ASSEMBLED BY MALLAM ABBA
ABANA, KUBWA, ABUJA, NIGERIA
https://web.facebook.com/abba.abana
Bismillah Walhamdulillah
Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi
Wa-Barakatuhu. Amma ba’d.
Praise be to Allaah; we seek His help and His forgiveness. We seek
refuge with Allaah from the evil of our own souls and from our bad deeds.
Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves
astray, no one can guide. I bear witness that there is no god but Allaah, and I bear
witness that Muhammad (Sal Allahu Alaihi Wa Sallam) is His slave and Messenger.
Assalamu Alaikum.
These messages are ongoing within
Whatsapp and Facebook postings. Are these words true? They attributed these to
the Holy Prophet (peace and blessings of Allah be upon him) having said:
1) Four things that make your
body sick: a) Excessive talking b) Excessive sleeping c) Excessive eating and
d) Excessive meeting of other people
2) Four things that destroy the
body: a) Worrying b) Sorrow (Sadness/Grief) c) Hunger d) Sleeping late in the
night
3) Four things that dry the face
and take away its happiness: a) Lying b) Being disrespectful / impudent
(insisting on something wrong knowingly) c) Arguing without adequate knowledge
and information d) Excessive immorality (doing something wrong without fear).
4) Four things that increase the
wetness of the face and its happiness: a) Piety b) Loyalty c) Generosity (being
kind) d) To be helpful to others without them asking for that.
5) Four things that stop the Rizq
(Sustenance): a) Sleeping in the morning (from Fajr to sunrise) b) Not
Performing salah (formal prayers) or being irregular with p rayers c) Laziness
/ Idleness d) Treachery / Dishonesty
6) Four things that bring /
increase the Rizq: a) Staying up in the night for prayers b) Excessive
Repentance c) Regular Charity d) Dhikr (Remembrance of Allah /God)
INTRODUCTION
AND PREAMBLE
Do you have specific traditions backing
each and every one of the 10 points raised from authentic hadiths?
We are only asking to verify all claims
so as not to make mistakes from any of the 10 points and fall under hadith
speaking lie against the prophet SAW:
Telling lies about the Prophet (peace
and blessings of Allaah be upon him) is a great evil and a serious sin, because
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 lies about
me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari,
1229.
It was also narrated by Muslim in the
Introduction to his Saheeh, without the phrase “Telling lies about me is not
like telling lies about anyone else.”
And the Prophet (peace and blessings of
Allaah be upon him) said: “Do not tell lies about me, for whoever tells lies
about me will enter Hell.” Narrated by al-Bukhaari, 106. And he (peace and
blessings of Allaah be upon him) said: “Whoever narrates a hadeeth from me that
he thinks is false is one of the liars.” Narrated by Muslim. - A number of
scholars are of the view that the one who deliberately tells lies about the
Prophet (peace and blessings of Allaah be upon him) is a kaafir.
ONE WHO TELLS LIES ABOUT THE PROPHET (SAW)
Al-Haafiz ibn Hajar said in al-Fath: If it is said that lying is a
sin except in cases where one is trying to bring about reconciliation and the
like, and that Hell is threatened for those who sin, what is there to
distinguish the one who tells lies about the Messenger of Allaah (peace and
blessings of Allaah be upon him) from those who tell lies about anyone
else?
He answered this from two angles:
1 – That according to one scholar, Shaykh Abu Muhammad al-Juwayni, the
one who tells lies about him deliberately is a kaafir. But this view was
classed as da’eef (weak) by his son Imam al-Haramayn and those who came after
him. Ibn al-Muneer, however, favoured this view, based on the idea that the one
who tells lies about him by describing forbidden things as permissible, for
example, either regards that forbidden thing as permissible or misleads others
by making them believe that. Regarding forbidden things as permissible is kufr
and leading others to kufr is also kufr. But this view is subject to further
examination. The majority of scholars are of the view that this does not
constitute kufr unless one believes that this forbidden thing is permissible.
2 – That telling lies about him is a major sin, and telling lies about
anyone else is a minor sin, so they are different. The fact that the same
warning is given to the one who tells lies about him and the one who tells lies
about anyone else does not necessarily mean that they will both end up in the
same place or that if they do, they will stay there for the same length of
time. The words of the Prophet (peace and blessings of Allaah be upon him) –
“Let him take his place in Hell” – indicate that (the liar’s) stay there will
be lengthy. Rather the apparent meaning is that he (the one who commits this
sin) will not be brought forth from it because he no other abode. The
definitive evidence shows that abiding therein (in Hell) for eternity is a
punishment that is given only to the kuffaar. The Prophet (peace and blessings
of Allaah be upon him) differentiated between telling lies about him and
telling lies about anyone else and said: “Telling lies about me is not like
telling lies about anyone else.” From al-Fath, 1/244
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) discussed
this matter at length and mentioned the ruling on one who tells lies about the
Prophet (peace and blessings of Allaah be upon him) verbally, the ruling on one
who tells lies about him in a report and the ruling on one who narrates a
hadeeth knowing it to be false. He was of the view that the one who tells lies
about him verbally is a kaafir. He said in al-Saarim al-Maslool ‘Ala Shaatim
il-Rasool (2/328-399), after quoting the hadeeth of Buraydah:
A clan of Banu Layth in Madeenah was of two minds. A man had proposed
marriage to one of their womenfolk during the Jaahiliyyah but they did not
accept his proposal. He came to them wearing a hullah (a suit of clothing) and
said: “The Messenger of Allaah gave me this hullah to wear and told me to rule
over your wealth and your blood.” Then he went and stayed with that woman whom
he loved. The people sent word to the Messenger of Allaah (peace and blessings
of Allaah be upon him) and he said: “The enemy of Allaah is lying.” Then he
sent a man and said: “If you find him alive – although I do not think that you
will find him alive – then strike his neck (kill him). And if you find him dead
then burn him with fire.” He said: This is what the Messenger of Allaah (peace
and blessings of Allaah be upon him) said concerning “one who tells lies about
me deliberately.” Shaykh al-Islam said: “This is a saheeh isnaad according to
the conditions of al-Saheeh and we do not find any fault in it.”
Then he said: There are two opinions concerning this hadeeth:
1 – That the apparent meaning should be followed and the one who
deliberately tells lies about the Messenger of Allaah (peace and blessings of
Allaah be upon him) should be killed. Among those who were of this view were
some who said that the one who does that becomes a kaafir thereby. This was the
view of several including Abu Muhammad al-Juwayni. Ibn ‘Aqeel quoted his
Shaykh, Abu’l-Fadl al-Hamdaani, as saying: “The innovators, liars and
fabricators of hadeeth are worse than the heretics because the heretics want to
attack Islam from without but these people want to attack it from within. They
are like people who try to destroy a city from within whilst the heretics are
like those who are laying siege to it from without, and those who are inside
open up the fortress. So they are more dangerous to Islam than those who do not
appear outwardly to be Muslims.”
The main point of this opinion is that telling lies about him (the
Prophet (peace and blessings of Allaah be upon him)) is tantamount to telling
lies about Allaah. Hence he said: “Telling lies about me is not like telling
lies about one of you.” What the Messenger (peace and blessings of Allaah be
upon him) commanded is what Allaah commanded, and it must be followed just as
the commands of Allaah must be followed. Whatever he told us must be believed,
just as whatever Allaah told us must be believed. Whoever rejects what he told
us or refuses to follow his command is like one who rejects what Allaah told us
or refuses to follow the command of Allaah. It is well known that the one who
tells lies about Allaah by claiming to be a messenger or prophet of Allaah, or
tells false things about Allaah, such as Musaylimah and other fabricators of
his ilk, is a kaafir whose blood may be shed, and the same applies to one who
tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon
him).
Thus it is clear that telling lies about him is tantamount to
disbelieving in him. Hence Allaah mentions the two things together in the verse
where He says (interpretation of the meaning):
“And who does more wrong than he who invents a lie against Allaah or
denies the truth, when it comes to him?”[Holy Quran Chapter al-‘Ankaboot
29:68]
Indeed, telling lies about him may be a greater sin than disbelieving in
him, so Allaah mentioned that first, just as the one who is sincere towards him
is higher in status than one who believes what he says. If the liar is like the
denier, or worse, then the one who tells lies about Allaah is like the one who
disbelieves in Him, and the one who tells lies about the Prophet is like the
one who disbelieves in him.
Thus it becomes clear that disbelieving in him is akin to lying,
because denying what he says implies that one thinks that what he says is not
true, which is tantamount to saying that the religion of Allaah is false. It
makes no difference whether one rejects one thing or everything that he says.
Rather the person who does that becomes a kaafir because that implies that he
thinks that the message and religion of Allaah are false. And the one who tells
lies about him deliberately introduces into the religion something that is not
part of it, and claims that the ummah is obliged to believe this report and
follow this command because it is the religion of Allaah, knowing that it is
not part of the religion of Allaah.
Adding something to the religion is like taking something away from it.
There is no difference between rejecting a verse of the Qur’aan or deliberately
adding some words and saying that this is a soorah of the Qur’aan.
Moreover, if a person deliberately tells lies about him meaning to mock
him or belittle him, by claiming that he issued commands that he did not issue,
and that it is not permissible for him to issue, this is tantamount to
attributing foolishness or false statements to the Prophet (peace and blessings
of Allaah be upon him) and claiming that the Prophet (peace and blessings of
Allaah be upon him) is a liar, and this is blatant kufr.
If someone claims that Allaah enjoined fasting of another month
other than Ramadaan, or a sixth prayer, etc, or that bread and meat are haraam,
knowing that he is lying, then he is a kaafir according to scholarly
consensus.
Whoever claims that the Prophet (peace and blessings of Allaah be upon
him) enjoined something that he did not enjoin, or that he forbade something
that he did not forbid, has told lies about Allaah, like the one described (in
the paragraph) above, with the additional factor that he clearly says that the
Messenger said that. He is issuing a fatwa without pointing out that this is
ijtihaad. In conclusion, whoever deliberately tells a blatant lie about Allaah
is like one who deliberately disbelieves in Allaah and is even worse. It is
obvious that the one who tells lies about the One Whom he should venerate is
mocking Him and disregarding His sanctity.
The one who tells lies about him (the Prophet (peace and blessings of
Allaah be upon him)) is inevitably seeking to dishonour and belittle him by
lying. It is well known that the one who lies about him as Ibn Abi Sarh did
when he said, “He used to learn from me,” or by attributing evil actions and
foul words to him, becomes a kaafir thereby. The same applies to the one who
tells lies about him, because he is attributing to him a command or a narrative
or an action. If he attributes to him a command that he did not issue, he has
added something to his sharee’ah, which cannot be part of it and which he could
not have uttered, as he said: “I have not omitted anything that will bring you
closer to Paradise but I have enjoined it upon you, and there is nothing that
will keep you further from Hell but I have commanded you to do it.” If he did
not enjoin it, then it is not permissible to enjoin it. Whoever narrates that
he did enjoin it has attributed to him something that it is not permissible to
enjoin and that is tantamount to attributing foolishness to him.
Similarly, if he transmits a narrative from him, if this was something
that he should have told us he would have told us, because Allaah completed the
religion. If he did not tell us of it then it is not something that he should
have told us. Similarly with regard to actions that are falsely attributed to
him; if the action is something that he should have done then he would have
done it, but if he did not do it then it is better not to do it.
The point is that the Prophet (peace and blessings of Allaah be upon him)
is the most perfect of mankind in all senses. Whatever he did not say or do, it
is better not to say or do it, and whatever he did do, it is better to do it
than not to do it. If a man deliberately tells a lie about him or narrates
something from him that did not happen, then whatever he says is tantamount to
attributing shortcomings to him, because if it was something good he would have
done it, and whoever attributes shortcomings to the Messenger is a
kaafir.
It should be noted that this view is very strong but a distinction should
be made between the one who tells lies about him verbally and the one who tells
lies about him that he claims to have heard from someone else, such as saying:
“So and so the son of So and so told me such and such from the Prophet (peace
and blessings of Allaah be upon him).” In this case he is telling lies about
that man and attributing the hadeeth to him. But if he says “This hadeeth is
saheeh” or “It was proven that he said that”, knowing it to be false, then he
is telling lies about the Prophet (peace and blessings of Allaah be upon him).
But if he fabricates it and narrates it in silly manner, this is subject to
further discussion, especially since the Sahaabah are regarded as being
dignified and of good character and if one of them were to lie it would cause a
great deal of harm to the religion. Therefore the Prophet (peace and blessings
of Allaah be upon him) wanted to kill the one who told lies about him and
he hastened to punish him so that would be means of preventing any of the
hypocrites being counted as one of the Sahaabah of good character.
But if a person narrated a hadeeth knowing it to be false, this is
haraam, as it was narrated in a saheeh hadeeth that the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever narrates a hadeeth from
me that he knows is false is one of the liars.” But he is not a kaafir unless
he adds to that narration something that implies kufr, because he believes that
his Shaykh narrated it, but he knows that his Shaykh is lying and it is not
permissible for him to narrate it. So he is in the same position as one who
witnesses a deal, a testimony or a contract knowing it to be invalid. This
testimony is haraam, but he is not bearing false witness per se (shahaadat
al-zoor).
Then he mentioned the second view and said:
2 – The liar is to be punished severely, but he is not regarded as a
kaafir and it is not permissible to kill him, because the factors that
determine who is a kaafir and is to be killed are well known and this is not
one of them. It is not permissible to affirm something for which there is no
basis. Whoever says that he is not to be executed has to stipulate that telling
lies about the Prophet (peace and blessings of Allaah be upon him) does not
imply any criticism or defamation of him. But if he says that he heard him say
something that implies belittling the Prophet (peace and blessings of Allaah be
upon him) or criticizing him, such as the hadeeth about “the sweat of horses”
and other such silly fabrications, this is obviously mocking him, and the one
who says this is undoubtedly a kaafir whose blood may be shed. Those who were
of the view that such a person is not to be executed responded to this hadeeth
by saying that the Prophet (peace and blessings of Allaah be upon him) knew
that he was a hypocrite so he killed him for that and not for lying, but this
answer does not count for anything.
Then he (may Allaah have mercy on him) mentioned some further points of
refutation.
SOME FABRICATED REPORTS ATTRIBUTED TO THE PROPHET
What
is required of every Muslim is to be very careful in what he says and writes, before
attributing it to the Prophet (peace and blessings of Allah be upon him), so
that he will not fall into the sin of telling lies about him and attributing to
him something that he did not say. Not all words that are correct and true, or
have a beautiful meaning or eloquent wording can be attributed to the Prophet
(peace and blessings of Allah be upon him) just because they appear good.
It
was narrated from al-Mugheerah ibn Shu’bah (may Allah be pleased with him) that
the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever narrates a hadeeth from me knowing that it is false is one of the
liars.”
And
it was narrated from Abu Hurayrah (may Allah be pleased with him) that the
Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever
deliberately tells a lie about me, let him take his place in Hell.” Agreed
upon.
Al-Nawawi
(may Allah have mercy on him) said:
It
is haram (impermissible) to narrate a fabricated hadeeth for one who knows or
thinks that it is most likely fabricated. Whoever narrates the hadeeth, knowing
or thinking that it is most likely fabricated, and does not explain the facts
about its narration and that it is weak, is included in this warning and comes
under the heading of the liars who tell lies about the Messenger of Allah
(peace and blessings of Allah be upon him). This is also indicated by the
previous hadeeth, “Whoever deliberately tells a lie about me, let him take his
place in Hell.” End quote.
Secondly:
With
regard to the words that are mentioned in the question, whether they are a
single hadeeth or a number of hadeeths, we cannot -- after researching the
matter -- find any basis at all for them being from the Messenger of Allah
(peace and blessings of Allah be upon him), either with or without an isnad
(chain of transmission). As far as we know, they were not mentioned by any of
those who spoke about morals and manners and heart softening reports.
The
phrase “Four things that stop the Rizq (sustenance): sleeping in the morning”:
it was narrated from ‘Uthman ibn ‘Affan (may Allah be pleased with him) from
the Prophet (peace and blessings of Allah be upon him) that he said: “Sleeping
in the morning prevents some provision.”
This
was narrated by Abu Na’eem in al-Hilyah, 9/251, but it is a very weak hadeeth.
See: al-Silsilah al-Da’eefah by al-Shaykh al-Albani (may Allah have mercy on
him), 3019.
And
it was narrated with the words: “Do not sleep and miss seeking your provision
between Fajr (early morning) prayer and sunrise.” This is also very weak. See
al-Da’eefah, 6991.
With
regard to the phrase “Four things increase provision,” in which regular charity
is included: something similar was narrated by al-Daylami in Musnad al-Firdaws
(1/47), with the wording: “Seek help with provision by means of charity.” But
this is a da’eef hadeeth.
Sources
See:
Da’eef al-Jami’, 818, by al-Shaykh al-Albani. - Some Fabricated
Reports Attributed to The Prophet
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