First: The performance of Hajj and ‘Umrah, and these are the best of deeds
that may be done. And what indicates their superiority are a number of
Hadeeths, one of which is the saying of (The Prophet) (saws): “Performance of ‘Umrah is an expiation of
the sins committed between it and the previous ‘Umrah, and the reward of
the Hajj which is accepted by Allah Most High is nothing but Paradise.” (Bukhaari and Muslim)
Second:
The fasting during these days as many of them as may be easy (for one
to fast) – especially the Day of ‘Arafah. There is no doubt that the act
of fasting is one of the best deeds, and it is from what Allah Most
High has chosen for himself, as in the Hadeeth Qudsi: “Fasting
is for Me, and it is I who give reward for it. Verily, someone gives up
his sexual passion, his food and his drink for my sake…” (narrated by Bukhaari, Muslim, Maalik, Tirmidhi, Nasaa'i and Ibn Maajah).
Also, from Abu Sa’eed al-Khudri (ra), who said
that the Messenger of Allah (saws) said: “No
servant (of Allah Most High) fasts one day in the way of Allah,
except that Allah Most High removes his face from the fire because of
it (the distance of travelling) seventy years.” (narrated by Bukhaari and Muslim).
Muslim narrated from Abu Qataadah that the Prophet (saws) said: “Fasting the Day of ‘Arafah will be credited with Allah by forgiving one’s sins of the previous year and the following year.“
Third: At-Takbeer (saying: الله اكبر -
Allahu-Akbar) and adh-Dhikr (remembrance of Allah Most High) in these
(ten) days, because of the saying of Allah in Surah al-Hajj verse 28:
“…And mention the name of Allah on the appointed Days…“
This has been explained (by some) to mean the ten days (of
Dhul-Hijjah) , and the scholars consider it desirable to increase
adh-Dhikr (remembrance of Allah Most High) in these days, because of
the Hadeeth of Ibn ‘Umar (radhi-yallaahu ‘anhumaa) narrated by Ahmad,
which says in it: “…so increase in these days the Tahleel ( لا
اله الا الله – Laa-ilaaha-ill-Allah) and Takbeer (الله اكبر – Allahu
Akbar) and Tahmeed (الحمد لله – alhamdulillah)“.
Bukhaari mentioned about Ibn ‘Umar and Abu Hurayrah (ra) that: “the two of them used to go out to the market place. During
the ten days (of Dhul-Hijjah) saying ‘Allahu-Akbar (الله اكبر)’ ,
causing the people to also say it.”
Ishaaq narrates from the scholars of the Taabi’een that in these ten
days they used to say: Allahu-Akbar , Allahu-Akbar; Laa-ilaaha-ill-
Allaah; Wallahu-Akbar, Allahu-Akbar; Wa-lillaahil-hamd.
It is a beloved act to raise the voice when saying the Takbeer in the
markets, the houses, the streets, the masjids and other places, because
of the saying of Allah Most High in Surah al-Hajj verse 37: “…that you may magnify Allah for His Guidance to you…“
The saying of Takbeer in congregation, i.e., everyone pronouncing the
Takbeer (الله اكبر – Allahu Akbar) with one voice, is not permissible
since this has not been transmitted (to us) from the early generations
of the Sahaabah and those who followed their ways. Verily the sunnah is
for everyone to say the Takbeer individually. And this is applicable for
all Dhikr and supplications, except if the person doesn’t know what to
say. In that case he may repeat after someone else until he learns (the
words to be said). It is also permissible to make Dhikr with all the
different wording of Takbeer (الله اكبر – Allahu-Akbar) and Tahmeed
(الحمد لله – alhamdulillah) and Tasbeeh (سبحان الله – SubhanAllah)
, and the rest of the Islamic legislated supplications (from the
Qur’aan and Sunnah).
Fourth:
at-Tawbah (repentance) and abstaining from disobedience and all types
of sins, since forgiveness and mercy are the results of deeds.
Disobedience is the cause of being far away (from Allah Most High) and
repulsion, while obedience is the cause of being near (to Allah Most
High) and His love. In the Hadeeth of Abu Hurayrah (ra), he said that the Prophet Muhammad (saws) said: “Verily Allah has a sense of ‘Ghayrah’ (honor,
prestige and anger over it’s violation), and Allah’s sense of Ghayrah
is provoked when a person does that which Allah has made prohibited“. (narrated by Bukhaari and Muslim).
Fifth:
Doing plenty of voluntary (Nafl) righteous deeds of worship like
prayer, charity, reading the Qur’aan, commanding what is good
and forbidding what is evil, and other deeds like this. Verily they are
of those deeds which are multiplied in these days. Because, even those
deeds which are less preferred, in these days are superior and more
beloved to Allah than superior deeds done at other times.
Sixth:
It is legislated in these days to make at-Takbeer al-Mutlaq
(unrestricted to specific times or form) at all times of night and day
until the time of the `Eed Prayer. Also, at-Takbeer al-Muqayyid
(restricted to specific times and done in a particular manner) is
legislated, and it is done after the (five) obligatory prayers which are
performed in congregation. This begins from Dawn (Fajr) on the Day of
‘Arafah (the 9th of Dhul-Hijjah) for those not performing Hajj, and from
Noon (Dhur) on the Day of Sacrifice (10th of Dhul-Hijjah) for those
performing Hajj (pilgrims); and it continues until ‘Asr prayer on the
last day of the days of Tashreeq (13th of Dhul-Hijjah).
Seventh:
The slaughtering of a sacrificial animal (Adhiyyah) is also legislated
for the Day of Sacrifice (10th) and the Days of Tashreeq (11th, 12th and
13th). This is the Sunnah of our father Ibraheem (as) –
from when Allah Most High redeemed his son by the great sacrifice (of
an animal in his place). It is authenticated that the Prophet
(saws) slaughtered (sacrificed) two horned
rams, black and white in color, and that he slaughtered them with his
own hands, mentioned the name of Allah Most High (saying Bismillaah),
said Takbeer (Allahu-Akbar), and placed his foot on their sides (while
slaughtering them). (narrated by Bukhaari and Muslim)
Eighth:
Muslim and others narrated from Umm Salamah (ra)
that the Prophet Muhammad (saws) said: “If
you see the Hilaal (new moon) of Dhul-Hijjah, and any one of you wants
to make a sacrifice, then he should not cut (anything) from his hair and
his nails.” and in one narration he said: “…then he should not take (cut) anything from his hair, nor from his nails, until he performs the sacrifice.”
Perhaps this is because of the similarity with the one who is bringing a
sacrificial animal for slaughter (in Hajj). As Allah Most High said: “…and do not shave your heads until the Hadi (sacrifice) reaches the place of sacrifice… “
The apparent meaning of this prohibition is that it is particularly
for the one whom the sacrifice is for, and does not include the wife or
children, unless there is an individual sacrifice for one of them. There
is no harm in washing the head, or scratching it, even if some hairs
may fall out.
Ninth:
It is incumbent for the Muslim (who is not making Hajj) to make every
effort to perform the Eid Prayer wherever it is performed, and to be
present for the Khutbah and benefit. He must know the wisdom behind the
legislation of this Eid. It is a day of thankfulness and
performing deeds of righteousness. So, he must not make it a day of
wildness, pride and vanity. He should not make it a season of
disobedience and increase in the forbidden things like music and
singing, uncontrolled amusement, intoxicants and the like – those things
which could cause the cancellation of the good deeds done in these ten
days (of Dhul-Hijjah).
Tenth:
After what has been mentioned, it is fitting that every Muslim, male
and female, take advantage of these days by obeying Allah Most High,
remembering Him, thanking Him, fulfilling all the obligatory duties, and
staying far away from the prohibited things. He must take full
advantage of this season, and the open display of Allah’s gifts to
attain the pleasure of his Lord.
Surely, Allah Most High is the One who grants success, and He is the
Guide to the Straight Path. And may the blessings of Allah Most High,
and Peace be upon Muhammad and his family and companions.
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