The Virtue of the First Ten Days of Dhul-Hijjah

Shaikh ‘Abdullaah Ibn Jibreen (rh)

Verily, the praise belongs to Allaah Most High, and may the blessings of
Allaah and Peace be upon His Prophet Muhammad (saws), and his family and
companions, all of them.

Al-Bukhaaree narrated from Ibn ‘Abbaas (raa), that the Prophet (saws) said:
“There are not any days in which righteous deeds done in them are more
beloved to Allaah than these days, i.e. the ten days (of Dhul-Hijjah). They
said: O, Messenger of Allaah, not even Jihaad in the path of Allaah? He
said: Not even Jihaad in the path of Allaah Most High, except if a man goes
out (for Jihaad) with his self and his wealth, then he doesn’t return with
anything from that.”

Imaam Ahmad narrated from Ibn ‘Umar (raa), from the Prophet Muhammad (saws)
that he said: “There aren’t any days greater, nor any days in which deeds
done in them are more beloved to Allaah Most High, than these ten days (of
Dhul-Hijjah). So, increase in them the saying of Tahleel
(Laa-ilaaha-ill-Allaah), and Takbeer (Allaahu-Akbar) and Tahmeed
(al-hamdu-lillaah).”

The Types of Deeds in These Ten Days:

First: The performance of Hajj and ‘Umrah, and these are the best of deeds
that may be done. And what indicates their superiority are a number of
Hadeeths, one of which is the saying of (The Prophet) (saws): “Performance
of ‘Umrah is an expiation of the sins committed between it and the previous
‘Umrah, and the reward of the Hajj which is accepted by Allaah Most High is
nothing but Paradise.” (Bukhaaree and Muslim).

Second: The fasting during these days as many of them as may be easy (for
one to fast) – especially the Day of ‘Arafah. There is no doubt that the act
of fasting is one of the best deeds, and it is from what Allaah Most High
has chosen for himself, as in the Hadeeth Qudsee: “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…” (narrated by Bukhaaree, Muslim,
Maalik, Tirmidhee, Nasaa.ee and Ibn Maajah).

Also, from Abu Sa’eed al-Khudree (raa), who said that the Messenger of
Allaah (saws) said: “No servant (of Allaah Most High) fasts one day in the
way of Allaah, except that Allaah Most High removes his face from the fire
because of it (the distance of travelling) seventy years.” (narrated by
Bukhaaree and Muslim).

Muslim narrated from Abu Qataadah that the Prophet (saws) said: “Fasting the
Day of ‘Arafah will be credited with Allaah by forgiving one’s sins of the
previous year and the following year.”

Third: at-Takbeer (saying: Allaahu-Akbar) and adh-Dhikr (remembrance of
Allaah Most High) in these (ten) days, because of the saying of Allaah in
Soorah al-Hajj verse 28: “…And mention the name of Allaah on the appointed
Days…”

This has been explained (by some) to mean the ten days (of Dhul-Hijjah), and
the scholars consider it desirable to increase adh-Dhikr (remembrance of
Allaah Most High) in these days, because of the Hadeeth of Ibn ‘Umar
(radhi-yallaahu ‘anhumaa) narrated by Ahmad, which says in it: “…so
increase in these days the Tahleel and Takbeer and Tahmeed”.

Al-Bukhaaree mentioned about Ibn ‘Umar and Abu Hurayrah (raa) that: “the two
of them used to go out to the market place. During the ten days (of
Dhul-Hijjah) saying ‘Allaahu-Akbar’, causing the people to also say it.”

Ishaaq narrates from the scholars of the Taabi’een that in these ten days
they used to say: Allaahu-Akbar, Allaahu-Akbar; Laa-ilaaha-ill-Allaah;
Wallaahu-Akbar, Allaahu-Akbar; Wa-lillaahil-hamd.

It is a beloved act to raise the voice when saying the Takbeer in the
markets, the houses, the streets, the masjids and other places, because of
the saying of Allaah Most High in Soorah al-Hajj verse 37: “…that you may
magnify Allaah for His Guidance to you…”

The saying of Takbeer in congregation, i.e., everyone pronouncing the
Takbeer with one voice, is not permissible since this has not been
transmitted (to us) from the early generations of the Sahaabah and those who
followed their ways. Verily the sunnah is for everyone to say the Takbeer
individually. And this is applicable for all Dhikr and supplications, except
if the person doesn’t 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 Dhikr with all the different wording of Takbeer (Allaahu-Akbar) and
Tahmeed (al-hamdu-lillaah) and Tasbeeh (Subhaan-Allaah), and the rest of the
Islaamic legislated supplications (from the Qur’aan and Sunnah).

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 Allaah Most High) and
repulsion, while obedience is the cause of being near (to Allaah Most High)
and His love. In the Hadeeth of Abu Hurayrah (radhi-yallaahu ‘anhu), he said
that the Prophet Muhammad (saws) said: “Verily Allaah has a sense of
‘Ghayrah’ (honor, prestige and anger over it’s violation), and Allaah’s
sense of Ghayrah is provoked when a person does that which Allaah has made
prohibited”. (narrated by Bukhaaree and Muslim).

Fifth: Doing plenty of voluntary (Nafl) righteous deeds of worship like
prayer, charity, Jihaad, reading the Qur’aan, commanding what is good and
forbidding what is evil, and other deeds like this. Verily they are of those
deeds which are multiplied in these days. Because, even those deeds which
are less preferred, in these days are superior and more beloved to Allaah
than superior deeds done at other times – even the Jihaad which is one of
the most superior of all deeds, except in the case of one whose horse is
killed and his blood is spilled (loss of life in Jihaad).

Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq
(unrestricted to specific times or form) at all times of night and day until
the time of the `Eed Prayer. Also, at-Takbeer al-Muqayyid (restricted to
specific times and done in a particular manner) is legislated, and it is
done after the (five) obligatory prayers which are performed in
congregation. This begins from Dawn (Fajr) on the Day of ‘Arafah (the 9th of
Dhul-Hijjah) for those not performing Hajj, and from Noon (Dhur) on the Day
of Sacrifice (10th of Dhul-Hijjah) for those performing Hajj (pilgrims); and
it continues until ‘Asr prayer on the last day of the days of Tashreeq (13th
of Dhul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Adhiyyah) is also
legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th,
12th and 13th). This is the Sunnah of our father Ibraheem (‘alayhis-salaam)
– from when Allaah Most High redeemed his son by the great sacrifice (of an
animal in his place). It is authenticated that the Prophet (saws)
slaughtered (sacrificed) two horned rams, black and white in color, and that
he slaughtered them with his own hands, mentioned the name of Allaah Most
High (saying Bismillaah), said Takbeer (Allaahu-Akbar), and placed his foot
on their sides (while slaughtering them). (narrated by Bukhaaree and Muslim.
Bukhaaree English translation – Dr. Muhsin Khan, Vol.2, Pg. 447-448 #770 and
772, 1979).

Eighth: Muslim and others narrated from Umm Salamah (raa) that the Prophet
Muhammad (saws) said: “If you see the Hilaal (new moon) of Dhul-Hijjah, and
any one of you wants to make a sacrifice, then he should not cut (anything)
from his hair and his nails.” and in one narration he said: “…then he
should not take (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 Allaah
Most High said: “…and do not shave your heads until the Hadee (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 some hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not making Hajj) to make every
effort to perform the `Eed Prayer wherever it is performed, and to be
present for the Khutbah and benefit. He must know the wisdom behind the
legislation of this `Eed (celebration). It is a day of thankfulness and
performing deeds of righteousness. So, he must not make it a day of
wildness, pride and vanity. He should not make it a season of 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 ten days (of Dhul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male
and female, take advantage of these days by obeying Allaah Most High,
remembering Him, thanking Him, fulfilling all the obligatory duties, and
staying far away from the prohibited things. He must take full advantage of
this season, and the open display of Allaah’s gifts to attain the pleasure
of his Lord.

Surely, Allaah Most High is the One who grants success, and He is the Guide
to the Straight Path. And may the blessings of Allaah Most High, and Peace
be upon Muhammad and his family and companions.

worship of Allah in youth…

Ibn Rajab al Hanbalee said:

“And whoever is mindful of Allah (and keeps to His boundaries) in his youth during his years of strength, then Allah will preserve him in his old age when his strength weakens. And He will allow him to enjoy and benefit from his sense of hearing, sight, capabilities, strength and mind/intellect.

One particular scholar had passed the age of 100 and still continued to benefit from his strength of body and mind. One day, he took a great leap and jumped up high, and the people rebuked him for that. So he said: “We preserved these limbs of ours from sin when we were younger, so Allah has preserved them for us in our old age.”

Jami’ ‘Ulum wal-Hikam

Description of Paradise

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:

“And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’

Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’

So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…

{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)

salaam within the Ummah

The Arabs used to greet one another with the words “An’im sabaahan” or “An’imu sabaahan” (“Good morning”), using words derived from “al-ni’mah”, which means good living after the morning. The idea was that because the morning is the first part of the day, if a person encounters something good in the morning, the rest of the day will be good too.

When Islam came, Allah (swt) prescribed that the manner of greeting among Muslims should be “al-salaamu alaykum” and that this greeting should only be used among Muslims and not for other nations. The meaning of salaam (literally, peace) is harmlessness, safety and protection from evil and from faults. The name al-Salaam is a Name of Allah (swt) so the meaning of the greeting of salaam which is required among Muslims is: “May the blessing of His Name descend upon you.” The usage of the preposition ala in alaykum (upon you) indicates that the greeting is inclusive.

Ibn Qayyim mentioned the value and virtues of the Islamic salutation and said: “Allah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting among the people of Islam should be ‘al-salaamu alaykum’, which is better than all the greetings of other nations which include impossible ideas or lies, such as saying, ‘May you live for a thousand years,’ or things that are not accurate, such as ‘An’im sabaahan (Good morning),’ or actions that are not right, such as prostrating in greeting. Thus the greeting of salaam is better than all of these, because it has the meaning of safety which is life, without which nothing else can be achieved. So this takes precedence over all other aims or objectives. A person has two main aims in life: to keep himself safe from evil, and to get something good. Keeping safe from evil takes precedence over getting something good…” (Badaa’i al-Fawaa’id, 144)

RasulAllah (saw) made spreading salaam a part of faith. It was narrated from Abd-Allah ibn Umar (ra) that a man asked RasulAllah (saw): “What is the best thing in Islam? He (saw) said: Feeding others and giving the greeting of salaam to those whom you know and those whom you do not know.” (Bukhari; Muslim; Ahmad, Musnad; Abu Dawud; Nasai; Ibn Hibban)

Ibn Hajar said: “i.e., do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.” (Fathu’l-Bari, 1/56)

Ibn Rajab said: “The hadith makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is perfect good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties.” (al-Fath, 1/43)

Sanusi said: “What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.” (Ikmaal al-Mu’allim, 1/244)

Qadi said: “Here RasulAllah (saw) was urging the believers to soften their hearts. The best Islamic attitude is to love one another and greet one another, and this is achieved by words and deeds. RasulAllah (saw) urged the Muslims to foster love between one another by exchanging gifts and food, and by spreading salaam, and he forbade the opposite, namely forsaking one another, turning away from one another, spying on one another, seeking out information about one another, stirring up trouble and being two faced. Love is one of the duties of Islam and one of the pillars of the Islamic system. One should give salaams to those whom one knows and those whom one does not know, out of sincerity towards Allah; one should not try to impress other people by giving salaams only to those whom one knows and no-one else. This also entails an attitude of humility and spreading the symbols of this ummah through the word of salaam.” (Ikmaal al-Mu’allim, 1/276)

Thus RasulAllah (saw) explained that this salaam spreads love and brotherhood. It was narrated from Abu Hurayrah (ra) that RasulAllah (saw) said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salaam amongst yourselves.” (Muslim; Ahmad, Musnad; Tirmidhi)

Qadi Iyad said: “This is urging us to spread salaam, as mentioned above, among those whom we know and those whom we do not know. Salaam is the first level of righteousness and the first quality of brotherhood, and it is the key to creating love. By spreading salaam the Muslims’ love for one another grows stronger and they demonstrate their distinctive symbols and spread a feeling of security amongst themselves. This is the meaning of Islam.” (al-Ikmaal, 1/304)

Imam Nawawi presented salaam as a requirement of iman and said: “Abu Hurayrah (ra) reported that RasulAllah (saw) said: “You will not enter Paradise until you believe, and you will not believe until you love each other. Shall I direct you to a thing that, if you do it, you will love one another. Spread the salaam among yourselves.”

“As for his (saw) saying: “You will not believe until you love each other.” It means: Your iman will not be complete, nor will your affairs be genuine with the iman, except by loving each other.

And as for his (saw) saying: “You will not enter Paradise until you believe.” It must be taken in its apparent and general sense, so that no one will enter Paradise unless he dies a believer, even if his iman is not perfect, and this is what is obvious from the hadith.

Shaykh Abu Amr (Ibn as-Salaah) said that the meaning of this hadith is that: “Your iman will not be complete except through mutual love, and none of you will enter Paradise when its inhabitants enter it, until you are in this state.” And this saying of his is the correct intended meaning, and Allah knows best.

As for his (saw) saying: “Spread the salaam among yourselves.” It involves a great directive for spreading the salaam as well as extending it to all of the Muslims, those you know and those you do not. The salaam is the initial means of acquaintance, and the key which promotes love. Its spreading strengthens the bond among Muslims. It is a display of the motto that distinguishes them from the peoples of other religious creeds. In addition to all what it encompasses of training oneself to what is good, to humbleness, and to honoring the sacredness of the Muslims.

Bukhari (ra) has mentioned that Ammar Ibn Yasir  (ra) said: “There are three qualities, whoever acquires them has acquired iman: Being just against oneself; giving the salaam to everyone; and spending (giving charity) without stinginess.”

Others besides Bukhari have reported this from the words of RasulAllah (saw).

“Giving the salaam to everyone.”; “giving the salaam to those whom you know and those whom you do not know.”; and: “Spreading the salaam.” all of these hold the same meaning. There is in this yet another significant point: Spreading the salaam involves removing hatred, hard feelings, and enmity that may be present (among people), and that cause them to loose their din; it also indicates that giving the salaam is for Allah, not to follow one’s own desires or to favor only one’s companions and loved ones with it. And Allah (swt) knows the truth.” (Sharh Sahih Muslim)

RasulAllah (saw) also explained the reward earned by the one who says salaam, as was reported from Abu Hurayrah (ra) that a man passed by RasulAllah (saw) whilst he was sitting with some others, and said? “Salaam alaykum (peace be upon you). RasulAllah (saw) said: (He will have) ten hasanaat (rewards). Another man passed by and said? Salaam alaykum wa rahmat-Allah (peace be upon you and the mercy of Allah). RasulAllah (saw) said? (He will have) twenty hasanaat. Another man passed by and said: Salaam alaykum wa rahmat-Allahi wa barakaatuhu (peace be upon you and the mercy of Allah and His blessings). RasulAllah (saw) said: (He will have) thirty hasanaat.” (Nasai, Aml al-Yawm wa’l-Laylah, # 368; Bukhari, al-Adab al-Mufrad, # 586; Ibn Hibban, Sahih, # 493)

RasulAllah (saw) commanded us to return salaams, and made it a right and a duty. It was reported from Abu Hurayrah (ra) that RasulAllah (saw) said: “The Muslim has five rights over his fellow-Muslim: He should return his salaams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him (say “Yarhamuk Allah”) when he sneezes.” (Bukhari; Muslim; Ahmad, Musnad; Abu Dawud; Nasai, al-Yawm wa’l-Laylah, # 221)

It is clear that it is obligatory to say salaam and return salaams, because by doing so a Muslim is giving you safety and you have to give him safety in return. It is as if he is saying to you: “I am giving you safety and security,” so you have to give him the same, so that he does not get suspicious or think that the one to whom he has given salaam is betraying him or ignoring him. RasulAllah (saw) told us that if Muslims are ignoring or forsaking one another, this will be put to an end when one of them gives salaam. It was reported that Abu Ayyub (ra) said: “RasulAllah (saw) said: It is not permissible for a Muslim to forsake his brother for more than three days, each of them turning away from the other if they meet. The better of them is the first one to say salaam.” (Bukhari)

Narrated from Uthman ibn Affan (ra): “When RasulAllah (saw) died, some of his companions were so much aggrieved (at his death) that they were disposed to doubts. Uthman said: I was one of them. While I was sitting there happened to pass by me Umar and he offered me salutation which I did not notice. Umar made a complaint of that to Abu Bakr. Then both of them came and offered me salutation and

Abu Bakr said: What prompted you to ignore the salutation of your brother, Umar.

I said: I never did that.

Umar said: By Allah, of course you did that.

I said: By Allah I did not perceive that you passed by me and paid salutation.

Abu Bakr said: Uthman is speaking the truth and something must have absorbed your mind (that you did not take notice of this matter).

I said: Yes it is so.

He said: What is that?

I said: Allah has taken away His Prophet (saw) before we asked him how we could free ourselves from the snares of the world and the devil.

Abu Bakr said: I did ask about that.

So I got near to him and said to him: May my father and mother be taken as ransom for you and you were the worthiest to ask.

Thereupon Abu Bakr said: I said to RasulAllah (saw), how one could free oneself from the snares of the world and devil.

Thereupon RasulAllah (saw) said: He who accepted from me the word that I presented to my uncle which he rejected is the freedom (from them); (Affirmation of the oneness of Allah and the Apostle-hood of Muhammad).” (Ahmad, Tirmidhi)

Narrated from Anas ibn Malik Anas (ra) or someone else told that RasulAllah (saw) asked permission to enter the house of Sa’d ibn Ubadah (ra) saying: “Peace and Allah’s mercy be upon you. Sa’d replied: And upon you be peace and Allah’s mercy, but did not speak loud enough for RasulAllah (saw) to hear. He gave the salutation three times and Sa’d responded three times, but did not speak loud enough for him to hear, so RasulAllah (saw) went away. Sa’d went after him and said: O RasulAllah, for whom I would give my father and mother as ransom, you did not give a salutation without my hearing it and responding to you, but I did not speak loud enough for you to hear because I wanted to receive many of your salutations and so receive great blessing. They then entered the house and he offered him raisins which RasulAllah (saw) ate. Then when he finished he said: May the righteous eat your food, may the angels invoke blessings on you, and may those who have been fasting break their fast with you!” (Tirmidhi, Sharh as-Sunnah)

Abu Hurayrah (ra) said: “The most miserly of all people is one who is miserly with greetings. The weakest of all people is a person who is weak in (making) du’a (supplication prayer).” (Bukhari)

“Four traits whoever possesses them is a hypocrite…”

Imam Ibn Rajab al-Hanbali said:

“On the authority of Abd-Allah ibn Amr (ra) that RasulAllah (saw) said: “Four traits whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: The one who when he speaks he lies; when he promises he breaks his promise; when he disputes he transgresses; and when he makes an agreement he violates it.” (Bukhari; Muslim)

1- Other wordings of this same hadith: “The signs of the hypocrite are three: When he speaks he lies; when he promises he breaks his promise; and when he is entrusted he betrays the trust.” (Bukhari; Muslim); “…even if he prays and fasts and imagines that he is a Muslim.” (Muslim); “Among the signs of the hypocrite are three…” (Muslim)

2- Nifaq (hypocrisy) in the Arabic language means the general category of deception, scheming and presenting an outward appearance of good while concealing its opposite.

3- In the Shari’ah, nifaq is of two types:

a- Greater (an-Nifaq al-Akbar): To present an outward appearance of belief in Allah, His Angels, His books, His messengers, the last day, etc. while concealing withing that which negates all or some of that. This is the hypocrisy which the RasulAllah (saw) confronted during his life and the ones who Allah said in the Qur’an that they are in “the lowest depth of hell-fire”.

b- Lesser (an-Nifaq al-Asghar) or hypocrisy of action: To present an outward appearance of good and good deeds while concealing within that which negates that. This form of hypocrisy is built on the 5 things mentioned in the hadith at hand.

4- The actions in this hadith are all part of lesser hypocrisy. One who has these character traits in interaction with other people is most likely to have them with regard to Allah and His Prophet (saw). That is why the existence of them is a ‘sign’ of the existence of greater nifaq.

5- Lying. Hasan al-Basri said: “Nifaq is the difference between the inner and the appearance, between statement and action and between entering and leaving and it used to be said that the foundation of nifaq upon which it is built is lying.”

6- Breaking Promises. This falls into two categories:

a- Making a promise with no intention of keeping it. Awza’i said that one who says: “I will do such-and-such inshaAllah!” without intending to do it has committed both lying and breaking a promise.

b- Making a promise intending to keep it and then later deciding to break it.

7- Transgression in Dispute. The main meaning of ‘transgression’ here is to intentionally speak other than truth making truth falsehood and vice versa. Lying ‘calls to’ this as in the hadith: “Beware of lying for lying guides to transgression and transgression leads to the fire.” (Bukhari; Muslim) Also RasulAllah (saw) said: “The most hated of men to Allah is the one given to fierce and violent disputation.” (Bukhari; Muslim) Also, RasulAllah (saw) said about the one who takes what is not his through clever speech has only been given a piece of the fire.

8- Breaking Agreements. Allah said: “And fulfill your agreements for verily agreements will be asked about.” (al-Isra 17/34) And: “And fulfill Allah’s agreement when you have made an agreement and don’t violate your oaths after they have been established and you have made Allah your guardian (therein).” (an-Nahl 16/91)

Also: “As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.” (Al-i Imran 3/77) This applies to Muslim and non-Muslim alike. RasulAllah (saw) said: “Whoever kills an individual protected by treaty without right will not even smell the scent of paradise and its scent can be found at a distance of forty years march.” The most serious oath to dishonor is the oath of allegiance to the khalifa of the Muslims.

9- Betraying of Trusts. When a Muslim is entrusted with something, he must do his best to protect it and to render it back to its owner when the time comes. Allah said: “Verily, Allah orders you to render trusts to their rightful owners…” (an-Nisa 4/58) Also: “O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.” (al-Anfal 8/27)

10- These issues have all been connected to hypocrisy in the Qur’an:

Lying, breaking oaths: “When the Hypocrites come to thee, they say: We bear witness that thou art indeed the Messenger of Allah! Yea, Allah knoweth that thou art indeed His Messenger, and Allah beareth witness that the Hypocrites are indeed liars. They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah: truly evil are their deeds.” (al-Munafiqun 63/1-2)

False oaths, breaking promises (to Allah), lying: “O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell, an evil refuge indeed. They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. Amongst them are men who made a covenant with Allah, that if He bestowed on them of His bounty, they would give (largely) in charity, and be truly amongst those who are righteous. But when He did bestow of His bounty, they became covetous, and turned back (from their covenant), averse (from its fulfillment). So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day, whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again).” (at-Tawbah 9/73-77)

Betraying trusts: “We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it;-he was indeed unjust and foolish- (With the result) that Allah has to punish the Hypocrites, men and women, and the Unbelievers, men and women, and Allah turns in Mercy to the Believers, men and women: for Allah is Oft-Forgiving, Most Merciful.” (al-Ahzab 33/72-73)

11- Umar (ra) mentioned the hadith of RasulAllah (saw): “The thing from which I fear for you the most is the knowledgeable hypocrite. Umar (ra) was then asked: How can a hypocrite be knowledgeable? To which Umar answered: He speaks with wisdom but acts with injustice.”

12- Ibn Umar (ra) was told: “We enter the presence of the ruler we speak to him other than what we say after we leave. Ibn Umar said: We used to consider that hypocrisy.” (Bukhari)

13- Ibn Abi Mulayka said: “I encountered thirty Companions of RasulAllah (saw) every one of them fears hypocrisy for himself and Hasan al-Basri used to say about it: No one fears it but a believer and no one feels safe from it but a hypocrite.” (Bukhari)

14- Another aspect of hypocrisy is to do apparently good deeds with wicked intentions. Allah said: “They set up a masjid for the purpose of harm, kufr, creating division among the Muslims and as an outpost for those making war against Allah and His Prophet before this and they will swear: We only intended good. And Allah bears witness that they are liars.” (at-Tawbah 9/107)

15- Also: “Do not imagine that those who are joyful with what they have done and love to be praised for that which they did not do -do not imagine them to be safe from punishment- and theirs is a painful punishment.” (Al-i Imran 3/188)

16- Consciousness will vary and this is not hypocrisy. RasulAllah (saw) said to Handhala: “If you were to continue in the state which you achieved in my presence, the angels would greet you in your sittings and in the streets however, O Handhala, there are times and there are times.” (Jaami al-Ulum wa’l-Hikam, # 48)

“Anyone who possesses a speck of Pride in his heart will not enter Paradise“

Explanation of the Hadith: “Anyone who possesses a speck of Pride in his heart will not enter Paradise”

Shaykh-ul-Islam Ibn Taymiyyah
Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)

Shaykh-ul-Islam Ibn Taymiyyah (ra) was asked:
Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this Hadith specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the Hadith is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?

He (ra) answered:
(Another) authentically reported wording of (this particular version of the) Hadith is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblis (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allah has prescribed, nor will he abstain from that which Allah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadith [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadith, and other Hadith that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadith; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a Hadith explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allah may punish him in the Fire as long as He wishes, but none from amongst the people of tawhid shall remain in the Fire eternally.

This is to be the way we understand all the Hadith that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the Hadith is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the sahih: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.

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Footnotes:

[1] Translator’s Note: Reported by Imam Muslim, Abu Dawud and Tirmidhi on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Al-Albaanee.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawud, Tirmidhi and Ibn Sa‘d on the authority of Ibn Mas‘ood. Tabarani reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawud, and Tirmidhi on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muqbil bin Haadee al-Waadi‘ee ) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular Hadith can be found in the book on page 85, Hadith number 56. Shaykh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadith is collected by Tirmidhi (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this Hadith is Hasan sahih Ghareeb (good and authentic yet scarce in this mode). The Hadith is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This Hadith is authentic and meets the requirements set by Bukhari and Muslim even though they did not narrate it.’” Later on  Muqbil wrote: “Al-Haafidh Ibn Kathir said in his Tafsir (vol. 1, pg. 487) that its chain of narration is sahih and meets the requirements set by Bukhari and Muslim.” Muqbil then takes us step by step through the chain of narration and proves convincingly that the Hadith does not meet the requirements of Bukhari and Muslim due to the presence of Mu‘aamar reporting from Thaabit

[6] Translator’s Note: This is a segment of the famous Hadith of Shafaa‘ah collected by Bukhari (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of tawhid (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allah. They were the deviant group who opposed the Imam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’an is created and not the Speech of Allah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

The Goals of Fasting

The acts of worship that the Muslims practice seek to achieve certain goals and benefits that Allah wants His slaves to acquire knowledge in them and to comprehend and achieve them. Among these acts of worship is fasting during the lunar month of Ramadhan, which has several goals that the Muslims must strive to achieve with his heart and by his actions. These goals are as follows:

  1. Achieving taqwa, that is, to become God-fearing. Allah said:

    “O you who believe! Fasting is prescribed for you, as it was prescribed for those who came before you; that you will perhaps be God-fearing.” [Al-Qur’an 2:183]

Hence, fasting is a means to achieve taqwa. In fact, all acts of worship and tawhid are methods and means to achieve taqwa, as Allah has said:

“O mankind, worship your Lord, Who created you and those before you, so that you may become God-fearing.” [Al-Qur’an 2:21]

  1. Acquiring the rewards of Allah. Al-Bukhari and Muslim recorded that the Prophet, upon whom be peace, said:

    “Allah the Exalted said, ‘All the deeds of the son of Adam are his, except for fasting, for it is Mine and I will reward for it.’ “

  2. The Prophet also said:

    “The one fasting has two happy moments: when he breaks his fast, and when he meets his Lord he is happy because of his fast.” [Al-Bukhari and Muslim]

    About his saying, “When he breaks his fast he is happy,” and Imam Muslim’s addition, “Because of his breaking his fast,” Imam al-Qurtubi commented, “It means he is happy because his hunger and thirst have ended, since he is allowed to break his fast. This happiness is natural and this is apparently the desired meaning. It was also said that his being happy is because of his breaking the fast, means that he has fulfilled his fast, and as a culmination for his practicing the acts of worship. His saying, ‘And when he meets his Lord he is happy because of his fast,’ means he is happy because of the rewards for fasting and its complete awards.’ “

  1. Fasting purifies the soul and helps it acquire the habit of obeying Allah and His Messenger by defeating the desires of the heart. Fasting teaches refraining from following the desires because the soul of the one fasting becomes obedient to Allah’s commands. Also, Satan has a stronger hold over the souls that often obey their desires. When the soul abandons its desires, it will become more difficult for Satan to have a hold on the heart.
  1. Being saved from the Fire, for the Prophet, peace be upon him, said:

    “And Allah has those whom he frees from the Fire, and this occurs every night (meaning in Ramadhan).” [At-Tirmidhi and ibn Majah]

  2. The Prophet, peace be upon him, said:

    “Fasting and the Qur’an will intercede on behalf of the slave. Fasting will say, ‘O Lord! I prevented him from food and obeying his desires in the morning. Therefore, accept my intercession on his behalf.’ And the Qur’an will say, ‘I prevented him from sleeping at night. Therefore, accept my intercession on his behalf,’ and they will be accepted as intercessors.’ “ [Ahmad, al-Hakim and al-Bayhaqi]

  3. There is no doubt that fasting directs to having one’s sins forgiven and erased. The Prophet, upon whom be peace, said:

    “The five prayers, and from Friday to the next Friday, and Ramadhan to the next Ramadhan, are erasers for what occurs between them, as long as major sins are avoided.” [Muslim]

    Also the Messenger of Allah, peace be upon him, said:

    “Whoever fasts Ramadhan with iman and ih’tisab, will have his previous sins forgiven.” [Al-Bukhari and Muslim]

    Imam Ahmad and an-Nasa’i added the following to the above narration:

    “And also what will occur later on (meaning future sins, as well).”

    Fasting with iman entails fasting while believing with the heart in the obligation of fasting during Ramadhan. As for ih’tisab, it means that one anticipates the reward and his fasting is therefore only for the sake of Allah and not to imitate his people and community or for any other worldly gain.