Da'eef (weak) 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.
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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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PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * False ahaadeeth about calligraphers and tailors

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How sound are the following ahaadeeth?
The Messenger (peace and blessings of Allaah be upon him) said: “Calligraphers and tailors eat from the depths of their eyes” and he (peace and blessings of Allaah be upon him) said: “You should learn how to write well, for it is one of the keys to provision”.
What is the meaning of the first hadeeth?
May Allaah reward you with good.
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Praise be to Allaah.
Firstly:
As for the first hadeeth, we could not find it in any of the reliable books of hadeeth, and we could not find any report that conveyed a similar meaning. It seems that it is a fabrication of the masses who attribute everything to the Prophet (peace and blessings of Allaah be upon him) without paying any attention to the warning issued to those who tell lies about him (peace and blessings of Allaah be upon him).
The meaning may be correct, for calligraphy and tailoring are skills that rely on good eyesight and involve extensive use of one's eyes; hence the livelihood of calligraphers and tailors comes from their eyes that they depend upon.
But the fact that the meaning is correct does not make it permissible for anyone to attribute to the Prophet (peace and blessings of Allaah be upon him) something that he did not say. Fabricators have attributed a great deal to the Prophet (peace and blessings of Allaah be upon him), especially with regard to trades and professions, so as to market their wares and boast about what they do well. Imam Ibn al-Jawzi even wrote a chapter in his bookal-Mawdoo’aat(2/251) about tailoring, in which he quoted some of the ahaadeeth that have been fabricated about this topic.
Secondly:
As for the hadeeth, “You should learn how to write well, for it is one of the keys to provision”, it is also a false and fabricated hadeeth which has no basis in the books of sound ahaadeeth. It was quoted by al-San’aani inal-Mawdoo’aat(39), al-Fatani inTadhkirat al-Mawdoo’aat(135), al-‘Ajlooni inKashf al-Khafa’(2/71) and al-Shawkaani inal-Fawaa’id al-Majmoo’ah(147).
The poor style is obvious in the wording of the two hadeeths, and there is no sign of wisdom or the light of guidance in them; they do not resemble the speech of the Prophet (peace and blessings of Allaah be upon him) as it usually appears in his hadeeth.
Ibn al-Qayyim (may Allaah have mercy on him) said concerning the signs of a fabricated hadeeth:
Its wording does not resemble the speech of the Prophets, let alone the speech of the Messenger of Allaah (peace and blessings of Allaah be upon him) which is Revelation (Wahy) which was revealed to him, as Allaah says (interpretation of the meaning):“Nor does he speak of (his own) desire. It is only a Revelation revealed” [al-Najm 53:3-4], i.e., he only spoke Revelation that was revealed. So this hadeeth is something that does not resemble the Revelation and does not even resemble the speech of the Sahaabah, like the hadeeth “Three things improve the eyesight: looking at greenery, flowing water and a handsome face.”
Al-Manaar al-Muneef, p. 61, 62
Then he mentioned some other signs:
The poor style of the wording of the hadeeth, and the way it sounds silly to the ear, like the hadeeth: “Four things never have their fill of four things: the female of the male, the earth of rain, the eye of looking and the ear of news.”
Al-Manaar al-Muneef(p. 99).
Thirdly:
Although we have stated above that these two hadeeth cannot be attributed to the Prophet (peace and blessings of Allaah be upon him), we have found in the words of the scholars and writers of literature something which indicates that they regarded it as good to be able to write well and they regarded good handwriting as a sign of refinement and good taste. We will quote some of their words here:
Al-Maawardi (may Allaah have mercy on him) said:
Because good handwriting is so important, it is obligatory for the one who wants to acquire knowledge to pay attention to two things:
1. Forming the letters properly
2. Writing the vowel points correctly
Anything more than that, such as writing beautifully is something extra and is not a condition of its being correct.
‘Ali ibn ‘Ubaydah said; Good handwriting is the eloquence of the hand and the delight of the heart. Abu’l-‘Abbaas al-Mubarrid said: Poor handwriting is bad manners.
Writing beautifully in addition to writing legibly is like speaking eloquently in addition to speaking clearly. Hence the Arabs said: Good handwriting is one of the two forms of eloquence. If the one who wants to be eloquent in speech cannot ignore grammar and style, even if he understands and makes others understand, the one who wants to write well must also write the letters correctly and give them a nice shape, even if he understands and makes others understand. There are people who developed fine handwriting and it became one of their main characteristics, until some of them became known scholars and masters of that field. But you find that scholars did not put too much effort into improving their handwriting because they are preoccupied with seeking knowledge, therefore you find that the handwriting of scholars is usually poor.
al-Fadl ibn Sahl said: It is a sign of a man’s being blessed that his handwriting is poor, because the time that he spends in improving his handwriting distracts him from memorizing and studying. Poor handwriting itself is not a blessing, rather the blessing is that he does not have something to distract him from seeking knowledge. Usually the one who has good handwriting is distracted from seeking knowledge by trying beautify his handwriting. In this sense, his poor handwriting means that he is blessed, even though poor handwriting is not itself a blessing.
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Engagment, Dought & clear, - * She has a physical defect that affects the hearing in one ear. Should she tell her fiancé about that?

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I have a friend who has a physical defect in one ear, but it is not noticeable in her day to day dealings unless someone speaks in an unclear voice on the side where that ear is, then she cannot hear it. She has refused numerous marriage proposals for this reason, but now she is engaged to someone but she has not told him about this. She is afraid that if she tells him, he will leave her, and the time for their wedding is drawing close. If that happens it may give her a complex, and she will never agree to get married. Should she tell him and accept whatever happens or should one her relatives tell him, or should she not say anything because he will never notice?.
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Praise be to Allaah.
If the matter is as you describe, then your friend has to tell her fiancé about this defect, or one of her relatives must tell him, so that he will have full knowledge of the matter, because not telling him is deceiving him, and whatever Allaah has decreed will happen. No one knows where goodness lies. We ask Allaah to bless her with a righteous husband.
If the husband finds out later on that his wife cannot hear well in one of her ears, and that she was suffering from that before she got married and did not tell him, that may upset him and he may regard it as deceit, and he may hate his wife because of that. So she has to tell him now, hoping that the marriage will last and so as to set things straight and so as to ward off any negative consequences.
The Standing Committee for Issuing Fatwas was asked: I have a sister who is affected by the evil eye, and someone has proposed marriage to her. Do I have to tell him that she is affected by the evil eye? If I do not tell him, am I regarded as deceiving him?
They replied:
The guardian (wali) has to explain to the one who is proposing marriage any defects or sicknesses that are present in the woman concerned, if the man is not aware of that, so that he will have full knowledge, because not telling him about that is deceiving him, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever deceives us is not one of us.” End quote.
Fataawa al-Lajnah al-Daa’imah(18/62).
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

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