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

Da'eef (weak) hadeeths, Dought & clear, - * Good deeds appear in the form of a man in the grave

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How sound is this hadeeth?
“When a person dies, whilst his relatives are busy with his funeral rites, a very handsome man stands at the head of the deceased and when the body is shrouded, that man comes in between the shroud and chest of the deceased, and after the burial, the people go back to their homes and the two angels Munkar and Nakeer come to the grave and they try to separate this handsome man from the deceased so that they will be able to question the deceased about his faith. But the good-looking man says: ‘He is my friend, he is my friend, and I will never leave him without intervening under any circumstances. If you are appointed to question him, then do as you are commanded, but as for me, I can never leave him until I admit him to Paradise.’ Then the handsome man turns to the deceased and says to him: ‘I am the Qur'aan that you used to recite in a loud voice sometimes and in a low voice sometimes. Do not worry. After the questioning of Munkar and Nakeer, there will be no sorrow after this day.’ When the questioning ends, the handsome man and the angels prepare a bed of silk filled with musk for the deceased in Paradise.”.
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Praise be to Allaah.
What is narrated in the saheeh Sunnah about one’s good deeds taking a physical form and appearing in the form of a handsome man in the grave, including the deed of reciting the Holy Qur’aan, is as follows:
1-
It was narrated from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise…” until he said, describing the state of the believer in the grave:
“Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’”
Narrated by Ahmad (4/362); classed as saheeh by al-Albaani inAhkaam al-Janaa’iz(156).
2-
It was narrated that Buraydah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say:
“The Qur’aan will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace .”
Narrated by Ahmad inal-Musnad(394) and Ibn Maajah inal-Sunan(3781); classed as hasan by al-Busayri inal-Zawaa’idand by al-Albaani inal-Silsilah al-Saheehah(2829).
Al-Suyooti said in his commentary on the hadeeth (2/1242):
“In the form of a pale man”. Al-Suyooti said: This is the one whose colour has changed. It is as if he comes in this form so as to resemble his companion in this world, or to draw attention to the fact that just as his colour changed in this world because of staying up at night to read Qur’aan, the Qur’aan will appear in a similar form because of its striving on the Day of Resurrection until its companion attains the ultimate goal in the Hereafter. End quote.
I have not found anything in the saheeh Sunnah to suggest that a man’s righteous deeds will appear in the form of a man in the grave except in these two hadeeths.
As for the hadeeth which you quoted, it is not narrated in any of the reliable books of Sunnah, and we have not found it with any isnaad, saheeh (sound) or da’eef (weak). Rather it is something that appears in some chat rooms or on some sites with no proof. Perhaps some ignorant person wrote it himself then attributed it to the Prophet (peace and blessings of Allaah be upon him), to encourage the people to respect the Qur’aan and pay attention to it, but these people do not know that telling lies about the Prophet (peace and blessings of Allaah be upon him) is one of the worst of sins that doom a person to the Fire of Hell, and the good intention does not remove the burden of sin for those who tell lies and fabricate ahaadeeth as if the Prophet (peace and blessings of Allaah be upon him) said them. The Prophet (peace and blessings of Allaah be upon him) said: “Telling lies about me is not like telling lies about anyone else. Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari (1291) and Muslim (4).
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Jokes

விமலா : இன்னும் தனிக்குடித்தனம் போகாம இருக்கியே ஏன்? - அமலா : என்கூட சண்டைபோட்டு பொழுதுபோக்க மாமியார் வேணும். என் கணவருக்கு சமையல் உதவிக்கு மாமனார் வேணுமில்ல.

Psychological and Social Problems, Dought & clear, - * Advice to someone who has a stammer and wants to seek knowledge and teach it to people

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I have had a stammer for most of my life. I am going to study the Quran and I want to ask: if I seek knowledge, I want to spread it, but there is only one thing that is stopping me. Will my stammer mean that I will keep my knowledge for myself only?
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Praise be to Allah
We ask Allah, may He be exalted, to decree healing and reward for you, healing from this problem with which Allah is testing you and reward for attaining knowledge and for your intention to spread it among people.
This stammer with which Allah is testing you is a problem that requires patience in order to rid yourself of it, and training to teach the tongue to pronounce words steadily and out loud, with confidence. But before all of that you should seek the help of Allah, may He be exalted. It has to do with your psychology and sometimes, in some people, it has to do with a physical problem. We advise you to consult specialists in speech therapy and diseases of the jaw and tongue.
Inal-Mawsoo‘ah al-‘Arabiyyah al-‘Aalamiyyahit says:
There are a number of ways in which those who have a stammer can attain perfect fluency. These ways include: reading out loud with others, talking in supportive environments, or talking with friends. End quote.
Whatever the case:
You should understand that you will be rewarded for attaining knowledge, and the difficulty that you suffer in attaining it will increase you in reward.
It was narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who is skilled in reciting Qur’an will be with the noble, obedient scribes and the one who recites Qur’an and falters therein, and finds it difficult, will have a double reward.”
Narrated by Muslim (798)
Imam al-Qurtubi (may Allah have mercy on him) said:
Faltering refers to stumbling and having difficulty in speech. He will have a double reward, because of his recitation and because of the difficulty he encounters.
Tafseer al-Qurtubi(1/30).
If you want to benefit others with what you learn of knowledge, then you have two options:
1.
You can benefit people with your writings, in which case it is not essential that the one who seeks to benefit others should be able to pronounce the letters well. There are leading scholars of Islam from among the early generations of whose knowledge nothing has reached us except their books; we have not heard a single letter from them. Some of the contemporary scholars and callers decided to refrain from addressing people directly – which does not necessarily mean that they cannot express themselves well – and they focus their efforts on benefitting others by their pens and writing very useful books. There is a great deal of room for writing in newspapers, magazines, websites and other options.
2.
You can make your resolve firm and face reality head-on by meeting people face-to-face and teaching them verbally. Some of the imams and other scholars also had a stammer, but when they ascended the minbar and spoke to people, they would speak fluently and with ease, and there would be no stumbling over even a single letter. One of these scholars was Shaykh ‘Abd ar-Rahman ad-Dawsari (may Allah have mercy on him), and there are other famous scholars. This was their situation; the stammer did not prevent them from being eloquent khateebs, and in some cases they combined that with brilliant writing.
There is another example, a virtuous sister who studied sharee‘ah until she obtained her PhD in that field. Read what she herself says:
When I looked at my peers and colleagues in the department, I found that some of them were able to brush off the dust of the Shaytaan – namely blameworthy shyness when calling people to Allah – and why could I not do that too? Why could I not instil in myself trust in Allah? So I decided to begin straightaway in the prayer room of the university. My specialisation in da‘wah had given me particular insight into the scheming of our enemies, and their ongoing war against Islam, so how long would we have to wait to respond? I thought about a way to treat my stammer, which was by not speaking quickly and – in the beginning – not looking at the audience; rather I would look around the room so that I would not feel nervous. Any letter that I could not pronounce easily, I would change it to another letter that was easier for me.
By the grace of Allah, I began to give lessons in the prayer room of the University, but without supervision from any of the female professors. Obviously, supervision of the female professors may give strength and support to the one who wants to call people to Allah, and make her more precise and correct in what she is discussing and teaching, so that it will not be mere expressions of emotion.
End quote.
We also give you the glad tidings that one of the people we know who are active in seeking and spreading knowledge also has a stammer; even though he cannot rid himself of it, his classes and lectures have benefitted many seekers of knowledge. Giving classes is different from preaching, and it is possible to benefit seekers of knowledge and teach them many books, even before ridding oneself of this problem. So go ahead with that to which Allah has opened your heart of seeking beneficial knowledge, and remember that if you are sincere towards Allah, may He be exalted, in your intention to seek and spread knowledge, then you will be rewarded whatever the case, whether you are able to actually spread knowledge and teach, or something prevents you from doing that.
We ask Allah to make your affairs easy for you and to enable you to do that which pleases Him.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI