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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

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அமலா : என் புருஷன் விவரந் தெரியாதவரா இருக்கார்....
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விமலா : என்ன செஞ்சாரு?
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அமலா : வீட்டைக் கூட்டிப் பெருக்குறதுக்குகால்குலேட்டர் வாங்கி வந்துருக்கார்.



அமலா : என் புருஷன் விவரந் தெரியாதவரா இருக்கார்....
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விமலா : என்ன செஞ்சாரு?
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அமலா : வீட்டைக் கூட்டிப் பெருக்குறதுக்குகால்குலேட்டர் வாங்கி வந்துருக்கார்.

PUBLISHERM.NajimudeeN. MD,IRI

Jokes

ஒருவர்„ ……இந்த ஆஸ்பத்திhpயில ஏன் இவ்வளவு கூட்டம்.†† - மற்றவர்„ ……ஆபரேசன் செய்பவர்களுக்கு ஒரு சவப்பெட்டி இலவசமாம்††

Da'eef (weak) hadeeths, Dought & clear, - * Fabricated Stories

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I hope that you can tell me whether this report – which I heard from a preacher – is sound. He got up at 4.20 a.m. to get ready to pray Fajr (early morning prayer). He went and did wudoo (ablution) and got dressed, and got ready to go out and go to the mosque. He was accustomed to doing that since he was a child. He was used to offering all his prayers in congregation in the mosque, even Fajr prayer. He left his house and made his way to the mosque. Whilst he was on his way, he stumbled and fell, and tore part of his garment.
He went back home to change his garment and put on another one. He did not get angry or swear or curse, he just went back home and simply changed his clothes. Then he set out again for the mosque, and again he stumbled and fell, and part of this garment got ripped as well. He went back home and changed his garment. Both garments had got torn but that did not deter him from his keenness to offer the prayer in congregation in the mosque. He set out again for the mosque, and he stumbled for the third time, but suddenly he felt that he was not falling, and there was someone holding him and preventing him from falling to the ground. The man was surprised and looked around, but he did not see anyone. He stood confused for a moment, then he carried on towards the mosque. Then he heard a voice saying: “Do you know who I am?” The man said: “No.” The voice replied: “I am the one who prevented you from falling.” The man said: “Who are you?” He replied: “I am the shaytan.” The man asked him: “If you are the shaytan, why did you prevent me from falling?” The shaytan answered: “The first time when you stumbled and went home to change your clothes, Allah forgave you all your sins. The second time when you stumbled and went home to change your clothes, Allah forgave your family. The third time when you stumbled, I was afraid that if you went back home and changed your clothes, Allah would forgive all the people of your neighbourhood, so I supported you and prevented you from falling.”
What is confusing me about this story is: is it possible for the shaytan to speak to a person and hold his hand and prevent him from falling as is described in this story?
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Praise be to Allah.
Firstly:
There is no basis for this story in the books of Sunnah (prophetic teachings), hadeeth (prophetic narrations) and history. It is contrary to Islam for several reasons:
1 – The conversation between the man and the shaytan. It is possible for the shaytan to whisper to a person (waswasah) when he is in his real form, but speaking to him is not possible, unless the shaytan appears to him in human form.
2 – The shaytan says that he supported the man when he stumbled. This is something that is unbelievable, and the shaytan is unable to do such a thing. Allah has made the angels protectors and guardians of man, to protect them from the harm of the jinn, because they can see us but we cannot see them. Allah says (interpretation of the meaning):
“For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allah” [13:11]
In this made-up story it clearly states that the shaytan is able to protect a person against that which may harm him, or that the shaytan is able to prevent something that has been decreed by Allah.
3 – The most serious thing in this story is where the shaytan says that the first time Allah forgave the man all his sins, then the second time he says that Allah has forgiven his family, and he says that if he had fallen a third time, Allah would have forgiven the people of his neighbourhood! All of this is lies against Allah and claiming to have knowledge of the unseen. Even if a mujahid (warrior) is wounded in battle against the kuffar (disbelievers) it does not bring such virtues, so how can it be ascribed to the one who is going to the mosque? It is not ascribed to one who stumbled when calling people to Allah or going to uphold ties of kinship or other acts of worship, so how can these virtues be ascribed to one who falls when he is going to the mosque?
There is nothing about falling or stumbling that brings such virtues. Many of the Sahaabah (companions) fell, stumbled or were injured at the time of the Prophet (peace and blessings of Allah be upon him), but there is nothing in the Sunnah which ascribes such virtues to them or even some of those virtues. Allah does not forgive a family or the people of a neighbourhood or city because of the deeds or acts of worship of one of the righteous, let alone the fact that stumbling does not bring a person closer to Allah and it is not an act of worship in itself. If anyone were to benefit from the actions of another, then the father of Ibrahim (peace be upon him) would have benefited from the prophethood of his son, and the son of Nuh would have benefited from the prophethood of his father, and Abu Talib would have benefited from the prophethood of his nephew Muhammad (peace and blessings of Allah be upon him).
Moreover, how did the shaytan know of all that so that he could tell this man about it? Does the shaytan have the power to prevent mercy reaching one of the slaves of Allah upon whom He wishes to bestow it?
No. Allah says (interpretation of the meaning):
“Whatever of mercy (i.e. of good), Allah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter. And He is the All‑Mighty, the All‑Wise” [35:2]
Secondly:
Undoubtedly these false stories are things that become widespread among those who do not understand their religion properly and who do not know the Oneness of their Lord (Tawheed). They are propagated by liars and storytellers who fabricate lies against the laws of Allah.
Allah has issued a stern warning against these liars. Allah says (interpretation of the meaning):
“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al‑Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge” [7:33]
What khateebs (orators) and preachers must do is be above being mere storytellers who tell the common folk stories that go against sharee’ah (Islamic teachings). The salaf (pious predecessors) of this ummah (nation) issued a stern warning against these storytellers, because of the bad effects that their stories have on the common folk and because they contain things that go against the laws of Allah.
In a hadeeth that was classed as hasan (sound) by Shaykh al-Albani in al-Silsilah al-Saheehah it was narrated that the Prophet (peace and blessings of Allah be upon him) said: “When the Children of Israel were doomed they started to tell stories.”
Shaykh al-Albani (may Allah have mercy on him) said:
It says in al-Nihayah: “when they were doomed they started to tell stories” which means they relied on words and forsook deeds, and that was the reason for their doom, or vice versa: when they were doomed it was because they stopped doing good deeds and turned to stories.
Al-Albani said, commenting on this:
It may be said that the reason they were doomed was that they paid too much attention to stories at the expense of fiqh (jurisprudence) and beneficial knowledge which teach the people about their religion, and motivate them to do righteous deeds. Because they did that, they were doomed. Al-Silsilah al-Saheehah.
This is the case with the storytellers; they pay too much attention to stories and myths, which they narrate to the common folk, without any understanding or knowledge, and the common man hears a lot but does not understand any ruling or gain any knowledge.
Ibn al-Jawzi said in Talbees Iblees:
The storytellers are not condemned just for being storytellers, because Allah says (interpretation of the meaning):
“We relate unto you (Muhammad) the best of stories” [12:3]
“So relate the stories” [7:176]
Rather the storytellers are condemned because they tell many stories without mentioning any beneficial knowledge, and usually they mix sound and unsound material in what they narrate and rely on things that are mostly impossible. End quote.
It was narrated that Abu Qilabah ‘Abd-Allah ibn Zayd said: Nothing kills knowledge but stories. A man may sit with another man for a year and not learn anything from him, and he may sit with a knowledgeable man and not get up until he has learned something. Hilyat al-Awliya.
How often do these storytellers narrate from bad reports to the masses, and tell them these fables, which reach such a status among the masses that they believe everything that they hear and even give them precedence over the scholars and seekers of knowledge.
Al-Hafiz al-‘Iraqi (may Allah have mercy on him) said:
One of the problems with them is that they speak to so many people and tell them things that they are unable to comprehend, and that leads them to confusion and makes them develop misconceptions. This applies if what they tell them is sound, so how about if it is false?
Tahdheer al-Khawaas by al-Suyooti,quoting from al-Baa’ith ‘ala al-Khalaas by al-‘Iraaqi.
Ibn al-Jawzi said:
The storyteller narrates weird reports to the masses, and tells them that even if he had even the slightest whiff of knowledge he would not have told them. So the masses leave with a lot of false notions in their minds, which they discuss amongst themselves. If a scholar denounces them, they say: we heard this, he narrated it to us. How many storytellers have misled others by means of the fabricated reports they narrate to them; how many people have turned yellow with hunger (because of what they heard encouraging asceticism); how many people left their families, homes and cities to wander like monks; how many have refrained from doing that which is permitted; how many have refrained from learning and teaching knowledge, believing that he is going against his own whims and desires; how many have made their children orphans because of their asceticism whilst still alive; how many have turned away from their wives and not given them their rights, so that she is neither single nor truly married. End quote. Al-Mawdoo’aa
This is why the storytellers are criticized by many of the salaf.
Maymoon ibn Mahran (may Allah have mercy on him) said:
The storyteller may expect punishment from Allah, and the one who listens to him may expect mercy.
Al-Albani (may Allah have mercy on him) said, following hadeeth no. 4070 in al-Silsilah al-Da’eefah:
This was narrated by Ibn al-Mubarak in his book al-Zuhd with a saheeh isnaad (authentic chain).
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said:
The greatest liars among the people are the storytellers. The people need truthful storytellers who will remind them of death and the punishment of the grave. It was said to him: Didn’t you attend their gatherings? He said: No. Al-Adaab al-Shar’iyyah by Ibn Muflih al-Hanbali.
We ask Allah to set straight the affairs of the imams (leaders) and khateebs (orators), and to guide them to that which is best for them and others.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI