The First Ten Days of the Month of Zil-Hajjah
Questions and Answers:
Assalam o alaikum,
I would like to know in depth:
1. The significance of first 10 days of zil hajj , both for those who are or are not performing hajj.
Answer: Wa Alaykum Assalam. The significance of the first 10 days of Zil-Hajjah comes from the importance of Hajj, that is one of the major acts of worship for Muslims. If you think deeply about the rituals of Hajj you may agree with me that the core message of this ritual, which is symbolised in all ritual activities in Hajj, is to renew our pledge with the Almighty, to remain His servants and to refrain from the temptation of Satan and becoming a servant (abd) of anyone else.
Looking at it from this perspective, Hajj is in fact an intensive 'boot camp' or journey from shirk to Tawhid, from arrogance to devotion (ikhlas) and from dirt to purification (tazkiyah).
Those of us who by the grace of the Almighty will be in Hajj, will be able to benefiting from all this. The rahmah (passion) of the Almighty however is not limited to only those who go to Hajj. Those who do not go to Hajj can also benefit from the same blessing. This can become possible by remembering Hajj in this month, and getting inspiration from it by means of extra worship, fasting (during the first 9 days of the month), and if possible, sacrificing an animal, which is the ultimate symbol of devotion to God, meaning, we are ready to sacrifice our lives for the Almighty.
2. Is there a specific hadith that refer ليال عشر to these days, or these are the narrations of sahaba?
Answer: As far as I have studied, the answer is no. All the narrations about these ten nights (as mentioned in the chapter of Fajr) being the first ten days/nights of Zil-Hajjah are originated from the companions or the followers of the companions (e.g. Ibn Abbas, Akramah, Qutadah, ibn Zubayr, Mujahid). So although they can still be referred to as hadith, they are not hadith of the prophet (pbuh), in a more technical term, they are not Marfu' hadith (originated from the prophet - pbuh), rather, they are Ma'quf (originated from a companion) or Maqtu' (originated from a follower of the comapnions).
3. What is your view about a hadith of Muslim (perhaps only in Muslim) about not cutting nails or trimming hair during these days if one intends sacrilege.? Is it a خبر واحد or تواتر ?
If this is a specific order, then what about a person who had made such intention before the start of zilhaj as some people buy the animal days or even months before zilhajja?
Answer: Besides Muslim, the hadith is also reported in a number of other (less reliable collections) like those of Ibn Majih's Sunan, Hakim's Mustadrak, Darimi's Sunan, Nasa'i's Sunan, Ahmad's Musnad, Ibn Abi Shaybah's Sahih, Ibn Haban's Sahih, Abi Awanah's Mustakhraj, Abi Ya'la's Musnad , Bayhaqqi's Sunan, Daruqtuni's Sunan.
I am sure you know that there are differences of views on the definition of tawatur (i.e. such a numerous narration of a same hadith that practically makes it fully reliable). Therefore your answer really depends on what definition of tawatur you go with. I can say that it has been narrated by a number of chains of narrators however we cannot say that its wording is 100% accurate, as is the wording of the Qur’an.
However please note that the ritual of animal sacrifice is very old Sunnah of Abrahamic religions (and many other religions). Therefore the real source of this ritual is the Established Sunnah and not the hadith.
According to my understanding the advice to refrain from cutting nails and hair if intending to sacrifice an animal in the month of Zil-Hajjah is a recommendation, not an obligation. This is simply a measure to help the person feeling some of the blessing that those who are in hajj (and enter and come out of ihram) will have.
The starting point to refrain from cutting nails and hair will be the start of the month of Zil-Hajjah. If some one decides later to do sacrifice (before the Eid) then he/she can refrain as soon as making the intention. Obviously it will be better to make the intention at the start of the month rather than later, as it reduces the spiritual effect of refraining from those acts. Accordingly if someone has arranged for sacrifice and has made the intention before the month, he/she will need to refrain from these acts only from the start of the month.
4. Is there a specific significance of fasting or nawafil during these 10 days only or is it boast given by the prophet to those who feel left out as not being able to go and perform hajj?
Answer: Both the above reasons are in fact the same. The month is being blessed because of Hajj, and those who do not go to Hajj have an option to attempt to have a share of this blessing by fasting the first nine days and other acts of worhsip.
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September 2015
Assalam o alaikum,
I would like to know in depth:
1. The significance of first 10 days of zil hajj , both for those who are or are not performing hajj.
Answer: Wa Alaykum Assalam. The significance of the first 10 days of Zil-Hajjah comes from the importance of Hajj, that is one of the major acts of worship for Muslims. If you think deeply about the rituals of Hajj you may agree with me that the core message of this ritual, which is symbolised in all ritual activities in Hajj, is to renew our pledge with the Almighty, to remain His servants and to refrain from the temptation of Satan and becoming a servant (abd) of anyone else.
Looking at it from this perspective, Hajj is in fact an intensive 'boot camp' or journey from shirk to Tawhid, from arrogance to devotion (ikhlas) and from dirt to purification (tazkiyah).
Those of us who by the grace of the Almighty will be in Hajj, will be able to benefiting from all this. The rahmah (passion) of the Almighty however is not limited to only those who go to Hajj. Those who do not go to Hajj can also benefit from the same blessing. This can become possible by remembering Hajj in this month, and getting inspiration from it by means of extra worship, fasting (during the first 9 days of the month), and if possible, sacrificing an animal, which is the ultimate symbol of devotion to God, meaning, we are ready to sacrifice our lives for the Almighty.
2. Is there a specific hadith that refer ليال عشر to these days, or these are the narrations of sahaba?
Answer: As far as I have studied, the answer is no. All the narrations about these ten nights (as mentioned in the chapter of Fajr) being the first ten days/nights of Zil-Hajjah are originated from the companions or the followers of the companions (e.g. Ibn Abbas, Akramah, Qutadah, ibn Zubayr, Mujahid). So although they can still be referred to as hadith, they are not hadith of the prophet (pbuh), in a more technical term, they are not Marfu' hadith (originated from the prophet - pbuh), rather, they are Ma'quf (originated from a companion) or Maqtu' (originated from a follower of the comapnions).
3. What is your view about a hadith of Muslim (perhaps only in Muslim) about not cutting nails or trimming hair during these days if one intends sacrilege.? Is it a خبر واحد or تواتر ?
If this is a specific order, then what about a person who had made such intention before the start of zilhaj as some people buy the animal days or even months before zilhajja?
Answer: Besides Muslim, the hadith is also reported in a number of other (less reliable collections) like those of Ibn Majih's Sunan, Hakim's Mustadrak, Darimi's Sunan, Nasa'i's Sunan, Ahmad's Musnad, Ibn Abi Shaybah's Sahih, Ibn Haban's Sahih, Abi Awanah's Mustakhraj, Abi Ya'la's Musnad , Bayhaqqi's Sunan, Daruqtuni's Sunan.
I am sure you know that there are differences of views on the definition of tawatur (i.e. such a numerous narration of a same hadith that practically makes it fully reliable). Therefore your answer really depends on what definition of tawatur you go with. I can say that it has been narrated by a number of chains of narrators however we cannot say that its wording is 100% accurate, as is the wording of the Qur’an.
However please note that the ritual of animal sacrifice is very old Sunnah of Abrahamic religions (and many other religions). Therefore the real source of this ritual is the Established Sunnah and not the hadith.
According to my understanding the advice to refrain from cutting nails and hair if intending to sacrifice an animal in the month of Zil-Hajjah is a recommendation, not an obligation. This is simply a measure to help the person feeling some of the blessing that those who are in hajj (and enter and come out of ihram) will have.
The starting point to refrain from cutting nails and hair will be the start of the month of Zil-Hajjah. If some one decides later to do sacrifice (before the Eid) then he/she can refrain as soon as making the intention. Obviously it will be better to make the intention at the start of the month rather than later, as it reduces the spiritual effect of refraining from those acts. Accordingly if someone has arranged for sacrifice and has made the intention before the month, he/she will need to refrain from these acts only from the start of the month.
4. Is there a specific significance of fasting or nawafil during these 10 days only or is it boast given by the prophet to those who feel left out as not being able to go and perform hajj?
Answer: Both the above reasons are in fact the same. The month is being blessed because of Hajj, and those who do not go to Hajj have an option to attempt to have a share of this blessing by fasting the first nine days and other acts of worhsip.
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September 2015
