of Dhu al-Hijjah, during which one is encouraged to frequently remember Allah, Most High. The Prophet, may Allah’s peace and blessings be upon him, said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” They asked, “Not even jihad in the path of Allah?” He replied: “Not even jihad in the path of Allah, except for a man who goes forth with his life and wealth and returns with neither of them.” (1)

Its occasion is also evident in relation to the pilgrims, for Allah looks upon those standing at Arafah and makes His angels bear witness that they will return forgiven, having been freed from their sins. Thus, the Festival Day following the Day of Arafah is like the Festival of al-Fitr following Ramadan: it involves a form of gratitude to Allah, Most High, for this blessing.

The occasion of Friday is likewise evident, for this day encompasses the beginning and the return: Adam was created on it, expelled from Paradise on it, and sent down to earth so that the earth might be inhabited by his descendants. The Hour will also be established on it. It is therefore a momentous day, and for this reason it has become the weekly Festival. Apart from these, Islamic law recognises no Festivals—not even what some Muslims do today by making a Festival of the Battle of Badr on the seventeenth of Ramadan; or what some Muslims do by making a Festival of the Prophet’s birth, may Allah’s peace and blessings be upon him; or what some Muslims do by making a Festival of the Ascension on the twenty-seventh night of Rajab. None of this has any basis. Indeed, some of it has no basis even from a historical perspective. The Ascension did not occur on the twenty-seventh night of Rajab; rather, it took place in Rabi al-Awwal, approximately one, two, or three years before the Hijrah, according to the differing views of the scholars. Likewise, the Prophet’s birth was not on the twelfth of Rabi al-Awwal; rather, it has been established