14/05/2024
Dear brothers and sisters PLEASE BEWARE OF SHARING THE FOLLOWING SAYINGS ATTRIBUTED TO THE PROPHET AND HIS COMPANIONS ON SOCIAL MEDIA:
1: SAYING: Umar Ibn al-Khattab is reported to have said No amount of guilt can change the past and no amount of worrying can change the future. Go easy on yourself for the outcome of all affairs is determined by Allah's Decree. If something is meant to go elsewhere, it will never come on your way, but if it is yours by destiny, from you it cannot flee.
Answer: The report with this very wording is definitely not a Hadeeth and we could not find any evidence that it is attributed to ‘Umar ibn Al-Khattaab may Allaah be pleased with him. However, a part of the report is actually narrated from the Prophet , and some of the Companions, namely, the statement: “If something is meant to go elsewhere, it will never come your way.” It is part of a report narrated by Abu Daawood, Ahmad, Ibn Maajah, and others. The version of the report narrated by Abu Daawood is classified as a Mawqoof report (i.e. a Hadeeth narrated by a Companion in which the chain of narration does not reach the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) and attributed to ‘Ubaadah ibn As-Saamit may Allaah be pleased with him. It reads, “O son, you shall never relish the genuine taste of faith until you know that whatever has befallen you could not have passed you by; and whatever has passed you by could not have befallen you.”
The version of this report which is cited in Musnad Ahmad is classified as a Marfoo‘ Hadeeth and attributed to the Prophet .
A similar version of that report is cited in Al-Mustadrak as well. It reads, “Know that whatever passed you by could never have befallen you, and that whatever has befallen you could never have passed you by.”
It has been reported in Saheeh Ibn Hibbaan on the authority of Ibn Ad-Daylami that he said, “I went to Ubayy ibn Ka‘b and said to him: 'I am confused about the Divine Decree, and I fear for my religion and my affairs, so tell me something that may dispel it (the confusion) from my heart.' He said, 'If Allaah were to punish the inhabitants of His heavens and of His earth, He would do so and He would not be unjust with them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allaah, that would not be accepted from you until you believed in the Divine Decree and you know that whatever has befallen you could not have passed you by, and whatever has passed you by could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell.”
He (Ibn Ad-Daylami) added, “Then, I went to ‘Abdullaah ibn Mas‘ood, and asked him (about this) and he said something similar to what Ubayy had said. Then, I went to Huthayfah and asked him, and he said something similar to what they had said. Afterwards, I went to Zayd ibn Thaabit and asked him and he said something similar to what they had said." [Ibn Hibbaan] Shu‘ayb Al-Arnaa’oot underlined that this Hadeeth's chain of transmission is strong.
As for the other parts of the report, we could not find their particular sayer; however, their meaning is acceptable and sound. It revolves around the belief in the predestination and decree of Allaah and that everything happens by the Will of Allaah and that no one can ever escape what He decrees.
2: SAYING it is reported that umar al khattab is reported to have been asked
"O Umar why don't you clothe the kaaba with silk?" He said: "The stomachs of Muslims are a priority.".
Answer: In regards to this saying being falsely attributed to Umar ibn al khataab this is not a hadeeth of the Prophet (peace be upon him) nor is it a tradition from Umar ibn al-Khattab (may Allah be pleased with him). it is however, a statement reported from another pious caliph Umar ibn Abd al-Aziz (Allah be pleased with him).
This event was reported by Abu Nu‘aym Al-Asbahaani in his book Hilyat-ul-Awliyaa’ (5/306) on the authority of Abu bakr ibn Maalik from 'Abdullaah ibn Ahmad from Abu 'Abdullaah As-Sulami from Mubashshir from Nawfal ibn Abil-Furaat: "The people in charge of the Sacred Mosque wrote to ‘Umar ibn Abd Al-‘Azeez to order a new cover for the House (Ka‘bah] as the Caliphs did before him; so, he wrote to them: 'I decided to put that in hungry stomachs, as they deserve it more than the House.'" [End of quote] Abu Nu'aym did not mention other details related to this message of ‘Umar ibn Abd Al-‘Azeez to those in charge of Hijaabah (serving the Ka'abah).
As for the narration mentioned above there is a difference of opinion regarding its authenticity the first group of scholars say the chain of narration is considered weak due to the narrator Nawfal Ibn Abil-Furat being unknown and not being mentioned by contemporary scholars of jarh wa ta'deel either positively or negatively without any reason however, Nawfal ibn (Abi) al-Furat is regarded a thiqah (trustworthy) by Ibn Hibban in his book kitab al thiqah and as having no issues according to al-Dhahabi in his book Tarikh al-Islam and Ibn Hajar al-‘Asqalani quotes and agrees with Ibn Hibban’s verdict in his Lisan al-Mizan that Nawfal is thiqah as stated in al-Thiqah without any addition or further comment.
A second group of scholars have classified this narration as accepted because Something similar to this has been narrated from Imam Ahmad, may Allah have mercy on him, when he was asked about a man who performs a supererogatory Hajj and has poor relatives, so Ahmad said: "To put it in hungry livers, that is more beloved to me." [Al-Furu' by Ibn Muflih (3/386)]
Secondly: regarding the book Hilyat Al-Awliyaa’ Ibn Taymiyyah said about this book, Hilyat Al-Awliyaa’: "It is one of the finest books on the biographies of the ascetics, and the reports cited in it are more authentic than those cited in Al-Qushayri's Risaalah, the Hadeeth collections of his Shaykh Abu ‘Abd Ar-Rahmaan As-Sulami, Manaaqib Al-Abraar by Ibn Khamees, and other books. Abu Nu‘aym was more knowledgeable about Hadeeth sciences and narrated many Ahaadeeth and reports and is considered a more accurate narrator than those authors. However, the reports and Ahaadeeth cited in Az-Zuhd by Imaam Ahmad and Az-Zuhd by Ibn Al-Mubaarak and similar books are more authentic than those cited in Hilyat Al-Awliyaa’. It should be noted, however, that these books and others inevitably include weak Ahaadeeth and reports, and even some Baatil (false) reports, and Hilyat Al-Awliyaa’ is no exception. However, Hilyat Al-Awliyaa’ contains fewer false and weak reports compared to other books. The Hadeeth collections of As-Sulami, Al-Qushayri's Risaalah, Manaaqib Al-Abraar and the like contain more false Ahaadeeth and reports than the Hadeeth collections of Abu Nu‘aym. Abu Al-Faraj ibn Al-Jawzi's book Safwat As-Safwah quotes from the same sources as Hilyat Al-Awliyaa’, and the contents of the two books are mostly authentic. Nevertheless, they include false Ahaadeeth and reports. "
3: This narration is fabricated:
narrated in Dala'el Al-Nubuwa for Imam Abu Nu'aim with an isnad including Imam Al-Bukhaari and Imam Ibn Khuzaina:
Once, the prophet, sallallaahu ʻalayhi wa sallam, was sitting in a room with Aa'ishah, and he was fixing his shoes. It was very warm, and Aa'ishah looked at his blessed forehead and noticed that there were beads of sweat on it. She became overwhelmed by the majesty of that sight and was staring at him long enough for him to notice. He said, "What is the matter?" She replied, "If Abu Bukair Al-Huthali, the poet, saw you, he would know that his poem was written for you." The Prophet, sallallaahu ʻalayhi wa sallam, asked, "What did he say?" She replied, "Abu Bukair said that if you looked at the majesty of the moon, it twinkles and lights up the world for everybody to see." So the Prophet, sallallaahu ʻalayhi wa sallam, got up, walked to Aa'ishah, kissed her between the eyes, and said, "By Allaah, O Aa'ishah, you are like that to me and more."
People on social media also claim that this narration was also narrated by Al-Bayhaqi in As-Sunan and Al-Khateeb Al-Baghdadi in Tareekh Bagdad from Al-Bukhaari.
Answer: This narration was classified as a fabricated lie by Shaykh Al-Albaani may Allaah have mercy upon him in his book Silsilat Al-Ahaadeeth Adh-Dhaʻeefah.
It was also cited by Al-Bayhaqi in his book As-Sunan Al-Kubra in the chapter of (Menstruation during Pregnancy). He cited the narration as supportive evidence indicating that pregnancy may start during menstruation given that the Prophet, sallallaahu ʻalayhi wa sallam, did not deny the occurrence of such a thing (as understood from this hadeeth).
4: SAYING ATTRIBUTED TO ALI IBN TALIB: "Silence is the best reply to a fool."
Answer: We have not come across this statment attributed to the pious Caliph Ali İbn Abi Talib in any of the Sunnah sources. It is, however, cited in the Shi'ah sources such as Mu'jam alfaz ghurar al-hikam wa durar al-kalim.
5:Story of Mu'aawiyah's letter to Byzantine Emperor
narration is as follows: Ceasar of the Romans to Mu'awiyah: We know what occured between you and 'Ali (Ibn Abi Talib), and we see that you are more worthy of the Khalifah, so if you order me, I will send you an army that will bring you the head of 'Ali.
From Mu'awiyah to Heraql: Two brothers dispute and what is it to you to enter between them? If you are not silent, I will send you an army that starts with you and ends with me and that will bring me your head so I can gift it to 'Ali.
Answer: After careful research, we could not find any basis for this report. It seems that it is one of the stories that are related in sermons and speeches without any chain of narration. However, among what historians recounted about Mu’aawiyah is what Ibn Katheer may Allaah have mercy upon him mentioned in Al-Bidaayah wa An-Nihaayah:
"The Byzantine Emperor had great hopes of attacking and defeating Mu’aawiyah after the latter had instilled fear in him and humiliated him and vanquished his troops. When the Byzantine Emperor saw that Mu’aawiyah was preoccupied with fighting ‘Ali, he approached some cities (on the border) with a huge army, filled with hope of victory. So Mu’aawiyah wrote to him saying, 'By Allah, if you do not desist and go back to your land, O cursed one, I shall reconcile with my cousin and we will unite against you, and I shall certainly expel you from all of your land! I shall keep pursuing you, and the earth, vast as it is, will be straitened for you.' At that, the Byzantine Emperor was scared off and abandoned his plans; he sent word seeking a peace treaty."
6: Statement attributed to 'Ali ibn Abi Taalib statement is as follows:
'Ali Ibn Abi Talib,was reported to have said, “A friend cannot be considered a friend until he is tested in three occasions: at the time of your need, behind your back, and after your death.”
Answer: We have not come across this statement in any of the authentic books that we have at hand. Nonetheless, Ibn Muflih, from the Hanbali School of jurisprudence, reported it in his book Al-Aadaab Ash-Shar’iyyah, as he said, “‘Ali may Allaah be pleased with him said, ‘A friend cannot be considered a friend until he protects his friend in his absence and after his death.’” However, he did not say here ‘in three things’ [or three occasions]; and we have not come across a narration with this wording.
Also, we have not come across a scholar who ruled whether or not this statement is authentic.
7: This story about 'Ali ibn Abi Taalib has no origin
The story is narrated as follows:
'Ali ibn Abi Taalib, a companion of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was once traveling on horseback and stopped in an unfamiliar town. Upon stopping outside of a mosque, he asked a nearby young man to watch his horse while he stepped inside to pray. When 'Ali ibn Abi Taalib may Allaah be pleased with him returned, he discovered that the young man and his horse were nowhere to be seen. Upon searching, he saw the young man attempting to sell his horse at the nearby market. Staying hidden from the young man’s sight, he asked another man standing by him to ask the young man how much he was selling the horse for. When the man returned, he informed him that the price was 10 dirhams, which the man claimed to be entirely too much for the horse that he was selling. Instead of marching forward and taking back his horse, 'Ali ibn Abi Taalib may Allaah be pleased with him asked the same man to purchase the horse. When prompted as to why he would pay so much for the horse, he informed him of everything and stated that he had planned to pay the young man that exact amount earlier, simply for watching his horse, since he had the wealth and was always willing to help other Muslims.
Answer: We have no knowledge of this story, and we have not found any mention of it in any of the reference books that we have at hand.
8: SAYING ATTRIBUTED TO IBN TAYMIAH
Saying: "Don’t depend too much on anyone in this world because even your own shadow leaves you when you are in darkness.”
Answer: We did not find this saying in the books of Shaykh al-Islam Ibn Taymiyyah. It has also not been narrated in any authentic hadeeth.
9. ERRONEOUS SAYING ATTRIBUTED TO IBN QAYYIM
This quote is circulated often and attributed to Imam Ibn Al Qayyim without mentioning the source. There might be a mistake in quoting because in its current form, the quote has some questionable wording.
After searching for the statement in question, the statement that is circulated online cannot authentically be attributed to Ibn Al-Qayyim (Allah have mercy on him). There is a similar, albeit significantly different, statement which was located. Both statements are reproduced below for comparison.
The Statement in Question:
لو كشف الله الغطاء لعبده ، و أظهر له كيف يدبّر الله له أموره ، و كيف أن الله أكثر حرصًا على مصلحة العبد من العبد نفسه ، و أنه أرحم به من أمّه ، لذاب قلب العبد محبةً لله ، و لتقطع قلبه شكرًا لله ...
Had Allah lifted the veil for his slave and shown him how He handles their affairs for him and how Allah is keener for the benefit of the slave than himself, his heart would have melted out of his love for Allah and would have been torn to pieces out of thankfulness to Allah… [Source Unknown]
Original Statement
فلو كشف الغطاءَ عن ألطافه وبره وصنعه له من حيث يعلم ومن حيث لا يعلم لذاب قلبه حباً له وشوقاً إليه ويقع شكراً له، ولكن حجب القلوب عن مشاهدة ذلك إخلادها إلى عالم الشهوات والتعلق بالأسباب، فصدت عن كمال نعيمها، وذلك تقدير العزيز العليم
If the veils were lifted from His [Allah’s] kindness and what He does for him [the servant] of what he knows and what he does not know, his heart would melt out of love for Him [Allah] and longing for Him, and he [the servant] would fall prostrating in gratitude to Him [Allah]. But the hearts are veiled from witnessing that because of their devotion to the world and their attachment to perceived causes, so they are prevented from the beauty and perfection of His favours. That is the decree of the Mighty, the All-Knowing. [Ibn Al-Qayyim, Tariq Al-Hijratayn Wa Bab Al-Sa‘adatayn, 180]
(The Path of the Two Migrations and the Door to the Two States of Bliss. P.180)
10. STATEMENT ATTRIBUTED TO UMAR AL KHATAB
“A man should be like a child with his wife, but if she needs him, he should act like a man.”
The statement in reference was narrated on the authority of ‘Umar, may Allah be pleased with him, by a group of scholars, one of whom was the Maaliki Hadeeth scholar Ad-Deenawari (d. 333 AH). He wrote, "It was narrated on the authority of Ibraaheem ibn Daazeel, from Abu Huthayfah, from Ath-Thawri, from his father, from Ibraaheem At-Tameemi, that ‘Umar ibn Al-Khattaab, may Allah be pleased with him, said, ‘A man should be like a child with his wife, but if he is needed, he acts like a man.’” [Al-Mujaalasah wa Jawaahir Al-‘Ilm]
This report was also attributed by Al-Muttaqi Al-Hindi in his book Kanz Al-‘Ummal to Ibn Abi Ad-Dunya. Other scholars cited it without a chain of narration, such as Al-Ghazaali in his book Ihya' ‘Uloom Ad-Deen and others.
11. STATEMENT WIDELY ATTRIBUTED TO UMAR AL KHATTAB ONLINE
After searching for the statement in question, the statement that is circulated online cannot authentically be attributed to umar al khatab
There is a similar, albeit significantly different, statement which was located. Both statements are reproduced below for comparison.
The Statement in Question:
As long as you are pure of heart, you speak the truth… [Source Unknown]
Original Statement:
Sa’id ibn al-Musayyib reported: Umar ibn al-Khattab, may Allah be pleased with him, said, “There is no recompense for those who disobey Allah regarding you like you obeying Allah regarding him. You must adhere to the truth, even if the truth kills you.”
Source: Rawḍah al-‘Uqalā 52
عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ عَنْ عن عمر بن الخطاب رضي الله عنه قال مَا كَافَأْتَ مَنْ يَعْصِي اللَّهَ فِيكَ بِمِثْلِ أَنْ تُطِيعَ اللَّهَ فِيهِ وَعَلَيْكَ بِالصِّدْقِ وَإِنْ قَتَلَكَ الصِّدْقُ
52 روضة العقلاء لابن حبان ما كافأت من يعصي الله فيك بمثل أن تطيع الله
12. THE LOVE STORY SHARED ONLINE OF SUHAYLA AND FAROOQ
This is a story concerning two people; Suhayla and Farooq. The couple were very much deeply in love with one another, happily married. It is said to have taken place during the caliphate of Umar ibn Abdul Aziz.
Suhayla and Farooq had been married for three months when the call for Jihad was made. Farooq was a healthy, young man which meant that he was fit enough to fight in the way of the Almighty. Before he left, Farooq left Suhayla with 3,000 dirhams and said to her to make do with this amount for 3 months, he’d be back before she’d need any more money. He also left a chest containing 30,000 dinars, which was equivalent to two millions pounds, and asked her not to touch this money until he returned.
Three months went by but Farooq didn't return. Nine months passed and Suhayla gave birth to a beautiful baby boy. During this period of time she continued to stretch the money he had given her. Many months went by with no sign of Farooq. Two and a half years after Farooq’s departure, a man returned from battle. He told Suhayla how he had witnessed Farooq fall on the battlefield.
Suhayla was devastated. She had received the confirmation she had been expecting for a long time. After much thought she opened the chest containing the fortune and began taking care of her son using it.
Thirty years went by, in Madinah, Suhayla had ensured her son had received the best education money could by. She kept the memory of her beloved at the forefront of her mind. Her loving husband had died the death of a martyr. She couldn’t adequately express how her love and admiration for him had grown over the years. She looked back at the moment when he was heading out toward the battlefield, he had thought twice about it, being the noble woman she was, she had pushed him to strive for what he believed in. She had said to him “seek Jannah and I shall see you there insha’Allah.”
Meanwhile, many, many miles away on the outskirts of China a warrior sat near a camp fire protecting his comrades as they slept. As he absorbed his surroundings and reflected on his life he gazed up at the starry sky. He contemplated his love for his Lord when suddenly a thought was ignited in his mind. He had been married, decades ago. He wondered what his beautiful wife must have done with her life when he hadn’t returned after three months as promised. Did she re-marry? Did she die? His mind was rapidly consumed by a thousand questions. He became overwhelmed with melancholy thoughts, new ideas, nostalgia.
He was older now. Wiser. He had spent thirty years fighting in the path of the Almighty. He was ready to go home. The next morning his chief granted him permission to terminate his service.
The man headed for Madinah on horseback, the wind rushing through his hair, his purpose becoming more urgent with each step his noble steed took. His journey took him through Persia, he rode through Iraq, all the while frightened of what he might discover on his return home. The closer he got to Madinah, his heart raced faster. His mind engulfed with incoherent musings.
When he reached Madinah he wanted nothing more than to run to the place where he and his wife had set up home. However, he remembered the sunnah of Muhammad, may he be showered with peace and blessings, and attended the masjid of the Prophet where he offered a two-rakah prayer. After this, he realized it was time for Asr salah. He decided to wait until Asr salah was prayed in congregation before heading home.
As he waited, he observed the numerous scholars in the masjid. They were surrounded by people, eager to learn from their stories and words of wisdom. Though each of the scholars radiated beauty and elegance, one stood out in particular, Sheikh Abdur-rahman. The man was in complete awe of this sheikh. He had never seen anybody speak as eloquently as him.
After Asr salah, panic and excitement set in again. He rushed towards the home he once knew so well. When he reached his destination though, he saw another man going inside. Suddenly, a feeling of immense dejection consumed him, quickly followed by anger. He strode towards the man and took hold of him all the while shouting “This is my house! How dare you go inside?” This resulted in malevolent disagreement between the two men. Before he realized, masses of people were gathered around them telling him to leave the man alone as it was his house. He couldn't take it any longer.
He shouted “This is my house. I am Farooq!”
Inside, the proprietor of the home, a mature lady overheard the feuding outside. Her heart skipped a beat. She wondered “Could it be? No it can’t be, it just can’t.”
She put on her hijab and sprinted outside shouting “This is my husband Farooq! Leave him alone! He’s been away on jihad for thirty years, only now has he returned.”
On hearing this people began to weep. The joy was overwhelming. Farooq and Suhayla embraced. Memories from decades ago came flooding back. They ran inside and spent hours exchanging stories, making up for lost time. They laughed and joked and cried, not fully fathoming what was happening.
“Farooq, I’m so much older than when you left me. I was young and beautiful then, I don’t look like that anymore.” To which Farooq replied “To me, you’re the most beautiful woman in the world.”
He had always been in love with her piety over anything else and nothing had changed decades later.
Eventually, Farooq asked Suhayla what had happened to the chest he had trusted her with. Suhayla replied “Did you go to the masjid?” He said he did. “Did you see anything interesting?” He told her about the amazing scholars he saw and how they were spreading their knowledge in the most wonderful way. “Did you notice anyone in particular?” He told her how one man had caught his eye above the others. He spoke so eloquently and wisely. “What would you give to be that man?” Farooq told her that he would give anything to be as knowledgeable as that man. “Would you give 30,000 dinars for it?” He said without a shadow of a doubt he would pay that sum of money in order to be that educated. To which Suhayla said “What if that was your son?” “I would pay even more” was Farooq’s reply. “He is your son, Farooq.” The most knowledgeable sheikh in Madinah was Farooq’s son. Farooq was astonished, he ran outside telling the entire city that Sheikh Abdur-rahman was his son.
While Farooq had been away, Suhayla had spent his fortune on providing their son with the best education available. On seeing each other for a second time, Farooq realised the man he had been feuding with earlier had been his son, the righteous scholar.
Their neighbors celebrated with them, it became a memorable day for those in Madinah. One of those who wept tears of joy in the crowd was the man we famously know as Imam Malik, the student of Sheikh Abdur-rahman, the son of Suhayla and Farooq.
Source: Unknown Author
In regards to the story of the love story of Suhayla & Farooq Al Imam Al Thahabi mentioned this story in his book, titled Siyar Aalaam An-Nubalaa.
However, he said in the beginning before it: "Mentioning a false tale that has been told"!, and then he mentioned it. Al Imam Al Thahabi pointed many historical mistakes or inconsistencies in the story.
Furthermore, after he mentioned the story he said, "Its chain of narrators is broken. Perhaps some of that happened." Therefore, this is not an authentic story, and perhaps some parts of it did happen.
PLEASE BROTHERS AND SISTERS REMEMBER THAT THE DEEN OF ALLAH IS NOT BASED ON EMOTIONS BUT IT IS BASED ON FACTS REMEMBER TO PLEASE VERIFY INFORMATION BEFORE SHARING SOMETHING ON SOCIAL MEDIA DO NOT LET YOUR EMOTIONS CLOUD YOUR JUDGEMENT
We warn our dear brothers and sisters against spreading something without reference. spreading unknown statements without reference would be considered lying upon the Sahaba if the Hadith or saying in question were to be fabricated it can harm the believers.
The Qur'an 49:6
Sahih International
O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.
Sahih al-Bukhari Vol .9, Page 16, Book (86) of Blood Money (Ad-Diyat) Chapter (2) Hadith #6871
Chapter: “And if anyone saved a life
Narrated Anas bin Malik:
The Prophet (ﷺ) said, "The biggest of Al-Ka`ba'ir (the great sins) are (1) to join others as partners in worship with Allah, (2) to murder a human being, (3) to be undutiful to one's parents (4) and to make a false statement," or said, "to give a false witness."
The Importance of verifying information
Shiekh İbn baz stated: I advise all of my brothers and sisters to verify whatever is spread by the people regarding the scholars and other than them. This is because many people broadcast regarding the scholars and students of knowledge that which has no basis. So if the believer does not verify these affairs that are spoken about, then the people will fall into error – and this is not considered as advising sincerely for the sake of the religion.
Indeed Allaah (the most Glorified) denounced the one who does not verify information and refer back to its people. He said: {When there comes to them some news regarding safety or fear, they make it known (amongst the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaytaan, except a few of you.} [04:83]
He also said:O you who believe, if a disobedient person comes to you with news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.} [49:06]
The Prophet (sal Allaahu alayhi wa sallam) said: Whoever believes in Allaah and the Last Day should speak good or remain silent.))
He (sal Allaahu alayhi wa sallam) also said: It is sufficient for a person to be a liar that he narrates everything he hears.))
Each person is responsible for every statement and action; Allaah (the most Exalted) said: Not a word does he (or she) utter, but there is a watcher by him ready (to record it)} [50:18]
He also said: So, by your Lord (O Muhammad), We shall certainly call all of them to account for everything they used to do.} [15:92-93]
So beware O believer that Shaytaan makes you err and deceives you due to you not verifying such affairs and information. Due to this, you then fall into actions which lead to regrettable conclusions and you are apologetic when an apology is no longer of benefit.
You should know O my brother, that Shaytaan always strives to cause problems, hatred and jealousy between the believers. He strives to lead the believer into actions which decrease his good deeds, if he is unable to fall into innovations and sinning.
Allaah (the Glorified) said: Surely, Shaytaan is an enemy to you, so take him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire.} [35:06]
sheikh Ibn Baz Majmoo’ al-Fataawa wal-maqaalaat 8/247
