General, Dought & clear, - * An innovated way of reciting the first verses of the soorahs that begin with Haa’-Meem

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I have a question regarding the surahs that start with Ha-Mim... I have seen some Sufi people recite the first two ayat of each of these surahs and then move on to next Ha-Mim and then recite the first two ayat again and then moves on to next Ha-Mim and then first two ayat again etc. They say its some kind of protection from hellfire and they recite it every morning before fajr. Is there any proof? I don't find any evidences for this.
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Praise be to Allah
The soorahs that begin with Haa’-Meem are seven soorahs of the Qur’an. They are: Ghaafir (40), Fussilat (41), ash-Shoora (42), az-Zukhruf( 43), ad-Dukhaan (44), al-Jaathiyah (45) and al-Ahqaaf (46)
“Haa’-Meem” is an example of the letters with which some of the soorahs of the Holy Qur’an begin. In the answer to question no. 21811we stated that these letters appear at the beginning of some soorahs – and Allah knows best – to highlight the miraculous inimitability of the Quran, and that people are unable to produce the like thereof, even though it consists of letters such as they use in their daily speech.
We do not know of any saheeh hadith that speaks of the virtues of the Haa’-Meem soorahs in particular. There are some hadiths which speak of their virtue, but none of them has been proven to be sound.
See:Silsilat al-Ahaadeeth ad-Da‘eefahby al-Albaani (no. 3537, 3538, 6183 and 7081.
What these people do of reciting the first two verses of each soorah that begins with Haa’-Meem one after another is something for which we know of no basis. Therefore it is an innovation that has been introduced into the religion and is to be rejected.
There is also no basis for their view that it is a way of protecting oneself from the fire of Hell.
The most that has been narrated concerning that is the report narrated by al-Bayhaqi inash-Shu‘ab(4/105) and ath-Tha‘labi inat-Tafseer(8/261), from al-Khaleel ibn Murrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Haa’-Meem soorahs are seven, and the gates of Hell are seven. Each Haa’-Meem will come and stand at one of these gates and will say: ‘O Allah, do not admit through this gate anyone who believed in me and recited me.’”
Immediately after that, al-Bayhaqi said: This is how it reached us, with this interrupted isnaad.
This is a flimsy (waahin) isnaad. Al-Khaleel ibn Murrah was one of the successors to the Taabi‘een; between him and the Prophet (blessings and peace of Allah be upon him) there are at least two narrators. Moreover he is weak (da‘eef) in and of himself. Al-Bukhaari said: He is munkar al-hadith (i.e., his hadith is to be rejected). He was classed as da‘eef by Ibn Ma‘een and Abu Haatim.
See:Mizaan al-I‘tidaal(1/667)
It was also classed as da‘eef by al-Albaani inSilsilat al-Ahaadeeth ad-Da‘eefah(6183)
Even if we assume that it is sound, what would be meant is reciting each of these soorahs in its entirety; as for reciting only two verses of each soorah, there is nothing in the hadith to support that.
And Allah knows best.








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Da'eef (weak) hadeeths, Dought & clear, - * Are there any saheeh a haadeeth which speak of the ransoming of the living and the dead during Ramadaan?

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I heard from someone that Allaah ransoms just one of the dead Muslims every night, and that He does not ransom any of the living except on the last night of Ramadaan, when He ransoms the same number as the number of dead whom He ransomed during the month. Is this true?.
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Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani inSaheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani inSaheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. SeeDa’eef al-Targheeb, 591 andal-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. SeeDa’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. SeeDa’eef al-Targheeb, 598.







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Da'eef (weak) hadeeths, Dought & clear, - * Status of the Hadeeth:“The most hated thing before Allaah is divorce”

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What is the source of the phrase, “The most hated thing before Allah is divorce”? Is it a hadeeth (Prophetic narration) or what?
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Praise be to Allah.
This hadeeth is narrated from the trustworthy narrator Mu’arrif ibn Wasil, from the trustworthy imam Muharib ibn Dathar (d.116 AH), who was one of the Tabi’een (Successors). But it came from Mu’arrif via two isnads (chains of transmission).
1 – A muttasil (connected) isnad from Mu’arrif ibn Wasil, from Muharib, from Ibn ‘Umar (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him).
This was narrated by Muhammad ibn Khalid al-Wahabi, from Mu’arrif, like this with an isnad, as recorded by Abu Dawood (2178), and via al-Bayhaqi in al-Sunan al-Kubra (7/322), and Ibn ‘Adiy in al-Kamil (6/2453).
2 – A mursal isnad (stops at the Successor) from Mu’arrif ibn Wasil, from Muharib ibn Dathar, from the Prophet (peace and blessings of Allah be upon him), without any mention of Ibn ‘Umar (may Allah be pleased with him).
It was narrated thus by Ahmad ibn Yoonus, Yahya ibn Bakeer and Wakee’ ibn al-Jarrah.
As recorded by Abu Dawood in al-Sunan (2177), al-Bayhaqi in al-Sunan al-Kubra (7/322), Ibn Abi Shaybah in al-Musannaf (5/253); it was also mentioned by al-Sakhawi in al-Maqasid al-Hasanah (11), and al-Daraqutni in al-‘Ilal (13/225).
When the muhaddithoon (scholars of hadeeth) saw that those who narrated it via a mursal isnad were more trustworthy and more numerous than those who narrated via a muttasil (connected) isnad, they thought it more likely to be mursal, and mursal is one of the types of da’eef (weak) hadeeths. They stated that those who narrated it with a muttasil isnad from Ibn ‘Umar (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) were either mistaken or confused.
Ibn Abi Hatim said:
My father said: It is only Muharib, from the Prophet (peace and blessings of Allah be upon him). Mursal. End quote.
Al-‘Ilal (1/431).
Al-Daraqutni (may Allah have mercy on him) said: It is more likely to be mursal. End quote.
Al-‘Ilal (13/225).
Al-Bayhaqi (may Allah have mercy on him) said:
It is mursal. According to the report of Ibn Abi Shaybah from ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) it is mawsool (connected). End quote.
Al-Sunan al-Kubra (7/322).
Ibn ‘Abd al-Hadi (may Allah have mercy on him) said of it being mursal: it is more likely the case. End quote.
Al-Muharrir fi’l-Hadeeth (1/567).
In al-Maqasid al-Hasanah (p. 11), al-Sakhari thought is more likely to be mursal. End quote.
Al-Shaykh Ahmad Shakir (may Allah have mercy on him) said in ‘Umdat al-Tafseer (1/583): There is some doubt as to whether it is saheeh. End quote.
Al-Albani said in Irwa’ al-Ghaleel (2040): To sum up: the hadeeth was narrated from Mu’arrif ibn Wasil by four trustworthy narrators: Muhammad ibn Khalid al-Wahibi, Ahmad ibn Yoonus, Wakee’ ibn al-Jarrah and Yahya ibn Bakeer.
They differed concerning it. The first of them narrated it from Muharib ibn Dathar from Ibn ‘Umar (may Allah be pleased with him) in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allah be upon him)).The others said it was narrated from him from Muharib in a mursal report.
The one who has knowledge of hadeeth will not doubt that the narration of these men is more valid, because they are more numerous and had better memories. They are all among those whose hadeeth the two Shaykhs (al-Bukhari and Muslim) narrated in al-Saheehayn. So it comes as no surprise that Ibn Abi Hatim narrated from his father that the hadeeth is most likely mursal, and that al-Daraqutni suggested the same in al-‘Ilal, and al-Bayhaqi did likewise, as al-Hafiz said in al-Talkhees (3/205). Al-Khattabi said something similar and al-Mundhiri followed him in Mukhtasar al-Sunan (3/92): The well known view is that it is mursal. End quote.
The hadeeth has a corroborating report from Mu’adh ibn Jabal (may Allah be pleased with him), which was narrated by al-Daraqutni in al-Sunan (4/35) and Ibn ‘Adiy in al-Kamil (2/694), with the wording: “Allah has not permitted anything more hated to Him than divorce.” And there are other versions, but its isnad is da’eef jiddan (very weak) and it is not valid to be quoted as evidence.
But although it is most likely that the hadeeth cannot be soundly attributed to the Prophet (peace and blessings of Allah be upon him), its meaning is sound.
Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is narrated that the Prophet (peace and blessings of Allah be upon him) said: “The most hated of permissible things to Allah is divorce.” This hadeeth is not saheeh, but its meaning is sound: Allah hates divorce, but He does not forbid it to His slaves, so as to make things easier for them. If there is a legitimate shar’ee (religiously legislated) or regular reason for divorce, then it is permissible and depends on the likely outcome of keeping this woman as one's wife. If keeping her will lead to something that is contrary to sharee’ah (Islamic law) which cannot be avoided except by divorcing her, such as if the woman is lacking in religious commitment or chastity, and the husband cannot set her straight, then in this case we say that it is better to divorce. But if there is no shar’ee reason or ordinary reason, then it is better not to divorce, rather in that case divorce is makrooh (disliked). End quote.
Liqa at al-bab il-Maftooh, no. 55, question no.3
And Allah knows best.








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