Means of helping oneself to lower one’s gaze

My question involves a complicated issue. Here in Canada, there is a lack of morals, people, women espically wear almost no clothing. My problem is that I cannot stop looking at these so called clothed women. I know that marriage is obligitory upon me, other than moving to a Muslim country(which I cannot do right now), what, if any advice could you help me in dealing with this problem.

Praise be to Allaah.

We have said here many times that it is not permissible for one who has no legitimate shar’i excuse to remain in the kaafir lands. This land is filled with kufr, immorality and sin, and people there deviate from the fitrah (sound innate human nature) with which Allaah has created them. One of the immoral actions that are widespread in those countries is immoral and wanton display (tabarruj), whereby women hardly wear anything that covers them, as the questioner has said.

This situation leads to haraam things and major sins, including mixing, touching and zina (unlawful sexual relationships), all of which stem from looking.

Sharee’ah came to forbid the ways that lead to immorality, one of which is looking at non-mahram women.

1 – Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”

[al Noor 24:30]

Imaam Ibn Katheer said:

This is a command from Allaah to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze.

Tafseer Ibn Katheer, 3/282

2 – Allaah says (interpretation of the meaning):

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”

[al Ahzaab 33:53]

3 – It was narrated that Jareer ibn ‘Abd Allaah said: “I asked the Messenger of Allaah (salla Allaho 3alayhi wasallam) about a sudden glance, and he commanded me to avert my gaze.”

(Narrated by Muslim, 2159)

al Nawawi said:

What is meant by a “sudden glance” is when a person’s glance unintentionally falls upon a non-mahram woman. There is no sin on him for the first glance, but he must avert his gaze immediately. If he averts his gaze immediately there is no sin on him, but if he continues looking, then he will be a sinner, because of this hadeeth, for the Prophet (salla Allaho 3alayhi wasallam) commanded him to avert his gaze, and Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things)”

[al Noor 24:30]

Men must lower their gaze and refrain from looking at them in all circumstances, unless that is for a valid shar’i reason, such as giving testimony, medical treatment, wanting to propose marriage, buying a slave woman, engaging in financial transactions such as buying and selling, etc. In all these cases it is permissible to look as much as is needed, and no more.

And Allaah knows best.

Sharh Muslim, 14/139

Secondly:

There are means which help a person to lower his gaze, and we ask Allaah to help you to do them:

1 – Bearing in mind the fact that Allaah is watching you, that He sees you and is with you (by His knowledge) wherever you go. It may be a secretive glance of which your neighbour is unaware, but Allaah knows of it. Allaah says (interpretation of the meaning):

“Allaah knows the fraud of the eyes, and all that the hearts conceal”

[Ghaafir 40:19]

2 – Seeking the help of Allaah, beseeching Him and calling upon Him (du’aa’). Allaah says (interpretation of the meaning):

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).”

[Ghaafir 40:60]

3 – You should know that every blessing you enjoy comes from Allaah, and requires that you should give thanks. Part of the gratitude for the blessing of sight means that you should protect it from looking at that which Allaah has forbidden. Is there any reward for good, other than good? [al Rahmaan 55:60] Allaah says (interpretation of the meaning):

“And whatever of blessings and good things you have, it is from Allaah”

[al Nahl 16:53]

4 – Striving with your self and training yourself to lower your gaze and be patient in doing so, and not giving up. Allaah says (interpretation of the meaning:

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism)”

[al ‘Ankaboot 29:69]

The Prophet (salla Allaho 3alayhi wasallam) said: “Whoever seeks to be chaste, Allaah will make him chaste, and whoever seeks to be independent of means, Allaah will make him independent of means, and whoever strives to be patient, Allaah will make him patient…” (Narrated by al Bukhaari, 1400)

5 – Avoiding places where a person feels he will be exposed to the temptation of looking, if he can manage to avoid them, such as going to marketplaces or malls, and sitting in the street. The Prophet (salla Allaho 3alayhi wasallam) said: “Beware of sitting in the street.” They said, “We have no alternative; that is where we sit and talk.” He said, “If you insist on sitting there, then give the street its rights.” They said, “What are the rights of the street?” He said, “Lowering the gaze and refraining from causing offence…” (Narrated by al-Bukhaari, 2333; Muslim, 2121).

6 – You should realize that you have no choice in this matter, regardless of what the circumstances are and no matter how great the temptation or motive to do evil, and no matter what emotions and overwhelming desires stir in your heart. You must lower your gaze and refrain from looking at haraam things in all places and at all times. You cannot use excuses such as the environment being corrupt or justify your mistakes by saying that there is a lot of temptation around. Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al Ahzaab 33:36]

7 – Doing a lot of naafil acts of worship, because doing a lot of them whilst also regularly doing obligatory acts of worship is a means of protecting one's physical faculties. According to a hadeeth qudsi, Allaah said: “… and My slave continues to draw close to Me with supererogatory (naafil) works so that I shall love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” (al Bukhaari, 6137)

8 – Remembering that the earth on which sin is committed will bear witness. Allaah says:

“That Day it will declare its information (about all that happened over it of good or evil)”

[al Zalzalah 99:4]

9 – Remembering the angels who are recording your deeds. Allaah says (interpretation of the meaning):

“But verily, over you (are appointed angels in charge of mankind) to watch you,

Kiraaman (Honourable) Kaatibeen —writing down (your deeds),

They know all that you do”

[al Infitaar 82:10-12]

10 – Bearing in mind some of the texts which forbid letting the gaze wander freely, such as the verse in which Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things)”

[al Noor 24:30]

11 – Avoiding looking unnecessarily, so that you only look at what you need to look at, and you do not let your gaze wander right and left so that it falls upon something the effects and fitnah of which cannot be got rid of quickly.

12 – Marriage, which is one of the most effective remedies. The Prophet (salla Allaho 3alayhi wasallam) said: “Whoever can afford it, let him get married, for it is more effective in lowering the gaze and in guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” (Narrated by al Bukhaari, 1806; Muslim, 1400).

13 – Fasting – because of the hadeeth quoted above.

14 – Doing obligatory acts of worship as Allaah has commanded, such as prayer. Allaah says (interpretation of the meaning):

“Verily, As Salaah (the prayer) prevents from Al Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al ‘Ankaboot 29:45]

15 – Remembering al hoor al ‘ayn, which will give you a motive to be patient in avoiding that which Allaah has forbidden, hoping to get al hoor al ‘ayn. Allaah says (interpretation of the meaning):

“Companions of Equal Age ”

[al Naba’ 78:33]

And the Prophet (salla Allaho 3alayhi wasallam) said: “… If a woman of the people of Paradise were to look out over the people of this earth, it would light up everything in between and fill it with fragrance, and the veil of her head is better than this world and everything in it.” (Narrated by al Bukhaari, 2643).

16 – Bearing in mind the shortcomings of the one who is looked at and the filth and waste material they carry in their gut.

17 – Being ambitious and focusing on nobler things.

18 – Checking on yourself from time to time and striving to make yourself lower your gaze whilst realizing that everyone makes mistakes.

19 – Thinking of the pain and regret that will result from this looking, and the effects of letting one’s gaze wander.

20 – Understanding the benefits of lowering one's gaze, as mentioned above.

21 – Bringing up this topic in meetings and gatherings, and explaining its dangers.

22 – Advising your relatives, telling them not to wear clothes that attract attention and show their attractions, such as how they dress, wearing bright colours, how they walk, speaking too softly, etc.

23 – Warding off passing thoughts and whispers from the Shaytaan before they take hold and are acted upon. Whoever lowers his gaze after the first glance will be saved from innumerable problems, but if he keeps looking he cannot be certain that seeds that will be difficult to remove will not be planted in his heart.

25 – Being afraid of a bad end, and of feeling regret at the point of death.

26 – Keeping company with good people, because you are naturally affected by the characteristics of the people you mix with, and a person will follow the way of his close friend, and a friend will pull you to follow his way.

27 – Knowing that the zina of the eye is looking, and that should be sufficient to put you off.

Adapted from an essay entitled Ghadd al-Basr (Lowering the Gaze) by a student of sharee’ah.

And Allaah knows best.

IslamQA

Conditions of righteous deeds

When does Allaah accept the deeds of His slave? What are the conditions that an action must meet in order to be righteous and accepted by Allaah?

Praise be to Allaah.

An action cannot be regarded as an act of worship unless it meets two conditions, namely perfect love and perfect humility. Allaah says (interpretation of the meaning):

“But those who believe, love Allaah more (than anything else)”

[al Baqarah 2:165]

“and they used to call on Us with hope and fear, and used to humble themselves before Us” [al Anbiya’ 21:90]

If this is understood, then one will realize that worship is only accepted from a Muslim who believes in Allaah alone (Tawheed), as Allaah says of the kuffaar:

“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”

[al Furqaan 25:23 – interpretation of the meaning]

In Saheeh Muslim (214) it is narrated that ‘Aa’ishah (radiyAllaho 3anhaa) said: “I said, ‘O Messenger of Allaah, during the Jaahiliyyah Ibn Jud’aan used to uphold ties of kinship and feed the poor. Will that avail him anything?’ He said, ‘It will not avail him anything, because he never said one day, “O Lord forgive me my sins on the Day of Judgement,”’” – meaning that he did not believe in the resurrection or do good deeds hoping to meet Allaah.

Moreover, the Muslim’s worship will not be accepted unless it meets two basic conditions:

1 – Sincerity of intention towards Allaah alone, which means that a person’s intention in all his words and actions, both outward and inward, is to do them for the sake of Allaah alone and no one else.

2 – The action must be in accordance with the laws which Allaah has enjoined and stated that He must be worshipped only in accordance with them. This is achieved by following the Prophet (salla Allaho 3alayhi wasallam) and the message he brought, and not going against that or introducing new acts of worship or new forms of worship which were not reported from him (peace and blessings of Allaah be upon him).

The evidence for these two conditions is to be found in the aayah (interpretation of the meaning):

“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al Kahf 18:110]

Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever hopes for the Meeting with his Lord’ means His reward; ‘let him work righteousness’ means actions that are done for the sake of Allaah alone, with no partner or associate. These two factors form the basis for an acceptable deed: it must be done sincerely for the sake of Allaah alone, and it must be correct and in accordance with the sharee’ah of the Messenger of Allaah (salla Allaho 3alayhi wasallam).”

The more a person learns about his Lord and His names and attributes, the more sincere he will be in his intentions. The more he learns about his Prophet (salla Allaho 3alayhi wasallam), the more he will follow him. By having a sincere intention towards Allaah and by following His Messenger (salla Allaho 3alayhi wasallam) he will attain salvation in this world and in the Hereafter. We ask Allaah for success and salvation in this world and in the Hereafter.

Shaykh Muhammad Saalih Al Munajjid

Ruling on singling out ‘Ashoora for fasting

Is it permissible to fast ‘Aashoora’ only without fasting the day before or the day after?
Praise be to Allaah.

Shaykh al Islam [Ibn Taymiyah] said: Fasting the day of ‘Ashoora’ is expiation for one year, and it is not makrooh to single out this day for fasting.
Al Fataawa al Kubra, part 5.

In Tuhfat al Muhtaaj by Ibn Hajar al Haythami it says: There is nothing wrong with fasting ‘Aashoora’ on its own. Part 3, Baab Sawm al Tatawwu’.

The Standing Committee was asked this question and replied as follows:

It is permissible to fast the day of ‘Aashoora’ on its own, but it is better to fast the day before it or the day after it. This is the Sunnah that is proven from the Prophet (salla Allaho 3alayhi wasallam), as he said, “If I am still alive next year, I will certainly fast the ninth.” Narrated by Muslim, 1134.

Ibn ‘Abbaas (radiyAllaho 3anh) said: He meant, along with the tenth.

And Allaah is the Source of strength.

Al Lajnah al Daa’imah li’l Buhooth al ‘Ilmiyyah wa’l Ifta’, 11/401.

Islam Q&A

Recommendation to fast Taasoo’a’ with ‘Aashoorah

I want to fast ‘Aashoora’ this year, but some people told me that the Sunnah is to fast the day before as well (Taasoo’a’). Is there any report that this was the teaching of the Prophet (salla Allaho 3alayhi wasallam)?

Praise be to Allaah.

‘Abd Allaah ibn ‘Abbaas (radiyAllaho 3anh) said: When the Messenger of Allaah (salla Allaho 3alayhi wasallam) fasted on the day of ‘Aashoora and told the people to fast, they said, “O Messenger of Allaah, this is a day that is venerated by the Jews and Christians.” The Messenger of Allaah (salla Allaho 3alayhi wasallam) said, “Next year, if Allaah wills, we will fast on the ninth day.” But by the time the following year came, the Messenger of Allaah (salla Allaho 3alayhi wasallam) had passed away.

Narrated by Muslim, 1916.

Al Shaafa’i and his companions, Ahmad, Ishaaq and others said: It is mustahabb [recommended] to fast both the ninth and the tenth, because the Prophet (salla Allaho 3alayhi wasallam) fasted the tenth and intended to fast the ninth.

Based on this, there are different ways of fasting ‘Aashoora’, the least of which is to fast the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram, the better.

If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is:

Al Nawawi (ra7imahullah) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’):

1 – The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas.

2 – The intention was to join the fast of ‘Aashoora’ to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well].

3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.

The strongest of these reasons is in order to be different from the People of the Book. Shaykh al Islam Ibn Taymiyah said: The Prophet (salla Allaho 3alayhi wasallam) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Aashoora’: “If I live until next year I will certainly fast the ninth.” Al Fataawa al Kubra, part 6.

Ibn Hajar (ra7imahullah) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”:

His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.”

From Fath al Baari, 4/245.

Islam Q&A

The virtue of fasting ‘Aashoorah

I heard that fasting the day of ‘Ashoora’ expiates for the past year, is this true?

Does it expiate for everything, even major sins? What is the reason for venerating this day?

Praise be to Allaah.

Firstly:

Fasting the day of ‘Aashoora’ does expiate for the past year, because the Prophet (salla Allaho 3alaihi wasallam) said: “Fasting the day of ‘Arafah I hope Allaah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Aashoora’ I hope Allaah will expiate thereby for the year that came before it.” Narrated by Muslim, 1162. This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty.

The Prophet (salla Allaho 3alaihi wasallam) used to be very keen to make sure he fasted on the day of ‘Aashoora’ because of its great status. It was narrated that Ibn ‘Abbaas (radiyAllaho 3anh) said: I never saw the Prophet (salla Allaho 3alaihi wasallam) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan. Narrated by al Bukhaari, 1867.

What is meant by being keen to make sure he fasted it is so as to earn its reward.

Secondly:

With regard to the reason why the Prophet (salla Allaho 3alaihi wasallam) fasted on the day of ‘Aashoora’ and urged the people to do likewise is mentioned in the hadeeth narrated by al Bukhaari (1865) from Ibn ‘Abbaas (radiyAllaho 3anh), who said: The Prophet (salla Allaho 3alaihi wasallam) came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allaah saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We have closer to Moosa than you.” So he fasted on this day and told the people to fast.

The words “this is a good day” – according to a version narrated by Muslim, “This is a great day when Allaah saved Moosa and his people and drowned Pharaoh and his people.”

The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to Allaah, so that is we fast on this day.”

According to another version narrated by al Bukhaari, “So we fast it out of respect for it.”

The words “and told the people to fast” – according to another version narrated by al Bukhaari, “He said to his companions, ‘You are closer to Moosa than them, so fast this day.”

Thirdly:

The expiation of sins that is achieved by fasting ‘Ashoora’ refers to minor sins; with regard to major sins, they need separate repentance.

Al Nawawi (ra7imahullah) said:

Fasting the day of ‘Arafaah expiates for all minor sins, in other words this brings forgiveness for all sins except for major sins.

Then he said:

Fasting the day of ‘Arafaah is an expiation for two years, and the day of ‘Aashoora is an expiation for one year, and if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven… Each of the things mentioned may bring expiation. If he does something that expiates for minor sins he will be expiated, and if there are no minor or major sins, it will be recorded for him as good deeds and he will rise in status thereby… If there is one or more major sins and no minor sins, we hope that it will reduce his major sins. Al Majmoo’ Sharh al Muhadhdhab, part 6.

Shaykh al Islam Ibn Taymiyah (ra7imahullah) said: The expiation of purification, prayer, and fasting Ramadaan, ‘Arafah and ‘Aashoora’ applies to minor sins only. Al Fataawa al Kubra, part 5.

Islam Q&A

The virtue of observing naafil fasts in the month of Mu7arram

Is it Sunnah to observe a lot of naafil [supererogatory] fasts in the month of Muharram? Is there anything special about this month compared with other months?

Praise be to Allaah.

The month of Muharram is the first month of the Arabic year, and it is one of the four sacred months of Allaah. Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”

[al Tawbah 9:36]

al Bukhaari (3167) and Muslim (1679) narrated from Abu Bakrah (radiyAllaho 3anh) that the Prophet (salla Allaho 3alayhi wasallam) said: “The division of time has turned to its original form which was current the day Allaah created the heavens and earth. The year consists of twelve months of which four are sacred: three consecutive months, Dhu’l Qa’dah, Dhu’l Hijjah and Muharram, and Rajab of Mudar which comes between Jumada and Sha’baan.”

It was proven from the Prophet (salla Allaho 3alayhi wasallam) that the best fasting after Ramadaan is fasting in the month of Muharram. It was narrated that Abu Hurayrah (radiyAllaho 3anh) said: The Messenger of Allaah (salla Allaho 3alayhi wasallam) said: “The best fasting after Ramadaan is the month of Allaah Muharram, and the best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.

With regard to the phrase “the month of Allaah”, mentioning the month in conjunction with Allaah is a sign of its great status. Al Qaari said: it seems that what is meant is all of the month of Muharram.

But it was proven that the Prophet (salla Allaho 3alayhi wasallam) did not fast any month in full apart from Ramadaan, so this hadeeth is to be understood as meaning that it is it is encouraged to fast a lot in the month of Muharram, not to fast the whole month.

And Allaah knows best.

Islam Q&A

How do the first ten days of the Month of Dhul Hijjah differ from other days of the year?

The first ten days of Dhu’l Hijjah:

Days of virtue and righteous deeds

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al Lataa’if, p.8)

The Muslim must understand the value of his life, increase his worship of Allaah and persist in doing good deeds until the moment of death. Allaah says (interpretation of the meaning):

"And worship your Lord until there comes unto you the certainty." [al Hijr 15:99]

The mufassireen (commentators) said: "‘The certainty’ means death."

Among the special seasons of worship are the first ten days of Dhu’l Hijjah, which Allaah has preferred over all the other days of the year. Ibn ‘Abbaas (radiyAllahu 3anhumaa) reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There are no days in which righteous deeds are more beloved to Allaah than these ten days." The people asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al Bukhaari, 2/457).

Ibn ‘Abbaas (radiyAllahu 3anhumaa) also reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice." He was asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al Daarimi, 1/357; its isnaad is hasan as stated in al Irwaa’, 3/398).

These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better, because they include Laylat al Qadr ("the Night of Power"), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafseer Ibn Katheer, 5/412).

You should know, my brother in Islaam, that the virtue of these ten days is based on many things:

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): "By the dawn; by the ten nights" [al Fajr 89:1-2].

Ibn ‘Abbaas, Ibn al Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu’l Hijjah.

Ibn Katheer said: "This is the correct opinion." (Tafseer Ibn Katheer, 8/413)

The Prophet (salla Allaho 3alayhi wasallam) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.

The Prophet (salla Allaho 3alayhi wasallam) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the Hujjaaj (pilgrims) to the Sacred House of Allaah.

The Prophet (salla Allaho 3alayhi wasallam) commanded us to recite a lot of Tasbeeh ("Subhan Allaah"), Tahmeed ("Al hamdu Lillaah") and Takbeer ("Allaahu akbar") during this time.

‘Abdullaah ibn ‘Umar (radiyAllahu 3anhumaa) reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel ("La ilaaha ill Allaah"), Takbeer and Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).

These ten days include Yawm ‘Arafaah (the Day of ‘Arafaah), on which Allaah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al Nahar (the Day of Sacrifice), the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day.

These ten days include the days of sacrifice and of Hajj.

Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (salla Allaho 3alayhi wasallam) said: "When you see the new moon of Dhu’l Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnaads, 13/146)

The Prophet’s instruction here makes one thing obligatory and his prohibition makes another haraam, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allaah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihraam is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhu’l Hijjah, because the Prophet (salla Allaho 3alayhi wasallam) only forbade cutting the hair, not washing it.

The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihraam in some aspects of the rituals performed, and so that he may draw closer to Allaah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allaah will save him in his entirety from the Fire. And Allaah knows best.

If a person has cut his hair or nails during the first ten days of Dhu’l-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadeeth. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (salla Allaho 3alayhi wasallam) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that say he forbade them to cut their hair or nails at that time.

If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual.

The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadeeth quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc.

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu’l Hijjah, because the Prophet (salla Allaho 3alayhi wasallam) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: "Allaah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’" (Reported by al Bukhaari, 1805).

The Prophet (salla Allaho 3alayhi wasallam) used to fast on the ninth of Dhu’l Hijjah. Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (salla Allaho 3alayhi wasallam) said: "The Prophet (salla Allaho 3alayhi wasallam) used to fast on the ninth of Dhu’l Hijjah, on the day of ‘Aashooraa’, on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by al Nisaa’i, 4/205 and by Abu Dawud; classified by al Albaani as saheeh in Saheeh Abi Dawud, 2/462).

Takbeer. It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al hamdu Lillaah"), Tahleel ("La ilaha ill Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhu’l Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted.

Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." [al Hajj 22:28]

The majority of scholars agree that the "appointed days" are the first ten days of Dhu’l Hijjah, because of the words of Ibn ‘Abbaas (radiyAllahu 3anhumaa): "The ‘appointed days’ are the first ten days (of Dhu’l Hijjah)."

The Takbeer may include the words "Allaahu akbar, Allaahu akbar, la ilaaha ill Allaah; wa Allaahu akbar wa Lillaahi’l hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn ‘Umar and Abu Hurayrah (radiyAllahu 3anhumaa) used to go out in the marketplace during the first ten days of Dhu’l Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee’ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (salla Allaho 3alayhi wasallam): "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Reported by al Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating asaaneed).

Performing Hajj and ‘Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (salla Allaho 3alayhi wasallam): "An accepted Hajj brings no less a reward than Paradise."

Doing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying (salaat), reading Qur’an, remembering Allaah, making supplication (du’aa’), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allaah. (more information to follow, in sha Allaah).

Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin. Repentance means coming back to Allaah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allaah loves.

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another.

Repentance at special times is very important because in most cases people’s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allaah.

Allaah says (interpretation of the meaning): "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [al Qasas 28:67]

The Muslim should make sure that he does not miss any of these important occasion, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is ever watchful, and to Him will we return and render account. As the Qur’aan says (interpretation of the meaning):

"So whosoever does good equal to the weight of an atom, shall see it,

And whosoever does evil equal to the weight of an atom, shall see it."

[al Zalzalah 99:7-8]

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord’s mercy during these ten days, for Allaah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allaah bless our Prophet Muhammad and all his Family and Companions.

Islam Q&A
Sheikh Muhammed Salih Al Munajjid