Bukhari

Hadith Commentary:
And a Hanafi fatwa! The worship in the first ten days of Dhu al-Hijjah is better than the worship of all the days of the year.

It has been said that the days of Dhu al-Hijjah are the most virtuous of all days, and the nights of Ramadan are the most virtuous of all nights.

The specific acts of worship in these ten days of Dhu al-Hijjah, upon which the Salaf acted, are pronouncing the takbir and fasting.

In the explanations of this topic, it is mentioned that when Abu Hurairah (radi Allahu anhu) and Ibn Umar (radi Allahu anhu) would pronounce the takbir, the common people would also pronounce the takbir along with them, and this is what is desired in takbir: that when someone hears another pronouncing it, then all those around should also pronounce the takbir aloud. (Tafheem al-Bukhari)

Generally, the Hanafi brothers begin the takbir from the ninth day; they should know that, according to the research of their own scholars, this practice of theirs is contrary to the practice of the Salaf.

As the author of Tafheem al-Bukhari, a Deobandi Hanafi, has clearly written here that pronouncing the takbir in these ten days of Dhu al-Hijjah was the practice of the Salaf. (May Allah grant righteous success)

Ameen.

Rather, the series of takbirs should also continue during the days of Tashreeq, which are the days from the eleventh to the thirteenth.

The words of the takbir are as follows:
Allahu Akbar, Allahu Akbar, la ilaha illa Allah, wallahu Akbar, Allahu Akbar, wa lillahil-hamd.

And it is also narrated as:
Allahu Akbar kabira, walhamdu lillahi kathira, wa subhan Allahi bukratan wa asila.

Hadith Commentary:
(1)
According to the linguists and jurists, the days of sacrifice—that is, after the tenth of Dhu al-Hijjah—are when the Days of Tashriq begin. However, the reason for the naming (tasmiyah) of Tashriq requires that the tenth of Dhu al-Hijjah also be included among the Days of Tashriq, because there are three opinions regarding the reason for this naming:
• Meat was cut and placed in the sun so that it would dry.
• The Eid prayer was performed after sunrise, and for this reason it was called Tashriq.
• In the era of ignorance (Jahiliyyah), the polytheists used to say, “O sun! Rise quickly so that we may perform the sacrifice.”
From these facts, it becomes clear that the original Day of Tashriq is the day of Eid itself, and the remaining days have been included under its subordination as the Days of Tashriq.

(2)
According to Imam al-Bukhari rahimahullah, in this narration, “days” refers to the Days of Tashriq, and the “actions” of these days refer to saying Allahu Akbar and the remembrance of Allah. This is why he has cited various reports regarding the saying of the takbirat. However, from other authentic narrations, it is understood that “days” refers to the ten days (ayyam al-‘ashr). Even so, the reconciliation is that, according to Imam al-Bukhari rahimahullah, the tenth day is included among the Days of Tashriq, and thus, from the perspective of one day, the chapter heading is established.

(3)
Hafiz Ibn Hajar rahimahullah has adopted another perspective for the correspondence with the chapter heading: the virtue of the ten days of Dhu al-Hijjah is due to the fact that the acts of Hajj are performed within them, and some acts of Hajj are performed during the Days of Tashriq. Therefore, in terms of the original virtue, the Days of Tashriq share in the virtue of the ten days. Furthermore, the conclusion of the ten days is the commencement of the Days of Tashriq. On this basis, these days possess virtue, and this is the intent of Imam al-Bukhari rahimahullah.
(Fath al-Bari: 2/592)

Benefits and Issues:
These ahadith are evidence that fasting and performing other righteous deeds during the first nine days of Dhul-Hijjah carry immense virtue.
In comparison between the last ten days of Ramadan and the ten days of Dhul-Hijjah, the scholars explain it in this way: the nights of the last ten of Ramadan are superior because Laylat al-Qadr occurs within them, and the days of the ten of Dhul-Hijjah are superior.

Commentary:
Benefits and Issues:

➊
After the blessed month of Ramadan, the most virtuous days are the first ten days of Dhu al-Hijjah.

➋
Among voluntary fasts, there are none more virtuous than the fasts of the first nine days of Dhu al-Hijjah; among these, the fast of the Day of Arafah (9th Dhu al-Hijjah) is the most virtuous.

➌
Every deed performed in these virtuous days brings more reward than deeds performed on other days. From this, it is established that fasting in these days is also superior to fasting on other days. However, it is not permissible to fast on the 10th of Dhu al-Hijjah; therefore, what is meant by fasting in the first ten days is fasting in the first nine days.

➍
Jihad performed in these days is more virtuous than jihad performed on other days. From the Companions’ (radi Allahu anhum) question, “Not even jihad in the path of Allah?” (wa la al-jihadu fi sabilillah), it is understood that jihad is the most virtuous act of worship among other good deeds. Similarly, from the generality of this hadith, it is also established that any deed performed in these blessed days is superior to deeds or jihad performed on other days.