The methodology of Ahlul Hadith (scholars of Hadith) in measuring narrations and sorting out the genuine from the mistaken and fabricated, forms the subject-matter of a great value and importance. They struggled a lot to keep the AHadith of Prophet Muhammad (peace be upon him) pure from any adulteration and unauthentic sayings of scholars, saints or peers. Thus keeping Islam away from any kind of additions or subtractions.
This short series of fabricated sayings is a humble effort to introduce this extremely wide subject to our readers so they can differentiate between the right and the wrong. Some of the sayings are so popular in our countries; people circulate them for the sake of reward. According to Sh. Muhammad Ibn Saleh Al Othaimeen (Rahimahullah), it’s not permissible for anyone to circulate them unless and until to make people aware that they are fabricated.
Fabricated Ahadeeth:
1. Do these five things before going to bed at night:
2. Give 4000 Dinaars in Sadaqa and then sleep.
3. Read one complete Qur’an and then sleep.
4. Pay the price for Janna’h and then sleep,
5. Make two people happy with each other when they are upset and then sleep.
6. Do one Haj and then sleep.
Hazrat Ali said, Ya Rasulallah! This looks impossible, how will I be able to do it? Then the prophet replied:
1. Reading 4 times Surah Fatiha is equal to 4000 Dinaars giving in Sadaqa.
2. Reading 3 times surah Ikhlas (Qul hu Allahu Ahad) is equal to one complete Qur’an.
3. Reading 3 times any durood is the price of jannah.
4. Reading 10 times Astagfirullah is equal to making two unhappy people happy with each other.
5. Reading 4 times Aytal Kursi is equals to performing one Haj.
The General Presidency of Scholarly Research and Ifta (Saudi Arabia) stated in its Fatwa No. 9604 “This is one of the unauthenticated and fabricated saying and it’s circulated by some of the shia’s as advised by scholars of Hadith. (Sh. Ibn Baz and Sh. AbdurRazzaq Afeefee)
· “Seek knowledge even if in China (i.e. even as far away as China”. Fabricated; “Al-Mawdoo’at” by ibn Al-Jawzi (1/215), “Tarteeb Al-Mawdoo’at” (111), and “Al-Fawaid Al-Majmoo’a” (852)
· “There are two groups among my people who when they become righteous the populace becomes righteous, and when they become corrupt the populace becomes corrupt: these are the rulers and the jurisprudents”, and in another narration: “the rulers and the scholars”. Imam Ahmad said: in one of its narrators is a liar who fabricates traditions. Ibn Ma’een and Al-Darqutni said something similar. Al-Albani said: Fabricated. “Takhreej Al-Ihyaa” (1/6), “Al-Da’eefa” (16)
· “Seek to draw closer to Allah by virtue of my status (by my Jaah), for my status (my Jaah) with Allah is great”. Baseless; “Iqtidaa’ al-Siraat al-Mustaqeem” by Ibn Taymiyah (2/415), and “al-Da’eefa” (22)
· “Marry and do not divorce for verily divorce causes the throne of Allah (‘arsh) to shake”. Fabricated; see “Tarteeb Al-Mawdoo’at” (694), “Al-Mawdoo’at” by Al-Sagh’ani (97), and “Tanzeeh Al-Sharee’a” (2/202)
·“Prayer should be repeated from blood the size of a dirham”. Fabricated; “De’aaf Al-Daar Qutni” by Al-Ghasani (353), “Al-Asraar Al-Marfoo’a” (138), and “Al-Mawdoo’at” by ibn Al-Jawzi (2/76)
·“For everything there is a heart, and the heart of the Qur’an is Surah Ya Sin, whoever reads it as if he has read the Qur’an ten times”. Fabricated; “Al-’Ilal” by ibn Abi Hatem (2/55), and “Al-Da’eefa” (169)
·“If not for you (O Muhammad!) I would not have created this World (dunia)”. Fabricated; “Al-Lo’lo’ Al-Marsuu’ “ by Al-Mishmishi (454), “Tarteeb Al-Mawdoo’at” (196), and “Al-Da’eefa” (282)
·“Whoever reads Surah al-Waqi’ah every night, poverty will not overcome him”. Weak; “Al-’ilal Al-Mutanahiya” (1/151), “Tanzeeh Al-Sharee’a” (1/301), and “Al-Fawaid Al-Majmoo’a” (972)
·“Looking at the Holy Qur’an is an act of worship, and looking at one’s parents (affectionately and kindly) is an act of worship, and looking at Ali ibn Abi Talib is an act of worship”. Fabricated; “Al-Daeefa” (356)
·“Consult with them [women] but do not heed what they say (i.e. after consulting with them, do the opposite of what they tell you to do)”. Baseless; “Al-Lo’lo’ Al-Marsuu’ “ (264), “Tazkirat Al-Mawdoo’at” (128), and “Al-Asraar Al-Marfoo’a” (240)
- By Muhammad Aqil
SOURCE:
Islamic_Group
Showing posts with label Yaa-Seen. Show all posts
Showing posts with label Yaa-Seen. Show all posts
Wednesday, December 28, 2011
Wednesday, October 26, 2011
Ruling on reading Soorat Yaa-Seen for the dying and the deceased
We have to make a distinction here between the two issues:
Reading Yaa-Seen for one who is dying, and reading it for one who has died
With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan:
“My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying).
[al-Musnad, 16355]
Al-Albaani said in Irwaa’ al-Ghaleel, 3/152:
“This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz:
“Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.
Soorat Yaa-Seen for one who has died
As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688.
Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.
~Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 734
Reading Yaa-Seen for one who is dying, and reading it for one who has died
With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan:
“My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying).
[al-Musnad, 16355]
Al-Albaani said in Irwaa’ al-Ghaleel, 3/152:
“This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz:
“Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.
Soorat Yaa-Seen for one who has died
As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688.
Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.
~Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 734
The virtues of Soorat Yaa-Seen
Firstly:
Soorat Ya-Seen is one of the Makkan soorahs of the Qur’aan, containing eighty-three verses, with frequent pauses and short phrases which has a strong effect on the believing soul. Its main subject matter is the same as other Makkan soorahs; it speaks of Tawheed al-uloohiyyah and Tawheed al-ruboobiyyah (the Oneness of Allaah and of His Lordship) and the punishment for those who disbelieve in that. The issue that is focused on in this soorah is the issue of the Resurrection.
Secondly:
There are a number of ahaadeeth which speak of the virtues of this soorah, most of which are, however, false and fabricated, and some of which are slightly weak (da’eef). We have not found any saheeh hadeeth which speaks specifically of the virtues of Soorat Ya-Seen.
Among the reports which have been narrated concerning its virtues but classed as da’eef by the scholars of hadeeth include the following, which we are only quoting here to warn about them:
“Everything has a heart, and the heart of the Qur’aan is Ya-Seen; whoever reads it, it is as if he has read the Qur’aan ten times.”
“Whoever reads Soorat Ya-Seen in one night will be forgiven in the morning.”
“Whoever continues to read it every night then dies, will die as a shaheed (martyr).”
“Whoever enters the graveyard and reads Soorat Ya-Seen, their (punishment) will be reduced that day, and he will have hasanaat (reward) equal to the number of people in the graveyard.”
Thirdly:
Some people narrate a hadeeth which says “Ya-Seen is for that for which it is read,” meaning that reading Soorat Ya-Seen may cause needs to be met and may make things easier, according to the intention of the reader when he reads it.
We must note that it is incorrect to attribute these words to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) or to any of the scholars among the Sahaabah, Taabi’een or imams. No such words have been narrated from any of them, rather they pointed out that this is false.
Al-Sakhaawi (may Allaah have mercy on him) said of this hadeeth:
"There is no basis for this version."
Al-Maqaasid al-Hasanah (741). Al-Qadi Zakariya said in Haashiyat al-Baydaawi: it is mawdoo’ (fabricated), as it says in Kashf al-Khafa’ (2/2215).
It is not permissible for anyone to attribute this hadeeth to the Prophet (peace and blessings of Allaah be upon him) or to speak of it in people’s gatherings. Whoever claims that experience shows this hadeeth to be true should be told:
Experience also shows that for many of those who read Ya-Seen to have their needs met, Allaah did not meet their needs, so why should we accept your experience and not the experience of others?
What Imam Ibn Katheer quoted in Tafseer al-Qur’aan il-‘Azeem (3/742) from some of the scholars, that one of the qualities of this soorah is that “it is never recited in the event of some difficult matter but Allaah makes it easy” is ijtihaad on their part, for which there is no evidence from the Qur’aan or Sunnah, or from the words of the Sahaabah or Taabi’een. Such ijtihaad cannot be attributed to Allaah or His Messenger, rather it can only be attributed to the one who said it, who may be right or wrong. It is not permissible to attribute to the Book of Allaah or the Sunnah of His Messenger anything but that which we are certain is part of it. Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم): (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 Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”
[al-A’raaf 7:33]
We should point out here that many of those whose needs are met when they call upon Allaah (du’aa’) or recite such verses, have their needs met because of the humility and need for Allaah that they feel in their hearts, and their sincere turning to Him, not because of the du’aa’ that they recited or the du’aa’ that they offered beside a grave, and so on.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The reason why the needs of some of those who offered haraam du’aa’s are met is that one of them may be in desperate need, such that even if a mushrik were in that state, praying beside an idol, he would receive a response, because of his sincere turning to Allaah, even though saying du’aa’ beside the idol is shirk, even if his need is met by means of the one that he is taking as a mediator with Allaah, whether it is the occupant of the grave or someone else, still he will be punished for that and will be thrown into Hell, if Allaah does not forgive him.
Then he said: Hence many people get it wrong, because they hear about some prominent righteous people did an act of worship or recited a certain du’aa’ and they found that that act or worship or du’aa’ had an effect, so they took that as evidence that this act of worship or du’aa’ is something good to do, and they regard that action as a Sunnah, as if a Prophet had done it. This is a mistake for the reasons we have mentioned above, especially since the effects of that action only came as the result of sincerity in the person’s heart when he did it, then his followers do it without sincerity, so they are harmed by it, because this action is not prescribed, so they do not attain the reward for following, and they do not have the same sincerity as the first one did, who may be forgiven because of his sincerity and sound intention.
And Allaah knows best.
SOURCE:
Islamqa, Fatwa no. 75894
Soorat Ya-Seen is one of the Makkan soorahs of the Qur’aan, containing eighty-three verses, with frequent pauses and short phrases which has a strong effect on the believing soul. Its main subject matter is the same as other Makkan soorahs; it speaks of Tawheed al-uloohiyyah and Tawheed al-ruboobiyyah (the Oneness of Allaah and of His Lordship) and the punishment for those who disbelieve in that. The issue that is focused on in this soorah is the issue of the Resurrection.
Secondly:
There are a number of ahaadeeth which speak of the virtues of this soorah, most of which are, however, false and fabricated, and some of which are slightly weak (da’eef). We have not found any saheeh hadeeth which speaks specifically of the virtues of Soorat Ya-Seen.
Among the reports which have been narrated concerning its virtues but classed as da’eef by the scholars of hadeeth include the following, which we are only quoting here to warn about them:
“Everything has a heart, and the heart of the Qur’aan is Ya-Seen; whoever reads it, it is as if he has read the Qur’aan ten times.”
“Whoever reads Soorat Ya-Seen in one night will be forgiven in the morning.”
“Whoever continues to read it every night then dies, will die as a shaheed (martyr).”
“Whoever enters the graveyard and reads Soorat Ya-Seen, their (punishment) will be reduced that day, and he will have hasanaat (reward) equal to the number of people in the graveyard.”
Thirdly:
Some people narrate a hadeeth which says “Ya-Seen is for that for which it is read,” meaning that reading Soorat Ya-Seen may cause needs to be met and may make things easier, according to the intention of the reader when he reads it.
We must note that it is incorrect to attribute these words to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) or to any of the scholars among the Sahaabah, Taabi’een or imams. No such words have been narrated from any of them, rather they pointed out that this is false.
Al-Sakhaawi (may Allaah have mercy on him) said of this hadeeth:
"There is no basis for this version."
Al-Maqaasid al-Hasanah (741). Al-Qadi Zakariya said in Haashiyat al-Baydaawi: it is mawdoo’ (fabricated), as it says in Kashf al-Khafa’ (2/2215).
It is not permissible for anyone to attribute this hadeeth to the Prophet (peace and blessings of Allaah be upon him) or to speak of it in people’s gatherings. Whoever claims that experience shows this hadeeth to be true should be told:
Experience also shows that for many of those who read Ya-Seen to have their needs met, Allaah did not meet their needs, so why should we accept your experience and not the experience of others?
What Imam Ibn Katheer quoted in Tafseer al-Qur’aan il-‘Azeem (3/742) from some of the scholars, that one of the qualities of this soorah is that “it is never recited in the event of some difficult matter but Allaah makes it easy” is ijtihaad on their part, for which there is no evidence from the Qur’aan or Sunnah, or from the words of the Sahaabah or Taabi’een. Such ijtihaad cannot be attributed to Allaah or His Messenger, rather it can only be attributed to the one who said it, who may be right or wrong. It is not permissible to attribute to the Book of Allaah or the Sunnah of His Messenger anything but that which we are certain is part of it. Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم): (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 Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”
[al-A’raaf 7:33]
We should point out here that many of those whose needs are met when they call upon Allaah (du’aa’) or recite such verses, have their needs met because of the humility and need for Allaah that they feel in their hearts, and their sincere turning to Him, not because of the du’aa’ that they recited or the du’aa’ that they offered beside a grave, and so on.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The reason why the needs of some of those who offered haraam du’aa’s are met is that one of them may be in desperate need, such that even if a mushrik were in that state, praying beside an idol, he would receive a response, because of his sincere turning to Allaah, even though saying du’aa’ beside the idol is shirk, even if his need is met by means of the one that he is taking as a mediator with Allaah, whether it is the occupant of the grave or someone else, still he will be punished for that and will be thrown into Hell, if Allaah does not forgive him.
Then he said: Hence many people get it wrong, because they hear about some prominent righteous people did an act of worship or recited a certain du’aa’ and they found that that act or worship or du’aa’ had an effect, so they took that as evidence that this act of worship or du’aa’ is something good to do, and they regard that action as a Sunnah, as if a Prophet had done it. This is a mistake for the reasons we have mentioned above, especially since the effects of that action only came as the result of sincerity in the person’s heart when he did it, then his followers do it without sincerity, so they are harmed by it, because this action is not prescribed, so they do not attain the reward for following, and they do not have the same sincerity as the first one did, who may be forgiven because of his sincerity and sound intention.
And Allaah knows best.
SOURCE:
Islamqa, Fatwa no. 75894
A weak hadeeth about Soorah Yaa-Seen
Question:
What is the surah in the Qur'an which is considered the heart of the Qur'an?
Answer:
There is a hadeeth which suggests that Soorah Yaa-Seen is the heart of the Qur’aan, but this is a weak hadeeth.
There is no doubt that Soorah Yaa-Seen is a great and important soorah which contains moving stories and eloquent lessons, but there is no proof that it was described as the heart of the Qur’aan.
~Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 654
What is the surah in the Qur'an which is considered the heart of the Qur'an?
Answer:
There is a hadeeth which suggests that Soorah Yaa-Seen is the heart of the Qur’aan, but this is a weak hadeeth.
There is no doubt that Soorah Yaa-Seen is a great and important soorah which contains moving stories and eloquent lessons, but there is no proof that it was described as the heart of the Qur’aan.
~Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 654
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