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Seeking aid from Jinn



Seeking aid from Jinn

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Shaikh Ibn Baaz رحمه الله said:

“For those who recite (perform the Ruqyah) on a patient, it is not permissible for them to seek help of the Jinn even if they are Muslims, nor asking them (for a need) – because it a means of Shirk [1]. As for the recitation (of the Qur’aan) to warn the Jinn and to remind them of Allaah, then there is no problem in that. And as for the narrations from the Jinn, they are not acceptable, as they are “Majhool” (unknown and thus unreliable) [2].”

Source:   الفوائد الجلية من دروس الشيخ ابن باز العلمية

[1] Because normally the Jinn do not help unless an act of Shirk or Kufr is done to please them – like reciting the aayaat from the Qur’aan backwards etc.

[2] Since we cannot see the Jinn, we cannot know their condition – are they reliable or not, are they telling the truth or not – their status is unknown and thus, they cannot be relied upon.






Source




Be firm upon the Truth!


بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Shaikh Muhammad Ibn Saaleh al-`Uthaymeen رحمه الله said:

“Be firm, and do not change (your stance) because of the large number of attacks on you nor due to (their) being offended by your words. As long as you are upon the truth then be firm, for truth is never budged (by falsehood). Thereafter, defend (the truth) if you are in a weak position. There is nothing lesser than defending (the truth). But if you are in a strong position, then upon you is to attack (the falsehood). For the days take turns (sometimes in your favor and sometimes otherwise).


But (remember) the most important thing is that even if you are in a weaker position, then you should remain firm. And never say: ‘Oh, all the people are in opposition to this.’ Rather, be firm, for Allaah aids His Deen, His Book, His Messenger throughout the ages.

No doubt that you will face harm (from the people). Here is Imaam Ahmad, he was dragged by a mule in the market and was whipped. But he was patiently firm.

And here is Shaikh al-Islaam (Ibn Taymiyyah), who was driven around in the market on a cart and was thrown in the prison, but he remained firm.

It is not possible that the earth will always be a carpet of roses and flowers for a person who clings to the Sunnah (for he will face opposition and will be harmed by the people).”

[Sharh al-Nooniyyah of Ibn al-Qayyim by Shaikh Ibn al-`Uthaymeen (3/270)]
________________________________



`Abdullaah Ibn Mas`ood رضي الله عنه said: “The Jamaa`ah refers to those who hold on to the truth even if you are aone.” [al-Faqeeh wal-Mutafaqqih (2/404)]







Source 


observe your actions…

Abu Haazim Salamah Ibn Deenar:

Look at every act that you would hate to die while committing and then abandon it.

~Al-Musannaf|| AbdurRazaaq as-Sinani [7/194]




al-Istighfaar: The Obligation after An Obligation



al-Istighfaar: The Obligation 

after An Obligation


بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Allaah تعالى says:

﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ﴾

{Then depart from the place from where [all] the people depart and ask Allaah for forgiveness. Indeed, Allaah is Oft-Forgiving and Most-Merciful.} [Surah al-Baqarah (2): 199]



Shaikh al-Sa`dee رحمه الله said:

“Allaah تعالى commands the one who has completed the rituals of Hajj (like stoning, slaughtering etc.), to seek His forgiveness (Istighfaar) and to do a lot of Dhikr (Remembrance). Seeking forgiveness is for the shortcomings and the negligence which happened while the slave (of Allaah) carried out the acts of worship; and Remembering Allaah is for Thanking Allaah for His blessings upon him by accommodating him in carrying out these duties and for His vast favors.

It behooves the slave, that whenever he completes the acts of worship (like the Salaah), he should seek Allaah’s forgiveness for his shortcomings and thank Him for His assistance in carrying out the duties. Don’t be like the one who thinks that he has completed his duties (flawlessly) and regards it as doing a favor to Allaah and who thinks highly about himself. This one deserves to be detested and have his deeds rejected - unlike the first one - who deserves to (have his deeds) accepted and assisted in doing more good deeds.”


[Tafseer al-Sa`dee (1/92)]





Source

”Being Arrogant to those Who are Arrogant”‏

”Being Arrogant to those Who are Arrogant”‏

Question: I noticed that when someone passed by one of my friends and greeted him, my friend not only did not reply but also gave him a rather haughty look. When I asked him why he did that, he told me that the other person was arrogant and that the Prophet (sallAllaahu `alayhi wa sallam) said, “Arrogance to someone who is arrogant is charity.” Is this Hadeeth authentic? And is what my friend did correct?

Answer: When one is arrogant with one of the servants of Allaah, he is perpetrating one of the major sins, and no one is permitted to be arrogant with another, even if another person is himself arrogant. One cannot cure another person’s arrogance by being the same with him; rather, one may help him by advising him sincerely and warning him about Allaah’s punishment, by saying, for example, “Fear Allaah, for verily arrogance is one of the major sins.” The Hadeeth mentioned by the questioner is false” it has no basis and is not authentically related from the Prophet (sallAllaahu `alayhi wa sallam).

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah, Vol. 7, Page 169, Brunei 

Allah Looks to Your Hearts – Shaykh Uthaymeen


Allah Looks to Your Hearts 

Shaykh ibn Uthaymeen

From Abū Hurayrah ‘Abdur-Rahmān ibn Sakhr, may Allah be pleased with him, who said: The Messenger of Allah, may Allah raise his rank and grant him peace, said:

«Indeed, Allah looks not to your bodies, nor to your faces, rather He looks to your hearts [and deeds].» [1]



Shaykh al-`Uthaymīn comments [2]:

Allah, the Perfect and Most High, does not look to the slaves and their bodies, and whether or not they are large or small in stature, nor whether they stand in good health or illness. He does not look to their faces, and whether or not they are beautiful or hideous. All of these affairs are of [absolutely] no significance to Allah.

Similarly, He does not look towards their lineage nor ancestry, and whether they are of nobility or ignobility, nor does He look towards their wealth. He does not look towards any of these affairs at all.

There lies no connection between Allah and His creation except through at-taqwā (righteousness). Whomever possesses more taqwā of Allah, is nearer to Him, and thus most honorable with Him, so do not take pride in your wealth, nor in your beauty, nor in your body, nor in your children, nor in your palaces, nor in your cars, nor in any worldly matter.

Indeed, if Allah granted you success in attaining at-taqwā, it is from His Grace upon you, so praise Allah. 


[1] (Related by Muslim, no. 2564.)
[2] Source: Shaykh Saalih al-`Uthaymīn, Sharh Riyād as-Sālihīn, 1/61 [Dār al-Watan].


Translated by Umm Sufyaan Faatimah

Breastfeeding a Child While Pregnant

Question: I have a 14 month old child who is still breastfed and I am also 3 months pregnant. Some sisters keep telling me that I should stop doing this as they have read in the Qur'aan that it is harmful to my baby. What is your opinion?

Answer: As for the woman while she is pregnant, there is no harm upon her if she wants to breastfeed the other baby. As for the woman who told her that it is not permissible for her to do so, then she should be asked to speak with knowledge, to speak while she has knowledge of what she says, and to present the evidences. To speak without knowledge and without giving evidences is a mistake and it is wrong. There is nothing wrong with this woman breastfeeding her 14 month old baby while she is pregnant. There is nothing against her, and Allaah knows best.


Answered by: Shaykh Fahad Al Fuhayd حفظه الله

Title of Lecture: Golden Naseehah to the Seekers of Knowledge

Date of the Lecture: November 19th, 2005 

The wives of the Prophet

The Messenger of Allaah (peace and blessings of Allaah be upon him) married the following women: 

1 – Khadeejah bint Khuwaylid (may Allaah be pleased with her) 

She was the first of his wives. The Prophet (peace and blessings of Allaah be upon him) married her when he was twenty-five years old, and he did not take another wife until after she died. All his children were born from her, except Ibraaheem. 

Al-Bukhaari entitled a chapter in his Saheeh: “The marriage of the Prophet (peace and blessings of Allaah be upon him) to Khadeejah (may Allaah be pleased with her), and her virtues,” in which he narrated a hadeeth from ‘Aa’ishah who said: “I never felt jealous of any of the wives of the Prophet (peace and blessings of Allaah be upon him) as I did of Khadeejah, although she died before he married me, because of what I heard him say about her.” Narrated by al-Bukhaari, 3815. 

2 – Sawdah bint Zam’ah ibn Qays 

The Prophet (peace and blessings of Allaah be upon him) married her in the tenth year of his Prophethood. Tabaqaat Ibn Sa’d, narrating from al-Waaqidi, 8/52-53; Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 3/149 

3 – ‘Aa’ishah bint Abi Bakr al-Siddeeq (may Allaah be pleased with her) 

The Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal of the tenth year of the Prophethood. Ibn Sa’d, 8/58-59. She herself said: “The Prophet (peace and blessings of Allaah be upon him) married me when I was six years old, and consummated the marriage with me when I was nine.” Narrated by al-Bukhaari, 3894; Muslim, 1422. Al-Bukhaari (5077) also narrated that the Messenger of Allaah (S) (peace and blessings of Allaah be upon him) did not marry any virgin apart form her. 

4 – Hafsah bint ‘Umar (may Allaah be pleased with her) 

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that Hafsah’s husband Khunays ibn Hudhaafah, who was one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and had been present at Badr, died in Madeenah. ‘Umar ibn al-Khattaab said: I met ‘Uthmaan ibn ‘Affaan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthmaan. Several nights passed, then the Messenger of Allaah (peace and blessings of Allaah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allaah (peace and blessings of Allaah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allaah (peace and blessings of Allaah be upon him). If he had decided not to marry her, I would have accepted your offer.

Narrated by al-Bukhaari, 4005. 

5 – Zaynab bint Khuzaymah (may Allaah be pleased with her) 

The Prophet (peace and blessings of Allaah be upon him) married her in Ramadaan, thirty-one months after the Hijrah. Tabaqaat Ibn Sa’d, 8/115 

6 – Umm Salamah bint Abi Umayyah (may Allaah be pleased with her) 

Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it) but Allaah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded me, and Allaah compensated me with someone better than him: the Messenger of Allaah (peace and blessings of Allaah be upon him). 

According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him)? But Allaah decreed that I should say it. Then I got married to the Messenger of Allaah (peace and blessings of Allaah be upon him). 

7 – Juwayriyah bint al-Haarith (may Allaah be pleased with her) 

She fell prisoner to the Muslims during the battle of Banu’l-Mustalaq, and she came to the Prophet (peace and blessings of Allaah be upon him) to ask him to help her to manumit herself and buy her freedom. He offered to buy her freedom and marry her, and she accepted. The Prophet (peace and blessings of Allaah be upon him) married her and made her manumission her dowry. When the people came to know of that, they set free their own prisoners, so as to honour the in-laws of the Messenger (peace and blessings of Allaah be upon him). No woman brought a greater blessing to her people than she did. Narrated by Ibn Ishaaq with a hasan isnaad. Seerat Ibn Hishaam, 3/408-409. 

8 – Zaynab bint Jahsh (may Allaah be pleased with her) 

Concerning her Allaah revealed the words (interpretation of the meaning): 

“So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them)”

[al-Ahzaab 33:37] 

She used to boast about this to the other wives of the Prophet (peace and blessings of Allaah be upon him), saying: “Your families arranged your marriages but Allaah arranged my marriage from above the seven heavens.” Narrated by al-Bukhaari, 7420. 

9 – Umm Habeebah bint Abi Sufyaan (may Allaah be pleased with her): 

Abu Dawood (2107) narrated from ‘Urwah from Umm Habeebah (may Allaah be pleased with her) that she was married to ‘Ubayd-Allaah ibn Jahsh, who died in Abyssinia. Then the Negus married her to the Prophet (peace and blessings of Allaah be upon him) and gave her a mahr of four thousand on his behalf, and sent her to the Messenger of Allaah (peace and blessings of Allaah be upon him) with Shurahbeel ibn Hasanah. Classed as saheeh by al-Albaani. 

10- Maymoonah bint al-Haarith (may Allaah be pleased with her) 

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) married Maymoonah when he was in ihraam. Narrated by al-Bukhaari, 1832; Muslim, 1410. 

The words “when he was in ihraam” are a mistake. In fact the Prophet (peace and blessings of Allaah be upon him) married her after he exited ihraam following ‘Umrat al-Qada’. 

See Zaad al-Ma’aad, 1/113; Fath al-Baari, hadeeth no. 5114. 

11 – Safiyyah bint Huyayy ibn Akhtab (may Allaah be pleased with her) 

The Messenger of Allaah (peace and blessings of Allaah be upon him) set her free and married her after the battle of Khaybar. Narrated by al-Bukhaari, 371. 

These are the wives of the Prophet (peace and blessings of Allaah be upon him) with whom he consummated marriage. Two of them died during the lifetime of the Prophet (peace and blessings of Allaah be upon him), namely Khadeejah and Zaynab bint Khuzaymah (may Allaah be pleased with them both). The Messenger of Allaah (peace and blessings of Allaah be upon him) left behind nine wives when he died; there is no difference of scholarly opinion on this matter. 

See Zaad al-Ma’aad, 1/105-114 

It was said that Rayhaanah bint ‘Amr al-Nadariyyah (or al-Quraziyyah) was also one of his wives. She was taken prisoner during the battle of Bani Qurayzah, and the Messenger of Allaah (peace and blessings of Allaah be upon him) chose her for himself and married her, then he divorced her then took her back. Tabaqaat Ibn Sa’d , narrating from al-Waaqidi, 8/130 


And it was said that she was a concubine. This was regarded as more likely by Ibn al-Qayyim in Zaad al-Ma’aad.



"The less people you know, the less faults will be known about you.” - Sufyaan ath-thawree  رحمه الله, Kitaab at-Tawaadu p.31

Every time you feel the loneliness of isolation...



Ibn al Qayyim al-Jawziyyah رحمه الله:

“Every time you feel the loneliness of isolation, remember your companions who have preceded you and be eager to join them; and do not be concerned with others, for they will not avail you at all before Allah. And if they call out to you during your journey, do not turn to them, for whenever you respond to them, they will take you and set you in another direction.”


[Madaarij As-Saalikeen]

Who Created ALLAH الله سبحان و تعالىٰ?’

Who Created ALLAH الله سبحان و تعالىٰ?’  
A Clarification Of A Doubt
                                                                      
Shaykh Albani [Rahimullah]

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani [Rahimullah]
Translated by Abbas Abu Yahya

Shaykh al-Albani refutes this doubt by researching the following Ahadeeth:

On the authority of ‘Aa’ishah -رضي الله ﺗﻌﺎﻟﯽٰعنها- who said that the Messenger of  ALLAH  الله سبحان و تعالىٰ -  ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ- said: ‘If the Shaytan comes to one of you and says: ‘Who created you?’ say ‘ALLAH  الله سبحان و تعالىٰ .’ Then he will say: who created ALLAAH  الله سبحان و تعالىٰ? So if one of you finds this situation then say: ‘I have believed in ALLAAH  الله سبحان و تعالىٰ and His Messengers.’ This doubt will then leave you.’ Narrated by Ahmad graded Hasan by Albani [saheehah 116]


In another narration also in Saheehah (Hadeeth No.117), the Prophet - ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ- said: ‘The Shaytan comes to one of you and says: ‘Who created this? Who created that? Who created this? Until he says who created your lord? So if this reaches you then seek refuge in  ALLAH  الله سبحانه و تعالىٰand it will end.’ Narrated by Bukhari, Muslim and Ibn Sunni.


In the wording narrated by Abu Hurairah  رضي الله ﺗﻌﺎﻟﯽٰ عنه, The Messenger of ALLAH  الله سبحان و تعالىٰ  - ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ said: ‘The people will question one another so much that one of them will say: So ALLAH  الله سبحان و تعالىٰ created the creation, then who created Allaah Azza wa Jal? So if they say this, then say:

Begotten, And There Is None Like Unto Him. >> Then he should spittle to his left three times and seek refuge from the Shaytan. Narrated by Abu Dawood & Ibn Sunni and graded Hasan by Albani.

Then Shaykh Albani comments by saying:

Fiqh al-Hadeeth:

These authentic Ahadeeth indicate that it is obligatory for the one Shaytan whispers to, by saying ‘who created ALLAH  الله سبحان و تعالىٰ?’, that he turns away from debating with him and responds with what was mentioned in the previous Ahadeeth, the summary of which is:

I have believed in ALLAAH  الله سبحان و تعالىٰ and His Messengers. ‘He is ALLAH  الله سبحان و تعالىٰ, The One, Allaahus-Samad, He does not beget nor was He begotten, and there is none like unto Him.’ Then he should spittle to his left three times and seek refuge from the Shaytan. This (then) stops him from being carried away by the whisperings of Shaytan.

I truly believe that whoever does this sincerely, out of obedience to ALLAAH  الله سبحان و تعالىٰ and His Messenger, these whisperings will definitely leave him and his Shaytan will be defeated due to the saying of the Messenger of ALLAAH  الله سبحان و تعالىٰ-   ( ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ) -: ‘Then this doubt will leave you.’


This noble prophetic teaching is more beneficial and more definitive against whisperings than intellectual debate in this issue, since it is very rare that such a debate will be beneficial. What is sad is that the majority of people are neglectful of this noble prophetic teaching! So take heed O Muslims, learn the Sunnah of your Prophet and implement it, in it is cure and honour for you.’ [Silsilah Saheehah: 118]

‘Umar Ibn Al-Khattaab was very protective of the Prophet’s wives




‘Umar Ibn Al-Khattaab was very protective of the Prophet’s wives. They were all very innocent and pious and yet, as ‘Umar certainly remembered, that did not stop the hypocrite ‘Abdullaah Ibn Ubay from slandering ‘Aa’ishah. Thus, ‘Umar would do everything in his power to safeguard the honour of the Prophet’s wives.

So when the Prophet’s wives asked ‘Umar to perform Hajj, he denied their request. Then, when they continued to implore him for permission, he met them halfway, saying to them: “I will grant you permission to go the following year, and yet even that is something I do not truly agree with.“

The following year,’Umar sent ‘Uthmaan Ibn ‘Affaan and ‘Abdur-Rahmaan Ibn ‘Awf to accompany the Mothers of the believers during their pilgrimage. And ‘Umar gave both of them strict orders; one of them was to walk ahead of the Prophet’s wives, and the other was to walk behind them. They were not to allow anyone to walk alongside the Prophet’s wives. When they had to stop to set up camp, they were to set up camp in a mountain pass (an enclosed area); as long as the Prophet’s wives rested inside the mountain pass, they were to stand guard at the entrance of the mountain pass; they were to allow no one to enter upon the Prophet’s wives.

And when the Prophet’s wives performed Tawaaf around the Ka’bah, they were to forbid all men from performing Tawaaf at the same time.


[Tabaqaat, Ibn Sa'd al-Baghdadi, 8/109]

Niqaabee or Muntaqibah?

Niqaabee or Muntaqibah?


From Abee Ruqayyatah Timeem ibn Aaws Ad-Daaree, may Allah be pleased with him,that An-Nabiyee, sallallahu alayhi wa sallama said: "Ad-Deenu An-Naseehah (the Religion is of sincere advisement)", we said: To whom?"To Allah, to His Book, to His Messenger, and to the leaders of Al-Muslimeen and to their common folk”. (Muslim - 55).

After hearing this word Niqaabee for a while now as a term describing a woman who wears the Niqaab, I decided to see if this is the correct word to use to describe these sisters who struggle in this path, Baaraka Allahu feekunn.

First off, this word Niqaabee isnt found in such books as Al-Mu'jamu Al-Waseetu (the Intermediary Dictionary), nor is it in Al-Mu'jamu Al-Wajeezu (the Concise Dictionary). As for The Hans Wher Dictionary, its states: niqaabi: cooperative; syndicalistic; syndicalist; trade-unionist. And in the Al-Mawrid (the Resource), it states: niqaabi: union, syndicalistic.

In Webster's New World Dictionary it states: syndicalism: a theory of trade unionism in which all means of production and distribution would be brought under control of federations of labor unions by the use of general strikes, etc. - sydicalist.

The word "naqaba" means: to bore, pierce, perforate, breach, make a hole or breach; punch or drill a hole (through), as well as other similar meanings, Allah knows best.

I also called our Shaykh Aboo Abdul-A'laa Khaalid ibn Uthmaan, may Allah preserve him, and asked him about this word "Niqaabee" and its meaning. He, the Shaykh told me, that a niqaabee is someone who works with his hands, fixing and fashioning steel, metal, wood or anything similar. Who he works in factories/warehouses or similar to them. he said, as for naming a women who wears a niqaab, she is to be called Muntaqibah. He said that this is the correct word that is used to name her as, not niqaabee. I also talked to one of my teachers, he also said as Shaykh Khaalid said, that muntaqibah is the term used to describe a woman who wears the niqaab and not niqaabee. He said that this word niqaabee is a word from Al-Aamiyyah (slang) for a woman who wears a niqaab, as is munaqqabah. He said, a niqaabee is a worker/a laborer.

This is just sincere advise from a brother who needs advice and correction, more than he is to be giving advice or correction. 


May Allah forgive me, you and all of the Muslims for our shortcomings. Also may He continue to guide all of the Muntaqibaat in their striving. Aameen.

The time for offering the sacrifice begins after the Eid prayer

The time for offering the sacrifice begins after the Eid prayer

Shaykh Ibn ‘Uthaymeen said in Ahkaam al-Udhiyah, concerning the time for offering the sacrifice: 

It is from after the Eid prayer on the Day of Sacrifice until the sun sets on the last of the days of al-tashreeq, which is the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid after the prayer, and three days after that. Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is not valid … but if he has an excuse for delaying it until after the days of al-tashreeq, such as if the animal ran away with no negligence on his part, and he did not find it until after the time was over, or if he delegated someone to do it on his behalf and his deputy forgot until the time was over, then there is nothing wrong with offering the sacrifice after the time has ended, because there is an excuse, by analogy with the fact that one who sleeps and misses a prayer or forgets it should offer the prayer as soon as he wakes up or remembers it. 

It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good. 

It says in Fataawa al-Lajnah al-Daa’imah (11/406): 

The days of sacrifice for pilgrims performing qiraan or tamattu’, and for offering the sacrifice (udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion. 

It is better to hasten to offer the sacrifice after the Eid prayer, as the Messenger (peace and blessings of Allaah be upon him) used to do, then the first thing he would eat on the day of Eid would be meat from his sacrifice. 

Ahmad (22475) narrated that Buraydah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice. 

Al-Zayla’i narrated in Nasb al-Raayah (2/221) that Ibn al-Qattaan classed it as saheeh. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (2/319): 


‘Ali ibn Abi Taalib (may Allaah have mercy on him) said: “The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it.” This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, ‘Ata’ ibn Abi Rabaah; the imam of the people of Syria, al-Awzaa’i; and the imam of the fuqaha’ of hadeeth, al-Shaafa’i (may Allaah have mercy on him). It was also the view favoured by Ibn al-Mundhir. The three days are specified because they are the days of Mina, the days of stoning (the Jamaraat) and the day of al-Tashreeq. It is forbidden to fast on these days. It was narrated via two isnaads, one of which supports the other, that the Prophet (peace and blessings of Allaah be upon him) said: “All of Mina is the place of sacrifice, and all the days of al-tashreeq are days of sacrifice.” The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2476.

The Month of Dhul-Hijjah

The Month of Dhul-Hijjah


Source: Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997

By the Grace of Allaah we have started the month of Dhul-Hijjah (the month of Hajj or Pilgrimage), in which Allaah has marked out, for both the pilgrims and the non-pilgrims, some very blessed days. So we shall mention here some of the virtues and rewardful acts that are connected to these blessed days.

DOING GOOD DEEDS IN GENERAL:

The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah the Mighty and Majestic – most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]

Imaam Ibnul-Qayyim (d.751H) – rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “There ore no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.” And it is these ten days that Allaah has taken an oath by in His Book, by His saying,

“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days …”[2]

The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.”[3]

FASTING THE DAY OF ’ARAFAH:

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” [4] Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [5]

Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]

SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE FOLLOWING THREE DAYS:

The tenth day of Dhul-Hiijah is known as the day of an-Nahr (slaughtering), since it marks the ending of the major rites ofHajj (Pilgrimage), and commemorates the bounty and mercy of Allaah – the Most High – in that He gave His beloved Prophet Ibraaheem – ’alayhis-salaam – a ram to sacrifice in place of his firstborn son Ismaa’eel – ’alayhis-salaam. And out of the ten best days of the year, it is the day of an-Nahr which is the most excellent day of the year with Allaah.

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said, “The most excellent day of the week is the day of Friday, by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. And some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Minaa).” [7]” [8]

The Prophet (sallallaahu ’alayhi wa sallam) said, “The greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).” [9]

The day of an-Nahr is also known as ’Eedul-Adhaa (the Festivity of Sacrifice) and is one of the two major festivals that Allaah has granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet (sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of al-Madeenah had – since the times of jaahiliyyah (Pre-lslaamic Ignorance) – two days which they marked out for play and amusement. So the Prophet (sallallaahu ’alayhi wa sallam) said, ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of al-Adhaa (sacrificing) and the day of al-Fitr (ending the Fast).” [10]

The Prophet (sallallaahu ’alayhi wa sallam) also said, “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.” [11]

’Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem – ’alayis-salaam. And this sacrifice is an obligation upon all those who have the means to do so – according to the most correct opinion of the Scholars. [12] The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) Prayer.” [13] And his (sallallaahu ’alayhi wa sallam) saying, “Whosoever sacrificed before the Prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.” [14] So this order refers to those who have the ability to do so – and Allaah knows best.

As regards those who intends to sacrifice – normally the head of the household – then they are prohibited from cutting their hair or nails, starting from the first day of Dhul-Hijjah up until after the sacrifice. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days start, and one of you intends to sacrifice, then let him not cut his hair or his nails.” [15]

GLORIFYING ALLAAH WITH THE TAKBEER:

From the day of ’Arafah (the 9th of Dhul-Hijjah), up until the ’Asr Prayer on the thirteen day, are days in which thetakbeeraat (saying Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) – rahimahullaah – said, “The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His – the Mighty and Majestic – Name.” [16]

Shaykhul-lslaam Ibn Taymiyyah – rahimahullaah – said, “All praise be to Allaah. The most correct saying concerning thetakbeer – that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imaams were upon – is to begin making the takbeer from Fajr (dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.” [17]

Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu) used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah, up until after the ’Asr Prayer on the last day of at-Tashreeq.” [18]

As regards the actual wording of the takbeeraat, then nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa sallam). However, certain wordings have been authentically related from a group of Companions. From them:

Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is great, Allaah is great. None has the right to be worshipped except Him. And Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar, Allaahu akbar wa lillaahil-hamd.]” [19]

Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great, Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu akbar, Allaahu akbar, Allaahu akbar,wa lillaahil-hamd. Allaahu akbar wa ajalla. Allaahu akbar ’alaa maa hadaanaa.]” [20]

Unfortunately, many Muslims have neglected the takbeer established from our Salaf (Pious Predecessors) and have instead resorted to additions which have no basis at all.

Al-Haafidh Ibn Hajr (d.856H) – rahimahullaah – said, “Indeed, additions have been invented upon this day, which have no basis at all.” [21]

And may Allaah have mercy upon the one who said,

“Every good is in following the Salaf; And every evil is in the innovations of the late-comers.”

And all praise is for Allaah, Lord of the worlds. And may Allaah extol and send the choicest blessings of peace upon our Leader, Muhammad, and upon his Family, his Companions, and all those who follow them.

Footnotes:

[1] Saheeh: Related by al-Bazzaar (1/234). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1133).

[2] Refer to Zaadul-Ma’aad (1/56).

[3] Saheeh: Related by at-Tabaraanee in al-Kabeer (3/110/1) It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (2/24).

[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).

[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).

[6] Refer to Jaami’ut-Tirmidhee (3/377).

[7] Saheeh: Related by Aboo Daawood (no. 1765), from ’Abdullaah Ibn Qart (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Irwaa‘ul-Ghaleel (no. 2018).

[8] Refer to Majmoo’ul-Fataawaa (25/288).

[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn ’Umar (radiyallaahu ’anhu). It was authenticated by al-Albaanee in al-lrwaa‘ (no. 1101).

[10] Saheeh: Related by Ahmad (3/103).it was authenticated by al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).

[11] Saheeh: Related by Ahmad (no. 1945), from ’Uqbah Ibn ’Aamir (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 8192).

[12] As explained by Ibn Taymiyyah in Majmoo’ul-Fataawaa (23/162-164).

[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Takhreej Mushkilatul-Fiqr (no. 398).

[14] Related by al-Bukhaaree (no. 5562) and Muslim (no. 1960), from Jundub Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).

[15] Related by Muslim (no. 1977), from Umm Salamah (radiyallaahu ’anhaa).

[16] Quoted from Fathul-Baaree (21/586).

[17] Majmoo’ul-Fataawaa (24/220). However, what seems more correct is not to restrict the takbeeraat to being just after every Prayer, as al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).

[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It was authenticated by al-Albaanee in al-lrwaa‘ (31/125).

[19] Related by Ibn Abee Shaybah with an authentic chain of narration

[20] Related by al-Bayhaqee (3/315) with an authentic chain of narration.


[21] Fathul-Baaree (2/536).

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