The First Ten Days of Dhu’l-Hijjah

[ابوالوليد المسلم]

The First Ten Days of Dhu’l-Hijjah (1/2)

Sheikh Muhammed Salih Al-Munajjid



Days of virtue and righteous deeds Praise be to Allah 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 Allah, and some kind of blessing though which Allah 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 Allah 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 Allah and persist in doing good deeds until the moment of death. Allah says (interpretation of the meaning):
"And worship your Lord until there comes unto you the certainty." [Surah 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 Allah has preferred over all the other days of the year. Ibn ‘Abbaas (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: "There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even jihaad for the sake of Allah?" He said, "Not even jihaad for the sake of Allah, 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 (may Allah be pleased with him and his father) also reported that the Prophet (peace and blessings of Allah be upon him) said: "There is no deed more precious in the sight of Allah, 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 Allah?" He said, "Not even jihaad for the sake of Allah, 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, that the virtue of these ten days is based on many things:
Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says (interpretation of the meaning): "By the dawn; by the ten nights" [Surah 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." (See Tafseer Ibn Katheer, 8/413)

The Prophet (peace and blessings of Allah be upon him) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.

The Prophet (peace and blessings of Allah be upon him) 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 Allah.

The Prophet (peace and blessings of Allah be upon him) commanded us to recite a lot of Tasbeeh ("Subhan-Allah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allahu akbar") during this time. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: "There are no days greater in the sight of Allah 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-Allah"), 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 Allah 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.

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 (peace and blessings of Allah be upon him) 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 Allah’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 (peace and blessings of Allah be upon him) 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 Allah 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 Allah will save him in his entirety from the Fire. And Allah 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 (peace and blessings of Allah be upon him) 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.

(Continued)