Sunday, April 16, 2006

The Miraculous Weeping of the Tree Trunk

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Here are the final notes of Lesson 113 which I've finally got round to posting - see previous posts of the other hadeeth that were covered in this lesson.


باب: الخُطْبَةُ عَلَى المِنْبَر

حديث سهلِ بن سعدٍ في أَمْرِ المِنْبَرِ تقدّم وذِكْرُ صلاتِهِ عليه ورجوعه القَهْقَرى وزاد في هذه الرّوايةِ: فَلَمّا فَرَغَ أَقْبَلَ عَلَى النّاسِ فَقَالَ: (يا أَيّهَا النّاسُ, إِنّمَا صَنَعْتُ هذَا لِتَأْتَمّوا وَلِتَعَلّمُوا صَلاَتِي).

Chapter 17 (To deliver) the Khutbah on the pulpit

The Hadeeth of Sahl bin Sa’d (رضى الله عنه) regarding the pulpit (Hadith No.249) Sahl (رضى الله عنه) mentioned that the Prophet صلى الله عليه و سلم offered Salaat (prayer) on it, and then stepped back and added in this quotation “After finishing the Salaat he صلى الله عليه و سلم faced the people and said, I have done this so that you may follow me and learn the way I offer Salaat.” [Hadeeth 512, al Tajrid al Sarih]

This hadeeth contains some extra wording to Hadeeth 249 which was commented on by Shaykh previously. The wording at the start is that of Imam az-Zubaidi (رحمة الله عليه) the compiler of this abridgement and not of Imam Bukhari (رحمة الله عليه). Imam Bukhari (رحمة الله عليه) wishes to show that a sermon or khutbah can be delivered on a minbar – although the hadeeth is specific to Jumu’ah, Imam Bukhari (رحمة الله عليه) does not include the word Jumu’ah in the chapter heading.

عَنْ جابِر بْن عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ جِذْعٌ يَقُومُ إِلَيْهِ النّبِيّ صلى الله عليه وسلم, فَلَمّا وُضِعَ لَهُ الْمِنْبَرُ, سَمِعْنَا لِلْجِذْعِ مِثْلَ أَصْوَاتِ الْعِشَارِ, حَتّى نَزَلَ النّبِيّ صلى الله عليه وسلم فَوَضَعَ يَدَهُ عَلَيْهِ.

Narrated by Jabir bin ‘Abdullah (رضى الله عنهما): The Prophet صلى الله عليه و سلم used to stand by a stem of date palm tree (while delivering the Khutba) when the pulpit was placed for him we heard that stem crying like a pregnant she camel till the Prophet صلى الله عليه و سلم got down from the pulpit and placed his hand over it [Hadeeth 513, al Tajrid al Sarih]

This is a brief narration of an incident which has been narrated by Imam Bukhari (رحمة الله عليه) in more than one place and has also been narrated by many other authors from many different sahabah. They all recall this particular incident with the tree trunk. These different narrations are authentic hadeeth.

To understand this hadeeth it is important to understand the structure of the Masjid of Rasul (صلى الله عليه وسلم). It had pillars at the front and was roofed, with the roof made of leaves, twigs, and beams from palm trunks. The rear part of the Masjid was unroofed. Until the 5th year of Hijra, the Prophet (صلى الله عليه وسلم) would not use a pulpit but would lean against one of the pillars (which were constructed from tree trunks), sometimes placing his hands on the trunk. Then the Prophet (صلى الله عليه وسلم) said he could stand no longer to deliver the khutbah so some of the sahabah suggested that a minbar should be built. This was built by Maymun (رضى الله عنه) with three steps. In one narration it is stated that the tree trunk began shaking when the Prophet (صلى الله عليه وسلم) arrived for the first Jumu’ah salah when the pulpit would be used. The tree trunk let out a cry, and then began whimpering and sobbing ‘like a child being put to sleep’. Also, the sahabah narrate many different sounds e.g. bellowing, crying and weeping. In one narration it is also stated that the tree trunk began to splinter. The Prophet (صلى الله عليه وسلم) stopped the khutbah, descended from the minbar and began to stroke it and then he hugged it. The sahabah gathered round the tree trunk and the Prophet (صلى الله عليه وسلم) said ‘By that Allah in whose hands rests my soul if I had not hugged it, it would have remained sobbing like this till Yaum-ul-Qiyamah’. Many sahabah also wept along with the tree trunk.

Later when relating this incident Anas (رضى الله عنه) would say this is a piece of wood which was yearning and desirous of its meeting with Rasul (صلى الله عليه وسلم) and you oh believers should be more desirous of the meeting of Rasul (صلى الله عليه وسلم).

The Prophet (صلى الله عليه وسلم) said I have been given a choice of either returning it to what it was or it becoming a tree of Jannah where it will be irrigated with water from the streams of Jannah and the awliya will eat of the fruits of this tree. The Prophet (صلى الله عليه وسلم) said that he preferred it becomes a tree of Jannah. It was then cut down by the sahabah and buried.

Shaykh reiterated that this incident is from authentic narrations and narrated from many sahabah, hence this is not a fable. We read a lie in a tabloid newspaper narrated from a liar from another liar and we attest that we believe it yet we doubt the miracles of the Prophet (صلى الله عليه وسلم). Shaykh Abu Yusuf Riyadh Ul Haq said that if we can’t believe in the miracles of the Prophet (صلى الله عليه وسلم) then whose miracles shall we believe in? Shaykh said that it is the aqeedah of Ahle Sunnah was Jamaat that the karamat-e-awliya are haq i.e. the miracles of the friends of Allah are true. We believe in the miracles of the Prophet (صلى الله عليه وسلم), the companions as well as the saints, pious ulema and scholars. However, we cannot go to the other extreme and believe in the ‘miracles’ of charlatans and fraudsters. Our path is one of moderation. There is a hadeeth in Bukhari that there are people with dishevelled hair, unclean clothing and unkempt appearance who are pushed away and rejected and people look down upon them. However, if they swore in the name of Allah, Allah would not allow their oath to go unfulfilled. We should fear the prayers of the awliya. There is a hadeeth in Muslim that Allah does not look at your wealth and appearances but your hearts and deeds.

Shaykh then mentioned a point about kashf. One brother had approached Shaykh and said that he was confused by this concept. Kashf simply means an ‘opening’ or revelation. What is our understanding? The truths of unseen are not always revealed but the barrier between us and the hidden world are removed temporarily for a higher purpose, to the chosen servants of Allah. This is with the wisdom of Allah and the chosen servants are allowed to see what others cannot see. The Prophet (صلى الله عليه وسلم) said ‘Fear the intuition of a believer as he sees with the Light of Allah’.

As the word ‘kashf’ has negative connotations, Shaykh said we can understand the concept using the English words intuition, premonition and insight. These words refer to illogical and inner understanding or gut feelings. Even non-Muslims have dreams which come true of accidents, hurricanes etc that are about to happen. In Surah Yusuf, the story of the two non-Muslim men is narrated who asked Yusuf (عليه السلام) for an interpretation of their dreams. Their dreams turned out to be true. The term ‘premonition’ refers to a fore-warning and is commonly accepted in modern society.

Wednesday, April 12, 2006

MP3 Downloads

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SubhanAllah, all of Shaykh Riyadh ul Haq's Bukhari daroos lectures are now available as MP3 downloads for just £2 per lesson. Previously they were only available on archaic media - audio cassettes so insha'Allah they should be more accessible and much easier to catch up on the previous talks.

Sunday, April 02, 2006

The Day of Sacrifice

[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 9: Chapter of Slaughtering of camels and other animals

Narrated Ibn Umar (رضى الله عنه): The Prophet (صلى الله عليه وسلم) used to Nahr or Dhabh at the Musalla (on 'Id-ul-Adha) [Hadeeth 536, al Tajrid al Sarih]

Shaykh mentioned how traditionally camels and other animals were slaughtered in the musalla and not at home or other locations.

An-Nahr refers to the slaughter of all animals other than camels for which the term Adh-Dhabh is used.

A person may ask why animals were slaughtered at the musalla and not at home. The reason for this is because the slaughter of animals is one of the traditions of Islam. The day of Eid is the day of sacrifice. We as Muslims should not have any reservations about the slaughter and nor be embarrassed or ashamed of this practice. It is narrated that Abdullah ibn Umar (رضى الله عنه) would purchase animals to slaughter and would openly ask his attendant to tell people that it was the animal of Abdullah ibn Umar (رضى الله عنه) which would be slaughtered. Once Abdullah ibn Umar (رضى الله عنه) was ill and he could not go for Eid salah. However, he still asked someone to slaughter his animal in the musalla (not at home). This incident shows how much importance the sahabah attached to the slaughter being conducted in public.

The important lesson that Shaykh drew from this hadeeth is that the ulema all agree that the alternative is still permissible despite the clear hadeeth and actions of the sahabah i.e. the sahabah would diligently slaughter in the musalla but this is not the practice now. Similarly, in Lesson 123 the same was the case with the use of a minbar for the Eid khutbah (despite the hadeeth clearly stating that the Prophet (صلى الله عليه وسلم) would not use a minbar). In both cases, the ulema have ruled unanimously that we should accept the alternatives as being acceptable and thus we should accept these rulings.

Narrated Jabir bin 'Abdullah (رضى الله عنه):
On the Day of Eid the Prophet (صلى الله عليه وسلم) used to return (after offering the 'Eid prayer) through a way different from that by which he went [Hadeeth 537, al Tajrid al Sarih]

Hadeeth 537 tells us about the well-known Sunnah of the Prophet (صلى الله عليه وسلم) to alternate the route to and from Eid salah.

The Hadeeth of Aisha (رضى الله عنها) about Abyssinians (see Hadeeth 286). It is added in this narration that she said “Umar scolded them. The Prophet (صلى الله عليه وسلم) said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'." [Hadeeth 538, al Tajrid al Sarih]

The final hadeeth in this book contains some additional wordings to Hadeeth 286. However, Shaykh mentioned the different wordings and narrations during the commentary of that hadeeth (286). In this hadeeth the term bani Arfida is used – this is another name for Abyssinians. Imam Zain-ud-Din Ahmad bin Abdul Lateef az-Zubaidi mentioned this narration at the end of this book because it includes a sentence from a longer narration which was not mentioned previously.

And so here ends the Book of the Two Eids (كتاب العيدين). It was announced at Al Kawthar Academy that the next dars will be on 5th May 2006 insha'Allah.

Saturday, April 01, 2006

The Takbir and Talbiyah

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[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 8: Chapter of Takbir during the days of Mina and when setting out for Arafat

Narrated Muhammad bin Abi Bakr Al-Thaqafi:
While we were going from Mina to 'Arafat, I asked Anas bin Malik (رضى الله عنه), about Talbiyah, "How did you use to say Talbiyah in the company of the Prophet (صلى الله عليه وسلم)?" Anas said: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either.” [Hadeeth 535, al Tajrid al Sarih]

Ibn Bayhaqi (رحمة الله عليه) mentions a narration in his sunan about reciting takbir excessively during the days of Mina. The Takbir should be recited by everyone not just the Hujjaj.

Allahu akbar, Allahu akbar, la illaha ila Allah, wa Allahu akbar, Allahu akbar, wa lillah hilhamd

God is Greatest, God is Greatest, There is no deity but [the One] God, God is Greatest, God is Greatest and to Him goes all praise

We learn from Hadeeth 535 that Takbir should be recited as much as possible during the days of Mina and Hajj. Shaykh mentioned that once a person puts on the ihram, it is consecrated (and the person actually enters the state of ihram) by reciting the Talbiyah.

Labbaika Allahomma Labbaik. Labbaik La Shareeka Laka Labbaik. Innal-Hamdah, Wan-Nematah, Laka wal Mulk, La Shareeka Laka

Here I am at Thy service O Lord, here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners.

The Hujjaj are meant to repeat this as much as possible. However, one is also encouraged to say Takbir.

From this hadeeth we establish that Anas ibn Malik (رضى الله عنه) said that at the time of the Prophet (صلى الله عليه وسلم) those that wanted to say Takbir would do so, and those that wanted to say the Talbiyah would do so – neither were disapproved of.

There is a point when those in ihram have to stop saying the Talbiyah – according to the majority of scholars, the Hujjaj stop on the 10th day of Dhul Hijjah (Eid day) when they cast their stones at jamarat. According to Imam Malik (رحمة الله عليه), the Hujjaj should stop saying the Talbiyah at midday on the Day of Eid.

There is another Sunnah practice to say the Takbir after Fardh prayers. There are complex laws which govern this practice. A summary is below:
- According to Imam Ahmad ibn Hanbal (رحمة الله عليه), this practice is Sunnah after congregational prayers.
- According to Imam Abu Hanifah (رحمة الله عليه) the practice is wajib for all those that have performed prayers in congregation and one is sinful if he doesn’t say the Takbir after these congregational Fardh prayers.
- For the Hanafi and Hanbali schools of thought, this practice of saying the Takbir is for a total of 23 prayers, from Fajr on the 9th to Asr on the 13th.
- According to Imam Malik (رحمة الله عليه), it is a recommended practice and one is allowed to say the Takbir after individual prayers too, and the practice is from Dhuhr salah on Eid (10th) till Asr on the 13th of Dhul Hijjah.
- According to Imam Shafi (رحمة الله عليه), this practice is allowed after nafil, sunnah, jinaazah prayers, individual prayers as well as congregational and the practice is for 24 prayers.

There are different ways of saying Takbir. Also, according to all ulema except Imam Abu Hanifah (رحمة الله عليه) the Takbir should be recited loudly on the way to the musalla etc for Eid salah. However, Imam Abu Hanifah (رحمة الله عليه) says it is preferred to recite it silently but this is just a preference and for those following the Hanafi school of thought, it is still permissible to say the Taqbir loudly. In Surah Baqarah, after mentioning the fast Allah (سبحانه وتعالى) says:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful [2:185]

- in this verse, where Allah says “and to glorify him”, the ulema say that this reference is to the Takbir, both for Eid-ul-Fitr and Eid-ul-Adha.

The reason for repeating the Takbir is because the mushrikeen would sacrifice animals in the names of their false gods on days of festivities – by repeatedly saying the Taqbir it is a reminder that on the day of Eid animals are only sacrificed in the name of Allah (سبحانه وتعالى).

Imam Abu Hanifah (رحمة الله عليه) says that the Takbir should only be recited on Eid-ul-Adha. The other Hanafi scholars say it can be recited on both Eids.

Shaykh mentioned that those following the Shafi school of thought have some very long and beautiful Takbirs (see below) – it is permissible to say these according to the Hanafi school of thought.

للّهُ أكبر اللّهُ أكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

اللّهُ أكبر

Allahu Akbar

Allah is Great

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah

اللّهُ أكبر اللّهُ اكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

و لِلّه الحمدَ

walilahil Hamd

to Him belongs all Praise

اللّهُ أكبرُ كَبيِرَا

Allahu Akbaru Kabeera

Allah is the Greatest

وَالحَمدُ لِلّهِ كَثِيرا

wal-Hamdulilahi katheera

And all Praise is due to Him

وَ سُبحَان اللّهِ

wa Subhan allahi

And Glory to Allah

بُكرَةً وَأصْيِلا

bukratan wa aseila

evening and in the morning

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah the Unique

صَدَقَ وَعدَه

sadaqa wa'dah

He has fulfilled His Promise

وَنَصَرَ عبده

wa nasara abda

and made Victorious His servant

وأعزَ جُنَده

wa a'azza jundahu

and made Mighty His soldiers

وَهزم الأحْزَابَ وحْدَه

wa hazamal-ahzaaba wahdah

and defeated the confederates

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, But Allah

وَلا نَعبُد الا أياه

wa laa na'budu illa iyyah

He alone we worship

مُخلِصِّينَ لَهُ الدّيِنَ

mukhlessena lahud-deena

with sincere and exclusive devotion

وَلوْ كَرِهَ الكَافِروُن

walaw karehal-Kafeeroon

even though the idolaters hate it

اللّهمَ صَلِّ على سيْدنَا مُحَمد

Allahumma salli ala sayyedna Muhammad

O Allah, have Mercy on our Prophet Muhammad

وَعَلى آلِ سيْدنَا مُحَمد

wa ala aalie sayyedna Muhammad

and on the family of our Prophet Muhammad

وَعَلى اصْحَابِ سيْدنَا مُحَمد

wa ala as-haabie sayyedna Muhammad

and on the companions of our Prophet Muhammad

وَعَلى أنصَارِ سيْدنَا مُحَمد

wa ala ansari sayyedna Muhammad

and on the helpers of our Prophet Muhammad

وَعَلى أزوَاجِ سيْدنَا مُحَمد

wa ala azwajie sayyedna Muhammad

and on the wives of our Prophet Muhammad

وَعَلى ذُرِّيَةِ سيْدنَا مُحَمد

wa ala dhurreyatie sayyedna Muhammad

and on the progeny of our Prophet Muhammad

وَ سَلّم تَسْلِيماَ كَثّيرا

wa sallim tasleeman katheera

and Bestow upon them much peace

- The reciting of the Takbirs begins when Eid is announced.

The Virtuous Days of Dhul Hijjah

Alhamdulillah, we completed كتاب العيدين (Book of the Two Eids). Unfortunately, there won't be dars for a few weeks we were told. Friday evenings won't be the same till we resume insha'Allah. However, it gives us time to catch up on over 100 of the previous lessons insha'Allah! I'm posting half of my notes now and the rest over the weekend insha'Allah. Please feel free to comment and mention any points I have missed and point out any errors. Jazakumullahu khairan.


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[Lesson 124, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 5: Walking and riding for the Eid prayer and as-Salat should be offered before delivering the khutbah and there is no Adhaan or Iqaamah for it

Imam Bukhari (رحمة الله عليه) wishes to establish three things from this chapter heading:
1. It is permissible to walk or ride to Eid salah, although the Prophet (صلى الله عليه وسلم) never rode to a Jinazah or Eid salah. However, the ulema agree that it is permissible to walk or ride/use other transport. There is a hadeeth in Tirmidhi that Ali (رضى الله عنه) said that it is part of sunnah to walk to Eid salah. Ibn Majah (رحمة الله عليه) narrates that the Prophet (صلى الله عليه وسلم) would walk to Eid salah.
2. Eid salah is performed first before the khutbah (as covered in Lesson 123 – see my posts “Marwan Parts 1 and 2”).
3. For Eid salah there is no Adhaan or Iqaamah.

With regard to the third point, Shaykh mentioned that some Ummayid princes would have the Adhaan given for Eid salah. Abdullah ibn Zubair (رضى الله عنه) also adopted this practice when he was the governor of Makkah. However, after this no-one in the ummah has continued this practice.

Narrated Ata that Ibn Abbas (رضى الله عنه) and Jabir ibn Abdullah (رضى الله عنه) said:
“There was no Adhaan for the salat of Eid-ul-Fitr and Eid-ul-Adha”.
[Hadeeth 532, al Tajrid al Sarih]

It is interesting to note that the chapter heading mentions ‘no Adhaan or Iqaamah’ but Hadeeth 532 only mentions the absence of Adhaan. This leaves the possibility that there could have been an Iqaamah on Eid at the time of the Prophet (صلى الله عليه وسلم). This point tells us about Imam Bukhari’s methodology as he only had a pool of hadeeth which fitted his stringent conditions for this book. He may have considered other hadeeth as authentic but rather than use them in the book itself he eludes to them in his chapter headings. There are narrations by Imam Muslim (رحمة الله عليه) that there was no Iqaamah before Eid salah. These narrations are authentic according to other ulema (any maybe even Imam Bukhari but they do not fit the specific conditions he stipulated for selection in this book, hence he refers to them only in the chapter headings).

Narrated Ibn Abbas (رضى الله عنه):
I offered the Eid prayer with Allah's Apostle (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه), Umar (رضى الله عنه) and Uthman (رضى الله عنه) and all of them offered the prayer before delivering the Khutbah.
[Hadeeth 533, al Tajrid al Sarih]

Hadeeth 533 is about the khutbah being after Eid salah – this topic was covered in detail in lesson 123.

Chapter 7 – Chapter of the virtues of deeds in the days of Tashriq

Narrated Ibn Abbas (رضى الله عنه):

The Prophet (صلى الله عليه وسلم) said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijjah)." Then some companions of the Prophet (صلى الله عليه وسلم) said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things." [Hadeeth 534, al Tajrid al Sarih]

Shaykh began by explaining that Dhul Hijjah is the final month of the Islamic calendar and is the important month when Hajj takes place. The first 10 days of this month are blessed.

Tashriq refers to 4 days beginning on the 10th of Dhul Hijjah. More about Tashriq will be explained later.

9th Dhul Hijjah is important because it is the Day of Arafah (not the Day of Arafat as Arafat is the plain and the day is known as Yaum –al-Arafah), when the Hujjaj stand on the plain of Arafat. The Prophet (صلى الله عليه وسلم) said that all sins of the past and coming year are forgiven if someone fasts on this day. Apart from the penultimate year of his life the Prophet (صلى الله عليه وسلم) would fast on this day. In that year he drank milk in front of people so they knew he wasn’t fasting.

The 10th of Dhul Hijjah is the day of Eid and is the first day of Tashriq. The blessed nature of the 10th leads to the following three days being blessed. In total there are 4 days of Tashriq – 10th, 11th, 12th and 13th.

The word Tashriq is also related to the word for dried meat, which would be taken as provisions for Hajj. There is a narration that the Prophet (صلى الله عليه وسلم) once said to a man who was trembling out of fear in front of him that I am but the son of a woman who would eat dried meat i.e. he (صلى الله عليه وسلم) was saying that he had humble beginnings and there was nothing to be afraid of.

Hadeeth 534 tells us that there are no good deeds done at any other time in the year are superior to the first 10 days of Dhul hijjah, not even jihad expect a person who is martyred.

Imam Tirmidhi (رحمة الله عليه) narrates that there are no deeds which are more beloved to Allah than those done during these 10 days. These are the most virtuous of deeds. Some ulema say that these 10 days are more virtuous than Ramadhan expect the last 10 days of Ramadhan due to the presence of Laylatul Qadr. Other ulema say that these 10 days of Dhul Hijjah are the most virtuous in the year other than Ramadhan. This is a valid difference of opinion. There are narrations that one should excessively recite taqbir in these 10 days.

There are other narrations related to this hadeeth with more explanatory wordings about how no deed can match a deed done in these 10 days not even Jihad. An important point is why did the sahabah ask about jihad? This is because the virtues of Jihad were set in their minds. There are many hadeeth that mention that Jihad is superior to all other deeds. Hadeeth 1204 in the Book of Jihad shows the superiority of Jihad.

Narrated Abu Huraira (رضى الله عنه):

A man came to Allah's Apostle (صلى الله عليه وسلم) and said, "Instruct me as to such a deed as equals Jihad (in reward)." He replied, "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?" The man said, "But who can do that?" [Hadeeth 1204, al Tajrid al Sarih]

Hence, the superior nature of jihad was set in the minds of the sahabah and thus they specifically asked whether the first 10 days of Dhul Hijjah were more virtuous than jihad at other times in the year.

Shaykh then mentioned that although the chapter heading is about Tashriq, the hadeeth is about deeds done in the first 10 days – this shows the genius of Imam Bukhari (رحمة الله عليه). There are 2 explanations for this:
1. Close proximity – when something is close to something blessed it also becomes blessed. For example, Jerusalem is blessed due to the presence of Masjid al-Aqsa. Allah says in the Holy Qur’an:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things) [17:01]

Hence, this verse shows how the precincts of Masjid al-Aqsa are blessed due to the close proximity of the Masjid. Similarly, the days of Tashriq are blessed due to being in close proximity to the first then days.

2. A second clearer reason for including this chapter heading with the hadeeth is that the first 10 days can be considered to be blessed due to the day of Eid which is the climax of Hajj. Eid is also a day of Tashriq, although it is more commonly known as Eid-ul-Adha. The 10th day is the pivot to which the other days are connected and are blessed as a result.