Korban Jangan Jadi Upah

Korban Jangan Jadi Upah
Dr Mohd Asri Zainul Abidin

 Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah Subhanahu wa ta’ala; Selawat dan Salam keatas Rasulnyai  Muhammad 

Menjelang musim hariraya korban, maka mungkin beberapa peringatan patut diulangi agar amalan korban kita benar-benar memenuhi tuntutan syarak. Antaranya, daging korban tidak boleh dijual oleh pembuat korban, sama ada dengan cara tukaran wang atau tukaran tenaga kerja. Apa sahaja transaksi yang membawa erti ‘menjual binatang yang telah dikorbankan’ samada dengan tukaran duit atau tenaga atau selainnya, adalah dilarang.

Ini kerana para fuqaha (sarjana fekah) bersependapat bahawa adalah haram hukumnya daging sembelihan korban (al-adhiyah) itu dijual.

 

Kata Ibn Rusy (rahimahullāh) di dalam Bidayah al-Mujtahid:

 “Pada pengetahuanku para ulama telah sepakat bahawa tidak diharuskan menjual daging korban” (1/703, Beirut: Dar al-Khair)

Upah Hasil Korban

Secara umumnya menjual daging korban oleh pembuat korban itu dilarang ini telah diketahui oleh kebanyakan kita. Namun ada yang terlupa bahawa syarak juga menetapkan bahawa memberi daging korban kepada penyembelih atau pelapah atau sebagai sebagai upah hasil kerja yang mereka lakukan adalah termasuk juga dalam hukum jual beli. Iaitu menjual daging untuk membeli tenaga kerja. Larangan memberikan daging atau selainnya sebagi upah kerja kepada penyembelih adalah termaktub dalam hadith-hadith yang sahih yang diriwayat oleh al-Bukhari dan Muslim. Daripada `Ali bin Abi Talib (radiallāhu`anhu), katanya:

“Rasulullah (sallallāhu `alayhi wa sallam) telah memerintahkan aku menyembelih unta-untanya (sembelihan ketika haji). Baginda (sallallāhu `alayhi wa sallam)  memerintahkan agar aku mensedekahkan daging, kulit dan apa yang menutupi belakang unta-unta itu (seperti pelana dan seumpamanya). Baginda (sallallāhu `alayhi wa sallam) juga memerintahkan agar aku tidak memberikan kepada al-Jazzar (penyembelih dan pelapah) sedikit pun darinya.” (Riwayat al-Bukhari; Muslim).

Di dalam riwayat al-Imam Muslim (rahimahullāh) ditambah dengan ucapan Saidina `Ali bin Abi Talib (radiallāhu`anhu): “Kami memberikan kepada penyembelih dan pelapah upah daripada (harta) kami sendiri”.

Ya, walaupun hadith di atas berkaitan dengan sembelihan haji namun sama juga hukumnya dalam masalah korban. Apa yang penting ialah larangan menjadikan sembelihan yang disembelih bagi melaksanakan suatu tuntutan ibadat sebagai bahan jual beli, iaitu membeli tenaga kerja dengan bayaran daging sembelihan korban atau al-hadi (sembelihan haji).

Ini telah dijelaskan oleh al-Imam as-Son'ani dalam Subulus as-Salam, katanya:

“Hadis ini menunjukkan bahawa disedekahkan kulit dan apa yang menutupi binantang korban sepertimana disedekahkan dagingnya. Ianya tidak boleh diberikan kepada penyembelih atau pelapah sedikitpun darinya. Ini kerana termasuk dalam hukum jualan disebabkan kedudukannya sebagai upah. Hukum sembelihan korban sama juga dengan hukum sembelih haji dimana daging dan kulitnya tidak boleh dijual juga tidak boleh diberikan kepada penyembelih dan pelapah sedikitpun daripadanya”. (4/148. Beirut: Dar al-Ma’rifah)

Larangan

Dengan hadith di atas jelas bahawa dilarang sesiapa yang melakukan korban memberikan daging atau apa-apa bahagian yang boleh dimanfaatkan dari binatang korban kepada penyembelih atau pelapah sebagai upah, seperti memberi daging atau kulit atau apa yang ada dibelakang binatang tersebut seperti pelana dan lain-lainnya. Sehingga al-Imam an-Nawawi dalam Syarh Sahih Muslim mengkritik pendapat Hasan al-Basri yang membenarkan diberikan kulit kepada penyembelih atau pelapah. Al-Imam an-Nawawi (rahimahullāh) terus mengulas ringkas pendapat ini dengan katanya:

“Pendapat ini telah memcampakkan (membelakangi) sunnah” (juz. 9 m.s. 435 Cetakan Dar al-Khair, Beirut)

Ketika mengulas Saiyidina Ali bin Abi Talib (radiallāhu`anhu) di atas, al-Imam an-Nawawi (rahimahullāh) menyatakan dalam Syarh Sahih Muslim:

“Hadis ini meminta agar kita tidak memberikan kepada penyembelih dan pelapah bahagian dari sembelihan korban kerana jika diberi kepadanya sebagai ganjaran kepada pekerjaannya sama ertinya dengan menjual satu juzuk darinya. Ini adalah tidak dibolehkan” (9/435 Cetakan Dar al-Khair, Beirut).

Maksud al-Nawawi (rahimahullāh) ialah dengan perbuatan ini bererti kita telah menjual daging korban sebagai tukaran dengan khidmat penyembelihan. Al-Imam al-Nawawi dalam kitabnya yang lain iaitu al-Majmu’ sekali lagi menegaskan pendirian al-Mazhab al-Syafi`ie, katanya:

“Telah sepakat al-Imam al-Syafi`i dan tokoh-tokoh mazhab al-Syafi`i bahawa tidak boleh sedikit pun dari sembelihan semasa haji dan `umrah dan sembelihan korban dijual. Samada ia korban nazar atau sunat. Ini termasuk daging, lemak, kulit, tanduk, bulu dan sebagainya. Tidak boleh pula kulit atau selainnya dijadikan upah untuk penyembelih...” (8/419-420. Beirut: Dar al-Fikr)

Kata al-Imam Taqiyuddin al-Syafi`ie (rahimahullāh) di dalam kitabnya Kifayah al-Akhyar:

“Tidak boleh dijadikan bahagian dari korban itu sebagai upah untuk penyembelih walaupun korban itu adalah korban sunat. (m.s 149. Beirut: Dar So`ab)

Kata al-Syeikh Muhammad Abd al-Qadir Abu Faris (rahimahullāh) dalam kitabnya Ahkam al-Zabaih fi al-Islam:

“Tidak halal (haram) bagi sesiapa yang melakukan korban memberi walaupun sedikit bahagian korban kepada penyembelih sebagai upah sembelihan atau melapah. (m.s. 143. Ctk. Jordan: Maktabah al-Manar)

Seperti yang ditegaskan tadi bahawa termasuk dalam larangan ini ialah memberikan bahagian korban kepada sesiapa sahaja yang terlibat dalam pengurusan korban atas dasar upah atau kerja yang dilakukannya.

Beri Upah Asing

Mungkin akan timbul persoalan apakah para petugas sembelihan tidak memperolehi apa-apa ganjaran dari kerja yang mereka lakukan? Kita perlu jelas bahawa hadis-hadis tersebut bukan melarang memberikan upah kepada para peneyembelih atau pelapah. Larangan dalam hadis-hadis berkenaan hanya jika upah itu diambil dari bahagian korban. Adapun jika upah itu berbentuk wang atau selainnya yang tidak dari bahagian korban maka itu adalah tidak termasuk dalam larangan, bahkan adalah sepatut kerja dan tenaga seseorang itu dibayar upah. Sebab itu dalam riwayat tambahan al-Imam Muslim yang disebutkan tadi, Saidina Ali bin Abi Talib (radiallāhu`anhu) menyebut: “Kami memberikan kepada penyembelih atau pelapah dari harta kami sendiri”. Ertinya mereka akan tetap mendapat ganjaran dari hasil kerja mereka melalui upah yang beri dari wang atau sebagainya tetapi bukan upah itu tidak diambil dari bahagian korban.

Setelah melihat penjelasan ringkas ini maka perlulah kita sedari kalaulah amalan ini diteruskan iaitu mengambil mana-mana bahagian dari binatang korban yang disembelih samada daging, kulit atau sebagai upah bererti kita telah merosak pahala korban yang dijanji. Kata Mustafa al-Khin dan Mustafa al-Bugha dalam Al-Fiqh al-Manhaji ketika menjelas fiqh korban di dalam mazhab al-Syafi`i:

“Tidak boleh untuk sesiapa yang melakukan korban itu menjual atau memberinya kepada penyembelih sebagai upah sembelihan, kerana ini mengurangkan apa yang dikorbankan dan merosakkannya”. (Juz 1 m.s.235. Ctk. Dar al-Qalam, Damsyik.)

Syarat Dibolehkan

Walau bagaimanapun pemberian kepada penyembelih dari bahagian korban dibolehkan sekiranya ia diberikan bukan di atas dasar upah. Perkara ini dapat diukur dengan diandaikan sekiranya penyembelih atau pelapah tidak melakukan kerja-kerja tersebut pun sememangnya bahagian tersebut ingin diberikan kepadanya. Sebaliknya jika diandaikan jika tidak kerana kerja yang dilakukan maka sudah tentu dia tidak memperolehi bahagian tersebut, maka ini dianggap sebagai upah. Ia merosakkan korban. Kata Wahbah al-Zuhaili dalam Al-Fiqh al-Islami wa Adillatuh:

“Jika diberi kepada penyembelih dari apa yang dikorban disebabkan kefakirannya atau sebagai hadiah maka ini tidak mengapa“. (juz. 3/ m .s.633. ctk. Dar al-Fikr, Damsyik.)

Ini seperti memberikan kepada penyembelih di atas dasar kemiskinan atau persahabatan yang sekirannya tanpa kerja yang telah dilakukan pun dia tetap akan diberikan. Dalam contoh yang lain, diberikan kepada penyembelih atau pelapah atau petugas upah mereka dalam bentuk wang umpamanya, kemudian ketika dibahagi-bahagikan daging kepada orangramai maka turut diberikan kepada penyembelih atau pelapah atas dasar pemberian biasa, setelah mereka memperolehi upah yang sebenar dalam bentuk wang. Perkara seperti ini tentulah dibolehkan kerana pemberian itu tidak lagi di atas dasar upah dari bahagian korban kerana upah yang sebenar telah mereka perolehi.

Kata as-Syaukani (rahimahullāh) dalam Nail al-Autar bahawa diriwayatkan daripada Ibn Khuzaimah dan al-Baghawi bahawa dibolehkan memberi bahagian korban kepada penyembelih jika dia adalah seorang yang fakir dan setelah diberi kepadanya upah yang lain (selain dari bahagian korban). (5/221. Beirut: Dar al-Jil)

Apa yang dikehendaki dari keterangan di atas, agar bahagian yang diperolehi oleh penyembelih atau pelapah atau petugas itu tidak disebabkan oleh kerja yang dilakukannya. Jika ini berlaku bererti telah melanggar larangan Rasulullah (Sallallāhu 'alayhi wa sallam) dan membatalkan korban.

Setelah kita melihat dalil yang sahih iaitu larangan baginda Nabi (Sallallāhu 'alayhi wa sallam) dalam hal ini serta ulasan yang jelas yang dibuat oleh para ulama, maka hendaklah kita menjaga agar tidak melanggarnya. Cara penyelesaiannya telah ditunjukkan oleh Saidina Ali bin Abi Talib (radiallāhu`anhu) di dalam hadith yang diriwayatkan oleh al-Imam Muslim (rahimahullāh) tadi iaitu kita memberikan upah dari duit kita sendiri bukan dari bahagian korban yang mengakibatkan rosaknya korban yang kita lakukan.

Sesungguhnya sikap bakhil atau mengambil kesempatan melepaskan diri dari upah wang ringgit kepada penyembelih atau pelapah dan seumpamanya dengan Cara memberikan daging atau bahagian korban kepada mereka adalah lambang ketidaktulusan.

[Via Minda Tajdid Disiarkan pada Nov 19, 2010 dalam kategori Ibadat ]

The Blessed Day of ‘Arafah

The Blessed Day of ‘Arafah

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Day of ‘Arafah (the 9th day of Dzul-Hijjah)

After the sun rises on the Dzul-Hijjah 9, the pilgrims clad in their Ihram would converge at ‘Arafah for Wukuf [Grand Essembly]. The wukuf in ‘Arafah is a major pillar of the Hajj. As such the Prophet Muhammad (Sallallāhu ‘alaihi wassallam) stressed: "Hajj is [the assembly at] ‘Arafah." [An-Nasa'ie]

The importance of The Day of Arafah is correlated to the amount of forgiveness and mercy bestowed by Allāh Subhanahu wa Ta’ala on His pilgrims. The Prophet (Sallallāhu 'alaihi wa sallam) spent the day at Arafah until almost sunset. Then the Prophet (Sallallāhu 'alaihi wa sallam) said:

"O Bilal! Ask the people to be quiet and listen to me." Bilal (radiallahu`anhu) stood up and asked the people to be quiet and listen to the Prophet (Sallallāhu 'alaihi wa sallam). When they were quiet, the Prophet (Sallallāhu 'alaihi wa sallam)   said: "O People! A little while ago Gabriel (`alaihissalam) came to me, gave me salutations from Allah, and informed me that Allāh has forgiven those who spend the Day at Arafah…"  At this, Umar ibn Al-Khattāb (radiallāhu`anhu) stood up and asked:  "O Allāh's Messenger is this for us only?"  The Prophet (Sallallāhu 'alaihi wa sallam)   said:  "This is for you and for all those who will come after you, until the Day of Judgment…" Umar (radiallāhu`anhu) exclaimed: "How plentiful and blissful Allāh's bounties are!"

[At-Targhib wat-Tarhib and authenticated by Al-Albāni]

The Prophet (Sallallahu 'alaihi wa sallam)   also said:

 "Allāh frees far more people from Hellfire on the Day of Arafah than on any other day. Allāh comes closer this day and proudly says to the angels: ‘what do these people want and seek?!'"

[Muslim]

The day surpasses other days in virtue and merit and therefore it is worth being discussed independently in order to clarify the aspects of its excellence and honor:

Firstly: It is the day of Allāh the Almighty perfected the religion and completed His favor.

It was narrated that the Jews said to ‘Umar ibn Al-Khattāb (radiallāhu`anhu):

"Indeed you recite a verse which if had been revealed to us we would have taken that day as a day of celebration." ‘Umar (radiallāhu`anhu) said, "Indeed I know where and when it was revealed, and where the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) was when it was revealed! [It was revealed] on the Day of ‘Arafah, while we were, by Allāh, on ‘Arafah." Sufyān said, "I am uncertain whether it was a Friday or not." Allāh Almighty Exalted Says (which means): “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (Al-Māidah, 5:3)

[Al-Bukhāri]

Indeed, the Islam was perfected on that day because Muslims did not perform the obligatory Hajj before that day. Consequently, their religion was perfected by completing all the pillars of Islam. Also, Hajj was performed according to the methodology of Ibrāhīm (`alaihissalam) and polytheism and polytheists were excluded. On that day, none of the polytheists joined the Muslims.

As for completing the favor of Allāh Almighty, this was attained by the forgiving of the pilgrims' sins by Allāh the Almighty. The favor is not completed unless sins are forgiven, as Allāh the Exalted Said (what means) to His Prophet, (Sallallāhu 'alaihi wa sallam):

 “That Allāh may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

 [Quran 48:2]

Secondly: It is a day of ‘Eid (Islamic festival).

 It is narrated on the authority of Abu Umāmah (radiallāhu`anhu) that the Prophet (Sallallāhu 'alaihi wa sallam), said:

"The day of ‘Arafah, the day of Nahr and the days of Tashrīq are our ‘Eids, for us Muslims. They are days for eating and drinking."

[Muslim]

Thirdly: Fasting the day expiates the sins of two years.

The Prophet (Sallallāhu alaihi wa sallam) said about the virtue of fasting the day of ‘Arafah (for non-pilgrims):

"It expiates (the sins of) the past year and the coming (year)." [Muslim]

Fourthly: It is the day of forgiving sins and exemption from Hell:

‘Aishah (radiallāhu`anha) narrated that the Messenger of Allāh, (Sallallāhu alaihi wa sallam), said:

 "Allāh exempts more of His slaves from Hell on the Day of ‘Arafah than on any other day, and Allāh draws near and proudly says to the angels, 'What do these people want and seek?'"

[Muslim]

Commenting on the Hadīth, Ibn ‘Abdul-Barr (rahimallah) said, "This indicates that their sins have been forgiven, as Allāh would not boast of sinful and wrongdoing people unless after their repentance and His Forgiveness. Allāh knows best."

The prescribed deeds on the Day of ‘Arafah.

Firstly: Fasting

The Prophet, (Sallallāhu 'alaihi wa sallam) said: "…I hope Allāh that fasting the day of ‘Arafah expiates sins of the past year as well as the next year…." [Muslim]

Fasting during that day is prescribed only for those who are not pilgrims, as it is not permitted for pilgrims to observe fasting on that day. Controlling one's bodily organs from doing prohibited matters is asserted on that day.

 In a Hadīth narrated on the authority of Ibn ‘Abbās (radiallāhu`anhu) the Prophet, (Sallallāhu 'alaihi wa sallam) said:

"On this day (i.e. the day of ‘Arafah) whoever guards his hearing, seeing and tongue will be forgiven."

It is known that guarding the body’s organs preserves one’s fasting and Hajj. Consequently, many factors which enjoin towards obedience and abandoning disobedience are collected.

Secondly: Frequent remembrance of Allāh and supplication

In a Hadīth, the Prophet, (Sallallāhu 'alaihi wa sallam) said: "The best supplication is that of the Day of ‘Arafah, and the best thing that I and other prophets before me said, is: 'Lā ilāha illallāhu wahdahu la sharīka lah, lahul mulk wa lahul hamd wa huwa ‘ala kulli shay’in qadīr (There is none worthy of worship except Allāh Alone and He has no partners, dominion and praise belong to Him, and He is over all things Omnipotent)." [At-Tirmidzi]

Commenting on the Hadīth, Ibn ‘Abdul-Barr (rahimallah) said, "The Hadīth stands as evidence that the supplications on the Day of ‘Arafah are most probably answered and that the best of remembrance of Allāh is to say, 'There is none worthy of worship except Allāh'."

Al-Khattābi (rahimallah) said, "The Hadīth means that the most frequent words with which the Prophet (Sallallāhu 'alaihi wa sallam) used to commence his supplication and give it precedence over his request is praising Allāh Almighty. One who supplicates Allāh starts with praising Allāh the Almighty and says it before asking Allāh for anything and therefore praising in this Hadīth was called supplication."

Thirdly: Takbīr (saying Allāhu-Akbar)

As it is mentioned in the deeds of the ten days of Dzul-Hijjah, it is recommended to repeat Takbīr in all times and at every place where it is permissible to mention the Name of Allāh the Almighty. The scholars said that there are two types of Takbīr:

First: The Takbīr which is not restricted to a specific time, which is prescribed in every time during the night and day. It starts with the start of the month of Dzul-Hijjah and lasts until the last day of the Days of Tashrīq.

Second: The Takbīr restricted to a specific time, which is prescribed after prayers. According to the chosen opinion, Takbīr is said after all prayers, whether obligatory or voluntary. It is starts from Fajar (Dawn) prayer of the Day of ‘Arafah and lasts until the last day of the Days of Tashrīq.

Repeating Takbīr on the Day of ‘Arafah, the Day of ‘Eid as well as the Days of Tashrīq is both prescribed at all times, and this is the type which is not restricted to a specific time, and it is also prescribed after prayers and this is the type which is restricted to a specific time. 

[Via Islam Web  November 14, 2010]

The Blessed First Ten Days of Dzulhijjah

Virtues of the First Ten Days of Dzul-Hijjah

By Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. And may the Blessings of Allāh and Peace be upon His Prophet Muhammad and his family and companions, all of them.

By His wisdom, Allāh Subhanahu wa ta’ala gave preference to some places and times over others. For Muslims, Friday is the best day of the week, Ramadhān is the best month of the year, “Laylat al-Qadr” is the best night in Ramadhan, and the day of “Arafah” is the best day of the year. Likewise the first ten days of the month of “Dzul-Hijjah” are the blessed days for Muslims. There are no days in which righteous deeds are more beloved to Allāh than these ten days.

Allāh says:”By the daybreak, by the ten nights, by the even and the odd, by the passing night – is this oath strong enough for a rational person?” [Al-Fajr 89:1-5]Scholars differed on what is meant by the “ten nights”. But most of them agreed that the ten nights refer to the first ten days of Dzul-Hijjah. In another verse Allāh says: “… to attain benefits and mention God’s name, on specified days.” [Al-Hajj 22:28] Most of the Quran commentators view that the specific days are the ten days of Dzul-Hijjah.

On the merits of the first ten days, Ibn Abbās (radiallāhu`anhum) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) of said: "There are no days in which righteous deeds done in them are more beloved to Allāh than these days, ie the ten days (of Dzul-Hijjah). They said: O Messenger of Allāh, not even Jihād in the path of Allāh? He said: Not even Jihād in the Path of Allāh, the Most High, except if a man goes out (for Jihād) with his self and his wealth, then he doesn't return with anything from that." (Al-Bukhārī, Abu Dawūd and others; the exact wording is that of Abu Dāwūd)

Thus, the ummah should not allow these ten days Zulhijjah be passed without noticed as there are great virtues attached to it because time is passing quickly. Allah says: "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]

In what follows are suggested ideas on how to make the best use of the first ten days of Dzul-Hijjah:

The Types of Deeds in These Ten Days:

First: Perform Haj and Umrah. These are the best of deeds that may be done. And what indicates their superiority are a number of Ahādith, one of which is the saying of the Prophet (Sallallāhu 'alaihi wa sallam):   “Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allāh, the Most High, is nothing but Paradise.” (Al-Bukhārī and Muslim)

Second: Observe Fasting in the First Nine Days - as many as possible as Allah enables for one to fast; especially the Day of Arafah. The importance of The Day of Arafah is related to the amount of forgiveness and mercy bestowed by God on His pilgrims.

The Prophet (Sallallāhu 'alaihi wa sallam) spent the day at Arafah until almost sunset. Then the Prophet (Sallallāhu 'alaihi wa sallam) said:  "O Bilal! Ask the people to be quiet and listen to me." Bilal (radiallāhu`anhu) stood up and asked the people to be quiet and listen to the Prophet (Sallallāhu 'alaihi wa sallam)   . When they were quiet, the Prophet (Sallallāhu 'alaihi wa sallam)   said: "O People! A little while ago Gabriel (`alaihissalam) came to me, gave me salutations from Allāh, and informed me that Allāh has forgiven those who spend the Day at Arafah…"  At this, Umar ibn Al-Khattab (radiallāhu`anhu) stood up and asked:  "O Allāh's Messenger is this for us only?"  The Prophet (Sallallāhu 'alaihi wa sallam)   said:  "This is for you and for all those who will come after you, until the Day of Judgment…" Umar (radiallāhu`anhu) exclaimed: "How plentiful and blissful Allāh’s bounties are!"   [At-Targhib wat-Tarhib]

There is no doubt that the act of fasting is one of the best deeds, and it is from what Allāh, the Most High, has chosen for himself, as in the Hadith Qudsī: “Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhārī, Muslim, Mālik, at-Tirmidzi, Nasā'ie and Ibn Mājah)

Abu Sa'eed al-Khudrī (radiallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said: “No servant (of Allāh, the Most High) fasts one day in the Path of Allāh, except that Allāh, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years.” (Al-Bukhārī and Muslim)

On the day of Arafah, the non-pilgrims are highly recommended to maintain fasting: The Prophet (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of Arafah, whereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said:  "It expiates the sins of the preceding year and the coming year."   [Muslim]  The Prophet (Sallallāhu 'alaihi wa sallam)   also said:   "Allāh frees far more people from Hellfire on the Day of Arafah than on any other day. Allāh comes closer this day and proudly says to the angels: ‘What do these people want and seek?!'"   [Muslim] Abu Qatadah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Fasting the Day of Arafah will be credited with Allāh by forgiving one's sins of the previous year and the following year.” (Muslim)

Do not observe fasting on the tenth day because it is an `Eid day and it is prohibited to fast that day. But Good deeds are rewarded abundantly in these first ten days; and as fasting is a good deed, it is recommended to fast these nine days.

Third: At-Takbīr (Allāh Akbar) and adhkār (the remembrance of Allāh through different words of praise and glorification) in these (ten) days.

Allāh says: "And mention the name of Allāh on the appointed days" (Yusuf, 12:28). "...Then when you leave Arafat, remember Allah (by glorifying and praising Him) at the Mash ‘ar il-Haram. And remember Allah (by invoking Allah for all good) as He has guided you..." [Al-Baqarah, 2:198]

There are two Takbir. At-Takbīr al-Mutlaq (the Takbīr (Allāhu Akbar) which is unrestricted to specific times or any specific form) at all times of night and day until the time of the Eid Prayer. Secondly, at-Takbīr al-Muqayyad (the Takbīr which is done at a particular time and in a specific manner) is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Dzul-Hijjah) for those not performing Haj, and from Noon (Dzuhur) on the Day of Sacrifice (10th of Dzul-Hijjah) for those performing Haj (pilgrims); and it continues until Asar prayer on the last day of the days of Tash-rīq (13th of Dzul-Hijjah).

i. This Takbīr should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. It is reported about Ibn Umar and Abu Hurairah (radiallāhu`anhum) that: “the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allāhu Akbar, causing the people also to say it.” (Al-Bukhārī) The idea behind reminding the people to recite Takbīr is that each one should recite it individually, not in unison, as there is no basis in syari’ah for doing this.

Verily, it is the Sunnah for everyone to say the Takbīr individually. And this is (generally) applicable to Dzikir and supplications, except if the person does not know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dzikir with all the different wording of Takbīr and Tahmīd and Tasbīh, and the rest of the Islamic legislated supplications (from the Qur'an and Sunnah).

ii. The Takbir includes Takbīr al-Muqayyad:  “Allāhu Akbar, Allāhu Akbar Lā Ilāha illa 'llah Wa 'llahu Akbar, Allāhu Akbar Wa li'llahil-hamd.” Ishāq narrates the Tābi'ien used to say it in these ten days they. It is a beloved act to recite this Takbīr in loud voice in places like, the Masjids, the markets, the houses, the streets and other places, because Allāh, the Most High, Says: "... that you may magnify Allāh for His Guidance to you" [Surah al-Hajj, 22: 37]

But the Takbīr should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. The idea behind reminding the people to recite Takbīr is that each one should recite it individually, not in unison, as there is no basis in syari’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 (Sallallāhu 'alayhi wa sallam): "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." [At-Tirmidzi, 7/443: a hasan hadith].

iii. The remembrance of Allāh: Abdullah Ibn Umar (radiallāhu`anhu), narrated that Rasūlullāh (Sallallahu 'alaihi wa sallam) said:  "There aren't any days greater, or any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Dzul-Hijjah) So, increase in them saying of Tahlīl (Lā Ilāha illa Allāh), and Takbīr (Allāh Akbar) and Tahmīd (al-Hamdu li-llāh)" [Ahmad]

iv. The best supplication is that of the Day of `Arafah. The Prophet (Sallallahu 'alaihi wa sallam) said: "The best supplication is that of the Day of `Arafah, and the best thing that I and other Prophets before me said, is: ‘Lā ilāha illa allāhu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa `ala kulli shai'in qadīr ‘(There is no god but Allah alone. He has no partners. To Him belong the sovereignty and all praise. He has power over all things.) [Al-Tirmidzi]

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiveness and mercy are the results of deeds. Disobedience is the cause of being far away from Allah and repulsion, while obedience is the cause of being near to Allah and His love.

In the hadith of Abu Hurairah (radiallāhu`anhu) he reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Verily Allah has a sense of Ghaira (a sense of honour and prestige, and the anger caused by its violation), and Allah's sense of ghaira is provoked when a person does that which Allah has prohibited.” (Al-Bukhārī and Muslim)

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 Allāh. Allāh says: "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [Al-Qasas, 28:67]

Fifth: Doing plenty of voluntary (nawafil) righteous deeds of worship. For the non-Hujajj  performers should occupy himself at this blessed time by worshipping Allāh, praying (solāt), reading Qur’an, remembering Allāh, making supplication (du’ā), 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.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred are superior and more beloved to Allāh than superior deeds done at other times. (These deeds are superior) even to al-Jihād - which is one of the most superior of all deeds.

In a hadith Qudsi Allāh promised a great reward for offering extra acts of worship. The Prophet (Sallallāhu 'alaihi wa sallam) said: "Allāh said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (refuge), I will protect him; (i.e. give him My refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him."  [Al-Bukhari]

i. Solāt: Solāt is the first matter that will be brought to account for on the Day of Judgment is the solāt. It is the pillar of Islam that the Prophet (sallallāhu 'alayhi wa sallam) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. Prophet’s (sallallāhu 'alaihi wa sallam) said: "The first matter that the slave will be brought to account for on the Day of Judgment is the solāt. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani; Sahih]

The  Prophet (sallallāhu 'alaihi wa sallam) was asked by a man about the most virtuous deed; he did it for several times; the first three times the Prophet (sallallāhu 'alayhi wa sallam) repeatedly answered it: "The solāt";  then on the fourth occasion he stated, "Jihad in the way of Allāh."  [Recorded by Ahmad and Ibn Hibban]

ii. Jama'ah at the Masjid: It is mustahabb to perform the five daily Solāt in the masjid. The ummah must be keen to perform it in congregation as Allāh says: “…And bow (in ruku’) with those who bow” (Al-Baqarah: 43), and the Prophet (Sallallāhu 'alaihi wa sallam) said, “He who hears the Adzan and does not respond, his Solāh is not accepted, except with the congregation, unless he has a (valid) excuse” (Ibn Majah) The excuse is either fear, sickness or rain.

If time permissible after Solāt Fajr, sit in the masjid, recite a juz' of al-Quran. Prophet (Sallallāhu 'alayhi wa sallam) also said: “If one of goes to the masjid and learns a verse or reads two verses from the Book of Allah, is better for him than owning two she-camels, (reading) three are better than (owning) three, (reading) four are better than (owning) four and so on” (Muslim) and also, “Let him who wants to attain love for Allah and His messenger read from The Book of Allah”. Prophet (Sallallāhu 'alayhi wa sallam) also said: “He who recites a letter from the Book of Allah will get a reward and each of these rewards will be multiplied ten times. I do not mean ‘Alif Lam Mm’ is one letter, but rather ‘Alif” is a letter, ‘Lam is a letter and ‘Mim’ is a letter” (At-Tirmidzi).

One may also make dua’, or recite some Adhkār (remembrance of Allāh). Then offer a two raka’at before you return home. If you do so, you are reviving a tradition that Prophet Muhammad (Sallallāhu 'alaihi wa sallam) used to do, a tradition which has been neglected by many Muslims.

iii. Observe more Optional Solāt during these virtuous ten days of Zul-Hijjah. It is a path to goodness which Allāh loves. Many hadiths mentioned the virtues of optional Solāt.

Abu Hurairah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Solah is the best thing that one can do, so perform as many as you possibly can” (At-Tabarani) and he (Sallallāhu 'alayhi wa sallam)   also said: “Two light raka’ahs which you may think as insignificant to add to you deeds, is better for you than possessing the whole world” (Ibn Al-Mubarak)

The Prophet (Sallallāhu 'alaihi wa sallam) said “Prostrate as much as you can, because whenever you prostrate, Allāh elevates your rank by a degree and wipes out a sin from your record” (Muslim). In another narration: “Whenever a servant prostrates to Allāh, Allāh writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can” (Ibn Majah).

Abu Hurairah (radiallāhu`anhu) narrated Rasulullāh (Sallallāhu 'alaihi wa sallam) said, “The son of Adam could not do anything more beneficial for himself than Solāt; reconciliation (between Muslims) and being well mannered” (Al-Baihaqi and others).  Solāt, reconciliation and being well mannered lead to righteousness that the son of Adam can do, yet we see some people slighted it. A woman was praised in the presence of the Prophet (Sallallāhu 'alayhi wa sallam) for her Solāt, fasting and other good deeds; her only flaw was that she harmed her neighbours. Upon hearing the praise, the Prophet (Sallallāhu 'alayhi wa sallam) said: “She is from the people of the Fire” (Ahmad). So, let us repent, reform our situation and improve our manners.

iv. The excellence of Sunnat Al-Rawatib: Umm Habibah (radiallāhu `anha) narrated on the virtues of Sunnat Al-Rawatib that The Prophet (Sallallāhu 'alaihi wa sallam) said:  "Whoever is regular with twelve Raka’ahs of Sunnah prayer, Allāh will build a house in Paradise  (as follows): Four Raka'ahs before and two after the Dzuhur (Midday) Prayer; Two after the Maghrib (Sunset Prayer); Two after the ‘Ishā’ (Evening) Prayer; and two before the Fajar (Dawn) Prayer."     (Narrated by at-Tirmidzi No. 415 (Sahih) and by others.)

v. The excellence of Tahajjud: Abu Hurayrah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) has said: “The best of prayers, after the prescribed prayers, is prayer in the depths of the night (Tahajjud), and the best of fasting after the month of Ramadhān is fasting the month of Allāh, Muharram.” [Muslim] In another narration ‘Abdallāh Ibn ‘Amr (radiallāhu`anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam)   said: “The most beloved of prayer to Allāh is the prayer of Dawud (‘alaihissalam), and the most beloved of fasts to Allāh is the fast of Dawud (‘alaihissalam). He used to sleep for half of the night, then get up and pray for a third of the night, then sleep for a sixth of the night, and he used to fast every other day.” [Al-Bukhari, Muslim]

The Prophet (Sallallāhu 'alaihi wa sallam)   described the way to perform Solāt: “The night Solāh is done two (raka’ahs) at a time” (Al-Bukhari) and in another narration: “The optional Solāt at night and during the day is done two Raka’ahs at a time” (Ahmad, Ibn Majah and others).

Salman al-Farsi (radiallāhu`anhu) reported the Prophet (Sallallāhu 'alaihi wa sallam) as saying: "Observe the night prayer, it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body."  [Narrated by, at-Tirmidzi, an-Nasa'ie and ibn Majah: Sahih]

vi. Maintain Family Relations: Visit your relatives even for a few minutes. If they live far away, give them a call. Do not forget your parents. Be kind to them, visit them, and attend to their needs. Some new Muslims think that after their conversion, they should cut off their family members. God orders Muslims to be kind to their parents even if they are non-Muslims. This occasion might be a good opportunity to talk about Islam to your non-Muslim parents.

vii. Offer Charity: Make it a daily habit to help the needy. Look for humanitarian organizations in your neighborhood and help them in any way you can. Sadāqah or voluntary charity is indeed a virtuous deed; In fact, it is considered as a proof of one’s īman (faith). Sadāqah is not restricted to giving part of our wealth or material possessions or any special deed of righteousness. Islam considers all good deeds as sadaqah that would increase our īman

Abu Malik al-Ashari, (radiallāhu`anhu) narrated that Allāh’s Messenger (Sallallāhu 'alaihi wa sallam) said: “Cleanliness is half of faith. Alhamdulillah (Praise be to Allāh) fills the scale. Subhān Allāh (Glory be to Allāh) and Alhamdulillah (Praise be to Allāh) fill up what is between the heavens and the earth. Solāt is a light. Charity is proof (of one’s faith). Patience is a brightness and Al-Qur‘an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.” [Muslim, 432]

Abu Hurairah (radiallāhu`anhu) reported Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) as saying: “Charity does not in any way decrease the wealth and the servant who forgives, Allāh adds to his respect; and the one who shows humility, Allāh elevates him in the estimation (of the people).” [Muslim , 6264]

viii. Try to Do Something New this Year. If you used to recite a part of the Quran last year, try to finish reading the whole Quran this year. Try to pick some verses everyday and check the books of Tafsir (exegesis of the Quran) to reflect on their meaning in order to derive lessons from them in your daily life. If you do not read Arabic, I recommend Muhammad Assad’s translation of the Quran. If you are well-versed in the Quran recitation, try to teach a group of new Muslims how to read the Quran correctly. The Prophet (Sallallāhu 'alayhi wa sallam) said: “The best amongst you are those who learn the Qur’an and then teach it” (Bukhari).

Sixth: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashrīq (11th, 12th and 13th). This is the Sunnah of Prophet Ibrāhīm - when Allāh, the Most High, redeemed Prophet Ibrāhīm's son, Ismail by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad (Sallallāhu 'alaihi wa sallam) slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbīr (Allāhu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhārī and Muslim)

Umm Salamah (radiallāhu`anha) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “If you see the Hilal (new moon) of Dzul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails.” (Muslim and others). And in one narration, he (Sallallāhu 'alaihi wa sallam) said: “Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Hajj). As Allāh, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice... ”

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Seventh: Eid celebration.  It is incumbent for the Muslim (who is not performing Haj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit. Eid celebration is a day of thankfulness and performing deeds of righteousness. So, it must not be make a day of wildness, pride and vanity. One should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Dzul-Hijjah).

Eighth: Obedience to Allah. After what has been mentioned, it is fitting that every Muslim, take advantage of these days by obeying Allāh, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying away from the prohibited things. One must take full advantage of this season, and the open display of Allāh's gifts, to attain the pleasure of his Lord.

It is Allāh who grants success and the guidance to the Straight Path. May the blessings of Allāh and peace be upon Muhammad, his family and companions.

Wallāhu'alam

[Adapted with modification from “The Superiority and Virtue of the First Ten Days of The Month of Zulhijjah and the Deeds Legislated in it” by Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen published in the Gulf Times March 1999]