Daru I Amni online Qur'an and Sunnah institute

28/05/2025

*The Excellence of the First Ten Days of Dhul-Hijjah*

By the Mercy of Allah, Scholar of Islam

All praise is due to Allah, who has favored certain times over others, and made them seasons for multiplied rewards and increased mercy. Peace and blessings be upon the Prophet Muhammad ﷺ, his family, and companions.

Among the most virtuous times in the Islamic calendar are the first ten days of Dhul-Hijjah. These days are uniquely honored by Allah and are marked by the gathering of multiple forms of worship that do not converge in any other period of the year.

*Virtue of These Days*

The Prophet ﷺ said:

”There are no days in which righteous deeds are more beloved to Allah than these ten days.”
They asked, “Not even Jihad in the path of Allah?”
He replied: ”Not even Jihad in the path of Allah, except a man who went out with his life and wealth and returned with nothing.”

(Narrated by Al-Bukhari, 969)

This narration alone establishes that these days surpass all other times of the year in terms of the virtue of righteous action, including even the noble act of jihad, except for the most exceptional of circumstances.

Ibn Hajar al-‘Asqalani (رحمه الله)

stated in Fath Al-Bari :

”The reason why the ten days of Dhul-Hijjah are distinguished is because they gather the principal forms of worship in one period: prayer, fasting, charity, and pilgrimage. No other time shares this distinction.”

*Sworn By in the Qur’an*

Allah swears by these days in the opening of Surah Al-Fajr:

﴿ وَالفَجْرِ۝ وَلَيَالٍ عَشْرٍ ﴾

”By the dawn. And by the ten nights.”
(Surah Al-Fajr, 89:1–2)

According to the majority of Mufassirun (exegetes), including Ibn Kathir and Al-Tabari, these ten nights refer to the first ten days of Dhul-Hijjah. Allah’s swearing by them is a testimony to their greatness, for He does not swear by anything except that it is noble and magnificent.

*Acts of Worship and Their Importance*

During these ten days, the believer is encouraged to engage in all forms of obedience, seeking nearness to Allah through what He loves most. Among the most emphasized acts are:

*1. Dhikr (Remembrance of Allah)*

The days of Dhul-Hijjah are marked by the command of increased remembrance:

• ﴿ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ ﴾
“And to mention the name of Allah during known days…”
(Surah Al-Hajj, 22:28)

These “known days”, as explained by Ibn Abbas ( رضي الله عنهما) refer to the ten days of Dhul-Hijjah.

Ibn Umar and Abu Hurayrah (رضي الله عنهما) used to go to the marketplaces during these days and raise their voices in takbeer (saying Allahu Akbar), encouraging the people to do likewise.

(Ibn Abi Shaybah in Al-Musannaf)

Let your tongue be abundant in:

Takbeer – Allahu Akbar
Tahleel – La ilaha illa Allah
Tahmeed – Alhamdulillah
Tasbeeh – SubhanAllah

*2. Fasting*

Particularly recommended is fasting the Day of ‘Arafah (9th Dhul-Hijjah) for those not performing Hajj.

The Prophet ﷺ said:

”Fasting the Day of Arafah expiates the sins of the previous year and the coming year.”

(Narrated by Muslim, 1162)

This is a tremendous reward, a two-year purification through a single day of fasting. Voluntary fasting during the other days is also encouraged, following the general recommendation for righteous deeds in these ten days.

*3. Charity (Sadaqah)*

Giving in charity during these days is greatly rewarded, especially considering that righteous deeds during this time are more beloved to Allah. The Prophet ﷺ said:
”Charity does not decrease wealth.”

(Muslim, 2588)

Let your hands be open during these blessed days—feed the poor, support the oppressed, and sponsor good causes.

*4. Prayer (Salah) and Nawafil*

Increase your voluntary prayers, such as Duha, Rawatib (Sunnah prayers before/after obligatory ones), and Qiyam al-Layl. Use these days to perfect your obligatory prayers and beautify them with khushu’.

*5. Sacrifice (Udhiyah)*

This Sunnah of Prophet Ibrahim (عليه السلام) is among the greatest acts of devotion during this period.

The Prophet ﷺ said:

”The son of Adam does not do any deed on the Day of Sacrifice that is more beloved to Allah than the shedding of blood.”

(Tirmidhi, 1493; graded Hasan)

Those intending to offer a sacrifice should refrain from cutting their hair or nails from the beginning of Dhul-Hijjah until the sacrifice is made, as narrated in Sahih Muslim.

*6. Hajj and ‘Umrah*

For those whom Allah has granted the means, the performance of Hajj during this month is the *ultimate* act of devotion. The Prophet ﷺ said:

”An accepted Hajj brings no reward but Paradise.”
(Bukhari and Muslim)

*Final Reminder*

Let every believer take advantage of these days. They may be the last ten of Dhul-Hijjah you witness in your life.

Shaykh Ibn ‘Uthaymeen (رحمه الله)

”Righteous deeds in these ten days are better than the last ten of Ramadan in terms of daytime actions, although the nights of the last ten of Ramadan remain superior.”

(Sharh al-Mumti’, 6/470)

*Conclusion*

Seize this opportunity. The doors of mercy are open. The rewards are vast. Let your heart turn to Allah, your limbs move in worship, and your soul be revived through the blessings of these sacred days.

”So race toward good deeds. To Allah is your return, all together...

(Surah Al-Ma’idah, 5:48)

May Allah enable us to make the most of these blessed days, forgive our shortcomings, and grant us acceptance. Ameen.

01/05/2025

14/04/2025

01/04/2025

ISSUES RELATED TO FASTING SIX DAYS OF SHAWWAL: VIRTUES, AUTHENTICITY, ATTAINING THE REWARD BEFORE MAKING UP MISSED FASTS, AND THE NON-OBLIGATION OF INTENDING THEM FROM THE NIGHT

Praise be to Allah, the Lord of the Worlds. May peace and blessings be upon His servant and Messenger, Muhammad, and upon his family.

This is a discussion on the issues related to fasting six days of Shawwal

1. Virtues and the Prophet’s Encouragement to Fast Them

• Abu Ayyub Al-Ansari (RA) narrated that the Messenger of Allah (ﷺ) said:
"Whoever fasts Ramadan and follows it with six days of Shawwal, it is as if he has fasted the entire year."

(Narrated by Muslim and others).

• Imam Ahmad narrated from Thawban that the Prophet (ﷺ) said:

"Whoever fasts Ramadan, a month is counted for ten months, and fasting six days after Eid completes the fasting of an entire year."

(In another narration by Ibn Khuzaymah: "Fasting the six days equals two months, thus completing the fasting of a full year.")

This hadith is also narrated by Ibn Majah, Al-Darimi, and Al-Nasa’i in Al-Kubra and was authenticated by Abu Hatim Al-Razi, Ibn Khuzaymah, Ibn Hibban, and others.

• Similar narrations exist from Abu Huraira, Jabir ibn Abdullah, and Shaddad ibn Aws.

• Imam Ibn Al-Mubarak (may Allah have mercy on him) said:
"It is a good practice, akin to fasting three days of every month." (Reported by Al-Tirmidhi).

2. Did the Prophet (ﷺ) Fast the Six Days of Shawwal?

• In Sahih Al-Bukhari and Sahih Muslim, Anas (may Allah be pleased with him ) narrated:
"The Messenger of Allah (ﷺ) would fast until it was said: He will never break his fast, and he would break his fast until it was said: He will never fast."

• Aisha (may Allah be pleased with her) narrated:
"The Messenger of Allah (ﷺ) would fast until we said: He will not break his fast, and he would break his fast until we said: He will not fast." (Narrated in Sahih Al-Bukhari and Sahih Muslim).

• Ibn Abbas (may Allah be pleased with him ) narrated:
"The Messenger of Allah (ﷺ) would fast until we thought he would never break his fast, and he would break his fast until we thought he would never fast."

(Narrated in Sahih Al-Bukhari and Sahih Muslim).

• Usama ibn Zayd (may Allah be pleased with him) asked:
"O Messenger of Allah, you fast so much that you rarely break your fast, and then you break it so much that you rarely fast, except for two days that you always fast if they coincide with your fast or not?"
The Prophet (ﷺ) said: "Which two days?"
Usama said: "Monday and Thursday."
The Prophet (ﷺ) replied: "These are two days in which deeds are presented before the Lord of the Worlds."

(Narrated by Ahmad and Al-Nasa’i, and it is a Hasan hadith).

• Conclusion: These narrations indicate that the Prophet (ﷺ) would fast approximately half of every month. Hence, anyone who fasts half of Shawwal will certainly have fasted the six days, if not more.

3. Should One Hasten to Fast the Six Days Immediately After Eid?

• Imam Abdul Razzaq Al-San‘ani (d. 211H) said in his Musannaf:
"I asked Ma‘mar about fasting the six days immediately after Eid, and he replied: ‘God forbid! These are days of Eid, eating, and drinking.’"

• The narrator of the Musannaf added:
"We also asked Abdul Razzaq about fasting on the second day (after Eid), and he strongly disliked it and firmly rejected it."

Note: Abdul Razzaq was a leading scholar of Yemen and one of the teachers of Imam Ahmad, and Ma‘mar ibn Rashid was among the great scholars of hadith.

• Ibn Taymiyyah mentioned in Mukhtasar Al-Fatawa Al-Masriyyah (summarized by Al-Ba‘li):
"Some scholars disliked fasting the six days immediately after Eid, fearing that the people might think the eighth of Shawwal was an Eid, leading them to mistakenly consider it another day of celebration."
This viewpoint was also shared by some Maliki scholars.

• On the other hand, some Shafi‘i and Hanbali scholars encouraged hastening to fast the six days right after Eid, viewing it as eagerness to perform good deeds.
The first opinion (delaying slightly) may be preferable, especially if one has family gatherings or visits, as the Prophet (ﷺ) said:
"Your guest has a right over you." (Sahih Al-Bukhari and Sahih Muslim).

4. Is It Valid to Fast the Six Days Before Making Up Missed Ramadan Fasts?

• Hanafi scholars: It is valid to fast voluntary fasts before making up missed Ramadan fasts without dislike.

• Maliki and Shafi‘i scholars, as well as a narration from Hanbali: It is valid but disliked to fast voluntary fasts before making up missed Ramadan fasts.

• Another Hanbali narration: It is not valid to fast voluntary fasts before making up Ramadan fasts.

Thus, it is recommended for those who owe Ramadan fasts to make them up before fasting the six days, as this is the safest approach.

5. Does One Attain the Virtue of Fasting the Six Days If They Fast Them Before Making Up Missed Ramadan Fasts?

• Those who argue that one does not attain the virtue unless they complete Ramadan first cite the wording of the hadith:
"Then follows it (with six days of Shawwal)."

They argue that if someone fasts the six days before making up missed fasts, it cannot be said that they followed Ramadan with them, since they did not complete Ramadan.

This opinion is widely accepted among some modern scholars.

• However, this argument is debatable. The virtue of fasting the six days is attained even if the obligatory fasts are made up later. This is supported by:

1. The variations in wording of the hadiths, such as:
"And six from Shawwal."
"Six days after breaking the fast."
The differing narrations indicate that most were transmitted with slight variations in meaning. No single wording should be used as absolute proof when others differ in meaning.

2. In the hadith of Thawban (which is authentic), the Prophet (ﷺ) said:
"Fasting Ramadan is equivalent to ten months, and fasting six days is equivalent to two months. That is the fasting of an entire year."
This hadith explains the virtue mathematically, without requiring one to complete all Ramadan fasts before the six.

3. Similar reasoning is found in the hadith regarding fasting three days of every month, which states:
"Fast three days every month, for that is equivalent to fasting for a lifetime." (Narrated in Sahih Al-Bukhari and Sahih Muslim).

4. This concept is also confirmed by the Quranic verse:
"Whoever comes with a good deed will have ten times the like thereof." (Surah Al-An‘am 6:160).

They also base their argument on what was narrated by Ahmad from Abu Huraira, that the Prophet (ﷺ) said:"Whoever fasts voluntarily while still owing fasts from Ramadan, his voluntary fast will not be accepted until he completes what he owes."

However, this hadith is not authentic due to Al-Idhtirob (inconsistencies in its transmission), as stated by Ibn Abi Hatim.

Additionally, its chain of narration includes Ibn Lahi‘ah (whom was a weak narrator), and furthermore, the hadith contains a disputed passage, as it concludes with:

"Whoever reaches another Ramadan while still owing fasts from a previous Ramadan, his fasting will not be accepted."

This was mentioned in Al-Sharh Al-Kabir and cited by Al-Buhuti in Kashaf Al-Qina‘, both of which are Hanbali sources.

The second opinion from Imam Ahmad states that voluntary fasting before making up missed fasts is permissible and valid.

Al-Mardawi said in Al-Insaf:
"This is the correct view."

The stronger opinion, which is upheld by the majority of scholars, is that there is no harm in fasting the six days of Shawwal or other voluntary fasts, such as the Day of Ashura, before making up missed Ramadan fasts. This is because making up Ramadan fasts has a flexible time frame, whereas fasting specific voluntary days is time-sensitive and cannot be made up once missed.

Thus, it is reasonable to conclude that one may attain the virtue of fasting six days of Shawwal even if they have yet to make up their missed Ramadan fast

Translated and Edited by
Slave of Allah

29/03/2025

As salaamu alaykum warahmatullahi wabarakatuhu

"Fast when you see (the new moon) and break your fast when you see it."
(Sahih al-Bukhari 1909, Sahih Muslim 1081)

Eid Mubarak! congratulations to us all on the successful completion of Ramadan. May the blessings of Allah fill your life with joy, peace, and prosperity.

May this Eid-el-Fitri bring us closer to Allah and strengthen our bond with family and friends. May our fasting and devotion be accepted, and may we continue to walk on the path of righteousness.

تقبل الله منا ومنكم صالح الأعمال

Wishing you a joyous and blessed Eid-el-Fitri!

-I-Amni Qur'an and Sunnah institute

14/03/2025

• حديث: (أوله رحمة، وأوسطه مغفرة، وآخره عتق من النار.)

▪️ رواه الإمام ابن خزيمة (٢٣٥ - ٣١١ هـ) في "صحيحه" (١٩٧٦) مطولا من طريق علي بن زيد بن جُدعان، عن سعيد بن المسيَّب، عن سلمان الفارسي.

• وقد أشار ابن خزيمة إلى ضعفه حيث بوّب عليه بقوله: باب فضائل شهر رمضان إن صح الخبر. وهذه طريقته في إعلال الأحاديث.
• قال الحافظ أبو حاتم الرازي عن هذا الحديث: "هذا حديث منكر".
📗 [انظر: علل الحديث لابن أبي حاتم (٧٣٣)]

⬅️ والحديث فيه عِلّتان:
- فيه علي بن زيد بن جدعان، وقد ضعّفه الأئمة كأحمد وابن معين والنسائي.
- وفيه انقطاع، لأنه لم يثبتْ سَماع ابن المسيب من سلمان.