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அமலா : என் புருசன் கூட சண்டை போட பயமா இருக்கு.
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விமலா : அடிச்சுப் போடுவாரா?
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அமலா : இல்ல சமையல்ல உப்ப அதிகமாப் போட்டு பழிவாங்குவாரு.
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PUBLISHERM.NajimudeeN. MD,IRI

Belief, Dought & clear,- * Commentary on the hadeeth, “No one who has an atom’s weight of faith in his heart will enter Hell”

I have heard that no one who has an atom's weight of faith in his
heart will enter Hell, and that the one who has an atom's weight of
arrogance in his heart will enter Paradise. Is this true?
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Praise be to Allah.
What is indicated by the texts of the Qur'an and Sunnah, and the
consensus of the early generations of this ummah is that no one who
has an atom's weight of faith in his heart will abide in Hell for
eternity. If a Muslim who was a sinner died without repenting from his
sin, then his case will be decided by Allah: if He wills He will
pardon him, and if He wills He will punish him, but he will not abide
in Hell forever in any case.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet
(blessings and peace of Allah be upon him) said: "Whoever says Laa
ilaaha ill-Allah and has in his heart goodness the weight of a grain
of barley will be brought out of Hell, then whoever says Laa ilaaha
ill-Allah and has in his heart goodness the weight of a grain of wheat
will be brought out of Hell, then whoever says Laa ilaaha ill-Allah
and has in his heart goodness the weight of an atom (or a small ant)
will be brought out of Hell."
This idea is repeated in other hadeeths, the wording of which is similar.
With regard to your saying that no one who has an atom's weight of
faith in his heart will enter Hell, this is also proven, but some of
the scholars interpret it as meaning that such a one will not enter it
as the disbelievers do, i.e., he will not abide therein for eternity,
although he will may enter it. Thus this hadeeth may be reconciled
with the many texts that say that some of the sinners among the
believers will enter Hell even though they have faith in their hearts,
then they will be brought out by means of intercession and so on.
At-Tirmidhi (1999), Abu Dawood (4091) and Ibn Maajah (59) narrated
from 'Abdullah ibn Mas'ood that the Prophet (blessings and peace of
Allah be upon him) said: "No one will enter Paradise in whose heart is
an atom's weight of arrogance and no one will enter Hell in whose
heart is an atom's weight of faith." A man said: What if I like my
clothes to look nice and my shoes to look nice? He said: "Verily Allah
loves beauty; rather arrogance means rejecting the truth and looking
down on people."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Imam at-Tirmidhi (may Allah have mercy on him) said, after quoting
this hadeeth: Some of the scholars said, commenting on this hadeeth,
that no one who has an atom's weight of faith in his heart will enter
Hell; the only meaning is that they will not abide in the Fire
forever. This was narrated from Abu Sa'eed al-Khudri from the Prophet
(blessings and peace of Allah be upon him) who said: "Everyone in
whose heart there is an atom's weight of faith will be brought out of
Hell." More than one of the Taabi'een interpreted the verse
(interpretation of the meaning), "Our Lord! Verily, whomever You admit
to the Fire, indeed, You have disgraced him" [Aal 'Imraan 3:192] as
meaning: whomever You cause to abide forever in the Fire, indeed, You
have disgraced him. End quote.
With regard to the second sentence, in which you say, "that the one
who has an atom's weight of arrogance in his heart will not enter
Paradise", this is also proven, as in the hadeeth quoted above. It was
quoted by Muslim (91), with this sentence only, from 'Abdullah ibn
Mas'ood from the Prophet (blessings and peace of Allah be upon him)
who said: "No one will enter Paradise in whose heart is an atom's
weight of arrogance." A man said: What if a man likes his clothes to
look nice and his shoes to look nice? He said: "Verily Allah is
Beautiful and loves beauty; arrogance means rejecting the truth and
looking down on people."
What this hadeeth means is that no one will enter Paradise without
being exposed to the possibility of requital or punishment; he may be
punished or he may be pardoned, unlike the obedient believer who is
free of this major sin, who will enter Paradise without being exposed
to the possibility of entering Hell.
An-Nawawi (may Allah have mercy on him) said inSharh Muslim: Rather
the apparent meaning is that which was favoured by al-Qaadi 'Iyaad and
other scholars, which is that he will not enter Paradise without
bringing him to account and punishing him if He wills, or He may let
him off. Rather it is inevitable that all of those who affirm the
Oneness of Allah will enter Paradise, either initially or later on,
after some of those who committed major sins and died whilst
persisting in them have been punished. And it was said that he will
not enter Paradise with the pious in the first group to enter.
End quote.
To sum up:
What you asked about is the text of one or two saheeh hadeeths, the
meaning of which is as we have said. It is not correct for anyone to
imagine that it is impossible for the one who has an atom's weight of
faith in his heart to enter Hell no matter what major sins he has
committed, and he should not imagine that it is impossible for the
Muslim in whose heart there is an atom's weight of arrogance to enter
Paradise, no matter how great his faith.
Two groups of people did not understand these texts corectly, the
Khaarijis and the Murji'ah. The Khaarijis focused only on the texts
that contain the warning, such as the second hadeeth, and the Mujri'ah
focused only on the texts that contain the promise, such as the first
hadeeth. But Allah guided Ahl as-Sunnah wa'l-Jamaa'ah to the correct
view, which reconciles between the texts.
And Allah knows best.

Belief, Dought & clear,- * The hadeeth “Whoever says in Rajab ‘I ask Allah for forgiveness, there is no god but He’…” is fabricated and is not saheeh

This hadeeth came to me on my phone, and I want to know how sound it is:
it was narrated that the Prophet (blessings and peace of Allah be upon
him) said: "Whoever says in Rajab 'I ask Allah for forgiveness, there
is no God but He alone, with no partner or associate, and I repent to
Him' one hundred times, and ends it with charity, Allah will decree
for him mercy and forgiveness. And whoever says it four hundred times,
Allah will decree for him the reward of one hundred martyrs."
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Praise be to Allah.
There is no basis for this hadeeth in the books of Sunnah and reports,
and no narration is known for it with any of the scholars. Similarly,
we could not find it in the books which deal with false and fabricated
hadeeths.
Rather we found it in some of the books of the Shi'ah that are filled
with fabricated reports that are narrated without any isnaad or proof.
It was mentioned by Ibn Tawoos – 'Ali ibn Moosa ibn Ja'far (d. 664 AH)
– in his bookIqbaal al-A'maal(3/216). But we did not find any basis
for this hadeeth in any earlier book of the Shi'ah. Ibn Tawoos
mentioned it in a comment without any isnaad, and said:
Chapter on what we have mentioned about the virtue of seeking
forgiveness, repeating Laa ilaaha ill-Allah and repenting in the month
of Rajab. We found this narrated from the Prophet (may Allah send
blessings upon him and his family), that he said: "Whoever says in
Rajab 'I ask Allah for forgiveness, there is no God but He alone, with
no partner or associate, and I repent to Him' one hundred times, and
ends it with charity, Allah will decree for him mercy and forgiveness.
And whoever says it four hundred times, Allah will decree for him the
reward of one hundred martyrs, and when he meets Allah on the Day of
Resurrection, He will say to him: You affirmed My sovereignty, so wish
for whatever you want so that I may give it to you, for there is none
who prevails but Me."
It was transmitted from him in some of the other books, such
asWasaa'il ash-Shi'ah(10/484) by al-Hurr al-'Aamili (d. 1104 AH) and
others.
Thus the signs of fabrication in this hadeeth become clear:
Firstly:
The hadeeth is devoid of any isnaad.
Secondly:
It is only the books of the Raafidah that mention this hadeeth. From
their books the hadeeth has become well known in some Internet chat
rooms and websites. Hence it is essential to be cautious about many of
the hadeeths that are quoted in chat rooms when their sources are the
fabricated books of the Raafidis.
Thirdly:
The hadeeth has to do with the virtues of the month of Rajab. We must
be cautious about all reports that speak of this matter, because there
are so many fabricated reports concerning it that some of the scholars
wrote books dealing specifically with that, such as al-Haafiz Ibn
Hajar (may Allah have mercy on him) in his bookTabyeen al-'Ajab bima
wurida fi Fadl Rajab. He (may Allah have mercy on him) said:
No saheeh hadeeth that is fit to be used as evidence has been narrated
concerning the virtue of the month of Rajab or of fasting that month
or any specific part of it, or praying qiyaam al-layl specifically
during that month. This has been stated categorically before me by
Imam Abu Ismaa'eel al-Harawi al-Haafiz, and we have narrated it from
him with a saheeh isnaad as we also narrated it from others. But it is
well known that the scholars are deviant in narrating hadeeths about
virtues, even if they are da'eef, so long as they are not fabricated.
Nevertheless we should stipulate that the one who does that should
believe that the hadeeth is da'eef and he should not make it
well-known, lest people act upon a da 'eef hadeeth and prescribe
something that is not prescribed, or lest some of the ignorant see
that and think that it is a saheeh Sunnah.
End quote fromTabyeen al-'Ajab(p. 11)
Fourthly:
Exaggeration about the reward, whereby a small deed in the month of
Rajab is said to bring the reward of one hundred martyrs and more.
Such as it is not narrated in the saheeh reports.
And Allah knows best.

Jokes

ராமு : சுருட்டு கம்பெனி கேஷியர் சுகுமாரன் எங்கே ? - சோமு : அவர், பணத்தை சுருட்டிட்டு ஒடிட்டார்