Dar al-Kitab wal-Hikmah | Thul-Hijjah: A Month of Blessings

Tuesday, September 07, 2010

الثلاثاء، 29 رمضان، 1431 هـ

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Thul-Hijjah: A Month of Blessings

By Abu Khaliyl , on Friday, January 07, 2005

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بسم الله الرَّحمن الرَّحيم

Previously we featured some quotes from Ibn Katheer’s Tafseer about the four sacred months refered to in the aayah (which means);«The number of months according to Allaah is twelve, as ordained by Allaah the day He created the heavens and the Earth. Of them, four are sacred, that is the right religion, so do not wrong yourselves in them...» (At-Tawbah 9:36)
Thul-Hijjah is the twelveth month of the Islaamic calendar, and in it there are thirteen special days; the first ten days, which include the Day of ‘Arafah (the ninth); and the tenth, which is the day of ‘Eed ul-Adhhaa (sacrifice), also known as the Day of Nahr (slaughter). The three days following the Day of ‘Eed are known as the Days of Tashreeq (this refers to the process of drying the meat in the sun). All of these days are special days for Muslims. The following are some important points for emphisis, hoping that they will benfit those who are not performing Hajj this year.^[1]

1. The Importance of the Ten Days

About the importance of the first ten days, the Messenger ( صلى الله عليه وسلم ) said;There are no days during which good deeds are more beloved to Allaah than these days. (Al-Bukhaaree and at-Tirmithee)

Many people may believe that all of these days, with the exception to the day of ‘Eed, are special only for the pilgrims performing hajj. This is not the case.

2. Things to Avoid From the Beginning of Thul-Hijjah

The Prophet (sal-Allaahu 'alayhi was-Sallam) has ordered those able to obtain a sacrifice for ‘Eed ul-Adhhaa to refrain from cutting their hair and nails after the beginning of Thul-Hijjah; For the one who has a sacrifice to perform, then once the hilaal of Thul-Hijjah is sighted, let him not cut any of his hair or nails until he sacrifices. (Muslim and an-Nasaa’ee, similar with others)

3. The Takbeer

It is common among the Muslims to say the takbeeraat on the days of ‘Eed. However we find that many of them are under the impression that this is to be done for a duration of three days for both ‘Eed ul-Adhhaa and ‘Eed ul-Fitr. This is not the case. The takbeer for ‘Eed ul-Fitr is done on the way to the musallaaa, and ends with the ‘Eed prayer.

But during the month of Thul-Hijjah the takbir begins on the Day of ‘Arafah, (the ninth), it continues after the prayer of ‘Eed ul-Adhhaa (the tenth), as well as the three days following it.^[2]

It also should be noted that the takbir is said by the individuals, it is not to be sung in a group as unfortunately is common among the people now.^[3] As for the wording of the takbeer there are a few authentic reports from the companions about that. The most common takbeer on ‘Eed is that of Ibn Mas‘ood;
“Allaahu Akbar, Allaahu Akbar, laa ilaha illa ’llaah; Allaahu Akbar, Allaahu Akbar, wa lillaah il-hamd.”^[4]

4. Fasting the Day of ‘Arafah

The Day of ‘Arafah is the ninth day of Thul-Hijjah, about which the Prophet ( صلى الله عليه وسلم ) said;Fasting the Day of ‘Arafah expiates the sins of two years; a past one and a coming one... (Muslim)

As for the report from Abu Hurayrah (radi-Allaahu anhu); “Allaah’s Messenger ( صلى الله عليه وسلم ) prohibited fasting the day of ‘Arafah while at ‘Arafah”

This is not authentic due to a defeciency in its chain of narration.^[5]

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Footnotes

The reader is encouraged to consult “Celebrations in Islaam”, and “The Regulations of ‘Eid”. Both books are widely available in English and contain numerous beneficial and important discussions that are not mentioned here.
See Majmoo‘ al-Fataawaa (24:220) Ibn Taymiyah. This view is grounded in authentic reports from the companions. Al-Albaanee states; “This is correctly narrated from ‘Ali and Ibn ‘Abbaass, and I have recorded thier routes in al-Irwaa’ (3:125), and al-Haakim recorded it from Ibn Mas‘ood.” Tamaam al-Minnah p. 356.
See as-Saheehah 1:121, al-Albaanee.
Recorded by Ibn Abee Shaybah (2:168) with an authentic chain.
It is recorded by Ahmad, Abu Daawood, an-Nasaa’ee, and Ibn Maajah. “Its chain is weak, its routes rest upon Mahdee Bin al-Hijree, an unknown as an-Nawawee said (6:380), and al-Haafiz [Ibn Hajr] in at-Talkhees (6:469). Similarly Ibn al-Qayyim, ash-Shawkaanee and others graded it weak. Its routes are shown in adh-Dha‘eefah no. 404. (al-Albaanee (Tamaam al-Minnah p. 410)
Al-Bukharee, Muslim and others.
See Majmoo‘ al-Fataawaa 23:161, Haasheeyatu Ibn ‘Aabidayn 2:166, as-Sayl ul-Jarraar 1:315 and Tamaam ul-Minnah p. 344. For the sake of justice, it is noted here that there is a difference of opinion among the noteworthy scholars about this, however, we have mentioned what seems the strongest view.
See Saheeh Sunan Ibn Maajah no. 2533.
See al-Muwataa’, Haasheeyatu Ibn ‘Aabideen, Nayl al-Awtaar. That it is waajib was the view of Ibn Taymiyah. It is worth noting here that most of the early Hanafee’s including Abu Haneefah himself supported the view that the sacrifice is waajib for the one capable. Additionally, there is quite a list of scholars who have detailed discussions about its status, and we have not neglected to view them! For example; Fath ul-Baaree, Subul Salaam, Mushkil al-Aathaar, al-Muhallaa etc., as well as those mentioned above. However, due to the arguments presented, the argument for waajib is the more resonable and prooven one. This is true in light of the claims by many that most of the companions did not consider it waajib. For example; Ibn ‘Umar is reported to have been asked if it was waajib and said; “The Prophet (sal-Allaahu 'alayhi was-Sallam) and the Muslims after him sacrificed.” This was recorded by at-Tirmithee, by way of Jubalah Bin Suhaym. Similar is mentioned by al-Bukhaaree without isnaad. The report from at-Tirmithee was graded weak by al-Albaanee, see Dha‘eef Sunan at-Tirmithee (no. 260). Al-Mubaarakpooree explained that it is weak due to one of the narrators (Al-Hajaaj Bin Art’ah) who is a mudalis, and he said ‘from’ Jubaylah, i.e. he was not clear about hearing it (Tuhfat al-Ahwathee no. 1542). Then Ibn Hajar states that this report from Ibn ‘Umar was connected by Hamaad Bin Salamah wih a good chain in his Musanaf. (Fath ul-Baaree) But its chain contains Ziyaad Bin ‘Abdur-Rahmaan from Ibn ‘Umar who said, “The udhhiyah is a sunnah.” And this Ziyaad is not in good enough condition to give witness to the previous report. Then there are absurd reports to argue that it is not waajib. Ibn Hazm says (al-Muhalla); “By way of Wak‘ee; Abu Ma‘shar al-Madeenee informed us from ‘Abdullaah Bin ‘Umayr, the freed servant of Ibn ‘Abbaas, from Ibn ‘Abbaas that he gave a freed servant of his two dirhams and said, ‘Buy some meat with them and tell whoever you meet; “This is Ibn ‘Abbaas’ udhhiyah.”!!! This report is weak due to Abu Ma‘shar whose name is Najeeh as-Sindee, listed by an-Nasaa’ee among the abandoned narrators, and “Munkar in hadeeth” according to al-Bukhaaree. Whatever the case regarding these reports, it is as ash-Shawkaanee asserts, “There is no proof in any of this.”! (Nayl al-Awtaar)
So they include Ibn ‘Abbas among those who did not consider it waajib based upon the likes of this “report”!? So the evidence remains with the authentic hadeeths from the Prophet (sal-Allaahu 'alayhi was-Sallam). And Allaah knows best.
It is authentic, see Irwaa’ ul-Ghaleel no. 1142.
Nasb ar-Raayah. Vol. 4, p. 216 [7174]. It has been said that Bilaal (radi-Allaahu anhu) sacrificed a chicken. Although this has been stated by some esteemed scholars, they have only mentioned this as part of the argument of those who deem the sacrifice to be less than waajib. Since I have heard of some brothers acting on what they have heard about Bilaal (radi-Allaahu anhu): Ibn Rushid says, “It is reported that Bilaal sacrificed a chicken.” (Bidaayaat al-Mujtaahid) As-Sa‘naanee (Sublus-Salaam) said, “It is reported that Bilaal sacrificed a chicken.” Ibn Hazm said (Al-Muhallaa); “By way of Sa‘eed Bin Mansoor, reported to us Abu al-Ahwaas, reported to us ‘Imraan Bin Muslim - he is al-Ja‘fee - from Suwayd Bin Ghafalah, who said, ‘Bilaal said to me, “There is no problem for me in sacrificing a chicken. Because if I take the value of the udhhiyah and give it in charity to the needy then it would be better to me than to make a sacrifice with it.”’” This report, if it is authentic, states that a companion of the Messenger (sal-Allaahu 'alayhi was-Sallam) is claiming that one general good deed is better than another one that was specifically prescribed -without mentioning a reason for doing so - and this cannot be known by person except the Messenger (sal-Allaahu 'alayhi was-Sallam) who established it. Rather more appropriate is what az-Za‘lee said above, that such animal has not been reported to have been sacrificed by the Messenger (sal-Allaahu 'alayhi was-Sallam) nor any of his companions. And Allaah knows best.
Al-Albaanee graded it saheeh in Saheeh ul-Jaami‘ no. 7355.
See Saheeh al-Bukhaaree: the Book of Fasting; Fasting on the days of Tashreeq, where it is recorded that ‘Aa’ishah (radi-Allaahu anhu) said; “No one was allowed to fast on the days of Tashreeq except those who did not have the hadee [sacrifice].” A somewhat similar statement is quoted from Ibn ‘Umar. In his Tafseer, Ibn Katheer said that this view is also reported from ‘Ali, ‘Ikrimah, al-Hasan al-Basree, and ‘Urwah Bin az-Zubayr.