“The Month of Ramadhaan is split, the first part is Mercy, the middle is Forgiveness and the final part of this month is ransom from the Hellfire.”
This has been reported by Ibn Khuzaymah in his Saheeh. A similar narration is also narrated on the authority of Aboo Hurayrah [May Allaah be Pleased with him] which has been reported in Ibn Abee Dunya with the wording, “The month all of it is Mercy, all of it is Forgiveness and all of it is a ransom.”
These Ahadeeth give the same meaning as the authentic Hadeeth, “When Ramadhaan comes the doors of Mercy are opened.”
In a narration reported by at-Tirmidhee and others, “Verily, Allaah frees from the fire every night.”
Having established that this is the month of Mercy, it is important to note that the Mercy of Allaah applies to those who do good and have Taqwa [i.e. to do what He has Ordered and to abstain from what He has Prohibited]. Allaah, the Most High, says:
“Surely, Allah's Mercy is (ever) near unto the good-doers” [A’raaf 7:56]
And, He, the Most High, says:
“I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun” [A’raaf 7:156]
So Mercy showers those who have Taqwa in the beginning of the month, so that the beginning of the month for them is met with Mercy and the Pleasure of Allaah. This motivates them to do good deeds and to act in the best possible way.
The second phase of the month is a result of the first one, once they have received the Mercy of Allaah and have bettered themselves, in the second part of the month they received the Forgiveness for some of their sins due to their fasting. Their minor sins are forgiven and they are not prevented from the Mercy of Allaah, the Most High:
“…your Lord is full of Forgiveness for mankind inspite of their wrong-doing…” [Ra’d 13:6]
As for the final phase of the month, they are ransomed from the fire. Their sins are forgiven and they are freed from the fire. It occurs in the Hadeeth of Ibn ‘Abbaas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Allaah Frees His Servants from the fire every night during Ramadhaan at the time of breaking fast, thousands upon thousands are freed, all of them were destined for the fire but when the final night of Ramadhaan comes, Allaah Frees on that day the equivalent of all those who freed on the nights before added together.”
Therefore, the day of al-Fitr is an ‘Eid for all the believers of this Ummah because their necks have been freed from the fire. There are those who commit major sins but due to their good deeds, their fasting and praying, they are freed from the fire and accepted with the pious.
Similar to the day of al-Nahr, this is also an ‘Eid for the Muslims because the day before this ‘Eid is the day of ‘Arafah and on the day of ‘Arafah, Allaah Frees more people from the fire than any other day throughout the year.
So whoever is freed from the fire during these days before ‘Eid then the ‘Eid is truly a joyous occasion for him but those who have lost out on this opportunity to be freed, then ‘Eid is just a normal day for him.
Once we know that Forgiveness and ransom from the fire is given to those who fast and stand the nights in prayer during Ramadhaan, then Allaah, the Most High, as ordered us to finish our rituals by doing Takbeer of Him in thanks:
“He wants that you must complete the same number (of days), and that you must magnify Allah [(i.e. to say Takbeer or Allaahu-Akbar) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.” [Baqarah 2:185]
The ability in giving thanks to Allaah is a favour that Allaah Blesses upon His Slaves, He Guides them and Give them the ability to fast and give them the enthusiasm that is needed in doing good deeds to that they may attain is Mercy, Forgiveness and ransom from the fire. Because of this, the slave should remember Him, give thanks to Him, fear Him as he ought to be feared.
Ibn Mas’ood [May Allaah be Pleased with him] explained that fearing Allaah as he ought to be feared means to obey Him and not disobey Him. To remember Him and not to forget Him, to give thanks to Him and not to be ungrateful to Him.
Taken from Chapter 42: Saying Farewell to Ramadhaan in Lataa'if al-Ma'aarif (Pg. 160-169) by Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him]
Assalamu alaykum wa Rahmatullah wa Barakatuh,
ReplyDeleteJazakallahu Khairan. For all the beneficial articles that you have translated and increasing our knowledge.
I just wanted to let you know that the hadith above supposedly narrated by Salmann Al-Farsi is munkar according to Shaykh Albani. See below:
"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…'
It is known that it is the Hadeeth of Salmaan al Farisee. Sadly we hear a lot of the Khateebs make their Khutbas an explanation of this Hadeeth during this month while it is false. Ibn Khuzaymah collected it and said; 'if it is authentic.' 'Alee ibn Zayd ibn Jad'aan is in its chain and he is weak, in addition, Sa'eed ibn al Musayyib did not hear from him. There is Idtiraab in its chain and its text contains false meanings.
Al Albaanee stated: 'Munkar.' [As silsilah ad Da'eefah: 2/262]
http://www.subulassalaam.com/articles/article.cfm?article_id=62
Was-salamu alaykum,
Umm Yousif
وعليكم السلام ورحمة الله وبركاته
DeleteI ask Allaah to Reward you with the best of His Rewards for reading the articles and likewise for the concern you have shown with Haafidh Ibn Rajab quoting this weak Hadith here.
You are right, the Hadith is weak (if not very weak) from all its different routes in narration. However, the reason why the likes of Ibn Rajab, Ibn Taymiyyah and even Shaykh al-Islaam Muhammad bin 'Abdul-Wahab in Kitaab at-Tawheed quoting weak Ahadith has been explained by some of the scholars.
Here's an example:
Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr [may Allaah Preserve him] explains: This book (of ‘Abdul-Wahhaab and likewise throughout the works of Ibn Taymiyyah, Ibn Rajab etc.) has chapters which are from the most important chapters of Islaamic knowledge. However, the Shaykh throughout the book repeatedly uses weak Ahadeeth within them. Some put blame upon the Shaykh for doing so – using weak narrations in matters of ‘Aqeedah, despite there being an Ijmaa (scholarly consensus which becomes binding) on the impermissibility of using weak narrations in matters of ‘Aqeedah.
We may respond to such claims by stating that firstly, the grading of weak narrations are sometimes differed upon between the scholars, others from the scholars may deem such weak narrations to be authentic (Saheeh). So the fact that he has used weak narrations does not mean that the Shaykh has cited narrations in which the scholars are totally agreed on its weakness.
Secondly, the Shaykh did not rely on such weak narrations to base rulings upon. Rather, his work (and likewise the works of Ibn Taymiyyah, Ibn Rajab etc.) may cite weak narrations but the basis of their understanding is taken from Aayaat of the Quraan and Ahaadeeth which are Saheeh.
I say: if this is case, then citing narrations which have been deemed weak by some scholars and not others is not something blameworthy, as their understanding has already been founded on Aayaat and Ahaadeeth which are Saheeh. [Sharh Kitaab at-Tawheed Tape 9, 149 - 151 minutes]
In fact the majority scholars are agreed that narrations, albeit be weak, on topics of manners and virtue (like we have here) are accepted based on certain conditions. See for further detail: ad-Dua’a of at-Tarabaanee (Pg. 251), al-Adhkaar of an-Nawawee (Pg. 303) and Majmoo’ al-Fataawaa of Ibn Taymiyyah (18/65-68)
I hope this helps and I ask Allah to make this beneficial for myself and for you and for all the Muslims to be united in this blessed month of abundant goodness.
والسلام