الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد
Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) said: “The ten days of Dhil-Hijjah begin from the entry of the month of Dhil-Hijjah, and it ends with the day of ‘Eid an-Nahr, and concerning action within them, the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said regarding it:
((There are no days wherein the righteous action is more beloved to Allaah than these ten days)) They said: “O Messenger of Allaah, not even Jihaad in the path of Allaah?” so he said: ((Not even Jihaad in the path of Allaah, except for a man who goes out with his person and his wealth, and then he did not return with anything from that.))[1]
On the basis of this, I encourage my Muslim brothers in taking advantage of this great opportunity, and that they are plentiful in the performance of righteous actions during the ten days of Dhil-Hijjah such as the recitation of the Qur’aan and making dhikr in its varying types: making Takbeer (saying: Allaahu Akbar) and Tahleel (saying: Laa ilaaha illallaah) and Tahmeed (saying: Alhamdulillaah) and Tasbeeh (saying: Subhaanallaah) and giving in charity and fasting and all of the righteous actions.”[2]
The Obligatory and Supererogatory Acts are Better in These Ten Days than in Other than Them
Al-Haafidh Ibn Rajab (rahimahullaah) said: “The performance of action in the ten days of Dhil-Hijjah is better than all of the virtuous actions in other than them, and nothing is exempt from that except the best form of Jihaad, and it is that a man sets out with himself and his wealth, and then he does not return with anything from either of them.”[3]
He said likewise: “As for the Supererogatory acts of the ten days of Dhil-Hijjah, then they are better than the Supererogatory acts of the (last) ten of Ramadhaan, likewise the obligatory acts of the ten days of Dhil-Hijjah are multiplied more than the multiplication of the obligatory acts of other than it.”[4]
The Performance of Hajj
Shaikh Saalih al-Fawzaan (hafidhahullaah) said: “He, The Most High, informs that Hajj occurs in the well-known months, and they are Shawaal and Dhul Qa’dah and the ten days from Dhil-Hijjah, and He, The Most High, said:
مَّعْلُومَاتٌ
((Well-known)) (Al-Baqarah: 197)
Since the people know them from the time of Ibraheem and Isma’eel (‘alaihimaa as-salaatu was-salaam), so the Hajj – its time is known.”[5]
Shaikh ‘Abdur-Rahmaan As-Sa’dee (rahimahullaah) said: “In the (first) ten days of Dhil-Hijjah is the standing in ‘Arafah, wherein Allaah forgives His servants with forgiveness that causes Satan to grieve.[6] For indeed; Satan is not seen to be more ignoble nor more driven away than on the day of ‘Arafah, due to that which he sees from the descending of the Angels and mercy from Allaah for His servants. Likewise there occurs within them many actions from the performance of the Hajj and the ‘Umrah; these are great affairs which are deserving that Allaah should swear an oath by them (the days).”[7]
Fasting the First Nine Days
Shaikh ‘Uthaimeen (rahimahullaah) said: “It is established to fast the nine (days) of Dhil-Hijjah, and the nine (days) of Dhil-Hijjah begin from the first of the days of Dhil-Hijjah and end with the ninth day, and it is the day of ‘Arafah. The proof of its recommendation is the saying of the Prophet (sallallaahu ‘alaihi wa sallam):
((There are no days wherein the righteous action is more beloved to Allaah than these ten days))
Fasting is from righteous action.”[8]
Ibn Rajab (rahimahullaah) said: “From those that would fast the ten was ‘Abdullaah bin ‘Umar (radhiyallaahu ‘anhumaa).”
With regard to the virtue of fasting the first nine days of Dhil-Hijjah, Ibn Rajab said: “And it is the saying of the majority of the scholars or many from amongst them.”[9]
Fasting on the Day of ‘Arafah
On the authority of Abee Qataadah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) was asked concerning fasting on the day of ‘Arafah so he said:
((It expiates sins of the previous year as well as the following year.))[10]
An-Nawawee (rahimahullaah) said: “Its meaning is that it expiates the sins of the one who fasts it for that of two years, and the intent by that is of the minor sins, and this is similar to the expiation of the errors through performance of wudhu. Thus, if there are no more minor sins, then it is hoped for a lessening from the major sins, and if there are not to be; then through the raising of the ranks.”[11]
Making the Sacrifice
Shaikh ‘Uthaimeen (rahimahullaah) said: “It is from the blessings of Allaah upon the person that Allaah has legislated for him that which he would be able to partake by way of it with the people of the season of Hajj, because the people of the season – for them is the Hajj and the sacrificial offering, and the people of the cities – for them is the sacrificial slaughter.
Due to this we find by the great favour of Allaah and His Mercy that He has made a share for the people of the cities from that which is for the people of the rites (of Hajj), such as avoiding taking from the hair and the nails during the ten days, in order that the people of the cities should partake with the people of Ihraam by way of worshipping Allaah, The Most High, through leaving off taking from these things and in order that they should partake with the people of Hajj in drawing close to Allaah, The Most High, by way of the sacrificial slaughter. Since had it not been for this legislation, its slaughter would have been an innovation, and the person would have been prohibited from it, however, Allaah legislated it due to these immense benefits.”[12]
Standing in the Night for Prayer
Al-Haafidh Ibn Rajab (rahimahullaah) said: “As for standing in the night for prayer during the ten, then it is recommended, Ash-Shaafi’ee and other than him from the scholars recommended it. When the ten days would enter, Sa’eed bin Jubair would strive with such perseverance until he was barely able to manage it, and it has been reported from him that he said: ‘Do not extinguish your lamps during the ten nights.’ Worship would be admirable with him.”[13]
Dhikr (Remembrance of Allaah)
Ibn Rajab (rahimahullaah) said “As for the recommendation in being plentiful in the remembrance (of Allaah) within them; then the saying of Allaah, The Mighty and Majestic points to that:
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ
((And they mention the name of Allaah on known days)) (Al-Hajj: 28)
For indeed; the known days – they are the ten days with the majority of the scholars.”[14]
It is important that one makes dhikr of Allaah with sincerity and understanding of what it is he is saying, and that he does so focusing his attention on its significance and meaning, Ibn al-Qayyim (rahimahullaah) said: “It is ugly on the part of the servant that with his tongue he should say: ‘Allaahu Akbar’ whilst his heart is filled with (the thought of) other than Allaah.”[15]
Supplication
Ibn al-Qayyim (rahimahullaah) said: “And he (sallallaahu ‘alaihi wa sallam) would be plentiful in making supplication during the ten days of Dhil-Hijjah, and during them he would command with being plentiful in making Tahleel and Takbeer and Tahmeed.”[16]
Giving in Charity
Shaikh ‘Uthaimeen (rahimahullaah) said: “Righteous action is of varying types; the (recitation of the) Qur’aan, and dhikr (remembrance of Allaah) – Tasbeeh and Tahmeed and Takbeer, enjoining the good and forbidding evil, the prayer, giving in charity, dutifulness to parents and enjoining the ties of kinship, and so the righteous actions cannot be enumerated.
If you gave a dirham in charity during these ten days and you gave a dirham in charity in the ten (days) of Ramadhaan, then which of them is more beloved to Allaah? Charity in the ten days of Dhil-Hijjah is more beloved to Allaah than the charity in the ten (days) of Ramadhaan.”[17]
Conclusion
Shaikh ‘Uthaimeen (rahimahullaah) said: “It is astonishing that the people are heedless with regard to these ten days, you will find them during the ten (days) of Ramadhaan to strive hard in action, however in the ten (days) of Dhil-Hijjah you will barely find anyone differentiating between them and other than them. If however the person stands upright with righteous action in these ten days, in revival of that which the Prophet (sallallaahu ‘alaihi wa sallam) instructed by way of righteous action, then he will be upon much good.”[18]
Al-Haafidh Ibn Rajab (rahimahullaah) said: “profit – profit through seizing the opportunity in these tremendous days, since there is no substitute to them nor is there a price for them, undertake – undertake with action, and hasten – hasten before the onset of the appointed time (i.e. death), before the squanderer comes to regret what he has done.”[19]
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[1] Reported by Al-Bukhaaree (no.1026) and Muslim (no.1181)
[2] Majmu’ Fataawa vol 21 p.37
[3] Fathul Baari vol 6 p.115
[4] Fathul Baari vol 6 p.119
[5] Al-Muntaqaa vol 5 p.147
[6] The virtue of the day of ‘Arafah is mentioned in a hadeeth in which the Prophet (sallallaahu ‘alaihi wa sallam) said: ((There is no day in which Allaah sets free more slaves from the Hell-Fire than He does on the Day of ‘Arafah)) Reported by Muslim (no.1277)
[7] Tayseer Al-Kareem Ar-Rahmaan p.923
[8] Sharh al-Mumti’ vol 6 p.469
[9] Lataa-if al-Ma’aarif p.353
[10] Reported by Muslim (no.1250)
[11] Sharh Saheeh Muslim vol 4 p.308
[12] Sharh al-Mumti’ vol 7 p.422
[13] Abridged from Lataa-if al-Ma’aarif p.354
[14] Lataa-if al-Ma’aarif p.354
[15] Badaa-i al-Fawaa-id vol 2 p.696
[16] Zaadul Ma’aad vol 2 p.395
[17] Al-Liqaa ash-Shahri vol 2 p.10
[18] Majmu’ Fataawa vol 21 p.37-38
[19] Lataa-if al-Ma’aarif p.366
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