بسم هللا الرمحان الرحيم هو املوفق حامدا ومصليا ومسلما. Q. Where does the name Takbīr of Tashrīq originate from and what is its ruling?
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- Cameron Beasley
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1 بسم هللا الرمحان الرحيم اجلواب ومنه الصواب هو املوفق حامدا ومصليا ومسلما Q. Where does the name Takbīr of Tashrīq originate from and what is its ruling? A. The Takbīr of Tashrīq is Wājib, hence an individual is a sinner if intentionally omits it; Days of Tashrīq are referred to the three days after the Day of Slaughter ( Īd day) in which the meat which was slaughtered was jerked. This is meat that is trimmed from fat, cut into strips, sometimes salt rubbed into it as well (to prevent bacteria) and dried in the Sun so it would not spoil and keep. There are other reasons for the origin of the term. م ط ل ب ي ف ت ك يب يري الت ش يي يق )ق و ه له: و ي ي هب ت ك يب هري الت ش يي يق( نه يقل ي ف الصي ح احي و غ ري ي يه أ ن الت ش ييق ت ق يدي هد الل ح يم و يب يه هسيي ت ا ل ي هم الث ل ث هة ب ع د ي و يم الن ح ير. و ن ق ل ال خ يلي هل ب هن أ ح د و الن ض ه ب هن ه ش ي ل ع ن أ ه يل الل غ ية أ ن هه الت ك يب هري ف ك ن همش ت ا ك ب ي ن هم ا و ال همر ا هد ههن ا الث ا ي ن و ا ل اف هة يفي يه ب ي يب يه ان د ف ع م ا يقيل : ان ا ل اف ة ض ض ايني ة أ ي الت ك يب هري ا ل يي ههو الت ش يي هق. و ع ل ق و يلهيم ا ي ل ن هه ل ت ك يبري ي ف أ ي يم الت ش يي يق يعن د هه و ت م ا هم هه ي ف ا ل ح ك يم يللش ي يخ اس ا يعيل و ال ب ح ير )ق و ه له ي ف ا ل ص ي( و يقيل هسن ة و هصي ح أ ي اضا ل يكن ي ف ال ف ت يح أ ن ا ل ك ث ع ل ال هو هجو يب و هحرير ي ف ال ب ح ير أ ن هه ل يخ ل ف ي ل ن الس ن ة ال همؤ ك د ة و ال و ا يجب همت س اة ي ف اس يتح ق ا يق ا ل ي ي بل ت يك. ث ا يو ي ين هرت ب Q. Some say this is Sunna not Wājib; how do we determine its Wujūb? A. It is Wājib as it is based on the two āyas [remember Allah during the (specific) numbered days: Sūra al-baqara, 203] and [remember the Name of Allah in the known days; Sūra al- Ḥajj]. م ط ل ب يهط ل هق ا س ه الس ن ية ع ل ال و ا يج يب ث يفي يه ن ظ ر يلم ا ق د م ن ا هه ع ن هه ي ف ب يث هس ن ي الص ل ية أ ن ا ل ي ف ت ر يك الس ن ية أ خ ف يمن هه ي ف ت ر يك ال و ا يج يب و ح ر ر ن ههن اك أ ن ال همر اد يمن ت ر يك الس ن ية ال ت هك يب ل قهل ت: و عهذ ر ع ل س يبي يل ا ل ا ير م ك ي ف ش حي الت ح يري ير ف ل ا ث ي ف ت ر يكه ا م ر اة و ه ذ ا همخ ايلف يلل و ا يج يب ف ا ل ح س هن م ا ي ف ال ب د ائيعي يمن ق و ي لي الص يحي يح أ ن هه و ا يجب و ق د س ا هه ص ال ك ر يخ هسن اة ه ث ف س هه ي بل و ا يج يب ف ق ال : ت ك يب هري الت ش يي يق هسن ة م ا يضي ة ن ق ل ه ا أ ه هل ال يع ل ي و أ ج هعوا ع ل ال ع م يل ي ب ا و ا ط ل هق ا س ي الس ن ية ع ل ال و ا يج يب ج ائيز ي ل ن الس ن ة يعب ار ة ع ن الط يريق ية ال همر يضي ية أ و ال يسري ية ال ح س ن ية و ه ك و ا يجب ه ذ ا يصف هت هه. اه. قهل ت: و يمن هه اط ل هق ك يثري ع ل ال هق هعو يد ا ل و يل أ ن هه هسن ة )ق و ه له يل ل م ير يب يه( أ ي ي ف ق و ل ت ع ا ل }و اذ هك هروا ا لل ي ف أ ي م م ع هدود ات } ]البقرة: ٢٠٣[ وق و ل ت ع ا ل }و ي ذ هك هروا ا س ا لل ي ي ف أ ي م م ع لهوم ات } ]احلج: ٢٨[ ع ل ال ق و يل يبأ ن ي ك ي يم ا أ ي هم الت ش يي يق و يقيل ال م ع هدود ا هت أ ي هم الت ش يي يق و ال م ع لهوم ا هت أ ي هم ع ش ي يذي ال يحج ية ا هم هه ي ف ال ب ح ير )ق و ه له و ا ن ز اد ال خ ) أ ف اد أ ن ق و ل ه م ر اة ب ي ان يلل و ا يج يب ل يكن ذ ك ر أ بهو ال يوي ن ق ل ع ن ال ق ر اح ص ا ير يي أ ن ا ل يب يه م ر ت ي ي يخ ل هف ت ي ان س هعو يد أ ن ال ح م و ت م الس ن ية. اه.
2 Q. How many times is the Takbīr of Tashrīq recited? A. It is recited once. قهل ت: و ي ف ا ل ح ك يم ع ن ال ه ب ج ن يد يي ه ث ال م ش هو هر يمن ق و يل عهل م ائين ا أ ن هه يهك ي به م ر اة و يقيل : ث ل ث م ر ات )ق و ه له يصف هت هه ال خ ) ف هو ت يلي ل ب ي أ ر ب عي ت ك يبري ات ه ث ت يميد ة و ال ج ه هر يب يه و ا يجب و يقيل هسن ة قهههس ت ا ي ني Q. Is it true that the Takbīr of Tashrīq is based on a conversation between Allah, Jibrā īl and Sayyidunā Ibrāhīm. A. This is a plausible explanation however it is not verified hence cannot be stated with certainty. Q. What is the Takbīr of Tashrīq? A. The Takbīr of Tashrīq is as follows: ا لل ه أ ك ب ه ا لل ه أ ك ب ه ل ا ل ا ل ا لل ه و ا لل ه أ ك ب ه ا لل ه أ ك ب ه و ي لل ي ال ح م هد This is collected by Ibn Abī Shayba with a good sanad from Sayyidunā Abdullah ibn Mas ūd. )ق و ه له ههو ال م أ ثهو هر ع ن ال خ يلي يل( و أ ص ه له أ ن يج ب ييل - ع ل ي يه الس ل هم - ل م ا ج اء ي بل يفد ا يء خ اف ال ع ج ل ع ل اب ر ا يهمي ف ق ال ا لل ه أ ك ب ه ا لل ه أ ك ب ه ف ل م ا ر أ هه اب ر ا يه همي - ع ل ي يه الص ل هة و الس ل هم - ق ال : ل ا ل ا ل ا لل ه و ا لل ه أ ك ب ه ف ل م ا ع ي ل اس ا يعي هل ال يفد اء ق ال : ا لل ه أ ك ب ه و ي لل ي ال ح م هد ك ذ ا ذ ك ر ال هفق ه ا هء و ل م ي ث بهت يعن د ال همح دي يث ي م ك ي ف ال ف ت يح ب ر أ ي ه يذ يه ال يقص هة ل م ت ث بهت أ م ا الت ك يب هري ع ل الصي ف ية ال م ذ هكور ية ف ق د ر و ا هه اب هن أ يب ش ي ب ة يبس ن د ج يد ع ن اب ين م س هعود أ ن هه ك ن ي هقو ه له ه ث هعيم ع ن الص ح اب ية و ت م ا هم هه ي ف ال ف ت يح ه ث ق ال ف ظ ه ر أ ن ج ع ل الت ك يبري ا يت ث ل ا ث ي ف ا ل و يل م ك ي هقو ه له الش ا يف يعي ل ث ب ت ل ه.
3 Q. According to Islam which of the sons of Sayyidunā Ibrāhīm was the one that was potentially going to be sacrificed? A. It was Sayyidunā Ismā īl. م ط ل ب ال همخ ت ا هر أ ن ا ل يبيح اس ا يعي هل )ق و ه له و ال همخ ت ا هر أ ن ا ل يبيح اس ا يعي هل( و ي ف أ و يل ال يحل ي ية أ ن هه أ ظ ه هر ال ق و ل ي ي. اه. قهل ت: و يب يه ق ال أ ح هد و ر ج ح هه غ ايل هب ال همح دي يث ي و ق ال أ بهو ح ا ي ت ان هه الص يحي هح و ال ب ي ض ا يوي ان هه ا ل ظ ه هر. و ي ف ال ه د يي أ ن هه الص و ا هب يعن د عهل م ا يء ا لص ح اب ية و الت ا يب يع ي ف م ن ب ع د ه ه و ال ق و هل يبأ ن هه ا س ا هق م ر هدود يبأ ك ث يمن يع ش يين و ج اا. ن ع م ذ ه ب ال ي يه ج اع ة يمن الص ح اب ية و الت ا يب يع ي و ن س ب هه ال هقر هط ي ب ا ل ا ل ك ث يين و اخ ت ار هه الط ب يي و ج ز م يب يه ي ف ال يشف ا يء و ت م ا هم هه ي ف ش حي ال ج ا يمعي الص يغ يري يلل ع ل ق يميي يعن د ح يدي يث ا ل يبي هح ج ح هه ا ل هم أ بهو الل ي يث الس م ر ق ن يدي ي ف ال بهس ت ا ين يبأ ن هه أ ش ب هه ي بل يكت ا يب و الس ن ية. ف أ م ا ال يكت ا هب ف ق و ه له - ا س ا هق. ق ال ي ف ال ب ح ير و ال ح ن يفي هة م ائيلهون ا ل ا ل و يل و ر }و ف د ي ن ا هه يب يذب ح ع يظمي { ]الصافات: ١٠٧[- ه ث ق ال ب ع د يقص ية ا ل ب يح - }و ب ش ن هه ي ب س اق } ]الصافات: ١١٢[- ا ل ي ة. و أ م ا ال خ ب ه ف م ا هر يوي ع ن هه - ع ل ي يه الص ل هة و الس ل هم -»أ ن اب هن ا ل يبيح ي ي» ي ع ي ن أ ب هه ع ب د ا لل ي و ا س ا يعيل و ات ف ق ت ا ل م هة أ ن هه ك ن يمن و ل ي اس ا يعيل و ق ال أ ه هل ن ا ية م ك هتوب ي ف الت و ر ا ية أ ن هه ك ن ا س اق ف ا ص ذ ي ل يف ي ا أ م ن ا يب يه اه و ن ق ل ح ع ن ال خ ف ا يجي ي ف ش حي ال يشف ا يء أ ن ا ل ح س ن اي لس يتد ل ل يبق و ي لي ت ع ا ل - }و يمن الت و ر س ا يء ا س اق ي ع هقوب } ]هود: ٧١[- ف ا ن هه م ع اخ ب ا ير ا لل ي ت ع ا ل أ ب هه ت ي ا ين ي ع هقوب يمن هصل يب ا اق ل ي ي ت اب تي ل هؤ هه يبذ ب ي يه يلع د يم ف ائيد يت يه يحين يئذ اه أ ي ي ل ن هه أ يم ر ي ب و ر يبذ ب ي يه ص يغ اريا ف ل يهم يك هن أ ن ي هكون ا ل م هر ب ع د هخ هروجي ي ع هقوب يمن هصل يب يه ف اف ه م Q. What is the manner in performing Takbīr of Tashrīq? A. It should be recited after every compulsory prayer; this includes jumu a prayer but excludes Witr the two Īd prayers and any supererogatory (nafl) prayers. However as Īd is a congregational prayer like jumu a and as Muslims have historically recited it then it should be recited after Īd prayer as well. This excludes any prayer which is a communal obligation like janāza prayer. It should be recited immediately after the compulsory prayer with no delay. Therefore, if a person left the Masjid or spoke, whether intentionally or forgetfully or invalidated his wuḍū intentionally then he cannot recite the Takbīr. If his wuḍū was nullified without intention after the Salām then he should recite the Takbīr. )ق و ه له و م ع ن ا هه( أ ي ي ف ال ع ر يبي ية )ق و ه له ع يقب ه كي ف ر ض ع ي ي ن ) ش يل ال هج همع ة. و خ ر ج يب يه ال و ا يج هب ك ل يوت ير و ال يعيد ي ين و الن ف يل. و يعن د ال ب ل يخي ي يهك ي بهون ع يقب ص ل ية ال يعي يد ي ل د ا ي ئ ا ي ب م اع ة ك ل هج همع ية و ع ل ي يه ت و ا هر هث ال همس يل يم ي ف و ج ب ا يتب اعه هه م ك ي أ ي ت و خ ر ج ي بل ع ي ي ني ال يجن از هة ف ل يهك ب ه ع يق ب ا أ ف اد هه ي ف ال ب ح ير. )ق و ه له يب ل ف ص ل ي م ن هع ال يبن اء ( ف ل و خ ر ج يمن ال م س يج يد أ و ت ك م ع ا يم ادا أ و س ا يه ايا أ و أ ح د ث ع ا يم ادا س ق ط ع ن هه الت ك يب هري و ي ف اس يتد ب ير ال يقب ل ي يرو اي ت ا ين. و ل و أ ح د ث ن يس ايا ب ع د الس ل يم ا ل ص أ ن هه يهك ي به و ل ي هر هج يللط ه ار ية ف ت ح )ق و ه له: أ د ى ي ب م اع ة ( خ ر ج ال ق ض ا هء ي ف ب ع يض الص و ير م ك ي أ ي ت و اي لن يفر ا هد و يفي يه يخ ل فههم ا م ك ي أ ي ت
4 Q. What if I perform a Qaḍā prayer in these days; do I make Takbīr of Tashrīq? A. The only scenario in which one would recite the Takbīr of Tashrīq after a Qaḍā prayer is when the prayer was made Qaḍā from these Days of Tashrīq and made up in these Days of Tashrīq, i.e. of the same year )ق و ه له: أ و قه ي ض يف ي ا ال خ ) ال يفع هل م ب ي ني يلل م ج هو يل م ع هطوف ع ل أ د ى و ال م س أ ل ه هر ب يعي ة ف ائيت ة غ ري ه ال يعي يد ق ض اه ا ي ف أ ي يم ال يعي يد ف ائيت ة أ ي م ال يعي يد ق ض اه ا ي ف غ ري ي أ ي يم ال يعي يد ف ائيت ة أ ي م ال يعي يد ق ض اه ا ي ف أ ي يم ال يعي يد يمن ع ام أ خ ر ف ائيت ة أ ي م ال يعي يد ق ض اه ا ي ف أ ي يم ال يعي يد يمن ع ا يم يه ذ ي ل و ل يهك ب ه ا ل ي ف ا ل يخ يري ف ق ط ك ذ ا ي ف ال ب ح ير ف ق و ه له أ و قه ي ض يف ي ا أ ي ي ف أ ي يم ال يعي يد اح ي ت ا ازا ع ن الث ايني ية و ق و ه له: يم ن ا أ ي ح ال ك و ين ال م ق يضي ية ي ف أ ي يم ال يعي يد يمن أ ي يم ال يعي يد اح ت ز يب يه ع ن ا ل و ل و ق و ه له يم ن ع ا يم يه أ ي ح ال ك و ين أ ي يم ال يعي يد ال ي ت تهق ض يف ي ا الص ل هة ال ي ت ف ات ت ي ف أ ي يم ال يعي يد يمن ع ا يم ال ف و ا يت هاح ه تيز يب يه ع ن الث ايلث ية. اه. ح. )ق و ه له يل يقي ا يم و ق يت يه( يع ل يل هو هجو يب ت ك يب يري الت ش يي يق ي ف ال ق ض ا يء ال م ذ هكو ير ح )ق و ه له ك ل ض ي ي ية( ف ا ن هه اذ ا ل م ي ف ع ل ه ا ي ف أ و يل ي و م ي ف ع لهه ا ي ف الث ا ي ن أ و الث ايل يث اذ ا ك ن ت يمن ذ ي ل ال ع ا يم ي بي ل يف أ ض ي ي ية ع ام س ا يبق )ق و ه له ي ف ا ل ص ي( ف ا ن ا ل ص أ ن ال هحريي ة ل ي س ت بي ش ط ح ت ل و أ م ال ع ب هد ق و اما و ج ب ع ل ي يه و ع ل ي يم الت ك يب هري ب ر Q. When does the Takbīr of Tashrīq start and finish? A. It starts from the Fajr of the Day of Arafa which is the 9 th of Dhu l-ḥijja until the Asr of the last day of the Days of Tashrīq 13 th Dhu l Hijja. A total of twenty-three prayers. This year that is from Sunday 11 th September until 15 th September. We take the view of Imams Abū Yusuf and Muḥammad as their position is longer than that of Imam Abū Ḥanīfa ; this is because when it comes to acts of worship we should be more precautious. Imam Abū Ḥanīfa s view is that only those who pray in congregation should recite it after the prayer; those Masjids which facilitate for women worshippers then the ladies should recite the Takbīr inaudibly. Also, if the Imam was to forget its recitation then the Muqtadī (follower behind the Imam) should recite it, which will also serve to remind the Imam. The one who joins the prayer late (Masbūq) should recite it after he completes his compulsory prayer. Imams Abū Yusuf and Muḥammad are of the view that every person should recite it whether a traveller, an ill-person, a man or woman praying at home or village-dweller. This is the view we adopt. Taking into consideration Imam Abū Ḥanifa s view the manner in which the individual would recite it in congregation should be imitated in their reciting if praying individually; hence men should recite it audibly and ladies should recite it inaudibly. )ق و ه له أ و ه له يمن ف ج ير ع ر ف ة ( أ ي ي ف ظ ا يه ير الر ا يوي ية و ههو ق و هل هع ر و ع يل و ع ن أ يب يهو هسف يمن هظه ير الن ح ير و ههو ق و هل اب ين هع ر و ز ي يد ب ين ث يبت م ك ي ف ال هم يحيطي قهههس ت ا ي ني )ق و ه له ث م ان ) ي ب ظ ه ا ير ا ل يب أ و ي ب ع ر ا يب ال م ن هقو يص ط و ق د م ن ا ي ف ب يب الن و ا يف يل اش يتق اق هه يل همب ت د غ ري ي ع ر اب هه )ق و ه له و هو هجوبه هه ع ل ام ام ( ت ق يدي ارا ا ع ر ا و ا ف هييي
5 ل يزم ي ل ن ال ج ار و ال م ج هرور همت ع يلق يبق و ي لي ق ب ل ه ي ي هب و ل يكن ق د ر هه يل هبع يد ال ف ص يل )ق و ه له هم يقمي يب يم ص ( ف ل ي ي هب ع ل ق ر يوي و ل همس ا يفر و ل و ص ل ال همس ا يف هرون ي ف ال يم ص ي ج اع اة ع ل ا ل ص ي ب ر ع ن ال ب د ائيعي أ ي ا ل ص ع ل يل ا ل يم. ق و و الظ ا يه هر أ ن ص ل ة ال ق ر يو يي ي ي ف ال يم ص ي ك ذ ي ل ت أ م ل ق ال ال هقههس ت ا ي ن : و ال همت ب اد هر أ ن ي هكون ذ ي ل ال هم يق همي ص ي ي احا ف ا ذ ا ص ل ال م يري هض ي ب م اع ة ل م يهك ي بهوا م ك ي ف ال ج ل يبي )ق و ه له: و ع ل همق ت د ( أ ي و ل و همت ن يف ا ل يب همف ت يض اس ا يعي هل ع ن ال هقن ي ية )ق و ه له همس ا يفر ال خ ) ل ي س يل ي لح ي ت ا يز ب ل ي ل ن غ ري ه ه ي ب ل و ل )ق و ه له ي بلت ب يعي ية( ر ا يجع ا ل الث ل ث ية ط )ق و ه له ه ت ا يف هت( ي ل ن ص و ت ا ع و ر ة م ك ي ف ال ك ي ف و الت ب يي ي ي )ق و ه له و ي ي هب ع ل هم يقمي ال خ ) الظ ا يه هر أ ن هه ب ث يلص ا يح يب ال ش هن هب ل يلي ية ح ي هث ق ال يعن د ق و يل ا ل ر ير و ل ع ل ام ام همس ا يفر. أ قهو هل: ع ل ه ذ ا ي ي هب ع ل م ن اق ت د ى يب يه يمن ال هم يقميي ي يل يوج د ا ين ال ش يط ي ف ح يقهيم اه. اذ ا ك ن ا ل هم يمن أ ه يل ال هو هجو يب هدون ال همؤ ت ي ت أ م ل ل يكن ي ف ح ا يشي ية أ يب الس هعو يد ع ن ال ح م يو يي م ا ن ص هه: و ي ف يهد اي ية قهل ت: و ل ي ير هد ع ل ي يه ق و لههم ي بلت ب يعي ية ي ل ن ا يفمي ا الن ا يط يفيي اذ ا ك ن ا ل هم ي ف يم ص يمن ا ل م ص ا ير ف ص ل ي بل ج م اع ية و خ ل ف هه أ ه هل ال يم ص ي ف ل ت ك يبري ع ل و ا يحد يم ن هم يعن د أ يب ح ينيف ة و يعن د ه ه ا ع ل ي يم الت ك يب هري اه و ال همر ا هد ا ل هم ال همس ا يف هر د ل ع ل ي يه يسي ا هق ل ك يم يه. اه. )ق و ه له ف و ر ه كي ف ر ض ) يبأ ن ي أ ي ت يب يه يب ل ف ص ل ي م ن هع ال يبن اء م ك م ر ط )ق و ه له ي ل ن هه ت بع يلل م ك هتوب ية( ف ي يج هب ع ل ه كي م ن ت ي هب ع ل ي يه الص ل هة ال م ك هتوب هة ب ر )ق و ه له: و ع ل ي يه اي لع يتم ا هد ال خ ) ه ذ ا يبن ا اء ع ل أ ن هه اذ ا اخ ت ل ف ا ل هم و ص ا يحب ا هه ف ال يع ب هة يل هقو ية ا ل يلي يل و ههو ا ل ص م ك ي ف أ يخ ير ال ح ا يوي ال هقد يسي أ و ع ل أ ن ق و ل هم ا ي ف ه كي م س أ ل م ر يو يي ع ن هه أ ي اضا و ا ل ف ك ي ف يهف ت يبق و يل غ ري ي ص ا يح يب ال م ذ ه يب. و يب يه ان د ف ع م ا ي ف ال ف ت يح يمن ت ر يجي يح ق و ي لي ههن ا و ر د ف ت و ى ال م ش ا يي يخ يبق و يلهيم ا ب ر. م ط ل ب ك يم هة ل ب أ س ق د تهس ت ع م هل ي ف ال م ن هدو يب )ق و ه له و ل ب أ س ال خ ) ك يم هة ل ب أ س ق د تهس ت ع م هل ي ف ال م ن هدو يب م ك ي ف ال ب ح ير يمن ال ج ن ائي يز و ال يجه ا يد و يمن هه ه ذ ا ال م و يض هع يلق و ي لي ف و ج ب اتيب ا هعهم )ق و ه له ف و ج ب ) الظ ا يه هر أ ن ال همر اد ي بل هو هجو يب الث هبو هت ل ال هو هجو هب ال همص ط ل هح ع ل ي يه و ي ف ال ب ح ير ع ن ال همج ت ب : و ال ب ل يخي و ن يهك ي بهون ع يقب ص ل ية ال يعي يد ي ل ن ا تهؤ د ى ي ب م اع ة ف أ ش ب ت ال هج همع ة اه و ههو يه يفي هد ال هو هجوب ال همص ط ل ح ع ل ي يه ط )ق و ه له و ل يهم ن هع ال ع ام هة ال خ ) ي ف ال همج ت ب يقيل ي ل يب ح ينيف ة ي ن ب يغي ي ل ه يل ال هكوف ية و غ ري يه ا أ ن يهك ي بهوا أ ي م ال ع ش ي ي ف ا ل س و ا يق و ال م س ا يج يد ق ال ن ع م و ذ ك ر ال ف يقي هه أ بهو الل ي يث أ ن اب ر ا يهمي ب ن يهو هسف ك ن يهف ي ت ي بلت ك يب يري يف ي ا ق ال ال ف يقي هه أ بهو ج ع ف ر : و ا ل يي يعن يدي أ ن هه ل ي ن ب يغي أ ن تهم ن ع ال ع ام هة ع ن هه يل يق ل ي ر غ ب ي تيم ي ف ال خ ري ي و يب يه ن أ هخ هذ اه ف أ ف اد أ ن يفع ل ه أ و ل )ق و ه له ب ر و همج ت ب( ا ل و ل ب ر ع ن ال همج ت ب ط )ق و ه له: و ي أ ي ت ال همؤ ت يب يه ال خ ) ظ ا يه هرهه و ل و ك ن همس ا يف ارا أ و ق ر يل ا ل يم م ع أ ن هه ت ق د م أ ن ال هو هجوب ع ل ي يم ي بلت ب يعي ية ل يكن ال همر اد أ ن هو هجوب هه ع ل ي يه ت ب ع يل هو هجويب يه ع ل ي يه ف ل ي س هقطه ع ن هم ب ع د يو ا ي أ و ام ر أ اة ع ل ق و ن هجويب يه ع ل ي يم و ا ن ت ر ك هه ا ل هم و ل ي س ال همر ا هد أ ن هم ي ف ع لهون هه ت ب اعا ل ه ت أ م ل )ق و ه له: ي ل د ائي يه ب ع د الص ل ية( أ ي ي بي ل يف ه سهو يد الس ه يو ف ا هه ف ل يهع د يب يه همخ ايل افا يل ل يم هو ي ت ه هك هه اذ ا ت ر ك هه ا ل هم ي ل ن هه يهؤ د ى ي ف هحر م ية الص ل ية ط )ق و ه له ق ال أ بهو يهو هسف ال خ ) ت ض م ن ت ال يح ك ي هة يمن ال ف و ائي يد ال هح ك يي ية يهك ي ب ا ل هم ل ي س هقطه ع ن أ ن هه اذ ا ل م م ية ج ل ل ه ق د ير أ يب يهو هسف يعن د ا ل م ن ي ل ي ا ل يم ي ف ق ل يب يه ح ي هث ن ي س م ا ل يهن س ع اد اة يح ي ع ل م هه خ ل ف هه و ذ ي ل أ ن ال ع اد ة ينس ي ا هن ال همق ت يدي و ال هعر يفي ا يم و يعظ هم الت ك يب يري ا ل و يل ي ف ال ف ج ير ف أ م ا ب ع د ت و ا ي ل ث ل ث ية أ و ق ات ف ل يلع د يم بهع يد ال ع ه يد يب يه ف ت ح )ق و ه له ل ت ف هس هد( ي ل ن هه ذ ك ر. و ع ن ال ح س ين يهت ا يب هع هه م ك ي ف ال همج ت ب و ل يه يعي هد هه ب ع د الص ل ية م ك ي ف يخز ان ية ال ف ت او ى اس ا يعي هل )ق و ه له و ل و ل ب ف س د ت ) ي ل ن هه يخط ا هب ال خ يلي يل - ع ل ي يه الس ل هم -. و ع ن همح م د ل ت ف هس هد ي ل ن هه ه ي ا يط هب ا لل - ت ع ا ل - ي ب ا ف ك ن ت يذك ارا م ك ي ف ال همج ت ب اس ا يعي هل. قهل ت: ا ل و ل الت ع يلي هل يبم ا ي أ ي ت يمن أ ن ا تهش يب هه ل ك م الن ا يس اذ ل ش ك أ ن ق و ل : ل ب ي ك الل هم ل ب ي ك ل ش ييك ل ال خ يخط اب ي لل ي ت ع ا ل )ق و ه له يل هو هجويب يه ي ف ت يرمي ي ت ا( أ ي ي ف ح ا يل ب ق ا يء ت يرمي ي ت ا ال ي ت ه ي ير هم ي ب ا و ي ل ا ي يصح اي لق يتد ا هء يفي يه )ق و ه له ي ف هحر م ي ت ا( ال همر ا هد يب يه ع يق ب ا يب ل ف ا يصل ح ت ل و ف ص ل س ق ط م ك م ر )ق و ه له يلع د يمهيم ا( أ ي يلع د يم هو هجوي ب ا ي ف ت يرمي ي ت ا و ل ي ف هحر م ي ت ا )ق و ه له: س ق ط الس هجو هد و الت ك يب هري( ي ل ن الت ل يبي ة تهش يب هه ل ك م الن ا يس و ل ك هم الن ا يس ي ق ط هع الص ل ة ف ك ذ ا ي ه و ه سهو هد الس ه يو ل م يه ش ع ا ل ي ف الت ح يرمي ية و ل ت يرمي ة و الت ك يب هري ل م يه ش ع ا ل همت يص ا ل و ق د ز ا ل اي ل يتص ا هل ب د ائي هع و ل ع ل و ج ه ك و ين يه يهش يب هه ل ك م الن ا يس أ ن م ن ن د ى ر هج ا ل ه ييي هب هه يبق و ي لي ل ب ي ك و ق د ق ال ي ف ال ب د ائيعي: اذ ا ق ال الل هم أ ع يط ي ن يدر ه اا ز ويج ي ن ام ر أ اة ت ف هس هد ص ل ته هه ي ل ن يصيغ ت هه يمن ل ك يم الن ا يس و ا ن خ اط ب ا لل ت ع ا ل يب يه ف ك ن همف يس ادا يب يصيغ يت يه اه ف اف ه م و ا لل ه أ ع ل ه.
6 Q. Is it impermissible to cut hair or pare nails in the first ten days of Dhu l- Ḥijja? A. This is based on the ḥadith collected by Imam Muslim in which the Prophet is reported to have said, When the ten (days of Dhu l-ḥijja) start and you intend to offer a sacrifice then do not cut your hair nor pare your nails. This is a praiseworthy act, not compulsory. One should bear in mind that a person should pare their nails, trim their moustache, remove unwanted hair, clean and bathe at least once a week. If not then, once every fifteen days. But not beyond forty days without a legal dispensation, otherwise he is blameworthy. The best practice is to pare nails and remove all unwanted hair before the start of Dhu l-ḥijja, if one has forgotten then as long as they do not go close to forty-days they may chose not to remove unwanted hair and pare their nails with the intention of seeking reward until they have sacrificed an animal. م ط ل ب ي ف از ا ل ي الش ع ير و الظ هف ير ي ف ع ش ي يذي ال يحج ية ]خ ا يتم ة [ ق ال ي ف ش حي ال همن ي ية: و ي ف ال همض م ر ا يت ع ن اب ين ال همب ار يك ي ف ت ق يل يمي ا ل ظ ف ا ير و ح ل يق الر أ يس ي ف ال ع ش ي أ ي ع ش ي يذي ال يحج ية ق ال ل تهؤ خ هر الس ن هة و ق د و ر د ذ ي ل و ل ي ي هب الت أ يخ هري اه و يمم ا و ر د ي ف ص ي ي يح همس ي ل ق ال ر هسو هل ا لل ي - ص ل ا لل ه ع ل ي يه و س ل -»اذ ا د خ ل ال ع ش ه و أ ر اد ب ع هض ه ك أ ن يهض يحي ف ل ي أ هخذ ن ش ع ارا ج ل يهق يلم ن هظ هف ارا«هجو يب ي ب ل اعي ف ظ ه ر ق و ه له: و ل ي ي هب الت أ يخ هري ا ل أ ن ن ف ي ال هو هجو يب ل يهن ا ي ف اي لس يتح ب اب ف ي هكو هن همس ت ح باا ف ه ذ ا م ح همول ع ل الن د يب هدون ال هو و ا ل ان اس ت ل ز م الزي ي د ة ع ل و ق يت ا ب ح ية الت أ يخ يري و ي ن اي هت هه م ا هدون ا ل ر ب يع ي ف ل يهب ا هح ف و ق ه ا. ق ال ي ف ال هقن ي ية: ا ل ف ض هل أ ن يه ق ي ل أ ظ ف ار هه و ي هقص ش ا يرب هه و ي يلق ع ان ت هه و يهن يظف ب د ن هه ي بي لغ يتس ا يل ي ف ه كي أ س هبوع و ا ل ف يفي ه كي خ س ة ع ش ي و اما و ل عهذ ر ي ف ت ر يك يه و ر اء ا ل ر ب يع ي و ي س ت يحق ال و يعيد ف ا ل و هل أ ف ض هل و الث ا ي ن ا ل و س طه و ا ل ر ب هعون ا ل ب ع هد اه. وهللا اعلم وعلمه أمت أجمد حممود حممد عفا هللا عنه Amjad M Mohammed 2 nd Dhu l-hijja 1437/4 th September 2016 Extracted from Radd al-muhtar ala al-durr al-mukhtar; discussion on Takbir al-tashriq. A fatwa is an explanation and clarification upon the request of the individual who wishes to practice personal law based upon the classical understanding of Islam by traditional scholars. It is the individual s choice to act upon the fatwa, they are not under any compulsion or duress to accept it or act upon it. This request to understand the position of classical scholars view on matters within Islam is made at the behest of the individual. Markaz al-ifta does not take any responsibility for incorrect use of application of the fatwa and as a result are exempted from any loss or damage. Markaz al-ifta does not advise, promote or condone the violation of any UK laws or any country in which the individual chooses to apply the fatwa.
ITA AT: TO OBEY HIM WITHOUT QUESTION
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