The theme of the Surah is about confirmation of the punishment of the disbelievers on the Day of Resurrection.

First Part of the Surah (Verses 1 -5)

 

The Surah starts with oaths to emphasize Allaah’s greatness and ability, and to draw attention to the importance of what Allaah swears by and the seriousness of the matter which is sworn about.

والفجر

“By the dawn”

Allaah swears by the dawn (at Fajr) which is the morning. The dawn is the noblest time of the day and the night. Indeed, in the disappearance of the night and appearance of the day there are signs that testify to Allaah’s perfect ability, that He alone sustains everything, and that He alone, deserves to be worshipped. There also occurs at Fajr time, an honorable and virtuous obligatory prayer that deserves to be sworn by.

وليال عشر

“By the ten nights”

Allaah then swears by the ten nights, which refer to the first ten days of Dhul-Hijjah, as stated by Ibn ‘Abbaas (Radia-Allaahu ‘anhuma), Ibn Az-Zubair (Radia-Allaahu ‘anhu), Mujahid and others among the Salaf and the latter generations.

It has been confirmed in Saheeh Al-Bukhaari from Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “There are no days in which righteous deeds are more beloved to Allaah than these days (i.e. the ten days of Dhul-Hijjah).” They said: “Not even fighting Jihaad in the way of Allaah?” He (Salla-Allaahu ‘alayhi wa sallam) replied: “Not even Jihaad in the way of Allaah, except for a man who goes out (for Jihaad) with his self and his wealth and he does not return with any of that.”

During the first ten days of Dhul-Hijjah, numerous acts of worship connected to Hajj and Umrah are performed. Indeed, all of these are mighty matters that deserve Allaah swearing by them.

Allaah (Ta’ala) then swears by:

والشفع والوتر

“And by the even and the odd”

There are many interpretations about the explanation of these two words:

a) Some said Al-Witr (the odd) is the Day of ‘Arafah because it falls on the ninth, and Ash-Shaf’ (the even) is the Day of An-Nahr (Sacrifice) because it falls on the tenth day. This was stated by Ibn ‘Abbaas (Radia-Allaahu ‘anhuma), Ikrimah (Radia-Allaahu ‘anhu), and Ad-Dahhak.

b) Others said they refer to the two prayers with which the night prayer is concluded. They are one of the greatest acts for seeking nearness to Allaah.

c) Another opinion is that they refer to all of Allaah’s creation. This is because the creation is either Shaf’ (even) or Watr (odd). Allaah (Ta’ala) says in Surat Adh-Dhaariyaat (51:49):

وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

“And of everything We have created pairs, that you may remember (the Grace of Allaah)”

d) It is said that Shaf’ is all of creation and Al-Watr is Allaah (Ta’ala). The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Verily, Allaah is Witr and He loves Al-Witr.” [Al-Bukhaari no. 6410]

Since these meanings do not contradict one another, then the verse can entail all the meanings.

والليل إذا يسر

“And by the night when it departs”

Next, Allaah (Ta’ala) swears by the night when it moves along and extends its darkness on the slaves so that they may rest, take a respite and feel comfort; an act of mercy and wisdom from Allaah. During the night, many acts of worship are performed such as the Maghrib and ‘Isha prayers, the night prayer and the Witr prayer.

Also, Allaah, the Lord, the Blessed, the Superior, comes down every night to the nearest heaven during the last third of the night and says: “Is there anyone who invokes Me that I may respond to his invocation? (Is there anyone) who asks Me for something that I may grant him his request? (Is there anyone) who seeks My forgiveness that I may forgive him?” [Al-Bukhaari no. 6321]

This means the last third part of the night is a time of granted invocation; thus, one should take advantage of this opportunity and get up and offer the Tahajjud prayer and ask Allaah for the good of this Dunya (world) and the Hereafter.

إن في ذلك قسم لذي حجر

“There is indeed in them, sufficient proofs for men of understanding”

Meaning, in all of these aforementioned oaths are sufficient proofs for people who have sound minds, possess intellect, sound reasoning, understanding, and religious discernment.

Allaah (Ta’ala) has sworn by great universal signs which indicate His greatness and ability. They will not benefit or attract the attention of people except those who are mindful and possess intellect.

Indeed, mentioning even some of these aspects is sufficient for whoever has a heart and listens mindfully. The intellect has only been called Al-Hijr because it prevents the person from doing that which does not benefit him of actions and statements.

What appears to be the case is that what is sworn by is also what is attested to. This is possible and something commonly done if the matter is clear and of significance, which is applicable in this case.

The Surah starts with oaths that are related to time and signify the times of worship and the acts of worship themselves, such as Hajj, Salaah, et al. These acts of worship are performed by Allaah’s pious obedient slaves who fear Him and are humble before Him, seeking His Noble Face, in order to draw near to Him.

Second Part of the Surah (Verses 6-14)

أم تر كيف فعل ربك بعاد، إرم ذات العماد

“Did you [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] not see how your Lord dealt with ‘Ad?” “Who were very tall like lofty pillars”

التي لم يخلق مثلها في البلاد

“The like of which were not created in the land?”

وثمود الذين جابوا الصخر بالواد

“And with Thamud, who hewed out rocks in the valley (to make dwellings)?”

وفرعون ذي الأوتاد

“And (with) Pharaoh, who had pegs (who used to torture men by binding them to pegs)”

الذين طغوا في البلاد

“Who did transgress beyond bounds in the land (in disobedience to Allaah)”

فأكثروا فيها الفساد

“And made therein much mischief”

فصب عليهم ربك سوط عذاب

“So your Lord poured on them different kinds of severe torment”

إن ربك لبالمرصاد

“Verily your Lord is Ever Watchful (over them)”

After mentioning the mindful, pious people and their worship and obedience, Allaah mentions those who were rebellious, disobedient, arrogant, deniers of His Messengers, and rejecters of His Scriptures.

Allaah mentions how He destroyed them, annihilated them and made them examples; lessons of warning to be spoken of.

Only people of understanding and intellect will receive the admonition and get benefit from the history of the ancient people and their destruction, such that it will prevent them from following in their footsteps; the footsteps of the losers who disbelieved in Allaah and denied the Day of Resurrection. They were deceived by their power and worldly possessions that Allaah had granted them and did not benefit their lives concerning the blessed times to draw near to Allaah, their Lord.

No matter how great the slave’s status reaches in this life, it should not prevent him from showing servitude to his Lord. If this fact is lacking from the mind of the slave and he shows rebellion against his Master, then he deserves to be nurtured by his Lord in order not to exceed the limit in rebellion.

Third Part of the Surah (Verses 15-20) – Human Nature is Ignorance and Injustice [And the Wrong Criterion for measuring Allaah’s Pleasure with the Slave]

After mentioning the end of the old nations who showed arrogance to their Prophets and were ignorant about the Qadar (Pre-ordainment) of their Lord, Allaah mentions one form of this ignorance, which is ignorance about the secret behind granting favors and preventing them. [Nadhm Ad-Durar by Al-Baqa’i]

In verses 15-20, Allaah says:

فأما الإنسان إذا ما ابتلاه ربه فأكرمه ونعمه فيقول ربي أكرمن

“As for man, when his Lord tries him by giving him honor and gifts, then he says (puffed up): ‘My Lord has honored me’”

وأما إذا ما ابتلاه فقر عليه رزقه فيقول ربي أهانن

“But when He tries him, by straitening his means of life, he says, ‘My Lord has humiliated me!’”

كلا بل لا تكرمون اليتيم

“Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)”

ولا تحاضون على طعام المسكين

“And urge not one another on the feeding of the poor”

وتأكلون التراث أكلا لما

“And you devour inheritance all with greed”

وتحبون المال حبا جما

“And you love wealth with much love”

Allaah refutes man in his belief that if Allaah gives him abundant provision, it is out of His honor for him. This is not the case; rather, it is a trial and a test, as Allaah says in Surat Al-Mu’minun (23:55-56):

أيحسبون أنما نمدهم به من مال وبنين

“Do they think that We enlarge them in wealth and children,”

نسارع لهم في الخيرات بل لا يشعرون

“We hasten unto them with good things (in this worldly life so that they will have no share of good things in the Hereafter)? Nay, but they perceive not”

Likewise, from another angle, if Allaah tests man and tries him by straitening his sustenance, he believes that it is because Allaah is humiliating him. So, he measures the pleasure of Allaah with him by being given or prevented in the Dunya (this world).

Allaah (Ta’ala) says:

كلا

“But no!”

Meaning, the matter is not as he claims, neither in his former assumption nor in the latter. For indeed Allaah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love.

Allaah should be obeyed in either circumstance. If one is wealthy, he should thank Allaah for that, and if he is poor, he should show patience. Humankind thinks that since Allaah has bestowed bounties on them in this life and granted favors to them, this is equivalent to having honor and closeness to Him.

Those who look at the bestowal and prevention of Allaah as a sign of divine pleasure or wrath are the ones who do not act well with regards to wealth when they are granted it by Allaah.

Allaah (Ta’ala) mentioned some forms of their evil actions regarding wealth, such as not treating the orphans with kindness and generosity, not urging one another in feeding the poor and the needy, devouring inheritance with greed, and loving wealth tremendously and excessively.

They do not distinguish between lawful and unlawful provisions and are heedless of the reality of Resurrection after death. If they would have brought to their attention the terror of that Day, they would not have done evil with their wealth in the Dunya.

Fourth Part of the Surah (Verses 21-30)

On the Day of Judgment, everyone will be recompensed according to what they did of good and evil. Allaah (Ta’ala) mentions the great horrors that will occur on the Day of Judgment in verses 21-30:

كلا إذا دكت الأرض دكا دكا

“Nay! When the earth is ground to powder”

وجاء ربك والملك صفا صفا

“And your Lord comes with the angels in rows”

وجيئ يومئذ بجهنم، يومئذ يتذكر الإنسان وأنى له الذكرى

“And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him?”

يقول يا ليتني قدمت لحياتي

“He will say: ‘Alas! Would that I had sent forth (good deeds) for (this) my life!’”

فيومئذ لا يعذب عذابه أحد

“So on that Day, none will punish as He will punish”

ولا يوثق وثاقه أحد

“And none will bind as He will bind”

يا أيتها النفس المطمئنة

“(It will be said to the pious): ‘O (you) the one in (complete) rest and satisfaction!”

ارجعي إلى ربك راضية مرضية

“Come back to your Lord, well-pleased (yourself) and well-pleasing (unto Him)”

فادخلي في عبادي

“Enter you, then, among My (honored) slaves”

وادخلي جنتي

“And enter you My Paradise!’”

During that mighty Day, the earth, the mountains, and all that is on them will be shaken until they become like a leveled smooth plain wherein nothing will be crooked or curved. Allaah (Ta’ala) will then come in the shadows of the clouds [as He says in Surat Al-Baqarah (2:210)] for the commencement of the judgment of His slaves. The honorable angels, the residents of heaven, will all descend in rows, row after row, and their standing in rows indicates humbleness and submission to the King, the Almighty; and Hell will be brought near and pulled with chains by the angels.

When these incidents happen, man will remember what he had done before of good and evil, but how can remembrance then benefit him? He will be struck with grief for falling into shortcomings regarding the rights of Allaah. He would wish that he had performed righteous actions for the sake of the everlasting, eternal life.

The Surah ends with mentioning the state of those whose hearts were content with Allaah and were filled with the love of Allaah; who had faith in Him and believed in His Prophets. It will be said to them (interpretation of the meaning): Come back to your Lord, to His Company, His reward and what He has prepared for His servants in His Paradise; well-pleased within itself and well-pleasing with Allaah and with what He has honored them with of reward, and Allaah is also Well-Pleased with them.

فادخلي في عبادي وادخلي جنتي

“Enter you then among My servants (among their ranks) and enter you My Paradise!”

This will be said to them at the time of death and on the Day of Judgment.

Lessons and Benefits from the Surah

1 – Allaah swearing by these first ten days of Dhul-Hijjah indicates the greatness of these days with Him; therefore, we too should honor and magnify them.

2 – The Dunya (worldly life) is not an abode where one benefits from it for its own sake; rather it is a place of getting benefit from it for the Hereafter. Therefore, when virtuous seasons come, we should take advantage of them for the sake of the Hereafter.

3 – If one’s criteria of measurement for Allaah’s pleasure is what Allaah grants him of provision in this Dunya, then one will not take benefit of these ten days of Dhul-Hijjah. However, if one’s dealing with Allaah is based on the Hereafter, then one sees that one of the great favors of Allaah upon His slaves is to prolong their lives to make them reach these blessed days, enabling them to benefit from them, and accordingly, making their scale heavy.

4 – The relation between the beginning of the Surah and the end of the Surah is that taking advantage of these virtuous days is a cause of having a good end and being from among those who will be admitted into Paradise.

5 – What helps one get benefit of the virtuous days of Dhul-Hijjah is to correct one’s criteria whereby he measures the pleasure and wrath of Allaah. In the beginning of the Surah, Allaah mentions people who had reached their ultimate worldly status but were destroyed in this Dunya, and in the Hereafter there will be a severe punishment for them. They worked for the Dunya and were heedless of the Hereafter. It is as if Allaah is warning His believing slaves from being like them and that they should consider the Dunya a farm whereby they prepare for the Hereafter.

6 – The worldly life is an abode of trial; only the one who knows Allaah’s Sunan (ways) will pass it and be saved.

7 – Wealth becomes a blessing for the slave if he knows how to spend it in the way prescribed by the Shar’ (Law) of Allaah, and it becomes a source of wretchedness for whoever misuses it.

8 – True happiness and wretchedness are linked with what one has earned on the Day of Resurrection, while worldly happiness and wretchedness is nothing but a transient shadow.

How should one receive these blessed days of Dhul-Hijjah?

The first ten days of Dhul-Hijjah are of great status in Islam.Therefore, it is incumbent upon every Muslim to receive them with joy and happiness and to take advantage of them with what Allaah has prescribed in order for them to be a gain with Allaah; to find it on the Day when one meets Allaah.

All of the life of the Muslim is good if he spends it in obedience to Allaah; especially if he takes advantage of the times and days in which Allaah particularized with virtues and he gives importance and pays heed to them.

However, for many of us, these days and virtuous times pass by without taking benefit of them; they pass for us in vain. Not only do we not get benefit of them, but some spend it in committing unlawful actions and evil deeds. This is especially true in the present times, where the diversion of the media and one’s worldly occupation has become widespread. Although it is required for the Muslim to seek sustenance, this should not occupy him from taking advantage of these seasons. One should balance between seeking Rizq (provision) and taking advantage of these blessed seasons. Allaah did not forbid us from working for the Dunya (this worldly life) for what we need, but He forbade us from being occupied with it and forgetting the Hereafter.

Allaah (Ta’ala) says in Surat Al-Munafiqun (63:9):

يا أيها الذين آمنوا لا تلهكم أموالكم ولا أولادكم عن ذكر الله ومن يفعل ذلك فأولئك هم الخاسرون

“O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers.”

And He (Ta’ala) says in Surat Al-‘Ankabut (29:17):

فابتغوا عند الله الرزق واعبدوه واشكروا له إليه ترجعون

“So seek your provision from Allaah (alone) and worship Him (alone) and be grateful to Him.”

One should not be driven away by seeking the Rizq and leave the worship of Allaah, nor be driven away by the worship and abandon seeking the Rizq such that one will be a burden on others. Rather, one should balance between the two. Allaah (Ta’ala) says in Surat Al-Jumu’ah (62:9-10):

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

“O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allaah [Jumu’ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing), that is better for you if you did but know!”

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ

“Then when the (Jumu’ah) Salaat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allaah (by working, etc.), and remember Allaah much, that you may be successful.”

The Muslim should strike a balance between the two matters; he should seek sustenance in its time and perform acts of worship in its time, although worshipping Allaah helps one seek Rizq, as Allaah says in Surat At-Talaaq (65:2-3):

وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).”

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ

“And He will provide him from (sources) he never could imagine.”

The Muslim neither neglects his Religion nor his worldly affairs; rather he joins his religious interests with his worldly affairs.

The Muslim should be heedful of these virtuous times, before a day will come and he will say:

يَا حَسْرَتَا عَلَىٰ مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ

“Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allaah has ordered me to do), and I was indeed among those who mocked” [Surat Az-Zumar (39:56)]

And before he confronts that which Allaah mentioned about the dwellers of Hell; when they will be thrown in it, they would say:

رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ

“O Lord! Get us out that we may do the right and not what we used to do.”

Allaah (Ta’ala) then says to them:

أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ

“Did We not give you lives long enough, so that whosoever would receive admonition, – could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Dhalimun (polytheists and wrongdoers, etc.) there is no helper.”

[Surat Faatir (35:37)]

This will be the destiny of whosoever wasted his time and life.

Therefore, one must understand that these days are a great blessing from Allaah upon His slaves. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity by striving hard in worship.

The Righteous Deeds performed during these ten days of Dhul-Hijjah

1) The greatest act that one worships Allaah with in the ten days of Dhul-Hijjah and in all his life is Dhikr-Allaah (Remembrance of Allaah).

Ibn Al-Qayyim (Rahimahullaah) mentioned the types of Dhikr and its virtues in his book “Al-Wabil As-Sayyib”:

Abu Ad-Dardaa’ (Radia-Allaahu ‘anhu) narrated that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said: “Should I not inform you of the best of your deeds, and the purest of them with your Master, and the highest of them in your ranks, and what is better for you than spending gold and silver, and better for you than meeting your enemy striking their necks, and they strike your necks?” They said: “Of course.” He (Salla-Allaahu ‘alayhi wa sallam) said: “The remembrance of Allaah [Most High].” Then Mu’adh ibn Jabal (Radia-Allaahu ‘anhu) said: “There is nothing that brings more salvation from the punishment of Allaah than the remembrance of Allaah.” [At-Tirmidhi no. 3377 and authenticated by Al-Albaani who graded it Saheeh]

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah says: ‘I am just as My slave thinks I am (i.e. I am Able to do for him what he thinks I can do for him) and I am with him if he remembers Me. If he remembers Me in Himself, I too, remember Him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if He comes one span nearer to me, I go one cubit nearer to Him; and if he comes one cubit nearer to Me, I go a distance of outstretched arms nearer to him; and if he comes to me walking, I go to him running’.” [Saheeh Al-Bukhaari no. 7405]

Allaah (Ta’ala) says in Surat Al-Ahzaab (33:41):

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا

“O you who believe! Remember Allaah with much remembrance.”

And He (Ta’ala) says in Surat Al-Ahzaab (33:35):

وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ

“and the men and the women who remember Allaah much (with their hearts and tongues).”

Abu Ad-Dardaa’ (Radia-Allaahu ‘anhu) said: “Everything has cleanness and the cleanness of the heart is Dhikr of Allaah.”

Undoubtedly, hearts become rusty just as copper, silver, and other metals become rusty, and its cleanliness is by Dhikr (remembrance) of Allaah. Dhikr cleanses the heart until it becomes like a white mirror, and if it (the Dhikr) is abandoned, the heart becomes rusty.

The rust of the heart is caused by two matters: Heedlessness and committing sins, and its purification is by seeking forgiveness and Dhikr (remembering Allaah). Allaah (Ta’ala) says in Surat Al-Kahf (18:28):

وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

“and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.”

Types of Dhikr

Dhikr is of two types:

One: Remembering Allaah’s Names and Attributes, praising Him by them and sanctifying Him from that which does not suit His Majesty. This type is of two kinds:

a) Praising Him with the comprehensive Dhikr, such as glorifying Him by the four words:

سبحان الله، الحمدلله، لا إله إلا الله، الله أكبر

Glory be to Allaah, all praise to Allaah, no one deserves to be worshipped except Allaah and Allaah is the Greatest.

Or

b) To remember Allaah with what He has informed His servants about the impact of His Names, Attributes, and Actions. Such as to say: “Allaah hears the voices of His slaves” or “Allaah gives”, Allaah accepts repentance”, “Allaah sees and knows,” etc.

The best Dhikr of this form is to praise Him with what He has praised His Noble Self with and with what His Messenger (Salla-Allaahu ‘alayhi wa sallam) had praised Him with, without any deviation, denial, or resemblance. This form of Dhikr consists of: Hamd (Praise), Thanaa’ (To praise Him greatly or over praising Him) and Majd (Extolment).

Hamd is to mention Allaah’s perfect Attributes with love of Him and being pleased with Him. If one repeats the praise again and again, it becomes Thanaa’. If one praises Allaah with Attributes of majesty, grandeur and kingship, then it becomes Majd (Extolment).

Allaah has mentioned these three kinds in the beginning of Surah Al-Fatihah.

When the slave says:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“All the praises and thanks be to Allaah, the Lord of the ‘Alamin (mankind, Jinn and all that exists).”

Allaah says: “My slave has praised Me.”

When he says:

الرَّحْمَٰنِ الرَّحِيمِ

“The Most Beneficent, the Most Merciful.”

Allaah says: “My slave has extolled Me.”

When he says:

مَالِكِ يَوْمِ الدِّينِ

“The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”

Allaah says: “My slave has glorified Me.” [Muslim no. 395]

Two: To remember His commandments, prohibitions, and rulings. This is of two types:

a- To mention that Allaah ordered such-and-such or forbade such-and-such.

b- To remember Allaah at the time of carrying out His command(s) in order to hasten and be encouraged to perform it, and to remember Him at the time of abstaining from His prohibition(s) in order to help one flee from it.

If a person remembers Allaah in all these forms, then he has remembered Allaah in the best and most sublime way and attained the greatest benefit.

From the remembrance of Allaah is to remember Allaah’s favor, benevolence, and graciousness upon His slave. This is also one of the highest types of Dhikr.

These two types of Dhikr are performed with the heart and tongue and this is the best kind of Dhikr. If they are performed by the heart alone, this is the second degree, and if it is only with the tongue, it is of the third degree. The best Dhikr is the one in which the heart and tongue are in conformity, although remembering Allaah with the heart only is better than remembering Him with the tongue only, because the remembrance with the heart results in knowing Allaah and causes feelings of love and shyness towards Him. It also causes fear in the heart, makes one observant of Him and prevents one from falling into shortcomings in acts of obedience and belittling evil deeds and sins. The fruit that one gets from remembering Allaah with the tongue only is very weak and does not bring the aforementioned results for the slave.” [End quote – summarized and paraphrased]

2) Saying the Takbeer profusely during these days

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days. So during this time, recite the Tahleel (say La ilaaha illa Allaah), Takbeer, and Tahmeed profusely.” [Reported by Ahmad and authenticated by Ahmad Shakir who graded it Saheeh]

When the ten days of Dhul-Hijjah start, it is prescribed to say the Takbeer during the day and night. This is called unrestricted Takbeer, and that is by repeating the following words:

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

Allaahu Akbar, Allaahu Akbar Laa Ilaaha Illa Allaah. Allaahu Akbar, Allaahu Akbar wa Lillaahil-Hamd

3) Among the good deeds which the Muslim should strive to do during the first ten days of Dhul-Hijjah is to fast the first nine days, especially the day of ‘Arafah for the non-pilgrim. Fasting on this day will expiate the sins of two years. This is in addition to spending in charity, offering voluntary prayers (especially the night prayer), reading Qur’an, remembering Allaah, making Du’aa (supplication), doing good to parents, upholding the ties of kinship, and other good deeds and acts of worship. One should fill this time with acts of obedience, whether physical acts of worship or verbal.

4) If a person is planning to offer sacrifice, he should stop cutting his hair and nails and removing anything from his skin from the beginning of the ten days until he has offered his sacrifice. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “When you see the new moon of Dhul-Hijjah, if any of you wants to offer a sacrifice, then he should not cut his hair or nails until he has offered the sacrifice.” According to another report, he (Salla-Allaahu ‘alayhi wa sallam) said: “He should not remove (literally: touch) anything from his hair or skin.” [Muslim]

The Muslim should make sure he does not miss any of these important occasions, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he will need it the most. The time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is Ever-Watchful, and to Him we will return and He will render account of us. Allaah (Ta’ala) says in Surat Az-Zalzalah (99:7-8):

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it.”

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.”

Sources:

Tayseer Al-Kareem by Shaikh As-Sa’dee

Tafseer Ibn Katheer

At-Tafseer Al-Mawdoo’i by a group of ‘Ulama

Virtues of the ten days of Dhul-Hijjah by Shaikh Saleh Al-Fawzan

How to receive the ten days of Dhul-Hijjah by Shaikha Anaheed

Islamqa.info

Al-Wabil As-Sayyib by Ibn Al-Qayyim