Category Archives: Virtues of Dhul Hijjah

THE UDHIYYAH AND TRIMMING THE HAIR AND CLIPPING NAILS? tHE RULING ON THE MATTER

Do those non-Hujjaj get reward for their slaughtering like those Hujjaj? Please read below for more details

مسألة: من أرد أن يضحي حرم عليه أخذ شعره وظفره وبشرته اذا دخل عشرة ذي الحجة

Fiqh Issue: Whoever desires to make the Udhiyyah slaughtering, it is impermissible for him to cut any hair away from himself or clip any nails – on the fingers or toes – when there comes to him the slaughtering until he has completed it.

قال البهوتي في كشاف القناع : (ومن أراد التضحية) أي: ذبح الأضحية (فدخل العشر، حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح، ولو بواحدة لمن يضحي بأكثر) لحديث أم سلمة مرفوعا «إذا دخل العشر وأراد أحدكم أن يضحي، فلا يأخذ من شعره، ولا من أظفاره شيئا حتى يضحي» رواه مسلم وفي رواية له ” ولا من بشره .

Imam Al-Buhuti (d.1051), may Allah have mercy upon him, said in Kash-shaf ul-Qina`: “The expression (whoever so desires to make the Udhiyyah) refers to the slaughtering on the day of the Udhiyyah on 10 Dhul Hijjah. Then the expression (so when the 10th Dhul Hijjah arrives, it is impermissible for the one making the udhiyyah to take any hair away from his person or clip his finger and toe nails until the slaughtering has been done and it is fine for the one to slaughter for the group) this is based upon the hadith of Umm Salamah that is marfu` in which the Prophet, peace and blessings of Allah be upon him, said, ‘When the 10th of Dhul Hijjah arrives and one of you desires to make the Udhiyyah slaughterings, then he should not take any hair away from his person or cut any of his finger or toenails until he has done the slaughtering’.” As collected by Imam Muslim. And in another narration, he said, ‘Nor should he take away any hair from his body’.

قلت : فيه مسائل :

I would like to say that on this fiqh issue there are a number of points to consider:

الاولى : قوله من يضحي عنه اي : من أراد أن يضحي عن شخص أخر فهو داخل في عموم الخطاب .

Firstly, the statement about the one slaughtering means the one who is slaughtering for himself or another besides himself, thus he would fit into the rubric of the general statement.

الثانية : اذا لم يرد التضحية عند دخول العشرة ثم أراد التضحية أثناءها فليمسك عن ذلك كله .

Secondly, if the individual did not intend the slaughtering at the time of the entrance of the 10th Dhul Hijjah and then decided to at the time, then he needs to refrain from all the above listed things.  

الثالثة : قال البهوتي : وهذا إذا كان لغير ضرورة وإلا، فلا إثم كالمحرم وأولى .

Thirdly, Al-Buhuti remarked, “And this is when it is for other than a dire necessity. And if this is not the case, there is no issue. So there is no sin upon this one like in the case of the one in ihram and in the case of the one not in ihram and doing the slaughtering, it is even more the case”.

(لا يدخل في ذلك الطيب ولا المخيط ولا النساء)

So for the prohibition listed, using fragrance, stitched clothing and avoiding sexual intercourse and intimacy with women does not fall under the ruling.

قال في مطالب أولي النهى : عدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.

Imams Mustafa Ar-Ruhaibani (d.1243) and Hasan Ash-Shatti (d.1274), may Allah have mercy upon both of them, both said in Matalib Uwl in-Nuha: “Someone preparing for carrying out the Udhiyyah slaughtering is not forbidden and nor is it disliked for him to use fragrance, wear stitched clothing or have sexual intercourse and intimacy with women and this is agreed upon. And this stated by Imam `Ala’ ud-Din Al-Mardawi (d.885) in At-Tanqih”.

(حكم من أخذ من شعره وظفره وبشرته)

The Ruling on the one who removed some hair from his person or clipped some finger and toenails

قال في كشاف القناع : (فإن فعل) أي: أخذ شيئا من شعره أو ظفره أو بشرته (تاب) إلى الله تعالى لوجوب التوبة من كل ذنب

 Al-Buhuti said further, “(so if he did that) means if he took some hair or nails from his person (he is to make tawbah) to Allah, Exalted be He, as per the necessity of repentance from every sin”.

(لا فدية على المضحي اذا اخذ من شعره وظفره وبشرته)

There is no fidyah due from the one making Udhiyyah who happened to take some hair from his person or finger or toenails

قال في مطالب أولي النهى : فمن فعل شيئا من حلق شعر أو غيره مما ثبت تحريمه قبل أن يضحي، استغفر الله منه، ولا فدية عمدا فعله أو سهوا أو جهلا

It is further stated in Matalib Uwl in-Nuha: “So whoever did any of that, such as shaving the hair or other things that are established as being impermissible before the slaughtering, should make repentance to Allah but there is no fidyah due for the one who did so, whether this is on purpose, forgetfully or in ignorance”.

(متى يحل الاخذ من الشعر والظفر والبشرة)

So when is it permitted to take off hair, clip finger and toe nails?

قال في المنتهى : حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح .

Imam Taqi ud-Din Al-Futuhi (d.972), may Allah have mercy upon him, said in Al-Muntaha: “Whoever intended to slaughter the Udhiyyah for himself or on behalf of someone else is forbidden to take away any hair from himself, clip his finger or toenails until the slaughtering has been done”.

(من عنده أكثر من أضحية يحل له الأخذ بعد ذبح الاولى ولا يشترط ذبج الجميع)

Whoever possesses more than the Udhiyyah with him is permitted to take from it after the first slaughtering and is not conditioned to slaughter it all

قال في شرح المنتهى : قال (المنقح: ولو ضحى بواحدة لمن يضحي بأكثر) منها، فيحل له ذلك. لعموم حتى يضحي

Imam Al-Buhuti (d.1151), may Allah have mercy upon him, said in Sharh ul-Muntaha:

(حكم الأخذ من الشعر والظفر والبشرة بعد الذبح)

Ruling on removing hair, toenails after the slaughtering is complete

( ويستحب حلقه بعد الذبح ) قال أحمد على ما فعل ابن عمر تعظيما لذلك اليوم

“(And it is praiseworthy to shave the hair after the slaughtering) and Imam Ahmad said, ‘This is according to what was done by Ibn `Umar out of respect for the grandeur of that day’.”

ولأنه كان ممنوعا من ذلك قبل أن يضحي فاستحب له ذلك بعده كالمحرم .

And due to this, he is like the one in ihram in which he is forbidden from all of the above before he makes the Udhiyyah slaughtering and upon completion of that, it is praiseworthy for him to do all the above.

(الحكمة من منع الأخذ من الشعر والظفر والبشرة)

The wisdom and the prohibition of taking away any hair and toe and fingernails

قال في مطالب أولي النهى : فائدة: الحكمة في منع أخذ من يريد التضحية شيئا من شعره أو ظفره أو بشرته، لتشمل المغفرة والعتق من النار جميع أجزائه، فإنه يغفر له بأول قطرة من دمها، وتوجيهه بالتشبيه بالمحرمين فاسد، لعدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.

It is further mentioned in Matalib Uwl in-Nuha: “A beneficial point here is that the wisdom on the prohibition – meaning taking hair from the body or clipping the toe and fingernails – for the one intending the Udhiyyah is due to the nature of the general affair of forgiveness, manumission from the Fire in all of his body. So forgiveness is given to the slaughterer at the first drop of blood spilled. To make an exact comparison between the one making Udhiyyah and the one in ihram is not correct as it is not prohibited for the Udhiyyah maker to use fragrance, wear stitched clothes and have sexual intercourse with women as is agreed upon and uttered by Imam `Ala’ ud-Din Al-Mardawi in At-Tanqih”.

(تحريم الأخذ من الشعر والظفر والبشرة من المفردات)

The Impermissiblity of taking hair from the person and clipping the toe and finger nails and this is from the special characteristics of the Hanbali madhhab

قال في النظم

In the poetic meter, the following was uttered:

في عشر ذي الحجة أخذ الظفر … على المضحي حرموا والشعر

In the first ten days of Dhul Hijjah, the time is there,

It is impermissible to take away from the nails – feet and hands – as well as the hair!

كتبه

أبو الأمين آل جراح الحنبلي

٦/ ذي الحجة/١٤٤٠ هجرية

As was written by Abul-Amin Al Jarrah Al-Hanbali

6 Dhul Hijjah 1440

27 Dhul Hijjah 1440 AH: The Third Sitting: The Days of Tashriq

Figure 1A: Bedouins preparing a banquet. The Days of Tashriq are not for ostentation, but Remembrance with some eating and drinking while one is remembering Allah.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, exegeted the topic in the following manner:

Imam Muslim narrated in his Sahih a hadith from Nabishah Al-Hudhali that the Prophet, peace and blessings of Allah be upon him, said, “The days of Mina are days of eating, drinking and Remembrance of Allah, Mighty and Majestic.”

The Sunan authors along with those of the Musnad collections have brought a hadith from many different transmissions from the Prophet, peace and blessings of Allah be upon him, who in one transmission sent out a caller on the days of Mina to declare:

Do not fast on these days. Indeed they are days of eating, drinking and Remembrance of Allah, Mighty and Majestic.

And in the narration of An-Nasa’ii the Prophet, peace and blessings of Allah be upon him, said, “Days of eating, drinking and prayer.” Then there is also the narrative in Ad-Daraqutni with a chain in which there is some weakness: “These are days of eating, drinking and thanksgiving.”

Then there is the narration in the collection of the Imam, Ahmad ibn Hanbal in which he, peace and blessings of Allah be upon him, said, “Whoever is fasting, then let him break his fast at this time. Indeed these are days of eating and drinking.”

Then there is another narration in which he said, “These are not days of fasting. These are the days of Mina. They are the well numbered days which Allah, Mighty and Majestic said about them:”

Remember Allah on the well numbered days. [1]

These are referring to the three days after 10 Dhul Hijjah or the Day of Sacrifice. These three days are called the Days of Tashriq. And this is the statement of Ibn `Umar and most of the scholars.

It was narrated from Ibn `Abbas, `Ata that they are four days: The Day of Sacrifice and the three days that come afterward. And `Ata’ named them the Days of Tashriq. The first position mentioned is the most pre-eminent position.

The Prophet, peace and blessings of Allah be upon him, said, “The Days of Mina are some three in number as per the ayah:”

Whoever should make haste in the two days, then there is no sin upon him. And whoever should delay, then there is no sin upon him. [2]

The people of the four Sunan collections brought thee hadith from `Abdur-Rahman ibn Ya`mar from the Prophet, peace and blessings of Allah be upon him, and this is explicit in that these are the Days of Tashriq.

The best of these days are the first of them on the day that it was established as the people of Mina are established there. And it is not permissible to not carry out the Tashriq.

There is the hadith of `Abdullah ibn Qurt in which the Prophet, peace and blessings of Allah be upon him, said, “The most grand and immense of the days in the Sight of Allah are the Day of Sacrifice and then the Day of Establishment from the Days of Tashriq.”

It was also narrated from Sa`id ibn Al-Musayyib that the Day of Al-Hajj ul-Akbar is the Day of Establishment but it is a strange narrative. Then after this is the understanding that the first Day of Setting Out and it is the middlemost and best and then the Second Day of Setting Out and it is the last day to do so.

Remember the statement of Allah, Exalted be He,

Whoever should make haste in the two days, then there is no sin upon him. And whoever should delay, then there is no sin upon him.[3]

Many of the early generations said that the intent of the one making haste and the one delaying is forgiveness and that the sin that was on him before the Hajj will leave when he has made Hajj without obscenity, rebellious sin and he shall return back as pure as the day his mother gave birth to him.

It is due to this that the Exalted One said,

It is for the one who has piety. [4]

Thus the piety is a condition for the sins leaving at this juncture and the ayah has beome a proof on what was explicitly uttered in the statement of the Prophet, peace and blessings of Allah be upon him,

“Whoever made Hajj and did not utter obscenity or commit rebellious sin, then he shall have his sins leave from him and return from the journey like the day his mother gave birth to him.”

Allah, Exalted be He, has commanded that His Remembrance be made in these numbered days as the Prophet, peace and blessings of Allah be upon him, has said, “These days are days of eating, drinking and Remembrance of Allah, Mighty and Majestic.”

The Remembrance of Allah, Mighty and Majestic, that has been commanded in the Days of Tashriq are a number of things, which are as follows:

(a) Remembrance of Allah, Mighty and Majestic, at the end of the five compulsory prayers with takbir at the end and this is mandated to be done up to the end of the Days of Tashriq according to the majority of scholars.

It was narrated from `Umar, `Ali, Ibn `Abbas and others with an attributable hadith that has a chain of transmission with weakness of it.

(b) Making Remembrance of Him by the Name of Allah, takbir at the time of slaughtering the sacrifice. So indeed the time of slaughtering the gifts and sacrifices extends to the end of the Days of Tashriq according to a body of the scholars.

And this is the statement of Imam Ash-Shafi`ii and a narration from the Imam, Ahmad ibn Hanbal and there is an attributable hadith in which the Prophet, peace and blessings of Allah be upon him, said, “All of the days of Mina are for sacrifice.”

There is some discussion in this chain of transmission. And most of the Companions are upon the understanding that specifies the two days from the Days of Tashriq with the Day of Sacrifice. And this is the popular ruling from Ahmad and a statement from Malik, Abu Hanifah and the vast majority of scholars.

(c) Remembrance of Allah, Mighty and Majestic, at the time of eating and drinking. So indeed that which is mandated at the time of eating and drinking is that he mention Allah at the beginning and praise Him at the end of it.

There is the hadith from the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah, Mighty and Majestic, is pleased with the slave that eats the food and praises Him, drinks his liquid and praises Him at the time.”

It has also been narrated that whoever mentioned His Name at the beginning of his food and praised Allah at the end of it, then he has taken the profit for this and he will not be asked about what praise he gave.

(d) Remembrance of Him with takbir at the time of stoning the Jamarat in the Days of Tashriq and this is specified for the people at the spot in which the stoning is designated.

(e) Remembrance of Allah, Exalted be He, in the absolute sense and this is praiseworthy to do in abundance in the Days of Tashriq. It was narrated from `Umar that he would make the takbir at Mina during that time and the people that heard him would make the takbir in response.

Allah, Exalted be He, said of this matter:

So when you have completed your rites, then remember Allah as you remembered your fathers or even greater still! [5]

It is considered praiseworthy by many of the early generations to make much supplication in these Days of Tashriq.

`Ikrimah said, “It was considered praiseworthy that someone say in the Days of Tashriq the following ayah:”

Lord! Give us the best in this earthly life, the best in the Hereafter and protect us from the punishment of the Fire. [6]

`Ata’ also said, “It is for everyone in the group that he say at the time that he is headed out to his people:”

Lord! Give us the best in this earthly life, the best in the Hereafter and protect us from the punishment of the Fire. [7]

Both of the accounts above have been mentioned by `Abd ibn Hamid in his Tafsir and this supplication is from one of the well known ones for good.

The Prophet, peace and blessings of Allah be upon him, used to make much supplication with this ayah. It is also related that he, peace and blessings of Allah be upon him, used to make supplication with this ayah and when he made supplication, he would put it with it and ask for the best of the earthly life and the Hereafter.

Al-Hasan Al-Basri said that the good in there earthly life as knowledge and worship while the good in the Hereafter is the Paradise.

Sufyan ibn `Uyainah said that the good in the earthly life is knowledge, sustenance that is clean and wholesome while the good in the Hereafter is the paradise and the supplication is from one of the best forms of Remembrance of Allah, Mighty and Majestic.

Ziyad Al-Jassas narrated from Abu Kinanah Al-Qurshi that he heard Abu Musa Al-Ash`ari saying in his khutbah on the Day of Sacrifice after that after the Day of Sacrifice are three days in which Allah mentioned as the well number days.

In these days supplication is not denied. He went on to say that the people should raise their desire to Allah, Mighty and Majestic and in the command to make the remembrance of Allah at the time of completing the rites means that the rest of the acts of worship are completed and he finishes everything else.

The Remembrance of Allah remains and is not finished or completed but it remains for the believers in this life and the Hereafter. Allah, Exalted be He, has ordered that His Remembrance be made at the time of completing the prayer. Allah, Exalted be He, has said,

And when he has completed the prayer, then let him remember Allah standing, sitting and on their sides.[8]

And Allah said about the Jumu`ah prayer,

So when you have completed the prayer, then move out in the Earth and seek from the Favour of Allah while remembering Allah abundantly.[9]

And the Exalted One said,

So when you finish, reflect and seek your Lord.[10]

It was narrated by `Abdullah ibn Mas`ud who said of the ayah, “It means that when you have finished the compulsory prayers, then reflect. Then the expression, Seek your Lord, is in reference to the question you make in your supplication while you are sitting.”

Al-Hasan Al-Basri remarked that what the ayah refers to is that when one finishes his offensive warfare that he exert himself in supplication and worship. So all of the deeds he completes them rightly. So dhikr has no end to it or cut off time.

Actions are cut off by the cutting off of the early life and nothing remains of them in the Hereafter. The Remembrance of Allah is not cut off. The believer lives by the remembrance, dies upon it and is resurrected upon that very remembrance!

Know well that as sure as the nights elapse, change and fade away,

The same thing happens with lowly desire with the passing of the day!

The time passes away yet your Remembrance of Allah never fades,

It is by your Love that I live and die in all my days!

Dhun-Nun Al-Masri stated, “There is no good in the earthly life except by His Remembrance. There is no good in the Hereafter except in His Pardon and there is no good in the Paradise except in seeing Him.”

In the Remembrance of Allah do the hearts indeed find rest,

Likewise in this earthly life, His Remembrance makes one’s life its best!

When the lover remembers the beloved in front of that very One,

The fragrance of all beauty is realised, greater than every other one!

The Days of Tashriq are those in which the believers are gathered in, as a felicity for their bodies by eating and drinking, a felicity for their hearts by remembrance and thanksgiving and it is by all of that that the favours are completed.

Whenever they speak of the thanksgiving over the favour, their thanksgiving is yet another favour and requires another declaration of thanksgiving! The thanksgiving never ends for all the favours that He has provided!

So my thanksgiving in the Favour of Allah is a favour in and of itself,

It requires another thanksgiving, coming from a sincere and humble self!

How does the thanksgiving and gratefulness reach its goal except by His Favour and Blessing,

Even if the days are long, the lifespan is prolonged, the favour is never lessening!

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 309-316

[1] Surat ul-Baqarah (2), ayah 201

[2] Surat ul-Baqarah (2), ayah 201

[3] Surat ul-Baqarah (2), ayah 201

[4] Surat ul-Baqarah (2), ayah 201

[5] Surat ul-Baqarah (2), ayah 199

[6] Surat ul-Baqarah (2), ayah 199

[7] Surat ul-Baqarah (2), ayah 199

[8] Surat un-Nisa’ (4), ayah 102

[9] Surat ul-Jumu`ah (62), ayah 10

[10] Surat ush-Sharh (94), ayat 7-8

26 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Masjid al Haram

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

I would like to say that you should consider this ayah:

Say: He is from the midst of yourselves.[1]

Your soul shall not do more than what it is meant to do,

When you die you shall be washed away without any excuse for you!

If you so desire to be freed from the Fire, you should purchase yourself from Allah:

Indeed Allah has purchased from their believers their complete selves and their wealth so that they might have the Paradise.[2]

So whoever you honoured him then this is what causes one to lower himself and take himself away from the Fire. One of the early generations purchased himself from Allah three or four times.

He would give sadaqah every time the weight of his body in silver. `Amir ibn `Abdullah ibn Az-Zubair purchased himself from Allah with his restitution some six times with sadaqah.

Habib Al-`Ajami purchased himself from Allah with 40,000 dirhems that he used for sadaqah. Abu Hurairah used to glorify Allah some 12,000 times every day according to what he would give for himself as restitution if necessary.

By the blood of the beloved he is sold and connected,

So who is the one seeking to sell himself for the profit selected?

Whoever knows what is sought, he can lower his rank and seek to take control of himself. Mercy be upon you! We have been pleased with you in the debt owed to yourself with regret. We have taken pleasure in you in profit with repentance and mourning.

In this time there is also the matter in which the one who took control of his hearing, sight and tongue is forgiven the price of what he would normally say. For such a one the hand of pardon is extended.

Stand at the door of the Lord with humility and broken spirit. Raise the level of your remorse over your own personal desires by the tears running down your cheeks. Be sure to say:

Our Lord! We have oppressed ourselves and if You do not forgive us and have mercy upon us, we would have been among the losers.[3]

Yahya ibn Mu`adh said, “The slave runs wild according to what is between him and between his master with those things that oppose it. And the slave does not leave the master’s door at any time as he knows that the honour of the slaves is the shade of their masters’ doorway.” He then made the following poetry:

The coolness of my eyes comes only through You,

The slips of my sins cause a barrier between me and You!

The coolness of my eyes comes only through You,

Take care of me, let me leave my affairs and all matters to You!

The states of the truthful ones at the place of `Arafah is connected to a number of things:

(a) the one that is overwhelmed mostly with hope and fear

Mutarrif ibn `Abdullah ibn Ash-Shikh-khir and Bakr Al-Muzani were stopped at `Arafah and one of them said, “Allah! Do not turn away the people at this place of forgiveness on account of my own evil!”

The other said, “How good would have been the honour bestowed upon the people of the place and the hope for the people if it was not for me among them?!”

Al-Fudail ibn `Iyad was at `Arafah and the people were making supplication while he was weeping to the degree that the weeping made the supplication he was making between episodes impossible to understand.

When the sun was close to setting, he raised his head to the sky and said, “None is dishonoured as long as You give pardon to him.”

Al-Fudail ibn `Iyad said to Shu`aib ibn Harb at the place of `Arafah, “If you think that the people of this place might have witnessed some evil from me or you, then evil is your thought! Forgiveness has been promised.”

One of the knowers of Allah was at `Arafah and made the following supplication: “Allah! If You do not accept my Hajj, exertion and struggle, then no one can! Do not forbid me from the reward of the difficulty by Your Leaving acceptance of me.”

One of the fearful people of Allah was at `Arafah until the time that the sunset was near and then one of the trustees called out and when the time came he supplicated before he went away: “If only I had done something and been in the assistance of the needy.”

Life and death I see directly when I look upon all of you,

I am filled with fear and hope regarding all of you!

Have mercy and show goodness to the repentant and fearful one,

He comes to you seeking trustworthiness from the trustworthy one!

When the prisoner seeks assistance from the noble king, he should be lavished with such a trust.

The trustworthy one who goes to the trustworthy one is a heavy burden of sins,

When the sins become numerous and of different kinds of sins.

Let me remain and let me be in truth so that my sins are forgiven,

When I am given forgiveness I have sincerity and gratefulness towards what I was given.

One of the fearful ones of Allah while at `Arafah felt great humility and shyness and that prevented him from making supplication. It was said to him, “So why aren’t you making supplication?”

He answered, “My evil that courses inside of me and the possibility of not being answered.” The individual replied to him, “This is a day of pardon from sins.” The man then went, spread his hands, supplicated and then fell down dead.

The one who called to the Favour, such reward for that one!

Remember that reward, spread your hands and supplicate, everyone!

The soul will ask about where the body fell short,

How to time passed and it took no time to exhort!

From the Knowers of Allah is one that at the place of `Arafah has connected himself to the utmost of hope. Ibn Al-Mubarak said, “I came to Sufyan Ath-Thawri in the evening of `Arafah while he was reclining on his knees and his eyes were watering. I said to him, ‘So what is going on with the gathering here? What is the most evil thing to you?’ He said, ‘The one who thinks that Allah will not forgive the people.’ ”

And it was narrated from Al-Fudail ibn `Iyad that he looked at the glorification of the people and their weeping on the night of `Arafah and he said, “Do you think that if there people travelled to a man and asked him for a sixth of a dirhem that he would turn it over to them?” The people said in reply, “No.”

He said, “By Allah, his forgiveness is in the Sight of Allah and it is easier to answer for Him than for a man to return a sixth of a dirhem.”

Indeed I call on Allah and seek His Pardon for sins,

And you should know that Allah pardons and forgives all sins.

And if the most sinful of people came and asked forgiveness of sins from Him,

Those many sins would look small compared to the Mercy from Him!

And regarding a small group of your brothers standing at `Arafah at that place, then let them stand righteously for the One who will sustain them and let them be guests of Allah with burning hearts and overflowing and spilling tears.

How many among them are hair and longing and fear that moves them to act. So how much love do they have that moves them and burns in their chest. Let each one have a good opinion of the Promise of Allah and His Truthfulness.

Let the repentant one be one who takes sincere advice for the Sake of Allah for the repentance and His Truthfulness.

Let each one flee to the safety of the Door of Allah and His Pathways. How many there might have brought the deserving punishment of the Fire upon himself, may Allah give him salvation and manumit him from it!

How many a one is like a prisoner to sins so let him resist them and push against them and at that point the Most Merciful of the Merciful looks upon him and gathers the people of sky and contends with them regarding the people on earth.

He (Allah) says, “And what do these people want? We have cut the means of their reaching the impermissible things and given them all the affairs that they have asked that entail mercy.” And He is the One that gives, forbids, causes to reach and cuts people off.

What has been ordained I cannot stop, no doubt about that,

My soul is broken from all the sin, I need forgiveness in fact!

A prisoner to sin and attached to my burdens, yes I am,

Is is possible what is in the Preserved Tablet’s etching could be changed, if indeed I am?

Whoever cannot go on Hajj in this year in order to stand at `Arafah, then let him atleast stand in the prayer to Allah as according to His Right.

He is the One who knows His Slave. If one is not able to spend the night at Muzdalifah, then let him spend the night in firm determination in Obedience to Allah, coming near to Him and drawing near to Him.

Whoever cannot stand with the utmost of fear at these locations, then let him stand for Allah as per His Right with fear and hope. Whoever cannot slaughter his gift at Mina, then let him slaughter his lower desires at this point and this counts as his having reached Mina.

Whoever cannot reach the House as it is far away from him, then let him intend to reach the Lord of the House as he is nearer to the one calling on Him and hoping in Him than that man’s jugular vein.

The breeze and goodness of these days is a goodness and breeze from that of the gardens of holiness on every heart that responds to what it is called to do.

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 309-313

[1] Surah Ali `Imran (3), ayah 165

[2] Surat ut-Tawbah (9), ayah 111

[3] Surat ul-A`raf (7), ayah 23

25 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: The golden doors of the Noble Ka`bah.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

Let the worshipper take heed of sins which prevent forgiveness and manumission on that day, such as

(a)  arrogance and self glorification of the self. We narrate a hadith from Jabir from the Prophet, peace and blessings of Allah be upon him, who said, “There is no day that can be seen with more manumissions or manumitters than the day of `Arafah yet Allah on that day does not forgive the arrogant one in a state of self glorification.”

This was collected by Al-Bazzar, At-Tabarani and those besides them. Allah, Exalted be He, said the following,

And Allah does not love every boastful, self glorifying sinner.[1]

The Prophet, peace and blessings of Allah be upon him, said, “Indeed Allah does not look at the one who drags his garment below the ankles out of boastful arrogance.”

(b) maintaining a major sin. Ja`far As-Siraj narrated with his chain of transmission from Yunus ibn `Abdul A`la that he made Hajj one year and he saw the amir of the Hajj in his dream. And in that dream, Allah had forgave the people of the Hajj other than a man who had sinned with a young boy and he ordered the caller to make that clear to the hajj group.

It was related by Ibn Abid-Dunya and others that a man saw in a his dream that Allah had forgave the people of the Hajj group at their location in totality except one man from the people of Balkh and he asked about him until he was brought to him.

He asked about the state of the man and it was mentioned that he was addicted to the regular use of intoxicants. So the man from Balkh came one night while he was in a drunken state and his mother rebuked him while she was stoking the fire to heat up something. Due to this rebuke, he went, grabbed his mother, picked her up and carried her over to the fire. He threw her in until she was burned alive with the embers.

Now think about this! Who is looking to be manumitted from the Fire and then forbids himself from the mercy by staying established upon major sins and burdens they bring. I swear by Allah! You should advise yourself not to walk on a way other than that of Allah and you should rebuke yourself regarding the acts of disobedience as they prevent forgiveness.

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 309-310

[1] Surat ul-Hadid (57), ayah 23

24 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: The Noble Ka`bah inside Al-Masjid ul-Haram

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

There is also the handed down narration from Az-Zuhri in which the Prophet, peace and blessings of Allah be upon him, is reported to have said, “Whoever said some 10,000 times in one day the following supplication, Allah shall free him from the Fire just as if he came with the restitution of 10,000 people he killed and it was accepted from him:

There is no god but Allah! He is One and Unique without partner for Him.”

(4) another benefit of 9 Dhul Hijjah is that if he should free a slave when possible, then he will be freed from punishment. This is because whoever freed a believing slave, Allah shall free every limb of that individual from the Fire.

Hakim ibn Hizam, may Allah be pleased with him, used to stop at `Arafah and he had with him 100 cows covered in garlands and 100 slaves that he would free and he would address the people and they would answer from weeping and supplication:

Our Lord! This is Your Slave and he has freed one of his slaves. We in turn are Your Slaves so free us as well!

Harun Ar-Rashid used to have a similar procession. Abu Qilabah used to free one female servant on the `Eid ul-Fitr hoping that this would be a means of his being manumitted from the Fire.

(5) Making much supplication for forgiveness and manumission as it is the hope for the supplication to be answered in that vein. It was collected by Ibn Abid-Dunya with his chain of transmission from `Ali who said that there is no day in the earth except that Allah possesses people that He has manumitted therein; and there is no day with more manumissions in it for the necks of slaves than the day of `Arafah.

And the one who is in that day should definitely say at the time:

Allah! Free my neck from the Fire. Make vast for me the permissible sustenance, turn away from the me the sinful among the Jinn and people as this is the general nature of my supplication today!

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 308-309

23 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: The tents of Mina at the time of 9 Dhul Hijjah.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

There is also the hadith from At-Tirmidhi with the additional wording from the Prophet, peace and blessings of Allah be upon him, “The best supplication is the one made on the day of `Arafah. And the best of what was said by myself and the prophets before me was the following: There is no god but Allah, He is One and Unique without partner for Him. He possesses the dominion, the praise and He has power over every single thing.”

There is a similar hadith that is attributable from the narration of `Ali and Ibn `Umar and collected by At-Tabarani in which the Prophet, peace and blessings of Allah be upon him, is reported to have said the same as previously reported.

The Imam, Ahmad ibn Hanbal, collected a narration from the hadith of Az-Zubair ibn Al-`Awwam who said, “I heard the Messenger of Allah, peace and blessings of Allah be upon him, recite the following while he was at the `Arafah mount:

Allah bears witness that there is no god but Him and so do the angels and those well grounded in knowledge.[1]

“And he said after this, ‘I am upon that from the witnesses, Lord!’

There is also another narration from `Ubadah ibn As-Samit who said, “I witnessed the Prophet, peace and blessings of Allah be upon him, at the place of `Arafah and he kept reciting with abundance:

Allah bears witness that there is no god but Him and so do the angels and those well grounded in knowledge.[2]

“Then he said after that, ‘Lord! I indeed do bear witness of that.’

Thus actualising the word of Tawhid necessitates the freeing of the necks. And freeing of the necks necessitates manumitting people from the Fire as it established in the Sahih collection from the Prophet, peace and blessings of Allah be upon him,

“Whoever said the word of Tawhid some 100 times then he has the reward of freeing ten necks.”

There is also a narrative in which he, peace and blessings of Allah be upon him, said, “Whoever should say it ten times, then it is as if he freed four necks from the children of Isma`il.”

There is another narrative collected by Abu Dawud and others from Anas from the Prophet, peace and blessings of Allah be upon him, in which he said, “Whoever said in the morning and the evening at the time or rising or lying down one time, shall have a fourth of him freed from the Fire:

Allah! I woke up bearing witness of You. I bear witness of the Throne Bearers, Your Angels and all of Your Creation. Indeed You are Allah! There is no god but You! And Muhammad is Your Slave and Messenger!

“If someone said this supplication twice, then Allah shall free half of him from the Fire. If he should say it three times, then Allah shall free 3/4 of him from the Fire. And if he should say the supplication four times, Allah frees him in totality from the Fire.”

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 308-309

[1] Surah Ali `Imran (3), ayah 19

[2] Surah Ali `Imran (3), ayah 19

22 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: Hajj goers back in Makkah and worshipping at Al-Masjid ul-Haram.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

It has been narrated from `Ali ibn Al-Muwaffaq that he was at `Arafah on one of his hajj visits and he saw a large collection of people. He said, “Allah! If you don’t accept from them anyone as having completed their rights, then bestow this Hajj upon me and accept it.” He then saw the Lord of Might in his dream.

He said to him, “Son of Al-Muwaffaq, are you not shy of me. I have forgiven all of these people you saw passing by and at this place. Any of them that have made supplication for the people of his household and progeny and tribe, I am the one who will guard over them and forgive them.” And this wording has been narrated from many different scholars.

Whoever should desire to have the freedom from the Fire and forgiveness of his sins on the day of `Arafah, then let him preserve the means in which to do so. The means of benefitting from that day of `Arafah or 9 Dhul Hijjah is:

(1) fasting on the day of `Arafah hoping from Allah that he would expiate a yhear of sins from his heart along with the year that comes after. This is based upon the hadith of the Prophet, peace and blessings of Allah be upon him, in the Sahih of Imam Muslim from Abu Qatadah, “Fasting on the day of `Arafah hoping from Allah expiates one year’s sins from his heart and the year after that as well.”

(2) Preserving his limbs from the impermissible things on that day. In the Musnad of the Imam, Ahmad ibn Hanbal from Ibn `Abbas from the Prophet, peace and blessings of Allah be upon him, who said, “The day of `Arafah is a day in which the one who takes control over his hearing, sight and tongue shall be forgiven.”

(3) Making abundant remembrance in using the testimony of Tawhid, Ikhlis and Sidq. This is the foundation of the Religion of Al-Islam which Allah, Exalted be He, completed on that day and established it.

In the Musnad as narrated from `Abdullah ibn `Umar he said, “The Prophet, peace and blessings of Allah be upon him, did the most abundant supplication on that day by saying: ‘There is no god but Allah, He is Unique and One without partner for Him. He possesses the dominion and the praise and in His Hand is the good. And He has power over every thing.’

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 307-308

21 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: Hajj goers emerging from the tunnel on the way back to Makkah.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

Ibrahim ibn Al-Hakam ibn Abban narrated: It was narrated to us by my father: It was narrated to us by Farqad who said: Indeed the doors of the sky open: (1) every night three times: (2) on the night of Friday they open seven times, (3) on the night of `Arafah they open nine times.

It was narrated to us from the transmission of Nufai` Abu Dawud from Ibn `Umar a hadith that is both attributable and suspended from the Prophet, peace and blessings of Allah be upon him, who said: “When the day of `Arafah comes, no one who has a atom’s weight of iman in his heart shall remain except that Allah forgives him.”

It was said, “Is this for the elite or for people at large?” The Prophet, peace and blessings of Allah be upon him, replied, “No, it is for people at large.”

Imam Malik narrated in Al-Muwatta’ from the dropped down narration of Talhah ibn `Ubaidullah ibn Kuraiz that the Prophet, peace and blessings of Allah be upon him, said, “There is no day that Shaitan is shown that causes him to be more humiliated, angry, lowly, wrathful than the day of `Arafah. And nothing is shown except what was mentioned of the Mercy sent down and Allah passes over the great sins. The exception to this is what is given to the believers on the day of Badr.”

It was asked, “And what is it that is seen on the day of Badr exactly?” The Prophet, peace and blessings of Allah be upon him, said, “The Angel Jibril, peace be upon him, comes down and so do the angels.”

Abu `Uthman As-Sabuni narrated with a chain containing a man that was a prisoner in the lands of Byzantium and he fled from the fortresses and the man said, “I was a prisoner at night and then I was concealed in the day to be free. One night while I was on the run I was moving between the mountains and the trees when I was in good health.

“I came close to a party of camel riders and there was a rider that saw me and when I came into the clear where I could be seen he was worried. This is because there weren’t camel riders in the lands of Byzantium.

“So I said, ‘Glory be to Allah! There is a camel rider in the lands of Byzantium! How strange is this day of mine.’ The man said, ‘Slave of Allah, who are you?’ I said, ‘Don’t ask. I have seen a camel rider in Byzantium so tell me about that instead.’ The man said, ‘Don’t ask.’ So I spent the night with him relaxing and hiding from the people that were seeking me.

“Then after a time of the night had passed, he said, ‘Listen, I am Iblis. And this is my riding mount that I am taking from the plains of `Arafat and we flee from that area and look for somewhere else to be on the evening of the day in which forgiveness is sent down in large amounts. Other are bestowed goodness. And it is a time of mourning and sadness and it is for this reason that I came to Constantinople. It is while here that I hear the shirk being made with Allah and the claim that he has a son.’

“I said, ‘I seek refuge in Allah from you! These are some words I have never heard anybody say before.’ ”

Abu `Uthman As-Sabuni said, “This man bore witness to what he said from the hadith of `Abbas ibn Mirdas who had narrations collected by Ahmad and Ibn Majah in the supplication of the Prophet, peace and blessings of Allah be upon him, for his Ummah on the evening of `Arafah and then at Al-Muzdalifah and he answered and he smiled.”

“The Prophet, peace and blessings of Allah be upon him, went on to say, ‘Indeed Iblis, when he comes to know that Allah has forgiven my Ummah and he answers my supplication, he throws dust over himself and over his head and calls out in woe and distress. And I laugh due to this filthy one and his mourning.’

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 306-307

20 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: Mount Rahmah at the `Arafah plain.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, noted further on this topic:

In relation to these gifts, there are more which include:

  1. That it is a day of forgiveness of sins, passing over misdeeds, freeing people from the Fire and pardoning the people that are at the place of `Arafah making supplication.

This is the same as what has been mentioned in the Sahih of Imam Muslim from `A’ishah, may Allah be pleased with her, from the Prophet, peace and blessings of Allah be upon him, who said, “There is no day in which Allah frees more slaves from the Fire than the day of `Arafah. Indeed it is a day in which He draws near and then when the angels argue regarding these slaves, He says to them, ‘And what do they want with these slaves?’ “

There is another hadith in the Musnad as narrated by `Abdullah ibn `Amr in which the Prophet, peace and blessings of Allah be upon him, said, “Indeed Allah vies with the angels in the evening of the day of `Arafah regarding the people of `Arafah. He says to them: ‘Look at My Slaves. They come exhausting themselves on the journey.’ “

And then there is another hadith in the same collection narrated by Abu Hurairah from the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah vies with the angels regarding the people at the plain of `Arafah and says, ‘Look at My Slaves. They come having exerted themselves on this journey.’ “

This hadith was collected by Ibn Hibban in his Sahih and in it is the hadith of Jabir from the Prophet, peace and blessings of Allah be upon him, who said, “There is no day more noble and favoured in the Sight of Allah than the day of `Arafah. Allah, Blessed and Exalted be He, descends to the lowest sky and vies with the inhabitants of the sky regarding the people of the Earth.

“He said, ‘Look at My Slaves who exert themselves with great effort. They have come from every deep valley and ravine hoping for My Mercy and they shall not see My Punishment. There are no more slaves freed on a day than are freed on the day of `Arafah.’ “

Ibn Mandah has also put forward a hadith in his Kitab ut-Tawhid with the wording from the Prophet, peace and blessings of Allah be upon him, “When it is the day of `Arafah, Allah descends to the lowest sky and vies with the angels regarding the people on Earth.

“He says, ‘Look at My Slaves. They come to me exerting themselves greatly from every deep valley and ravine. I bear witness to you all that I have forgiven them.’

“The angels then say, ‘Lord, so and so is still sinning in this capacity.’ Allah then says, ‘I have already forgiven him. There is no day in which more slaves are freed from the Fire than the day of `Arafah.’ ” And this statement has a sound chain that is connected to other chains.

And we narrated this from another transmission with an addition in it in which the Prophet, peace and blessings of Allah be upon him, said, “I bear witness in front of you, My Slaves, that I have forgiven them for their good deeds and passed over their sinful actions.”

And we have also narrated from the transmission of Isma`il ibn Rafi` -and there is some discussion in him- from Anas ibn Malik from the Prophet, peace and blessings of Allah be upon him, who said, “Allah descends to the lowest sky on the evening of `Arafah and then contends with the angels.

“He says to them, ‘Look at these Slaves of Mine! They pass over deep ravines on long journeys to get to Me and they hope for My Mercy and Forgiveness. And if their sins were like the number of pebbles, I would have forgiven them. My Slaves head out on the Hajj and forgiveness is granted for You and whoever you should so make intercession in it is indeed granted.’ “

There is a narration from Al-Bazzar in his Musnad with the wording from the hadith of Mujahid from Ibn `Umar from the Prophet, peace and blessings of Allah be upon him, that had the same wording as that mentioned above.

Al-Bazzar says of the hadith, “And we don’t know any transmission better than this one that has been narrated.”

At-Tabarani and others narrated from the hadith of `Abdullah ibn `Amr ibn Al-`As from the Prophet, peace and blessings of Allah be upon him, in abbreviation with this same transmission.

We have also narrated from the transmission of Al-Walid ibn Muslim who said: It was narrated to me by Abu Bakr ibn Abi Maryam from the Shaikhs that the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah, Mighty and Majestic, comes near to the lower sky on the evening of `Arafah and he presents them in front of the angels and says:

“‘Does not every delegation have its rank? These slaves are my delegation and foremost on a journey in which there is hardship and striving. I shall give them what they have asked for and what they have left behind of what they spent until when the sun sets and comes to them. Is it not the case that I have accepted your good deeds and passed over your sins. I have given your good deeds value according to what was asked. And these same people on Hajj head out in the Name of Allah.’ “

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 305-306

19 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: Hajj goers from Egypt stroll around Makkah.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, continued in this section by saying:

c. It is said that the even numbers that Allah swore by in His Book are the first days of the ten and that the odd day is the Day of Sacrifice. This was narrated from the Prophet, peace and blessings of Allah be upon him, from the hadith of Jabir which was collected by the Imam, Ahmad ibn Hanbal, An-Nasa’ii in his tafsir.

And it is said that it is the sure witness that Allah swore by in His Book when He, Exalted be He, said,

By the sure witness and the thing witnessed.[1]

There is an attributable and suspended hadith in the Musnad from Abu Hurairah in which the Prophet, peace and blessings of Allah be upon him, said, “The sure witness is the day of `Arafah and that which is witnessed is Friday.” And At-Tirmidhi collected an attributable hadith with the same wording and this was narrated from `Ali.

Imam At-Tabarani collected a narration from a hadith of Abu Malik Al-Ash`ari that is attributable, “The sure witness is Friday and that which is witnessed is the day of `Arafah.”

And on this matter, when the day of `Arafah occurs on a Friday, then gathered on that day is the sure witness and that which is witnessed.

d. It is related that this is the best of all days. In a hadith collected by Ibn Hibban in his Sahih from the narration of Jabir, the Prophet, peace and blessings of Allah be upon him, said, “The best of all days is the day of `Arafah.”

And a group of the scholars went to that understanding. And some of them said that the day of Sacrifice is the best of all days based upon the hadith of `Abdullah ibn Abi Qart from the Prophet, peace and blessings of Allah be upon him, said, “The most grand of all days in the Sight of Allah is the day of Sacrifice. Then after that is the Day of Setting Out.”

And this hadith was collected by the Imam Ahmad ibn Hanbal, Abu Dawud, An-Nasa’ii and Ibn Hibban in his Sahih with the wording, “The best of all days.”

e. It is related from Anas ibn Malik that he said, “It was said that the day of `Arafah has the value of 10,000 days.” What he means by this is in terms of virtue and rank. We have already discussed this in the section on the Virtue of the First Ten Days.

It was narrated from `Ata’ who said, “Whoever fasted the day of `Arafah, it is like he has the reward of 2,000 days.”

f. The day of the Greater Hajj is when Friday and the day of `Arafah coincide. Now this is according to a group from the early generations, such as `Umar and others. They were disputed by others who said that the day of the Greater Hajj is the day of Sacrifice. And this was narrated from the Prophet, peace and blessings of Allah be upon him.

g. The one fasting on this day has the expiation of two years of sins and we will mention the hadith on the topic when it comes, if Allah, Exalted be He, so wills.

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 305-306

[1] Surat ul-Buruj (85), ayah 3