An abridged
Description of the Virtues of the First Ten Days of Dhul Hijjah
Including Explanatory Notes on the
Rulings and the Mannerisms of Doing the Takbeer and Udhiyah
Abridgment of the treatise by
The Noble Shaykh & Muhadith
Abd-Allaah bin Abdur-Rahmaan al-Sa’d
[May Allah Preserve him]
A short biography of the Shaykh [May Allah preserve him]
He is Abd-Allaah ibn Abdul-Rahmaan ibn Muhammad ibn Aal Sa’d al-Muteeree [May Allah preserve him]
Every since he was little the Shaykh had love for the Sunnah, so after he finished his academic studies he sought the path to gain Islamic Knowledge of the Shariah. He studied in Imam Muhammad ibn Sa’ood University, where he enrolled in the faculty of Usool ad-Deen, specialising in branch of Sunnah.
Teachers of the Shaykh
From the scholars he studied under outside the university setting include the following scholars:
-Allaamah Abd Al-Azeez ibn Abd Allaah ibn Baaz [May Allah have mercy on him]
Here he benefitted immensely from the great scholar, studying a range of Islamic sciences, especially in the field of Hadeeth and the studying of verification of narrators.
-Allaamah Abd Allaah ibn Humayd [May Allah have mercy on him]
Studying with another great scholar, he studied with him for approximately a year and a half in the year 1401 [A.H]. Shaykh Abd Al-Azeez al-Raajihee [May Allah preserve him] mentioned that Shaykh Abd Allah al-Sa’d read ‘Al-Kaafi’ to him, which is a famous book on Hambali fiqh, this gathering was often also attened by the Grand Mufti Abd Al-Azeez Aal Ash-Shaykh [May Allah preserve him].
-Allaamah Muhammad ibn Saalih al-‘Uthaymeen [May Allah have mercy him].
He stayed with the Shaykh in Unayzah along with other students of the late great scholar.
-Allaamah Abd Allah ibn Abd Ar-Rahmaan al-Jibreen [May Allah have mercy on him].
-Shaykh Abd Ar-Rahmaan ibn Naasir Al-Baraak [May Allah preserve him].
-Shaykh Abd Allah ibn Abd Ar-Rahmaan al-Ghudayaab [May Allah have mercy on him]
-Shaykh Abd Allah ibn Abd Ar-Rahmaan al-Bassaam [May Allah have mercy on him]
-Shaykh Hamaad ibn Muhammad al-Ansaari [May Allah have mercy on him]
-Shaykh Abd Ar-Razaaq al-‘Afeefee [May Allah have mercy on him]
-Shaykh Hamood ibn Abd Allaah al-Tuwayjiree [May Allah have mercy on him]
These are some of the more famous scholars he has studied under and often accompanied.
From his teachers at Imaam Muhammad Ibn Sa’ood University include the following:
-Shaykh Abd al-Azeez ibn Sa’d al-Takheefee [May Allaah preserve him].
Studying Hadeeth with him and stayed with the Shaykh where he benefitted greatly.
-Shaykh Ahmad ibn Abd Al-Kareem Mu’bad [May Allaah preserve him].
He studied Hadeeth and its sciences with him
The teachers that taught him at other Islamic Institutes include:
-Shaykh Abd Allaah ibn Abd Ar-Rahmaan al-Tuwayjiri [May Allaah preserve him]. He studied Usool al-Quraan under him.
-Shaykh Muhammad Alee al-Barraak [May Allaah preserve him].
He studied Tafseer with him.
The Shaykh then received an Ijaazah[1][1]by several scholars including the following,
- Hamood ibn Abd Allaah al-Tuwayjiri
- Ismaa’eel ibn Muhammad al-Ansaari
- Hamaad ibn Muhammad al-Ansaari
- Abd Allaah ibn Abd Al-Azeez al-‘Aqeel
- Muhammad Yaaseen al-Faadini al-Makki
- Muhammad ibn ‘Umar al-‘Aqeel Aboo Abd Ar-Rahmaan al-Dhaahiri
As well as others who affirmed the Shaykhs credentials.
The readings of the Shaykh
The Shaykh, from a very early age, had a desire to read. He would read the books of the Salaf and would show special interest in the books of Ibn Taymiyyah, Ibn al-Qayyim and other scholars who called to the Da’wah of the Sunnah; as well as reading books of the Sunnah in general.
The Shaykh began to gain proficiency in reading, especially books of the Salaf. He then began to read and gain further benefit from the scholars that came and the Shaykh encourages those who want to learn and benefit from the books of Hadeeth to gain as much as benefit from the books of the scholars. So he encourages to read books like ‘Tamyeez’ by Muslim, ‘Mawqitha’ by adh-Dhahabi, ‘Sharh al-Ilal’by Ibn Rajab and ‘Nukt Ala Ibn Salaah’ by Ibn Hajar as well as other books such as ‘Tanqeeh al-Tahqeeq’ by Ibn Abd al-Haadee, ‘Talkees al-Habeer’ by Ibn Hajar,‘Meezaan’ by Dhahabee and other books like this from the earlier and later scholars. By doing this one can gain knowledge on the methodology that the scholars have when studying hadeeth and the sciences that are connected to it.
An example of this is that the Shaykh -May Allaah preserve him- mentioned that there was a time where he had difficulty in understanding some of the sciences of hadeeth but after he read the book ‘Meezaan’ by adh-Dhahabi, he benefitted greatly and the matters that he found difficult to understand became a lot clearer.
From his studies the Shaykh advised his students to have a certain methodology when trying to learn the sciences of hadeeth and benefitting from the knowledge of hadeeth. He advice is that one should increase in his knowledge by reading the books of hadeeth as well as understanding them by looking at how the scholars explained them.
Secondly he encourages the student of knowledge to memorise and become familiar with the names of men and to gain firm understanding as to what the scholars have said about men and how they would come to conclusion about these narrators. He advices the student to read the books of Bukhaari called ‘Taareekh al-Kabeer’,‘Jarh wa Ta’deel’ by Ibn Abee Haatim and ‘Thiqaat’ by Ibn Hibban.
One can do all this by gaining understanding of the chains of narrations and technical terms that surround them and the sciences of hadeeth.
The books the Shaykh has authored
To date, the Shaykh has authored around thirteen books some of which are short treatise about various topics. From the books of the Shaykh include the following:
1) Explanation of Jaami’ al-Tirmidhi which the Shaykh has not completed
2) A research in the narrations regarding the supplications one makes at the beginning of prayer.
3) An explanation of Hajj, its rulings and way of doing it
4) Notes on the Book Taqreeb al-Tahtheeb by Ibn Hajar
5) Notes and comments on a range of books
6) Causes of gaining forgiveness for ones sins
7) Some of the rulings and virtues of the Month of Ramadaan
The teachings and lessons of the Shaykh
The Shaykh began to give lessons and teach in his masjid, he has been doing so since 1406/1985 where he has taught on a range of subjects. The Shaykh has explained books on Aqeedah, Tafseer, Hadeeth, Fiqh and the principle of Fiqh.
The Shaykh particularises and has encouraged the students of knowledge to increase in their knowledge in the field of hadeeth, the Shaykh has always given this a degree of importance.
From the books the Shaykh has explained:
Some of the books in the various fields of Islamic knowledge that the Shaykh has taught and explained include the following:
1) Kitaab as-Sunnah by Abd Allaah ibn Ahmad
2) Kitaab at-Tawheed by Ibn Khuzaymah
3) Usool al-Thalaatha by Abd Al-Wahaab
4) Kitaab at-Tawheed
5) Nawaaqid al-Islaam [Nullifiers of Islaam]
6) Qawaaid al-Araba [The Four fundamental Principles]
7) Khasf ash-Shubuhaat [Dispelling the doubts]
8) Aqeedah Waasitiyyaah
9) Saheeh al-Bukhaari
10) Shaeeh al-Muslim
11) Sunan Abee Dawood
12) Jaami at-Tirmidhi
13) Sunnan as-Sughraa and Sunnan al-Kubra by Nisaa’i
14) Saheeh Ibn Khuzaymah
15) Adab al-Mufrad by Imaam al-Bukhaari
16) Jaami’ Sagheer by Suyootee
17) Buloogh al-Muraam by Ibn Hajar
18) Forty Hadeeth by Imaam an-Nawawee
19) Tahtheeb at-Thatheeb by Ibn Hajar
20) ‘Ilal by Ibn Abee Haatim
21) ‘Ilal al-Kabeer by at-Tirmidhi
22)Tamyeex by Imaam Muslim
23)Muwqithi by adh-Dhahabee
24)Nukhbah al-Fikr by Ibn Hajar
25)Risaala by Imaam ash-Shaafi’ee
26)The manner of walking to the prayer by Imaam Abd al-Wahaab
27) Ikhtariyaat of Shaykh al-Islaam ibn Taymiyyah
28) Kaafiyyah by Ibn Qudaamah
And other books
Especially in the science of hadeeth, the Shaykh has been part of conferences which he took the chance to explain the methodology of the scholars. Some of the books he explained included:
1) Qawaaid Jarh wa Ta’deek
2) Muqadammah fee Uloom al-Mustalah
3) Muqadammad fee ‘Ilm Jarh wa Ta’deel
4) A research in Jarh and Ta’deel
5) Principles in Jarh and Ta’deel
6) Lessons on the technical terms of Hadeeth
The Da’wah of the Shaykh
Shaykh Abd Allaah took a special interest in calling to Allaah. The Shaykh has travelled to various places, including travelling to Hajj to partake in rituals and teach and answer questions whilst being there. The Shaykh has delivered lectures and explained matters which are necessary to be explained, concentrating in calling people to Tawheed and encouraging the people to uphold the commands of Allaah. He also concentrated in warning against Shirk and falling into disobedience. The Shaykh efforts have been highly beneficial and we ask Allaah, The Exalted and Glorified, to add these to the measure of good deeds the Shaykh has done.
بسم الله الرحمن الرحيم
All Praise is due to Allaah, the Lord of all that exists and May Allaah’s Peace and Blessings be upon our Messenger Muhammad, on his companions and those who follow them in the goodness they brought until the Day of Resurrection.
To begin:
Allah, The Exalted and Glorified, has legislated for His slaves all types of goodness and has made easy the paths to obey Him. So it is only right if the slave makes the most of this in order for him/her to become of those who are from the highest of levels and most nobles of statuses.
One of the greatest ways one can attain these virtues and rewards is by making the most of the first ten days of the Islamic month of Dhul Hijjah. There exists extensive proofs –as we shall explain below- which illustrate the virtues of these days and the great acts of worship which we are encouraged to carry out on these days, accompanied by the beautiful rituals within them.
The Virtues of the Ten Days of Dhul Hijjah
The virtues and merits of these ten days have been proven by various pieces of evidences, and these evidences can be classed into two types:
1) Those that mention the general virtues and merits
2) Those that demonstrate the virtues of particular days within the first ten
As for the first type, general evidences in regards to the first ten days of Dhul Hijjah. From there are the following Ayaat and ahaadith:
“By the ten nights (i.e. the first ten days of the month of Dhul-Hîjjah)”
[Al-Fajr 89:2]
The meaning of this ayah refers to the first ten days of Dhul Hijjah, this is the explanation that has been given by Ibn ‘Abbaas [2][2]and Abd Allaah ibn Zubayr[3][3][May Allah be Pleased with them] as well as his students Mujaahid[4][4],‘Ikrimah, Qataadah, Dahhaak, Masrooq[5][5]as well as others from the people of knowledge [May Allah have mercy on them all].
[Tafseer Ibn Jareer at-Tabaree 30/168-9]
Ibn Jareer went on to explain after narrating these quotes:
“…Ibn Zayd said that the ayah referred to the first ten days of the month of Muharram. However the correct opinion is that it is the first ten days of Dhul Hijjah, due the consensus of this interpretation existing from the people of knowledge…
It was narrated on the authority of Jaabir [May Allaah be Pleased with him] who said the Prophet [May Allaah’s Peace and Blessings be upon him] said the ayah:
‘By the ten nights’ (Al-Fajr 89:2) meant, ‘the ten forenoons’”.
I say: this narration was narrated by Imaam Ahmad [3/327], Nasaa’i in Sunan al-Kubraa [4086 and 11907], Ibn Abee Haatim in his Tafseer [4/505], Haafidh ibn Katheer in his tafseer [4/505] who said the isnaad is acceptable.
Ibn Katheer [May Allaah have mercy on him] said: “the meaning of the ayah means the tend days of Dhul Hijjah, as it has been narrated by Ibn’Abbaas, Ibn Zubayr, Mujaahid and others from the salaf and those after the salaf….”
Added to this virtue, Allaah, The Exalted and Glorified, swore by these days to shows its magnitude. Ibn al-Qayyim said, “…and He, Glorified is He, swore by various different things in the beginning of this chapter. These oaths that Allaah swore by meant He swore by Himself and attached it to His own Attributes. Swearing by some of His creation exemplifies the magnitude of the thing He is swearing by, it being a great sign”. [Tibyaan fee Aqsaam al-Quraan p.3]
Bukhaari narrated [969] on the authority of Ibn ‘Abbaas [May Allah be Pleased with him] who said The Prophet [May Allaah’s Peace and Blessings be upon him] said,
“There are no days that are better than these days[6][6]. It was said to him, ‘Not even fighting for the sake of Allaah?’ He said, ‘Not even fighting for the sake of Allah except for a man who leaves his home with his body and his wealth and returns with nothing’”
It was narrated by Abu Dawood [2438] on the authority of Ibn ‘Abbaas [May Allah be Pleased with him] who said,
The Messenger of Allaah [Peace be upon him] said, “There are no days that righteous deeds are more beloved to Allah, Glorified and Exalted He is, than these days, meaning these ten days”
It was said, “Oh Messenger of Allah, not even fighting for the sake of Allaah?” He replied, “Not even fighting for the sake of Allaah, except for a man who leaves his house with his body and his wealth and he doesn’t return with anything”
Similar was narrated by Ibn Maajah [1727] and Abd Ar-Razaaq in his Musanif [8121]
The variant in wording doesn’t affect the meaning of the narrations. Rather they all are in conformity in their meaning, providing evidence that righteous deeds in the ten days of Dhul Hijjah are virtues and none are comparable in their virtue. Overall, some of these narrations add more detail and meaning than other narrations.
The apparent meaning from the text illustrates that these days are the most virtuous days throughout the whole year, including the last ten days of Ramadan, because the Prophet [Peace be upon him] had not specified any other days in their virtues and merits except these.
To support this, Daarimi narrated [1774] on the authority of Ibn ‘Abbaas [May Allah be Pleased with him] who said the Messenger of Allaah [Peace be upon him] said,
“There are no actions that are more purifying with Allah, The Exalted and Glorified, and that are greater in wholesome reward except than doing good deeds in the day time of these ten days….”
Also been narrated by at-Tahaawee in Mushkil [2970]
After mentioning this hadeeth, Imaam ad-Daarimi mentioned that Sa’eed ibn Jubayr[7][7]would increase in doing good deeds to a great extent in these ten days.
There is also another hadeeth which explicitly mentions the ten days of Dhul Hijjah, as it was narrated by Jaabir [May Allaah be Pleased with him] that the Prophet [May the Peace and Blessings of Allaah be upon him] said,
“The best days, in the days of this world, are these ten days. Meaning the ten days of Dhul Hijjah…”[8][8]
In another hadeeth on the authority of Ibn ‘Umar [May Allaah be Pleased with him] who said The Prophet [May the Peace and Blessings of Allaah be upon him] said,
“There are no days that are greater to Allah, nor more beloved to Him that someone does good actions in it, except these ten days. So increase in doing good deeds and increase in Tahleel[9][9], Takbeer[10][10]and Tamheed[11][11]”
Narrated by Ahmad [2/75]; at-Tahaawee in Mushkil [2971] and Bayhaqee in Shu’b [3474] [12][12]
In another hadeeth narrated by Imaam Ahmad [6559] on the authority of Abd Allaah ibn ‘Amr who said, “I was with the Messenger of Allah [May the Peace and Blessings of Allaah be upon him] and he mentioned some beneficial deeds for us to do, he said,
“There are no days that are more virtuous and full of merit except these ten”
It was then asked, ‘Oh Messenger of Allaah, what about fighting for the sake of Allaah?’ He then said takbeer i.e. he said Allaahu Akbar and then continued to say, “And not even fighting for the sake of Allaah, except for a man who leaves his house with himself and his wealth in the path of Allaah, then the soul remains by himself”[13][13]
It has also been narrated by at-Tirmidhi [758] in his Jaami’ that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“There are no days that are more beloved to Allaah in worship to him in sincerity other than these ten days of Dhul Hijjah. He has made equal the fast of one day within these ten like the fasting of a whole year and to stand in prayer during the night an equivalent of standing on Laylat al-Qadr ” [14][14]
Ibn Rajab [May Allaah have mercy on him] said in Lataaif [468] said:
“All these hadeeth illustrate the virtues and merit of the first ten days of Dhul Hijjah, they being the best of days throughout the year without any exception. This is regarding the days. This is regarding the days. However some have stated that the last ten days of Ramadaan are the best days because of the presence of Laylat ul-Qadr in the night, but this is incorrect”
Aboo ‘Uthmaan al-Nahdee said, “There are three times when ten days are elevated in their virtue: 1) the first ten days of Dhul Hijjah, 2) The first ten days of Muharram and 3) the last ten nights of Ramadaan”.
Aboo Naasir ad-Deen ad-Damishq said, “The information that has reached us regarding the types of ten days that are the most virtuous, the first ten days of Dhul Hijjah are better than any other of the ten days that have been mentioned in their virtue. That is because these ten days of Dhul Hijjah consist of the day of Tarwiyyah[15][15], the Day of Arafah and the day of Nahr[16][16]”
Then after mentioning the hadeeth of Jaabir [May Allah be Pleased with him] which we have previously mentioned, he continued to say,
“This hadeeth, as well as other evidences, give us proof that the ten days of Dhul Hijjah are the best days of the calendar” until he said, “Some of the scholars have said that the ten days of Dhul Hijjah are generally better than the last ten days of Ramadaan. This is because these ten days have been sworn by Allah, The Exalted and Glorified, as it has been mentioned by Daahaak and others from the salaf.
Furthermore Allaah, the Exalted and Glorified, swore by the ten nights of the Dhul Hijjah. This is the view of the majority of scholars based on the interpretation of Ibn‘Abbaas [May Allaah be Pleased with him].
These are the days that Allah, the Exalted and Glorified, extended the stay of Moosa [Peace be upon him] in his saying:
“And We appointed for Musa (Moses) thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights…” [Al-‘Araaf 7:142] This was the interpretation given by Mujaahid.
It is also the conclusion of the months of Hajj. Allah says in the Quraan:
“The Hajj (pilgrimage) is in the well-known months…” [al-Baqarah 2:197]
These months are the months of Shawwaal, Dhul Qa’dah and the first ten days of Dhul Hijjah, thus these first ten days are the conclusion of the months of Hajj. This explanation came from various companions such as ‘Umar, ‘Alee, Ibn Mas’ood, Ibn ‘Umar, Ibn‘Abbaas, Ibn Zubayr and from a large variety of the Taabi’een.
So these ten days are considered to be the ‘well known’ days. Ibn ‘Umar and Ibn ‘Abbaas and others from the Tabi’een , such as Hasan al-Basri, ‘Ata, Mujaahid, ‘Ikrimah, Qataadah and Sa’eed ibn Jubayr.
He - Aboo Naasir ad-Deen ad-Damishq – then discussed some points from the aforementioned hadeeth of Ibn ‘Abbaas.
He then said“…and in this narration there is clear enough proof for us to act on. Therefore these ten days are the most virtuous; doing good deeds in them is unlike any other. Doing good deeds in these ten days means the reward for these actions will be multiplied.” End quote from ‘Virtues of the Day of Arafah’ [p. 139-144]
This is what has been narrated about the general virtues and merit of the first ten days of Dhul Hijjah.
As for the second types, what has been narrated to demonstrate the virtues of particular days within the first ten, then from these include the following:
1) Narrated by Imaam Ahmad [4/350] Aboo Dawood [1765] Nasaa’i in Kubraa [4098] Bukhaari in Taareekh al-Kubraa [5/34] Saheeh Ibn Khuzaymah [2866] Ibn Hibbaan [2811] Haakim [4/246], all of them narrated The Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] in saying,
“The best days with Allaah are the day of sacrifice, then the day of Qar[17][17]….”
The isnaad of hadeeth is good and acceptable and all its men are trustworthy. This hadeeth has been narrated under the authority of Abd Allaah ibn Qart who is al-Azdee ath-Thmaalee. Al-Bukhaari explained that he was a companion [Taareekh al-Kubraa 5/34] and then mentioned the hadeeth above.
I say: The fact al-Bukhaari mentioned him and explained this very point, i.e. of him being a companion, this meaning the chain being connected and no reason for any form of weakness. This means that this hadeeth was authentic and accepted with Bukhaari, and Allaah Knows best.
Added to his, a lengthy story of Abd Allaah ibn Qart [May Allah be Pleased with him] and an event that occurred with the Messenger of Allah [May the Peace and Blessings of Allaah be upon him] has been reported by Imaam Ahmad in his Musnad [2/75], reinforcing the fact that he was a companion.
To briefly explain the narration, the Day of Sacrifice in the hadeeth is the day of ‘Eid, which is the tenth day of Dhul Hijjah. As for the Day of Qar, then this is the eleventh day of Dhul Hijjah.
2) The specific virtues of some of the days within these ten days have also been narrated in the texts.
It was reported by Aboo Dawood [2419]; Nasaa’i [3004]; Saheeh at-Tirmidhi [773]; Ibn Khuzaymah [2100]; Ibn Hibbaan [3603] and Haakim [1/600] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“The days of‘Arafah[18][18]and Sacrifice[19][19]as well as the days of Tashreeq[20][20]are the days that are from the festivals of the people of Islaam”
It is of no secret that the days in which the Muslims celebrate their festivals are from the days which are venerated. From the greatest of these days that are venerated is the day of ‘Arafah, its merit and status are both well known to the Muslims.
There are other evidences that illustrate the merit and virtues of these days, whether they are general statements or specific[21][21]ones from the Prophet [May the Peace and Blessings of Allaah be upon him]
The acts of worship that are encouraged in these ten days as well as the manner in doing them
You should know, May Allaah help you, that He has legislated for us certain acts for us to do in these days. These acts can be categories into two categories:
1) The first category are acts that are specific to these days, therefore it would not be permissible to these acts outside of the ten days of Dhul Hijjah. These include doing the pilgrimage of Hajj, the Sacrifice and doing Takbeer[22][22]
2) The second category includes acts that we are encouraged to increase in doing during these ten days as well as it being generally permissible to do them outside of these ten days.
From the first category that are acts of worship which are specific. Here follows a explanation of acts and some its rulings.
A brief insight into the virtue and merits of Hajj.
The command for doing Hajj is well known in Islaam. There are various texts which describe the Hajj, which are of no secret in explaining virtue and status. From them include the following texts:
a) Narrated by Bukhaari [1449] and Muslim [1350] on the authority of Abu Hurayrah [May Allah be Pleased with him] who said the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“Whoever performs the Hajj and does not mix it with sexual relations, sin and disputing then he will return to his home free of sin like the day when he was born”
b) Bukhaari [1683] and Muslim [1349] narrated on the authority of Abu Hurayrah [May Allah be Pleased with him] who said the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“If a person does ‘Umrah and then does another ‘Umrah the sins in between them will be expiated. And the reward for a Hajj that is except by Allaah is Heaven”
Therefore the Hajj is from the major acts of worship that have been highly venerated. It has a high station and one of the highest stations within the days of Hajj is the day of ‘Arafah. The Day of ‘Arafah are from the most revered days by Allaah, Exalted and Glorified He is, the position of this day is of the greatest positions. Likewise the Hajj includes one being in the Sanctified Area in Makkah, Tawaaf[23][23], Sa’ee[24][24], Stoning the Walls, staying in Mina, the Talbiyyah[25][25]as well as other acts that have been highly stressed in their importance and magnitude. The acts that we have mentioned here need further explanation, the explanation and description can be found in the books of Hajj.
The Sacrifice or the Udhiyah
The description of the Sacrifice which takes place within the Hajj on the tenth day
This is from the traditions of our father, the Prophet Ibraaheem [Peace be upon him] that he has founded for us to follow. Allaah says about this in His statement:
“And We ransomed him with a great sacrifice (i.e. a ram);”
[As-Saafaat 37:107]
With this established, it is important to note that we have been commanded to follow the religion of our father Prophet Ibraaheem [Peace be upon him].
Allaah, The Most High, said,
“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj).
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 Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice), [at the time of their slaughtering by saying: (Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik).] Then eat thereof and feed therewith the poor having a hard time
Then let them complete their prescribed duties (Manasik of Hajj) and perform their vows, and circumambulate the Ancient House (the Ka'bah at Makkah).
That (Manasik- prescribed duties of Hajj is the obligation that mankind owes to Allah), and whoever honours the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you (as exceptions). So shun the abomination (worshipping) of idol, and shun lying speech (false statements)
Hunafa' Lillah (i.e. worshiping none but Allah), not associating partners (in worship) unto Him; and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.
Thus it is [what has been mentioned in the above said Verses (27, 28, 29, 30, 31) is an obligation that mankind owes to Allah] and whosoever honours the Symbols of Allah, then it is truly from the piety of the hearts.
In them (cattle offered for sacrifice) are benefits for you for an appointed term, and afterwards they are brought for sacrifice unto the ancient House (the Haram -sacred territory of Makkah).
And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your Ilah (God) is One Ilah (God - Allah), so you must submit to Him Alone (in Islam). And (O Muhammad صلى الله عليه وسلم) give glad tidings to the Mukhbitun (those who obey Allah with humility and are humble from among the true believers of Islamic Monotheism),
Whose hearts are filled with fear when Allah is mentioned and As-Sabirun [who patiently bear whatever may befall them (of calamities)]; and who perform As-Salat (Iqamat-as-Salat), and who spend (in Allah's Cause) out of what We have provided them.
And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah) We have made them for you as among the Symbols of Allah, wherein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.
It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allah for His Guidance to you. And give glad tidings (O Muhammadصلىالله عليه وسلم) to the Muhsinun (doers of good).”
[Hajj 22:27-37]
Ibn Katheer [May Allaah have mercy on him] said in explaining the above:
“Allaah says:
‘…and whosoever honours the Symbols of Allah….’ meaning honouring what He has commanded us. Then He said,
‘….then it is truly from the piety of the hearts….’ meaning the ways of venerating include perform the sacrifices in the best way. This has been reported by Ibn ‘Abbas [May Allah be Pleased with him] who is reported in explaining the honouring in this ayah to mean ‘choosing from the best of animals to slaughter, the fattest and healthiest‘.
Ibn Abee Haatim [May Allaah have mercy on him] reported Ibn ‘Abbaas [May Allah be Pleased with him] in explaining the ayah:
‘…and whosoever honours the Symbols of Allah….’ meaning the fattest, the healthiest and the biggest.
Aboo Umaamah ibn Sahl said, “When we were in Madeenah, we used to choose the fattest animals to sacrifice. The Muslims used to make the animals fat beforehand. ” [Narrated by Bukhaari]
Bukhaari [5553] also narrated from the hadeeth of Anas ibn Maalik [May Allah be Pleased with him] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] used to sacrifice two rams. And I used to do likewise.
It is also narrated by him [5229] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] sacrificed two rams with two horns pressing them with his hand.
It is also narrated [5238] and Muslim [1966] from the hadeeth of Anas [May Allah be Pleased with him] who said, “The Messenger of Allaah sacrificed two rams pressing them. I saw him putting his foot on their sides whilst mentioning the name of Allaah over them. He sacrificed them with his own hands”
The ruling of Udhiyah or sacrifice
Sacrificing an animal within the rituals of Hajj is from the greatest of acts of worship. It is from the greatest acts of worship that brings you close to Allaah, Exalted and Glorified is He.
The people of knowledge differed on its rulings, they stated two opinions:
1) Obligatory: This is the view of Aboo Haneefah and one of the views that have been attributed to Imaam Ahmad and Imaam Maalik. It is the chosen opinion of Ibn ‘Abbaas and Ibn Taymiyyah.
2) Recommended: meaning it is not obligatory. This is the opinion of Imaam ash-Shaafi’ee and the well-known opinion of Imaam Ahmad and Imaam Maalik. This is the correct view, it being highly recommended. The following evidences exemplify this:
a) The first proof to show that it is not obligatory to do Udhiyah is the fact that the origin of a command in Islam is not an obligation for the Muslim to carry out, unless it is stated that the command is obligatory for every Muslim to do. And I do not know any evidence to suggest that it is obligatory and as for some of the text that suggest it is obligatory then I say that they are not authentic.[26][26]
b) The second proof to prove that the sacrifice is not an obligation on every Muslim is the narration collected by Aboo Dawood [2789] on the authority of ‘Amr ibn ‘Aaas that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“I have been commanded to take the day of sacrifice as an Eid as Allaah the Exalted and Glorified has made it such for this Ummah”.
So a man said,“What do you think about a man who only has one female goat, should he sacrifice it?”
The Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] replied, “No, but cut your hair and nails, trim your moustache and shave your pubic hairs. This will be a complete sacrifice for you with Allaah the Exalted and Glorified”.
This occurred on the day of Eid or sacrifice. The point of evidence in the hadeeth is the fact that the Prophet [May the Peace and Blessings of Allaah be upon him] did not order the man to sacrifice this female goat, had it been obligatory he surely would have commanded him to do so.
c) The third piece of evidence to prove that the sacrifice for this Eid is not obligatory comes in the narration reported by Imaam Muslim in his Saheeh [1977] on the authority of Umm Salamah [May Allah be Pleased with her] who said that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“If the ten days of Dhul Hijjah start and you want to make a sacrifice…..” until the end of the hadeeth.
The point here is that the Prophet [May the Peace and Blessings of Allaah be upon him] left doing the sacrifice to the preference of the person. [27][27]
d) The fourth piece of evidence to prove that the sacrifice for this Eid is not obligatory is proven by the fact that not one of the Companions [May Allaah be Pleased with them all] held the opinion of it being obligatory. Ibn Hazm said about this,“There is no single authentic narration from the companions to say that the sacrifice is obligatory” [al-Muhalla 7/358].
Bayhaqi [9/265] narrated with an authentic chain on the authority of Abee Sareehah al-Ghafaar who said, “I went to Aboo Bakr -in another narration it says he saw Aboo Bakr and ‘Umar- and they did not offer a sacrifice…”
Bayhaqi [9/265] also narrated with a authentic chain that Abee Mas’ood al-Ansaari said, “I did not sacrifice an animal even though I was wealthy…”
The meaning of these narrations are also similar to that which has been narrated on the authority of Ibn ‘Abbas and Bilaal [May Allah be Pleased with them both] as well as others from the Companions [May Allaah be Pleased with them all].
Bukhaari also reported[28][28]that Ibn ‘Umar [May Allaah be Pleased with him] said, “The sacrifice is Sunnah and it is well-known”.
And I don’t know of any Companions [May Allaah be Pleased with them all] that disagreed with the above, rather what has been narrated from the Companions [May Allaah be Pleased with them all] is that the sacrifice is Sunnah.
It has been reported from Aboo Hurayrah [May Allaah be Pleased with him] that he mentioned the ruling of the sacrifice being Sunnah and based this on the report from the Prophet [May the Peace and Blessings of Allaah be upon him].
He narrated that the Prophet [May the Peace and Blessings of Allaah be upon him] said,
“Whoever is able to offer a sacrifice and doesn’t do so, should not come to the place of out prayer”.
Reported by Ahmad [2/321]; Ibn Maajah [3123] as well as others.
This chain is weak because of the presence of Abd Allaah ibn ‘Ayaash, but the scholars did differ on the acceptance of his narrations.
Ibn Jawzee reported Imaam Ahmad saying that Abd Allaah ibn ‘Ayaash is rejected in his narrations, however ad-Daaraqtuni said that his narrations can’t be attributed to the Prophet[29][29]
[Tanqeeh at-Tahqeeq 3/566]
I say: other narrations that are similar to this also are weak in their chains. Furthermore, the sacrifice being an obligation has not been attributed to any of ther other major Companions [May Allaah be Pleased with them all], thus proving that the Sacrifice is Sunnah and not obligatory. [30][30]
Offering the sacrifice for yourself and for your family
It has been narrated by Imaam Malik in his Muwatta [2/486] and at-Tirmidhi in his Jaami’[1505] – this being his wording – that Abee Ayyob al-Ansaari was asked by ‘Ata,“How did you offer the sacrifice at the time of the Messenger of Allaah?” He replied, “ A man would offer a female sheep on behalf of himself and his family, he would eat from it and would feed others
At-Tirmidhi said that this hadeeth is Hasan Saheeh[31][31]and I agree with this grading of at-Tirmidhi.
So the Sunnah is for the people of the household to gather and all offer one sacrifice. If they intend and are capable of offering more then this is better and has more virtues, as it was previously stated in the hadeeth of Anas [May Allah be Pleased with him] that the Prophet [May the Peace and Blessings of Allaah be upon him] offered two rams.
Furthermore if it is easier for the person to send the sacrifice or have the animal sacrificed on his behalf in another land that would be better. It is no secret that some of the Muslim countries today have a great need for it, as poverty and famine seems to be spreading. So the Muslim shouldn’t forget his brother when he is in need and should help him according to his ability, this will be highly rewarded by Allaah, the Most Perfect the Most High.
Things the person who wants to offer the sacrifice must do
It has been reported by Imaam Muslim in his Saheeh [1977] on the authority Umm Salamah [May Allaah be Pleased with her] that the Prophet [May the Peace and Blessings of Allaah be upon him] said,
“When the then days of Dhul Hijjah start and one of you wish to offer a sacrifice then he/she must make sure that they don’t cut their hair nor remove any skin from their bodies”
This narration gives us insight in the prohibition of removing three things, for the one who wants to offer a sacrifice and they are; hair, nails and skin, until the animal has been sacrificed.
The prohibition of removing dry skin is also included; this may be underneath the nails or below the feet.
Imaam Ahmad took the stance that keeping things growing without cutting them was obligatory, as this is the literal and apparent meaning of the aforementioned hadeeth of Umm Salamah. However the majority of the scholars say that removing these items, namely the hair, skin and nails, are all disliked only and not prohibited.
However, in reconciliation with the evidences the first view is the correct one as the Prophet [May the Peace and Blessings of Allaah be upon him] prohibited such, and once He [May the Peace and Blessings of Allaah be upon him] prohibits us to do something then refraining from it becomes obligatory.
Therefore if someone wants to offer a sacrifice he must then refrain from removing anything from skin, hair or nails. The one who is paying for the sacrifice is the one who refrains and if the household are all offering one sacrifice collectively then the one who is paying for the animal is the one who refrains and not the whole family.
Likewise if someone has been appointed to offer a sacrifice on behalf of someone else, then the he is not the one who refrains, rather the one whose name the sacrifice is for is the one who must refrain.
Added to this, whoever wants to comb their hair is allowed and may do so. Likewise the person who wants to apply perfume is allowed to do so as well. The only things that are prohibited for the person who wants to offer a sacrifice are the three, cutting their hair, removing skin and trimming the nails.
The evidence to demonstrate the permissibility of combing the hair, and that it is not from the prohibited things that the person must refrain from, it the narration reported by Bukhaari in his saheeh [310] on the authority of ‘Aaishah [May Allah be Pleased with her] who said the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said to her whilst they were in Ihraam,
“…open your braids and comb your hair…”
The rulings applied to Ihraam and what a person is not allowed to remove from their hair, skin and nails is must more serious than the sacrifice, so this tells us that in this severe state of Ihraam we are still allowed to comb our hairs, then it will certainly be permissible to comb our hairs in a state of prohibition which is lesser than the Ihraam.
The time when one should offer the sacrifice
The first thing that the Prophet [May the Peace and Blessings of Allaah be upon him] would do on the day of sacrifice, after performing the prayer, is to offer the sacrifice[32][32]. Imaam Bukhaari in his Saheeh [922] and Imaam Muslim in his Saheeh [1961] both reported on the authority of Baraa’ [May Allaah be Pleased with him] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“The first thing we will do on this day is to pray and then we will go back and offer the sacrifice. Whoever does this then he has acted in accordance with our Sunnah. Whoever offers the sacrifice before the prayer then he should give that to his family as he has not fulfilled the sacrifice”.
Takbeer [33]
From the greatest acts of worship that have been specified for these days is the Takbeer of Allaah The Exalted and Glorified. We are encouraged to do it especially whilst raising our voices. Allaah the Most High says,
“….and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice), [at the time of their slaughtering by saying: (Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik).]….” [Hajj 22:28]
The appointed days in this ayah is referring to the ten days of Dhul Hijjah as the majority of the scholars have stated [see: Lataa’if al-Ma’aarif by Ibn Rajab p.471]
It was also reported by Bukhaari in his Saheeh, the book of the two Eid’s in the chapter of‘The virtue of doing deeds on the days of Tashreeq’[33][34]:
On the authority of Ibn ‘Abbas [May Allaah be Pleased with him] said the meaning of the ayah:
“….and mention the Name of Allah on appointed days…” [Hajj 22:28]
These appointed or well-known days are referring to the first ten days. As for the appointed days[34][35]this is referring to the days of Tashreeq.
Ibn ‘Umar and Aboo Hurayrah [May Allaah be Pleased with them both] would go to the markets in within these first ten days of Dhul Hijjah and would recite the takbeer in a loud voice inciting the people to do the same, the people would do the takbeer along with them[35][36].
Imaam Bukhaari said in the book of the two Eid’s, the Chapter of doing takbeer in the days of Mina and the day of ‘Arafah that ‘Umar [May Allaah be Pleased with him] would raise his voice under a dome in Mina so that the people in the Masjid would hear him and would be reminded and encouraged in doing the takbeer.[36][37]Ibn ‘Umar [May Allaah be Pleased with him] would also do Takbeer in Mina in these days, and after the obligatory prayers, on his bed, when he would sit, when he would walk and generally throughout those days he would do the Takbeer. Likewise, Maymoonah [May Allaah be Pleased with her] used to do Takbeer on the Day of Sacrifice. It was also narrated that the women used to do Takbeer behind Abaan ibn ‘Uthmaan and ‘Umar ibn Abd Al-Azeez on the nights of the Tashreeq with the men in the Masjid at Mina.
It was also narrated that Anas ibn Maalik [May Allaah be Pleased with him] said when describing their actions whilst at Mina and whilst going to ‘Arafah, “Some of us used to Talbiyyah[37][38]on the Day of ‘Arafah and others would do Takbeer, and none of us where prevented from doing so”[38][39].
Imaam Muslim reported in his Saheeh [1284] on the authority of Ibn ‘Umar [May Allah be Pleased with him and his father] who reported from his father that he said that he was once with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon in ‘Arafah, some of us where doing Takbeer and others were doing Tahleel. We were doing Takbeer. I, Ibn Umar, said, “How strange it is that you didn’t ask the Prophet on what to say, what did you see him do?”
Therefore, Takbeer of Allaah, The Exalted and Glorifed, is from the major acts of worship and this has been commanded by Allah to His Messenger to carry out, and he commanded his Ummah to do it also. As Allaah says,
“Say (O Muhammadصلى الله عليه و سلم): "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
And say: "All the praises and thanks be to Allah, Who has not begotten a son (or offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all magnificence, [Allahu-Akbar (Allah is the Most Great)].”
[Israa’ 17: 109-110]
The meaning of the aayah here ‘And magnify Him with all magnificence’ is to magnify Him in greatest and most complete manner. It was also said that it meaning in Arabic is magnify and exalt by saying – Allaahu Akbar. Thus the way we magnify Allaah is by saying Allaahu Akbar as He is the Greatest, Greater than everything that exists.
‘Umar ibn Khataab [May Allaah be Pleased with him] said, “The servant saying Allaahu Akbar is better than the whole world and all it contains[39][40].”
Some of the Salaf even said that a verse similar to this also ended the original Tawrah.
One of the greatest types of magnification by using this wording of remembering Allaah is the fact that saying this remembrance, Allaahu Akbar, is the first act of the prayer that we pray five times a day. Also the call to prayer, the Athaan, begins with the Takbeer and ends with it. Added to the forms of magnification of Allah using this remembrance is the fact that it is Sunnah to use it at the beginning of the prayer as well as it being a form of remembrance for those who have completed the prayer, for them to Astagfaar[40][41], Tahleel[41][42], Tasbeeh[42][43], Tahmeed[43][44]and Takbeer[44][45].
It has also been reported in the Bukhaari [806] and Muslim [583] from the hadeeth of Ibn ‘Umar [May Allaah be Pleased with him] who said, “I used to know that the prayer of the Messenger of Allaah was finished because he would do Takbeer”
Another act of worship that uses this remembrance of saying Allaahu Akbar is the Tawaaf[45][46], it begins with it and so does the pelting that the people in Hajj do, this pelting has Takbeer with ever stone that is thrown. The people doing Hajj and‘Umrah also begin the Sa’ee[46][47]with Takbeer at Mount Safaa and one he has reached Marwah he starts the Dua’a there by doing Takbeer three times. The one who is slaughtering the animals, for the purpose of eating or sacrifice, must use this remembrance as he must say, ‘Bismillaah Allaahu Akbar’.
It has been narrated in Saheeh Muslim [2173] on the authority of Samarah ibn Jundub [May Allaah be Pleased with him] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“The most beloved speech to Allaah are four: to say Subhaan Allaah, and to say Al-Hamdu Lillaah, and to say Laa ilaaha ill-Allaah and to say Allaah akbar. There is no harm if you change the order you recite them in”
If the Muslims realised the meaning of this remembrance and this act of worship to remember Allaah, then they would be perform this action a lot and would establish themselves in doing so, this would increase the strength of their religion, and make easy their state in this world and the next. This is because the Muslim would realise and actualise that Allaah is indeed the greatest and there is nothing greater than him. The person who realises this would be eager to carry out His commands in the best way and would refrain from what He has prohibited for us to do, he would worship Allaah in the manner that justifies the way He should be worship, he would have ultimate reliance on Him and he would not fear the blame and accusation of those who wish to degrade him.
General and specific times when doing the Takbeer is encouraged
Some of the people of knowledge have stated that the Takbeer is divided into two types:
a) Times when it is prescribed to do it in a general sense
b) Specific times when the Takbeer is prescribed
The scholars stated that doing the Takbeer is generally prescribed and encourage for us to do during the whole duration of the first ten days of Dhul Hijjah. As for the specific times, the Takbeer is to be done after every obligatory prayer. This begins after the Fajr prayer on the Day of ‘Arafah[47][48]up until the ‘Asr prayer on completion of the Days of Tashreeq[48][49].
Al-Qaadee Aboo Ya’laa said, “The Takbeer at this time is of two types, that which is general and that which is specific. The specific time when we should do the Takbeer is after every obligatory prayer. As for the general recommendation to the Takbeer then this is throughout the days no matter where he is such as when he goes to the market” [49][50]
It is important to point out, that these rules are for those who are not doing the pilgrimage of Hajj. Imaam Ahmad said when explaining this further, “This is in regard to the people who staying in their homes. As for the people who are travelling to pilgrimage then these people should do the Takbeer after the Dhuhr prayer on the Day of Sacrifice[50][51], this is because prior to this they are doing the acts and rituals of Hajj and are busy doing the Talbiyyah[51][52]instead. This is the ruling that has been given by Sufyaan ibn ‘Uyaynah and he explained it further to be the correct opinion.[52][53]”
The evidence that the scholars gave for this was the numerous narrations that have been narrated by the Companions [May Allaah be Pleased with them all] about this. They would specifically recite the Takbeer after the Fajr prayer on the Day of ‘Arafah, however in a general sense they would increase in doing the Takbeer throughout the first ten days of Dhul Hijjah. Therefore the actions of the Companions explain that the Takbeer is of a general and specific type.
It has been narrated that Imaam Ahmad stated that there was consensus from the scholars that the Takbeer in its specific sense began after the Fajr prayer on the Day of ‘Arafah, this is opinion and rulings given by ‘Umar, ‘Alee, Ibn ‘Mas’ood and Ibn
‘Abbaas. It was then asked to Imaam Ahmad, ‘Did not Ibn ‘Abbaas disagree with this opinion.’ So Imaam Ahmad replied, “The narration that is authentic about his view is that he agreed with the opinion of doing Takbeer from the Fajr prayer on the Day of‘Arafah. As for the opinion to say he disagreed is a narration that is not correct.[53][54]”
I say: the narration that ‘Umar had this view is weak. It was narrated by Ibn Abee Shaybah [2/167]; Ibn Munthir in Al-Aswat [2000] [2207] and al-Bayhaqee [3/314]. About this chain al-Bayhaqee said, “This chain was narrated from Hajjaaj who heard from ‘Ata, this part of the chain was rejected by Yahya ibn Sa’eed al-Qattaan. Aboo ‘Abeed al-Qaasim ibn Salaam said, ‘I mentioned this narration to Yahya ibn Sa’eed al-Qattaan but he rejected it. Hajjaaj was mistaken. What is authentic is the chain that has been narrated about ‘Umar that he would do it underneath the dome in Mina.[54][55]’”
He, al-Bayhaqee, went to say, “What is well-known is that ‘Ataa ibn Abee Rabaah would do the Takbeer from the Dhuhr prayer on the Day of Sacrifice to the ‘Asr prayer on the Day of Tashreeq. ‘Ataa is also in this chain that has been attributed to ‘Umar, had the chain been authentic then ‘Ataa would have acted in the same way, but what is well-known is that he held a different opinion, And Allaah Knows Best.
It has also been narrated via a different chain, from Abee Ishaaq al-Sabee’ee that he narrated from ‘Umar and ‘Alee, however he didn’t meet them, thus this one is weak as well.”
I say: this narration of Abee Ishaaq al-Sabee’ee was narrated by Bayhaqee [3/314] himself.
Abee Ishaaq al-Sabee’ee narrated that “‘Umar, ‘Alee and Ibn Mas’ood [May Allaah be Pleased with them all] would gather and do the Takbeer after the afternoon prayer on the Day of ‘Arafah. As for the companions of Ibn Mas’ood they held the opinion that they should end doing the Takbeer on after the ‘Asr prayer on the Day of Sacrifice. As for ‘Umar and ‘Alee they held the opinion that the Takbeer should be recited after every prayer until the ‘Asr prayer on the Day of Tashreeq.”
I say: this narration is not connected in its chain as Bayhaqee has pointed out above. As for doing the Takbeer during the time one spends in Minaa - i.e. meaning the Days of Tashreeq - then this has been narrated by Bukhaari to be the action of‘Umar [May Allaah be Pleased with him], the reference and explanation to this has preceded.
As for the opinion of ‘Alee [May Allaah be Pleased with him] then this has also been narrated via another route which is good and acceptable[55][56].
There is also another chain which was narrated by Ibn Munthir [2209] that ‘Alee [May Allaah be Pleased with him] would do Takbeer from the Fajr prayer on Day of ‘Arafah until the ‘Asr prayer on the Day of Tashreeq. He would say the following:
‘Allaahu Akbar, Allaahu Akbar, Laa Ilaaha Ill-Allaah, Wal Lallaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd’
A similar narration was narrated by Ibn Abee Shaybah [2/168] and by Al-Bayhaqee in Kubra [3/314] via a different a chain.
As for Abd Allaah ibn Mas’ood [May Allaah be Pleased with him], then there is also an authentic chain describing this to be his opinion as well[56][57].
This was narrated by Ibn Abee Shaybah [2/167-8] and Ibn Munthir in Aswat [2240]
It has also been narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] had this opinion via an authentic narration as well. It was narrated by Ibn Abee Shaybah [2/167] that Ibn ‘Abbaas would begin Takbeer after Fajr prayer on the Day of ‘Arafah and he would stop at the Maghrib prayer on the Day of Tashreeq. He would say the following:
“Allaahu Akbar, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa Lil Allaah hil Hamd.”
A similar narration has been narrated by al-Bayhaqee in Kubra [3/134] [315] with the wording:
“Allaahu Akbar, Allaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd, Allaahu Akbar wa Ajal, Allaahu Akbar Ala maa Hadaanaa”
This has also been narrated by Ibn Munthir in his Awsat [2202].
I say: The Companions [May Allaah be Pleased with them all] would begin to do the Takbeer after the Fajr prayer on the Day of ‘Arafah, however they differed on how and when to do it.
a) Some of them said that it is to be specifically only done after every obligatory prayer, as Imaam Ahmad stated above.
b) Others said that the Takbeer should be done throughout the first ten days of Dhul Hijjah but it is more emphasised on the Day of ‘Arafah and then again on the Day of Sacrifice as it is the Day of Eid. This is what was also narrated from Ibn Mas’ood, as proven above, that he would do the Takbeer until the ‘Asr prayer on the Day of Sacrifice.
It is of no secret that these days and this time are the times that one is highly encouraged to increase in doing the Takbeer.
c) Some of the Companions would begin the Takbeer on the Day of ‘Arafah and they held the opinion that there was no general and specific timing for the Takbeer. So they would do the Takbeer throughout the first ten days of Dhul Hijjah without specifying.
For example, Ibn‘Abbaas and Aboo Hurarayh would go out to the market and do the Takbeer aloud and the people would do the Takbeer with them, this would occur throughout the first ten days of Dhul Hijjah.
It was also stated about Ibn ‘Umar that he would do the Takbeer from the Dhuhr prayer until the Fajr prayer on the last Day of Tashreeq, but this chain and narration is weak as it has a man called Abd Allaah al-‘Umaree who was some weakness. This narration was narrated by Ibn Munthir [2205] and Bayhaqee [3313]
It was narrated by Muslim that that he said, “We were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon on the Day of ‘Arafah and some us would do the Takbeer and other from us would do Tahleel, as for us we would do the Takbeer”.
It was also narrated that Ibn ‘Umar would do the Takbeer on the days when he was in Minaa after the obligatory prayers, whilst he was sleepin, whilst he was in his tent and whilst he would walk.
This was narrated by Ibn Munthir in Awsat [22] and Bukhaari in his Saheeh [The Book of the two Eid’s, in the Chapter of doing Takbeer in the days of Minaa and in the afternoon going to ‘Arafah]
What seems to be the trend in these narrations, such what has been narrated about ‘Alee and other from the companions is that the Takbeer should be done generally and it is more emphasised to do so on the Day of ‘Arafah and the days that come after, especially on the Day of Sacrifice.
The proofs for this are two points:
1) The following narrations provide evidence for the view:
a) Muhammad ibn Abee Bakr ath-Thaqafee asked Anas ibn Maalik - whilst they went from Mina to‘Arafah – what would you do on this day when you where with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him]. Anas replied, “Some of use would do Tahleel and we weren’t prevented from doing so and others would do Takbeer and we would not be prevented from doing so.”
In the narration that was collected by Muslim he said, “…some of us would do Takbeer and some of us would to Tahleel, none would be criticised by any of the others who were there”
So in this narration there is a proof that the Takbeer is not only specified to be done after the obligatory prayers, rather we are encouraged to do it throughout the day.
In the previous narration of Ibn ‘Umar that was collected by Muslim [1284] that he said, “We travelled with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] from Minaa to ‘Arafah, some of us would do the Talbiyyah and other would do Takbeer.”
In a narration with a similar wording, “…we were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] in the afternoon on the Day of ‘Arafah, some of us were doing Takbeer and others were doing Tahleel, as for us we were doing the Takbeer….”
So in this narration Ibn ‘Umar [May Allaah be Pleased with him] described it was preferable to do Takbeer all day and didn’t constrict it to be only done after the obligatory prayers as he [May Allaah be Pleased with him] said, “as for us we were doing the Takbeer….”. Some of the people of knowledge said that doing Takbeer all the time throughout the ten days was only for those who were doing Hajj because of these two narrations. These narrations describe both Anas and Ibn ‘Umar as being in Hajj [May Allaah be Pleased with them both].
2) The second point is the statement of Allaah, Exalted and Glorified He is:
“…and mention the Name of Allah on appointed days …” [Hajj 22:28]
According to the correct view, these appointed days are in reference to the first ten days of Dhul Hijjah
As for the statement of Allaah , Exalted and Glorified He is:
“And remember Allah during the appointed Days…” [Baqarah 2:203]
This refers to the Days of Tashreeq, thus this provides sufficient evidence to show that the command to do the Takbeer is general, throughout the first ten days of Dhul Hijjah.
Therefore, the correct way to reconcile the above is to say that the Takbeer should be done throughout the first ten days of Dhul Hijjah whether it is before the prayer or after the prayer; all of this is legislated and encouraged. However the text above suggests that Takbeer is highly more emphasised on the Day of ‘Arafah and the days that follow, specifically and most importantly the Day of Sacrifice. The matter is a broad scope.
The manner of doing the Takeer
The manner of doing Takbeer hasn’t been specifically narrated from the Prophet [May the Peace and Blessings of Allaah be upon him] however the manner of doing the Takbeer has been narrated from the Companions [May Allaah be Pleased with them all] in various different ways:
1) The first way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
It was narrated by Bayhaqee in Kubraa [3/316] and in Fadaa’il al-A’maal [p.227] that Salmaan al-Farseee [May Allaah be Pleased with him] would say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
The chain of narration for this is authentic as was stated by Ibn Hajar in Fath al-Baari [2/462]
2) The second way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5633] that Ibn Mas’ood [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the ‘Asr prayer on the Day of Sacrifice and he would say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
The chain is authentic
3) The third way one can do the Takbeer is to say:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5646] that Ibn ‘Abbaas [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the last prayer on the Day of Tashreeq, he wouldn’t do Takbeer after Maghrib, saying:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
The chain is authentic
This is what has been narrated from the Companions [May Allaah be Pleased with them all] about this issue.
So it is incumbent on the person to increase in doing Takbeer during these ten days of Dhul Hijjah. What is best for the person to do is to do all of the Takbeer above as it has been authentically attributed to the companions and it is most likely that t hey learned and took this from the Prophet [May the Peace and Blessings of Allaah be upon him]
Fasting during the first Ten day of Dhul Hijjah
During these days, we are heavily encouraged to increased in worship that has been prescribed for to do during these days, including acts of worship such as Prayer, Fasting and other acts of worship that we have previously explained. This is because of the generality of the hadith that was reported on the authority of Ibn Abbaas, “…There are no days that good deeds are beloved to Allaah except these….” So this includes all good deeds.
One of the acts of worship that have been heavily encouraged for us to do during these days is fasting. So it is recommended for the person to fast these days, especially the Day of ‘Arafah. It was narrated in Saheeh Muslim [1162] as well as others that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“Fasting the Day of ‘Arafah will expiate the sins for the previous year and the year that will follow it…”
As for evidence for fasting the other nine days, then the generality of the hadeeth
“There are no days that righteous deeds are more beloved to Allah, Glorified and Exalted He is, than these ten days.”
As for the narration narrated by Imaam Muslim in his Saheeh [1176] on the authority of A’aisha [May Allaah be Pleased with her] that she said she saw the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] fast all of the ten days.
So it is highly encouraged for us to fast these days because all types of good deeds are beloved and accepted and The Prophet [May the Peace and Blessings of Allaah be upon him] encouraged for us to do all acts of good deeds especially during these days.
Based on this, we can say that the Prophet [May the Peace and Blessings of Allaah be upon him] didn’t explain his action or the ruling of fasting; however his general statement to encourage to increase in doing good deeds is sufficient.
It was also narrated that Hafsah [May Allaah be Pleased with her] said, “There are four things that the Prophet did not leave, fasting the Day of ‘Aashoora, the Ten days of Dhul Hijjah, fasting three days a month throughout the year and to pray two rak’aat before the afternoon”
This was reported by Nisaa’i [4/220]; Ahmad [6/287] and others.
However this hadeeth is not authentic, as the narration has been reported in ways that are conflicting, this has been explained in detail by Nasaa’i in his Sunnan.
Therefore it hasn’t been authentically narrated that the Prophet would fast the ten days however there is no prohibition in doing so, as we have previously discussed, falls under the acts of good deeds we are heavily encouraged to do throughout these ten days.
And Allaah is the source of all strength. And Allaah Knows best.
May Allaah send His Peace and Blessings on out Prophet Muhammad and upon his family and all of his companions and all those who follow them until the Day of Resurrection
[1][1] He was recognised for his knowledge by other scholars and received permission to teach.
[2][2] This has three different chains, one of which is authentic. The chain is; Ibn Abee Udayy– Abd Al-Wahaab – Muhammad ibn Ja’far – Ibn Aliyyah – ‘Awf – Ibn ‘Abbas
[3][3] This chain is not authentic as it has the narrator ‘Umar ibn Qays al-Makki who is abandoned in his narrations.
[4][4] Mujaahid has been narrated in saying, “There are no days better than these ten days, these are the days when Allah completed the days for Musa [Peace be upon him]”,but this narration is weak because of the presence of Yazeed ibn Abee Zeeyaad. However the meaning is correct as its simultaneous in its meaning with some of the ahaadeeth in this regard.
[5][5] Abd Ar-Razaaq narrated in Mussunif [8120] that Abee al-duhaa said, “I asked Masrooq about the ayah and he replied, ‘These are the best days of the whole year’”.The isnaad is acceptable.
[6][6] Ibn Hajr in Fath al-Baaree [2/459] discusses this narration and those that give further additions to this narration. Other variant wordings include “There are no actions that are more virtuous than in these days”, another adds the words ‘ten days’ [Narrated by Ahmad, Aboo Dawood al-Taylaasee]. Another narration adds‘ten days of Dhul Hijjah’ [Narrated by Daarimi]. Another hadith reads, “There are no days that good deeds are more beloved to Allaah than these days, meaning the ten days” [Narrated by Ibn Maajah and similar wording by at-Tirmidhi].Thus it becomes apparent that these days means the ten days of Dhul Hijjah.
[7][7] He is Sa’eed ibn Jubayr ibn Haashim al-Asadi. He is from the greater scholars from the Taabi’een, born in 45 AH and died 95 A.H. He was a student of ‘Aaishah, Ibn ‘Abbaas and Ibn ‘Umar [May Allaah be Pleased with them]. He was known for his piety and the importance he gave towards seeking knowledge. Maymoon ibn Marhaan reported his father saying at the death of Sa'eed ibn Jubair, "Sa'eed ibn Jubair has passed away and there is no one on the face of this earth who is able to compare with him in his knowledge" [Thatheeb at-tahtheeb al-kamaal fee asmaa' ar-rijaal by Dhahabi, 3/422-428] [TN]
[8][8] This narration has weakness due to there existence of ‘Aasim ibn Hilaal who is deemed to be weak by Yahya ibnMa’een. Another reason for weakness is due to the presence of being Irsaal in the chain, a gap being between Jaabir and Abee Zubayr. Despite these weakness, the hadeeth can be increased in its level and acceptance as being authentic because of the various chains, such as the chain from Ibn ‘Abbaas, and versions as was stated by Haafidh Ibn Rajab in Fath al-Baaree [9/18] and in Lataa’if al-Ma’aarif [476]
[9][9] i.e. to say Laa ilaaha ill-Allaah [TN]
[10][10] i.e. to say Allaahu Akbar [TN]
[11][11] i.e. to say Al-Hamdu Lillaah [TN]
[12][12] This narration is authentic; however similar narrations with variant chains also exist and have been declared as being unauthentic [Ibn Hajar in Lisaan 2/4 and Ibn ‘Udayy in Kaamil 2/159]
[13][13]Narrated by Ibn Abee ‘Aasim in Jihaad [158]; Tabaraanee in The virtues of the Ten [8] and others. The chain from the path of Abd al-Azeez ibn Mukhtaar from Yahyaa ibn Abee Ishaaq is authentic.
[14][14] This hadeeth is extremely weak as the scholars have mentioned, due to the presence of Nahaas ibn Qahm being rejected in his narrations. This has been mentioned by‘Uqaylee in Tahteeb. Abu Eesa at-Tirmidhi himself mentioned an alternative flaw, he stated that this hadeeth is mursal as Sa’eed ibn Musayib didn’t meet the Prophet. This has been further discussed by Ibn Jawzee in ‘Ilal Mutaanaahiyyah [925].
[15][15] The day when the people doing Hajj don their Ihraams i.e the eight of Dhul Hijjah [TN]
[16][16] The day of sacrifice i.e. the tenth of Dhul Hijjah [TN]
[17][17] This is the day after the day of ‘Eid, the day of sacrifice. This day is significant because this is the day when we are encouraged to raise our voice in remembering Allaah and being constant in doing so. [See Awn al-Ma’bood 5/127]
[18][18] This is the ninth day of Dhul Hijjah [TN]
[19][19] This is the day of Nahr, which is the tenth day of Dhul Hijjah [TN]
[20][20] These are the last days of Hajj, the eleventh, the twelfth and the thirteenth [TN]
[21][21] For example is the hadeeth of the Prophet regarding the day of ‘Arafah. He [May the Peace and Blessings of Allaah be upon him] said, “When the day of ‘Arafah comes Allaah descends to the first sky with the Angels and He says to them, ‘Look at my servants, they have come to be dishevelled, travelling using various forms of transport. Bear witness that I have forgiven them their sins’ The Angels then say, ‘Oh our Lord! There is amongst them a man who is proud and a man who did this sin and that sin.’ Allah will reply by saying, ‘I have forgiven them their sins’. The Messenger then said, There is not a day that Allaah frees people from the fire except the day of‘Arafah” [Narrated by Ibn Khuzayman, 2840; Tabaraanee in The Virtues of Ten Days of Dhul Hijjah, 9; Ibn Hibban, 1006 and 1045 and Baghawee in Sharh as-Sunnah, 1931. I say: this hadeeth is strong as it was statement by a large number of scholars including Ibn Hajar, Munthiri and Ibn Mundah]
[22][22] The Takbeer mentioned here is to constantly recite during the days of Hajj the following remembrance, ‘Allaahu Akbar, Allaahu akbar Allaahu Akbar, Laa Ilaaha Ill-Allaah, Allaahu Akbar, Allaahu Akbar, Wa Lilal Allaahil Hamd’. More on this will follow – Allaah Willing. [TN]
[23][23] This is when the person performing Hajj or the lesser Pilgrimage which is known as the‘Umrah, circumambulates around the Ka’bah seven times. [TN]
[24][24] This is when the person performing Hajj or the‘Umrah walks in between the two mounts Safaa and Marwah [TN]
[25][25] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[26][26] It has been narrated in the two Saheehs, Bukhaari and Muslim, on the authority of Anas, Junub ibn Sufyaan and Baraa’ ibn ‘Aazib which order the person who is attending the Eid Prayer to sacrifice his animal after the prayer, therefore these narrations can’t be used as proof as these narrations are proof for ordering the person who wants to offer a sacrifice to do so after the prayer. For example the narration of Junub ibn Sufyaan states, “Whoever sacrifices his animal before the Eid Prayer then he should sacrifice another sheep in its place, and whoever hasn’t yet sacrificed an animal should do so with the name of Allaah over it.”
[27][27]Generally the scholars say that if we are ordered to do something then it is obligatory even if we are given a choice about it, however this isn’t always the case. Sometimes we are given a choice to do something or not and it may not be obligatory. For example, the meeqat or the stations have been set around Makkah for those who want to go on Hajj or ‘Umrah, none is allowed to pass them until he has formed his intention and wore the Ihraam, thus making it an obligation, but if a person doesn’t wish to do Hajj nor ‘Umrah then the obligation of having an intention and wearing the Ihraam have been dropped. This is an example, there are plenty others to prove this point as well, and Allaah Knows best.
[28][28] The Book of Sacrifice; the chapter of the sacrifice being Sunnah [5/2109]
[29][29] Meaning it can’t be attributed to the Prophet thus the chain stops at Aboo Hurayrah and is attributed to him. [TN]
[30][30] Shaykh Muhammad ibn Saalih al-‘Uthaymeen said about this topic, “Offering the sacrifice is a very stressed Sunnah…Aboo Haneefah said it is obligatory for the one who is able to offer the sacrifice and the one who doesn’t offer it whilst he is able to do so is sinful. Shaykh al-Islaam ibn Taymiyyah agreed with this opinion as it is from the symbols of Islaam…and this view is a very strong one because of the various narrations that have been narrated about it. Therefore a person should not leave doing the sacrifice if he has the ability to offer the sacrifice” [Sharh al-Mumti’ Vol. 7 Chapter of Hadee, Udhiyah and ‘Aqeeqah] [TN]
[31][31] This term has various meanings and uses as the scholars have explained. In fact there exist over fifteen different ways it has been used, however it often means that there are various chains and version, some being good [Hasan] and others being authentic [Saheeh], thus the term Hasan Saheeh has been used. [See Sharh Mawqitha of Imaam adh-Dhahabee] [TN]
[32][32] The tenth of Dhul Hijjah [TN]
[33][34] These are the last days of Hajj, the eleventh, the twelfth and the thirteenth [TN]
[34][35] The words ‘appointed days’ have been used twice with two different meanings. This one here is referring to the ayah “And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him” [Baqarah 2:203] [TN]
[35][36] Ibn Rajab said in Fath [9/8], “Imaam Bukhaari reported that both Ibn ‘Umar and Aboo Hurayrah both would go out to the markets doing the Takbeer (in order to encourage the people to do Takbeer and remember Allaah) and they would not go out for any other purpose”. I say that this narration is Hasan (Good) and its men are trustworthy
[36][37] Note: It says in Fatawaa from the Group of Permanent Major Scholars [24/269], “Doing Takbeer in congregation is an innovation…this action of ‘Umar raising his voice to remind the people in the masjid is not evidence to say that we should do this Takbeer in congregation. The act of ‘Umar was that people would hear him do it and be reminded to do it themselves. Each person then on would do the Takbeer by himself ” [Fatwaa signed by, Abd Azeez ibn Baaz, Abd Al-Azeez Aal Ash-Shaykh, Abd Allaah al-Ghudayaan, Saaleh al-Fawzaan and Bakr Aboo Zayd] [TN]
[37][38] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[38][39]Narrated by Bukhaari [923] and others.
[39][40] Jaami’Ahkaam al-Quraan by Qurtubee [10/345]
[40][41] To say Astagfir ul-Allah [TN]
[41][42] To say Laa ilaha Illa Allaah [TN]
[42][43] To say Subhaan Allaah [TN]
[43][44] To say Al-Hamdu lil Allaah [TN]
[44][45] To say Allaahu Akbar [TN]
[45][46] This is when the person performing Hajj or the lesser Pilgrimage which is known as the‘Umrah, circumambulates around the Ka’bah seven times. [TN]
[46][47] This is when the person perforiming Hajj or ‘Umrah walks between the two hills of Safaa and Marwah after completing his Tawaaf.
[47][48] The 9thof Dhul Hijjah [TN]
[48][49] This is the 13th of Dhul Hijjah, so the person does Takbeer after every obligatory prayer between the 9th and 13th of Dhul Hijjah. A total of 23 prayers.[TN]
[50][51] The 10thday of Dhul Hijjah [TN]
[51][52] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[52][53]Al-Awsat by Ibn Munthir [4/303] and Fath al-Baari by Ibn Rajab [9/23]
[53][54] Mughni [3/289] and Fath al-Baari by Ibn Rajab [9/22]
[54][55] This narration has been discussed previously [TN]
[55][56] Ibn Abee Shaybah [2/165]; Ibn Munthor in Awsat [2203] [2201]
[56][57] That the Takbeer is to be done between the Fajr prayer on the Day of ‘Arafah and ‘Asr on the Day of Tashreeq
