ لَهُ مِنَ الأَجْرِ مِثْلَ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا
"That indeed whoever revives a Sunnah from my Sunnah which has died after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards." (Tirmidhi; Hadith no: 2677)

Rasulullah (sallallahu alayhi wa sallam) told Anas bin Malik (radıyallahu anh):

يَا بُنَىَّ إِنْ قَدَرْتَ أَنْ تُصْبِحَ وَتُمْسِيَ لَيْسَ فِي قَلْبِكَ غِشٌّ لأَحَدٍ فَافْعَلْ ‏"‏ ‏.‏ ثُمَّ قَالَ لِي ‏"‏ يَا بُنَىَّ وَذَلِكَ مِنْ سُنَّتِي وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي ‏.‏ وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّةِ
"O my son! If you are capable of (waking up in) the morning and (ending) the evening, while there is nothing of deception in your heart for anything, then do so. Then he (i.e., Prophet) said to me: O my son! That is from my Sunnah. Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise." (Tirmidhi, Hadith no: 2678)

First Ten Days of Dhi'l Hijjah

Rasulullah (sallallahu alayhi wa sallam) stated the following in the Hadith of Ibnu Abbaas (radiyallahu anhuma), concerning the virtue of the month Dhi’l Hijjah:


مَا الْعَمَلُ فِي أَيَّامِ الْعَشْرِ أَفْضَلَ مِنَ الْعَمَلِ فِي هَذِهِ ‏"‏‏.‏ قَالُوا وَلاَ الْجِهَادُ قَالَ ‏"‏ وَلاَ الْجِهَادُ، إِلاَّ رَجُلٌ خَرَجَ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَىْءٍ
"There are no days in which righteous deeds are more beloved to Allah than these ten days. The people asked: Not even Jihaad for the sake of Allah? He (sallallahu alayhi wa sallam) said: Not even Jihaad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing."
(Bukhari, Hadith no: 969; Abu Dawud, Hadith no: 2438)

It is Sunnah to fast during the month of Dhi’l Hijjah. It takes places in the following manner: Fasting for the first nine days of Dhi’l Hijjah and breaking the fast on the tenth day with the meat of sacrifice. For this reason it is mentioned as the ten days of fasting even though fast is only for nine days. (refer back to: Nawawi, Sharh’us Sahih’al Muslim, Hadith no: 1176)

It was narrated from one of the wives of Rasulullah (Umm Salama) said:


كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ تِسْعَ ذِي الْحِجَّةِ وَيَوْمَ عَاشُورَاءَ وَثَلاَثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ
"Rasulullah sallallahu alayhi wa sallam used to fast the first nine days of Dhi’l Hijjah, Ashura and three days of every month, that is, the first Monday (of the month) and Thursday."
(Abu Dawud, Hadith no: 2437; Nasai, Siyam, Hadith no: 83; Ahmad, Musnad, Hadith no: 21829)

It was narrated from Abu Hurayrah (radiyallahu anh) that, Rasulullah (sallallahu alayhi wa sallam) also said:

مَا مِنْ أَيَّامٍ أَحَبُّ إِلَى اللَّهِ أَنْ يُتَعَبَّدَ لَهُ فِيهَا مِنْ عَشْرِ ذِي الْحِجَّةِ يَعْدِلُ صِيَامُ كُلِّ يَوْمٍ مِنْهَا بِصِيَامِ سَنَةٍ وَقِيَامُ كُلِّ لَيْلَةٍ مِنْهَا بِقِيَامِ لَيْلَةِ الْقَدْرِ
"There are no days more beloved to Allah that He be worshipped in them than the ten days of Dhi’l Hijjah, fasting each day of them is equivalent of fasting a year, and standing every night of them (in prayer) is the equivalent of standing on Laylat’ul Qadr (the Night of Qadr)."
(Tirmidhi, Sawm, Hadith no: 52; Ibnu Majaah, Siyam, Hadith no: 39)

It is also Sunnah to recite the Takbirat of Tashriq with the beginning of the month Dhi’l Hijjah. Allah Ta’ala stated:

وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
"(...) glorify God for His having given you guidance, and that, perhaps, you would give Him thanks." (al-Baqarah 2/185);

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." (al-Hajj 22/28)

As it was narrated by Ibnu Umar (radiyallahu anhuma), Rasulullah (sallallahu alayhi wa sallam) said:

ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر ، فأكثروا فيهن من التهليل والتكبير والتحميد
"There are no days on which good deeds are greater or more beloved to Allah than on these ten days, so recite much Tahlil (saying La ilaha illallah), Takbir (saying Allahu Akbar) and Tahmid (saying al-Hamdulillah)."
(Ahmad, Musnad, 7/224; Tabarani, Mu’jam’ul Kabir)

In the reports it was mentioned, those who have the intention to sacrifice an animal for the sake of Allah shall not have his haircut, beard trimmed or body hair removed or nails trimmed. Imam Muslim narrated many Ahadith with various chains concerning this matter in the related chapter (When the first ten days of Dhi’l Hijjah begin, it is forbidden for the one who wants to offer a sacrifice to remove anything from his hair, nails or skin). Also amongst the owners of Sunnan; Tirmidhi, Abu Dawud, Nasai, Ibnu Maajah’ah and Darimi and Imam Ahmad in his Musnad recorded Ahadith concerning this matter. Ahadith concerning this matter were narrated with the way of Umm Salama (radiyallahu anha) and Sa’id bin Musayyib (rahimahullah).

Umm Salama (radiyallahu anha) narrated that Rasulullah (sallallahu alayhi wa sallam) said:


إِذَا دَخَلَتِ الْعَشْرُ وَأَرَادَ أَحَدُكُمْ أَنْ يُضَحِّيَ فَلاَ يَمَسَّ مِنْ شَعَرِهِ وَبَشَرِهِ شَيْئًا
"When any one of you intending to sacrifice the animal enters in the month (of Dhi'l Hijjah) he should not get his hair or nails touched (cut)."

Again it was narrated from Umm Salama (radiyallahu anha) that Rasulullah (sallallahu alayhi wa sallam) said:

إِذَا دَخَلَ الْعَشْرُ وَعِنْدَهُ أُضْحِيَّةٌ يُرِيدُ أَنْ يُضَحِّيَ فَلاَ يَأْخُذَنَّ شَعْرًا وَلاَ يَقْلِمَنَّ ظُفُرًا
"If anyone of you intends to offer sacrifice he should not get his hair cut or nails trimmed."

Umm Salama (radiyallahu anha) reported from Rasulullah (sallallahu alayhi wa sallam) that he said:

إِذَا رَأَيْتُمْ هِلاَلَ ذِي الْحِجَّةِ وَأَرَادَ أَحَدُكُمْ أَنْ يُضَحِّيَ فَلْيُمْسِكْ عَنْ شَعْرِهِ وَأَظْفَارِهِ
"If anyone has in his possession a sacrificial animal to offer as a sacrifice (on Iyd al-Adha), he should not get his hair cut and nails trimmed after he has entered the first days of Dhi'l Hijjah."

The wife of Rasulullah (sallallahu alayhi wa sallam), Umm Salama (radiyallahu anha), reported that he said:

مَنْ كَانَ لَهُ ذِبْحٌ يَذْبَحُهُ فَإِذَا أُهِلَّ هِلاَلُ ذِي الْحِجَّةِ فَلاَ يَأْخُذَنَّ مِنْ شَعْرِهِ وَلاَ مِنْ أَظْفَارِهِ شَيْئًا حَتَّى يُضَحِّيَ
"He who has a sacrificial animal with him whom (he intends) to offer as sacrifice, and he enters the month of Dhi'l Hijjah, he should not get his hair cut or nails trimmed until he has sacrificed the animal."

Amr bin Muslim bin Ammar al-Laythi narrated it from the way of Sa’id bin Musayyib (rahimahullah):

حَدَّثَنَا عَمْرُو بْنُ مُسْلِمِ بْنِ عَمَّارٍ اللَّيْثِيُّ، قَالَ كُنَّا فِي الْحَمَّامِ قُبَيْلَ الأَضْحَى فَاطَّلَى فِيهِ نَاسٌ فَقَالَ بَعْضُ أَهْلِ الْحَمَّامِ إِنَّ سَعِيدَ بْنَ الْمُسَيَّبِ يَكْرَهُ هَذَا أَوْ يَنْهَى عَنْهُ فَلَقِيتُ سَعِيدَ بْنَ الْمُسَيَّبِ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ يَا ابْنَ أَخِي هَذَا حَدِيثٌ قَدْ نُسِيَ وَتُرِكَ حَدَّثَتْنِي أُمُّ سَلَمَةَ زَوْجُ النَّبِيِّ صلى الله عليه وسلم قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَعْنَى حَدِيثِ مُعَاذٍ عَنْ مُحَمَّدِ بْنِ عَمْرٍو
"While we were in a Hammam (bathhouse) just before Iyd al-Adha some of the people tried to remove the hair with the help of hair-removing chemicals. Thereupon some of the people owning the bath (or some of the people sitting therein) said that Sa'id bin Musayyib (rahimahullah) did not approve of it, or he prohibited it. Then I met Sa'id bin Musayyib and made a mention of that to him, whereupon he said: O my nephew, this is the Hadith which has been forgotten, and abandoned. Umm Salama (radiyallahu anh), the wife of Rasulullah (sallallahu alayhi wa sallam), narrated to me Rasulullah having said as narrated above." (Muslim, Hadith no: 1977)

Mu’minin (pl., Mu’min; believers) have the opportunity to perform Hajj, Siyaam (fasting), Sadaqah (charity) etc., at the same time. This opportunity is not avail in any other time of the year. The month of Dhi’l Hijjah is blessed for this reason one should make Tawbah (repentance) and ask for Istighfaar (forgiveness) abundantly, increase the amount of Nawaafil (Superogatory Prayers), make Du'a, not miss the night prayers, give Sadaqah (charity), Sila-i Rahim (visiting close relatives), recite Qur’an, pondering upon it, command the good and forbid from the evil. With the dense emotions that form due to these blessed days one would make life-altering changes, continue with Dhikr (remembrance) and Tasbih. It should be known that, the Salih Amal (righteous deeds) are Wasila (means) to cleanse and the acceptance of deeds by Allah.

The Day of Arafah

There are many Ahadith (pl., Hadith) Rasulullah (sallallahu alayhi wa sallam) mentioned the virtues of the Day of Arafah:


أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ وَأَفْضَلُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ
"The most excellent Du'a is the Du'a on the Day of Arafah, and the best of what I and the prophets before me have said, is: There is no god but Allah, alone, without partner."
(Tirmidhi, Da'awat, Hadith no: 133, Hadith no: 3579; Malik, Muwatta, Hajj, Hadith no: 246)

A'isha (radiyallahu anha) reported Rasulullah (sallallahu alayhi wa sallam) as saying:

مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ الْمَلاَئِكَةَ فَيَقُولُ مَا أَرَادَ هَؤُلاَءِ
"There is no day when Allah sets free more servants from Hell than the Day of Arafah. He draws near, then praises them to the angels, saying: What do these want?" (Muslim, Hadith no: 1348)

It was narrated from Qatadah (rahimahullah) that when Rasulullah (sallallahu alayhi wa sallam) asked about the virtue of the fast during the day of Arafah, he (sallallahu alayhi wa sallam) said:

صِيَامُ يَوْمِ عَرَفَةَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ وَالسَّنَةَ الَّتِي بَعْدَهُ وَصِيَامُ يَوْمِ عَاشُورَاءَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ
"I seek from Allah that fasting on the Day of Arafah may atone for the sins of the preceding and the coming years, and I seek from Allah that fasting on the Day of Ashura may atone for the sins of the preceding year."

And the following was stated in the another version of the Hadith that Rasulullah (sallallahu alayhi wa sallam) was asked about fasting on the Day of Arafah (which is 9th day of the month Dhi'l Hijjah), whereupon he (sallallahu alayhi wa sallam) said:

قَالَ وَسُئِلَ عَنْ صَوْمِ يَوْمِ عَرَفَةَ فَقَالَ ‏"‏ يُكَفِّرُ السَّنَةَ الْمَاضِيَةَ وَالْبَاقِيَةَ ‏"‏ ‏.‏ قَالَ وَسُئِلَ عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ ‏"‏ يُكَفِّرُ السَّنَةَ الْمَاضِيَةَ
"It expiates the sins of the preceding year and the coming year. He (sallallahu alayhi wa sallam) was asked about fasting on the day of Ashura (which is the 10th day of the month Muharram), whereupon he (sallallahu alayhi wa sallam) said: It expiates the sins of the preceding year."
(Muslim, Siyam, Hadith no: 196-197, Hadith no: 1162; Tirmidhi, Sawm, Hadith no: 46/48, Hadith no: 749; Ibnu Maaj’ah, Siyam, Hadith no: 40; Abu Dawud, Sawm, Hadith no: 54)

Imam Nawawi said the following concerning this Hadith:

"Fasting the Day of Arafah expiates for two years, and the Day of Ashura expiates for one year. If when a person says 'Amin' it coincides with the Amin of the angels, he will be forgiven all his previous sins (…) Each one of the things we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status (…) If he had committed major sins but no minor sins, we hope that his major sins will be reduced." (Nawawi, al-Majmu Sharh’ul Muhadhdhab, part 6, Sawm Yawm Arafah)

Days of Iyd

Rasulullah (sallallahu alayhi wa sallam) mentioned the greatest days in the sight of Allah Ta’ala and said:


نَّ أَعْظَمَ الأَيَّامِ عِنْدَ اللَّهِ تَبَارَكَ وَتَعَالَى يَوْمُ النَّحْرِ ثُمَّ يَوْمُ الْقَرِّ
"The greatest day in Allah's sight is the day of sacrifice and next the day of resting." (Abu Dawud, Hadith no: 1765)


Allah Ta’ala stated the following concerning the sacrifice which is a mean to earn Khayr (goodness) and the consent of Allah and done only during the this time of the year:

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ فَصَلِّ لِرَبِّكَ وَانْحَرْ
"We have granted you abundant virtue. So worship your Lord and make sacrificial offerings." (al-Kawthar 108/1-2)

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكاً لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
"To every nation We have given certain sacrificial rituals. Let them consecrate their sacrificial animals with His Name." (al-Hajj 22/34)

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى
“It is not their meat, nor their blood, that reaches Allah, It is their piety that reaches Allah." (al-Hajj 22/37)

Bara bin Azib (radiyallahu anh) narrated that he heard the following from Rasulullah (sallallahu alayhi wa sallam) during one of his sermons on the Day of Iyd al-Adha:

إِنَّ أَوَّلَ مَا نَبْدَأُ مِنْ يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ فَقَدْ أَصَابَ سُنَّتَنَا
"The first thing we will do on this day of ours, is to offer the (Iyd) prayer and then return to slaughter the sacrifice. Whoever does so, he acted according to our Sunnah (tradition)." (Bukhari, Hadith no: 951)

It was narrated by Aishah (radiyallahu anha) that Rasulullah (sallallahu alayhi wa sallam) said:

مَا عَمِلَ آدَمِيٌّ مِنْ عَمَلٍ يَوْمَ النَّحْرِ أَحَبَّ إِلَى اللَّهِ مِنْ إِهْرَاقِ الدَّمِ إِنَّهَا لَتَأْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَشْعَارِهَا وَأَظْلاَفِهَا وَإِنَّ الدَّمَ لَيَقَعُ مِنَ اللَّهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ مِنَ الأَرْضِ فَطِيبُوا بِهَا نَفْسًا
"A human does no action from the actions on the Day of Nahr more beloved to Allah then spilling blood. On the Day of Judgment, it will appear with its horns, and hair, and hooves, and indeed the blood will be accepted by Allah from where it is received before it even falls upon earth, so let your heart delight in it." (Tirmidhi, Hadith no: 1493)

Ibnu Qudamah (rahimahullah) said:

وَإِنْ ذَبَحَهَا بِيَدِهِ كَانَ أَفْضَلَ ؛ لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ضَحَّى بِكَبْشَيْنِ أَقْرَنَيْنِ أَمْلَحَيْنِ ، ذَبَحَهُمَا بِيَدِهِ ، وَسَمَّى وَكَبَّرَ ، وَوَضَعَ رِجْلَهُ عَلَى صِفَاحِهِمَا . وَنَحَرَ مِنْ الْبُدْنِ الَّتِي سَاقَهَا فِي حِجَّتِهِ ثَلَاثًا وَسِتِّينَ بَدَنَةً بِيَدِهِ .
فَإِنْ اسْتَنَابَ فِيهَا ، جَازَ ؛ لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَنَابَ مَنْ نَحَرَ بَاقِيَ بُدْنِهِ بَعْدَ ثَلَاثٍ وَسِتِّينَ . وَهَذَا لَا خلاف فِيهِ . وَيُسْتَحَبُّ أَنْ يَحْضُرَ ذَبْحَهَ


"If he slaughters it with his own hand, that is Afdal (preferable), because Nabi (the Prophet) sallallahu alayhi wa sallam sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allahu Akbar, and put his foot on their necks; and he slaughtered some of the sacrificial camels that he brought for his Hajj, sixty-three camels, with his own hand. But if he appoints someone else to do it on his behalf, that is Ja'iz (permissible), because Nabi sallallahu alayhi wa sallam appointed someone else to slaughter the remaining sacrificial camels after he had slaughtered sixty-three of them. There is no Khilaaf (difference of scholarly opinion) concerning this, but it is Mustahabb (recommended) to be present when they are slaughtered." (Ibnu Qudamah, al-Mughni, 13/389-390)

Rasulullah (sallallahu alayhi wa sallam) informed that Iyd days are the days of eating and drinking and it is prohibited to fast in it:

Ibnu Hajar said:


أن إظهار السرور في الأعياد من شعائر الدين

"Expressing joy on Iyd is one of the Shara'ir (symbols) of the Din (i.e., Islam)." (Ibnu Hajar, Fath'ul Bari, 2/514)

It was narrated from Uqbah bin Amir (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:


يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الإِسْلاَمِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ
"O people of Islam; the Day of Arafah, the Day of Sacrifice, the Days of Tashriq are (the days of) our festival. These are the days of eating and drinking."
(Abu Dawud, Savm, Hadith no: 49, Hadith no: 2419; Tirmidhi; Savm, Hadith no: 59, Hadith no: 773; Nasai, Manasik, Hadith no: 195; Darimi, Sawm, Hadith no: 47; Ahmad, Musnad, 4/152; Hakim, Mustadrak, 1/434; Bayhaqi, as-Sunnan'ul Kubra, 4/298)

Abu Murrah, the client of Umm Hani, entered along with Abdullah bin Amr (radiyallahu anhuma) upon his father Amr Ibn’ul As (radiyallahu anh) and he brought food for him. Then he said:

فَقَالَ كُلْ ‏.‏ فَقَالَ إِنِّي صَائِمٌ ‏.‏ فَقَالَ عَمْرٌو كُلْ فَهَذِهِ الأَيَّامُ الَّتِي كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَأْمُرُنَا بِإِفْطَارِهَا وَيَنْهَانَا عَنْ صِيَامِهَ
"Eat. He said: I am fasting. Amr said: Eat, these are the days on which Nabi (sallallahu alayhi wa sallam) used to command us to break fast, and forbid us to keep fast."
 
The narrator Malik said: "These are the Days of al-Tashriq (i.e., 11th, 12th and 13th of Dhi’l Hijjah)."
(Abu Dawud, Hadith no: 2418; Malik, Muwatta, Hajj, Hadith no: 137; Hakim, Mustadrak, 1/435)

It was narrated from Abu Ubayd, the slave of Ibnu Azhar that he said:

مَوْلَى ابْنِ أَزْهَرَ قَالَ شَهِدْتُ الْعِيدَ مَعَ عُمَرَ بْنِ الْخَطَّابِ ـ رضى الله عنه ـ فَقَالَ هَذَانِ يَوْمَانِ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ صِيَامِهِمَا يَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ، وَالْيَوْمُ الآخَرُ تَأْكُلُونَ فِيهِ مِنْ نُسُكِكُمْ‏
"I witnessed the Iyd with Umar Ibn’ul Khattab (radiyallahu anh) who said: Rasulullah sallallahu alayhi wa sallam has forbidden people to fast on the day on which you break fasting (the fasts of Ramadan) and the day on which you eat the meat of your sacrifices (the first day of Iyd’ul Fitr and Iyd’ul Adha)."
(Bukhari, Hadith no: 1990; Muslim, Hadith no: 5070-5072; Abu Dawud, Hadith no: 2416; Tirmidhi, Hadith no: 771; Ibnu Maajah’ah, Hadith no: 1722)

There are narrations other than the Ahadith of Amr Ibn’ul As (radiyalalhu anh) and Umar Ibn’ul Khattab (radiyallahu anh) which, we have quoted. In the related chapter Muslim recorded the Hadith of Abu Hurayrah (radiyallahu anh), Abu Sa’id (radiyallahu anh), Ibnu Umar (radiyallahu anhuma) and Aishah (radiyallahu anha) with regards to the prohibition of fasting during the Iyd days.

Ibnu Rajab al-Hanbali said the following concerning being Mustahabb of beautifying and adorning oneself for te Days of Iyd:

وهذا التزين في العيد يستوي فيه الخارج إلى الصلاة، والجالس في بيته ، حتى النساء ، والأطفال

"This adorning oneself on the occasion of Iyd applies to the one who goes out to as-Salaat (the prayer of Iyd), the one who stays at home, and even women and small child." (Ibnu Rajab, Fath'ul Bari, 6/72)

With regards to visiting eachother during the Days of Iyd, Ibnu Hajar said:

ليزور أقاربه الأحياء والأموات ، وقيل : ليصل رحمه

"It was said that the wisdom behind that (i.e., the Sunnah of coming back via a different route from the Iyd Prayer) was so that he might visit his relatives, both living and dead; and it was said that it was in order to uphold ties of kinship." (Ibnu Hajar, Fath'ul Bari, 2/473)

In respect to greeting each other by saying to one another ‘Taqabbal Allahu minna wa mink (May Allah accept -this worship- from us and from you)’; there is no Sahih Hadith from Rasulullah (sallallahu alayhi wa sallam) other than some very Dhayif (weak) narrations. However this is narrated from the Sahabah (radiyallahu anhuma ajmain). It is very important to comprehend that this greeting during the Iyd days is neither a Sunnah of Rasulullah (sallallahu alayhi wa sallam) nor a type of Ibadaah (worship). On the other hand, there is nothing wrong in greeting eachother during the Days of Iyd as a practice of the Sahabah Allahu A’lam (And Allah knows best)!..

Hafidh Ibnu Hajar al-Asqalani (rahimahullah) while mentioning that its Isnaad (narration chain) is Hasan (good), narrated that Jubayr bin Nufayr (radiyallahu anh) said:


كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اِلْتَقَوْا يَوْمَ الْعِيدِ يَقُولُ بَعْضُهُمْ لِبَعْضٍ : تَقَبَّلَ اللَّهُ مِنَّا وَمِنْك

"When the Ashab (the companions) of Rasulullah (sallallahu alayhi wa sallam) met on the Day of Iyd, they would say to each other: Taqabbal Allahu minna wa mink (May Allah accept -this worship- from us and from you)." (Ibnu Hajar, Fath’ul Bari, 2/446, Hadith no: 952)

It was narrated from Imam Ahmad (rahimahullah) that there is nothing wrong with saying Taqabbal Allahu minna wa mink:


وَلا بَأْسَ أَنْ يَقُولَ الرَّجُل لِلرَّجُلِ يَوْمَ الْعِيدِ : تَقَبَّلَ اللَّهُ مِنَّا وَمِنْك

"There is nothing wrong with one man saying to another on the Day of Iyd: Taqabbal Allahu minna wa mink." (Ibnu Qudamah, al-Mughni)

Ibnu Qudamah (rahimahullah) said that Ibnu Aqil mentioned narrations regarding greeting one another during Iyd days. One of them is what Muhammad bin Ziyad said:
 
"I was with Abu Umamah al-Bahili (radiyallahu anh) and some other companions of Rasulullah (sallallahu alaihi wa salaam). When they returned from the Iyd, they said to each other: Taqabbal Allahu minna wa mink. Ahmad said that the narration of Abu Umamah is Jayyid (good)." (al-Mughni, 2/259; 3/294-295)

Imam Malik rahimahullah was asked:

أيُكره للرجل أن يقول لأخيه إذا انصرف من العيد : تقبل الله منا ومنك ، وغفر الله لنا ولك ، ويرد عليه أخوه مثل ذلك ؟ قال : لا يكره

"Is it Makruh (disliked) for a man to say to his brother, when he has completed the Iyd Prayer,“Taqabballahu minna wa minka wa ghafarallahu lana wa laka (May Allah accept it from us and from you; may Allah forgive us and you)!..” and for his brother to respond in like manner? He said: No, that is not Makruh." (al-Muntaqa Sharh'ul Muwatta, 1/322)

Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) said the following as an answer to a question that was directed to him regarding the statement, Taqabbal Allahu minna wa minkum:


أَمَّا التَّهْنِئَةُ يَوْمَ الْعِيدِ يَقُولُ بَعْضُهُمْ لِبَعْضٍ إذَا لَقِيَهُ بَعْدَ صَلاةِ الْعِيدِ : تَقَبَّلَ اللَّهُ مِنَّا وَمِنْكُمْ , وَأَحَالَهُ اللَّهُ عَلَيْك , وَنَحْوُ ذَلِكَ , فَهَذَا قَدْ رُوِيَ عَنْ طَائِفَةٍ مِنْ الصَّحَابَةِ أَنَّهُمْ كَانُوا يَفْعَلُونَهُ وَرَخَّصَ فِيهِ , الأَئِمَّةُ , كَأَحْمَدَ وَغَيْرِهِ . لَكِنْ قَالَ أَحْمَدُ : أَنَا لا أَبْتَدِئُ أَحَدًا , فَإِنْ ابْتَدَأَنِي أَحَدٌ أَجَبْته , وَذَلِكَ لأَنَّ جَوَابَ التَّحِيَّةِ وَاجِبٌ , وَأَمَّا الابْتِدَاءُ بِالتَّهْنِئَةِ فَلَيْسَ سُنَّةً مَأْمُورًا بِهَا , وَلا هُوَ أَيْضًا مَا نُهِيَ عَنْهُ , فَمَنْ فَعَلَهُ فَلَهُ قُدْوَةٌ , وَمَنْ تَرَكَهُ فَلَهُ قُدْوَةٌ . وَاَللَّهُ أَعْلَمُ

“As for people greeting each other after the Iyd Prayer (the Ritual Prayer of the Festival) by, ‘Taqabbal Allahu minna wa minkum‘ it is reported that some of the Sahabah (companions) practiced it, and the scholars permitted it. However, Ahmad (bin Hanbal) said: I do not initiate saying it to anyone; but if one says it to me, I answer him. This is because responding to a greeting is obligatory, but to initiate the greeting is not a required Sunnah, neither is it prohibited: whoever does it would have an example (from the Salaf) and whoever does not would have a Salaf (predecessor) as well. Wallahu A’lam (And Allah knows)!..” (Majmu’ul Fataawaa, 24/253; Fatawa'ul Kubra, 2/228)

After this, we are going to end this article by quoting two chapters from al-Umdah of Ibnu Qudamah (rahimahullah) namely: The Ritual Prayer of the Two Festivals and The Sacrificial Offerings called al-Hady and al-Udhiyyah, Inshallah.
قولوا "لا إله إلا الله" تفلحوا

"Say, La-ilaha Illallah (there is no -true- god -to be worshiped- but Allah) and thus be successful."

Julaybib

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Re: Dhi’l Hijjah, the Day of Arafah and the Days of Id
« Reply #1 on: 16.09.2015, 09:35:28 AM »
باب صلاة العيدين

Bab'u Salat'il Iydayn (Chapter: The Ritual Prayer of the Two Festivals)

وهي فرض على الكفاية إذا قام بها أربعون من أهل المصر سقطت عن سائرهم. ووقتها من ارتفاع الشمس إلى الزوال، والسنة فعلها في المصلى، وتعجيل الأضحى وتأخير الفطر، والفطر في الفطر خاصة قبل الصلاة. ويسن أن يغتسل ويتنظف ويتطيب، فإذا حلت الصلاة تقدم الإمام فصلى بهم ركعتين بلا أذان ولا إقامة، يكبر في الأولى سبعاً بتكبيرة الإحرام، وفي الثانية خمساً سوى تكبيرة القيام.
ويرفع يديه مع كل تكبيرة، ويحمد الله ويصلي على النبي صلى الله عليه وسلم بين كل تكبيرتين، ثم يقرأ الفاتحة وسورة يجهر فيهما بالقراءة، فإذا سلم خطب بهم خطبتين، فإن كان فطراً حثهم على الصدقة وبين لهم حكمها، وإن كان أضحى بين لهم حكم الأضحية. والتكبيرات الزوائد والخطبتان سنة.
ولا يتنفل قبل صلاة العيد ولا بعدها في موضعها. ومن أدرك الإمام قبل سلامه أتمها على صفتها، ومن فاتته فلا قضاء عليه، فإن أحب صلاها تطوعاً: إن شاء ركعتين، وإن شاء أربعاً، وإن شاء صلاها على صفتها. ويستحب التكبير في ليلتي العيدين، ويكبر في الأضحى عقيب الفرائض في الجماعة من صلاة الفجر يوم عرفة إلى العصر من آخر أيام التشريق.
وصفة التكبير شفعاً: الله أكبر الله أكبر، لا إله إلا الله. والله أكبر الله أكبر، ولله الحمد.


Ruling: It is Fardh Kifayah (communal obligation). When/if forty from the city performs it (Salat’il Iyd) it (the obligation of Salat’il Iyd) is discharged from the rest

Waqt (timing): It’s (prescribed) time is from when the sun is risen until az-Zawal (the sun reaching its zenith).

It’s Sunnah is to:

Perform it in the Musalla (place constructed for open-air worship; area within an open field, courtyard or garden).

To hasten in (Iyd) al-Adha and to delay (Iyd) al-Fitr.

To have breakfast prior to Salah on (Iyd) al-Fitr.1
 
It is Sunnah to perform Ghusl (major ablution), to clean oneself (wear clean clothes), and to wear perfume.2

When it is prayer time, the Imam will step forward, and lead two Rak’ah without Adhan or Iqamah. In the first (Rak’ah), he says seven Takbirat including the Ihram Takbir. In the second (Rak’ah), he says five Takbirat aside from the Takbir of rising (from Sajdah; prostration). With each Takbir he raises his hands (up to the shoulders/earlobes).3 Between every two Takbirat he praises Allah (Hamd) and send salutations (Salat) upon the Nabi (sallallahu alayhi wa sallam). Then, he recites al-Fatihah and another Surah, aloud.4

After he makes Taslim (concluding the prayer with salutation of peace), he gives a Khutbah (sermon) consisting of two parts. If it is Iyd al-Fitr he will encourage to give the Sadaqa (alms-due) and explain its Hukm (ruling) to them. If it is, Iyd al-Adha explains the Hukm of al-Adha (sacrifice of animal) to them.5 The additional Takbirat and two Khutbah’s are Sunnah. 

Nawaafil (Superogatory) prayer will not be performed before or after the prayer at its place (the Musalla).6

The one, who arrives the prayer prior to the Taslim of the Imam, will complete the Salah as described. The one who misses it, Qadha (making up) is not required of him. If he wills to pray as Nawaafil, he will pray either two Rak’ah or four Rak’ah, if he wills he can perform it as described (with the Takbirat).

It is Mustahab (recommended) to make Takbir during the nights of the two Iyd and make Takbir during Iyd al-Adha right after the Fardh (obligatory) prayers performed in Jamaa'ah (congregation) from the Fajr of the day of Arafah to the Asr if the last day of Tashriq (4th day of the Iyd).7 The Takbir is in pairs (as is in Ahdan), as follows:


اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ
[Meaning: "Allah is greatest!.. Allah is greatest!.. There is no god deserves to be worshiped but Allah!.. and Allah is greatest!.. Allah is greatest!.. and all praise is due to Allah!.."]



Quote
Footnotes: Chapter: The Ritual Prayer of the Two Festivals

1- The following is said in Zad’ul Mustaqni concerning this: The opposite in al-Adha if there are sacrifices (meaning; breakfast will be eaten with the meat of sacrifice after the prayer).

2- Imam al-Khiraaqi said: (After the breakfast early in the morning) people then set out for the place of prayer while pronouncing the Takbir. (Mukhtasar)

Ibnu Qudamah said the following as its Sharh (explanation): This is for other than the Imam. Imam does not pronounce Takbir up until the time for prayer begins and comes out for the prayer the last. Even if he came to the Musalla earlier, he will hide from the people. Since the Imam does not wait for the people but the people wait for him. Rasulullah (sallallahu alayhi wa sallam) also performed in this manner. (al-Mughni, 3/261)

3- After the Takbiratul Iftitah (Opening Takbir), the Dua of Iftitah will be recited. Then the Takbirat. Once the Takbirat ends, Isti'aadhah (seeking refuge in Allah from Satan), the Basmala and then the Qiraah will take place. (al-Mughni, 3/273)

Imam al-Khiraaqi said: The Imam praises Allah, extols Him, and invokes blessings on the Prophet (sallallahu alayhi wa sallam) between every Takbir. If the Imam likes, the following may be said:


اللَّهُ أَكْبَرُ كَبِيرًا، وَالْحَمْدُ لِلَّهِ كَثِيرًا، وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا، وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ وَعَلَى آلِهِ وَصَحْبِهُ وَسَلَّمَ
[Meaning: "Allah is supremely great!.. all praise is due to Allah many times, glorified is Allah, morning and evening, and may the blessings and peace of Allah be upon Muhammad the Prophet, his family and his companions."]

If the Imam likes, other supplications may be pronounced. (Mukhtasar)

4- Muslim narrated that Rasulullah (sallallahu alayhi wa sallam) used to recite in the first Ra’kah (unit) of his both Jumu’ah (Friday) Prayer and Id Prayers, Surah al-Ala and al-Ghashiyah for the second Ra’kah. For this reason Imam Ahmad (rahimahullah) graded this as a Mustahabb (recommended act). (Ibnu Qudamah, Mughni, 3/269)

5- In Zad’ul Mustaqni it is said that the Imam after making Taslim, opening the first Khutbah with nine Takbirat and the second Khutbah with seven Takbirat.

6- Imam al-Khiraaqi said: If a certain path is taken to attend the Id Prayer, a different way should be taken for the return.

7- According to one Qawl (saying; opinion) women also pronounce the Takbirat’ul Tashriq. However they shall pronounce lowering down their voices so that men can not hear them. According to another Riwayah (narration) from Imam Ahmad, due to fulfilling the right of Takbir one should pronounce it loudly; it is not Mustahabb for the women to pronounce it. Even if one forgets to pronounce Takbir after the congregation prayer, he will sit and do whenever he remembers. Other than that, it is Mandub to pronounce the Takbirat loudly during the Days of Tashriq even on the first ten Days of Dhi’l Hijjah in market places, Masajid (pl., Masjid; Mosques) etc. There is no harm to saying: ‘Taqabbal Allahu minna wa minkum (May Allah accept -this worship- from us and from you)’ and responding with it. (Ibnu Qudama, al-Mughni, 3/291-295)

باب الهدي والأضحية

Bab'ul Hady wa'l Udhiyyah (Chapter: The Sacrificial Offerings called al-Hady and al-Udhiyyah)

والهدي والأضحية سنة لا تجب إلا بالنذر والتضحية أفضل من الصدقة بثمنها والأفضل فيهما الإبل ثم البقر ثم الغنم ويستحب استحسانها واستسمانها.
ولا يجزئ إلا الجذع من الضأن والثني مما سواه وثني المعز ما له سنة وثني الإبل ما كمل له خمس سنين ومن البقر ما له سنتان.
وتجزئ الشاة عن واحد والبدنة والبقرة عن سبعة ولا تجزئ العوراء البين عورها ولا العجفاء التي لا تنقى ولا العرجاء البين ظلعها ولا المريضة البين مرضها ولا العضباء التي ذهب أكثر قرنها أو أذنها وتجزئ الجماء والبتراء والخصي وما شقت أذنها أو خرقت أو قطع أقل من نصفها.
والسنة نحر الإبل قائمة معقولة يدها اليسرى وذبح البقر والغنم على صفاحها ويقول عند ذلك بسم الله والله أكبر اللهم هذا منك ولك.
ولا يستحب أن يذبحها إلا مسلم وإن ذبحها صاحبها فهو أفضل.
ووقت الذبح يوم العيد بعد صلاة العيد إلى آخر يومين من أيام التشريق.
وتتعين الأضحية بقوله هذه أضحية والهدي بقوله هذا هدي وإشعاره وتقليده مع النية.
ولا يعطي الجزار بأجرته شيئا منها والسنة أن يأكل ثلث أضحيته ويهدي ثلثها ويتصدق بثلثها وإن أكل أكثر جاز وله أن ينتفع بجلدها ولا يبيعه ولا شيئا منها فأما الهدي إن كان تطوعا استحب له الأكل منه لأن النبي صلى الله عليه وسلم أمر من كل جزور ببضعة فطبخت فأكل من لحمها وحسا من مرقها ولا يأكل من واجب إلا من هدي المتعة والقران. وقال النبي صلى الله عليه وسلم: "من أراد أن يضحي فدخل العشر فلا يأخذ من شعره ولا من بشرته شيئاً حتى يضحي"


al-Hady1 and al-Udhiyyah2 are Sunnah, they are not Waajib (obligatory) unless they are Nazr (vow). The offering of a sacrificial animal is Afdal (better) than givings its price as Sadaqah (charity).

Most suitable ones (sacrificial animals) are; camels, then bovines, and then sheep/goats. It is Mustahab (recommended) to make sure they are in best condition, bearing plenty of flesh and fat.

In the case of sheep, less than the Jadh’a (a sheep having completed six months and in its seventh month of age), while in others less than the Thani (the animal which has lost its cutting teeth or at that age) is not Ja'iz (permissible; for sacrifice). Thani is one year old for a goat, a bovine it is two years old, and a camel, it is five years old.

A Shat (sheep or goat) is sufficient (sacrifice) for a single individual and a camel or bovine from a group of seven.

The following are unsuitable (for sacrifice):

An Aura (one-eyed creature) whose one-eyed condition is clearly apparent.

An Ajfa (emaciated) animal.

An Arja (limping) animal whose limping is clearly apparent.

A Marida (sick) animal so sick that its sickness is clearly apparent.

An Adba animal (with a broken horn or a slit ear), or has lost the greater part of one of its horns or ears.

The following are sufficient (as sacrificial):

A Jamma (completely hornless) sheep.

A Batra animal (with tail completely cut off).

A Khasi (castrated) animal.

An animal with an ear split less than half, pierced, or cut off.3

It is Sunnah that, a camel be immolate in a standing posture (provided that the knife cut the meeting place of the neck and chest), with its left foot tied, while bovines and sheep and goats should be slaughtered laid on their sides.

The slaughter should say:


بسم الله والله أكبر، اللهم هذا منك ولك
"In the Name of Allah, and Allah is Supremely Great! O Allah, this is from You and for Your sake!"


It is not Mustahab for the slaughtering to be performed by other than a Muslim. If the animal is slaughtered by its owner, that is Afdal (most meritorious).

The time prescribed for the slaughter begins on the day of Id after the congregational Id prayer, and lasts until the end of the second day of Tashriq.

The person who offers the sacrificial animal saying: “This is an Udhiyya,” makes the animal Udhiyya. Like this he says: “This is a Hady.” And he will either mark the animal or attach a necklace to it, indicating the intended purpose of Hady.

A butcher will not be given anything from the animal he slaughters as his wage.

It is Sunnah the owner should eat one third of his Udhiyya, give one third as a personal gift, and donate one third as Sadaqah. If he eats more than one third, that is permissible.

He is entitled to make use of its skin, however not to sell it nor any part of it.

When the Hady is Tatawwu (voluntary), it is Mustahab (for the owner) to eat some of it, because the Nabi (sallalahu alayhi was sallam) commanded that a piece of meat should be sliced from every Jazr (Hady camel), and that it should be cooked. He would then eat some of its meat and drink some of its broth.4
 
If the Hady is Waajib, except that it is Tamattu (which Hajj and Umra are performed together) and Qiran Hady, he (the owner) can not eat anything (nothing of the meat, broth etc.,) from it.

Rasulullah (sallallahu alayhi wa sallam) said:


من أراد أن يضحي فدخل العشر فلا يأخذ من شعره ولا من بشرته شيئاً حتى يضحي
"When any one of you intend to sacrifice the animal enters in the month (of Dhi'l Hijjah) he should not get his hair or nails touched (cut).!.."5



Quote
Footnotes: Chapter: The Sacrificial Offerings called al-Hady and al-Udhiyyah

1- al-Hady is a sacrificial offering presented for the purpose of expiation.

2- al-Udhiyyah is sacrificed in the rite of Pilgrimage called Id al-Adha (the Festival of Sacrifices).

3- Baha ad-Din al-Maqdisi (rahimahullah) who wrote a Sharh for al-Umdah stated the following in his explanation:

“The animal that a small portion of its ear ripped, branded or pierced is sufficient for sacrificial. The reason is because this is very little and it is not possible to avoid it. We are not aware of an Ikhtilaaf (disagreement) regarding it permissibility.” Also it has been narrated that Sa’id bin Musayyab (rahimahullah) amongst the Salaf'us Salihin explained the animal whose horn or ear is cut, as half of it or more. (refer back to; al-Udda Sharhu Umdah)

4- Muslim, Hadith no: 1218

5- Muslim, Hadith no: 1977
قولوا "لا إله إلا الله" تفلحوا

"Say, La-ilaha Illallah (there is no -true- god -to be worshiped- but Allah) and thus be successful."

Ummah

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Re: DHI'L HIJJAH, THE DAY OF ARAFAH AND THE DAYS OF IYD
« Reply #2 on: 24.08.2017, 02:22:49 AM »
The First Ten Days of Dhi'l Hijjah is More Virtuous then the First Ten Days of Ramadhaan

وسئل عن عشر ذي الحجة، والعشر الأواخر من رمضان أيهما أفضل‏؟‏
فأجاب‏
أيام عشر ذي الحجة أفضل من أيام العشر من رمضان، والليالي العشر الأواخر من رمضان أفضل من ليالي عشر ذي الحجة‏

Shaykh’ul Islam Ibnu Taymiyyah (Rahimahullahu Ta’ala) was asked regarding the first ten days of Dhi’l Hijjah and the last ten days of Ramadhan. Which one is more virtuous?

Shaykh’ul Islam responded by saying:

"The first ten days of Dhi’l Hijjah are more virtues than the first ten days of Ramadhan. The last ten nights of Ramadhan are more virtues than (the first) ten nights of Dhi’l Hijjah." (Ibnu Taymiyyah, Majmu’ul Fatawa, 25/287)

Shaykh’ul Islam Ibnu Taymiyyah (Rahimahullahu Ta’ala) also said:


وَاسْتِيعَابُ عَشْرِ ذِي الْحِجَّةِ بِالْعِبَادَةِ لَيْلًا وَنَهَارًا أَفْضَلُ مِنْ جِهَادٍ لَمْ يَذْهَبْ فِيهِ نَفْسُهُ وَمَالُهُ، وَالْعِبَادَةُ فِي غَيْرِهِ تَعْدِلُ الْجِهَادَ لِلْأَخْبَارِ الصَّحِيحَةِ الْمَشْهُورَةِ

"Spending (the first) ten days of Dhi’l Hijjah with Ibadaah (worship) during the day and night is more virtuous than Jihaad in which one did not go with his life and his wealth. Ibadaah performed on other days -according to the Sahih (authentic) and Mashur (well-known) reports- are equal to Jihaad." (al-Fatawa'ul Kubra, 5/342)
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

Izhâr'ud Dîn

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Re: DHI'L HIJJAH, THE DAY OF ARAFAH AND THE DAYS OF IYD
« Reply #3 on: 01.08.2019, 03:51:03 AM »
Bismillâh,

Just a Reminder!..
Shaykh'ul Islâm Ibnu Taymiyyah (Rahimahullâh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Âlim (scholar) recognizes the Jâhil (ignorant) since he was once a Jâhil. The Jâhil does not recognize the Âlim since he has never been an Âlim." (Shaykh'ul Islâm Ibnu Taymiyyah, Majmű'ul Fatâwâ, 13/235)

 

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