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The Virtue of the Ten Days of Dhul Hijjah
Author : Dr. Mohammad Al-Zou`bi
Date Added : 20-04-2025

The Virtue of the Ten Days of Dhul Hijjah

 

Praise be to Allah, Lord of the Worlds, and the most excellent and complete blessings and peace be upon our master Muhammad, the Seal of the Prophets and Messengers, and upon all who followed his path until the Day of Judgment.

Throughout time, our Lord has bestowed upon us special moments of divine grace—blessed opportunities that come one after another to remind us whenever we forget, to awaken us whenever we become heedless, and to strengthen our resolve to do good whenever we weaken. A Muslim should actively seek out these divine blessings, in the hope that Allah, the Almighty, may elevate their ranks, forgive their sins, pardon their missteps, and answer their prayers. The Prophet (PBUH) said: "Indeed, your Lord has, in the days of your lives, certain blessed breezes (opportunities for mercy), so be sure to expose yourselves to them." [Al-Tirmidhi]. Among these blessed moments are the first ten days of Dhul-Hijjah, during which a Muslim should strive to make the most of them through righteous words and deeds. One should firmly intend to dedicate this time to worship and obedience, so that Allah may assist them in fulfilling their duties and performing acts of devotion. Allah Says (What means): "And those who strive for Us – We will surely guide them to Our paths. And indeed, Allah is with the doers of good." [Al-Ankabut/69]. Ibn ‘Abbas (May Allah Be Pleased with them) reported Allah's Messenger as saying: "There are no days in which a good deed is more pleasing to Allah than these ten days." On being asked whether not even Jihad in Allah’s path were as pleasing, he replied: "Not even Jihad in Allah’s path, except when a man goes out in person with his property and loses both life and property." [Al-Bukhari].

So reflect, my dear brother—may Allah protect you—on the immense virtue of these blessed days. Notice how the Prophet (PBUH) declared that righteous deeds performed during them are more beloved to Allah than during any other days. One who devotes themselves to worship and obedience in these days is the same as a Mujahid (a warrior in the path of Allah) who went out with his life and wealth and returned with nothing of either. This, my brother, is only due to the greatness and status of these days in The Sight of Allah The Almighty. And why wouldn’t they hold such virtue?

1. Allah, The Almighty, Swore an oath by these days, as He Says (What means): "By the dawn. And [by] ten nights." [Al-Fajr/1–2]. Ibn Kathir (may Allah have mercy on him) said: "The correct view is that the ten nights refer to the first ten days of Dhul-Hijjah." This is the view held by the majority of scholars, both from among the early generations and later ones. [Tafsir Ibn Kathir/Vol.8/P.391]

Moreover, it is well known that Allah only Swears by what is great in His Sight.

2. These are also the "appointed days" (Al-ayyām Al-Maʿlūmāt) during which Allah Has Legislated the remembrance of His Name, as He Says (What means): "And to mention the name of Allah during the known days over what He has provided for them of [sacrificial] animals." [Al-Hajj/28]. The majority of scholars—including Ibn ʿUmar and Ibn ʿAbbas (May Allah Be Pleased with them)—held that these known days are the first ten days of Dhul-Hijjah. Hence, the Prophet (PBUH) said: "There are no days greater in the sight of Allah, nor in which righteous deeds are more beloved to Him, than these ten days—so increase in them your saying of: Lā ilāha illa Allāh, Allāhu Akbar, and Subhān Allāh." [Ahmad’s Musnad/Vol. 7/P.224].

3. The Messenger of Allah (PBUH) testified that these days are the best days of this world: It was narrated from Jabir (may Allah be pleased with him) that the Prophet (PBUH) said: "There are no days better in the sight of Allah than the [first] ten days (of Dhul-Hijjah)." They asked: "Not even striving in the path of Allah?"

He replied: "Not even striving in the path of Allah—except for a man who goes out with his face covered in dust (i.e., fighting until death)." [Sharh Mushkil Al-Athar/Vol. 7/P.418]

4. Included among them is the Day of ‘Arafah: The Day of ‘Arafah is the greatest day of Hajj, a day of forgiveness of sins, and a day of freedom from the Hellfire. If the first ten days of Dhul-Hijjah had nothing but the Day of ‘Arafah, that alone would suffice in virtue and goodness. The Prophet (PBUH) said: "The best of days is the Day of ‘Arafah." [Narrated by Ibn Hibban in his Sahih]. He also said: “There is no day on which Allah frees more people from the Hellfire than the Day of ‘Arafah." [Moslim]. In addition, he (PBUH) said: "The best supplication is the supplication of the Day of ‘Arafah, and the best of what I and the Prophets before me have said is: "There is no god but Allah, alone without partner. To Him belongs the dominion and to Him belongs all praise, and He is over all things capable. "[At-Tirmidhi]

5. Included among them is the Day of Sacrifice (Yawm An-Nahr). Some scholars have considered the Day of Sacrifice to be the greatest of all days, based on the saying of the Prophet (PBUH): "The greatest day in the sight of Allah is the Day of Sacrifice." [Abu Dawood and An-Nisa’ii]

6. The major acts of worship are combined in these days: Al-Hafiz Ibn Hajar said: "What appears to be the reason for the excellence of the ten days of Dhul-Hijjah is the combination of the fundamental acts of worship during them: prayer, fasting, charity, and Hajj — and this does not occur in any other time." [Fath Al-Bari/Vol. 3/P.390]

My dear brother, may Allah protect you, 

If these days hold such immense virtue, then how can we benefit from them? A Muslim should be keen to take full advantage of these blessed days and nights by engaging in all kinds of acts of worship and obedience that draw him closer to Allah the Almighty and elevate his rank and status on a Day when neither wealth nor children will be of any benefit—except to the one who comes to Allah with a sound heart. Among these acts of worship and devotion are:

1. Sincere repentance to Allah The Almighty by performing acts of obedience and firmly resolving to abandon sins and wrongdoings. We should start a new page with Allah, reform what remains of our lives, so that He may forgive what has passed.

2. Performing Hajj and ‘Umrah: These are among the best deeds a Muslim can do if he is able. The Prophet (PBUH) said: "From one ‘Umrah to the next is an expiation for what is between them, and the accepted Hajj has no reward except Paradise." [Agreed upon]

So if, my dear Muslim brother, you are prevented from going to The House of Allah, know that the one who is held back due to a valid excuse shares in the reward with those who are able to go—if he sincerely intends it for the sake of Allah.

For that reason, the Prophet (PBUH) said to his companions as they were returning from the Battle of Tabuk: "There are people in Medina who were with you in every step you took and every valley you crossed. It was only a valid excuse that held them back." [Moslim]

3. Fasting the first nine days of Dhul-Hijjah: It is recommended (Sunna) for a Muslim to fast during these blessed days, especially the fast of the Day of Arafah, about which the Prophet (PBUH) said: "Fasting on the Day of Arafah, I hope from Allah, will expiate for the sins of the previous year and the coming year. "[Moslim]

4. Offering the Udhiyah (sacrificial animal) on the Day of Nahr and the Days of Tashreeq: This is the Sunna of our father Ibrahim (peace be upon him), when Allah Ransomed his son with a great sacrifice. It is authentically reported that the Prophet (PBUH) "sacrificed two rams, white with black markings and horned, with his own hand. He said the name of Allah and glorified Him (by saying Allah Akbar)" [Agreed upon]. In addition, the one who intends to offer the Udhiyah, it is recommended not to cut their hair or nails after the sighting of the crescent of Dhul-Hijjah. Muslim narrated from Umm Salamah (may Allah be pleased with her) that the Prophet (PBUH) said: "When you see the new moon of Dhul-Hijjah, and one of you wants to offer a sacrifice, let him not take anything from his hair or nails." [Moslim].

5. Other righteous deeds: Such as prayer, recitation of the Qur’an, remembrance of Allah (Dhikr), saying takbeer (Allah Akbar), Tahleel (La ilaha illa Allah), supplicating Allah (Du‘a), giving charity, being dutiful to parents, maintaining ties of kinship, enjoining good and forbidding evil, and other means of doing good and acts of obedience.

Finally, our final supplication is: All praise is due to Allah, The Lord of The Worlds.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

Is the marriage, which lacks a valid legal contract, a guardian, and a court registration, valid?

It is incumbent that a valid marriage contract be concluded in the presence of a guardian and two trustful witnesses, and it should be registered in the court to protect the rights of the wife. Actually, a valid marriage contract is what differentiates between sound marriage and fornication.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

What is the ruling on a suitor (khāṭib) going out alone with his fiancée before the marriage contract is concluded?

It is unlawful for a suitor, prior to the marriage contract , to do anything that would be unlawful for any non-maḥram man — including touching his fiancée, being secluded with her (khalwah), or seeing her without her complete sharī‘ah-compliant covering — even after the recitation of al-Fātiḥah (This is a cultural custom to seek Allah's blessing (barakah) and mark mutual consent) and the family's approval [of the engagement]. This is because the engagement, without the formal marriage contract, does not render unlawful matters permissible. And Allah, the Exalted, knows best.

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