The month of Ramadan is a month in which Allah multiplies your good deeds, erases in it the sins and elevates in it the ranks. The month of Ramazan has been named so because it scorches away the sins and enables us to do more good during the blessed month.
Ramazan is one of the names of Allah, the Glorious and we should not pronounce like, “This is Ramazan” or “Ramazan has departed” or “Ramazan has arrived” for surely, Allah neither arrives nor departs. It is narrated that Ramadan is one of the “Beautiful Names of Allah”
Anas Bin Malik narrated from the Prophet Muhammad (SAWW) that “Don’t call (this holy month) just “Ramadan”. Such as Allah (swt) called “Shahr-i Ramadan” (the month of Ramadan), you also call so. (Bukhari)
The Glorious Quran testifies the importance of Ramazan and fasting stating, “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). [Al-Baqara, 183]
Ramadan is the 9th month of Islamic calendar and its importance is generally divided into three phases.
- FIRST ASHRA (first ten days [1-10]): Days of Mercy
- SECOND ASHRA (second ten days [11-20]): Days of Forgiveness
- THIRD /LAST ASHRA (last ten days [21-30]): Days to seek Refuge in Allah from the Hellfire
The first ten days are of mercy, second ten days are of forgiveness and the last ten days are of being freed from Hell. (Please read the note in the last)
[junkie-alert style=”white”]Importance of First Ten Days of Ramazan[/junkie-alert]
Many scholars believe that the first ten days of the blessed month of Ramadan are the days of Mercy. During these days we should regularly seek Allah’s Mercy and should recite the following verses.
It is to be noted that many others are of the opinion that the hadith that divides the month of Ramazan in three stages is weak:
The hadith reads as, “A magnificent month has approached you . . . its beginning is a mercy, the middle of it is forgiveness, the end of it is freedom from the Fire …”-Sahih Ibn Khuzaymah (#1887)
They say that the Hadith has two defects: Ali bin Zaid bin Jad’an is weak (At-Taqrib), and there is a break in its Isnad between Sa’eed bin Al-Musayyab and Salman Al-Farisi.
However, besides this, the Matn (text) of this Hadith is also very problematic, because it is the only Hadith to divide the month of Ramadhan in such a manner.
Thus it is Munkar (rejected) and fails to fulfill the second condition established by Ibn Hajar, as its meaning is baseless and unsupported, as no other Hadith has come with such a wording. The very nature of its wording is strange and this is why it was classed as Da’if by Al-‘Uqaili, Ar-Razi, Al-‘Ayni, Al-Albani (Ad-Da’ifah, #1569) and others.