Advice from Abû Al-Dardâ’
A man once asked Abû Al-Dardâ’ – Allah be pleased with him – for advice. He said:
"Remember Allah in good times and He will mention you in hard times. When you remember those who have passed away, consider yourself like one of them. And when you think of involving yourself in some worldly matter, consider first what it will lead to in the end.
[Al-Dhahabî in Siyar A’lâm Al-Nubalâ’, under the biography of Abû Al-Dardâ’]
A man once asked Abû Al-Dardâ’ – Allah be pleased with him – for advice. He said:
"Remember Allah in good times and He will mention you in hard times. When you remember those who have passed away, consider yourself like one of them. And when you think of involving yourself in some worldly matter, consider first what it will lead to in the end.
[Al-Dhahabî in Siyar A’lâm Al-Nubalâ’, under the biography of Abû Al-Dardâ’]
"O you whose wrongdoings have stained him with its dirt, hasten to wash it off with the spring of good health before it dries up. Do not be fooled by a life as sweet as honey, for indeed being judged (on the Day of Judgment) will be more bitter than the taste of gall...
...I wonder at the one who wastes his lifetime in lazy indifference, until the day the collector of souls (i.e Angel of Death) arrives whence he says, 'Indeed, I have repented now' [Qur'an 4:18]"
~ Ibn al-Jawzee رحيم الله
[Seeds of Admonishment and Reform, p. 62 & 70]
...I wonder at the one who wastes his lifetime in lazy indifference, until the day the collector of souls (i.e Angel of Death) arrives whence he says, 'Indeed, I have repented now' [Qur'an 4:18]"
~ Ibn al-Jawzee رحيم الله
[Seeds of Admonishment and Reform, p. 62 & 70]
As Salaamu'alaykum!
*The Ruling of crying and wailing over a Dead Person*
*Wailing* is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody's death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. *This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible*; and the Ahadith in support of this are many, including the following:
💭Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah صلى الله عليه وسلم visited Sa'd bin 'Ubadah during his illness. He was accompanied by 'Abdur-Rahman bin 'Auf, Sa'd bin Abu Waqqas and 'Abdullah bin Mas'ud (May Allah be pleased with them). *The Messenger of Allah صلى الله عليه وسلم began to weep. When his Companions saw this, their tears also started flowing. He صلى الله عليه وسلم said, "Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).''*
📚[Al-Bukhari and Muslim].
*Commentary*: Under the stress of grief, man becomes heavy-hearted and tears flow out from his eyes. This is something natural and beyond human control. Rather the outflow of tears results from Divine compassion. This is neither forbidden nor subject to accountability. It is only wailing which is Haram, and is punishable. Yet, man is blessed with Divine mercy if he gives expression to patience and gratefulness by his tongue. Moreover, to mention the merits and excellence of a departed soul is in itself a good thing because others may be stimulated to adopt them. But to recount them by way of wailing is disliked. A Hadith says that a dead person is tormented because of the weeping of his household. Here weeping means lamenting and wailing. Otherwise, to weep is human instinct and no curbs can be put over it. Besides, this warning is meant for such a person who might have been accustomed to wailing during his lifetime. Or he might have left a will to his family for wailing over his death. May be he consciously avoided giving a predeath warning to his kith and kin against wailing. In all the three situations, he will be equally held accountable with his soul being tormented for the wailing of his relatives. In case, he is uninvolved in any of the situations, he will remain free from hellish torments. Instead the wailers will have to bear the brunt of their sin. As the Qur'an says, "No one laden with burdens can bear another's burden.'' (17:15).
💭Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah صلى الله عليه وسلم was presented to him while the child was at his last breath. *Tears began to flow from the eyes of the Messenger of Allah صلى الله عليه وسلم. Sa'd said to him: "What is this, O Messenger of Allah?'' He صلى الله عليه وسلم said, "It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.''*
📚[Al-Bukhari and Muslim].
💭Anas (May Allah be pleased with him) reported: The Messenger of Allah صلى الله عليه وسلم came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. *The eyes of the Messenger of Allah صلى الله عليه وسلم began shedding tears. 'Abdur-Rahman bin 'Auf (May Allah be pleased with him) said, "O Messenger of Allah, you too weep?'' He صلى الله عليه وسلم said, "O Ibn 'Auf! It is mercy.'' Then he began to weep and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.''*
📚[Al-Bukhari].
*Commentary*: The death of the Prophet's son, Ibrahim, born of Miriyah (May Allah be pleased with her) had occurred in the tenth year of Hijra. The Ahadith clearly prove that weeping over a loved one's death is permissible. But it should be void of wailing.
- Commentary By Hafiz
*The Ruling of crying and wailing over a Dead Person*
*Wailing* is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody's death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. *This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible*; and the Ahadith in support of this are many, including the following:
💭Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah صلى الله عليه وسلم visited Sa'd bin 'Ubadah during his illness. He was accompanied by 'Abdur-Rahman bin 'Auf, Sa'd bin Abu Waqqas and 'Abdullah bin Mas'ud (May Allah be pleased with them). *The Messenger of Allah صلى الله عليه وسلم began to weep. When his Companions saw this, their tears also started flowing. He صلى الله عليه وسلم said, "Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).''*
📚[Al-Bukhari and Muslim].
*Commentary*: Under the stress of grief, man becomes heavy-hearted and tears flow out from his eyes. This is something natural and beyond human control. Rather the outflow of tears results from Divine compassion. This is neither forbidden nor subject to accountability. It is only wailing which is Haram, and is punishable. Yet, man is blessed with Divine mercy if he gives expression to patience and gratefulness by his tongue. Moreover, to mention the merits and excellence of a departed soul is in itself a good thing because others may be stimulated to adopt them. But to recount them by way of wailing is disliked. A Hadith says that a dead person is tormented because of the weeping of his household. Here weeping means lamenting and wailing. Otherwise, to weep is human instinct and no curbs can be put over it. Besides, this warning is meant for such a person who might have been accustomed to wailing during his lifetime. Or he might have left a will to his family for wailing over his death. May be he consciously avoided giving a predeath warning to his kith and kin against wailing. In all the three situations, he will be equally held accountable with his soul being tormented for the wailing of his relatives. In case, he is uninvolved in any of the situations, he will remain free from hellish torments. Instead the wailers will have to bear the brunt of their sin. As the Qur'an says, "No one laden with burdens can bear another's burden.'' (17:15).
💭Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah صلى الله عليه وسلم was presented to him while the child was at his last breath. *Tears began to flow from the eyes of the Messenger of Allah صلى الله عليه وسلم. Sa'd said to him: "What is this, O Messenger of Allah?'' He صلى الله عليه وسلم said, "It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.''*
📚[Al-Bukhari and Muslim].
💭Anas (May Allah be pleased with him) reported: The Messenger of Allah صلى الله عليه وسلم came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. *The eyes of the Messenger of Allah صلى الله عليه وسلم began shedding tears. 'Abdur-Rahman bin 'Auf (May Allah be pleased with him) said, "O Messenger of Allah, you too weep?'' He صلى الله عليه وسلم said, "O Ibn 'Auf! It is mercy.'' Then he began to weep and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.''*
📚[Al-Bukhari].
*Commentary*: The death of the Prophet's son, Ibrahim, born of Miriyah (May Allah be pleased with her) had occurred in the tenth year of Hijra. The Ahadith clearly prove that weeping over a loved one's death is permissible. But it should be void of wailing.
- Commentary By Hafiz
Salahuddin yusuf (hafizahullah) on Imaam Nawawi's Riyadhus Soliheen
🌴Ibn Taymiyyah-Dawah Centre (ITDC)🌴
🌴Ibn Taymiyyah-Dawah Centre (ITDC)🌴
The Righteous Salafi Woman
An amazing piece of advice from Sheikh Muhammad Bazmool حفظه الله:
.
English translation: The righteous Salafi woman:
.
It is not a condition that she has to know the various groups and parties
.
It is not a condition that she has to repeat the statements and phrases of the scholars of the Salaf
.
It is not necessary that she has to know the jarh (criticism) of so-and-so
.
It is not a condition that she has to know the Salafi scholars
.
It is not a condition that she has to know the prevalent affairs
.
It is not a condition that she has to fast the days of the full moon, nor every Monday and Thursday Neither does she have to establish the night prayer every night
.
It is enough for her…
.
To be diligent upon the five daily prayers
.
To fast Ramadaan
.
To look after herself and her husband, take care of her house and her child
.
Her house is her kingdom, her husband is her guardian and her children are her flock The Messenger (ﷺ) did not mention except:
That she should be affectionate and kindhearted towards her child, guard [the honor] of her husband and also his property She combines this with fulfilling the right of her Lord
.
Clarification:
The matters which I have mentioned as “not a condition”:
If she has this in her then it is better. However, I have seen ghuloo (exceeding of limits) by some of the youth when they seek these characteristics from a woman when they desire to marry her. I have also seen some women exaggerate when asking about these matters, wanting to delve into them too deeply.
.
I therefore explained the basis of what should be sought in a woman, that she should be a righteous Salafi woman, without the need for different conditions. The knowledge that she is actually in need of is what is specific to her femininity and womanhood, because she is a woman.
.
Anything more than this, her husband should teach her, and she follows her husband in this, because he is her guardian and the responsibility to guard over her is upon him.
.
Allah knows best.
Source: http://www.bazmool/ net
.
Translated by Abu Yusuf Khaleefah
10th of Jumaada al-Awwal, 1436 H (02-28-2015)
Masjid Nur Allah, Queens, NYC
An amazing piece of advice from Sheikh Muhammad Bazmool حفظه الله:
.
English translation: The righteous Salafi woman:
.
It is not a condition that she has to know the various groups and parties
.
It is not a condition that she has to repeat the statements and phrases of the scholars of the Salaf
.
It is not necessary that she has to know the jarh (criticism) of so-and-so
.
It is not a condition that she has to know the Salafi scholars
.
It is not a condition that she has to know the prevalent affairs
.
It is not a condition that she has to fast the days of the full moon, nor every Monday and Thursday Neither does she have to establish the night prayer every night
.
It is enough for her…
.
To be diligent upon the five daily prayers
.
To fast Ramadaan
.
To look after herself and her husband, take care of her house and her child
.
Her house is her kingdom, her husband is her guardian and her children are her flock The Messenger (ﷺ) did not mention except:
That she should be affectionate and kindhearted towards her child, guard [the honor] of her husband and also his property She combines this with fulfilling the right of her Lord
.
Clarification:
The matters which I have mentioned as “not a condition”:
If she has this in her then it is better. However, I have seen ghuloo (exceeding of limits) by some of the youth when they seek these characteristics from a woman when they desire to marry her. I have also seen some women exaggerate when asking about these matters, wanting to delve into them too deeply.
.
I therefore explained the basis of what should be sought in a woman, that she should be a righteous Salafi woman, without the need for different conditions. The knowledge that she is actually in need of is what is specific to her femininity and womanhood, because she is a woman.
.
Anything more than this, her husband should teach her, and she follows her husband in this, because he is her guardian and the responsibility to guard over her is upon him.
.
Allah knows best.
Source: http://www.bazmool/ net
.
Translated by Abu Yusuf Khaleefah
10th of Jumaada al-Awwal, 1436 H (02-28-2015)
Masjid Nur Allah, Queens, NYC
Taking Knowledge in Stages
It is reported that Al-Zuhrī – Allāh have mercy on him – said to Yūnus b. Yazīd:
"O Yūnus! Do not try to overcome knowledge, for verily knowledge is [like vast] valleys: whichever of them you take will stop you before you traverse it. Instead, take it over the days and nights. And do not take knowledge all at once, for whoever tries to take it all at once will lose it all at once. Rather take it bit by bit over the days and nights."
[Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm article 652]
It is reported that Al-Zuhrī – Allāh have mercy on him – said to Yūnus b. Yazīd:
"O Yūnus! Do not try to overcome knowledge, for verily knowledge is [like vast] valleys: whichever of them you take will stop you before you traverse it. Instead, take it over the days and nights. And do not take knowledge all at once, for whoever tries to take it all at once will lose it all at once. Rather take it bit by bit over the days and nights."
[Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm article 652]
Tariq ibn Shihab reported: Umar ibn Al-Khattab, may Allah be pleased with him, said, “Verily, we were a disgraceful people and Allah honored us with Islam. If we seek honor from anything besides that with which Allah has honored us, then Allah will disgrace us.”
Source: al-Mustadrak 214
Grade: Sahih (authentic) according to Al-Albani
Source: al-Mustadrak 214
Grade: Sahih (authentic) according to Al-Albani
Sh. Muqbil Raḥimahullāh: “It is due to this Ummah being lax in enjoining good and forbidding evil that Allāh has empowered it’s enemy over them and has placed fear amongst them just like it can be witnessed (today), Innā Lillāhi Wa Innā Ilaihi Rāji'ūn.”
● [كتاب غارة الأشرطة ص ٥١]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)
● [كتاب غارة الأشرطة ص ٥١]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)
Faith is not just in the heart [definition of Iman]
Imâm Al-Awzâ’î – Allâh have mercy on him – said:
Faith (îmân) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct] intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. îmân is a word that brings together these aspects of the religions [of Allâh] and is confirmed through [a person’s] works.
So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafter from those who suffer in loss.
Ibn Ba tt ah, Al-Ibânah Al-Kubrâ article 1097.
Imâm Al-Awzâ’î – Allâh have mercy on him – said:
Faith (îmân) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct] intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. îmân is a word that brings together these aspects of the religions [of Allâh] and is confirmed through [a person’s] works.
So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafter from those who suffer in loss.
Ibn Ba tt ah, Al-Ibânah Al-Kubrâ article 1097.
TRIAL...
Dhun-noon Al-Misri [rahimahullaah] said that Al-Hasan Al-Basri [rahimahullaah] said,
''I do not fear for you that your supplications are unanswered, but what I fear for you is that you are prevented from supplicating.''
[Hilyatul Awliyaa 9/347]
Dhun-noon Al-Misri [rahimahullaah] said that Al-Hasan Al-Basri [rahimahullaah] said,
''I do not fear for you that your supplications are unanswered, but what I fear for you is that you are prevented from supplicating.''
[Hilyatul Awliyaa 9/347]
Who speaks Wisdom?
Abû ‘Uthmân Sa’îd b. Ismâ’îl Al-Naysâbûrî (d290H) said:
"Whoever governs himself by the Sunnah– in word and deed – will speak with wisdom. But whoever governs himself according to his own desires will speak heresies (bid’ah);
Because Allah tabâraka wa ta’âlâ said:
"And if you obey him (the Messenger) you will be guided." [Sûrah Al-Nûr: 54]
[Abû Nu’aym inAl-HilyahVol.10 p244, and others.]
Abû ‘Uthmân Sa’îd b. Ismâ’îl Al-Naysâbûrî (d290H) said:
"Whoever governs himself by the Sunnah– in word and deed – will speak with wisdom. But whoever governs himself according to his own desires will speak heresies (bid’ah);
Because Allah tabâraka wa ta’âlâ said:
"And if you obey him (the Messenger) you will be guided." [Sûrah Al-Nûr: 54]
[Abû Nu’aym inAl-HilyahVol.10 p244, and others.]
Dayuuth - 'A Husband That Doesn't Have A Sense of Jelousy'
Husbands that doesn't have any jelousy (gheerah) when family members commit maksiah and doesn't even give advice.
Example:
1. A husband that doesn't feel jelous when his wife is wearing something tight and exposing her awrah, and her beauty is being enjoyed by all men.
2. A father allowing his daughter to have a boyfriend and letting him bring her to anywhere on dates.
The Prophet ﷺ said: “There are three at whom Allaah will not look at on the day of Resurrection
1) the one who disobeys his parents,
2) the woman who imitates men, and
3) the duyooth (a man who has no protective jealousy towards his womenfolk).”
[Saheeh Al-Jaami’ As-Sagheer 3/74, hadith no. 3066]
Husbands that doesn't have any jelousy (gheerah) when family members commit maksiah and doesn't even give advice.
Example:
1. A husband that doesn't feel jelous when his wife is wearing something tight and exposing her awrah, and her beauty is being enjoyed by all men.
2. A father allowing his daughter to have a boyfriend and letting him bring her to anywhere on dates.
The Prophet ﷺ said: “There are three at whom Allaah will not look at on the day of Resurrection
1) the one who disobeys his parents,
2) the woman who imitates men, and
3) the duyooth (a man who has no protective jealousy towards his womenfolk).”
[Saheeh Al-Jaami’ As-Sagheer 3/74, hadith no. 3066]
Umar bin Khattab (radiyAllaahu 'anhu) said,
"We were a people who lived in humiliation before, and Allah gave us honor through Islam. So if we seek honor through anything else other than what Allah has honored us with, then Allah will humiliate us".
[Mustadrak Al Hakim 207, Sahih by Ad Dhahabi in Talkhees and Sahih by Albani in Silsilah Sahiha 51]
"We were a people who lived in humiliation before, and Allah gave us honor through Islam. So if we seek honor through anything else other than what Allah has honored us with, then Allah will humiliate us".
[Mustadrak Al Hakim 207, Sahih by Ad Dhahabi in Talkhees and Sahih by Albani in Silsilah Sahiha 51]
Shaykh Salih Ibn Fawzaan Al Fawzaan hafithahu Allah on people slandering the Ulamah
-
The Question:
-
There are those who attack some of the Mashayikh, like the Sheikh 'Abdullah Bin Jibrin rahimahu Allah, and they describe him with some denoscriptions that are not appropriate; so what is your guidance towards the likes of them? And what is your advice to those who have made the Jarh/criticism of the 'Ulamaa and Du'aat that which busies them?
-
Al-Sheikh Salih Al-Fawzan hafithahu Allah:
-
They do not harm anyone except themselves, and they do not harm the Mashayikh; they do not harm anyone except themselves, and if we were to assume that some of the Mashayikh have some mistakes, then if he is alive we advise him, and if he is dead we seek Allah's Forgiveness for him (nastaghfir lahu), because he is your brother, we seek Allah's Forgiveness for him, and we ask Allah to grant him His Forgiveness and Reward and good deeds: Our Lord forgive us and our brothers who have preceded us in Iman.
-
Ref: https://ia600909.us.archive.org/34/items/20Fawzan.jebreen/20-fawzan.jebreen.mp3
-
Translated by Abu Abdir Rahmaan
ILI Publications
-
The Question:
-
There are those who attack some of the Mashayikh, like the Sheikh 'Abdullah Bin Jibrin rahimahu Allah, and they describe him with some denoscriptions that are not appropriate; so what is your guidance towards the likes of them? And what is your advice to those who have made the Jarh/criticism of the 'Ulamaa and Du'aat that which busies them?
-
Al-Sheikh Salih Al-Fawzan hafithahu Allah:
-
They do not harm anyone except themselves, and they do not harm the Mashayikh; they do not harm anyone except themselves, and if we were to assume that some of the Mashayikh have some mistakes, then if he is alive we advise him, and if he is dead we seek Allah's Forgiveness for him (nastaghfir lahu), because he is your brother, we seek Allah's Forgiveness for him, and we ask Allah to grant him His Forgiveness and Reward and good deeds: Our Lord forgive us and our brothers who have preceded us in Iman.
-
Ref: https://ia600909.us.archive.org/34/items/20Fawzan.jebreen/20-fawzan.jebreen.mp3
-
Translated by Abu Abdir Rahmaan
ILI Publications
Abdullah ibn `Umar (may Allah be pleased with him and his father) said:
"Only trustworthy persons should wash your dead. This is because untrustworthy persons are not trusted regarding washing the dead in the right way and may disclose bad things they might have seen regarding the corpse."
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=13020&PageNo=1&BookID=7
"Only trustworthy persons should wash your dead. This is because untrustworthy persons are not trusted regarding washing the dead in the right way and may disclose bad things they might have seen regarding the corpse."
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=13020&PageNo=1&BookID=7
www.alifta.net
Fatwas of the Permanent Committee
الإسلام : أضخم كم من المصادر والعلوم الإسلامية
FIRST TEN DAYS OF DHUL-HIJJA–BE EAGER TO BENEFIT FROM THEM BEFORE THEY ELAPSE
Written by The Salafi Centre of Manchester on October 12, 2012. Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Hajj, Dhul Hijjah, Eid al Adha, Islamic Jurisprudence - 'Fiqh', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Seeking Knowledge, Worship - 'Ibaadah'
The virtues of the first ten days of Dhul Hijja
All praise is due to Allaah The Lord of the Aalameen and may the salaah and salaam be upon the leader of the Messengers. To proceed
Indeed from the favours of Allaah is that He made for His righteous servants fixed days/time periods in which they can increase in the performance of righteous actions. And amongst these fixed days/time periods are the first ten days of Dhul-Hijja. Indeed, the virtues of these first days have been stated in the Qur’aan and the Sunnah
Allaah (The Most High) said
وَالفَجرِ وَلَيَالٍ عَشرٍ
By the dawn; By the ten nights (i.e. the first ten days of the month of Dhul-Hijja
[Soorah al-Fajr: Ayah: 1-2]
Imaam Ibn katheer (rahimahullaah) said that the intended meaning behind this verse is the first ten days of Dhul-Hijja as stated by Ibn Abbaas, Ibn Zubayr, Mujaahid and other than them. And this has also been reported by Imaam Bukhaari
Ibn Abbaas (radiyallaahu-anhumaa) said: The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said
“There are not any days in which righteous actions are done that are more beloved to Allaah than these ten days.” They said, “Oh Messenger of Allaah, not even jihad in Allaah’s cause?” He said, “Not even jihad in Allaah’s cause, except for a man who left out with his self and his wealth, and he did not return with either
Allaah (The Most High) said
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ [الحج: 82]
And mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijja); Ibn Abbaas (radiyallaahu-anhu) said: They are the (first) ten days. Tafseer Ibn katheer
Ibn Umar (radiyallaahu-anhumaa) said
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: There are no days greater in the (sight) of Allaah nor in which righteous actions are more beloved to Him than these (first) ten days; so increase Tahleel (i.e. Laa-ilaaha-ilal-laah), Takbeer (i.e. Allaahu Akbar) and Tahmeed (i.e. Al-Hamdulil-laah) [reported by Ahmad
And Saeed Ibn Jubayr who narrated the aforementioned hadeeth of Ibn Abbaas used to strive earnestly when the first ten days of Dhul-Hijja starts…. reported by Daarimee
Ibn Hajr (rahimahullaah) said in Al-Fath: What is apparent is that the reason the first ten days of Dhul Hijja are distinguished (with excellence) is because of what it gathers of the main foundational acts of worship, and they are: Salaah, Fasting, Charity and Hajj, which are not found in other them)
What are the recommended acts of worship in these first ten days
Salaah: Give more emphasis and concern to the obligatory prayers and increase in optional prayers, because the prayer is amongst the greatest means of seeking nearness to Allaah
Fasting: fasting is included amongst the righteous deeds. Imaam Nawawi (rahimahullaah) said about fasting the first days of Dhul-Hijja is strongly recommended
[3] The Takbeer, Tahleel and Tahmeed due to what has been reported in the Hadeeth of Ibn Umar (radiyallaahu-anhu) that: ‘’Increase in Tahleel, Takbeer and Tahmeed in it (i.e. during these days). Imaam Al-Bukhaari (rahimahullaah) said: Ibn Umar and Abu Hurairah (radiyallaahu-anhumaa) used to go to the market place during the first days of Dhul-Hijja whilst uttering the Takbeer and the people also used to do so alongside them
?How is the Takbeer performed
.الله أكبر. الله أكبر. الله أكبر. لا إله إلا الله. والله أكبر. . الله أكبر ولله الحمد
Fasting on the day of Arafah: Fasting on the day of Arafah is emphasized because of what has been narrated from the Messenger (sallal-laahu-alayhi-wasallam) that the one who fasts the day of Arafah, his (minor) sins of the previous year and the year to come are forgiven by Allaah [reported b
Written by The Salafi Centre of Manchester on October 12, 2012. Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Hajj, Dhul Hijjah, Eid al Adha, Islamic Jurisprudence - 'Fiqh', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Seeking Knowledge, Worship - 'Ibaadah'
The virtues of the first ten days of Dhul Hijja
All praise is due to Allaah The Lord of the Aalameen and may the salaah and salaam be upon the leader of the Messengers. To proceed
Indeed from the favours of Allaah is that He made for His righteous servants fixed days/time periods in which they can increase in the performance of righteous actions. And amongst these fixed days/time periods are the first ten days of Dhul-Hijja. Indeed, the virtues of these first days have been stated in the Qur’aan and the Sunnah
Allaah (The Most High) said
وَالفَجرِ وَلَيَالٍ عَشرٍ
By the dawn; By the ten nights (i.e. the first ten days of the month of Dhul-Hijja
[Soorah al-Fajr: Ayah: 1-2]
Imaam Ibn katheer (rahimahullaah) said that the intended meaning behind this verse is the first ten days of Dhul-Hijja as stated by Ibn Abbaas, Ibn Zubayr, Mujaahid and other than them. And this has also been reported by Imaam Bukhaari
Ibn Abbaas (radiyallaahu-anhumaa) said: The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said
“There are not any days in which righteous actions are done that are more beloved to Allaah than these ten days.” They said, “Oh Messenger of Allaah, not even jihad in Allaah’s cause?” He said, “Not even jihad in Allaah’s cause, except for a man who left out with his self and his wealth, and he did not return with either
Allaah (The Most High) said
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ [الحج: 82]
And mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijja); Ibn Abbaas (radiyallaahu-anhu) said: They are the (first) ten days. Tafseer Ibn katheer
Ibn Umar (radiyallaahu-anhumaa) said
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: There are no days greater in the (sight) of Allaah nor in which righteous actions are more beloved to Him than these (first) ten days; so increase Tahleel (i.e. Laa-ilaaha-ilal-laah), Takbeer (i.e. Allaahu Akbar) and Tahmeed (i.e. Al-Hamdulil-laah) [reported by Ahmad
And Saeed Ibn Jubayr who narrated the aforementioned hadeeth of Ibn Abbaas used to strive earnestly when the first ten days of Dhul-Hijja starts…. reported by Daarimee
Ibn Hajr (rahimahullaah) said in Al-Fath: What is apparent is that the reason the first ten days of Dhul Hijja are distinguished (with excellence) is because of what it gathers of the main foundational acts of worship, and they are: Salaah, Fasting, Charity and Hajj, which are not found in other them)
What are the recommended acts of worship in these first ten days
Salaah: Give more emphasis and concern to the obligatory prayers and increase in optional prayers, because the prayer is amongst the greatest means of seeking nearness to Allaah
Fasting: fasting is included amongst the righteous deeds. Imaam Nawawi (rahimahullaah) said about fasting the first days of Dhul-Hijja is strongly recommended
[3] The Takbeer, Tahleel and Tahmeed due to what has been reported in the Hadeeth of Ibn Umar (radiyallaahu-anhu) that: ‘’Increase in Tahleel, Takbeer and Tahmeed in it (i.e. during these days). Imaam Al-Bukhaari (rahimahullaah) said: Ibn Umar and Abu Hurairah (radiyallaahu-anhumaa) used to go to the market place during the first days of Dhul-Hijja whilst uttering the Takbeer and the people also used to do so alongside them
?How is the Takbeer performed
.الله أكبر. الله أكبر. الله أكبر. لا إله إلا الله. والله أكبر. . الله أكبر ولله الحمد
Fasting on the day of Arafah: Fasting on the day of Arafah is emphasized because of what has been narrated from the Messenger (sallal-laahu-alayhi-wasallam) that the one who fasts the day of Arafah, his (minor) sins of the previous year and the year to come are forgiven by Allaah [reported b
y Muslim]. However, as for the one who is physically present at Arafah, it is disliked that he should fast, because the Messenger (sallal-laahu-alayhi-wasallam) stood at Arafah whilst he was not fasting
How should the Muslim approach these days of goodness
The Muslim should approach these first days of goodness with sincere repentance to Allaah, keeping away from sins and disobedience; because sins prevents a person from receiving the favours of His Lord and veils his heart from his Protector- Allaah
Likewise, a person should approach these days with all good deeds. He should strive to benefit from them by performing deeds that are pleasing to Allaah. Allaah (The Most High) said
وَالَّذِينَ جَاهَدُواْ فِينَا لَنَهدِيَنَّهُمّ سُبُلَنَا [العنكبوت:69]
As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers).” Soorah Al-Ankaboot: Ayah: 69]
O brothers and sisters in Islaam! Let us be eager to take benefit from the ten days of Dhul Hijja before they elapse and we become regretful. We ask Allaah to benefit us and yourselves in these days of goodness; and we ask Him (The Most High) to aid us to obey Him and perform acts of worship for His sake
This article was abridged and paraphrased from an article posted in the following link: http://www.sahab.net/forums/index.php?showtopic=132815
For more beneficial information on this topic, see the following links
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=11659
http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=3134
How should the Muslim approach these days of goodness
The Muslim should approach these first days of goodness with sincere repentance to Allaah, keeping away from sins and disobedience; because sins prevents a person from receiving the favours of His Lord and veils his heart from his Protector- Allaah
Likewise, a person should approach these days with all good deeds. He should strive to benefit from them by performing deeds that are pleasing to Allaah. Allaah (The Most High) said
وَالَّذِينَ جَاهَدُواْ فِينَا لَنَهدِيَنَّهُمّ سُبُلَنَا [العنكبوت:69]
As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers).” Soorah Al-Ankaboot: Ayah: 69]
O brothers and sisters in Islaam! Let us be eager to take benefit from the ten days of Dhul Hijja before they elapse and we become regretful. We ask Allaah to benefit us and yourselves in these days of goodness; and we ask Him (The Most High) to aid us to obey Him and perform acts of worship for His sake
This article was abridged and paraphrased from an article posted in the following link: http://www.sahab.net/forums/index.php?showtopic=132815
For more beneficial information on this topic, see the following links
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=11659
http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=3134