First Khutbah
O Muslims, fear Allah Who creates whatever He wills and chooses. He created the Heavens and chose the Seventh. He created the Jan’naat[1] and chose al-Firdaws[2]. He created the Angels and chose Jibreel (Gabriel), Meka’eel, and Israfeel. He created mankind and chose the believers, and from them He chose the Prophets and from them He chose the Messengers and from them He chose Ulul-Azm[3] and from them He chose the two Khalil[4] and from the two Khalil, he chose Muhammad, may Allah exalt his mention, and render him safe from every derogatory thing. He created the earth and chose Makkah. He created the days, and of its months He chose Ramadhan, of its days He chose the Day of Jumah, and of its hours, He chose the hour in the Day of Jumah, and He chose the ten days of Dhul-Hijjah.
A Muslim is blessed in his deeds and in his life. Obedience to Allah is the greatest blessing. Allah says:
‘Whoever brings a good deed (Islamic Monotheism and deeds of obedience to God and His Messenger) shall have ten times the like thereof to his credit.’ Surah An’aam [6:160]
[1] Plural of ‘Jannah’, which is the Heavenly Gardens.
[2] This is the middle most point in Jannah. It is commonly translated as ‘Paradise’.
[3] They are the Messengers who exerted great efforts in spreading the Da’wah among their peoples.
[4] Khalil is the one whom Allah chooses for His love. It is mistranslated as ‘Friend of Allah.’
The Prophet, may Allah exalt his mention, said:
‘Allah has distinguished good deeds from sins; therefore, whoever intends to do a good deed, but does not do it, Allah would give him a full reward. Whoever intends to do a good deed, and does it, Allah would multiply his reward by ten fold, to seven hundred fold to many folds. Whoever intends to do a sin but does not do it, would receive one full reward, and whoever intends to do a sin, and does it; it would be recorded as a single sin. No one would be punished by Allah except him who deserves it.’
Obedience to Allah would bless one’s statements, for a single statement would be rewarded with ten rewards; furthermore, the slave would be safeguarded and protected by these good deeds until he would be admitted into Jannah, and Allah would be pleased with him and not become angry with him.
Obedience to Allah would bless one’s deeds, since the Muslim would receive reward of ten prayers with a single prayer that he performs, as in the Qudsi[5] Hadeeth:
‘I have established this prayer (upon them) and lessened the hardships on My slaves.’
The prayers are five in number, but are equal to fifty prayers in terms of rewards. The reward of fasting the month of Ramadhan is equal to the reward of fasting ten months, as is mentioned in the Hadeeth:
‘Ramadhan is equal to ten months, and the six days of Shaw’wal are equal to two months.’
The Prophet, may Allah exalt his mention, said:
‘The reward of giving out Sadaqah (charity) would by multiplied by seven hundred fold.’
The Prophet, may Allah exalt his mention, said:
‘The Hajj which is Mabroor (i.e. accepted) has no reward except Jannah.’
Obedience would spiritually cleanse and purify one from his sins. Salah (prayers) would purify one from his sins, as is mentioned in the Hadeeth:
‘The example of one who performs the five daily prayers is like one who has a stream of water running in front of his house, in which he bathes five times during day and night. Would any filth remain on him thereafter?’
Fasting would purify one from his sins, as in the Hadeeth:
‘Jibreel has come to me and said: “May Allah curse the one who witnesses the month of Ramadhan and is not forgiven during it… say ‘Ameen’ so I said: ‘Ameen.’”
Whoever fasts the month of Ramadhan, and performs the night prayers, out of belief and to seek the reward of Allah, his past sins would be effaced.
The Prophet, may Allah exalt his mention, said:
‘Sadaqah (charity) would efface one’s sins similar to the manner in which water puts out fire.’
The Prophet, may Allah exalt his mention, said:
‘Whoever performs Hajj, and commits no sin therein, nor engages in sexual intercourse, would return as the day he was born.’ (i.e. sin free)
Obedience to Allah would bless one in his interactions with others. With good manners one would reach the level of the person who fasts throughout the days and performs prayers throughout the nights. He would be honored with the companionship of the Messenger of Allah, may Allah exalt his mention, (in Jannah). He would also be granted a house in the highest point in Jannah. He would enter Jannah, his scales would become hefty and his Iman would become strong and complete.
The most blessed time is the ten days of Dhul-Hijjah, for they are deemed virtuous and have great excellence with Allah. These ten days are blessed; one can do many good deeds, and abstain from sinful acts. One can achieve the greatest of rewards while doing various good deeds.
Among the merits of these days, is that Allah has sworn by them. He says:
‘By the ten nights…’ (Al-Fajr 2)
Allah only swears by something which is great. He swears by the greatest of His creation, such as the heavens, earth, sun, moon, stars and wind. He only swears by the greatest of times, such as the time of Fajr, Asr, Duha, night and day, and the ten nights. He only swears by the greatest of places such as Makkah. He has the right to swear by any of His creation, and His creation can only take oaths and swear by Him. Therefore, when Allah swears by the ten nights, it clarifies the greatness and importance of these nights.
Among its merits is that Allah has mentioned it with the best of times, and the importance of something can be drawn from what it is mentioned with. Allah, mentions it with the time of ‘Fajr’, Shaf’ (even) and Watr (odd), and the night.
During Fajr life would return to one’s body, light would precede darkness, movement would return after stillness, strength would return after weakness, and the Angels gather during this time, and it is the closest time to the time in which Allah descends to the lowest heaven (i.e. during the last third of the night). The pious are distinguished from the hypocrites in this time.
Allah has mentioned it with Shaf’ and Watr because these are the two denominations of all created things. There is no creature except that it is odd or even, even the ten nights have shaf’ and watr. Its Shaf’ is the day 10th day, and its Watr is the 9th day.
Allah has mentioned it with the night due to its excellence and merit. The night is given precedence over the day. The night has been mentioned in the Qur’an seventy two times; whereas, the day has been mentioned only fifty seven times. The best time for one to perform supererogatory prayers is during the night since one would be able to perform his prayers sincerely. During the night, one would be watchful over himself and scrutinize his deeds since no one can see or hear him… Only Allah knows of his condition. One’s supplications are more likely to be accepted by Allah during this time, for Allah says:
‘Does anyone supplicate to Me and I shall answer him, does anyone ask Me of something, and I shall grant it to him, is there anyone who seeks My forgiveness and I shall forgive him?’
The people of Jannah have been distinguished by the night, as Allah says:
‘They used to sleep but little by night [invoking their Lord (God) and praying, with fear and hope].’ (Dhariyat 17)
He also says:
‘Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in God’s Cause) out of what We have bestowed on them.’ (Sajdah 16)
The slaves of Allah have been distinguished by the night as in His words:
‘And the slaves of the Most Beneficent (God) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing.’ (Furqan 63-64)
Some of the Salaf (Pious Predecessors) said:
‘Had it not been for the night, I would have not wished to live at all.’
Another said:
‘Nothing of the beauty of this life remains except the night prayer, congregational prayer, and the companionship of the pious.’
Of its merits, is that Allah completed the Deen in these ten days. All good deeds can be performed in this time. The completeness of the Deen indefinitely attests to the completeness and genuineness of its followers, their deeds and rewards. They would live a wholesome, good life wherein one would avoid sinning, and enjoy various acts of worship.
The completeness of the Deen proves the superiority of the Sunnah and effaces Bid’ah. It strengthens one’s Iman and annihilates hypocrisy. The completeness of the Deen strengthens the individual so he would be able to control his human self which is inclined to evil, and edify it to be satisfied with the worship of Allah, and to emulate the Prophets of Allah, and to accompany the pious, and to adopt the good deeds and mannerisms.
The completeness of the Deen would assist and aid one to defeat his Satan who tries to mislead him from the Straight Path, and he would be able to suppress the desire and urge to follow his desires and whims.
The Deen is complete and the Messenger, may Allah exalt his mention, has left us on a path which is clear, its night is like its day, no one would stray from this path except one who would be destructed. The Jews are envious of the completeness of our Deen. A Rabbi said to Umar, may Allah be pleased with him, ‘There is an Ayat (verse) in your Book, had it been revealed to us Jews we would have proclaimed that day a holiday…
‘This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.’ (Ma’idah 3)
Umar, may Allah be pleased with him, said: ‘I know when it was revealed, and where it was revealed. It was revealed on the Day of Jumah on Arafah.
The completeness of the Deen attests to the completeness of the Ummah (nation) its virtue and superiority.
Of its merits, is that Allah perfected His favor upon the Ummah. One would enjoy many good deeds, in the form of statements, actions, and mannerisms. A sign of the perfection of the Deen is that people accept it in droves. When the favor was perfected, over one hundred thousand had entered the folds of Islam. Another sign of its perfection is that Allah has abrogated all previous religions with the advent of Islam. Judaism, Christianity, Fire worshipping, Polytheism and hypocrisy were among the religions practiced in the Peninsula; they were all abrogated with the Message of Islam. Allah says:
‘He it is Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islâm), that He may make it (Islâm) superior over all religions. And All-Sufficient is God as a Witness.’ (Fath 28)
Another sign of the perfection of Allah’s favor upon the Muslims is that non-Muslims cannot enter the Haram area (Makkah and Madinah). Only Muslims can enter these two holy places. The Muslims are united and are similar to one body. They worship one God, and they stand in unity… what a great grace it is to see people of Iman having the upper-hand and people of Kufr (unbelief) in loss and defeat.
Of its merits is that one can practice various acts of worship, some of these acts are specific to these days. These are the days of perfection and completeness. One can perform prayers, expend in the path of Allah, fast supererogatory fasts for him who wants or for him who cannot afford to slaughter an animal. One can perform Hajj, which can only be performed in these days, and make Dhikr (remembrance of Allah) and the Talbiyyah, and supplicate to Allah. The fact that all these acts of worship can be practiced within this time is a sign in itself of the unparalleled virtue of these days.
Of its merits, is that these are the best days in the year. Its minutes, hours, days, weeks are the most beloved to Allah. Pious deeds done in these days are more beloved to Allah than pious deeds done in other times. This is the season of success, and the path to safety. It is the grounds on which Muslims compete with each other to perform good deeds, for the Prophet, may Allah exalt his mention, said:
‘There are no days in which the good deeds are more beloved to Allah than in these days.’
i.e. the ten days of Dhil-Hijjah.
The Companions said: ‘O Messenger of Allah, not even Jihad in the path of Allah?’ He said:
‘Not even Jihad in the path of Allah, except for a person who went out in the path of Allah with his wealth, and did not return with any of it.’
This proves that good deeds done in these days are better than actual Jihad, or Jihad with one’s wealth, or Jihad with both of these, whether the person returns with nothing or is martyred in the path of Allah. The only deed considered more virtuous than deeds done in these days is Jihad in the path of Allah with one’s self and wealth, such that none of the two return. It has been reported on the authority of Anas b. Malik, may Allah be pleased with him:
‘It was said about the ten days, that each one is equal to one thousand days (of good deeds and rewards) and the Day of Arafah is equal to ten thousand days (of good deeds and rewards).’
It has been reported that Al-O’za-ee, may Allah have mercy on him, said:
‘It has reached me that doing good deeds in one of the ten days is similar to fighting in a battle in the path of Allah, wherein one would fast throughout its day and stand guard throughout the night, except if this individual is martyred.’
Of its merits, is the Day of Arafah which is the 9th day of Dhil-Hijjah. It is a day renowned for its excellence and great reward. Allah would forgive His slaves on this day. It is a magnificent day, the people are distinguished with ‘Tawheed’, since they say: ‘Laa ilaaha il’laal-laah’. The Prophet, may Allah exalt his mention, said:
‘The best thing I and the prophets before have said during this day is ‘Laa ilaahah il’laa Allah.’ (i.e. there is no god worthy of being worshipped except Allah)
The person would know how weak he is, since he would supplicate to Allah repeatedly. The Prophet, may Allah exalt his mention, said:
‘The best Du’aa (supplication) is the supplication on the Day of Arafah.’
The person would gather with his Muslim brothers who have come from all parts of the world to this one meeting area. The Muslim would realize who his enemy is, and he would not seem more insignificant than on this Day. One would be able to realize and understand the greatness of Allah’s mercy and forgiveness during this day by the numerous ways one can seek forgiveness; such as declaring His Oneness, and supplicating to Him, safeguarding oneself from doing the unlawful, fasting on this day for the one who is not performing Hajj. It is considered the ‘greater day of Hajj.’ The Prophet, may Allah exalt his mention, said:
‘The Hajj is Arafah.’
Fasting on this day, would expiate one’s sins for two years, the past year and the present one. This merit is exclusive to this day.
Of its merits, is the day of Nahr (slaughtering), which is the tenth day of Dhul-Hijjah. It is one of the best days, as is mentioned in the hadeeth:
‘The best of days is the day of Nahr’ (i.e. the tenth of Dhil-Hijjah).
In it most of the Hajj rites are performed, such as stoning Jamratul-Aqabah, shaving off or trimming the hair evenly, slaughtering the Hadi (for one who is performing Hajj), Tawaf al-Ifadah and Sa’ee for Hajj, the Eid prayer, slaughtering Udhiyyah (i.e. for one who is not performing Hajj). Muslims would gather to perform Eid prayer and would greet one another thereafter.
These ten days have great merits and virtue. A Muslim should not waste this precious time; rather, he should utilize his time as best he can. He should perform acts of worship and busy himself with good deeds.
Second Khutbah
Of the deeds a Muslim should practice during these days is Dhikr (remembrance of Allah). Allah says:
‘That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of God on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjâh), over the beast of cattle that He has provided for them (for sacrifice).’
Imam Ahmed narrated that Abdullah b. Umar, may Allah be pleased with them both, said that the Messenger of Allah, may Allah exalt his mention, said:
‘There are no days in which the good deeds are more valued and beloved to Allah than in these ten days, so continually say ‘tahleel’, ‘takbeer’ and ‘tahmeed’.’[5]
Sheik Ahmed Shakir, may Allah have mercy on him, said: ‘Its chain of narration is authentic.’
Abu Hurairah and Ibn Umar, may Allah be pleased with them both, -who were among the companions who narrated the most hadeeth from the Prophet, may Allah exalt his mention- would go to the marketplace at the beginning of these ten days, and would say the takbeer aloud. When people heard them, they would remember to say Takbeer as well. Each would utter the takbeer aloud. This is what is called ‘takbeer mutlaq’ general takbeer. One should also say tahleel, tahmeed, and dhikr in general.
One should recite the Qur’an, for it is the best type of Dhikr. In it is guidance, mercy, blessings, greatness, and cures (for all diseases). A Muslim should be aware that Dhikr is the most beloved speech to Allah. It is the method with which one would be safeguarded and saved in this life and in the Hereafter.
It is the cause of success, and would safeguard one from disbelief, Satan and the Fire. On account of it the slave would be mentioned by Allah, and the angels would seek forgiveness for him. It is the strongest weapon. It is the best of deeds, most pure and honorable. It is more virtuous than giving out charity; Allah would increase the rewards of the individual on account of it and forgive one’s sins, and make hefty his scales. The angels would accompany him in his sittings.
Allah has mentioned Dhikr with prayers. He says:
When you have finished As-Salât (the prayer - congregational), remember God standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salât (Iqâmat-as-Salât). Verily, the prayer is enjoined on the believers at fixed hours
Allah has mentioned it with Jumah, He says:
Then when the (Jumu’ah) Salât (prayer) is finished, you may disperse through the land, and seek the Bounty of God (by working, etc.), and remember God much, that you may be successful.
Allah has mentioned it with fasting, He says:
(He wants that you) must complete the same number (of days), and that you must magnify God [i.e. to say Takbîr (Godu-Akbar; God is the Most Great) on seeing the crescent of the months of Ramadân and Shawwâl] for having guided you so that you may be grateful to Him.
Allah has mentioned it with Hajj, He says:
So when you have accomplished your Manasik [(i.e. Ihrâm, Tawâf of the Ka’bah and As-Safâ and Al-Marwah), stay at ‘Arafât, Muzdalifah and Mina, Ramy of Jamarât, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember God as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter.
Allah has mentioned it with Jihad, He says:
O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of God much (both with tongue and mind), so that you may be successful.
There is no specific time or place one should say this Dhikr. Allah ordered us to say it at all times. He says:
When you have finished As-Salât (the prayer - congregational), remember God standing, sitting down, and lying down on your sides…’
One should perform supererogatory prayers after Fard prayers, such as Sunan Rawatib, which are altogether twelve in number; four before Dhuhr, two after it, two after Maghrib prayer, and two after Isha prayer, and two before Fajr.
One should be regular in performing the Nawafil; four before Dhuhr, and four afterwards, four before Asr, and two after Maghrib, and the night prayer, which is eleven Rakah as in the Sunnah of the Messenger of Allah, may Allah exalt his mention. He used to perform them during Duha if he did not perform them during the night. He would also perform the Duha prayer, two rakat or more. Allah loves the one who performs the Nafl prayer regularly. He would safeguard him, answer his Du’aa (supplications) and raise his ranks.
A person should expend in the path of Allah during these days, for charity given in these ten days is more virtuous than in the month of Ramadhan. People have many expenses during this month, including preparations for Hajj, purchasing sacrificial animals for Udhiyyah, and the like. One would attain great rewards if he expends charity in the path of Allah, among which is that he would be shaded in the shade of His Throne on the Day of Resurrection. The gates of goodness would be opened before him and the gates of evil would be closed. Allah would love him, so would His creation. A Muslim should be merciful and kind during this month, and give out charity, and his sins would be expiated by Allah. In this manner, he would become free from worldly inclinations. Allah would safeguard him, his wealth, and offspring, in this life and in the Hereafter.
He should try his best to fast as many days as he can from the ten days of Dhul-Hijjah; if he fasts all nine it would be appropriate, for fasting is a pious deed. It has been affirmed in the hadeeth, that the Prophet, may Allah exalt his mention, would fast on the ninth, and tenth of Dhul-Hijjah and three other days of this month. As for what is mentioned on the authority of A’ishah, may Allah be pleased with her, that he did not fast during the ten days. What is meant is his condition when he was with her; he would be with her once every nine nights. He may have not fasted out of fear that it would become compulsory on the Ummah. He also may have not fasted for a valid reason, such as travel, jihad, and the like. If two hadeeth seemingly conflict, one which affirms an action and the other which negates it, the affirming hadeeth is given priority over the negating one, for the affirming one contains more knowledge.
The Muslim should rush to do good deeds in these days. He should also supplicate to Allah and seek His forgiveness. He should seek nearness to Allah by doing acts of worship. If the Muslim wants to offer Udhiyyah, he should not cut his hair or fingernails until he slaughters his sacrificial animal. As for the one who it is being slaughtered on their behalf, if he abstains from taking from his hair and nails, it would be appropriate, but if he does not do so, there is no sin upon him.
Finally something that we should consider and contemplate dear brothers, the One Who prohibited the person from taking from his hair or nails is the One Who has prohibited all the sins and ordained the compulsory duties throughout the year. The short experience which people live during these days is a clear proof that the ‘seed of goodness’ is not lost, and that people still accept the truth, but worldly desires and the hope to live a long life have blinded many and kept them from practicing the good deeds, so I find this an excellent opportunity in which we can encourage people to do good deeds, and forsake sinful acts.
The One Who has warned us from indulging in false amusements, sinful acts and argumentation, and has specified certain seasons in which one should take precaution about these matters so that one’s deeds would not be rejected, is the One who punished previous nations when they denied the blessings of Allah, and sinned and indulged in falsehood. Therefore, let us consider this and contemplate.
May Allah exalt the mention of His Messenger Muhammad, and render him safe from every derogatory thing. Ameen
[5] Hadeeth Qudsi, is the hadeeth in which the meanings are from Allah and the wording is from Muhammad, may Allah exalt his mention.
[6] ‘Tahleel’ to say laa ilaahah il’lal laah ‘Takbeer’, to say Allahu Akbar ‘Tahmeed’ to say Alhamdulilah.
From islamhouse.com
