Tag: 9th dhul hijjah 2019

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ABC's of Islam New Muslims

Rites of Tarwiyah and ‘Arafah Days, the First Two Days of Hajj

By Dr. Salih Al-Fawzan

Upon reaching the site for ihram (a state of ritual consecration during Hajj or ‘Umrah a pilgrim declares his intention to perform one of three types of Hajj (Pilgrimage):

Ifrad

‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.

It means that a pilgrim enters the state of Ihram with the intention of performing Hajj only, keeping in the state of Ihram until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (‘Eid al-Ad-ha; on the tenth of Dhul-Hijjah). Then, a pilgrim shaves his head, and performs the Ifadah (Going forth) Tawaf along with sa’y (going between Al-Safa and Al-Marwah) in case he has not performed it (i.e. sa’y) following the Arrival Tawaf.

Qiran

It means that a pilgrim assumes Ihram for performing both ‘Umrah (Lesser Pilgrimage) and Hajj (Pilgrimage) together. The rites of performing qiran are the same as those of performing ifrad except that a pilgrim is obliged to slaughter a sacrificial animal in the former case.

Tamattu’

It means that a pilgrim assumes ihram for performing ‘Umrah only, keeping in such state of ihram until he finishes the rites of ‘Umrah, such as tawaf, sa’y, and shortening or shaving the hair. After that, a pilgrim may get out of the state of ihram until he assumes another ihram for performing Hajj.

The best of the three forms is tamattu’. It is desirable for a pilgrim performing ifrad or qiran and has not got a sacrificial animal to change his intention and perform tamattu’ instead, carrying out all its rites.

It is also desirable for the one performing tamattu’ (even if it has been ifrad or qiran that converted to tamattu’ as well as the residents of Mecca and the surrounding places, to assume ihram for Hajj on the Day of Tarwiyah (the eighth day of Dhul-Hijjah). This is because Jabir (may Allah be pleased with him) narrated, in his description of the Prophet’s performance of Hajj:

“…All the pilgrims dissolved the state of Ihram except the Prophet (PBUH) and whoever had a sacrificial animal with him. When it was the Day of Tarwiyah, they proceeded to Mina and assumed ihram for Hajj.” (Muslim)

The place where you can assume Ihram for Hajj

A pilgrim performing tamattu’ may assume ihram from the place where he stays, whether in Mecca, Mina, or any place outside Mecca, but he should not perform tawaf after assuming ihram for Hajj (as it has been already performed during ‘Umrah).

The Prophet (PBUH) said, ‘And whoever is living within these boundaries can assume ihram from his home, and the people of Mecca can assume Ihram from Mecca. (Al-Bukhari and Muslim)

Heading for Mina on the eighth of Dhul-Hijjah

Once a pilgrim assumes ihram tor Hajj, he should then preoccupy himself with chanting talbiyah and continually repeat it every now and then, raising his voice with it until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (on the tenth of Dhul-Hijjah). Those pilgrims who have assumed their ihram from Mecca on the Day of Tarwiyah should head for Mina; the optimum time for moving is after the sun has reached its meridian. Then, they perform the Zuhr (Noon) Prayer there, at Mina, camping there until they perform the rest of the Five Daily Prayers including the Fajr (Dawn) Prayer of the following day (the ninth of Dhul Hjjjah). Jabir (may Allah be pleased with him) narrated:

“…The Prophet (PBUH) rode his mount (heading for Mina) and performed there the Zuhr, the ‘Asr (Afternoon), the Maghrib (Sunset), the ‘ Isha’ (Night), and the Fajr (Dawn) Prayers. Then, he(PBUH) stayed there for a while until the sun rose.” (Muslim)

It is worth mentioning that spending that time in Mina (from the noon of the Day of Tarwiyah until the dawn of the following day) and performing those five prayers there is an act of the Sunnah, not an obligatory one. Likewise, assuming ihram on the Day of Tarwiyah is considered an act of the Sunnah. So, it is permissible for a pilgrim to assume ihram before or after that day.

The Day of ‘Arafah

On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to ‘Arafah; the whole area of ‘Arafah is a standing place except for the valley called Batn ‘Uranah, Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of ‘Arafah, excluding the place pointed out by the Prophet (PBUH), namely Batn ‘Uranah. The boundaries of ‘Arafah are clearly distinguished by means of signs, so standing anywhere within these boundaries will be regarded as standing at Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside ‘Arafah.

When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the “Asr (Afternoon) Prayers, shortening and combining them at the due time of the Zuhr Prayer (i.e. performing each as two rak’ahs instead of four) with one prayer call (adhan) and two immediate prayer calls (iqamahs). We should know that a pilgrim shortens every four-rak’ah prayer (i.e. performs it as two rak’ahs) at Arafah, Muzdalifah, and Mina, However, at ‘Arafah and Muzdalifah the prayers are to be shortened and combined whereas they are only shortened at Mina, i.e. performing each prayer at its due time for there is no need for combining them at Mina.

After a pilgrim performs the Zuhr and the ‘Asr Prayers, shortening and combining them (for he is at ‘Arafah), he should spend the rest of the day remembering, invoking, glorifying, and praising Allah, seeking His forgiveness, and so on and so forth. This is to be done while a pilgrim is sticking to his place at ‘Arafah. In other words, a pilgrim does not have to go to the Mount of Ar-Rahman, or to watch it, or even to face it, while performing such supplications; standing anywhere at ‘Arafah while facing the direction of the Ka’bah is sufficient.

The best du’a during Hajj

A pilgrim should spare no effort supplicating Allah and turning to Him in repentance on such a glorious day, whether he is walking, sitting, riding, standing, or even lying down. He should also choose the most comprehensive supplications that were reported to have been observed by the Prophet (PBUH), for he(PBUH)said:

“The best supplication is the one on the Day of ‘Arafah, and the best thing which I and the prophets before me have said is: ‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.” (Al-Tirmidhi)

A pilgrim keeps supplicating Allah at ‘Arafah until sunset. It is impermissible to leave before sunset, and if a pilgrim does, he must go back soon before sunset, to witness it there. However, if a pilgrim leaves ‘Arafah before sunset and does not go back, he is then obliged to slaughter a sheep of Hajj (or to get one seventh of a camel or a cow) and divide it among the poor residents of the Sanctuary of Mecca in expiation for missing an obligatory ritual of Hajj.

The Day of Arafah starts from the noon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah (the Day of the Feast of Sacrifice) according to the sound opinion in this regard. As for a pilgrim who is present at Arafah at daytime, he is obliged to stay there until sunset as we previously said. But if someone arrives at ‘Arafah at night, it is sufficient for him to stay there for any length of time, even if for only one moment, as the Prophet (PBUH) said:

“If anyone gets (i.e. stays at) “Arafah before the dawn (of the tenth of Dhul-Hijjah) breaks, then he has performed Hajj.” (Abu Dawud, Al-Tirmidhi and Al-Nasa’i)

The legal ruling concerning staying at ‘Arafah

Staying at ‘Arafah is one of the obligatory fundamental rituals of Hajj, and it is the most important and the greatest one as well for the Prophet (PBUH) said:

“Hajj is ‘Arafah (i. e. staying at ‘Arafah is the most important ritual of Hajj). (Al-Bukhari and Muslim)

As for the place of staying at ‘Arafah, a pilgrim may stand anywhere within the boundaries of ‘Arafah, and this ritual is deemed invalid if one stands outside them.

The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence” with some modifications.

Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.

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New Muslims Pilgrimage

All about the First Ten Days of Dhul-Hijjah

By Editorial Staff

After a few days, Muslims all over the world will be witnessing the best days a year. Out of Allah’s wisdom, He favors some of His creatures over others. Allah creates and chooses whatever He wills and does whatever He intends. A certain creature per se is not better than any other creature. It is Allah Who gives preference to some creatures over others through His inexhaustible wisdom. For instance, in the world of angels, the archangel Gabriel is the best of them. Prophets are the best of all humankind. The unrelenting Messengers of Resolve are the best among all prophets and messengers. This also applies to animals, inanimate objects, places, times, etc.

If we take a closer look at the shari’ah texts concerning time, we find out that the last one-third of night is the best time among all the other 24 hours. Friday is the best day a week. The month of Ramadan is the best of all months. Similarly, the first ten days of Dhul-Hijjah are the best days a year.

Which is better, the last ten days of Ramadan or the first ten days of Dhul-hijjah?

In his reply to this question, Shaikh al-Islam, Ibn Taimiyah said,

“The daylight time is better in the first ten days of Dhul-hijjah than the last ten days of Ramadan. However, the nights are better in the last ten days of Ramadan than those of Dhul-hijjah.”

The nights are better in the last ten days of Ramadan because there is Lailat al-Qadr (the Night of Decree). On the other hand, the daylight is better in the first ten days of Dhul-hijjah because of the 9th day, the Day of Arafat, and the 10th day, Eid Al-Ad-ha. On these two days, Muslims perform most rites of Hajj (Pilgrimage).

The Virtues of the first ten days of Dhul-Hijjah:

1. Allah swears an oath by these days in the Gracious Quran.

Allah says,

“By the dawn, and the Ten Nights (of the Month of Pilgrimage)! By all that is even and all that is odd, and the night as it passes! Is there in this an oath (of sufficient proof) for whoever has a mind (that God is all-able to punish the ungodly)?” (Quran 89:1-5)

The majority of the commentators of the Gracious Quran hold the opinion that the “Ten Nights” refers the first ten days of Dhul-Hijjah. On the other hand, when Allah swears by something of His creatures, this denotes that such a thing is excellent.

2. These days are mentioned in the Gracious Quran as “the known days”.

Allah says,

…they may observe (many) benefits for themselves and mention (much) the name of God during the known days (of Hajj-Pilgrimage)… (Quran 22:28)

“There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah)

3. Some commentators of the Gracious Quran say that these days are also referred to in the following verse:

“Thereafter, We promised to Moses thirty nights (of retreat in Our presence at Mount Tur), and We completed them with ten (more).” (Quran 7:142)

4. Acts of worship performed during those days are better and more beloved than any other time of the year.

Ibn ‘Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (ﷺ) said, “There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allah, not even Jihad in the Cause of Allah?” He (ﷺ) replied, “Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.” (Al-Bukhari)

Obligatory deeds performed on these days are better than those performed on other than such days. Likewise, voluntary deeds performed on these days are better. However, voluntary deeds observed on these days cannot be better than obligatory ones. And therefore, fasting the last ten days of Ramadan is better than fasting on the first ten days of Dhul-Hijjah.

5. The ten days are sacred as they are in the sacred month of Dhul-Hujjah.

Concerning the four sacred months, Allah says,

… do not wrong yourselves (or others) in them. (Quran 9:36)

What should a Muslim do to make the best use of these days?

These days are a great season of worship and a great opportunity every Muslim should seize. The truthful believer becomes more active in worship on these days. Here are some acts of worship Muslims can observe:

1. (Dhikr) Remembrance of Allah

One of the best acts of worship to be observed during the first ten days of Dhul-Hijjah is spending a lot of time doing dhikr. In a mu’allaq (suspended) hadith mentioned by Al-Bukhari, he quotes Ibn ‘Abbas (may Allah be pleased with him) as saying,

“…and mention (much) the name of God during the known days (of Hajj-Pilgrimage)… (Quran 22:28)

These are the first ten days of Dhul-Hijjah whereas “the numbered days” are the days of Tashriq (the 11th, 12th and 13th days of Dhul-Hijjah)”

Ibn ‘Abbas (may Allah be pleased with him) means by “the numbered days” to refer to the following verse:

 

“Thus make (much) mention (of the name of) God (with solemn reverence) in the (special) numbered days (in the valley of Mina).” (Quran 2:203)

“Ibn `Umar and Abu Hurairah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them.” (Al-Bukhari)

In another hadith concerning these ten days, it says, “… so increase saying Tahlil (saying la-illah illa Allah), Takbir (saying Allahu akbar), and Tahmid (saying Al-hamdullilah)” (Ahmad)

Remembrance of Allah is one of the best purposes of worship. Thus, it is part of a lot of acts of worship including prayer, Friday speech, hajj, offering a sacrifice, etc.

2. Reciting the Gracious Quran

Reciting the Gracious Quran is also part of doing dhikr which should be given full attention on these days. So, it is a good idea to specify a time for reciting or studying the Gracious Quran. There are a lot of proofs that indicate the excellence of reciting and reflecting on the Quran. Allah says,

Indeed, those who recite the Book of God, and who (duly) establish the Prayer, and who spend (charitably) from what We have provided them, secretly and openly- they have hope in a (blessed) transaction that shall never come to ruin- that He may give them their rewards (in full) and increase them evermore from His bounty. Indeed, He is all-forgiving, ever-thankful. (Quran 35:29-30)

3. Fasting

When we say, “fasting on the first ten days” we mean only the first nine days which are allowed to fast because it is known that fasting on Eid al-Ad-ha (festival of sacrifice), on the 10th day of Dhul-Hijjah,  is prohibited.

Imam Al-Nawawi said that fasting these nine days is highly recommended especially the 9th day, the Day of ‘Arafat.

4. Fasting on the Day of ‘Arafat

As well as being the best day of the year, the Day of ‘Arafat is the day when Allah perfected the religion of Islam. Narrated ‘Umar bin Al-Khattab:

Once a Jew said to me, “O the chief of believers! There is a verse in your Holy Book which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.” ‘Umar bin Al-Khattab asked, “Which is that verse?” The Jew replied,

“This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion.” (Quran 5:3)

‘Umar replied,”No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet (ﷺ) was standing at ‘Arafat (i.e. the Day of Hajj)” (Al-Bukhari and Muslim)

Secondly, fasting on this day expiates the sins of two years, the last and the coming one. This is mentioned in a hadith related by Muslim. However, it is recommended for pilgrims not to fast on that day out of emulation of Prophet Muhammad (peace and blessings of Allah be upon him). Not fasting will also give the pilgrim more energy to do a lot of dhikr and make du’aa (supplications to Allah)

Thirdly, ‘Aishah (May Allah be pleased with her) reported:

The Messenger of Allah (ﷺ) said, “There is no day on which Allah sets free more slaves from Hell than He does on the Day of ‘Arafah.” (Muslim)

There are a lot of other acts of worship a Muslim is recommended to observe. These include offering sacrifice (on the 10th, 11th 12th and 13th Day of Dhul-Hijjah), praying for Allah’s blessings upon the Prophet, giving to charity, being kind to parents, etc.

 

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New Muslims Pilgrimage

Rites of Tarwiyah and ‘Arafah Days

By Dr. Salih Al-Fawzan

Upon reaching the site for ihram (a state of ritual consecration during Hajj or ‘Umrah a pilgrim declares his intention to perform one of three types of Hajj (Pilgrimage):

Ifrad

‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.

It means that a pilgrim enters the state of Ihram with the intention of performing Hajj only, keeping in the state of Ihram until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (‘Eid al-Ad-ha; on the tenth of Dhul-Hijjah). Then, a pilgrim shaves his head, and performs the Ifadah (Going forth) Tawaf along with sa’y (going between Al-Safa and Al-Marwah) in case he has not performed it (i.e. sa’y) following the Arrival Tawaf.

Qiran

It means that a pilgrim assumes Ihram for performing both ‘Umrah (Lesser Pilgrimage) and Hajj (Pilgrimage) together. The rites of performing qiran are the same as those of performing ifrad except that a pilgrim is obliged to slaughter a sacrificial animal in the former case.

Tamattu’

It means that a pilgrim assumes ihram for performing ‘Umrah only, keeping in such state of ihram until he finishes the rites of ‘Umrah, such as tawaf, sa’y, and shortening or shaving the hair. After that, a pilgrim may get out of the state of ihram until he assumes another ihram for performing Hajj.

The best of the three forms is tamattu’. It is desirable for a pilgrim performing ifrad or qiran and has not got a sacrificial animal to change his intention and perform tamattu’ instead, carrying out all its rites.

It is also desirable for the one performing tamattu’ (even if it has been ifrad or qiran that converted to tamattu’ as well as the residents of Mecca and the surrounding places, to assume ihram for Hajj on the Day of Tarwiyah (the eighth day of Dhul-Hijjah). This is because Jabir (may Allah be pleased with him) narrated, in his description of the Prophet’s performance of Hajj:

“…All the pilgrims dissolved the state of Ihram except the Prophet (PBUH) and whoever had a sacrificial animal with him. When it was the Day of Tarwiyah, they proceeded to Mina and assumed ihram for Hajj.” (Muslim)

The place where you can assume Ihram for Hajj

A pilgrim performing tamattu’ may assume ihram from the place where he stays, whether in Mecca, Mina, or any place outside Mecca, but he should not perform tawaf after assuming ihram for Hajj (as it has been already performed during ‘Umrah).

The Prophet (PBUH) said, ‘And whoever is living within these boundaries can assume ihram from his home, and the people of Mecca can assume Ihram from Mecca. (Al-Bukhari and Muslim)

Heading for Mina on the eighth of Dhul-Hijjah

Once a pilgrim assumes ihram tor Hajj, he should then preoccupy himself with chanting talbiyah and continually repeat it every now and then, raising his voice with it until he stones Jamratul-‘Aqabah on the Day of the Feast of Sacrifice (on the tenth of Dhul-Hijjah). Those pilgrims who have assumed their ihram from Mecca on the Day of Tarwiyah should head for Mina; the optimum time for moving is after the sun has reached its meridian. Then, they perform the Zuhr (Noon) Prayer there, at Mina, camping there until they perform the rest of the Five Daily Prayers including the Fajr (Dawn) Prayer of the following day (the ninth of Dhul Hjjjah). Jabir (may Allah be pleased with him) narrated:

“…The Prophet (PBUH) rode his mount (heading for Mina) and performed there the Zuhr, the ‘Asr (Afternoon), the Maghrib (Sunset), the ‘ Isha’ (Night), and the Fajr (Dawn) Prayers. Then, he(PBUH) stayed there for a while until the sun rose.” (Muslim)

It is worth mentioning that spending that time in Mina (from the noon of the Day of Tarwiyah until the dawn of the following day) and performing those five prayers there is an act of the Sunnah, not an obligatory one. Likewise, assuming ihram on the Day of Tarwiyah is considered an act of the Sunnah. So, it is permissible for a pilgrim to assume ihram before or after that day.

The Day of ‘Arafah

On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to ‘Arafah; the whole area of ‘Arafah is a standing place except for the valley called Batn ‘Uranah, Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of ‘Arafah, excluding the place pointed out by the Prophet (PBUH), namely Batn ‘Uranah. The boundaries of ‘Arafah are clearly distinguished by means of signs, so standing anywhere within these boundaries will be regarded as standing at Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside ‘Arafah.

When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the “Asr (Afternoon) Prayers, shortening and combining them at the due time of the Zuhr Prayer (i.e. performing each as two rak’ahs instead of four) with one prayer call (adhan) and two immediate prayer calls (iqamahs). We should know that a pilgrim shortens every four-rak’ah prayer (i.e. performs it as two rak’ahs) at Arafah, Muzdalifah, and Mina, However, at ‘Arafah and Muzdalifah the prayers are to be shortened and combined whereas they are only shortened at Mina, i.e. performing each prayer at its due time for there is no need for combining them at Mina.

After a pilgrim performs the Zuhr and the ‘Asr Prayers, shortening and combining them (for he is at ‘Arafah), he should spend the rest of the day remembering, invoking, glorifying, and praising Allah, seeking His forgiveness, and so on and so forth. This is to be done while a pilgrim is sticking to his place at ‘Arafah. In other words, a pilgrim does not have to go to the Mount of Ar-Rahman, or to watch it, or even to face it, while performing such supplications; standing anywhere at ‘Arafah while facing the direction of the Ka’bah is sufficient.

The best du’a during Hajj

A pilgrim should spare no effort supplicating Allah and turning to Him in repentance on such a glorious day, whether he is walking, sitting, riding, standing, or even lying down. He should also choose the most comprehensive supplications that were reported to have been observed by the Prophet (PBUH), for he(PBUH)said:

“The best supplication is the one on the Day of ‘Arafah, and the best thing which I and the prophets before me have said is: ‘There is no deity but Allah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.” (Al-Tirmidhi)

A pilgrim keeps supplicating Allah at ‘Arafah until sunset. It is impermissible to leave before sunset, and if a pilgrim does, he must go back soon before sunset, to witness it there. However, if a pilgrim leaves ‘Arafah before sunset and does not go back, he is then obliged to slaughter a sheep of Hajj (or to get one seventh of a camel or a cow) and divide it among the poor residents of the Sanctuary of Mecca in expiation for missing an obligatory ritual of Hajj.

The Day of Arafah starts from the noon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah (the Day of the Feast of Sacrifice) according to the sound opinion in this regard. As for a pilgrim who is present at Arafah at daytime, he is obliged to stay there until sunset as we previously said. But if someone arrives at ‘Arafah at night, it is sufficient for him to stay there for any length of time, even if for only one moment, as the Prophet (PBUH) said:

“If anyone gets (i.e. stays at) “Arafah before the dawn (of the tenth of Dhul-Hijjah) breaks, then he has performed Hajj.” (Abu Dawud, Al-Tirmidhi and Al-Nasa’i)

The legal ruling concerning staying at ‘Arafah

Staying at ‘Arafah is one of the obligatory fundamental rituals of Hajj, and it is the most important and the greatest one as well for the Prophet (PBUH) said:

“Hajj is ‘Arafah (i. e. staying at ‘Arafah is the most important ritual of Hajj). (Al-Bukhari and Muslim)

As for the place of staying at ‘Arafah, a pilgrim may stand anywhere within the boundaries of ‘Arafah, and this ritual is deemed invalid if one stands outside them.

The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence” with some modifications.

Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.

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