13 August 2008

Rasulullah (Sallallahu alaihe wasallam) said: 'When a man dies and his relatives are busy in funeral, there stands an extremely handsome man by his head. When the dead body is shrouded, that man gets in between the shroud and the chest of the deceased.

When after the burial, the people return home, 2 angels, Munkar and Nakeer(names of two special Angels), come in the grave and try to separate this handsome man so that they may be able to interrogate the dead man in privacy about his faith. But the handsome man says, 'He is my companion, he is my friend. I will not leave him alone in any case. If you are appointed for interrogation, do your job. I cannot leave him until I get him admitted into Paradise '.

Thereafter he turns to his dead companion and says, 'I am the Qur'an, which you used to read, sometimes in a loud voice and sometimes in a low voice. Do not worry. After the interrogation of Munkar and Naker, you will have no grief.'

When the interrogation is over, the handsome man arranges for him from Al-Mala'ul A'laa (the angels in Heaven) silk bedding filled with musk.

Rasulullah (Sallallahu alaihe wasallam) said: 'On the Day of Judgement, before Allah, no other Intercessor will have a greater status than the Qur'an, neither a Prophet nor an angel.'

Please keep forwarding this 'Hadith' to all ....because

Rasulullah (Sallallahu alaihe wasallam) said:
'Pass on knowledge from me even if it is only one verse'.

May Allah bestow this favour on all of us.
AMEEN

SAYINGS (HADITH) OF PROPHET MUHAMMAD (Sallallaahu alaihi wa sallam)
The one who disdains prayers (Salat) will receive Fifteen punishments from

Allah..Six punishments in this lifetime

Three while dying
Three in the grave &
Three on the Day of Judgment.

THE SIX PUNISHMENTS OF LIFE :
1. Allah takes away blessings from his age (makes his life misfortunate)
2. Allah does not accept his plea (Dua's)
3. Allah erases the features of good people from his face.
4. He will be detested by all creatures on earth.
5. Allah does not reward him for his good deeds. (No thawab)
6. He will not be included in the Dua's of good people.

THE THREE PUNISHMENTS WHILE DYING :
1. He dies humiliated.
2. He dies hungry.
3. He dies thirsty. Even if he drinks the water of all seas he will still be thirsty.

THE THREE PUNISHMENTS IN THE GRAVE :
1. Allah tightens his grave until his chest ribs come over each other.
2. Allah pours on him fire with embers.
3. Allah sets on him a snake called 'the brave', 'the bold' which hits him from morning until afternoon for leaving Fajr prayer, from the afternoon until Asr for leaving Dhuhr prayer and so on. With each strike he sinks 70 yards under the ground.

THE THREE PUNISHMENTS ON THE DAY OF JUDGMENT :

1. Allah sends who would accompany him to hell pulling him on the face.
2. Allah gives him an angry look that makes the flesh of his face fall down.
3. Allah judges him strictly and orders him to be thrown in hell.

THOSE WHO DO NOT SAY THEIR PRAYERS OF:

FAJR : the glow of their face is taken away.
ZUHR : the blessing of their income is taken away.
ASR : the strength of their body is taken away.
MAGHRIB : they are not benefited by their children.
'ISHA : the peace of their sleep is taken away.

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THE HOLY QUR'AN:
'Say Your Prayers Before Prayers For You Are Said'.
-------------------------------------------------

1 comments:

Syed Muhammed said...

Assalam o Alaikum

InshAllah you are in best of health and imaan! I got this hadith in my inbox also long time ago. A good friend of mine asked the source of this hadith and, obviously, I did not know where this hadith was documented. So he asked the question at islamtoday.com. The fatwaa I got in email is pasted below. The hadith is not worded the same way and is also classified as weak by many scholars.

walaikum salam

/start email


Salamualaikum, recently I have received the following forward over email from a number of people which basically says that the following is a hadith of the Prophet (saw), however it doesnt have a reference and I was unable to find one when I tried looking it up on the internet. Is the following narration authentic, does it have any basis or not? --------- **A Beautiful Hadith** **Rasulullah (Sallalloho alaihe Wa-aalay wasallam) said:* *"When a man dies and his relatives are busy in funeral, there stands an extremely handsome man by his head. When the dead body is shrouded, that man gets in between the shroud and the chest of the deceased. When after the burial, the people return home, 2 angels, Munkar and Nakeer(names of two special Angels), come in the grave and try to separate this handsome man so that they may be able to interrogate the dead man in privacy about his faith. But the handsome man says, "He is my companion, he is my friend. I will not leave him alone in any case. If you are appointed for interrogation, do your job. I cannot leave him until I get him admitted into Paradise ".Thereafter he turns to his dead companion and says, "I am the Qura'an, which you used to read, sometimes in a loud voice and sometimes in a low voice. Do not worry. After the interrogation of Munkar and Naker, you will have no grief.When the interrogation is over, the handsome man arranges for him from Al-Mala'ul A'laa (the angels in Heaven) a silk bedding filled with musk.Rasulullah (Sallalloho alaihe Wa-aalay wasallam) said:"On the Day of Judgement, before Allah, no other intercessor will have a greater status than the Qura'an, neither a Prophet nor an angel."Please keep forwarding this "Hadith" to all ...because Rasulullah(Sallallo ho alaihe Wa-aalay wasallam) said:"Pass on knowledge from me even if it is only one verse".May Allah bestow this favour on all of us.AMEEN AMEEN.*

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Answer: Answered by Sheikh `Umar al-Muqbil, professor at al-Imām University:



Dear questioner:



Al-Salām `Alaykum wa Rahmah Allah wa Barakātuh.



The hadīth is related from the Companion `Abd al-Rahmān b. Samurah who says: Allah's Messenger (peace be upon him) came out to us one day and said:


Yesterday, I saw something wondrous. I saw a man from among my people being approached by the Angel of Death to take his soul, but that man's goodness to his parents intervened and the Angel of Death went away. I saw a man from among my people who had the punishment of the grave fall upon him, but then his wudū' came and saved him from it. I saw a man from among my people being seized by the devils, but then his remembrance of Allah came and saved him from them. I saw a man from among my people being seized by the angels of wrath, but then his prayers saved him from their hands. I saw a man from among my people gasping with thirst; every time he came to the Fountain he was barred from it, but then his fasts came to him, gave him drink, and refreshed him. I saw a man from among my people while the Prophets were sitting in assemblies. Every time he approached an assembly, they repelled him, but then his bathing from janābah came to him, took him by the hand and seated him beside me. I saw a man from among my people lost in a darkness that surrounded him from all sides, but then his Hajj and `Umrah came to him and brought him forth from the darkness into the light. I saw a man from among my people speaking to the believers but none of the believers would speak to him, but then his maintaining of kinship ties came to him and said: "O assembly of believers! Speak to him." So they spoke to him. I saw a man from among my people shielding his face with his hand from the flames and sparks of a fire, but then his charity came to him and became a screen for his face and a shade above his head. I saw a man being seized from all directions by the angels who are the custodians of Hell, but then his enjoining of others to what is right and his prohibiting them from what is wrong came to him, rescued him from them and delivered him unto the angels of mercy. I saw a man from among my people kneeling upon his knees with a barrier between him and Allah, but then his good manners came to him, took him by the hand, and brought him unto Allah. I saw a man from among my people whose scroll of deeds had fallen upon his left hand, but then his fear of Allah came to him, took his scroll and delivered it to his right hand. I saw a man from among my people whose deeds weighed light in the Balance, but then his children who had passed away came to him and weighed down the balance in his favor. I saw a man from among my people standing on the brink of Hell, but then his dread of Allah came to him, rescued him from that, and then went on its way. I saw a man from among my people thrown into the Fire, but then the tearful supplications he offered in fear of Allah came to him and brought him out of the Fire. I saw a man standing upon the Bridge shuddering like a palm frond, but then his good hope in Allah came to him, stilled his tremor, and went on its way. I saw a man from among my people who had reached the gates of Paradise with the gates slammed shut before him, but then his testimony that there is no God but Allah came to him and opened the gates for him the gates of Heaven.



The hadīth is related by al-Tabarānī in al-Mu`jam al-Kabīr (25/281-283).



It is also related by Bahshal in Tārīkh Wāsit (1/169-170), al-Hakīm al-Tirmidhī (not the author of the Sunan) in Nawādir al-`Usūl, and Abū Mūsā al-Madīnī in al-Targhīb wa al-Tarhīb.



All narrations of the hadīth go back to Sa`īd b. al-Musayyib. Thiose who relate this hadīth from him are many, including `Umar b. Dharr, `Alī b. Zayd b. Jad`ān, and Hilāl Abū Jabalah.



Ibn al-Jawzī says that it is unauthentic. [al-`Ilal al-Mutanāhiyah (2/698-699)]



A-Haythamī criticizes the hadīth and says [Majma` al-Zawā'id (7/180)]: "Al-Tabarānī relates it in al-Mu`jam al-Kabīr with two chains of transmission, one of them being that of Sulayman b. Ahmad al-Wāsitī and the other being that of Khālid b. `Abd al-Rahmān al-Makhzūmī. Both of them are weak narrators."



al-``Irāqī declares its chain of transmission to be weak. [Refer to: Fayd al-Qadīr (3/25)]



Al-Albānī also declares it to be weak. [Da`īf al-Jāmi` (2086)]



However, despite its weakness, the hadīth has been mentioned in connection with some praise.



Ibn al-Qayyim quotes Abū Mūsā al-Madīnī as saying: "This hadīth is very good."



He also quotes Ibn Taymiyah as saying: "The main texts of the Sunnah support its meaning, and it is among the best of hadīth."



Ibn al-Qayyim says: "Ibn Taymiyah holds this hadīth in high esteem and it has reached me that he said 'the signs of authenticity are upon it'. And Allah knows best."



Refer to: Ibn al-Qayyim, al-Wābil al-Sayyib (169).



Al-Qurtubī opines [al-Tadhkirah (1/277-278)]: "This is a great hadīth, mentioning specific deeds that offer salvation from specific dreadful trials."



In brief: The hadith has only weak chains of transmission. What is related from some scholars like al-Qurtubī and Ibn Taymiyah about the goodness of the hadīth is in description of its meaning, not its chain of transmission. Though its chain of transmission contains weakness, its text has nothing objectionable about it.



This approach is taken by some scholars when the text of the hadīth brings nothing objectionable or strange, though it may have some weakness in its chain of transmission. This is part of the broader question of the permissibility of using weak hadīth.



And Allah knows best.



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From the Fatwa Department editors:



The principle being referred to above is the use of weak hadīth in relating the virtues of acts that are already established by authentic texts. This is referred to as fadā'il al-a`māl. This means that the hadīth introduces nothing new to our beliefs or to our acts of worship and says nothing outlandish or strange, but merely attests to the virtues of good deeds. The use of somewhat weak hadīth in this way is a matter of disagreement among scholars.



This hadīth, for instance, mentions how good deeds protect us from the punishment of the Hellfire, a meaning which is established many times in the Qur'an and Sunnah. Therefore, some scholars see it as permissible to relate such a hadīth, in spite of its chain of transmission containing some degree of weakness.



The case is not the same for seriously weak or forged hadīth and is not the same when the hadīth introduces a matter of belief, an act of worship, some aspect of an act of worship, or a matter of any relevance to Islamic Law. Such matters can only be established with authentic hadīth.



Fatwā Department Research Committee of IslamToday chaired by Sheikh `Abd al-Wahhāb al-Turayrī


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