Da'eef (weak) hadeeths, Dought & clear, - * A fabricated hadeeth: “The sleep of the scholar is better than the worship of the ignorant”

Is this hadeeth (narration) saheeh (authentic):? "The sleep of the
scholar is better than the worship of the ignorant".

Praise be to Allah
Firstly:
This saying, "The sleep of the scholar is better than the worship of
the ignorant", is not a hadeeth from the Prophet (peace and blessings
of Allah be upon him) and it is not a report from any of the Sahabah
(Companions) or Tabi'een (Successors). It is not known in the books of
Sunnah (prophetic traditions) and hadeeth, and we have not come across
it in any of the recognized books of Sunnah, even after extensive
searching.
Rather we found it among the books of the Shi'ah which are full of
fabrications and lies, in a book called Man la yahduruhu al-Faqeeh
(4/352-367) by ash-Shaykh as-Sadooq (d. 381 AH), where it says:
"It was narrated from Hammad ibn 'Amr and Anas ibn Muhammad from his
father, and they both – meaning Hammad and Muhammad the father of Anas
– narrated from Ja'far ibn Muhammad, from his father, from his
grandfather, from 'Ali ibn Abi Talib (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him) that he
said to him: – and he mentioned a very lengthy hadeeth, in which he
said: 'O 'Ali! The sleep of the scholar is better than the worship of
the worshipper.'"
From this book it was picked up by many of the books of the Shi'ah,
such as Makarim al-Akhlaq by at-Tubrusi (d. 548 AH), p. 441; Bihar
al-Anwar by al-Majlisi, 2/25; and elsewhere.
The indication of falsehood is clear in this hadeeth. Hammad ibn 'Amr
and Muhammad the father of Anas are both majhool (unknown) and are not
known to have been narrated from Ja'far as-Sadiq. There is no mention
of him in the books of the Sunnis or even in the books of the Shi'ah,
to such an extent that the commentator on the book Man la yahduruhu
Faqeeh (1/536) said, when Shaykh as-Sadooq attributed its isnad (chain
of narration) to Hammad ibn 'Amr and Anas: "Hammad ibn 'Amr, perhaps
he is from the city of Naseebiyyeen, and is not mentioned, and the
same applies to Anas ibn Muhammad. In the isnad going back to them
there are unknown narrators, and it is as if they are from among the
regular masses"– meaning Ahl as-Sunnah!
When Abu'l-Qasim al-Kho'i gave a biography of him in Mu'jam Rijal
al-Hadeeth, 7/235, he did not narrate from anyone that they regarded
him as trustworthy. Rather he also said: "as-Sadooq's isnad going back
to him about the will (wasiyyah) of the Prophet (peace and blessings
of Allah be upon him and his family) to Ameer al-Mu'mineen ['Ali]
(peace be upon him) is da'eef (weak), and includes a number of unknown
narrators." End quote.
It is sufficient for you to know that hundreds of hadeeths that are
attributed to Ja'far as-Sadiq were only narrated with this isnad going
back to him, which even some of the Shi 'ah admit includes some
unknown narrators, and the unknown narrator is used as a means to tell
lies about the Messenger of Allah (peace and blessings of Allah be
upon him).
Similar to this is another saying, "The sleep of the scholar is
worship." These are not the words of the Prophet (peace and blessings
of Allah be upon him) either. Mullah 'Ali al-Qari (may Allah have
mercy on him) said: It has no basis in any marfoo' report (one that
has an isnad going back to the Prophet (peace and blessings of Allah
be upon him)).
End quote from al-Asrar al-Marfoo'ah fi'l-Akhbar al-Mawdoo'ah, p.374
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Is it proven that ‘Umar (may Allah be pleased with him) wrote a letter to the Nile in Egypt so that its water would flow by Allah’s leave?

I want to know the authenticity of the story about Umar (may Allah be
pleased with him) writing a letter to the River Nile. It seems to me
as illogical, for the Qur'aan and the Saheeh saheeh Sunnah (authentic
prophetic traditions) do not teach such a thing. Also, that for
droughts, Salah Salat Ul al Istisqa is authentically established.

Praise be to Allah
Ibn Katheer (may Allah have mercy on him) said:
It was narrated to us via Ibn Luhay'ah from Qays ibn al-Hajjaj from
someone who told him: When Egypt was conquered, its people came to
'Amr ibn al-'As (may Allah be pleased with him) and said to him: O
Ameer, this Nile of ours is used to something and cannot flow unless
it is done. He said: What is that? They said: On the twelfth night of
this month, we take a young girl from her parents, and we placate her
parents, then we dress her in jewellery and the finest garments there
can be, then we throw her into this Nile.
'Amr (may Allah be pleased with him) said to them: This is something
that cannot happen in Islam; Islam erases that which came before it
(of bad customs).
So they stayed for a while, during which the Nile did not flow at all,
neither a little nor a lot, until they thought of leaving. Then 'Amr
(may Allah be pleased with him) wrote to 'Umar ibn al-Khattab (may
Allah be pleased with him), telling him about this. He wrote to him,
saying: You did the right thing. I am sending you a piece of paper
with my letter; throw it into the Nile.
When his letter came, 'Amr (may Allah be pleased with him) took the
piece of paper on which was written:
"From the slave of Allah 'Umar, Ameer al-Mumineen, to the Nile of the
people of Egypt.
To proceed: If you only flow on your own initiative, then do not flow,
for we have no need of you. But if you only flow on the command of
Allah, the One, the Subduer, and He is the One Who causes you to flow,
then we ask Allah, may He be exalted, to make you flow."
He threw the paper in the Nile and by Saturday morning, Allah had
caused the Nile to flow (to a depth or width of) sixteen cubits in one
night, and Allah put an end to this particular custom of the people of
Egypt until today.
End quote from al-Bidayah wa'n-Nihayah, 7/114-115
Similar reports were also narrated by Ibn 'Abd al-Hakam in Futooh
Misr, p. 165; al-Lalkai in Sharh I'tiqad Ahl as-Sunnah, 6/463; Ibn
'Asakir in Tareekh Dimashq, 44/336; Abu'sh-Shaykh in al-'Azamah,
4/1424, via Ibn Luhay'ah.
This is a da'eef isnad (weak chain of narration) that is not saheeh,
and this report cannot be proven with such an isnad. Ibn Luhay'ah –
whose full name was 'Abdullah ibn Luhay'ah ibn 'Uqbah – is da 'eef as
he used to get mixed up, and in addition to that he is mudallis (one
who narrates from someone he met something he did not hear). See
at-Tahdheeb, 5/327-33; Mizan al-I'tidaal, 2/475-484
Qays ibn al-Hajjaj is sadooq (trustworthy), from the sixth level of
hadeeth narrators (tabaqah) according to al-Hafiz Ibn Hajar; they are
the ones who it is not proven that they met any of the
Sahabah/Companions (may Allah be pleased with them). See: Taqreeb
at-Tahdheeb, 1/25
Sometimes he narrated it as a mursal (the link between the Successor
and the Prophet is missing) report and sometimes he narrated it from
the one who told him, but the one who told him is majhool and not
known.
So the report is da'eef (weak) and is not saheeh (sound)
If this story were true, everyone would know about it and it would be
well known, and it would have been widely narrated through confirmed
isnads, because it is an important and significant event, the like of
which should not be ignored; rather an incident less significant than
this would not be overlooked by historians and narrators.
And Allah knows best.