الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين.

In this talk I plan to focus, inshallah, on the beginning of Surat Al-Fajr and give more focus to one oath that is often mentioned in these 10 days of Dhul-Hijja (عشر ذي الحجة.).

Surah Al-Fajr starts with 5 oaths and after the oaths Allah says that in these oaths are lessons for those who have brain to think.  The Surat starts as follows; the English translation is one that is often used:

وَٱلۡفَجۡرِ (١) وَلَيَالٍ عَشۡرٍ۬ (٢) وَٱلشَّفۡعِ وَٱلۡوَتۡرِ (٣) وَٱلَّيۡلِ إِذَا يَسۡرِ (٤) هَلۡ فِى ذَٲلِكَ قَسَمٌ۬ لِّذِى حِجۡرٍ (٥)

By the Dawn (1) And by ten nights, (2) And by the Even and the Odd, (3) And by the night when it moves away, (4) Aren’t these oaths enough for the one with sense. (Al-Fajr 89:1-5) 

The oath that I want to give more attention to is the 2^nd one which is (وَلَيَالٍ عَشۡرٍ۬) “By ten nights.”  While some interpreters consider that these ten nights refer to the last ten nights of Ramadan, many consider that they refer to the first ten days of Dhul-Hijja. Those who consider that the oath refers to the ten days of Dhul-Hijja justify their interpretation by a reference to the Prophet’s Hadith stating that these ten days of Dhul-Hijja are blessed days. 

The hadith is the one narrated by Ibn Abbas and reported in Bukhari in which the Prophet (PBUH) said:

و روى الإمام البخاري -رحمه الله- في صحيحه  (عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ – صلى الله عليه وسلم – أَنَّهُ قَالَ « ما العَمَلُ في أيَّامٍ أفْضَلَ منها في هذه ». يَعْنِى أَيَّامَ الْعَشْرِ قَالَ فَقِيلَ وَلاَ الْجِهَادُ فِى سَبِيلِ اللَّهِ قَالَ « وَلاَ الْجِهَادُ فِى سَبِيلِ اللَّهِ إِلاَّ مَنْ خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ بِشَىْءٍ مِنْ ذَلِكَ. )

ما من أيَّامٍ العملُ الصَّالحُ فيهنَّ أحبُّ إلى اللهِ من هذه الأيَّامِ العشرِ . قالوا : يا رسولَ اللهِ ولا الجهادُ في سبيلِ اللهِ ؟ فقال رسولُ اللهِ صلَّى اللهُ عليه وسلَّم : ولا الجهادُ في سبيلِ اللهِ إلَّا رجلًا خرج بنفسِه ومالِه فلم يرجِعْ من ذلك بشيءٍ )المغني(

“There are no days in which righteous deeds are more beloved to Allah than these 10 days.” The people asked, “Not even Jihad for the sake of Allah?” He said, “Not even Jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause and came back with none of them.” (Bukhari). 

The link between this hadith and the oath in Surat Al-Fajr is not convincing because the Surat mentions ten nights and the hadith mentions ten days (أيَّامٍ). But the argument used by those who suggest that the ten nights are referring to the ten days is that the term (Youm) (يوم) which is translated as day includes the night.

 Here we can see how a confusion can result when you translate Arabic to English. In Arabic there are two terms, Nahar (نهار) and Youm (يوم); both are translated in English as day. While in Arabic the term Nahar (نهار) refers to the part of the Youm (يوم) from dawn to sunset. The term Youm (يوم) can be used to only refer to Nahar (dawn to sunset) or it can be used to refer to both the Nahar (dawn to sunset) and night “Layl” (ليل) (sunset to dawn). How can one know the difference in usage?

When the term Youm is intended to only refer to the Nahar, it will come in a verse that includes both Youm and Layl (night) or this can be understood form the context. Otherwise, the term Youm will be referring to both the Nahar (dawn to sunset) and night “Layl”, i.e. the 24 hrs.

The following is an example for the use of the term Youm to refer only to the Nahar (dawn to sunset) because it came associated with the term Layl: (night), Allah says:

سَخَّرَهَا عَلَيۡہِمۡ سَبۡعَ لَيَالٍ۬ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومً۬ا

“That He imposed on them (people of Ad) for seven nights and eight days in succession.” (Al-Haqqa 69:7)

Note that the terms Youm and Lyl are used, therefore the Youm here refers only to the Nahar (dawn to sunset).

The following is an example for the use of Youm referring only to the Nahar because of the context: Allah says:

فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ۬‌ۚ ذَٲلِكَ كَفَّـٰرَةُ أَيۡمَـٰنِكُمۡ إِذَا حَلَفۡتُمۡ‌ۚ

“But whosoever cannot afford (that), he should fast for three days. That is the expiation for the oaths when you have sworn” (Al-Maeda 5:89)

Here the context is fasting, and we know that fasting is only from dawn to sunset, i.e. only during the Nahar.

In many other cases, the tern Youm is used to refer to both the Nahar and the Layl (night) as in:

لِّيَشۡهَدُواْ مَنَـٰفِعَ لَهُمۡ وَيَذۡڪُرُواْ ٱسۡمَ ٱللَّهِ فِىٓ أَيَّامٍ۬ مَّعۡلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلۡأَنۡعَـٰمِ‌ۖ

“So that they witness benefits for them, and mention the Name of Allah in specified days (i.e.10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the provision He provided them form the cattle. (Al-Hajj 22:28)

Here the remembrance of Allah in a Youm is expected to be done during both the Nahar and the Layl.

So, the interpreters who say that the prophet’s Hadith and the oath in Surat Al-Fajr are related argue that the ten days in the Hadith include the ten nights referenced in surat Al-Fajr. But this argument is deficient because it ignores the counter argument that the oath in Suart Al-Fajr is referring only to Lyal (ليل) (night) and this is only limited to the time form from sunset to dawn and it does not include the Nahar (dawn to sunset) which is included in the hadith. 

Before discussing what the oath in Suart Al-Fajr could be referring to, let me clarify some elements of the righteous deeds in the hadith that are more valuable when done in these ten days of Dhul-Hijja than in any other time. Many people to consider that fasting in these days is very important. Obviously fasting is an important righteous deed at any time, but is the righteous deeds indicated in the Hadith refer to mainly to fasting. The answer is no for three reasons:

1. Note that the hadith mentions 10 days and those who want to fast, fast only 9 day and not 10.
2. While there is consensus that fasting the day of Arafah (the 9^th day of Dhul Hijja) for those who are not at Arafat is a sure sunnah (سنة مؤكدة) of the Prophet (PBUH), there are conflicting accounts regarding whether the Prophet (PBUH) fasted the previous 8 days of Dhul-Hijja. A hadith narrated by Sayeda Aisha (عائشة رضي الله) and reported in Muslim (مسلم) stated that the Prophet (PBUH) never fasted these days. But the hadith narrated by Sayeda Hafsa (حفصة رضي الله) and reported in Sunnan Al-Nisaa (النسائي) and Abi Dawoud (أبي داود) stated that the Prophet (PBUH) fasted these days.  The reason for the apparent conflict may be that Sayeda Aisha (عائشة رضي الله) who had the right for two days with the Prophet (PBUH) every nine days did not notice that the Prophet (PBUH) ever fasted during that time when he was with her. But the Prophet (PBUH) fasted during the day of Sayeda Hafsa and thus she expected that he fasted all days.   Therefore, fasting these days is not sure sunnah, however the fasting the day of Arafah is important because the Prophet (PBUH) said regarding it:

فقال صلى الله عليه وسلم : (صِيَامُ يَوْمِ عَرَفَةَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ وَالسَّنَةَ الَّتِي بَعْدَهُ وَصِيَامُ يَوْمِ عَاشُورَاءَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ ».  [رواه مسلم]

“Fasting the day of `Arafah expiates the sins of two years: the past one and the coming one.” [Muslim]

3. The hadith refers to the immense value of doing righteous deeds during these days and the assumption that fasting is the best of the righteous deeds may not be totally accurate because the Prophet (PBUH) said:

قال رسول الله صلى الله عليه وسلم: ألا أنبئكم بخير أعمالكم، وأزكاها عند مليككم، وأرفعها في درجاتكم، وخير لكم من إعطاء الذهب والورق، وخير لكم من أن تلقوا عدوكم فتضربوا أعناقهم ويضربوا أعناقكم؟ قالوا: وذلك ما هو يا رسول الله؟ قال: ذكر الله عز وجل. رواه أحمد والترمذي وغيرهما وصححه الألباني.

“Shall I tell you of the best of deeds and the purest in the sight of your Lord, which raises your rank to the highest order, and it is better for you than spending gold and silver, and better than meeting your enemy so that you strike at their necks, and they strike at yours?’ The companions said: ‘Yes, O messenger of Allah,’ He (PBUH) said: ‘It is Dhikr (the remembrance) of Allah.” (At-Tirmidhi)

So, the best righteous deeds to be done during all the ten days of Dhul-Hijja including the Eid day is Dhikr Allah and the best form of dhikr in these days is the Takbeer.    I really hope that no one interprets this analysis to suggest that I am saying that fasting is not important.

We can now go back to Surat Al-Fajr and try to understand what could the oath “by ten nights” (وَلَيَالٍ عَشۡرٍ۬) mean?

وَٱلۡفَجۡرِ (١) وَلَيَالٍ عَشۡرٍ۬ (٢) وَٱلشَّفۡعِ وَٱلۡوَتۡرِ (٣) وَٱلَّيۡلِ إِذَا يَسۡرِ (٤) هَلۡ فِى ذَٲلِكَ قَسَمٌ۬ لِّذِى حِجۡرٍ (٥)

By the Dawn (1) And by ten nights, (2) And by the Even and the Odd, (3) And by the night when it moves away, (4) Aren’t these oaths enough for the one with sense. (Al-Fajr 89:1-5)

When Allah makes an oath, He makes an oath with something important and thus He expects us to give serious attention to this item. In this surah Allah ended the oaths with a unique statement (هَلۡ فِى ذَٲلِكَ قَسَمٌ۬ لِّذِى حِجۡرٍ) which is translated as: “Aren’t these oaths enough for the one with sense.”  While the term Dhi Hijr (ذِى حِجۡرٍ) is translated as “has sense, has brain, and has understanding,” it refers to additional meanings. The term Hijr gives reference to a stone wall that is built to set the boundary for a property.  Therefore, the term Hijr does not only mean having a brain or sense or understanding but it also means having clear recognition of the boundaries to ensure that you never transgress beyond them.

When we examine these five oaths, we note that 4 of them are expressed in the definite form using the artic “Al” (The), the Fajr (ٱلۡفَجۡرِ) , the Shaf’a (ٱلشَّفۡعِ) , the witr (ٱلۡوَتۡرِ) and the Layl (ٱلَّيۡلِ) but the second oath referring to ten nights (لَيَالٍ عَشۡرٍ۬) came indefinite without  “Al” (the).  Therefore, trying to make this oath definite by saying that it refers to specific ten nights is not justified. How are we going to figure out what is meant by them? We start by searching the Quran for the use of the two terms: the term night and the term ten.

We note that the term night often referred to the best time to connect with Allah and even the Quran was revealed during a night, as examples:

وَمِنَ ٱلَّيۡلِ فَتَهَجَّدۡ بِهِۦ نَافِلَةً۬ لَّكَ عَسَىٰٓ أَن يَبۡعَثَكَ رَبُّكَ مَقَامً۬ا مَّحۡمُودً۬ا ( الإسراء – الآية  79 (

“And during the night wake up for Salat Al-Tahajjud, an additional prayer for you, it is likely that your Lord will raise you to a praised estate. (Al-Isra 17:79)

أَمَّنۡ هُوَ قَـٰنِتٌ ءَانَآءَ ٱلَّيۡلِ سَاجِدً۬ا وَقَآٮِٕمً۬ا يَحۡذَرُ ٱلۡأَخِرَةَ وَيَرۡجُواْ رَحۡمَةَ رَبِّهِۦ‌ۗ قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (الزمر – الآية 9 (

“Is one who worships during the hours of night, prostrating himself or standing, fearing the Hereafter, and having hopes in the Mercy of his Lord (like one who does not)? Say: “Are those who know equal to those who do not know?” It is only people with understanding who will remember” (Al-Zumar 39:9)

إِنَّآ أَنزَلۡنَـٰهُ فِى لَيۡلَةٍ۬ مُّبَـٰرَكَةٍ‌ۚ إِنَّا كُنَّا مُنذِرِينَ (٣) فِيہَا يُفۡرَقُ كُلُّ أَمۡرٍ حَكِيمٍ (الدخان (

“We sent it (this Qur’an) down on a blessed night. Verily, We are ever warning. (3) In that (night) every wise matter is decreed.” (Al-Dukhan 44:3-4) 

So, we realize that the best time to do the dhikr, pray and supplicate to Allah is at night when you will be the closest to Allah to purify your soul and grant you His blessings.

Then, we look for references to the number ten and we note a very interesting verse that gives us the clue, and this is related to Prophet Musa; Allah says:

وَوَٲعَدۡنَا مُوسَىٰ ثَلَـٰثِينَ لَيۡلَةً۬ وَأَتۡمَمۡنَـٰهَا بِعَشۡرٍ۬ فَتَمَّ مِيقَـٰتُ رَبِّهِۦۤ أَرۡبَعِينَ لَيۡلَةً۬‌ۚ)  الأعراف – الآية 142(

“And We did appoint for Moses thirty nights (of solitude), and We supplemented them with another ten. So, he completed the term appointed by His Lord of forty nights.” (Al-Araf 7:142) 

Here we note that for Prophet Musa to be ready to receive Allah’s blessings, he spent thirty nights which is three sets of 10s supplicating and praying to Allah and these, apparently, were not sufficient to ensure the total purity of his soul to receive the blessings, enlightenment, and revelations form Allah, so Allah added for him a fourth set of an additional ten nights.

Now, we may be able to make the connection to the oath of the indefinite ten nights (i.e., any ten nights). This oath may be referring to a divine law on how to achieve spiritual enlightenment.  This law suggests that the purify of a person soul to receive enlightenment form Allah requires dedication of sets of ten consecutive nights to spend on supplication, dhikr and prayers. 

In case of Prophet Musa, he needed four sets of ten nights each that are being devoted for prayers, dhikr and supplication to Allah to achieve the level of spiritual purity to be ready for Allah to communicate with him.

As I always repeat, it is up to you to accept this understanding that the oath refers to the divine law of ten nights to achieve spiritual enlightenment or to accept the opinions that the oath refers to the ten nights of Ramadan or the ten days of Dhul-Hijja.

Now, we can expand a little on the meaning the other oaths.

The first oath “by the Fajr” (وَٱلۡفَجۡرِ) and this refers to the well know natural phenomena of Al-Fajr which is the dawn which is the time when darkness starts to diminish, and the light starts coming up from among the darkness. The term Fajr infers to the process of tearing the darkness of the night to allow the light to come through it and thus the life begins. No matter how the condition appears to be dark, the Fajr will come and remove this darkness and brings light.

The second oath with ten nights (وَلَيَالٍ عَشۡرٍ۬) that we have already discussed.

The third Oath is “by the Shaf’a” (وَٱلشَّفۡعِ) which is translated as “even” which is multiple of two. We call the payer of two rakk as Shaf’a.  But the term shaf’a does nor merely refer to any two items but refers to two items that are complementing to each other to give something coherent.  If you look at all creations, they are Shaf’a.  A husband and wife are Shaff’a, water is shaf’a because it has oxygen and hydrogen.  So, this oath is far broader that limiting it to the Shaf’a prayer. The idea of shafa’ah (شفاعة) (intercession) is to declare that someone is with you.

May be a better translation for the word Shaf’a (ٱلشَّفۡعِ) is “pair” to highlight the complementary nature of the elements. This will expand the meaning to many other examples such as this life and the hereafter, the oceans and the land, the day and the night.  All the creations are created in pairs. So, the oath by the Shaf’a (ٱلشَّفۡعِ) is an oath by all the creations.

The fourth Oath is “by the Witr” (وَٱلۡوَتۡرِ). The only thing that stands alone without a pair is Allah (swt), He is the One and there is none like or comparable to Him. So, this Oath may suggest that Allah is making an oath “by Himself.”  So, the oaths by (وَٱلشَّفۡعِ وَٱلۡوَتۡرِ) are oaths by the creation and the creator.

But there could also other interpretations for both oaths (وَٱلشَّفۡعِ وَٱلۡوَتۡرِ), you can look at the periodic table and say every element is witr and combining two elements to produce a matter is Shaffa’.   You can consider the sun as witr and the earth and the moon as shaffa. You can also consider that the dunya and the akhira as shaffa and the Day of Resurrection as he witr. So, these two oaths are far broader than just oaths with Shaf’a and Witr prayers.

The fifth oath is by the night as it moves away (وَٱلَّيۡلِ إِذَا يَسۡرِ). The translation of (وَٱلَّيۡلِ إِذَا يَسۡرِ) as “by the night as it moves away” or “by the night as it departs” may not reflect the exact meaning of the verb (يَسۡرِ) which does not just mean moving away but it means moving away or departing stealthily.  When Allah asked Prophet Musa to escape with his followers from the Pharaoh, Allah used the term Asri by night, meaning to depart quietly during the night.

فَأَسۡرِ بِعِبَادِى لَيۡلاً إِنَّڪُم مُّتَّبَعُونَ (٢٣)

(Allah said): “Depart quietly with My slaves by night. Surely, you will be pursued.” (Al-Dukhan 44:23)

This oath can be related to the first one (By the Fajr).  When the night starts to drift away it indicated that Fajr is on its way. So, while the darkness appears to slow in its movement, it is broken by the Fajr and the light will come quickly.

After the Oaths, Allah directs those who are intelligent to reflect on history. Allah gives three examples of nations that transgressed beyond bounds. While they were firm in their position and the darkness, they created appears to be hard to eliminate, when the command of Allah came, their destruction was swift bringing light as the Fajr breaks the night. These three nations are: the tribe of Ad (عَادٍ), the tribe of Thamud (ثَمُودَ) and the people of Fura’wn (فِرۡعَوۡنَ).

DUA

Appendix 1:  Versus including the term night and the term ten.

.البقرة – الآية 196وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ

المائدة – الآية 89لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

..الأنعام – الآية 160مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ

القصص – الآية 27قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ

الفجر – الآية 2وَلَيَالٍ عَشْرٍ.

. الإسراء – الآية 79وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

الزمر – الآية 9أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

الدخان – الآية 3إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ

ق – الآية 40وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ

الذاريات – الآية 17كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ

الطور – الآية 49وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ

Hadith on Fasting

روى النسائي في سننه عن أم المؤمنين حفصة رضي الله عنها أن رسول الله ﷺ كان لا يدع ثلاثًا: صيام العشر، وصيام ثلاثة أيام من كل شهر، وركعتين قبل الغداة.

عن بعض أزواج النبي صلى الله عليه وسلم رضي الله عن الجميع قالت: ” كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصُومُ تِسْعَ ذِي الْحِجَّةِ وَيَوْمَ عَاشُورَاءَ وَثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ “، قال الشيخ الألباني رحمه الله: ” إسناده صحيح ” في ” صحيح سنن أبي داود “.

وروى مسلم في صحيحه عن عائشة رضي الله عنها قولها: ما رأيت رسول الله ﷺ صائمًا في العشر قط. وفي رواية: لم يصم العشر قط.

كان لعائشة يومان وليلتان من كل تسع

وظاهِرُ هذا الحَديثِ أنَّ هذه العَشَرةَ أفضَلُ مِن العَشرِ الأواخِرِ مِن رَمضانَ. وقيل: إنَّ عَشْرَ ذي الحِجَّةِ هي الأفضلُ أيَّامًا، وعشْرَ رَمَضانَ هي أفضَلُ لَياليَ؛ لوُجودِ لَيلةِ القَدْرِ فيها.

Yes, please add me (929)391-0821