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Some Blessings of the First Ten Days of Thul-Hijjah
Author : The General Iftaa` Department
Date Added : 25-09-2014

 

In the Name of Allah, the Most Gracious, the Most Merciful

1- Doing good deeds on those days is better than doing them on other days: ‎‎‎‎‎it was narrated on the authority of Ibn ‘Abbaas that the Prophet said:‎‎‎‎‎ ‎‎‎‎“No good deeds done on other days are superior to those done on these days (meaning the first ten days of Thul-Hijjah).”Then some companions of the Prophet said, ”Not even Jihaad ?” He replied: “Not even Jihaad, except that of a man who puts himself and his property in danger (for the Sake of Allaah) and does not return with any of those things.” [Al-Bukhaari and Muslim]‎‎‎‎.

2- It was reported that the Prophet(PBUH) used to observe fasting in those days: One of the Prophet`s wives said: “ The Messenger of Allah used to fast nine days of Thul-Hijja, the Day of Ashora`, and three days of every month-Mondays and Thursdays.”{Abu Dawood}.      

3- ‎‎‎‎Allah, The Almighty, Says (what means):‎‎‎‎‎ {‎By the dawn And [by] ten nights}  [Quran 89:1, 2] . The ten nights are the ten days of Thul-Hijjah‎‎‎‎. Allah, The Almighty, swore by these days and He only swears by whatever is exalted and lofty in stature. 

4- Allah, The Almighty, says: “ and celebrate the name of God, through the Days appointed, over the cattle which He has provided for them (for sacrifice).”{Al-Hajj/28}.The Days appointed are the first ten days of Thul-Hijjah as stated by scholars of Tafseer (exegesis).

5- The Prophet(PBUH) said that these days are the best days in life: Jabir(May Allah be pleased with him) reported that the Prophet(PBUH) said: “ The best days of this life are the ten days- the ten days of Thul-Hijja. The companions said: aren`t there days spent for Allah`s sake better than them ?he said: there aren`t, except for a man who goes out for Jihaad . “ {Albazzar& Al-Monziri}

6-‎These days have the Day of ‘Arafah, (the Day of major Hajj )which is the ninth day of Thul-Hijjah.‎ The virtues of this Day are great and innumerable. It was reported that the Prophet(PBUH) urged Muslims-non-pilgrims- to observe fasting on this great Day. He said: "Fasting the Day of Arafah atones the sins committed a year before  it and those which will be committed a year after it."{Muslim}.

7-‎These days have the Day of Nahr (sacrifice) which is the tenth day of Thul-Hijjah, the Day of Eid. This is the best day as stated in the following Hadeeth:‎ ‎‎‎‎"The best of days in the sight of Allah, The Almighty, is the Day of Nahr, then the Day of Qurr( the first day of Tashreeq)." [Ahmad, Abu Daawood: Saheeh chain of narrators]‎‎‎‎.

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Summarized Fatawaa

I vowed to give a specific charity if a certain matter came to pass — what is the ruling on giving that charity before the matter is realised?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Fulfilling a vow (nadhr) is obligatory, in accordance with the word of Allah the Almighty: "And let them fulfil their vows." [Al-Ḥajj/ 29] And the saying of our master the Messenger of Allah ﷺ: "Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Him, let him not disobey Him." (Reported by al-Bukhārī.)
The Shāfiʿī scholars distinguished between a financial vow (nadhr mālī) and a bodily vow (nadhr badanī). They permitted the fulfilment of a financial vow to be brought forward — before the stipulated condition is met — but did not permit the same for a bodily vow, which may only be fulfilled after the condition has actually been realised.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "It is permissible to bring forward the fulfilment of a financial vow before the condition stipulated in it is met — such as saying: 'If I am healed, I vow to free a slave' or 'to give such-and-such in charity' — just as it is permissible to pay zakāh in advance. This is unlike a bodily vow, such as fasting." [Asnā al-Maṭālib, vol. 4/P.246]
Imām al-Bājūrī, may Allah have mercy upon him, states: "Like expiation other than fasting, a financial vow — such as saying: 'If Allah heals my sick one, I vow to free a slave for the sake of Allah,' or 'If Allah heals my sick one, I vow to free a slave on the Friday following the recovery' — it is permissible to bring it forward before the recovery in the first case, and before the Friday following the recovery in the second case." [Ḥāshiyat al-Bājūrī ʿalā Sharḥ Ibn Qāsim, Vol.2/P.596] And Allah the Almighty knows best.

What is the ruling on the use of an inhaler by a *muḥrim* (a person in the state of *iḥrām*)? [An inhaler is a medicinal device used for inhalation, containing various herbal ingredients.]؟

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is permissible for the muḥrim (a person in the state of iḥrām) to use incense (bakhūr), sprays, and inhalers that contain aromatic substances for the purpose of treatment, because the intention is medical treatment, not the use of perfume (taṭayyub). No expiation (fidyah) is required of him for doing so.
It is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.2/p.455): “That which is intended for eating or for medical treatment, even if it has a pleasant scent, such as apples, spikenard (sunbul), and the various fragrant spices such as mastic (muṣṭakā), is not forbidden, and no fidyah is due for it, because what is intended for eating or treatment carries no fidyah.”. And Allah Almighty knows best.

Does buying meat equivalent to the weight of a slaughtered animal and distributing it avail for an udhiyah?

Praise be to Allah, and prayers and peace be upon our Master the Messenger of Allah.
 
That does not avail for the sacrifice (uḍḥiyyah), because the sacrifice necessarily requires slaughtering an animal from the category of anʿām (camels, cattle, and sheep/goats) within a specified time.
 
Rather, that is considered a form of charity (ṣadaqah) for which one is rewarded, but not an udhiyah. And Allah Almighty knows best.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.
It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

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