Hadees

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சஹ்ல் பின் சஅத் அஸ்ஸாஇதீ (ரலி) அவர்கள் கூறியதாவது:உவைமிர் அல்அஜ்லானீ (ரலி) அவர்கள் ஆஸிம் பின் அதீ அல்அன்சாரி (ரலி) அவர்களிடம் வந்து- "ஆஸிமே! ஒரு மனிதன் தன் மனைவியுடன் அந்நிய ஆணொருவன் (தகாத உறவு கொண்டபடி) இருப்பதைக் கண்டால்-அவனை இந்த மனிதன் கொன்றுவிடலாமா? அவ்வாறு கொன்றுவிட்டால்- பழிவாங்கும் சட்டப்படி அவனை நீங்கள் கொன்றுவிடுவீர்களா? அல்லது அவன் வேறு என்ன செய்ய வேண்டும்- சொல்லுங்கள்? ஆஸிமே! எனக்காக இது குறித்து அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் கேட்டுச் சொல்லுங்கள்" என்றார்கள். ஆகவே- ஆஸிம் (ரலி) அவர்கள் (இது குறித்து) அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் கேட்டார்கள்.அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் (இத்தகைய) கேள்விகளை விரும்பவில்லை; அவற்றை அசிங்கமாகக் கருதினார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்களிடமிருந்து வந்த (கண்டன) வார்த்தைகள் ஆஸிம் (ரலி) அவர்களுக்குப் பெருத்த மன வேதனை அளித்தன.ஆஸிம் (ரலி) அவர்கள் தம் வீட்டாரிடம் திரும்பிவந்தபோது- அவர்களிடம் உவைமிர் (ரலி) அவர்கள் வந்து-"ஆஸிமே! உங்களிடம் அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் என்ன சொன்னார்கள்?" என்றுகேட்டார்கள். அதற்கு ஆஸிம் (ரலி) அவர்கள் உவைமிரை நோக்கி- "நீ எனக்கு நன்மை செய்யவில்லை. (என்னைச் சிக்க வைத்துவிட்டாய்;) நான் கேட்ட கேள்வி அல்லாஹ்வின் தூதர் (ஸல்) அவர்களுக்குப் பிடிக்கவில்லை" என்றார்கள். அதற்கு உவைமிர் (ரலி) அவர்கள்-"அல்லாஹ்வின் மீதாணையாக! இது குறித்து நானே (நேரடியாக) அவர்களிடம் கேட்காமல் ஓயமாட்டேன்" என்று கூறிவிட்டு- மக்களுக்கு மத்தியில் இருந்த அல்லாஹ்வின் தூதர் (ஸல்) அவர்களை நோக்கிச் சென்றார்கள்.பிறகு- "அல்லாஹ்வின் தூதரே! ஒரு மனிதன் தன் மனைவியுடன் அந்நிய ஆடவன் ஒருவன் (தகாத உறவு கொண்ட நிலையில்) இருக்கக் கண்டால்- அவன் அந்த ஆடவனைக் கொன்றுவிடலாமா? (அவ்வாறு கொன்றுவிட்டால் பழிவாங்கும் சட்டப்படி) அவனை நீங்கள் கொன்றுவிடுவீர்களா? அல்லது அவன் வேறு என்ன செய்ய வேண்டும்-சொல்லுங்கள்?" என்றுகேட்டார்.அதற்கு அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள்-"உமது விஷயத்திலும் உம்முடைய மனைவி விஷயத்திலும் (வசனம்) அருளப்பெற்றுவிட்டது. ஆகவே- நீர் சென்று உம்முடைய மனைவியை அழைத்துவாரும்" என்றார்கள்.(பிறகு அவர்கள் இருவரும் வந்தனர்.) நான் மக்களுடன் அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் அருகில் இருந்தபோது-அவர்கள் இருவரும் பரஸ்பரம் சாப அழைப்புப் பிரமாணம் (லிஆன்) செய்தனர். அவர்கள் "லிஆன்” செய்து முடித்தபோது-உவைமிர் (ரலி) அவர்கள்-"அல்லாஹ்வின் தூதரே! நான் இவளை (மணவிலக்குச் செய்யாமல் மனைவியாகவே இனியும்)வைத்திருந்தால்- இவள் மீது நான் பொய்(யான குற்றச்சாட்டு) சொன்னவனாக ஆகிவிடுவேன்" என்று கூறிவிட்டு- அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் அவருக்கு ஆணையிடுவதற்கு முன்பே அவளை மூன்று தலாக் சொல்லிவிட்டார்.இதன் அறிவிப்பாளரான இப்னு ஷிஹாப் அஸ்ஸுஹ்ரீ (ரஹ்) அவர்கள் கூறுகிறார்கள்:பிறகு இதுவே சாப அழைப்புப் பிரமாணம் (லிஆன்) செய்யும் தம்பதியருக்கு முன்மாதிரி ஆனது.[ ஹதீஸ் -





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Da'eef (weak) hadeeths, Dought & clear, - * Increased Deaths in the Month of Sha’ban

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Is there any report that more souls are taken during Sha’ban?
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Praise be to Allah.
What is mentioned in some reports is that the names of those for whom death has been decreed in the coming year are all revealed to the Angel of Death in the month of Sha’ban, and that he is told of their names in scrolls from Allah, or that the annual decree of people’s deaths is written in Sha’ban, so death is decreed in this month according to these reports.
But these reports and haadeeths (narrations) are all weak (da’eef), so they should not be relied upon and no attention should be paid to their contents.
Al-Qadi Abu Bakr ibn al-‘Arabi (may Allah have mercy on him) said:
There is no reliable hadeeth about Laylat al-Nusf min Sha’ban (the fifteenth night of Sha’ban) or about its virtues, or that people’s deaths are decreed on this day, so no attention should be paid to that. End quote.
Ahkam al-Quran (4/117):
This has been discussed previously, and we have quoted comments of the scholars on this topic in the answers to questions no. 8907, 49675and 49678.
We will quote here some of the reports quoted by al-Suyooti (may Allah have mercy on him) which speak of the decree of death during Sha’ban, in his book al-Durr al-Manthoor (7/401-401), and we will comment briefly on each report.
He (may Allah have mercy on him) said:
Ibn Jareer, Ibn al-Mundhir and Ibn Abi Hatim narrated via Muhammad ibn Sooqah from ‘Ikrimah: “Therein (that night) is decreed every matter of ordainments” [al-Dukhan 44:4]. He said: On the night before the fifteenth of Sha’ban, the affairs of the year are decreed, and death is decreed for some people, and it is decreed who is going to perform Hajj, and no name will be added to or omitted from whatever is decreed.”
This is contrary to the correct view and interpretation of the verse on which the salaf (pious predecessors) were agreed, which is that what is meant thereby is Laylat al-Qadar. This has been discussed in the answer to question no. 11722
Ibn Zanjawayh and al-Daylami narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Death is decreed from one Sha’ban to another, even if a man gets married and a child is born to him when his name is among those who are going to die.”
This was classed as da’eef by al-Shawkani in Fath al-Qadeer (4/801); al-Albani said in al-Silsilat al-Da’eefah (no. 6607): It is munkar (denounced).
Ibn Abi Shaybah narrated that ‘At’ ibn Yasar said: The Messenger of Allah (peace and blessings of Allah be upon him) did not fast in any month more than he did in Sha’ban, and this is because death is decreed for some people in that month for the coming year.
This is mursal (a narration whose chain stops at the Successor) and da’eef (weak).
Abu Ya’la narrated from ‘Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban. She asked him about this and he said: “Allah decrees in it every soul who will die that year, and I want the decree of my death to come to me when I am fasting.”
This was narrated by Abu Ya’la in al-Musnad (8/311). Its isnad (chain of transmission) includes Suwayd ibn Sa’eed al-Hadathani, and Muslim ibn Khalid al-Zanji, and Tareef, all of whom are classed as da’eef in books of narrators’ biographies.
Al-Deenoori narrated in al-Mujalasah from Rashid ibn Sa’d that the Prophet (peace and blessings of Allah be upon him) said: “On the night before the fifteenth of Sha’ban, Allah reveals to the Angel of Death to take the soul of every person whom He wants to take (in death) that year.”
Al-Mujalisah wa Jawahir al-‘Ilm (p. 206). It is mursal and was classed as da’eef by al-Albani in Da’eef al-Jami’ (no. 4019).
Ibn Jareer and al-Bayhaqi in Shu’ab al-Eean narrated from al-Zuhri, that ‘Uthman ibn Muhammad ibn al-Mugheerah ibn al-Akhnas said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Death is decreed from one Sha’ban to another, even if a man gets married and a child is born to him when his name is among those who are going to die.”
Al-Shaykh al-Albani said in al-Silsilat al-Da’eefah (no. 6607): It is munkar.
Ibn Abi’l-Dunya narrated that ‘Ata ibn Yasar said: When the night before the fifteenth of Sha’ban comes, a scroll is given to the Angel of Death, and it is said: Take (the souls) of those who are mentioned in this scroll. A man may furnish a house and get married and build houses, but his name is already written among those who are to die.
These are only the words of ‘Ata; there is no isnad for this report.
Al-Khateeb and Ibn al-Najjar narrated that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban, until he joined it to Ramadan, and he did not fast any month in full except Sha’ban. I said: O Messenger of Allah, is Sha’ban one of the dearest of months to you in which to fast? He said: “Yes, O ‘Aishah, for there is no soul who is to die during the year but his death is decreed in Sha’ban, and I want my death to be decreed when I am worshipping my Lord and doing righteous deeds.”
The version narrated by Ibn al-Najjar says: “O ‘Aishah, in it the Angel of Death writes down whose soul he will take, and I do not want my name to be written down except when I am fasting.”
Narrated by al-Khateeb in Tareekh Baghdaad (4/436). Its isnad includes Abu Bilal al-Ash’ari who was classed as da’eef by al-Daraqutni, as it says in Mizan al-I’tidal (4/507). It also includes Ahmad ibn Muhammad ibn Humayd al-Makhdoob, Abu Ja’far al-Muqri, of whom al-Daraqutni said: he is not strong. So the hadeeth is da’eef jiddan (very weak).
To sum up: There is no saheeh hadeeth to suggest that there are more deaths in Sha’ban.
And Allah knows best.













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Da'eef (weak) hadeeths, Dought & clear, - * The Supplication: “O Allah, if my provision is in heaven, send it down”

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I wanted to ask about the validity of this du‘a(supplication): “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy; if it is little, increase it; if it is great, bless it for me.” If it is saheeh (authentic), should it be said in any particular situation or at any particular time?
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Praise be to Allah.
This du‘a is not proven in any of the books of Sunnah (prophetic teachings) and reports from the Prophet of Allah (peace and blessings of Allah be upon him), and it was not narrated from any of the Sahabah (Companions) or Tabi‘een (Successors). Rather it is the du‘a of an unknown Bedouin woman which one of the scholars heard her saying at ‘Arafah.
Al-Daynoori narrated in al-Mujalisah wa Jawahir al-‘Ilm with his isnad (chain of transmission) (p. 727) that al-Asma‘i said:
I heard a Bedouin woman in ‘Arafah saying: “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy.” End quote.
It was also narrated by al-Jahiz in al-Bayan wa’l-Tabyeen (517), by al-Zamakhshari in Rabee‘ al-Abrar (178) and others.
What is meant by this du‘a, in general terms, is asking for provision and that it be made easy to reach it. There is nothing wrong with this, although we think that this du‘a is a kind of overstepping the mark and long-windedness in asking, which is contrary to the best guidance, the guidance of Muhammad (peace and blessings of Allah be upon him) and his Companions (may Allah be pleased with them) after him. It was narrated that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) preferred concise words in du‘a and would not use any other kind of words. Narrated by Ahmad (27649) and Abu Dawood (1482); classed as saheeh by al-Albani in Saheeh al-Jami‘.
What is meant by concise du‘as is that which covers the goodness of this world and the Hereafter, in which the words are few but the meanings many, as in the verse in which Allah says (interpretation of the meaning): “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201]; and as in the du‘a asking for well-being (‘afiyah) in this world and in the Hereafter.
‘Ali al-Qari said: The concise du‘a is that which covers all good things or includes praise of Allah. End quote.
‘Awn al-Ma‘bood Sharh Sunan Abi Dawood, 4/249
It was narrated from a son of Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that he said: My father heard me when I was saying, ‘O Allah, I ask You for Paradise and its delights and its joys and so on, and I seek refuge in You from Hell and its chains and fetters and so on.’ He said: ‘O my son, I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There will be people who overstep the mark in du‘a.” Beware lest you be one of them. If you are given Paradise, you will be given all the good things that are in it, and if You are given refuge from Hell you will be given refuge from all the bad things that are in it! Narrated by Ahmad (1486) and Abu Dawood (1480); classed as saheeh by al-Albani.
One of the du‘as of the Prophet (peace and blessings of Allah be upon him) was: “O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (al-Zahir) and there is nothing above You; You are the Hidden (al-Batin) and there is nothing beyond You. Settle our debt and spare us from poverty.” Narrated by Muslim, 2713.
It was narrated from ‘Ali (may Allah be pleased with him) that a mukatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allah (peace and blessings of Allah be upon him) taught me? And if you have debt like the mountain of Seer, Allah will pay it off for you. He said: ‘Say: Allahumma akfini bi halalika ‘an haramika wa aghnini bi fadlika ‘amman siwaka (O Allah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’” Narrated by al-Tirmidhi (3563); classed as hasan (sound) by al-Albani in Saheeh al-Tirmidhi. See: Tasheeh al-Du‘a by Shaykh Bakr Abu Zayd, p.61-63.
What comparison can there be between this and that long-winded du‘a of the Bedouin?
What we prefer for you and for every wise person, is the du‘a of the Prophet (peace and blessings of Allah be upon him). If you are faced with any need pertaining to this world or the Hereafter, offer whatever du‘a you like for your need to be met and things to be made easy for you. It is not essential for this to be the exact du‘a narrated in reports; but if there is a du‘a among those narrated from the Prophet (peace and blessings of Allah be upon him) that suits your need, that is better. Otherwise, offer du‘a as you like for the good of this world and the Hereafter.
If you insist on saying this du‘a, then let it be occasional, and do not make it a wird (part of a routine) that you always recite or a regular habit, and do not attribute it to the Prophet (peace and blessings of Allah be upon him) or believe that it has any particular virtue or single out any particular time, place or act of worship for reciting it.
Some of the later Shafi‘i fuqaha’ fell into this error, and said that a certain du‘a was Sunnah at the time of the Duha prayer. They said:
It is Sunnah to say this particular du’a during the Duha prayer:
O Allah, the forenoon is Your forenoon, the glory is Your glory, the beauty is Your beauty, the strength is Your strength, the power is Your power, the protection is Your protection. O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is difficult, make it easy; if it is haram (unlawful), purify it; if it is far away, bring it near, by virtue of Your forenoon, glory, beauty, strength and power; give me what You give Your believing slaves. End quote.
Quoted by al-Dimyati in Hashiyat I‘anah al-Talibeen (1/295); Hashiyat al-Tablawi ‘ala Tuhfat al-Muhtaj, 2/231; Hashiyat al-Jamal, 1/485.
They singled out these phrases for a specific act of worship without any evidence from the Quran or Sunnah, and they added to the words of the du‘a phrases that include some transgression and overstepping the mark, such as “by virtue of Your forenoon”. There is no known status or virtue of the forenoon such that one might ask of Allah by virtue of it.
In fact, the claim that this du‘a is mustahabb during the Duha prayer opens the door to bid‘ah and introducing innovations into the religion. It is not part of the teachings of the prominent earlier fuqaha (jurists), and it is not the action of the righteous salaf (predecessors), so it should be avoided, and the fact that it is falsely attributed to the Sunnah should be pointed out.
And Allah knows best.













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