As the blessed days of Dhul Hijjah arrive, a time marked by devotion, sacrifice, and drawing nearer to Allah (SWT), we invite you to be part of a mission that carries His words to hearts across the world. While pilgrims answer the call of Hajj and believers fill these days with worship and remembrance, you can help place The Quran into the hands of those searching for guidance, hope, and connection with their Creator. Whether your support is given as a one-time charity or as a lasting Sadaqah Jariyah, every act of generosity during these sacred days carries immeasurable weight with Allah (SWT).

Do you remember the first time you went for Hajj? Do you remember the day you, or your family, made the intention to visit the house of Allah (SWT) in one of the most blessed and beautiful months of the Islamic calendar? Do you remember the awe, excitement, and happiness your loved ones felt when you first told them the news? For the ones setting out for Hajj, the first feeling is often difficult to describe. Long before the pilgrim reaches Makkah, before the first sight of the Ka’bah, before the talbiyah settles into a steady rhythm on the tongue, there is already a deep awareness that one is leaving ordinary life behind and moving toward something that generations of Muslims have longed for with extraordinary intensity. The journey begins in familiar surroundings such as a home being left in the early hours, family members gathered at the door, quiet embraces, repeated reminders to make dua, luggage packed more simply than usual because everyone knows this is not a journey of comfort. Yet even in those first moments, the heart carries a weight unlike any other journey a person makes. 

There is anticipation, gratitude, awareness, nervousness, and sometimes even fear as you reflect whether you’re truly ready to stand in places where prophets stood and where millions before have asked Allah (SWT) for forgiveness, acceptance, and change. As the journey continues, ordinary details begin to take on unusual meaning. The white garments of ihram are unfolded and worn, and with them comes an immediate sense of simplicity that is almost startling. Clothing that usually reflects professionalism, nationalities, or personal lifestyles disappears, replaced by plain cloth that makes everyone outwardly equal. A person who has spent years known by titles, responsibilities, and social standing suddenly looks no different from the stranger sitting beside him. The transformation is not merely practical, it has a spiritual force of its own. The pilgrim feels, perhaps more clearly than at any other time, what it means to arrive before Allah (SWT) without the usual signs by which people distinguish themselves. 

However, what about those who are not going for Hajj because they can’t afford it, they may have an illness, they have an obligation that they can’t abandon? Even for those who are not traveling, that atmosphere reaches far beyond the boundaries of Makkah. Across the Muslim world, these days are followed with unusual attention because everyone knows what is unfolding. A believer waking for Fajr in another country knows that somewhere, pilgrims are arriving at the Sacred Precinct. Families hear reports from Makkah and imagine the first sight of the Ka’bah, the crowded tawaf, the rising talbiyah, the movement toward Mina. Conversations naturally turn toward the days ahead: the standing at Arafah, the fasting of the ninth day, the sacrifice of Eid, and the prayers that are hoped to be answered. 

It is precisely here that the first 10 days of Dhul Hijjah begin to reveal their significance. They are not important only because of Hajj occurring within them, but because Allah (SWT) has made them a season in which the entire Ummah is drawn into heightened worship, whether present in pilgrimage or not. For the pilgrim, these days unfold through rites that trace the footsteps of Prophet Ibrahim (as) and embody complete submission before Allah (SWT). For the one at home, they unfold through fasting, takbir, dua, charity, repentance, and a heightened awareness that these are days unlike the rest of the year. This is why, from the earliest generations, Muslims did not treat the opening of Dhul Hijjah casually. These were days received with attentiveness because they carried immense opportunity. Days in which deeds were approached differently, mornings were valued more carefully, and worship was intensified with the awareness that sacred time had arrived once again. 

To speak about the first 10 days of Dhul Hijjah, then, is to begin with the feeling of Hajj itself. The movement toward Allah (SWT), the stripping away of distractions, the answering of an ancient call. Only then does not fully understand why these days occupy such an illustrious place in the life of a believer. 

Why do the first 10 days of Dhul Hijjah hold such an important rank in the Islamic calendar? 

The first 10 days of Dhul Hijjah occupy a place in the Islamic year that cannot be explained merely by their closeness to Hajj or Eid. Long before Muslims learned to greet these days with heightened worship, their distinction had already been established in revelation itself. Allah (SWT) marked them in The Quran, and the Prophet (SAW) spoke of them in a language so emphatic that the early believers understood immediately that they were entering a period unlike the ordinary flow of days. Their greatness, therefore, is not symbolic or cultural, it belongs to a category of sacred time that Allah (SWT) Himself has elevated, teaching the believer that just as places differ in sanctity, so too do certain moments in the year carry a weight not found elsewhere. 

Among the strongest indications of their distinction is that Allah (SWT) swore by them in Surah Al-Fajr, “By the dawn, and the then nights […].” (The Clear Quran®, 89:1-2). The majority of the early mufassirun held that the 10 nights refer to the first 10 days of Dhul Hijjah. Ibn Abbas (ra), Mujahid, Qatadah, and many others from the early generations gave this interpretation, and it became the dominant reading among classical commentators. Ibn Kathir writes that this is the well-known meaning because these are days whose virtue is established elsewhere in the Sunnah with such force that The Quranic oath naturally points toward them. In the Quranic language, an oath is never casual. Allah (SWT) swears only by matters that contain signs of immense significance (times, places, natural phenomena), or realities that deserve reflection. That these 10 days are singled out in this way suggests not simply excellence, but as a sacred density. Something in them gathers meanings that warrant divine emphasis. 

This becomes even clearer in the hadith narrated by Ibn Abbas (ra) in which the Prophet (SAW) said, “There are no days in which righteous deeds are more beloved to Allah than these days.” (Sahih Bukhari) The wording here is striking. The Prophet (SAW) did not say that these days contain one particular deed of special merit, nor did he limit their virtue to pilgrims. Rather, he spoke of all righteous actions performed within them such as prayer, fasting, charity, dhikr, recitation, repentance, service, restraint, and every act done sincerely for Allah (SWT). The companions, who best understood the weight of such statements, immediately asked, “Not even striving in the path of Allah (jihad), O Messenger of Allah?” Because in their minds, few deeds surpassed jihad in sacrifice and rank. The Prophet (SAW) replied, “Not even striving in the path of Allah, except for a man who goes out with his life and wealth and returns with neither.” 

This exception itself shows the extraordinary level at which these days stand. The scholars noted that if ordinary righteous deeds in these days surpass deeds usually regarded among the highest acts of devotion, then the servant should enter them with unusual seriousness because opportunity in sacred time does not return unchanged. Part of what gives these days their singular character is that they gather forms of worship not assembled elsewhere in the year with the same intensity. Imam Ibn Rajab observed that prayer, fasting, charity, sacrifice, and pilgrimage all coincide here. In Ramadan, fasting dominates. In Dhul Hijjah, Hajj dominates. But in these 10 days, the believer finds a rare opening in which multiple doors of worship stand open together. 

This is why the early generations approached these days with a seriousness that often exceeded what later Muslims imagined. It is reported that Sa’id ibn Jubayr, when the first 10 days entered, would exert himself in worship so intensely that those around him noticed a visible change. He understood that sacred time requires response, otherwise, its passing becomes a form of loss. Perhaps this is the deeper lesson hidden beneath the texts. Allah (SWT) chooses from time what He chooses from places and people. Just as Makkah is not equal to other cities and Ramadan is not equal to other months, these days are not equal to other days. 

Their rank is part of divine wisdom, and the believer is taught not only to recognize that distinction, but to live according to it. For this reason, the first 10 days of Dhul Hijjah begin with atmosphere, but revelation quickly teaches that atmosphere alone is not enough. What gives these days their true meaning is that the servant understands their rank and responds before they pass. 

The first 10 days of Dhul Hijjah are almost here – what should I do when they arrive? 

Do continuous dhikr:

One of the distinguishing features of the first 10 days of Dhul Hijjah is that they are not tied to one single act of worship in the way other sacred periods often are. Rather, they invite the believer to increase devotion in a broad and deliberate way, drawing from many forms of obedience at once. Because the Prophet (SAW) described righteous deeds in these days as especially beloved to Allah (SWT), the scholars understood that the most appropriate response is not to search for one exclusive practice, but to enter the days with a conscious effort to revive as many forms of worship as one reasonably can. Among the the most emphasized acts is abundant dhikr, especially the recitation of takbir, tahmid, and tahlil. The Prophet (SAW) said, “So increase in them your saying of la ilaaha ilallah, Allahu Akbar, and al-hamdu lillah.” For this reason, the early Muslims gave these days a distinctly audible character. Takbir was not confined to formal prayer spaces, it was recited in homes, markets, roads, and gatherings. Ibn Umar and Aby Hurayrah were known to go out during these days reciting takbir aloud, and others would join upon hearing them. The intention was not display, but reviving awareness that sacred days had arrived. 

الله أكبر، الله أكبر، لا إله إلا الله، والله أكبر، الله أكبر، ولله الحمد

Fast:

A second highly recommended act is fasting, particularly in the first nine days for those able to do so, and most especially on the Day of ‘Arafah for those not performing Hajj. Fasting in these days carries a special meaning because it joins bodily restraint with sacred time. Even where one cannot fast every day, many scholars encourage fasting as much as one is able, since voluntary fasting in honored days has always been regarded as among the most accessible and weighty forms of devotion. The early mornings of Dhul Hijjah also lend themselves naturally to extra prayer, especially because these days begin with unusual spiritual opportunities. Praying Fajr with attentiveness, guarding the sunnah prayers carefully, and adding voluntary rak’at before sunrise or during the night allows the believer to meet sacred time with worship before distraction enters the day. 

Closely tied to prayer is dua, particularly because these days prepare the heart for ‘Arafah, when supplication reaches one of its greatest moments in the Islamic year. Many scholars advise entering the 10 days with specific personal dua lists, asking not only for worldly needs, but for forgiveness, steadfastness, sincerity, and acceptance. The value of these days lies partly in how they create a spiritual climate in which supplication becomes more deliberate. 

Frequent recitations of The Quran: 

Recitation of The Quran is also strongly encouraged, not because there is a separate text assigning a fixed amount for these days, but because The Quran remains among the highest righteous deeds, and the Prophet (SAW) described righteous deeds generally as beloved during this season. For many believers, Dhul Hijjah becomes a time to revisit portions of The Quran slowly, especially passages related to Prophet Ibrahim (as), sacrifice, tawheed, and divine mercy. Another important practice is charity, even if you donate a small amount! The first 10 days often coincide with visible generosity because believers are conscious that sacred seasons should not remain inward only. Some give quietly before Eid, some support sacrifice for those unable, some assist pilgrims, and some increase family giving. 

The scholars often remind that charity during honored days carries the added virtue of combining the deed itself with the blessing of sacred time. 

Qurbani (Udhiyah): 

For those intending to offer qurbani (udhiyah), these days also bring a specific sunnah that from the beginning of Dhul Hijjah until the sacrifice is offered, one refrains from cutting hair and nails. This practice, established in authentic ahadith, creates a subtle link between the person at home and the atmosphere of sacrifice unfolding in the days of Hajj. It is a small outward restraint, yet it gives the believer a conscious sense of entering the season with intention. 

Perhaps the wisdom of all these recommended acts is that no believer is excluded. The one who cannot travel can remember Allah (SWT). The one who cannot fast every day can fast some. The one who cannot give much can still give quietly. The one with little time can still increase takbir between responsibilities. In this way, the first 10 days of Dhul Hijjah remain among the most generous seasons in Islam. The doors are many, and each believer enters according to their capacity. 

Major hadith on the first 10 days of Dhul Hijjah: 

• “There are no days in which righteous deeds are more beloved to Allah than these days.” The companions then asked, “Not even jihad?” The Prophet (SAW) replied, “Not even jihad in the path of Allah, except for a man who goes out with his life and wealth and returns with nothing.” (Sahih Bukhari)

• Hunaydah ibn Khalid reported, “Some of the wives of the Prophet (SAW), said that he would fast during the first nine days of the month of Dhul Hijjah, the day of Ashura, and three days of every morning, which would be the first Monday and Thursday of the month.” (Sunan Abi Dawud) 
• Umm Salmah (ra) has reported, “The Prophet (SAW) has said, ‘If the 10 days of Dhul Hijjah begin and one of you intends to sacrifice, let him not remove anything from his hair or skin.’” (Sahih Muuslim) 

• ‘Uqbah ibn ‘Amir reported, “The Messenger of Allah (SAW) said, ‘The Day of Arafat, the day of sacrifice, and the three following days of al-Tashriq are celebrations for the people of Islam. They are days of eating and drinking.’” (Sunan at-Tirmidhi) 

• “Verily, your lives, your property, and your honor are sacred to one another like the sanctity of this day of yours, in his month of yours, in this city of yours. Let one present inform those who are absent, perhaps one absent will inform another who understands better than him.” (Sahih Bukhari)

Why these 10 days continue to shape the life of the believer 

The first 10 days of Dhul Hijjah return each year with a quiet grandeur that the believer learns, over time, not to overlook. They do not arrive with the prolonged structure of Ramadan, nor with a single defining ritual that shapes every hour in the same way. Instead, they come as a brief but expansive opening in the year. 10 days in which Allah (SWT) has placed extraordinary opportunity within ordinary moments, and in which even familiar acts of worship can carry unusual weight when performed with sincerity. Part of their beauty lies in how many meanings they hold at once. They are days tied to the footsteps of Prophet Ibrahim (as), to the call of pilgrimage that still gathers humanity from every horizon, to the standing of millions on ‘Arafah, to the remembrance of sacrifice, and to the simple but profound truth that sacred time itself is among the mercies by which Allah (SWT) draws His servants back to Him. 

A person may spend these days in Makkah, moving through rites known to prophets, or may remain at home, fasting, making dhikr, moving through rites known to prophets, or many remain at home, fasting, making dhikr, reciting The Quran, giving charity, and waiting for the day of Eid. Yet both are living within a period that revelation itself has elevated. What makes these days especially remarkable is that they ask something different from each believer, while excluding no one. The one with strength may fast more. The one with wealth may give more. The one burdened by work may still fill the day with takbir. The one carrying private worries may turn repeatedly to dua. The one unable to do much outwardly may still enter the days through intention, repentance, and guarding the heart. In this way, the first 10 days of Dhul Hijjah remain among the most generous seasons in Islam. Their doors are many, and each person enters according to what Allah (SWT) has opened for him. 

They also remind the believer that some of the greatest transformations in faith happen not through dramatic change, but through responding well when sacred opportunities return. A few mornings guarded carefully, a few prayers offered with more attention, a few moments of remembrance repeated sincerely, a day of fasting undertaken with hope, such acts may appear small, yet they belong to days the Prophet (SAW) described as more beloved to Allah (SWT) for righteous deeds than any others. Perhaps this is why these days continue to hold such a particular place in Muslim life. Every year they arrive carrying both memory and invitation such as memory of prophets, worship, and sacrifice. The believer hears the takbir, follows the pilgrims, watches the days move toward ‘Arafah, and is reminded that even when life continues in its ordinary demands, Allah (SWT) still places within the year moments in which nearness is made easier for those who seek it. 

Dua 

O’ Allah (SWT)! Make us among those who make the best use of these days. Accept from us within them our prayer, fasting, remembrance, and supplication. 

Forgive for us what has passed, rectify for us what remains, and grant us in these days hearts that are humble, tongues that remember You, and righteous deeds that are accepted. Do not make us among the heedless! 

O’ Allah (SWT)! Allows us to reach the Day of ‘Arafah in the best state, and conclude these days for us with Your pleasure and freedom from the Fire. 

Ameen, ya Rabb!