Madrasatuna || مدرستنا

Udh-hiya Opportunity 1447/2026 For those wishing to perform their Udhiyah overseas, an opportunity is available to send to a Salafi community in the border town of Moyale, Kenya. • Camel — £450 (full share) [May be shared between 10 households @£45 each] • Cow — £230 (full share) [May be shared between 7 households @33 each] • Goat/Sheep — £60 (full share) Account Details: Fuad Ali 04-00-04 14480945 Reference: Camel/Cow/Goat/Sheep For further assistance, please contact: +447572370253 ___ More on Moyale ⤵️ https://t.me/madrasatunaa/249

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (186) Hijrah Beyond Free-Mixed Institutes (1)

Question:

I understand that mixed universities are ḥarām, but how does one go about making Hijrah, considering that many Muslim countries won’t accept anyone unless they have degrees or certificates?

Answer:

Living in the West, this is a question that goes through many Muslims’ minds. However, in response to this question, many unfortunately resort to the Shayṭānic principle: “the ends justify the means.” Means: Studying in a mixed university End: Hijrah “The end justifies the means.” This is the same principle Shayṭān used to cause our parents, Ādam and Ḥawwāʾ, to be removed from Paradise. Allāh ﷻ said: {وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنۡ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّاۤ أَن تَكُونَا مَلَكَيْنِ أَوۡ تَكُونَا مِنَ ٱلۡخَـٰلِدِينَ} He (Iblīs) said, “Your Lord only forbade you from this tree so that you would not become angels or become immortals.” [Surah Al-Aʿrāf: 20] Means: Eating from the forbidden tree End: Immortality “The end justifies the means.” Shayṭān continues to use this principle to beautify sin and transgression. What makes a practicing brother trim or shave his beard in preparation for a job interview? The end justifies the means. Means: Shaving the beard and hiding an Islamic identity End: Getting a well-paid job… saving money… Hijrah What makes a practicing sister leave off the face veil, apply makeup, and reveal her beauty? The end justifies the means. Means: Revealing beauty and appearing attractive End: Getting noticed by a brother… getting married… performing Hijrah together And the examples are endless. This is one way Shayṭān operates: by beautifying sin and transgression and making them appear attractive. His other method is to prevent people from doing good by threatening them with poverty. Allāh said: {ٱلشَّيْطَـٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَاءِۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًاۗ وَٱللَّهُ وَاسِعٌ عَلِيمٌ} “Shayṭān threatens you with poverty and commands you to immorality, whereas Allāh promises you forgiveness from Him and bounty. And Allāh is All-Encompassing, All-Knowing.” [Surah Al-Baqarah: 268] Sufyān Ath-Thawrī رحمه الله said: “Shayṭān does not have a weapon against mankind greater than the fear of poverty. If it is instilled in a person’s heart, he prevents truth, speaks according to desires, and develops bad thoughts about his Lord.” The truth is: you do not have to graduate from a mixed university to make Hijrah, nor are the lands of Hijrah limited to graduates. So we should not restrict something that Allāh has made wide. Allāh said: {وَأَرْضُ ٱللَّهِ وَاسِعَةٌۗ} “Indeed, the earth of Allāh is spacious.” [Surah Az-Zumar: 10] And He said: {أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا} “Was not the earth of Allāh spacious enough for you to emigrate therein?” [Surah An-Nisāʾ: 97] Hijrah is not confined to GCC countries. Yes, holding a degree opens more opportunities, but if it comes at the expense of one’s dīn, the stakes are too high. Source: https://t.me/khawaaaaatir/285

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The Prophet ﷺ did not object to Abū Bakr giving away all of his wealth because of what he knew of his strength in yaqīn and soundness of tawakkul; thus, he was not afraid of fitnah for him, unlike others…” The point being: regret after undertaking a good deed may reduce a person’s reward, and in some cases may even nullify it. The Prophet ﷺ said: “Take on only those deeds which you can bear, for Allāh does not grow weary until you grow weary.” [Bukhārī 43] Therefore, one should not rush into making long-term decisions at the peak of their Īmān, as they may later regret them when their Īmān decreases—especially if the decision is irreversible. One example of an irreversible long-term decision that some people rush into at the peak of Īmān is the issue of Hijrah. Before a person decides to make Hijrah, they should think very carefully. (Note: I do not refer to linguistic hijrah, where one simply moves from one country to another. Rather, I refer to the legislative Hijrah, which makes it ḥarām for a person to return to the country they migrated from without necessity for more than three days.) They should at least visit the country they intend to migrate to, settle in, observe how things work, and then proceed from there. Hijrah is a noble act; however, it is not a decision to take lightly, and certainly not one to make impulsively at the peak of one’s Īmān. 🔺 Note: There are two matters related to Hijrah that many people conflate: 1. Migrating from non-Muslim countries 2. Intending Hijrah / becoming a muhājir The first matter is generally wājib, while the second is not. This post refers to the second matter, not the first. Source: https://t.me/madrasatunaa/243

#Side_Benefits@madrasatunaa Beware of Making Long-term Decisions at the Peak of Īmān Īmān increases and decreases. It increases through good, righteous deeds and decreases through disobedience. This is one of the fundamental creeds of Ahlus-Sunnah. Allāh ﷻ said: ﴿وَإِذَا مَاۤ أُنزِلَتۡ سُورَةࣱ فَمِنۡهُم مَّن یَقُولُ أَیُّكُمۡ زَادَتۡهُ هَـٰذِهِۦۤ إِیمَـٰنࣰاۚ فَأَمَّا ٱلَّذِینَ ءَامَنُوا۟ فَزَادَتۡهُمۡ إِیمَـٰنࣰا وَهُمۡ یَسۡتَبۡشِرُونَ﴾ “Whenever a Sūrah is revealed, some of them ask (mockingly), ‘Which of you has this increased in Īmān?’ As for the believers, it has increased them in Īmān, and they rejoice.” [Sūrah At-Tawbah 124] This fluctuation in Īmān has a direct effect on a person’s inner and outer actions, and even their decision-making. Sheikh Jum’ān mentioned in one of his classes that when Īmān increases, a person’s level of tawakkul also increases. (end quote) Hence, you find a person with high Īmān ready to forsake his livelihood in pursuit of the Ākhirah. This is generally a good thing; however, if this decision-making process is not carefully considered, it may end in deep regret. Reflect on the following ḥadīth: ʿAbdullāh ibn ʿAmr raḍiyallāhu ʿanhumā reported: My father got me married to a woman from a noble family, and he often used to ask my wife about me. She would reply, “What a wonderful man he is! He never comes to my bed, nor has he approached me since he married me.” When this continued for a long period, my father told the story to the Prophet (ﷺ), who said to him, “Let me meet him.” So I met him, and he asked me, “How do you fast?” I replied, “I fast every day.” He asked, “How long does it take you to finish reciting the entire Qur’an?” I replied, “I finish it every night.” He said, “Fast three days every month and recite the Qur’an (completing it) in one month.” I said, “But I have the ability to do more than that.” He said, “Then fast three days per week.” I said, “I have the ability to do more than that.” He said, “Then fast the most superior type of fasting—the fasting of Dāwūd, who used to fast every other day; and complete the Qur’an in seven days.” ʿAbdullāh ibn ʿAmr said: “I wish I had accepted the concession of Allāh’s Messenger (ﷺ), as I have become a weak old man…” for he disliked to abandon what he used to do during the lifetime of the Prophet (ﷺ). [Bukhārī 5052] Ask yourself this: if ʿAbdullāh ibn ʿAmr raḍiyallāhu ʿanhumā regretted this decision—despite it involving no sin and despite him having a valid concession—then what about a person who makes a long-term, irreversible decision concerning something that involves sin and does not follow through? Surely they ought to feel greater regret, don’t you think? Now reflect on this ḥadīth: Narrated Zayd ibn Aslam: I heard ʿUmar ibn Al-Khaṭṭāb saying: The Messenger of Allāh ﷺ ordered us to give charity, and that coincided with a time when I had some wealth. So I said, “Today I will surpass Abū Bakr, if I ever can surpass him.” So I came with half of my wealth, and the Messenger of Allāh ﷺ said, “What did you leave for your family?” I said, “The same amount.” Then Abū Bakr came with all of his wealth. The Prophet ﷺ said, “O Abū Bakr! What did you leave for your family?” He said, “I left Allāh and His Messenger for them.” I said, “By Allāh, I will never be able to surpass him in anything.” [Abū Dāwūd 1678, At-Tirmidhī 3675 – graded ḥasan by Al-Albānī] Notice how the Prophet ﷺ asked them what they had left behind for their families, as though ensuring they were fully aware of their decision. Remember, this is Abū Bakr and ʿUmar we are talking about. No one’s Īmān from this Ummah (aside from the Prophet ﷺ) will ever reach their level. Al-Baghawī rahimahullah explained the above ḥadīth in Sharḥ As-Sunnah (6/181), saying: “The preferred approach is for a person to spend in charity from the surplus of his wealth and to retain for himself what will suffice him, out of fear of being tested by poverty. He may later be afflicted with regret over what he has done, thereby losing his reward and becoming a burden upon the people.

Common Questions: Q. Who is this book for? A. Mutammimah Al-Ājurrūmiyyah is generally aimed at students who have already studied and understood Ājurrūmiyyah and are ready to move beyond the beginner level. If you haven’t already studied Ājurrūmiyyah, here is the playlist: https://www.youtube.com/playlist?list=PLILZM7Z8mbfD0I4JD2gUM1v5dObzlFRSL Q. What’s the difference between Mutammimah and Ājurrūmiyyah? A. The difference between the two is that Ājurrūmiyyah is a short text covering the basics of Arabic grammar, while Mutammimah is a broader book written to complete and expand on the topics mentioned in Ājurrūmiyyah. This is similar to Sheikh Nawwas’ sarf books. He has Sarf lil Mubtadi’een for beginners (this is equivalent to Ājurrūmiyyah in sarf), and then he has Mutammimah, which is a level above it. Q. Is this lesson in person or online? A. Online. Q. How often? A. Classes will be uploaded once a week, in shā’ Allāh. Q. Did you write your own explanation of the book? A. No. The image was generated using ChatGPT. However, I will be compiling a short, summarised explanation of the book, similar to Ājurrūmiyyah, in shā’ Allāh. Q. How are you going to explain it? A. In a similar manner to Ājurrūmiyyah, in shā’ Allāh. Q. Do we have to memorise the matn as we did with Ājurrūmiyyah? A. No, you only need to take notes on and understand the additional topics in this book. Q. How long is the course? A. Let me get back to you on this one in shā’ Allāh.

Continuation of The Arabic Series A Weekly Class on المتممة الآجرومية Starting After Eid, In shā’ Allāh. https://t.me/madrasatunaa

Fiqh Al-Muyassar | فقه الميسر LESSON 11 ⤵️ https://youtu.be/k_0YJvJ1aKk Summary: This chapter (باب الغسل) explains the rulings of bathing (ghusl). It covers the definition of ghusl, the situations that make it obligatory—such as janābah, intercourse, menstruation, postnatal bleeding, and death—and the correct method of performing it according to the Sunnah. The chapter also discusses the obligatory and recommended parts of ghusl. Pdf: https://t.me/masjidsahabah/1488 #Fiqh_Al_Muyassar #Kitab_At_Taharah

Janazah tomorrow for Nu'man (Asim’s brother). May Allah have mercy on him and grant patience to the family.

Dhul-Hijjah Benefit #4 The Great Virtues of the First Ten Days of Dhul-Hijjah

Ibn Al-Jawzi rahimahullah said:

Know, may Allah have mercy on you, that these ten days are not like any other ten days, because they contain ten special virtues: {❶} First: Allah, the Mighty and Majestic, swore by them when He said: “And by the ten nights.” When Allah, the Most Great, swears by something, it shows its greatness and importance. {❷} Second: Allah called them the “known days” when He said: “And mention the Name of Allah during the known days.” Ibn ‘Abbas said: “These are the ten days.” {❸} Third: The Messenger of Allah ﷺ testified that they are the best days of this world. {❹} Fourth: The Prophet ﷺ encouraged doing righteous deeds during them. {❺} Fifth: He ﷺ instructed us to increase in saying tasbeeh (SubhanAllah), tahmeed (Alhamdulillah), and tahleel (La ilaha illAllah) during these days. {❻} Sixth: They contain the Day of Tarwiyah. {❼} Seventh: They contain the Day of ‘Arafah, and fasting on that day expiates the sins of two years. {❽} Eighth: They contain the Night of Jam‘, which is the night spent in Muzdalifah. {❾} Ninth: They contain Hajj, which is one of the five pillars of Islam. {❿} Tenth: They contain the sacrifice (Ud-hiyah), which is a symbol of the religion of Ibrahim and the legislation of Muhammad ﷺ. [At-Tabsirah by Ibn Al-Jawzi (2/127)] Credit: Umm Abdulkareem Al-Barawiyyah _ In short: These ten days are the greatest days because they combine acts of worship that are not combined during any other days, such as fasting, slaughtering, Hajj, and other righteous deeds. Source: https://t.me/madrasatunaa/238

#Side_Benefits@madrasatunaa And You Wonder Why Your Du'as Are Not Accepted

Question:

Some spouses who live in Denmark and some other western countries annul their contracts of their marriage at the Civil Office claiming irreconcilable differences with each other, though in truth there are no problems in the marriage. They only do so to get social support of a higher value, albeit they are not in need of such an increase. Is this permissible? Also, does doing so not affect their marriages or it is considered a real divorce?

Sheikh Ibn Baz rahimahullah:

This is not permissible as it involves injustice and lying. It is not permissible to lie to gain money unjustly. Doing so is Munkar (evil). On the other hand, if the husband claims that he divorced his wife, this is counted as one or two divorces; according to what he states. In any case, it is not permissible to deceive the authorities to get money through a false claim. May Allāh protect us! [Majmū‘ Al-Fatāwā Ibn Bāz, Vol. 28; p. 125 - 126] __

Abu Hurairah raḍhiyallāhu ‘anhu reported Allāh's Messenger (ﷺ) as saying:

"O people, Allāh is Good and He therefore, accepts only that which is good. And Allāh commanded the believers as He commanded the Messengers by saying: "O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do" (Al-Mu'minūn: 51). And He said: "O those who believe, eat of the good things that We gave you" [Al-Baqarah: 172]. He then made a mention of a person who travels widely, his hair disheveled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication): "O Lord, O Lord," whereas his food is HARAM, his drink is HARAM, his clothes are HARAM and he is nourished from HARAM. HOW THEN CAN HIS SUPPLICATION BE ACCEPTED? [Sahih Muslim (1015)] Source: https://t.me/madrasatunaa/236

Talaq! Talaq! Talaq!

Husband:

“I’m not feeling my wife anymore. Can I divorce her and move on?”

Sheikh:

“No. It is haram to divorce your wife without a valid reason. Here are 12 reasons why you have to keep her: https://t.me/Menzbenefits/408 ”

The Unfortunate Reality! Among the righteous deeds to be done during the first ten days of Dhul-Hijjah is the Takbīr, and it is recommended to proclaim it aloud — even raising the voice with it. What we notice among people today is that they post the Takbīr in their WhatsApp statuses, encouraging others to recite it, yet they themselves do not actually pronounce it in real life. This is a mistake. ✍🏼 Abu ‘Ammār Yāsir al-‘Adanī Masjid al-Istiqāmah – Al-Mukallā 2nd of Dhul-Hijjah, 1443 AH https://t.me/tullabilm26 ___ Tip: Practice each benefit wherever possible before resharing.

One of the earliest panoramic photographs of the Holy Haram in Makkah.

Beware of philosophy, for it is the foundation of foolishness. If you want to be foolish, study it. This is the basis of folly. Philosophy is the foundation of foolishness. And do not occupy yourself with scholastic theology (kalam). Do not read books that are deeply involved in this, for they will busy you and frustrate your mind, exhausting you, such as "Al-Mustasfa," "Al-Mahsul," and likewise "Irshad Al-Fuhul" is full of this — by Ash-Shawkani, may Allah have mercy on him, and he is strong in his editing, but it is full of this. "Al-Mustasfa" by Al-Ghazali, "Mahsul Al-Amidi." The Shaykh (i.e. Shaykh Muqbil), may Allah have mercy on him, would pass by me while I was reading "Al-Mustasfa" and laugh, as if saying: if you read something else, it would be better for you. I was preparing some lessons on usul Al-fiqh. Look, may Allah bless you. You will take what Allah has willed for you. There are two insatiable ones: one insatiable for knowledge, never satisfied, and one insatiable for the world, never satisfied. Look at those insatiable for the world. If one had a valley flowing entirely with gold or entirely with silver — gold or silver — he would say: if only I had another valley. This one will be savings, and that one I can use and give from. That one for expenses and this for savings. This is the report of our Messenger, peace be upon him: "If one of you had a valley of gold, he would wish for a second." And also if he had a second, he would wish for a third. This is the insatiable one, the greedy one who is never satisfied. And you, O student of knowledge, are never satisfied — la ilaha illa Allah. You only rest when you lay down your bed. When a student of knowledge loves knowledge, by Allah, he never gets enough. He reads, reads, reads, researches, reads until he falls down. He gets tired until he feels fatigue, then rests a little, then gets up. He is never satisfied because of his drive for knowledge; he is never satisfied. This is indicated by the report of the Messenger of Allah, peace be upon him. He feels that he is ignorant of many matters, needing to learn them, needing to understand them, needing to look into them. He has not read many books; he needs to read them. This costs him effort, costs him time, costs him mental strain, costs him many things. This requires seizing the opportunity. The gain, the gain, O youth! By Allah, the gain, O youth, is in this youth and energy. Seize it. It is more precious to you than gold. Is there anything more precious than your life? Is there anything more precious than your time? So the precious things of life should be used for this. Should you gather papers for yourself or gather some small worldly things and think this is gain? The most wicked of people, the most corrupt of people, the most wasteful of people can get this world — whether little or much. This is the gain, the gain. The gain that, when you grow old, you will not weaken in it. Source: https://t.me/madrasatunaa/232

From grammar, you take some sciences and some texts that become a means for you to understand those goals and become proficient in them. From mustalah, you take some sciences, texts, and memorised materials to understand those goals in hadith, defects in hadith, and research. Research is important, as it is also part of hadith sciences and mustalah. With mustalah, you recognise hadith; it is a means for it. Hadith terminology and principles of hadith (usul al-hadith). Just as with principles of Islamic jurisprudence (usul al-fiqh) you recognise fiqh and understand what is necessary for it. And with grammar, you understand through various means in this and other fields. Usul is included in that. Mustalah, with some of its terms, is included in that. Aqidah, tafsir, all of them, and the Arabic language. From morphology (tasrif), you take what Allah makes easy of the morphological words. If a person, for example, takes in usul al-fiqh something like the treatise of Ibn 'Uthaymeen" (Al-Usul min 'Ilm Al-Usul), and also takes "Mudhakkirah Usul Al-Fiqh" and understands these two books, and adds to them the poem of Al-'Imreeti with its understanding, or "Al-Waraqat" which is its origin, he will have taken enough good in this area. He will add to it through his own research. He will need and be compelled to add to it consensus (ijma') in usul, add sciences like "Ar-Risalah" of Ash-Shafi'i, reading in "Ihkam Al-Ahkam" of Ibn Hazm, like the book "Rawdhat An-Nadhir" — he will read in it. He needs to look at them. Like "Ma'alim fi Usul Al-Fiqh" by Al-Jayzani, which contains good statements. We say good. And similar things he adds to them. There are brief research works in usul that he may look at, but the origin and foundation are with him, and he understands with them. "Summary of Hadith Sciences" (Ikhtisar 'Ulum Al-Hadith) in mustalah, and this blessed poem which is Al-Bayquniyyah. This is a blessed poem. Subhan Allah! It contains blessing. It came as just over thirty lines, as its author mentioned. Yet if the beginner student understands it, studies it, and the student understands it well, and it becomes clear to him, it opens his mind to hadith sciences. "Nukhbat Al-Fikr" is good, and Adh-Dhahabi's "Al-Mooqidhah" — easy and good. Take "Al-Mooqidhah" and add good comments to it without confusing or expanding too much. And likewise, may Allah bless you, if he wants to read "Qasb As-Sukkar" because it is easy for him, he memorises it and recites it melodiously along his way — good. These things benefit you and are foundations. You can understand "Tadrib Ar-Rawi" if you read or look into it. When you study it, you can teach it easily. Before that, you can look at the text itself, "Taqrib An-Nawawi." We have read it. It is a good book, "At-Taqrib." Add comments to it, and take from "At-Tadrib" with brief commentary — it becomes excellent for the student. As-Suyuti expanded greatly in "At-Tadrib." He expanded a lot, which might confuse the beginner. But if you take a paragraph from "At-Taqrib" and analyse it in ways the student understands, then move to another paragraph, and so on through its sections until you complete the sections of "Taqrib An-Nawawi" — all these are beautiful. Others can be easily added to them, and the student will open his way. If he remains on his path, and if Allah decrees for him — even if he faces a crisis of knowledge — the foundations of knowledge will open his way wherever he is, if he is one with strong drive and Allah does not busy him with fitnah. He will open his way, and before he knows it, he will have taken a good portion of knowledge that elevates him, making him beneficial for himself and the Muslims, if Allah wills. Do not become distracted by logic (Al-mantiq). They exaggerate it, indeed they exaggerate it. Do not worry about their definitions. The definitions of logic are all exaggerated.

#Side_Benefits@madrasatunaa What does a beginner student of knowledge start with?

Sheikh Yahya Al-Hajoori hafidhahullah said:

This is an important question, especially from one who is a beginner. He says: What should the student of knowledge focus on in his studies: mustalah (terminology of hadith) or Arabic grammar? If he cannot combine both! And is it enough to study only one text? The answer: He must take care of handwriting, for he needs to be able to read and write. Once he knows reading and writing, he has opened his way at the beginning of an important path. Then he must take care of the Qur’an, memorisation and tajweed (proper recitation). If he takes a portion of this, he will have opened his way to a wide, good door of knowledge by Allah’s favour, as this is the foundation of knowledge and its origin: the Qur’an and care for it. While he is memorising the Qur’an and studying tajweed, he should add to that what his mind can accommodate from the sciences. He should take from the Arabic language what will straighten his tongue. He must take from Arabic what will straighten his tongue and make him pronounce correctly. If he takes "At-Tuhfah" and understands it, "Al-Mutammimah" and understands it, and "Qatr An-Nada" and understands it, I believe that, if Allah wills, his tongue will be very straight. If he understands "Qatr An-Nada" well, and adds to it some texts by memorising them and expanding his understanding, such as reading "Alfiyyah Ibn Malik" with its explanation; otherwise, if he understands "Qatr An-Nada" well, it is very good, no problem. If he understands "At-Tuhfah" and "Mutammimat Al-Ajurrumiyyah" and reads its explanation and looks at "Al-Kawakib Ad-Duriyyah", and also studies "Qatr An-Nada", he will be in good shape. In fact, if he teaches these, he is considered among those who understand grammar. If he studies them and teaches them, he is considered among those who understand grammar. He also needs the beautiful examples (shawahid) of Ibn Malik and takes from them what he uses as evidence. Whoever loves grammar from within himself will immerse himself in it. This is necessary. We say it is necessary because otherwise his tongue will be crooked. How can a preacher have a crooked tongue? How can a teacher have a crooked tongue? Especially if he takes nothing from it, it will harm his own self. And he will not understand many scholarly issues, even in Tafsir, even in Aqidah. Az-Zamakhshari, because he was skilled in Arabic, inserted his corrupt Mu'tazili creed through the Arabic language. He corrupted it through the Arabic language. Until someone came who, with experience in language, extracted those Mu'tazili deviations from his book "Al-Kashshaf" meticulously. He would hide a word and throw it in, and then another scholar would point out that he meant such and such, and this is its implication. So the point is that Arabic language is important. So after you take from the Arabic language, and during that, also take Aqidah and become proficient in it. May Allah bless you. Take care of Aqidah. Tawheed: take several texts on tawheed. Take several texts on Aqidah, with precise teaching. This is important, because with this Aqidah you can weigh truth and falsehood. You will grasp truth and falsehood, corrupt belief, correct belief, false statement, correct statement, and so on in creed. Mustalah (terminology of hadith) is a tool, not a goal. Grammar is also a means, not a goal. But aqidah, fiqh, hadith, and the Qur’an: these are goals. The Qur’an is a goal: until you die while you are still engaged with the Qur’an and its sciences, reflecting on it, understanding its fiqh. And the Sunnah is a goal: you are engaged in caring for it, understanding it, and so on. Likewise, aqidah is a goal: you die while you are still researching some issues, exploring them, understanding them, becoming deeply knowledgeable in them. These are sciences that are considered goals.

Dhul-Hijjah Benefit #3 التكبير المطلق والمقيد Sheikh Ibn Baz rahimahullah said: As for saying “Allāhu Akbar” (takbīr) during Eid Al-Adha, it is prescribed from the beginning of the month until the end of the 13th day of Dhul-Hijjah. This is based on Allah’s words:

{لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللهِ فِي أَيَّامٍ مَعْلُومَاتٍ}

“...that they may witness benefits for themselves and mention the name of Allah on known days...” [22:28)] These “known days” refer to the first ten days of Dhul-Hijjah. Allah also says:

{وَاذْكُرُوا اللهَ فِي أَيَّامٍ مَعْدُودَاتٍ}

“And remember Allah during the numbered days...” [2:203] These “numbered days” are the days of Tashrīq (the 11th, 12th, and 13th of Dhul-Hijjah). The Prophet ﷺ said:

((أيام التشريق أيام أكل وشرب وذكر الله عز وجل))

“The days of Tashrīq are days of eating, drinking, and remembering Allah.” [Narrated by Muslim ibn Al-Hajjaj in his authentic collection] It is also reported in the authentic collection of Muhammad Al-Bukhari that Abdullah ibn 'Umar and Abu Hurairah would go to the marketplace during the first ten days and say the takbīr loudly, and the people would repeat it after them. Likewise, 'Umar ibn Al-Khattab and his son 'Abdullah would say takbīr in Mina, in the masjid and in their tents, raising their voices until Mina echoed with takbīr. It is also narrated from the Prophet ﷺ and a group of his companions that takbīr should be said after the five daily prayers, starting from the Fajr prayer on the Day of ‘Arafah until the ‘Asr prayer on the 13th of Dhul-Hijjah. This applies to those who are not performing Hajj. As for the pilgrim in ihrām, he should continue saying the talbiyah until he stones Jamrat Al-‘Aqabah on the Day of Sacrifice (Eid day). After that, he begins saying takbīr. The takbīr starts with the first pebble thrown at the jamrah. If someone combines takbīr with talbiyah, there is no harm in that, because Anas ibn Malik said:

((كان يلبي الملبي يوم عرفة فلا ينكر عليه ويكبر المكبر فلا ينكر عليه))

“On the Day of ‘Arafah, some people would say the talbiyah and no one objected, while others would say the takbīr and no one objected.” [Narrated by Bukhari in 'Al-Jumu'ah', in the chapter: ‘Saying Takbīr during the days of Mina and when going out to ‘Arafah,’ Hadith number 970] However, talbiyah is better for the pilgrim in ihrām, while takbīr is better for those who are not in ihrām during these days. From this, we learn that both the unrestricted takbīr (general takbīr at all times) and the restricted takbīr (after prayers) come together — according to the strongest scholarly opinion — during five days(*): The Day of ‘Arafah The Day of Sacrifice (Eid day) The three days of Tashrīq As for the 8th day of Dhul-Hijjah and the days before it from the start of the month, the takbīr is unrestricted only, not restricted to after prayers. This is based on the Qur’anic verses and narrations mentioned earlier. It is also narrated in the Musnad from Abdullah ibn Umar that the Prophet ﷺ said:

((ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر فأكثروا فيهن من التهليل والتكبير والتحميد))

“There are no days greater in the sight of Allah, and no days in which good deeds are more beloved to Him, than these ten days. So increase in them your saying of ‘Lā ilāha illa Allāh,’ ‘Allāhu Akbar,’ and ‘Alhamdulillāh.’” [Narrated by Ahmad ibn Hanbal in Musnad Abdullah ibn Umar, Hadith numbers 5423 and 6119] [Majmūʿ Fatāwā wa Maqālāt Ash-Shaykh Abdul Aziz ibn Baz (13/17)] --------------- (*) If we count the days of Tashrīq as three, it would be a total of six days.