Saheeh (sound) hadeeths, Dought & Clear, - * Virtues of Surah Taha

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I would like to find out about the virtue of reading Surah Taha, and the virtue of reading it every night three times in succession for a certain period. Thank you very much.
Praise be to Allah.
Firstly:
The following hadeeths about the virtues of Surah Taha are saheeh (authentic):
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It was narrated that ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said concerning Bani Israil (al-Isra), al-Kahf, Maryam, Taha and al-Anbiya: They are among the best of the earliest ones that I learned by heart.
Narrated by al-Bukhari (4994).
Al-Bayhaqi said inShu’ab al-Eeman:
He was referring to the superiority of these surahs because of what they contain of stories of the Prophets (peace and blessings be upon them) and the nations.
And they were among the first surahs to be revealed at the beginning of Islam, because they are Makkan surahs, and they were among the first parts of the Quran to be recited and memorized. End quote.
Al-Hafiz Ibn Hajar said inFath al-Bari(8/388):
What Ibn Mas’ood (may Allah be pleased with him) meant was that they were among the first parts of the Quran that he learned, and that they have a special virtue because they contain stories of the Prophets (peace and blessing be upon them) and the nations. End quote.
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It was narrated from Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The greatest name of Allah appears in three surahs of the Quran: in al-Baqarah, Al ‘Imran and Taha.”
Narrated by Ibn Majah (3856) and al-Hakim (1/686); classed as hasan (sound) by al-Albani inal-Silsilah al-Saheehah(746).
He (may Allah have mercy on him) said:
With regard to the words of al-Qasim ibn ‘Abd al-Rahman (the one who narrated it from Abu Umamah) that the greatest name is found in the verse (interpretation of the meaning): “And (all) faces shall be humbled before (Allah), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists)” [Taha20:111]in Surah Taha, I could not find anything to support it. It is more likely in my view that it is in the verse at the beginning of the surah:“Verily, I am Allah! La ilaha illa Ana (none has the right to be worshipped but I)” [Taha 20:14], and that is in accordance with some saheeh hadeeths (authentic narrations. See:al-Fath(11/225) andSaheeh Abi Dawood(1341). End quote.
Secondly:
Concerning the virtues of Surah Taha there are some da’eef (weak) hadeeths, which I will quote here to draw attention to them and warn people against them.
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It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Allah, may He be blessed and exalted, recited Taha and Yaseen one thousand years before He created the heavens and the earth, and when the angels heard the Quran they said: Glad tidings to the nation to whom this is revealed, glad tidings to the hearts that carry this, glad tidings to the tongues that speak it.”
Narrated by al-Darimi (2/547). The editor said: Its isnad (chain of narrators) is very weak. Ahmad said of ‘Umar ibn Hafs ibn Dhakwan: We rejected his hadeeth and regarded him as very weak. Inal-Mu’jam al-Awsat(5/133) it says: Ibn Hibban said inal-Majrooheen(1/208): This is a fabricated text. Ibn al-Jawzi said likewise inal-Mawdoo’at(1/110). Ibn Katheer said inTafseer al-Quran il-Azeem(5/271): It is weird. Al-Albani said inal-Silsilah al-Da’eefah(1248): It is munkar (denounced). See alsoal-Kamil(1/216) andLisan al-Meezan(1/114).
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It was narrated that Ma’qil ibn Yasar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Learn the Quran, accept as permissible what it permits, regard as forbidden what it forbids, follow its guidance and do not reject anything in it. Whatever you are confused about in it, refer it to Allah and to those who are in authority after I am gone, so that they may tell you. Believe in the Tawrat and Injeel and Zaboor, and what the Prophets brought from their Lord, but be content with the Quran and what it contains of clarity, for it is an intercessor whose intercession will be accepted. Each verse will have light on the Day of Resurrection. I have been given Surah al-Baqarah among the early Revelation, and I have been given Taha and Taseen-Meems and Ha-Meems from the tablets of Moosa and I have been given the Opening of the Book (al-Fatihah) from beneath the Throne.
Narrated by al-Hakim inal-Mustadrak(1/757) and he said: This hadeeth has a saheeh isnad although they (al-Bukhari and Mulsim) did not narrate it. Also narrated by al-Tabarani inal-Mu’jam al-Kabeer(20/225). Classed as da’eef by al-Albani inal-Silsilah al-Da’eefah(2826) and by Ibn Hibban inal-Majrooheen(2/65).
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It was narrated that the Prophet (peace and blessings of Allah be upon him) used to say in his du’a (supplication):
“O Lord of Taha and Yaseen, O Lord of the Holy Quran.”
Ibn Taymiyah (may Allah have mercy on him) said inMajmoo’ al-Fatawa(5/173-174):
There is no difference of opinion among the scholars that this hadeeth is a lie against the Messenger of Allah (peace and blessings of Allah be upon him). End quote.
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“Whoever reads Taha will be given the reward of the Muhajireen (Emigrants) and the Ansar (Helpers) on the Day of Resurrection.”
This was quoted by al-Zamakhshari and al-Baydawi with regard to the virtues of Surah Taha, but it is a fabricated hadeeth.
See:al-Kashf al-Ilahiby al-Tarabulsi (1/178).
With regard to what you asked about the virtue of reading it three times every night, I could not find that in the books of the Sunnah, and I did not even find it in the books of mawdoo’ (fabricated) reports. Nothing concerning that has been proven from the Prophet (peace and blessings of Allah be upon him), so you should be careful and avoid that, and strive to follow the saheeh Sunnah of the Prophet (peace and blessings of Allah be upon him), and shun that which is da’eef (weak) and mawdoo’ (fabricated).
And Allah knows best.

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*AS'SALAMU ALAIKUM (WR, WB)*
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Wednesday - Aug - 12 - 2015
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Shawwal - 26 - 1436
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Saheeh (sound) hadeeths, Dought & Clear, - * Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) which criticize extravagance with regard to food

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How authentic are the two following ahadeeth:
Narrated by A’esha, may Allah be pleased with her, that she said: “the first calamity for this nation after the prophet’s death is fullness of their stomachs; when their stomachs became full, they became obese and their hearts weakened and their desires became wild” Bukhari.
The prophet advised us not to eat everything we desire to eat. Narrated by Anas ben Malik, may Allah be pleased with him that the prophet said: “it is extravagance that one eats whatever he desire” Ibn majah.
Is there anything that forbids one to eat a lot, or not to be able to control how much he eats? Any hadeeth, verse, or a book about prohibiting extravagance in foods, or about the prophet’s way regarding foods and eating.
Praise be to Allaah.
Firstly:
Gluttony is one of the greatest sins that lead to doom and it causes many diseases and sicknesses, both spiritual and physical, because it leads to sexual desire, then the desire for status and wealth in order to fulfil the first two desires. Then that generates spiritual diseases such as showing off, destructive envy (hasad), boastfulness and arrogance because of being focused on worldly matters. In most cases that leads to evil and immorality, all of it because of this desire. The Arabs of old said: The stomach is the home of disease and restraint is the basis of the remedy.
Allaah says (interpretation of the meaning):
“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”
[al-A’raaf 7:31]
The Sunnah encourages moderation in eating, and strongly criticizes extravagance.
The Prophet (peace and blessings of Allaah be upon him) said: The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (2380); classed as saheeh by al-Albaani inal-Silsilah al-Saheehah(2265).
It was narrated that Naafi’ said: Ibn ‘Umar used not to eat until a poor man was brought to eat with him. I brought a man in to eat with him and he ate a great deal. He said: O Naafi’, do not let this man enter upon me, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The kaafir eats in seven intestines.” Narrated by al-Bukhaari (5393) and Muslim (2060).
Al-Nawawi said, commenting on this hadeeth (14/25):
The scholars said: What the hadeeth means is to be content wit little in this world and encouraging asceticism and contentment, in addition to the fact that eating little is a good characteristic, and eating a great deal is the opposite. As for the words of Ibn ‘Umar concerning the poor man who ate a great deal in his presence, “Do not let him enter upon me,” he only said that because he was behaving like a kaafir, and if a person is behaves like a kaafir it is makrooh to mix with him unnecessarily; moreover, the amount that this man ate could had fed a number of people. End quote.
We have quoted other ahaadeeth on this topic elsewhere on our site; please see question no. 71173.
Secondly:
Ibn al-Qayyim (may Allaah have mercy on him) has summed up for us the teaching of the Prophet (peace and blessings of Allaah be upon him) with regard to food and drink, which he derived from the saheeh ahaadeeth. He says inZaad al-Ma’aad(1/147):
Similarly the practice of the Prophet (peace and blessings of Allaah be upon him) was not to reject what was available, and not to go out of his way to seek that which was not available. No good food was brought to him but he ate it, unless he had no appetite for it, in which case he left it but did not forbid it. He never criticized any food. If he wanted it he ate it, otherwise he would leave it, as he refrained from eating lizard meat because he was not used to it, but he did not forbid it to the ummah. He ate sweets and honey, which he liked. He ate camel meat, mutton, chicken, bustard, onager, rabbit and seafood. He ate grilled meat and both fresh and dry dates. … He did not refuse good food, and he did not go out of his way to seek it, rather he would eat what was available, but if it was not available he would be patient, and he would tie a stone to his stomach because of hunger. Three new moons in a row would be sighted, and no cooking fire would be lit in his house. End quote.
Thirdly:
The scholars have mentioned the benefits of moderation in food and not being extravagant. These include:
1 – Purity of heart, mental alertness and deep insight. Satiety generates stupidity and blinds the heart. Hence the proverb says “The one whose stomach is hungry will become able to think deeply and his intelligence will honed.”
2 – Humility and the loss of pride, joy and insolence, which are the foundation of tyranny and neglect of Allaah.
3 – One does not forget the wrath and punishment of Allaah, or the people who are afflicted by calamity. For the one who has his fill forgets the one who is hungry and he forgets hunger, but the one who is smart does not see someone else afflicted by a calamity but he is reminded of calamity in the Hereafter.
4 – One of the greatest benefits is that it puts an end to all sinful desires, and brings control over the self that is inclined towards evil, because the source of all sins is desires and energy, and the fuel for energy and desires is food. Dhu’l-Noon said: I never ate my fill but I sinned or thought of sinning.
5 – Warding off sleep and being able to stay up. For the one who eats a lot will drink a lot, and the one who drinks a lot will sleep a lot. Sleeping a lot wastes one’s time and causes one to miss out on tahajjud; it makes one slow and hardens the heart. Time is the most precious gift and it is the person’s capital, but sleep is death and sleeping too much shortens one’s life.
6 – Physical health and warding off disease, which is caused by eating too much and mixing foods in the stomach. The doctors say that gluttony is the cause of disease and restraint leads to a cure.
Summarized fromIhya’ ‘Uloom al-Deen(3/103-104).
Fourthly:
With regard to the ahaadeeth mentioned in the question, none of them are saheeh.
The first hadeeth:
‘Aa’ishah (may Allaah be pleased with her) said: “The first calamity for this ummah after the death of its Prophet (peace and blessings of Allaah be upon him) will be satiety, for when people’s stomachs are full, their bodies will grow fat, and their hearts will become weakened and their desires will grow wild.” Narrated by al-Bukhaari inal-Du’afa’– as attributed to him by al-Dhahabi in Meezaan al-I’tidaal (3/335). Also narrated by Ibn Abi’l-Dunya inal-Joo’(no. 22).
Narrated via Ghassaan ibn ‘Ubayd al-Azdi al-Mawsili, who said: Hamzah al-Basri told us, from Hishaam ibn ‘Urwah, from his father, from ‘Aa’ishah.
I say: This isnaad is da’eef jiddan (very weak) because of Ghassaan ibn ‘Ubayd, in whose biography inLisaan al-Mizaan(4/418) it says: Ahmad ibn Hanbal said: We wrote from him, then he came to us here then I burned what I wrote from him. Ibn ‘Adiyy said: The weakness in his hadeeth is obvious. According to a report from Yahya ibn Ma’een, it is da’eef. … Then he counted the hadeeth of ‘Aa’ishah that we have as being munkar. End quote.
Hence Shaykh al-Albaani said inDa’eef al-Targheeb(1239): It is munkar mawqoof. End quote.
Note: In the question this hadeeth is attributed to al-Bukhaari, and this is a serious mistake, because saying that a report “was narrated by al-Bukhaari” usually means that it is from his Saheeh, but al-Bukhaari wrote many other books, in which he narrated ahaadeeth with their isnaads, but they are not necessarily saheeh, such as his book al-Du’afa’ al-Sagheer, which has been printed, andal-Du’afa’ al-Kabeer, which was mentioned by Ibn al-Nadeem and Brockelmann inTareekh al-Adab(p. 65), and which still exists in the library of Patna in India. If it so happened that al-Bukhaari narrated a hadeeth in any of his books apart fromal-Saheeh, which is the greatest book written by a scholar in Islam, then it should be stated when quoting the hadeeth: “narrated by al-Bukhaari inal-Taareekh” or “inal-Du’afa’” or “inal-Adab al-Mufrad” for example, then one should research the isnaad of the hadeeth: is it saheeh or not, as is done in other books.
This hadeeth of ‘Aa’ishah may be inal-Du’afa’ al-Kabeer. We have looked for it inal-Sagheerbut I could not find it. al-Du’afa’ al-Sagheerrarely mentions ahaadeeth and isnaads. And Allaah knows best.
The second hadeeth: It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is extravagance to eat everything you want.” Narrated by Ibn Majaah (3352); Abu Ya’laa inal-Musnad(5/154); Abu Nu’aym inal-Hilyah(10/213); al-Bayhaqi inShu’ab al-Eemaan(5/46) and others, via Baqiyah ibn al-Waleed, Yoosuf ibn Abi Katheer told us, from Nooh ibn Dhakwaan from al-Hasan from Anas in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)).
This isnaad is da’eef jiddan (very weak) and has a number of faults, such as:
1 – Yoosuf ibn Abi Katheer, of whom Ibn Hajar said inTahdheeb al-Tahdheeb(11/421): One of the Shaykhs of Baqiyah who are not known. End quote.
2 – Nooh ibn Dhakwaan, whose hadeeth is munkar. It says in his biography inTahdheeb al-Tahdheeb:
Ibn ‘Adiyy said: His ahaadeeth are not sound. Ibn Hibbaan said: His hadeeth is munkar jiddan and his hadeeth should not be narrated. Abu Nu’aym said: he narrated problematic reports from al-Hasan, and he has a document from al-Hasan from Anas. End quote.
Hence the hadeeth was classed as da’eef (weak) by more than one of the scholars: Ibn Hibbaan inal-Majrooheen(3/47); Ibn ‘Adiyy inal-Kaamil(8/299); Ibn al-Jawzi inal-Mawdoo’aat(3/182); al-Busayri inMisbaah al-Zujaajah(2/188); al-Sakhkhaawi inal-Maqaasid al-Hasanah(515).Shaykh al-Albaani said inal-Silsilat al-Da’eefah(no. 241): It is mawdoo’ (fabricated).
The saheeh ahaadeeth quoted above are sufficient and we have no need of these two weak ahaadeeth. The one who wants to know more about this topic may refer toal-Joo’by Ibn Abi’l-Dunya;Mukhtasar Minhaaj al-Qaasideenby Ibn Qudaamah;Zaad al-Ma’aadby Ibn al-Qayyim andSharh Riyaadh al-Saaliheenby Shaykh Ibn ‘Uthaymeen.
And Allaah knows best.*AS'SALAMU ALAIKUM (WR, WB)*
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Wednesday - Aug - 12 - 2015
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Shawwal - 26 - 1436
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