The soul must be trained and disciplined.
Jariir (رضي الله عنه) said:
“The Messenger of Allah ﷺ never saw me except that he smiled at me.”
Al-Haafiz adh-Dhahabii (رحمه الله) commented:
“This is the character of Islam. Whoever is moody and withdrawn should learn to smile, improve his manners, and despise his own poor conduct. The soul must be struggled against and disciplined.”
Jariir (رضي الله عنه) said:
“The Messenger of Allah ﷺ never saw me except that he smiled at me.”
Muttafaqun alayh (Agreed upon)
Al-Haafiz adh-Dhahabii (رحمه الله) commented:
“This is the character of Islam. Whoever is moody and withdrawn should learn to smile, improve his manners, and despise his own poor conduct. The soul must be struggled against and disciplined.”
Siyar A'laam an-Nubala’ (10/141)
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Rulings on Nasheeds & Vocals Effects in it.
Discussed:
1) "Islamic Nasheed" is Bid'ah
2) Only voice with no effects is permissible.
3) Rhythmic Humming/ Vocals Beats/ Musical Resemblance is Harām even with just Vocals only.
4) Duff is also Harām in this case.
5) Singing in Unison & The Excuse of Arabic Poems.
• Shaykh al Uthaymeen رحمـــه الله:
‘Islamic Nasheed’ is an innovation. It resembles what the Sufis innovated in the Deen (of mystic chants). And when beating of the duff is accompanied with it, it becomes more reprehensible.
Al-Ajwibah Al-Mufeedah as quoted by the author of Waqafaat Ma’a Tandheem Al-Ikhwaani al-Muslimeen p.139.
• Shaykh al Uthaymeen رحمـــه الله:
I think that Islamic nasheeds have changed from what they were before. They were done with voices that were not enchanting. But if a man comes to us and sings anaasheed that have a sound meaning, and which do not include any nonsense, and uses his voice only with no musical instruments, there is nothing wrong with that. Hassaan ibn Thaabit used to recite poetry in the mosque of the Prophet ﷺ .
Duroos wa Fataawa al-Haram al-Madani, 1416 AH, question no. 18.
• Shaykh Sulymān Ar-Ruhaylī حفظـــه الله:
If it is in a way that resembles music, then it's harām.
Nowadays, we hear what's known as 'Islamic Nasheeeds'. There's no difference between this and music in the effects with it. They add effects to it by computer which resembles music.
As for my words 'that which resembles music', then if it contains chanting/singing like the chanting/singing of music then it is a composition just like a musical composition. They are both Harām.
Source:
https://youtu.be/irpwZOusIMI
https://youtu.be/0ROl6Jp08lI
• Shaykh al Albāni رحمـــه الله;
There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se.
Tahreem Alaat al-Tarb (p. 181).u
• Shaykh al Uthaymeen رحمـــه الله:
If they are accompanied by the duff or performers are chosen who have beautiful and enchanting voices, or they are performed in the manner of indecent songs, then it is not permissible to listen to them.
Al-Sahwah al-Islamiyyah (p. 185).
• Shaykh al Albāni رحمـــه الله:
If these anaasheed contain Islamic meanings and are not accompanied by any instruments such as the daff, tablah drum and so on, then there is nothing wrong with them.
Majallat al-Asaalah (issue no. 2, 15 Jumaada al-Aakhirah 1413 AH).
See also: Rulings on Duff for Women
5) Singing in Unison & the Excuse of extrapolation.
• Shaykh al Fawzān حفظـــه الله:
Some people have justified listening to these Nasheeds by saying poems used to be chanted in the presence of the Prophet (sallallaahu alayhi wa sallam) and he would listen to them.
The answer to that is that the poems that were chanted in the presence of the Messenger of Allah (sallallaahu alayhi wa sallam) were not chanted in congregation as music is sung, and they were not called ‘Islamic Nasheeds’ rather they were known as Arab poems that contained words of wisdom, anecdotes and descriptions of bravery and generosity. The Companions used to chant them singularly due to what they contained of those meanings (earlier mentioned), and they used to chant some of the poems when they engaged in hard activities such as building (mosques, trenches, etc.) and when travelling in the night.
Waqafaat Ma’a Tandheem Al-Ikhwaani al-Muslimeen p.138.
Discussed:
1) "Islamic Nasheed" is Bid'ah
2) Only voice with no effects is permissible.
3) Rhythmic Humming/ Vocals Beats/ Musical Resemblance is Harām even with just Vocals only.
4) Duff is also Harām in this case.
5) Singing in Unison & The Excuse of Arabic Poems.
1) Nasheeds are Bid'ah
• Shaykh al Uthaymeen رحمـــه الله:
‘Islamic Nasheed’ is an innovation. It resembles what the Sufis innovated in the Deen (of mystic chants). And when beating of the duff is accompanied with it, it becomes more reprehensible.
Al-Ajwibah Al-Mufeedah as quoted by the author of Waqafaat Ma’a Tandheem Al-Ikhwaani al-Muslimeen p.139.
2) Voice with no effects.
• Shaykh al Uthaymeen رحمـــه الله:
I think that Islamic nasheeds have changed from what they were before. They were done with voices that were not enchanting. But if a man comes to us and sings anaasheed that have a sound meaning, and which do not include any nonsense, and uses his voice only with no musical instruments, there is nothing wrong with that. Hassaan ibn Thaabit used to recite poetry in the mosque of the Prophet ﷺ .
Duroos wa Fataawa al-Haram al-Madani, 1416 AH, question no. 18.
3) Tune & Rhythm
• Shaykh Sulymān Ar-Ruhaylī حفظـــه الله:
If it is in a way that resembles music, then it's harām.
Nowadays, we hear what's known as 'Islamic Nasheeeds'. There's no difference between this and music in the effects with it. They add effects to it by computer which resembles music.
As for my words 'that which resembles music', then if it contains chanting/singing like the chanting/singing of music then it is a composition just like a musical composition. They are both Harām.
Source:
https://youtu.be/irpwZOusIMI
https://youtu.be/0ROl6Jp08lI
• Shaykh al Albāni رحمـــه الله;
There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se.
Tahreem Alaat al-Tarb (p. 181).u
4) Duff is Harām
• Shaykh al Uthaymeen رحمـــه الله:
If they are accompanied by the duff or performers are chosen who have beautiful and enchanting voices, or they are performed in the manner of indecent songs, then it is not permissible to listen to them.
Al-Sahwah al-Islamiyyah (p. 185).
• Shaykh al Albāni رحمـــه الله:
If these anaasheed contain Islamic meanings and are not accompanied by any instruments such as the daff, tablah drum and so on, then there is nothing wrong with them.
Majallat al-Asaalah (issue no. 2, 15 Jumaada al-Aakhirah 1413 AH).
See also: Rulings on Duff for Women
5) Singing in Unison & the Excuse of extrapolation.
• Shaykh al Fawzān حفظـــه الله:
Some people have justified listening to these Nasheeds by saying poems used to be chanted in the presence of the Prophet (sallallaahu alayhi wa sallam) and he would listen to them.
The answer to that is that the poems that were chanted in the presence of the Messenger of Allah (sallallaahu alayhi wa sallam) were not chanted in congregation as music is sung, and they were not called ‘Islamic Nasheeds’ rather they were known as Arab poems that contained words of wisdom, anecdotes and descriptions of bravery and generosity. The Companions used to chant them singularly due to what they contained of those meanings (earlier mentioned), and they used to chant some of the poems when they engaged in hard activities such as building (mosques, trenches, etc.) and when travelling in the night.
Waqafaat Ma’a Tandheem Al-Ikhwaani al-Muslimeen p.138.
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Muhammad bin al-Munkadir (d.130AH) رحمه الله said:
"My brother 'Umar spent the night in prayer (i.e. the tahajjud Salah) and I spent the night massaging my mother's feet, and I would NOT exchange my night with his night."
"My brother 'Umar spent the night in prayer (i.e. the tahajjud Salah) and I spent the night massaging my mother's feet, and I would NOT exchange my night with his night."
[Siyar 'Alaam an-Nubala 5/359]
❤9
Hasan al-Basri said:
“After 1000 years a man will come out of the Hell Fire. I hope that man is me.”
“After 1000 years a man will come out of the Hell Fire. I hope that man is me.”
Zahr’ul faʼih fi Dhikr man Tanazzah ʻan al-Dhunab wa-al-Qabaʼih (v. 1, p. 92)
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Making a Vow is Disliked
Question: What is the Islamic Law's ruling concerning making vows?
Response by Shaykh Ibn Jibreen رحمـــه الله:
The Islamic Law's ruling concerning making vows is that it is disliked.
It is confirmed that the Prophet ﷺ disapproved of making vows. He stated, "It does not bring about any good but it just takes by it something from the stingy." ~Muslim
That is, some people, when they get sick, lose money in business or are afflicted, make an oath to give in charity, sacrifice an animal or give away some wealth if their situation is removed. They believe that Allah will not cure them or give them profits unless they make such an oath. The Prophet )صلى الله عليه وسلم has stated that Allah's decree is not changed by any such thing..."
Full Fatwah Q. No. 224
Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
Question: What is the Islamic Law's ruling concerning making vows?
Response by Shaykh Ibn Jibreen رحمـــه الله:
The Islamic Law's ruling concerning making vows is that it is disliked.
It is confirmed that the Prophet ﷺ disapproved of making vows. He stated, "It does not bring about any good but it just takes by it something from the stingy." ~Muslim
That is, some people, when they get sick, lose money in business or are afflicted, make an oath to give in charity, sacrifice an animal or give away some wealth if their situation is removed. They believe that Allah will not cure them or give them profits unless they make such an oath. The Prophet )صلى الله عليه وسلم has stated that Allah's decree is not changed by any such thing..."
Full Fatwah Q. No. 224
Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
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When the Prophet ﷺ Gave His Drink to a Young Boy: A Beautiful Lesson in Exalted Character and Honouring Hearts
"A drink was brought to the Prophet ﷺ, and he drank from it. To his right was a young boy, the youngest of those present, and to his left were elders. The Prophet ﷺ did not rush, nor did he act upon status or age alone.
Instead, he turned to the boy and said: “O young boy, do you permit me to give it to the elders?” The boy replied with dignity and love: “I would not giveme preference to anyone over my share from you, O Messenger of Allah.” So the Prophet ﷺ gave it to him."
How often are the feelings of the young overlooked, dismissed, or trampled under the excuse of age or authority? Yet the Prophet ﷺ taught the Ummah that rights are upheld, dignity ispreserved, and hearts are respected—regardless of size or status.
How often are small hearts overlooked simply because they are small—spoken over, dismissed, or quietly wounded, not out of cruelty, but out of haste and habit? A child may not always voice his hurt, yet he feels deeply. A quiet soul may not object, yet he remembers. And what we brush aside as “nothing” may settle in the heart of another as something heavy. With Allah, nothing that carries justice and mercy is ever insignificant, and no act of gentleness is ever lost.
"A drink was brought to the Prophet ﷺ, and he drank from it. To his right was a young boy, the youngest of those present, and to his left were elders. The Prophet ﷺ did not rush, nor did he act upon status or age alone.
Instead, he turned to the boy and said: “O young boy, do you permit me to give it to the elders?” The boy replied with dignity and love: “I would not giveme preference to anyone over my share from you, O Messenger of Allah.” So the Prophet ﷺ gave it to him."
[Bukhari 2351]
How often are the feelings of the young overlooked, dismissed, or trampled under the excuse of age or authority? Yet the Prophet ﷺ taught the Ummah that rights are upheld, dignity ispreserved, and hearts are respected—regardless of size or status.
How often are small hearts overlooked simply because they are small—spoken over, dismissed, or quietly wounded, not out of cruelty, but out of haste and habit? A child may not always voice his hurt, yet he feels deeply. A quiet soul may not object, yet he remembers. And what we brush aside as “nothing” may settle in the heart of another as something heavy. With Allah, nothing that carries justice and mercy is ever insignificant, and no act of gentleness is ever lost.
❤5
As-Sari said:
“Make your grave your treasury, which you fill with as much good works as you can. When you end up in it, you’ll surely be pleased with what it has kept for you.”
“Make your grave your treasury, which you fill with as much good works as you can. When you end up in it, you’ll surely be pleased with what it has kept for you.”
Kitab az-Zuhd of al-Bayhaqi (p. 229)
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Malik ibn Dinar رحمه الله said:
"Since I've learned the reality of people, I don't care who praises or criticizes me; as they'll be excessive in both."
"Since I've learned the reality of people, I don't care who praises or criticizes me; as they'll be excessive in both."
[Az-Zuhd of al-Bayhaqī (154)]
❤9
‘Umar ibn Al-Khattāb رضي الله عنه said:
“Verily Allāh has servants who kill falsehood by ignoring it and they revive the truth by mentioning it!”
“Verily Allāh has servants who kill falsehood by ignoring it and they revive the truth by mentioning it!”
[Hilyatul Awliyā: 1/55]
❤9
Ibn al-Qayyim رحمه الله said:
“(Whoever’s heart is dead) will not feel any grief or sorrow, because the dead do not feel the pain of wounds."
“(Whoever’s heart is dead) will not feel any grief or sorrow, because the dead do not feel the pain of wounds."
[Tareeq al-Hijratayn (v. 2, pp. 607-608)]
❤9
Shaykh Ibn Uthaymin رحمه الله:
“Look at the veiled woman who covers her face and you will see that she is safe, secure, with decency and dignity. Greedy people don't covet her, nor dogs circle around her.”
“Look at the veiled woman who covers her face and you will see that she is safe, secure, with decency and dignity. Greedy people don't covet her, nor dogs circle around her.”
[سلسلة فتاوى نور على الدرب 268]
❤9
Wahb Ibn Munabbih رحمه الله said:
"If you hear a man praising you with what is not in you, then do not feel safe that he will blame you with what is not in you.”
"If you hear a man praising you with what is not in you, then do not feel safe that he will blame you with what is not in you.”
{سير ٣:٤٤٨}
❤8💔2
Dhul-Hijjah Series of Reminders.
Better than Ramadan:
Ibn Taymiyyah رحمه الله said:
"The [first] ten days of Dhul-Hijjah are more virtuous than the [last] ten days of Ramadan..."
Better than Ramadan:
Ibn Taymiyyah رحمه الله said:
أيام عشر ذي الحجة أفضل من أيام العشر من رمضان، وليالي العشر الأواخر من رمضان أفضل من ليالي عشر ذي الحجة."The [first] ten days of Dhul-Hijjah are more virtuous than the [last] ten days of Ramadan..."
[بدائع الفوائد (۱۱۰۲/۳) ]
❤2
Dhul-Hijjah Series of Reminders.
Ibn Hajr رحمه الله said:
الَّذِي يَظْهَرُ أَنَّ السَّبَبَ فِي امْتِيَانِ عَشْرِ ذِي الْحِجَّةِ لِمَكَانِ اجْتِمَاعِ أُمَّهَاتِ الْعِبَادَةِ فِيهِ وَهِيَ : الصَّلَاةُ وَالصَّيَامُ وَالصَّدَقَةُ وَالْحَيُّ، وَلَا يَتَأَنَّى ذَلِكَ فِي غَيْرِهِ.
The reason the First Ten Days of Dhul-Hijjah are distinguished [in excellence] from what is apparent is because of what they gather of the main foundational acts of worship therein, such as the Prayer, Fasting, Charity, and Hajj, which are not found [altogether] in other than them.
Ibn Hajr رحمه الله said:
الَّذِي يَظْهَرُ أَنَّ السَّبَبَ فِي امْتِيَانِ عَشْرِ ذِي الْحِجَّةِ لِمَكَانِ اجْتِمَاعِ أُمَّهَاتِ الْعِبَادَةِ فِيهِ وَهِيَ : الصَّلَاةُ وَالصَّيَامُ وَالصَّدَقَةُ وَالْحَيُّ، وَلَا يَتَأَنَّى ذَلِكَ فِي غَيْرِهِ.
The reason the First Ten Days of Dhul-Hijjah are distinguished [in excellence] from what is apparent is because of what they gather of the main foundational acts of worship therein, such as the Prayer, Fasting, Charity, and Hajj, which are not found [altogether] in other than them.
[فتح الباري (٤٦٠/٢) ]
❤3
Dhul-Hijjah Series of Reminders.
Only the owner/head of the family, not the whole family!
The Messenger of Allah said:
Whoever has an animal to sacrifice when the crescent moon of Dhul-Hijjah appears should not cut his hair nor trim his nails until he has offered his sacrifice.
Shaykh Ibn Baz رحمه الله said:
As for the family of the one who is going to offer the sacrifice, then there is nothing upon them. It is not forbidden for them to remove anything from their hair or nails according to the more correct of the two scholarly opinions. The ruling only applies to the one who is going to offer the sacrifice, the one who has purchased the sacrificial animal from his own wealth.
Only the owner/head of the family, not the whole family!
The Messenger of Allah said:
Whoever has an animal to sacrifice when the crescent moon of Dhul-Hijjah appears should not cut his hair nor trim his nails until he has offered his sacrifice.
[Sahih Muslim (1977)]
Shaykh Ibn Baz رحمه الله said:
As for the family of the one who is going to offer the sacrifice, then there is nothing upon them. It is not forbidden for them to remove anything from their hair or nails according to the more correct of the two scholarly opinions. The ruling only applies to the one who is going to offer the sacrifice, the one who has purchased the sacrificial animal from his own wealth.
[الفتاوى الإسلامية (٣١٦/٢) ]
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Dhul-Hijjah Series of Reminders.
The Messenger of Allah said:
من كان له سَعةُ ولم يضح، فلا يَقْرَبَنَّ مُصَلاناً.
Whoever can afford it but does not offer a sacrifice, let him not come near our Muşallā (prayer place).
Shaykh al-'Uthaymin رحمه الله said
الأضحية سنة مؤكدة للقادر عليها، فيضحي الإنسان عن نفسه وأهل بيته.
The animal sacrifice is an emphasized Sunnah for the one who can do it. Therefore, a person should offer the sacrifice on behalf of himself and the members of his household.
The Messenger of Allah said:
من كان له سَعةُ ولم يضح، فلا يَقْرَبَنَّ مُصَلاناً.
Whoever can afford it but does not offer a sacrifice, let him not come near our Muşallā (prayer place).
[صحيح الجامع ( ٦٤٩٠) ]
Shaykh al-'Uthaymin رحمه الله said
الأضحية سنة مؤكدة للقادر عليها، فيضحي الإنسان عن نفسه وأهل بيته.
The animal sacrifice is an emphasized Sunnah for the one who can do it. Therefore, a person should offer the sacrifice on behalf of himself and the members of his household.
[مجموع فتاوى و رسائل (۱٠/۲۵) ]
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Dhul-Hijjah Series of Reminders.
The Prophet ﷺ said: “There are no days greater in the sight of Allah, nor in which deeds are more beloved to Him, than these ten days.
So increase in them your saying of
Lā ilāha illa Allāh,
Allahu Akbar, and
al-Ḥamdu lillāh.”
Do not let these precious days slip through your fingers. Fast them if you can. Revive your nights with Qur’an and prayer. Fill your tongue with takbīr, tahmīd, and tahlīl. Guard your obligations — for every farḍ is now worth more. Give charity. Honour your parents. Pray in congregation. Guard your heart from sin.
The Prophet ﷺ said: “There are no days greater in the sight of Allah, nor in which deeds are more beloved to Him, than these ten days.
So increase in them your saying of
Lā ilāha illa Allāh,
Allahu Akbar, and
al-Ḥamdu lillāh.”
[Musnad Aḥmad, reported by Ibn ʿUmar]
Do not let these precious days slip through your fingers. Fast them if you can. Revive your nights with Qur’an and prayer. Fill your tongue with takbīr, tahmīd, and tahlīl. Guard your obligations — for every farḍ is now worth more. Give charity. Honour your parents. Pray in congregation. Guard your heart from sin.
❤3
Collecting Pictures for Memory's Sake (Hardcopy Albums)
Question: Is it allowed to collect pictures for the sake of memories?
Response by Shaykh Ibn Bāz رحمـــه الله :
It is not allowed for any Muslim, male or female, to collect pictures of living creatures, human or otherwise, for memory's sake. In fact, one must destroy them for it is confirmed that the Prophet said to Ali,
فا إلا سويته" "لا تدع صُورَةً إِلا طَمَسْتَها وَلا قَبْراً مُشرِفاً إلا .
"Do not leave an image but efface it and do not leave a grave elevated but level it."
It is also confirmed from him ﷺ that he forbade pictures in the House. When he ﷺ entered the Kaaba after the Conquest of Makkah, he saw pictures on its curtain and he requested water and a cloth and he wiped them away. There is nothing wrong with pictures of inanimate objects, such as mountains, shrubbery and so forth.
Q No. 306: Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
Question: Is it allowed to collect pictures for the sake of memories?
Response by Shaykh Ibn Bāz رحمـــه الله :
It is not allowed for any Muslim, male or female, to collect pictures of living creatures, human or otherwise, for memory's sake. In fact, one must destroy them for it is confirmed that the Prophet said to Ali,
فا إلا سويته" "لا تدع صُورَةً إِلا طَمَسْتَها وَلا قَبْراً مُشرِفاً إلا .
"Do not leave an image but efface it and do not leave a grave elevated but level it."
It is also confirmed from him ﷺ that he forbade pictures in the House. When he ﷺ entered the Kaaba after the Conquest of Makkah, he saw pictures on its curtain and he requested water and a cloth and he wiped them away. There is nothing wrong with pictures of inanimate objects, such as mountains, shrubbery and so forth.
Q No. 306: Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
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Dhul-Hijjah Series of Reminders.
Shaykh al-'Uthaymin رحمه الله said:
You should know - may Allah bless you - that these days are a venue for every type of righteous deed from reciting the Qur'an, [giving] charity, [performing] supererogatory prayers, keeping ties of kinship, righteousness to the parents, benevolence to the creation of Allah, and other than that.
And let it not escape me my brothers - that I advise you with the Taqwa of Allah and to take advantage of these days; for perhaps you may not reach them next year, so be diligent in having sincerity for Allah and following the Prophet in all of your speech and actions so they may be accepted.
Shaykh al-'Uthaymin رحمه الله said:
You should know - may Allah bless you - that these days are a venue for every type of righteous deed from reciting the Qur'an, [giving] charity, [performing] supererogatory prayers, keeping ties of kinship, righteousness to the parents, benevolence to the creation of Allah, and other than that.
And let it not escape me my brothers - that I advise you with the Taqwa of Allah and to take advantage of these days; for perhaps you may not reach them next year, so be diligent in having sincerity for Allah and following the Prophet in all of your speech and actions so they may be accepted.
[لقاءات الحج (٢٨٥) ]
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Ruling Concerning a Woman Riding with a Non-Related Male Chauffeur.
Question: What is the ruling regarding a woman riding with a non-related male driver or chauffeur?
Response by Shaykh al Uthaymeen رحمـــه الله :
It is not allowed for a man to be alone with a woman in a car unless he be a mahram for her. The Prophet ﷺ said:
" لا يَحْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلَّا مَعَ ذِي مَحْرَم
"A man cannot be alone with a woman unless in the presence of a mahram of hers."
That is conditional upon it being a state which is considered "safe" and it is not a situation of them traveling together."
Q No. 311: Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
Question: What is the ruling regarding a woman riding with a non-related male driver or chauffeur?
Response by Shaykh al Uthaymeen رحمـــه الله :
It is not allowed for a man to be alone with a woman in a car unless he be a mahram for her. The Prophet ﷺ said:
" لا يَحْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلَّا مَعَ ذِي مَحْرَم
"A man cannot be alone with a woman unless in the presence of a mahram of hers."
However, if there are two or more women, then there is no harm because in that case it is not privacy.
That is conditional upon it being a state which is considered "safe" and it is not a situation of them traveling together."
Q No. 311: Islamic Fatawa Regarding Women by Muhammad bin Abdul Azīz Al Musnad, Darussalam.
❤6
Dhul-Hijjah Series of Reminders
Shaykh Ibn Baz رحمه الله said,
سيئة في عشر ذي الحجة أشد وأعظم من سيئة في رجب أو شعبان ونحو ذلك
A sin committed in the first ten days of Dhul-Hijjah is graver and worse than a sin committed in Rajab or Sha'bān or other than them [from the other months].
Shaykh Ibn Baz رحمه الله said,
سيئة في عشر ذي الحجة أشد وأعظم من سيئة في رجب أو شعبان ونحو ذلك
A sin committed in the first ten days of Dhul-Hijjah is graver and worse than a sin committed in Rajab or Sha'bān or other than them [from the other months].
[مجموع الفتاوى (۳۸۹/۳) ]