Commentary on Hadeeth, - Dought & clear, - * Soundness of the Narration About Fifteen Punishments for One Who Neglects Prayer

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My question is regarding these hadiths I was given in an email.
I just want to know if they are authentic before I pass them on. Jazakallahu khayran.
Hadith of Prophet (peace and blessings of Allah be upon him)
The one who disdains the prayers will receive fifteen punishments from Allah. Six punishments in this lifetime, three while dying , three in the grave and three on the Day of Judgement.
The six punishments in this life:
1. Allah takes away blessings from his age (makes his life misfortunate)
2.Allah does not accept his plea (du'a)
3.Allah erases the features of good people from his face.
4.He will be detested by all creatures on earth.
5.Allah does not reward him for his good deeds (no thawab)
6.He will not be included in the du'a (supplications) of good people.
The three punishments while dying:
1. He dies humiliated.
2. He dies hungry.
3. He dies thirsty. Even if he drinks the water of all the seas he will still be thirsty.
The three punishments in the grave:
1. Allah tightens his grave until his chest ribs come over each other.
2. Allah pours on him fire with embers.
3. Allah sets on him a snake called "the brave", "the bold" which hits him from morning until afternoon for leaving the Fajr (early morning) prayer, from the afternoon until Asr (late afternoon) for leaving the Dhuhr (noon) prayer and so on. With each strike he sinks 70 yards under the ground.
The three punishments on the day of judgement:
1. Allah sends who would accompany him to hell pulling him on the face.
2. Allah gives him an angry look that makes the flesh of his face fall down.
3. Allah judges him strictly and orders him to be thrown in hell.
Praise be to Allah
Firstly:
The hadeeth, “Whoever neglects prayer, Allah will send fifteen punishments upon him, six in this world, three when he is dying, three in the grave and three when he emerges from the grave…” is a fabricated (mawdoo’) hadeeth which is falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him).
Concerning this hadeeth, Sh. Ibn Baz (may Allah have mercy on him) said, in the magazine al-Buhooth al-Islamiyyah (22/329): With regard to the hadeeth which the author of this pamphlet attributes to the Messenger of Allah (peace and blessings of Allah be upon him) concerning the punishment of the one who does not pray, and which says that fifteen punishments will be sent upon him, etc., this is one of the fabricated ahadeeth (reports) that are falsely attributed to the Prophet (peace and blessings of Allah be upon him), as was stated by the scholars (may Allah have mercy on him) such as al-Hafiz al-Dhahabi in Lisan al-Meezan, and al-Hafiz ibn Hajar and others.
Similarly the Standing Committee issued a fatwa, no. 8689, declaring this hadeeth to be false, as it says in Fatawa al-Lajnah, 4/468. Among the things mentioned in this fatwa which it is worth quoting here are:
What has been narrated from Allah and from His Messenger (peace and blessings of Allah be upon him) concerning the punishment of the one who does not pray is sufficient. Allah says (interpretation of the meaning):
“Verily, as‑salah (the formal prayer) is enjoined on the believers at fixed hours.”
[al-Nisa 4:103]
And Allah says of the people of Hell (interpretation of the meaning):
“‘What has caused you to enter Hell?’
They will say: ‘We were not of those who used to offer the salah (prayers).’”
[al-Muddaththir 74:42-43]
And He mentioned among their attributes the fact that they did not pray.
The Prophet (peace and blessings of Allah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kafir (disbeliever).” Narrated by al-Tirmidhi, 2621; al-Nasai, 431; Ibn Majah, 1079. Classed as saheeh (authentic) by al-Albani in Saheeh al-Tirmidhi, 2113. And there are other verses and ahadeeth (narrations) which speak of giving up the prayer, and the Prophet (peace and blessings of Allah be upon him) described it as kufr (disbelief).
See also question no. 2182.
Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: This hadeeth is mawdoo’ (fabricated) and falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible to propagate it unless it is accompanied by a statement that it is fabricated, so that the people will have a clear understanding about it.
Fatawa al-Shaykh published by the Daw’ah center in ‘Anayzah, 1/6
We ask Allah to make you steadfast in your keenness to call your brothers and advise them, but you have to make it clear to everyone who is keen to do good for the people and to warn them against evil that it must be done in accordance with that which is proven from the Prophet (peace and blessings of Allah be upon him) and that there is sufficient material in the saheeh reports that we have no need for the da’eef (weak) material.
We ask Allah to grant you success and to guide those whom you call and all the Muslims to follow the straight path.
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * The ratio of people of Paradise to people of Hell

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In Saheeh al-Bukhaari there are two ahaadeeth (nos. 6529 and 6530 according to the numbering of Fath al-Baari). In hadeeth no. 6529 it says that the number of “those who are to be sent to Hell is ninety nine from every hundred.” And in hadeeth no. 6530 it says that the number of “those who are to be sent to Hell is nine hundred and ninety nine from every thousand.” I hope that you could comment and explain this. May Allaah reward you with good.
Praise be to Allaah.
The first hadeeth was narrated by al-Bukhaari (6529) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “The first one to be called on the Day of Resurrection will be Adam. He will be shown his progeny and it will be said, ‘This is your father Adam.’ He will say, ‘Here I am at Your service.’ He will say: ‘Bring forth those who are to be sent to Hell from among your progeny.’ He will say, ‘O Lord, how many should I bring forth?’ He will say, ‘Bring forth from every hundred ninety nine.’” They said: “O Messenger of Allaah, if ninety nine are taken from every hundred of us, what will be left of us?” He said, “My ummah, among the other nations, is like a white hair on a black bull.”
The second hadeeth was narrated by al-Bukhaari (3348) and Muslim (222) from Abu Sa’eed al-Khudri (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will say, ‘O Adam!’ and he will say, ‘Here I am at Your service, and all goodness is in Your hand.’ He will say, ‘Bring forth those who are to be sent to Hell.’ He will say, ‘Who are those who are to be sent to Hell?’ He will say, ‘From every thousand, nine hundred and ninety nine.’ At that point the young will turn grey, every pregnant female will abort, and the people will appear intoxicated although they are not. But the punishment of Allaah is severe.” They said, “O Messenger of Allaah, which of us will be that one?” He said, “Be of good cheer, for there will be one man from among you and one thousand from among Ya’jooj and Ma’jooj.” Then he said, “By the One in Whose hand is my soul, I hope that you will be one quarter of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “I hope that you will be one third of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “I hope that you will be half of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “Among the people you are like a black hair on the hide of a white bull, or like a white hair on the hide of a black bull.”
According to the first hadeeth, the number of those who will be saved on the Day of Resurrection is ten in a thousand. According to the second hadeeth it is one in a thousand.
The scholars have reconciled between these two ahaadeeth in several ways, such as the following:
1 – The numbers are not to be taken literally, so stating a particular number does not mean that there may not be more than that. What is meant by the two numbers mentioned in the two hadeeth is the small number of believers and the large number of kaafirs.
2 – The hadeeth of Abu Sa’eed al-Khudri may be understood as referring to all the progeny of Adam, so there will be one in every thousand (who goes to Paradise), and the hadeeth of Abu Hurayrah may be understood as referring to everyone except Ya’jooj and Ma’jooj, so that the number is ten in every thousand. This is supported by the fact that Ya’jooj and Ma’jooj are mentioned in the hadeeth of Abu Sa’eed but not in the hadeeth of Abu Hurayrah.
3 – It may be that the division will happen twice: once involving all the nations who came before this ummah, when the number will be one in every thousand, and again for this ummah only, when the number will be ten in every thousand.
4 – It may be that what is meant by “those who are to be sent to Hell” is the kaafirs and the sinners [from among the Muslims] who will enter it, so that from every thousand nine hundred and ninety nine kaafirs are sent, and from every hundred ninety-nine sinners are sent.
These answers were mentioned by al-Haafiz Ibn Hajar inFath al-Baari, 11/390.
And Allaah knows best.Donate

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Manners of Greeting with Salaam, Dought & clear, - * Responding to a kaafir when he says salaam to a Muslim

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WHEN A NON-MUSLIM SAYS SALAAM U ALAIKUM(GREETS YOU) HOW ARE WE SUPPOSED TO RESPOND?
Praise be to Allaah.
Muslim reported in hisSaheeh(14/144) from Anas ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the People of the Book say salaam to you (greet you by sayingal-salaamu alaykum), say ‘Wa ‘alaykum’(and unto you).’” According to another report, he was asked, “The People of the Book say salaam to us. How should we respond?” He said, “Say, ‘Wa ‘alaykum.’” According to another report (14/164), he said, “When the Jews greet you, they say ‘al-saam ‘alaykum(death be upon you). So say ‘‘alayk(upon you).’” According to another report he said, “So say, ‘wa ‘alayk’(and upon you).” According to another report (14/146) a group of Jews asked for permission to enter upon the Messenger of Allaah (peace and blessings of Allaah be upon him), and they said, “Al-saam ‘alaykum(death be upon you).” ‘Aa’ishah said, “Bal ‘alaykum al-saam wa’l-la’nah(No, death be upon you and curses)!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O ‘Aa’ishah, Allaah loves gentleness in all things.” She said, “Did you not hear what they said?” He said, “I answered, ‘Wa ‘alaykum(and unto you).’” According to another report, he said, “I answered, ‘‘alaykum’” – without the “waw” (i.e.,wameaning “and”). According to the last hadeeth (14/148), he said, “Do not initiate the greeting of salaam with the Jews and Christians, and if you meet one of them on the road, push him to the narrowest part of it.”
All of these reports were narrated in theSaheehof Imaam Muslim.
Al-Nawawi (may Allaah have mercy on him) said in his commentary (14/144-145):
The scholars agree that the greeting of the People of the Book should be returned, if they greet us with salaam, but we should not say to them, “Wa ‘alaykum al-salaam(and upon you be peace).” We should say only “‘alaykum(upon you)” or “wa ‘alaykum(and upon you).” Ahaadeeth have been narrated by Muslim both with and without the “wa” (“And”), but most of them include it. On this basis, there are two meanings, one of which is the apparent meaning: if they say “ ‘Alaykum al-mawt(death be upon you)”, then one should say, “Wa ‘alaykum(and also on you)” – meaning that we and you are alike, we are all going to die. The second meaning is that this is awawthat is used to start a new idea or phrase, not to connect it to the previous sentence or to reiterate the same idea. This implies: and upon you be what you deserve of condemnation. The phrase without thewaimplies: but rather death should be upon you. Al-Qaadi said: some of the scholars, including Ibn Habeeb al-Maaliki, preferred to use the phrase without thewa, so that it would not have the implication that these people are like the Muslims. Others said that it should be used with thewaas it appears in the majority of reports. Some of them said: he should reply “‘alaykum al-silaam(and upon you be stones) – but this is da’eef (weak). Al-Khattaabi said: most of the muhadditheen (scholars of hadeeth) reported it with thewa(wa ‘alaykum), but Ibn ‘Uyaynah reported it without thewaw. Al-Khattaabi said: this is what is correct, because if the phrase is used without thewaw, this means that what they are saying is returned specifically and exclusively to them, but if thewawis used, it implies commonality with them in what they are saying. This is the view of al-Khattaabi. But the correct view is that it is permissible either to use thewawor omit it, as both have been mentioned in saheeh reports, but including thewawis better, as it appears in most of the reports. There is nothing wrong with that, becauseal-saammeans death, which will come to us and to them, so there is no harm in including thewaw. The scholars differed as to returning the greeting of salaam when a kaafir initiates it or initiating the greeting. Our opinion is that it is haraam to initiate the greeting, but we have to return their greeting by saying “Wa ‘alaykum” or just “‘alaykum.” Our evidence with regard to initiating the greeting is the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Do not initiate the greeting with the Jews and Christians” and his command to reply by saying, “Wa ‘alaykum.” What we have mentioned as our madhhab or point of view is also the opinion of most of the scholars and the majority of the salaf… It is permissible to initiate the greeting when addressed to a group composed of both Muslims and kaafirs, or one Muslim and a number of kaafirs, but he should intend the greeting to be directed towards the Muslim(s) among them, because the Prophet (peace and blessings of Allaah be upon him) greeted an assembly that included a mixture of Muslims and mushrikeen.

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