Fazail Amal - Objections and Responses

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A Fundamental analysis

Translator’s Thanks

Alhamdu Lillah, I am delighted to present this book to the lover of divine knowledge after a

long waits.

My sincere thanks go to Brother Yusuf Karolia who helped me to correct the English texts

and my wife Mrs, Rahida Basit who assisted me in translating the book.

May Allah reward the Khateme Nabuwat for publishing the book.

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Contents

Subject Page

Preface

Historical back ground of the books of virtues

Writing of Fazail E A’mal

History behind all 9 books

The virtues of Quran

The virtues of Ramadan

The virtues of Tabligh

Stories of the Sahaba

The virtues of Salah

The virtues of Dhikr

The virtues of Sadaqat:

The virtues of Doorud

The styles of objections

The 1st point

The 2nd point

Use of the weak Hadiths in establishing the rules

Weak Hadith can be used as evidence in the following circumstances

The 1st circumstance

The 2nd circumstance

The 3rd circumstance

Other circumstances

The use of Weak Hadiths other than the Rules

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The principles of Imam Bukhari

The Bukhari’s Hadiths which are narrated by blameworthy narrators

The principles of Imam Muslim

Removing a misconception

The principles of Yahya Ibn Mue’en

The principles of Abu Bakar Ibnul Arabi

The principles of Abu Shama Maqdasi

The principles of Shaikhul Islam Ibn Taymiah

The principles of Allama Shawkani

The conditions when weak Hadith can be acted upon

Who used the weak and fabricated Hadiths?

The 3rd point

Supplement

Life changed

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OBJECTIONS ON FAZAIL E A’MAL:

A Fundamental Analysis

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Preface

All praises are due to Allah and the salutations to the beloved Prophet (S.A.W).

The world renowned book Fazail E A’mal written by Shaykhul Hadith Hadrat Moulana Muhammad

Zakaria Kandhalowi (R.A) does not require any introduction. It is a collection of nine books (1) Stories

of the Sahaba (2) The virtues of Salah (3) The virtues of Tabligh (4) The virtues of Dhikr (5) The

virtues of the Quran (6) The virtues of Ramadan (7) The virtues of Durood (8) The virtues of

Sadaqat (9) and The virtues of Hajj. It is the highest standard of encyclopaedic compilation for

mystics and for educational purposes. This is an unparalleled book which increases the value of

divine Sharia in the heart and soul, a chandelier for the Da’ee (irrespective of whether he is an Alim

or not). This chandelier warns the Da’ee about the difficulties of the road and helps him to go

forward in his Da’wah work with speed. It is the Alim or expert in particular who receives assistance

from the treasures of Quranic and Hadith texts regarding a particular subject enabling him to

understand the complex matters on the topic. Each and every word of this book is filled with

sincerity and devotion. Whosoever tasted it fell in love immediately. It is an indisputable fact that

this book has changed the hearts of millions of people.

Sayed Abul Hasan Ali Nadawi (R.A) said:

“It is not an exaggeration to say as a contemporary Alim that the religious benefits achieved through

these books (The books of virtues) is such that thousands of people have elevated themselves to the

rank of Wali Allah (a friend of Allah.)”1

Reasons:

1. This book has been translated in to 31 languages of the world.

2. 145 Ulamas and scholars from countries like Saudi Arabia, India, Pakistan, Bangladesh,

Afghanistan, Iran, Uzbekistan, Burma, Malaysia, Indonesia, England, Africa, America, Canada,

Turkey, Japan, Zambia, Sri Lanka, France, Philippine, Cambodia, Kenya, Portugal are engaged

in the service of “Fazail e A’mal” and transferring it in to various other languages.2

3. Just from indo-Pak there are 74 publication companies which have been publishing this book

continuously.

1 Aik alami wa bainal aqwami kitab Fazail E A’mal.

2 Ibid 21

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4. In addition, it can be said that more than a million copies of this book are available in

different languages.

Historical back ground of the books of virtues

“Fazail E A’mal” is not the only book that was written on this subject. In the 2nd century when books

of Hadiths were not systematically written, other books came into existence like, The books of

Manners and Etiquettes, The books of Piety and Devotion, The books of Virtues and Qualities.

The productions of similar books continue to this day.

Some books are as follows:

No Name of the Book Author Died AH

1. Kitabuz Zuhd Abdullah Ibn Mubarak 181

2. Fazailul Quran Imam Shafee 204

3. Fazailul Quran Abi Abid 224

4. Kitabuz Zuhd Imam Ahmad 241

5. Al-Adabul Mufrad Imam Bukhari 256

6. Kitabul Adab Imam Baihaqi 458

7. Kitabuz Zuhd Imam Baihaqi 458

8. Fazailul Awqat Imam Baihaqi 458

9. At-Targib wat Tarhib Ibn Shaheen 385

10. At-Targib wat Tarhib Al-Isfahani 535

11. At-Targib wat Tarhib Al- Munzari 656

The books of remembrances and supplications

12. A’malul Yaum wal laylah Nasaee 303

13. A’malul Yaum wal laylah Ibn Sinni 364

14. Kitabud Dua Tabrani 360

15. Ad- dawatul Kabir Baihaqi 458

16. Al-Azkar Nawawi 676

The virtues of Durood and its specific words3 written by Imam Sakhawi (Died 902) etc are the most

famous.

Fazail E A’mal is one of the pearls in this chain. It is a unique compilation on the subject which excels

due to its depth and excellence in narration.

3 The book called “Al-Kaolul Badee fis Salati Alal Habibish shafee”.

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Writing of Fazail E A’mal

Hadrat Zakaria (R.A) did not write the whole book known as Tablighi Nisab or Fazail E A’mal as a

single project. This book consists of various chapters and different subjects which he produced on

different occasions at the request of illustrious personalities who asked him at various times to

produce the work. Tablighi Jamat selected the book for the brothers who travel for Tablighi work.

For that reason some publishers gave the name “Tablighi Nisab” and published it as such. This was

how it developed over a long period of time. After that, bear in mind that the subject for this book is

the “virtues of deeds”; therefore it got its original name called “Fazail E A’mal”.

History behind all 9 books

1. The virtues of Quran: Hazrat started writing this book in the beginning of Zil Hijjah 1348 AH,

and completed it in the same month on 29th of Zil Hijjah 1348 AH. Hadrat Rashid Ahmad

Ganguhi (R.A) had a disciple; his name was Shah Yaseen Naguni. This book was written on

his request and desire.

2. The virtues of Ramadan: This book was written on the order of his uncle, the founder of

Tablighi Jamat Hadrat Moulana Ilyas (R.A) in the month of Ramadan 1349 AH and completed

on the 27th of Ramadan.

3. The virtues of Tabligh: This book too was written by his uncle’s order. It finished on 5th Safar,

Monday night in 1350. It took only a few days to produce.

4. Stories of the Sahaba: In 1357 on his way to Ajrarah (A Place in India) Shaikh Zakaria (R.A)’s

nose started bleeding so severely in Mirat that it filled two water pots. Doctors and

physicians instructed him to stop any kind of mental work. However, for the last four years

Hadrat Shah Abdul Kadir Rai Puri (R.A) kept on asking Hazrat to produce “Stories of the

Sahaba”. “I took advantage of this illness and started to fulfil the desire of my Shaikh, “said

Zakaria (R.A), “and 12th Shawal 1357 this book had come to an end.”

5. The virtues of Salah: This was too by his uncle’s order and completed on Monday, the 7th of

Muharram 1358.

6. The virtues of Dhikr: This book too was by his uncle’s order and completed on 26th Shawal

1358 on Friday night.

7. The virtues of Hajj: He wrote this book on the insistence of Hazratjee Moulana Yusuf (R.A).

He started writing the book on 3rd Shawal 1366 AH and finished it on Friday the 14th of

Jumadal Oola 1367 AH. Writing of this book took place while Shaikh was residing in Nizam

Uddin. When trouble broke out in 1947 AD Hadrat had to stay here for four months. He said

“In fact I finished the work in Shawal, but on my return to Sahranpur some additional stories

were introduced there”. This book was so acceptable that Hadrat said, “I had received

thousands of letters from people. It gave me affection while I was performing Hajj and

visiting the sacred grave of prophet (S.A.W)”.

8. The virtues of Sadaqat: There was an emphasis from Hadrat Moulana Ilyas (R.A) to write

another two books. (1) The virtues of Zakat (2) and The virtues of Business. Therefore after

the completion of “The virtues of Hajj” he engaged himself in writing the virtues of Sadaqat,

which was finished in Sahranpur on 22nd Safar 1368AH.

9. The virtues of Doorud: This is the last book on the series of virtue books. This one was

written also on the desire of Shah Yaseen Naguni (R.A). Shah Naguni had passed away on

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30th Shawal 1360 AH. But he made a will that after my death Moulana Zakaria may be

pressed on to write this book. Hadrat Zakaria (R.A) said, “Wrong deeds did not give me the

chance. However a strong urge came when I attended Madina in 1383AH. After returning it

still carried on. So on 25th Ramadan, 1384 I initiated it and finished it on 6th Zil Hijjah 1384”.

(Aap Baiti, no 2, page 178)

Allah (S.W.T) had accepted these series of virtues books that friends and foes were compelled to say:

“No other religious book is being so widely read like these virtues books”.

The habit of human beings is to pelt stones at a ripened fruit tree. A bat can not see the bright

sunshine. Similarly, this book became the point of objections from different people. A lot of

criticisms were being pointed out regarding this book. We are aware of the fact that except the Holy

Quran there is no other book in the surface of the world that has no mistake. Small mistakes can be

found in the publications of the famous writers too. This does not lessen the elevated writer from his

status. Due to the fact that small mistakes tend not to have any real significance in front of the huge

noble works, Scholars did not pay much attention to the criticisms.

Summary

In this article we divided the objections in to 3 basic groups.

1. The student’s objections which get removed after clarifications from scholars. They do not

need any separate discussion nor do they affect anything in anyway.

2. The objections which are based on logic. Some people like to judge the Hadiths by using

logic. When they are unable to find any rational solution for the Hadith, they simply reject

the Hadith and say it is against the Quran. Despite this, the Hadith may be very strong on its

chains and references. The scholars may have given so many reasonable solutions for the

Hadith. Still these people do not care. We removed the misconceptions by giving one or two

examples.

3. Those objections that somehow carry some weight. They need some scholarly discussion.

Points of these objections are: Hadrat Shaikhul Hadith (R.A) produced lots of weak and

fabricated Hadiths in Fazail E A’mal.

Answers to these kinds of objections will be given on three points.

A. What is the authenticity of Fazail E A’mal in the light of its sources?

B. Is it necessary that the Hadith should be authentic (as known commonly) as far as reference

is concerned? Or the Hadith which is one step below is enough for this purpose? If it is yes,

then up to what degree? What is the scholar’s regular practice?

C. Is it correct to relate the sayings, the deeds, the stories, the miseries and the cheers of noble

predecessors along with the Quran and The Hadiths which encourage people to do well and

warn them from catastrophes? If it is yes, then up to what degree?

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Point A: we proved that the sources Hadrat Shaikhul Hadith (R.A) used for his books (except for one

or two) are all trustworthy and widely accepted among scholars. Those sources which are not

reliable, he stated them clearly. So it does not affect the reliability of Fazail E A’mal anyway.

Point B: we proved in the light of solid evidences that it is not necessary that the Hadith should be

authentic or sound to be used as reference (as commonly known). In fact weak Hadith is enough for

establishing the rules, relating the virtues, describing the qualities, narrating the characters,

supporting the courageous acts and warning about the miseries.

We brought forward the evidences from the experts of all four schools of thoughts, specialists of

Hadith and external thinkers that it is legitimate to establish the rules by using weak Hadiths.

We showed that the majority Muslim scholars are unanimous on a decision to legalize and narrate

the weak Hadiths. Though some experts disagree with it but their opinions in favour of legality

presented here with strong links. For instance, Imam Bukhari, Imam Muslim, Yahya Ibn Mueen, Abu

Bakar Ibn Arabi, Abu Shama Maqdasi, Shaikhul Islam Ibn Taimiah and Allama Shawkani. These noble

personalities also had the opinions like the majority scholars that the weak Hadith is acceptable,

except for the rulings.

This is especially evident from Bukhari and Muslim. Examples are also given regarding this.

In this case we spoke of the conditions of weak Hadith in Fazail E A’mal that on what ground Hadrat

Shaikhul Hadith (R.A) used these Hadiths in his book? We presented the practice of scholars of

Hadith and experts and demonstrated that if any action which is not proven by an authentic or

sound Hadith, only weak Hadith is available; it is preferable to use the weak Hadith in this particular

instance with some conditions. If any authentic Hadith has been reported for courageous acts or

warning has been uttered for wrong doers in the authentic Hadith and weak Hadith is supporting it,

then there is no harm to use even the weakest Hadith; as long as it is not fabricated.

Moreover we presented in this booklet the references of experts and scrutinisers of Hadith that their

practice of using the weak Hadiths (some say fabricated Hadith) for courageous acts and warning

purposes is not blameworthy. Among them especially Ibn Jawzi, Munzari, Nawawi, Zahabi, Ibn hajar

Askalani, Suyuti and Ibn Qayum are worthy of mention. They used the extreme weak Hadiths in their

books as proofs. We have given some examples regarding this. Therefore if Hadrat Shaikhul Hadith

(R.A) followed the path of other experts of Hadith with a same object; did he move away from the

way of Hadith experts?

Point C: We clearly proved that it is not wrong to relate the common stories and folk-tales for

warning purposes (some people accused Hadrat Shaikhul Hadith (R.A) for that). In fact narrating

these is permissible with the light of Sharia and the Hadith of prophet (S.A.W). We discussed about

some bizarre stories too.

Author: Moulana Abdullah Ma’rufi Translator: M. Abdul Basit

Ustad: Darul Uloom Deoband, India London

09.02.2010

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The styles of objections

We did not go in to details on every objection. We kept our discussion on the main principles only.

These objections are three kinds:

1. The student’s objections which get removed after clarification. Hadrat Shaikhul Hadith (R.A)

gave some examples in the collections of his letters called “objections on the virtues books

and their answers”. See the letter no 11, where he ruled out about Imam Shafee’s (R.A)

habit that he finishes the Quran daily 60 times. On the letter no 12 he gave the answer on

the enquiry of prophet’s (S.A.W) pulpit whether it was three steps, less or more.

2. The objections which are based on logic. Some people like to judge the Hadiths on logic.

When they cannot find any rational solution for the Hadith, they simply reject the Hadith

and say it is against the Quran. Despite this Hadith may be very strong on its chains and

references. The scholars may have given so many reasonable solutions for the Hadith. But

these people do not care. For example:

(A) Objection on Prophet (S.A.W)’s excretions. Mr, Tabash Mehdi in his book “Tablighi

Nisab: aik mutalaa” (page 35 to 39) made mockery of the incidents that Hadrat Shaikhul

Hadith (R.A) used the Hadith as reference where Abdullah Ibn Zubayr (R.A) and Malik Ibn

Sinan (R.A) sucked or drank the blood of prophet (S.A.W). Mr. Tabash criticized Hadrat

Shaikhul Hadith (R.A) by using disgusting language that Hadrat Shaikhul Hadith believes

the excretions of prophet (S.A.W) is clean.

First of all, these kinds of incidents can happen. The incident which is occurred by Ibn

Zubayr (R.A) is narrated through various chains. (See, Mastadrak E Hakim 553/3 and

Majmauz Zawaid 270/8)

Imam Baihaqi reported to have said that “Asma Bint Abu Bakar also narrated that Ibn

Zubayr (R.A) drank the blood of prophet (S.A.W)”. (See, Sunane Kubra 67/7)

Hafiz Haithami said, Tabrani and Bazzar reported this incident. Bazzar’s chain of

narration is authentic. Hafiz Shamsud Din Zahabi in his book (Seor E- A’lamun Nibla

366/3) said that it is authentic.

Similarly, the incident of Malik Ibn Sinan (R.A) had been narrated in Al-Isaba by Hafiz Ibn

hajar (R.A) (346/3). He reported it from Ibn Abi Asim, Sahih Ibn Sakan and Sunan E Saeed

Ibn Mansur. The criticizer found it in “stories of the sahaba” with the reference of

“Tarikhul Khamis” and “Quratul Uyoon”, so he branded this story as the story of “Milad E

Kaohar” and “Yusuf-Zulaikha” type story and said this incident is against the verse of the

Quran. Allah says, “verily dead and blood is unlawful for you....” Obviously it is against

common sense too.

Looking at the strength of narration experts of all four schools had declared that it is

prophet (S.A.W)’s speciality. So there is no contradiction with the verse. In this subject

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see the scholarly discussion written by Yusuf Ludhianowi (R.A). (Monthly Bayeenat,

Karachi, Shawal, 1409 AH)

(B) Exaggerations and understatements are found in the Medium issue (ع١خ). According to

Shar’ee stand point taken by the scholars of Deoband in this issue is extremely

moderate. Whatever Hadrat Shaikhul Hadith (R.A) wrote in Fazail E A’mal about the

permissibility of medium during supplication is free from exaggerations and

understatements and they are based on strong proofs. i.e. Supplicate to Allah through

the medium of prophet (S.A.W) is permissible. In “The Virtues of Dhikr”, chapter 2,

section 3, a Hadith is like this: “Reported from Umar (R.A) that prophet (S.A.W) said,

when Adam (A.S) committed the mistake, He raised his head towards heaven and

begged “I ask you through the medium of Muhammad, please forgive me”. Therefore

Allah sent revelation...” This Hadith is quoted along with the references of other Hadith

books. So the permissibility of medium (ع١خ) is established clearly.

An envious minded person wrote a letter to Hadrat Shaikhul Hadith that “This Hadith is fabricated. It

is against the verse “And your Lord says: "Call on Me; I will answer your Prayer (40:60) and “When

My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every

suppliant when he calleth on Me (2:186).

This Hadith is against logic also, because it gives the wrong impression about Allah, etc”. Hadrat

Shaikhul Hadith (R.A) provided a detailed answer with ease. He said, “You found the contradiction

between Quran and Hadith and I can’t even imagine that. Till now I did not find anywhere that this

Hadith is fabricated”. (For detail regarding this issue see, Kutube Fazail par ishkalat aur unke jwabat.

Page 170 to 184)

3. Those academic objections which are somehow really weak, they carry some weight. They

need a bit scholarly discussion. Points of these objections are: Hadrat Shaikhul Hadith (R.A)

produced lots of weak and fabricated Hadiths in Fazail E A’mal.

2nd and 3rd objections were laid from the people who had a sectarian grudge with Hadrat Shaikhul

Hadith (R.A). Instead of sincerity they had huge amount of jealousy. The Hadiths which go against

their wanting, they would have thought twice in them deeply before they start to blame Shaikhul

Hadith and the people who benefit from this book.

The critiques example below will illustrate my point:

“Most important book to Tablighi is (Tablighi Nisab) Fazail E A’mal. This book is written by one of

their leader Muhammad Zakariah. They respect this book like Ahle Sunnat has respect for the

Bukhari and Muslim etc. They have given this book the status of fundamental reference and basic

book among the Indians and non Arab peoples. Whereas this book contains the huge amount of

polytheisious act, innovation, notorious, weak and fabricated Hadiths. In fact this book is a binding

of evil, deviation and corrupted works.” (Al- Qaulul Badee fit Tahzir min Jamaatit Tabligh, page 11)

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Consider also:

“Always the conspiracies of Jews were that they must destroy the inspiration of Jihad internationally

from the Muslim’s hearts. For this purpose over the ages they had selected the Islamic groups. As a

literature they chose Tablighi Nisab. People started calling this book “A Hadith book”. The fact is, to

find a Hadith in this book is very hard”. (Tablighi Nisab: Aik Mutala’a, page 57. By Tabash Mehdi)

Same person writes elsewhere:

“Hadrat Shaikhul Hadith wrote in his book all baseless and made up religious stories. Neither would

they be found in the Hadith books nor in the blessed lives of Sahaba”. (ibid 67)

Another critic but with a cool mind writes:

“Relating these kinds of Hadiths to the mass and say that they are the prophet’s Hadiths are utterly

looking for the base which is weak and making the religion confused to the people. It is to open up

the door of innovation and creating groups among Muslim community. Various means of

misconduct will crop up through them”. (Mauzu Aur Zaif hadisou ka Chalan, page 20. By Shams

Pirzadah)

No matter how wrong the information is, today’s world goes on with propaganda and it comes to

such an extent that people start believing in it. To us these kinds of criticisms have no value except

for putting some people in doubt. Continuation of these doubts affects the ears and the minds of

people in certain extent. Eventually people fall in to misconception. We will try to remove the

misconception inshallah.

There are three points in front of us.

1. What is the authenticity of Fazail E A’mal in the light of its sources?

2. Is it necessary that Hadith should be authentic (as known commonly) as far as reference is

concerned? Or the Hadith which is one step below is enough for this purpose? If it is yes,

then up to what degree? What is the scholar’s regular practice about it?

3. Is it correct to relate the sayings, the deeds, the stories, the miseries and the cheers of noble

predecessors along with the Quran and The Hadiths which encourage people to do well and

warn them from catastrophes? If it is yes, then up to what degree?

The 1st point: By going through the entire book, it becomes evident that the sources Hadrat

Shaikhul Hadith (R.A) used to compile the Fazail E A’mal reach to more than 100. In the beginning of

every chapter he starts with some verses from the Quran which are somehow or other connected to

the relevant topic. Then from the different Tafsir books he takes the suitable explanation for the

verses. Most of the time he relied on Tafsir E Ibn Kathir and Ad-Durrul Manthur which is written by

Hafiz Suyuti. It is an important and reliable narrative Tafsir book.

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To select the Hadiths he relies on the following Hadiths books.

تازشغ١ت ازش١ .1 (At-Targib wat-tarhib) written by Hafiz Abdul Azim Ibn Abdul Qawi Al-

munzari (died 656 AH). In Fazail E A’mal the majority Hadiths are taken from this book. To

criticize the Fazail E A’mal will be the same as to criticizing the Al-Munzari’s book. “The

Hadiths he collected in his book are written with highly experienced hands”, said Hafiz

Zahabi about Al-Munzari.

The status and the rank of Zahabi written by his student Hafiz Izzud Din Al-Husaini (Died 695 AH)

is like this:

“He was a unique example in the science of Hadith. He was an excellent judge between

authentic and weak Hadiths, an expert in understanding the Hadith and its meaning, a

Selector of the Hadiths that prove the jurisprudential arguments, a master of difficult words

and adjuster of contradicting words in the Hadiths. He used to keep the record of Hadith

narrators, scrutinizers and their birth and death. He himself was a trustworthy, reliable and a

pious man. If he narrates something, he narrates with confirmation.” (Jawab Al-Hafiz

Munzari by Al- Ustad Sheikh Abu Gaddah page 29, information taken from Dr, Bassar Awad’s

book Al-Munzari wa Kitabihi...)

The author of “Targib wat Tarhib” selected the Hadiths from 30 main Hadith books. There

he included all kinds of Hadiths like: authentic (طذ١خ), good ( ), weak, ( ) and

unusual. Some Hadiths are fabricated ( ) too. He wrote this book for the benefit of

some of his devoted student’s in order to inculcate moral excellence. Their sincere insistence

inspired him to write this book.

“He starts the Hadith with the word “ػ” (AAN –From))

If the Hadith is authentic ( ), or good ( ).

Close to authentic or good.

If the Hadith is ( ) “blank”.

If the Hadith is ( ), 'broken'.

If the Hadith is muadaal, ( ), which is the omission of two or more consecutive

narrators from the chain.

If the transmitter’s name is taken in such a way that he is an unknown person.

Or majority scholars regarded him as a weak narrator.

Or some say he is a reliable narrator.

Or majority say he is reliable narrator.

Or some say that one narrator is weak in the chain of narration and rest of them are

reliable.

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Or the words used for the narrator is not harmful.

In the above mentioned all categories start the Hadith with the Word “ػ” (ANN) and explains the

reasons of authenticities and weaknesses.

He starts the Hadith with the word “س” (reported), if any narrator is branded as: A liar, a

Fabricator, an Accused, Unanimously weak, Rejected, a discarder of Hadith, a Destroyer, a Dropper,

Not reliable, Very weak etc by the Imams of Hadith scrutinizers.

If he cannot find any reason to classify this Hadith as “Good”, that time he starts this Hadith with the

word “س ػ” (it is reported from). If the situation is unknown then he does not comment on this

Hadith. So there are two signs to classify a Hadith as weak. (1) The word “(2) ”س the author is

silent to comment on the Hadith.

Look, in the first category there is more than one reason for weakness, but Hafiz Munzari does not

believe that they are harmful to be quoted in the book of “courage and warning”. In the 2nd category

despite being extremely weak Hadiths, he indicates towards weaknesses up to a degree and quoted

them in the courage and warning chapter, because he believes that these Hadiths are very effective

in these subjects. Hadrat Shaikhul Hadith (R.A) follows the foot-steps of Al-Munzari and uses the

word “س ػ” for the weakest Hadiths. (Example will be given shortly)

Sheikh Abdul Hai Al-Kattani in his book “Ar-Rahmahtul Mursalah fi Shane Haditthil Basmalah”

quoted from Hafiz Suyuti that “if Hafiz Munzari relies on any Hadith, then it is a reliable Hadith”.

(See, Ta’leeqish Sheikh Abu Gaddah, Alal Ajwibatil Fadilah page 121)

2. If Hafiz Munzari gives reference of Hakim, then Sheikh Zakariah automatically provides Hafiz

Zahabi’s notes with it.

3. If Hafiz Munzari comes up with a Hadith which is taken from Ahmad, Tabrani, Abu Ya’la and

Bazzar, in this case Shaikhul Hadith does not rely only on these references; rather he looks in

to the book called “MAJMAUZ ZAWAID” اضائذجغ ( written by Hafiz Haithami (Died 807AH).

In this book appendices of Ahmad, Bazzar, Masanids of Abu Ya’la and Tabrani’s three books

are included with the scrutinizers of chain (Isnad). Moreover Hadrat Shaikhul Hadith brings

forward the disputable words and the remarks of Haithami in the topic.

4. There are lot of references which can be found in Fazail E A’mal from Hafiz Suyuti’s اغ١ؽ)

) book called ١شطغجبغ (Jame Sagir(”. This book contains short text of Hadiths. They are

taken from 30 Hadith books including Bukhari and Muslim. In this book classes of Hadiths

are indicated. Which one is authentic and which is not are pointed out clearly. If Hadrat

Shaikhul Hadith takes any Hadith from this book, he uses the word “سل ثب اظذ١خ etc.

5. Hadrat Shaikhul Hadith (R.A) in many places used the Hadiths from the book called شىبح

.which is the collection of authentic Hadiths ,(Mishkatul Masabih)“اظبث١خ

6. Another Hadith book he used as reference called “Jam’ul Fawaid”, which is the collection of

14 Hadith books.

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7. He relied on “(Al-Qaulul Badee fis Salati Alal Habibish Shafee)” امي اجذ٠غ ف اظالح ػ اذج١ت

written by Hafiz Shamsud Din Sakhawi (died 902). Hafiz Sakhawi is unique in ;اشف١غ

scrutinising and choosing the Hadiths on moderate manner. His book “(Al-Maqasidul

Hasanah) اذغخ امبطذ is not only well known among people as a reference book, rather it is

on highest position in terms of its excellence.

Above mentioned facts provides us with a clear idea that the Fazail E A’mal is a reliable Hadith book

based on its sources.

A misconception

A misconception arises here that Hadrat Shaikhul Hadith (R.A) provides the explanations for the

Verse and the Hadith from such Hadith books which are weak as far as its reliability is concerned.

These books have lot of fabricated Hadiths. These Hadiths can not be found in other reliable Hadith

books. For instance, the book called “TAMBIHUL GAFILEEN” ( اغبف١ رج١ ( which is written by Abul

Laith Samarqandi. Hafiz Zahabi said, “Lot of fabricated Hadiths are in this book”. (Seor A’lam An-

Nibla 323/16)

Or “Quratul Uyoon” (اؼ١ لشح ), Hadrat Shaikhul Hadith in many places indicated that this book is

written by Faqih Abul Laith, but despite lot of queries I did not find that it is written by him. In fact

this book is written by Abu Bakar Al-Hassai, which is the summary of At-Tabsarah (ازجظشح), belong to

Hafiz Ibnul Jawzi. Full name is “ جثزخ١ض وزبة رجظش حلشح اؼ١ اجشش ”. Anyway there are many fabricated

Hadiths too.

Another book called “EHYAUL ULOOM”) اؼ اد١بء ) written by Imam Gazali. In this book the

fabricated Hadiths are so much that when Allamah Taj Uddin Sabaki started to enumerate them in

the “(145/4)رجمبد اشبفؼ١خ اىجش, they reached to 38 pages.

the possible writer is Ibn Hajar Askalani, contains many fabricated ,”(AL-MUNABBIHAT) اىاتاخ“

Hadiths too.

Misconception will be removed automatically in the preceding pages.

Importance of back-ups and supportive narrations

If the Hadith is weak, in this case Hadrat Shaikhul Hadith (R.A) looks in to the various sources and

tries to collect the back-ups and supportive narrations. These back-ups and supportive narrations

give the Hadith a kind of weight which elevates the Hadith to a considerable position. Like this

Hadith:

قض عرب ف اىاز حقثا ز ا عي اىصالج اىضال قاه ذسك اىصالج حر ض قرا ش

مرا ف جاىش اىثساز. اىحقة شا صح اىضح شالز ائح صر ىا مو ما قداز اىف صح

اىشا عثد اىعزز شخ شاءخا دح. قيد ى اجد فا عد مرة االحادس اال ا جاىش االتساز

اىدي

15

The prophet (sallalahu alaihi wasallam) is reported to have said, “A person neglecting his salah (even

though he makes it up later) shall remain in hell for a period of one Haqb. A haqb is equal to eighty

years of three hundred and sixty days each, and a day in the hereafter shall equal one thousand

years of this world.”

اخسض ات مصس ف قى ذعاى ،فو ىيصي اىر ع صالذ صا، ع ات عثاس ا ف

د ىيساء اح ىاد ذضرعر ج ذاىل اىاد ف مو ازتع اءج سج اعد ذاىل اىا ج

حد صي هللا عي صي

In Ibn Kathir it is reported in explanation of the verse”So woe to the worshippers, Who are

neglectful of their prayers” (107:4), along with the narration of Ibn Abbas which is Marfo ( ) (a

narration attributed to the Prophet (S.A.W) specifically) that in hell there is a plain field which seeks

refuge from Allah (S.W.T) everyday 400 times. This plain field Allah had created for the sinners only

قرا خس اىصالج ع ذمس ات اىيس اىضسقد ف قسج اىع ع ات عثاس ضن

Abul Laith Samarqandi said in Quratul Uyun that this plain field which is narrated by Ibn Abbas is the

destination of those sinners who do not perform salah on time.

خس اىصالج ع اىر: قاه" اىير ع صالذ صا"ع صعد ات ات قاص سفعا

قاه " فضف يق غا"قرا صحح اىحام اىثق قف اخسض اىحام ع عثد هللا ف قى ذعاى

طع قاه صحح االصاداد ف ج تعد اىقعس، خثس اى

In the verse “So woe to the worshippers, who are neglectful of their prayers”. A marfu’ Hadith has

been reported from Sa’d ibn Abi Waqqas (RA) that neglectful mean those people who delay the

salah from their appointed times. Hakim and Baihaqi regarded it as "Mawquf, ( ) (a narration

attributed to a companion). Hakim narrated a Hadith on the verse “…they will meet Ghayy”. (XIx: 59)

meaning that the Ghayya is a pit in hell full of blood and pus.

We brought these examples, because critics make points here. Hadrat Shaikhul Hadith (R.A) dealt

with them when he was living. He said, “In Majalisul Abrar it is like this. I did not find anywhere else.

Shah Abdul Aziz Dhelowi (R.A) praised this book”. But he knew it is not enough, so he brought:

1. The explanation of the verse given by Ibn Kathir,”So woe to the worshippers, Who are

neglectful of their prayers” (107:4), along with the narration of Ibn Abbas which is Marfo

( ) (a narration attributed to the Prophet (S.A.W) specifically) that in the hell there is a

plain field which seeks refuge from Allah (S.W.T) everyday 400 times. This plain field Allah

had created for the sinners only.

2. Secondly he gave the evidence from QURATUL UYUOON that the plain field which is

narrated by Ibn Abbas is the destination of those sinners who do not perform salah on time.

http://en.wikipedia.org/wiki/Sahaba

16

3. Thirdly he brought forward the same content as evidence from Sa’ad Ibn Abi Waqqas which

is Marfo as well. Hakim and Baihaqi regarded it as "Mawquf, ( ) (a narration attributed

to a companion)

If you contemplate on the issue you will find that the punishment of the neglectful of salah is severe

in hell, though one Haqb is not proven. That is why on the request of expulsion of this Hadith from

the book Hadrat Sheikh replied, “Till now this humble servant did not find any reason to remove this

Hadith from the book”. (Kutbe Fazail Par Ishkalat page 131)

The 2nd point: there is no doubt that the main guiding book is the Quran. Hadith is its explanation.

Truth cannot be accessible without going through the Hadith. Quran itself declares,

وأنزلنا إليك الذكر لتب ين للناس ما ن زل إليهم

16:44 (We sent them) with Clear Signs and Scriptures; and We have sent down unto you (also) the Message; that you may explain clearly to men what is sent for them, and that they may give thoughts.

Hadith is an ocean. 23 years of His prophethood life, His statements, His actions, His inner and outer character, all these had been transferred by the noble companions to the Muslim nations. The scholars of Islam had formulated the rules and regulations through every possible way and means to determine the authentic chains and narrations. This is the Ummat e Muhammadi’s speciality. Hadiths are divided in different groups’ based on their strength. They are known as (طذ١خ) authentic, (دغ) good, and (ػؼ١ف) weak. This classification should be maintained to carry out any action or use them as evidences.

A Hadith will be authentic if these 5 conditions are found

i. Ittisal (ارظبي) : Each narrator could have at least conceivably heard from the previous

narrator.

ii. Adalat (ػذاذ) : Each narrator in the chain of narration must be trustworthy.

iii. Dabt (ػجؾ) : Each narrator must have the ability to preserve that narration and he can recall

it as he heard it.

iv. Illat (ػذ) : The Hadith including its isnad is free of an illah or hidden.

v. Shuzuz (شزر) : The Hadith is free of irregularity.

The Hasan Hadith also has the above mentioned qualities, but the narrator is a bit inferior in the

preservation. That is why this Hadith is neither authentic nor weak. A kind of Hasan is called ػؼ١ف

(weak). A weak Hadith become Hasan because of other similar reports. If it is lacking of strength,

then it is called weak. Weak has many classes. The worst one is (ػع) fabricated.

There is no disagreement among the scholars that Sahih and Hasan Hadiths can be used as source in

entire Islamic affairs. They have different opinions about the weak Hadith. Majority scholars say it

cannot be used as source in the permissibility and prohibition (Halal and Haram) matters but it can

be used to describe the virtues, courage, warning, stories and wars etc as long as it is not fabricated.

http://en.wikipedia.org/wiki/Sahaba

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Allama Laknovi reported to have said in “Al-Ajwibatul Fadilah” that “Ibnul Arabi does not like to use

any weak Hadith for any reason. Allama Nawawi said it is Ijma that the weak Hadith can be used in

virtues etc”.

It will be evident in up-coming pages that the majority scholars somehow or the other accept the

weak Hadith as source in establishing the rules.

Unfortunately today some people are spreading a misconception that the weak Hadiths are not

acceptable at all. They do not distinguish between weak and fabricated Hadiths. They say only Sahih

Hadiths are acceptable.

Although some people do accept the Hasan Hadiths as source, but others are not.

Some extremists point out fingers towards other Hadith books except Bukhari and Muslim.

According to their own logic they publish the Hadith books by dividing in to two separate groups as

authentic and weak. فإ هللا اشزى

Come, we will see the stand points of weak Hadith as a source.

Use of the weak Hadiths in establishing the rules

The majority scholars are in favour of weak Hadiths, (if they are not very weak. I.e. there should not

be any accused narrator or a liar in the process of transmission of the Hadith) that they can be the

sources as far as the rules of Sharia are concerned.

Weak Hadith can be used as evidence in the following circumstances:

The 1st circumstance:

If there is no other strong evidences are available on the subject.

1. Hanafi

Imam Abu Hanifa (R.A) said, “Weak Hadith is more preferable than the analogy. In

the presence of weak Hadith analogy is not acceptable”. (Al- Muhalla by Ibn Hazam

161/3). For example

The Hadith that the “wudu breaks by laughing aloud in salah” is undoubtedly weak,

but Imam Abu Hanifa preferred it on analogy.

“Maximum menstrual period is 10 days”, according to all scholars of Hadith this

Hadith is weak, but Imam Abu Hanifa preferred this Hadith on analogy.

“Minimum amount of dowry is 10 dirhams”, this Hadith is weak to all the scholars,

but instead of doing analogy here, Hanafis acted on Hadith.

(A’lamul Mu’qieen page 31, 32/1)

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Ibn Hummam said, “Weak Hadith establishes the Mustahab, as long as it is not

fabricated”. (Fathul Qadeer, Nawafil chapter, 139/2). For example

It is written in “Foot note of Tahtawi Alal Maraqi” etc that the salah which is offered

after Magrib best known as “Salatul Awabeen” is Mustahab (preferable). The proof

is presented there the Hadith of Abu Hurairah (R.A) “One who offers six rakaats

prayer after Maghrib prayer speaking nothing but what is good in between the two

prayers, will earn reward equal to the worship of twelve years”. Imam Tirmizi

reported this Hadith with the chain of Amar Bin Abi Khasa’m and said “this Hadith is

a Garib ( ) Hadith (I.e. the Hadith which is narrated from one chain only). We do

not know any other chain except the chain of Zaid ibnul Habbab who reported it

from Amar Bin Abi Khasa’m”. Imam Bukhari regarded him as Munkar, ( ), literally

means 'denounced' and graded this Hadith as very weak. Hafiz Zahabi said in Mizan

that “the Hadith of six rakats after Magrib is Munkar and Abu Zara’a is a weak

narrator”.

To put 3 handful of earth at the time of laying down the dead body in the grave, 1st

time saying is ب خشجى ربسح اخش and 3rd time ,ف١ب ؼ١ذو ,2nd time , خمبو ب

Mustahab. (Tahtawi 610). Proof is the Hadith of Abu Umamah which is narrated in

the Hakim and Ahmad that “when Umme Kulthum (The daughter of Prophet (S.A.W)

was laid in the grave, prophet (S.A.W) read ...ب خمبو ف١ب. in this Hadith the

words are added at the end:

ثغ هللا ف عج١ هللا ػ خ سعي هللا

The chain of narration of this Hadith is very weak. Zahakis said in Talk his, “it is a

weak report, because a narrator Ali Bin Said is abandoned”,

2. Malik

According to Imam Malik “Mursal” Hadith is common, I.e. the Munqati Hadith can

be used as source, so as Mursal. (A munqati’, (مطغ), Hadith, literally means

'broken', is one in which the isnād of people reporting the Hadith is disconnected at

any point and the Mursal, ( ) is if the Sahabi is omitted between the

Successor (Tabe’e) and Muhammad (S.A.W) from the given isnād, the Hadith

is mursal). Majority scholars of Hadith believe that the مطغ is weak Hadith. A

reliable book of Maliki Mazhab is “NASHRUL BINNUD ALA MARAQIS SAUD”

( اظؼدػ شالغ ششاجد ) where it is written that “Munqati and Muadal are sources,

because they are similar to Mursal”. (63/2 at-t’arif...by Dr, Mahmood Sayeed

Mamdooh)

http://en.wikipedia.org/wiki/Science_of_hadith#Tha_sanad_and_the_matn

http://en.wikipedia.org/wiki/Tabi%E2%80%98un

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3. shaf’ee

According to Imam Shafe’e (R.A) “Mursal” Hadith is weak. But if in the subject there

is no other stronger Hadith is available then this Hadith can be considered as proof.

(Fathul Mugith 270/1, written by Sakhawi with the reference of Mawoordi)

Reported by Ibnul Qayum that Imam Shafe’e (R.A) prefers weak Hadith over the

analogy. He preferred “Saidus’s” Hadith over analogy. “The salah is in order in the

prohibited time within the boundary of Haram in Makkah”, he acted on this Hadith

and avoided the analogy. Similarly he acted on the Hadith which says “If someone

vomits he must make woodu, otherwise his salah is not valid” and ignored the

analogy. (A’lamul Mu’qeen 32/1)

4. Hambali

Ibnun Najjar narrated a quote of Imam Ahmad ibn Hambal that “if I come across a

weak Hadith and no other proof is opposing this Hadith in a subject, then I do not

leave this Hadith. (Sharh Al- Kawkabul Mueer 573/2)

Hafiz Harwi reported from Imam Abdullah Ibn Ahmad in the book called “Zummul

Kalam” that I asked my father about a person who needs a clarification from a

scholar. In the city there is a scholar of Hadith but he is weak narrator, (in one

narration it says he does not differentiate between authentic and weak). There is

another expert in the area who works on logic and analogy. Whom does he ask the

question to? “He can not ask the analogist, because weak narrator is more

preferable than strong analogist”, replied my father. (ibid 179,180/2)

The most reliable book of Hambali School is “Al-Mugni” which is written by Ibn

Qudamah. He says, “In optional and virtues it is not a condition that the Hadith

should be authentic”. Furthermore he feels that there is no problem if the audience

sit on Ihtiba style when Imam gives sermon. (Ihtiba is: one should sit on his buttocks

while the ankles are upright and both sides are tight up with cloth or something)

sitting like this was the action of some companions, but preferable is that one

should not do it, because Prophet (S.A.W) prohibited doing this during the Khutba.

Although this Hadith is weak but it is better to act upon it. (Al-Mugni 206,88/2)

5. Scholars of Hadith and experts

Hafiz Zahabi wrote about Imam Awzaee that he used to use Maqtu’ Hadiths ( ),

is a narration which attributed to a successor) as evidence and used to consider the

Mursal Hadith also as evidence which is narrated from Syrians. ( Seor e A’lamun

Nibla 114/7)

http://en.wikipedia.org/wiki/Tabi%E2%80%98un

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Hafiz Ibn Mandah wrote about Imam Abu Dawood that if he does not find any other

Hadith except weak Hadith, then he uses it. Because according to him weak Hadith is

stronger than analogy. (Tadribur Rawi)

6. External thinkers

A famous external thinker Abu Muhammad Ibn Hazam presented a Hadith which

was narrated by Husain bin Ali (R.A) that “the qunoot should be read before ruku” is

a weak Hadith. In this regard he says, although this Hadith cannot be presented as

evidence, but we do not have any other Hadith narrated from prophet (S.A.W) on

this issue. Therefore we chose this Hadith.

The 2nd circumstance:

If the precaution is maintained by using weak Hadith then all scholars unanimously

use the Hadith. Imam Nawawi pointed out exceptional circumstances on when the

weak Hadiths can be used in his book called “Azkar”. He said, “The weak Hadiths

which were narrated to dislike of some transactions and marriages; despite their

weaknesses it is better to act upon them. Ibn Allan gave an example like this:

scholars wrote that it is disliked act to use the water which was heated by the sun.

The Hadith that support this opinion is the Hadith of Aisha (R.A), which is weak.

(Sharhul Azkar 68 to 78/1)

The 3rd circumstance:

If there is a possibility that more than one meaning is likely in any Verse or Hadith

and the weak Hadith is supporting either one of them;

Or two Hadiths are contradicting each other and a weak Hadith is backing up the

one meaning; in these circumstances Ulama E Kiram by the help of weak Hadith

prefer one meaning.

Other circumstances:

Weak Hadith can be used to find out the benefit or advantage of any established

rule. Moreover, if the action of scholars and general public become common based

on weak Hadith, then it is not considered weak anymore. With this Hadith the act of

Wajib and Sunnat can be attested. (For detail, see Asrul Hadithis Sharif fi Ikhtilafil

Aimmah Al-Fuqaha by Shaikh Muhammad Awamah and Al-Ajwibatul Fadilah last

chapter)

We are going to end our conversation on this topic with the eye opening words of

Syeed Ahmad Ibn Siddiq Al-Gammari Al-Maliki (R.A):

21

“The use of weak Hadith as evidence in establishing the rules of Sharia is not only

Maliki’s standpoint; rather all Imams do the same. The phrase which is known to

everybody that “the weak Hadith cannot be used to establish the rules” is not

applicable across the board. If you go through each and every Hadiths on which the

Imams had proved to establish the rules you will find that more than half of them

are weak. Among them a great number will be “Munkar”, Saqit and close to Maudu

Hadiths. Some have the status of “accepted”, some “consensus in subject”, and

some “according to analogy”. Beside that lots of Hadiths will be found that they are

taken in to account despite their weaknesses. In these cases the principle “weak

Hadith is not eligible to establish the rule” is ignored. Whatever had been narrated

from prophet (S.A.W) is called Hadith. You cannot act upon something else when a

Hadith is available, irrespective of its status. You cannot say that the weak Hadith

is not prophet’s (S.A.W) Hadith as long as it is not fabricated, Or if this Hadith does

not contradict with strong evidence. Therefore in the absence of strong Hadiths we

should prefer the weak ones. Instead of having bad impression about them we

should say it is wajib to act upon the weak Hadiths if there is no strong Hadiths are

available. It is wrong to reject the Hadith based on its weakness if this Hadith goes

against your Mazhab and consider the Hadith is worthy if it is in favour of your

Mazhab. (Al-Mathnuni wal Bannar 180, 181/1 as in Ta’reef)

Summary, if the weak Hadith is acceptable in applying the rules, more preferably it

will be acceptable in other branches too.

The use of Weak Hadiths other than the Rules

We showed that the weak Hadith which is not fabricated is acceptable to establish the rules

according to majority of scholars. Hafiz Sakhawi said (A) Imam Ahmad (B) Ibn Mue’en (C) Ibnul

Mubarak (D) Sufyan Thawri and (E) Ibn Uyainah are very hard on using weak Hadiths in establishing

the rules and determining the creed but they are flexible to use the weak Hadiths in relating the

virtues, giving the courage, warning from the miseries and expressing the abilities. Hafiz Nawawi

claimed consensus on it. In “Fathul Mubeen” which is written by Ibn Hajar Makki Al-Haitami the

words go like this: “All scholars are unanimous that the weak Hadith is useful to describe the

virtues. If it was authentic then it got its rights and if it is not then it is not determining any

permissible act as non permissible or vice versa. Even it is not destroying anybody’s rights too.” (Al-

Ajwibatul Fadilah, page 43)

So it is evident that there is a consensus on weak Hadith and no one regards that it is a prohibited

tree. We would like to bring forward some scholars of Hadith and experts who do not like to use the

weak Hadith in the virtues too. Among them there are famous name: (A) Imam BuKhari (B) Imam

Muslim (C) Yahya Ibn Mue’en and (D) Abu Bakar Ibnul Arabi. Some people included Abu Shama

Maqdasi, Ibn Taymiah and Allamah Shawkani also. We do not have the opportunity to go in to

details but would like to discuss a bit about their opinions.

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The principles of Imam Bukhari:

The author of “Qawaidut Tahdith” Allamah Jamaluddin Qasemi said that outwardly imam Bukhari is

against the use of weak Hadith in every respect because he did not include any weak Hadith in his

book. Allamah Zahed Al-Kawsari said the same. However this is not necessarily true. Imam Bukhari is

among the majority scholars in this matter.

As far as the Bukhari is concerned, the author had included only authentic Hadiths in his book but

this does not mean that according to him the weak Hadiths are not acceptable at all. All authentic

Hadiths are not only in Bukhari, there are authentic Hadiths out side of Bukhari too. If a Hadith is not

found in the Bukhari, you cannot necessarily brand it is unauthentic. Imam Bukhari wrote a book

regarding manners and characters called “Al-Aadabul Mufrad”, where he collected the Hadiths

which are below than the Sahih Bukhari’s standard. Some contemporary Ulama had to work out as

“Authentic Al-Adabul Mufrad” and “Non authentic Al- Adabul Mufrad”.

In this book imam Bukhari (R.A) had collected a huge number of weak Hadiths. Some chapters are

full with weak Hadiths and he used them as evidences. However the narrators in these Hadiths are

found as weak, unknown, rejected and abandoned. Allamah Sheikh Abdul Fattah Abu Gaddah (R.A)

wrote the explanatory book of Adabul Mufrad “Fadlulla his Samad”, where he brought 22

blameworthy Hadiths along with their narrators’ background as an example. Some of them are like

this:

Athar/Hadith number Narrator Status

23 Ali ibnul Husain ibn waqid Maruzi Weak

43 Muhmmad bin Faaln bin Talha Unknown, weak and

rejected

45 Ubaidullah Ibn Mawhab Ahmad said, “not known”

51 Abu sa’d saeed ibn Marziban weak

63 Sulaiman Abu Edam Weak, Liar, Rejected

111 Laith ibn Abi Salim Qarshi Weak

112 Abdullah bin Musawir Unknown

137 Yahya bin Abi Sulaiman rejected

When Sheikh Abu Gaddah counted the narrators of Adabul Mufrad, he found that the 2 narrator’s

situation is concealed, 22 narrators are weak and the numbers of unknown narrators are 28. Total is

52.

From this analysis it is evident that Imam Bukhari’s opinion regarding the “Virtue Hadiths” as similar

to majority scholars.

23

The Bukhari’s Hadiths which are narrated by blameworthy narrators

Secondly, in Bukhari itself there are some Hadiths that are narrated by the blameworthy narrators.

Their Hadiths do not reach the status higher than Hasan ( (دغ . Some Hadiths are so weak that only

one narrator is found on the chain of narration. So there was no other alternative except connecting

the text of Hadith to the other subject beside the rules. Commentators gave the explanation like

this. Some examples are given:

(1) Hafiz Ibn Hajar in the “Muqaddimah Fathul Bari” (page 615) discussed about Muhammad

Ibn Abdur Rahman At-Tufawi and said:

ىشاذذ٠ش اسد اث ػذ ػذح ادبد٠ش لذ ف اجخبس صالصخ ادبد٠ش ١ظ ف١ب شئ باعزىش : لبي اث صسػخ

زا رفشد ث اطفب غشائت اظذ١خ وب اجخبس " و ف اذ١ب وبه غش٠ت"صبضب ف اشلبق...اث ػذ

ت ٠شذد ف١ ى ادبد٠ش ازشغ١ت ازش١

“In this Hadith Muhamad Ibn Abdur Rahman is only narrator. Possibly Imam Bukhari treated

him favourably because his Hadith is on the subject of courage and warning.”

ث ع ث عؼذ ػ اث١ ػ جذ لبي وب ج ػ (2) وزبة )ط ٠مبي اذ١ف ط هللا ػ١ ع ف دبءؽب فش اث

( اجبد

Hafiz wrote in “Tahzibut Tahzib” that Imam Ahmad, Nasaee, Ibn Mueen and Imam Bukhari

considered Ubai Ibn Abbas Ibn Sahal is a weak narrator. Uqaily said, Ubai knew some

Hadiths but they do not mach up with authentic standard. His brother Abdul Muhaimin ibn

Abbas does support him but he himself is a weak narrator. Look at these words:

زاظسح اجػخ دى ػجذا١ ا٠ؼب ف١ ػؼف فبػزؼذ اظبف ا راه ا ١ظ ادبد٠ش االدىب ف

از. ثظذز اجخبس

“Taking his brother in to consideration, still his Hadith does not go up to the category of

authenticity. So the solution was given that this Hadith is not from the subject of rules.

Therefore it is ok.

ظؼت ث عؼذ لبي سأ عؼذ ا فؼال ػ د فمبي اجئ ط هللا ػ١ ع ؽذخ ػ ؽذخ ػ ذذ ث (3)

(وزبة اجبد) رظش رشصل اال ثؼؼفبءو

In this Hadith, the narrator Muhammad Ibn Talha ibn Masraf Al-Kufi met his father in early

age. Therefore Imam Nasaee, Ibn Mueen and Ibn Saad etc regarded him as a weak narrator.

It is written in Taqreeb “ طذق اب اىشا عبػ اث١ ظغش ”. Hafiz Ibn Hajar says in

“Muqaddimah” (page 613) there are 3 Hadiths in Bukhari which are narrated by Talha, two

of them reach the authentic degree because of their supports but the third one (above) can

not reach to that degree, because Muhammad Ibn Talha is alone in the process of narration.

Looking at the Hadith it is evident that this Hadith is on the subject of Virtue, therefore its

weakness was ignored.

The principles of Imam Muslim

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Allamah Jamal Uddin (R.A) said about Imam Muslim that he strongly condemned the weak narrators

and did not include their Hadiths in the Preface. He did not add any weak Hadith in his book. But

with this comment does it necessarily mean that reporting from the weak narrators is not

permissible? He inevitably told the compliers of authentic Hadiths that they must look for the well-

known and trustworthy narrators and compile their books. There is no comment reported from him

that he thinks the weak Hadiths are rejected.

But Imam Muslim included some weak narrators Hadiths in his book as supportive information. In

the preface he divided the Hadiths by three groups.

1. The Hadiths which are narrated by proficient memorisers.

2. The Hadiths which are narrated by the medium class proficient memorisers and literally they

are free from blame.

3. The Hadiths which are narrated by weak and abandoned narrators.

The explanations given by the commentators on the statement and the actions of Imam Muslim are

many. The explanation which was given by Qadi Ayaaz is preferred by Allamah Zahabi and Nawawi.

Briefly it is like this:

“The 3rd group which Imam Muslim did, if it is not all, but majority scholars agree with it. There is

another group which Imam Muslim did not mention that a group of narrators some people believe

they are blameworthy while the others believe they are authentic. So the total group will be four. I

found that Imam Muslim presents the first two groups Hadiths. He arranges the Hadiths in a chapter

like this: (A) the first group and for more strength (B) he brings the 2nd group Hadiths. If he does not

find any Hadith from the first group then he takes only from the 2nd group of Hadiths. Thereafter he

presents the Hadiths which some people say are weak and some say not. From the 4th group he does

not bring any Hadith.” (Preface of Sharhe Nawawi)

Hafiz Shamsud Din Zahabi writes:

“He brings the first two groups Hadiths equally. If he does not like some Hadiths from the 2nd group

he leaves them. Thereafter he takes the 3rd group of Hadiths for support and assistance. They are

very few. He hardly takes the Hadiths of Ata ibnus Saib, Laith Ibn Abi Sulaim, Yazid Ibn Abi Ziad, Aban

Ibn Sam’a, Muhammad Ibn Ishaq and Muhammad Ibn Amar Ibn Alqamah etc.” (Seor E A’lam An-

Nibla 575/12)

Removing a misconception

A misconception can arise from the above mentioned discussion that the authenticity of Hadiths in

Bukhari and Muslim are doubtful. People will lose their trust in these two books, whereas these two

books unanimously acquired the status of “the most authentic books after the Quran”. If these two

books are not free from the weak Hadiths then definitely other books of Hadiths are full of it. So

entire treasure of Hadiths will be doubtful and the rejecters of Hadith will get a chance to point out

their fingers towards the collection of Hadiths.

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Answer: We did not say in our discussion that there are weak Hadiths in Bukhari and Muslim. The

matter of fact is that the standard of authentic and good differs to the majority of scholars

depending on its circumstances. The standard which determines the Halal and Haram is tougher

than the standard which relates to the Virtues. The examples which we provided from the Bukhari,

despite their weaknesses they are authentic as far as the virtues and the manners are concerned.

That is why imam Bukhari included them as authentic though the requirements for the rulings are

not found in these Hadiths.

Some people do not distinguish between these standards. They take any Hadith for any subject.

This is not the case. So we decided to clarify the stands of Bukhari and Muslim on this regard.

Our belief is similar to the belief of majority of scholars about Bukhari and Muslim. I.e. these two

books are the compilations of only authentic Hadiths.

Allamah Shabbir Ahmad Uthmani in the preface of “Fathul Mulhim rejected the idea of ا فزخ"

complete trustworthiness on these two books and in the same time he presented the comment of

Shah Wali ullah on the elevated position of Bukhari and Muslim.

We would like to quote these texts here:

“Whatever we expressed about Bukhari and Muslim (May Allah forbid), our aim is not to degrade

these two or other Hadiths books. Our object is to eliminate the exaggeration and put everything in

its place by giving their appropriate rights according to their position. We believe the elevated

position of these two books similar to the belief of Shah Wali ullah. He said in “Hujjatullahil Baligah”

that the scholars of Hadiths are unanimous that the شفع (the Hadith which is attributed to the

prophet (S.A.W) and رصو (the continuous chain of narration) Hadiths written in Bukhari and Muslim

are authentic. They are proven from the respective compliers with the unquestionable veracity. If

anyone degrades their position he will be regarded as an innovator, apostate and deviant from

Muslim way”. 801مذخ فزخ ا ص) )

The principles of Yahya Ibn Mue’en

Yahya also believes like the majority scholars. The proofs are as follow:

(A) Hafiz Sakhawi quoted some names in Fathul Mugis ( اغ١شفزخ ) whom he thinks are hard on

the rules and creed and soft on Virtues. Among them one is Yahya ibn Mue’en. ( فزخ

8/794اغ١ش )

(B) Sheikh Ahmad Muhammad Noor Saif wrote in the “Preface of the History of Ibn Mue’en”

that the comments of Yahya Ibn Mue’en about Muhammad Ibn Ishaq do not prove that the

Hadiths are narrated by him should be abandoned in general term. Ibn Ishaq is trustworthy

but his Hadith cannot be used as evidence. Further he said about his student Ziad Ibn

Abdullah Al-Baki, “nothing important. No problem with his Virtues Hadiths; other then that,

No”. Thus it is evident that according to him Ibn Ishaq and his student both of them are

acceptable as far as the virtues are concerned. They are not acceptable in the ruling

chapter.

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(C) It is written in Al-Kamil le Ibn Adi (666/1) that according to Ibn Mue’en the Hadiths of Idris

Ibn Sinan are acceptable in the chapters of manners and virtues. Yet, he is a weak narrator.

The principles of Abu Bakar Ibnul Arabi

He is a Maliki school’s theologian. There is no report from him that he believes the weak Hadiths are

not acceptable in virtues. In fact the opposite is proven from him.

(A) “The Mursal (شع) Hadith is a weak Hadith,” according to majority scholars of Hadiths. Even

Sahfe’e scholars also believe that. But Maliki scholars take this Hadith into account and use

them as evidence. He himself reports: “we use the Mursal Hadiths as evidence to establish

the rules about Halal and Haram. We also use them in the chapter of virtues and rewards.

We described all that in the principles of fiqh”. ( 2/237 االدر ػبسػخ )

(B) He acted on the weak Hadith. His saying: " ا ش١ذ فالا ش١ذ شز :جالس اث ػ١غغ دذ٠ضب --

- ” I. e. Though the narrator is unknown in this Hadith but it is preferable to act upon it.

Because it is from supplication and good manners. (ibid 205/10)

The principles of Abu Shama Maqdasi

Sheikh Taher Al-Jazairi quoted in “Tawjihun Nazar” ( 2/754رج١ اظش ) about Abu Shama Maqdasi

that he in his book “Al-Ba’is ala inkari bide wal hawadis (اجبػش ػ اىبس اجذع اذادس ( wrote three

Hadiths of Ibn Asakir about the virtues of Rajab month. Then he writes: “I wish Ibn Asakir would not

bring these Hadiths. It is to accept the rejected Hadiths. It does not suit a scholar like him to

knowingly write the wrong Hadiths. But it is true that a group of Hadith scholars behave softly in the

virtue Hadiths, so he accepted this ideology”.

Allama Shabbir Ahmad Uthmani writes: “there is no report that has been narrated from the Hadith

scholar Abu Shama that the weak Hadith is acceptable in virtues. Rather he pointed the finger at the

Hafiz Asakir why did he narrate a rejected Hadith? He thinks people would get confused that it is an

established Hadith, despite the fact that this Hadith is not proven to the scholars”.

The principles of Shaikhul Islam Ibn Taymiah

As far as the virtues are concerned, Shaikhul Islam Ibn Taymiah is among the majority scholars. His

book اى اط١ت is the proof for this claim. Allama Nasir Uddin Albani will give the answer that how

many weak Hadiths are there in this book? He drew a line by writing اى اط١ت صحح and ػؼ١ف اى

) .اط١ت 1/103 ثبب ازؼش٠ف (

The principles of Allama Shawkani

Although Allama Shawkani said in his book “ اجػ افائذ “ page 283 that the weak Hadith is not

acceptable at all regardless of any circumstances but his most important book "االؽبس ١" page 60/3

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says “ though the Hadiths of reading Nafal (optional) salah between Magrib and Isha are weak but

they are collectively strong, especially in the chapter of Virtues”.

His other book called “ن ري ذاك By going through in entire book one will realise how much .”رذفخ ال

he is in favour of majority scholars. Because this book is filled with weak Hadiths. (See ازؼش٠ف)

With this discussion it became clear that the weak Hadith as long as it is not fabricated is acceptable

in relation to the virtues; not in applying the rules and creeds. The Hadiths on virtue, the Hadiths on

courage and the Hadiths of warning etc awake the person from laziness and encourages him to do

good deed. An environment has been created with full force against the use of weak Hadiths. So

people may lose the importance of deed and eventually come out with zero. ٠ؼ ل ١ذ ٠ب

“Would my people knew” (36:26)

The conditions when weak Hadith can be acted upon

It is true that the establishment of weak Hadith is doubtful. So there are some rules and regulation

that should be maintained when it comes to using the weak Hadith as evidence. Hafiz Sakhawi

reported from Ibn Hajar: (859 ص اجذ٠غ امي)

There are 3 conditions to act on the weak Hadith

1. It must not be very weak. I.e. Narrator must not be a liar or accused with lies’ or if he is a

lewd person.

2. The contents of this Hadith must appear in any Shar’ia rule. So those contents will be out of

action if they are made-up or if they do not correspond with the principles of Shari’ah. (look,

only depth personalities can do that judgment; it is beyond everybody’s capacity )

3. Must not believe that it is an absolute Hadith. Rather hope for the reward only. (it is possible

that it is not prophet’s (S.A.W) Hadith)

4. Moulana Abdul Hai Lacknawi (R.A) added the 4th condition that there should not be a strong

proof against this Hadith. If any strong Hadith is proving the prohibition or non prohibition

and the weak Hadith is providing the permissibility or non permissibility, in this case weak

Hadith will be abandoned.

Difference between the of Virtues Hadiths and the Courageous Hadiths

The scholars use the word “FAZAIL E A’MAL” and the word “TARGIB WA TARHIB ( رش١ت رشغ١ت )

when they discuss about the acceptability of a weak Hadith. They use the word “FAZAIL E A’MAL”

when there is no authentic (طذ١خ) or good (دغ) Hadith correspond only a weak Hadith corresponds

with it. Moreover intellectuals had confirmed that the action based on this weak Hadith is a

preferable act only. For example, 6 rakats after Magrib, specific duas in the grave while putting the

sand, words of Athan should be said taking pauses and the words of Iqamat should be said hastily.

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The Hadith of Tirzmizi is weak, because it is reported in Tirmizi with a chain of Abdul Muneem Ibn

Naeem. Imam Tirmizi himself commented on it “This chain is unknown”. Dar E Qutni etc said Abdul

Muneem is a weak narrator.

Anyway in the above mentioned examples all conditions are met.

Similarly the scholars use the word “رشغ١ت رش١ت (courage and warning) if any specific act is

established by a Quranic Verse, authentic or good Hadith. The weak Hadith describes its rewards on

performance and gives warning on its abandonment. In this instance they permit to relate the

weakest Hadith without following the above mentioned conditions. Obviously this Hadith does not

establish any rules.

~ho used the weak and fabricated Hadiths?

As we showed that Shaikh Zakaria (R.A) knowingly did not relate any fabricated Hadith. If any Hadith

which is according to some scholars is fabricated and after searching Sheikh agrees with its

fabrication, in that time he quotes the Hadith along with all its evidences.

However in explaining a Hadith he quotes widely from Imam Gazali’s Ehya ul uloom, Faqih Abul

Laith’s Tambihul Gafilin and Qratul uyun. We do not hesitate to admit that a huge number of

Hadiths in these books are very weak, fabricated and baseless. Therefore it is not impossible to find

these kinds of Hadiths in “Fazil E A’mal”. Despite the fact, we claim that it does not harm the Fazail

E A’mal’s acceptability and its reliability in anyway.

But why?

We saw, when critics criticise the transmitters’ status or the Hadith’s situation, their focal point

become different than when they start to pay attention towards the Hadiths of virtues, manners,

courage and warnings. This time they are so flexible that even fabricated Hadith they use as

evidence. You can’t even make out if it is the same person Ibn Jawzi, Munzari, Nawawi, Zahabi, Ibn

Hajar or Ibn Taymiah on whom the entire science feel proud of.

We knew it already that the Majority scholars including Imam Bukhari deals with weak Hadith softly.

Now look at the other illustrious scholars of Hadith and famous author’s conduct towards the weak

Hadiths.

1. Hafiz Ibn Jawzi

In one hand Hafiz Abul Farj Abdur Rahman Ibnul Jawzi wrote the numerous books on

analysing the fabricated Hadiths. He warned the people about the dangers of fabrication and

on the other hand he himself quoted the weak ones. He even used the fabricated Hadiths in

the chapter of manners and characters. See his books ا ر االث١ظ رج١ظ, , اماس٠ش سؤط’

and ازجظش .Sheikh Abu Bakar Ehsawi (ادغب ) wrote a summary of this book called لشح

( الث ر١١خ 89اشد ػ اجىش ص for further details see) اؼ١ اجظشح ثزخ١ض وزبة ازجظشح

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2. Hafiz Munzari

We mentioned earlier the comment of Hafiz Suyuti about Hafiz Munzari’s book ازشغ١ت

It appeared that Hafiz Munzari brings such Hadiths where some transmitters are . ازش١ت

branded as liar or accused. In this case he starts the Hadith with the word س . If Hadrat

Shaikhul Hadith reports any Hadith from him he also starts the Hadith with the word س .

Munzari writes in the preface after indicating the sources and the basis of his book: “I used

the above mentioned important sources as well as the book of Abul Qasim Isfahani’s ذسغة

These Hadiths are very few. I .(He reported the Hadiths with his own transmission) .رش١ت

ignored those Hadiths which are absolutely fabricated”.

So it is apparent that if any narrator is branded as liar or accused, it does not necessarily

mean that the Hadith which is narrated by him is a fabricated one. That is why Munzari

reported the Hadiths which are according to him are absolutely not fabricated; although

there are some transmitters who are regarded as liar or accused in the process of

transmission.

3. Hafiz Nawawi

Allama Katani quoted Hafiz Suyuti’s words in “Arrahmatul Mursilah, in the page 15 that he

does not report any fabricated Hadith in his books. As far as the weak Hadith is concerned, a

huge number of Hadiths will be found in his book “Al-Azkar”. As an excuse he admits in the

preface that the weak Hadith is acceptable (as long as it is not fabricated) in the chapter of

virtues, courage and warnings.

The book اظبذ١ س٠بع which is the collection of authentic Hadiths in the virtue subject and

the writer himself said he will collect only authentic Hadiths. But unfortunately there are

some Hadiths which are weak. Sheikh Abdul Fattah Abu Gaddah brought 3 of them as an

example:

(A) اخ....فغ دا اى١ظ , In this Hadith Abu Bakar Ibn Abdullah Ibn Abi Maryam is a very

weak narrator. (Faizul Qadir 68/5)

(B) ب اوش شبة ش١خب اال لجغ هللا ٠ىش ػذ وجش فغ There is no doubt that this Hadith is

weak. Because in the chain of narration there is a narrator Yazid Ibn Bayan Uqaily and

his teacher Abur Rihal Khalid Ibn Muhammad Al-Ansari both of them are weak. (Faizul

Qadir 425/5 and Tahzibut Tahzib etc)

(C) الرششثا ادذا وششة اجؼ١ش In this Hadith Yazid ibn Sinan Abu Farwah Ar-Rahawi is weak.

Different captions have been added for this Hadith in various editions of Tirmizi. In some

copies it is حض and in some copies it is غش٠ت. Remember Imam Tirmizi uses the word

if there is only one weak narrator narrates the Hadith. Hafiz said “the chain of this ,غش٠ت

Hadith is weak”. (81/10)

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4. Hafiz Zahabi

It is agreed upon fact that Hafiz Zahabi is the leader in the science of Hadith scrutiny. He has

the unique quality to preserve the thousands of Hadith narrators’ bio-data. It is believed that

his judgement is the final verdict in the Hadiths of اغزذسن رخ١ض ’االػزذاي ١ضا etc. He used

the weak even fabricated Hadiths in his book اىجبئش وزبة as evidence. Possibly his opinion in

this case also just like his predecessor Hafiz Ibnul Jawzi. For instance:

(A) There are some weak Hadiths that have been reported under the caption of major sin in the

chapter of discarding the salah. Among them a long Hadith which is also written in Hadrat

Sheikh Zakaria’s (R.A) book The Virtue of Salah (page 28 to 31 in Urdu and in English page 39

and 40. Our discussion on Urdu book) that the person who cares about the salah, Allah

honours him with 5 things and the person who neglects the salah, Allah punishes him with

15 ways. 5 in this world, 3 in the time of death, 3 in the grave and 3 after resurrection. He

quoted this Hadith from Ibn Hajar Makki Haisami’s book اضاجش. The Hadith started with the

word اذذ٠ش ف سد : ثؼؼ لبي . However he provided some more references and said that

Hafiz Suyuti commented on this Hadith that Ibnun Najjar quoted this hadith in the Tarikh E

Baghdad as Abu Hurairah is the narrator. In Mizanul I’tidal it is written that “this is a rejected

Hadith”. (سوج ػ ث ػجبط ػ اث ثىش ث ص٠بد ا١غب ثس). Furthermore he provided with the

evidence of Imam Gazali and the author of Munabbihat. Anyway, at least Hadrat Sheikh

Zakaria came out with a result that this Hadith is not baseless. It can be presented in the

courage and warning chapter. But strangely, Hafiz Zahabi himself regarded this Hadith as

rejected in one book and in the other book he is reporting the same Hadith with confidence

by using the word لذ سد ف اذذ٠ش. Looks like it is a very strong Hadith!

(B) The following Hadith is written in his book اىجب ئش وزبة page 44 under the ااذ٠ ػمق

ا ٠ؼ ١ؼ اجبس ب شبء’ ف ٠ذخ جخ ’ ف١ؼ اؼبق ب شبء ا ٠ؼ ’ ػ هللا ش١ئب اد االف ػ

ف ٠ذخ ابس

This Hadith is written in Dailami, narrator is Asram bin Hawshab and he reported it from

Husain ibn Ali (this Hadith is Marfu’). Hafiz Zahabi himself commented about this Asram

(Mizan 26/1) that Yahya said, “He is a worst liar”, and Ibn Hibban said, “He used to fabricate

the proper Hadiths”. There is no doubt that besides some deficiency in the meaning of the

Hadith a liar narrator also has been in existence here. This kind of weakness is not

acceptable in the courage or warning Hadiths. Despite all these, Hafiz Zahabi used this

Hadith as evidence.

Consuming alcohol is a major sin. In this subject he quoted such two Hadiths which are

fabricated. The 1st one is in the page 89, which is reported by Abu Saeed Khudri (R.A) that

the repentance of alcoholic is not acceptable by Allah (S.W.T) and the 2nd one is in the page

91 which is reported by Ibn Umar (R.A) that it is prohibited by the prophet (S.A.W) to make

salam to an alcoholic and participate in his funeral etc.

Hafiz Zahabi’s another book called اؼ ؼ اغفبس; in this book lots of weak Hadiths can be

found. But these are on choice whether to report from this book or not to it’s up to the

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reader, because he reported these Hadiths on his own authority. So it is up to you to find out

its authenticity.

5. Hafiz Ibn Hajar

Hafiz Ibn Hajar who has the deep understanding ability of the words of Hadith. He is the

master to recognise the Hadiths and classify them according to their rank. He does not bring

any baseless or fabricated Hadiths in his books. He is very cautious to brand any Hadith with

fabrication. A Hadith theologian Allama Ahmad As-Siddique Al-Gammari (R.A) quoted a

Hadith in his book اغ١ش ػ االدبد٠ش اػػخ ف اجبغ اظغ١ش in the page no 7. the Hadith is as

follow: جزذ جب ’ اب جبئش’ فم١ فبجش: اذ٠ صالصخ خاف

فبذذ٠ش ’ ث ف١ وزاة ػبع ش ث عؼ١ذ( اغبس) لذ. ف١ ػؼف امطبع: لبي اذبفع ف صش افشدط

ال٠ىبدا ٠ظشدب ثػغ دذ٠ش اال ارا وب وبشظ ف ’ فع ش١خ اؼشال زغبال ف اذى اذذ٠شاذب’ ػع

( وب ف ازؼ١مبد ػ االجثخ افبػخ)ساثؼخ ابس

This Hadith is written in ١شجبغ طغ with the reference of غذ فشدط by the authority of Ibn

Abbas (R.A). After quoting the Hadith Al-Gammari writes: “Hafiz Ibn Hajar and his teacher

Hafiz Iraqi do not put the label of fabrication to any Hadith until they are not thoroughly

investigated”.

If Hadrat Shaikhul Hadith (R.A) follows the same way in his virtue books then why did you

raise your voice for that?

6. Hafiz Suyuti

Hafiz Abu Bakar Suyuti is a unique person in this field. He does not like any weak or

fabricated Hadith. He expressed his condition in the preface of his book اظغ١ش اجبغ “It is

free from liar’s or fabricator’s Hadiths”.

Hafiz Abdur Rauf Al-Manawi commented on it like this:

“The condition of Hafiz Suyuti may be based on majority Hadiths or he did not mean what he

said; because there are many places where he did not investigate properly. What he did not

want it penetrated unintentionally in his book. It will be evident on appropriate places.

Anyway, nobody is free from wrong except prophets. Wrong doing is human being’s

character. Despite all that his book he achieved the highest rank and acquired a lofty

position”. (8/28امذ٠ش ف١غ )

The scholar of Hadith Ahmad Ibnus Siddique Al-Gammari wrote in his book اغ١شػ االدبد٠ش

اػػخ ف اجبغ اظغ١ش

“The Hadiths which are written by Suyuti, among them a great number of Hadiths are

fabricated. According to his principle they are fabricated. May be he followed Imam Jawzi or

as support he presented these Hadiths”.

Sheikh Abul Fattah Abu Gaddah (R.A) pointed out in اظغ١ش اجبغ 7 such Hadiths which are

fabricated. In this regard he followed Imam Al-Jawzi. Another 15 Hadiths are fabricated too,

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but he himself confirmed their fabrication in االئ ر٠ . (For details see, ازؼ١مبد ػ االجثخ

(افبػخ

As we know that when Sheikh Zakaria (R.A) have a doubt on any Hadith’s fabrication, he collects all

the supportive and back-ups narrations. On this basis if “Fazail E A’mal” is not higher than Allama

Suyuti’s book, definitely it is not lower than that. According to us, we would like to apply the same

opinion here as Allama Manawi applied his comment on Jame E Sagir.

7. Hafiz Ibn Qayem Al-Jawziah

Another staunch name on this field who would like to put “fabrication” on the Hadiths is

Hafiz Ibn Qayem. To prove this claim just see his book ابس ا١ف ف اظذ١خ اؼؼ١ف where he

said in some chapters that “whatever was narrated in this chapter is rejected”. Yet he is

considered a reliable and trustworthy person in the Hadith.

But look at his writings, like صاد اؼبد’ ذاسط اغبى١ etc, how many weak and fabricated

Hadiths he brought forward as evidence. Especially if the Hadith is in his favour then he put

too much emphasis on it. For instance اؼبد صاد (54-57/3) he quoted a long Hadith on the

topic of ازفك ث . The following words are included there:

’ ص ٠زف ج١ى’ رجض بجضز’ فؼش اه ب رذع ػ ظسب ش١ئب اال بد’ ص رجؼش اظبئذخ’ رجض ب جضز...ص

... خذ ػ١ اجالد’ فبطجخ سثه ػض ج ٠طف ف االسع’ االئىخ از٠ غ سثه

He spent all his effort to prove that this Hadith is authentic. He said:

ال٠ؼشف اال دذ٠ش ػجذ ’ ػظز ػ ا لذ خشط شىبح اجح’ فخبز’ زا دذ٠ش ج١ وج١ش ربد جالز

اشد ث اغ١شح اذ٠

Then he had a long discussion on the reliability of Abdur Rahman Ibn Mugirah and the books

where this Hadith is found. Yet, his student Hafiz Ibn Kathir wrote in اب٠خ اجذا٠خ “it is an

extremely strange Hadith; some blameworthy words are in this Hadith”. Hafiz Ibn Hajar

wrote in ازز٠ت رز٠ت About Asim Ibn Laqit Al-Uqaily’s translation: “this is an extremely

strange Hadith”. However Allama Ibn Qayeem quoted someone’s statement to support this.

ا خبف ىزبة اغخ’ ا جب’ ال ٠ىش زاامي االجبدذ

These are some examples only. With this discussion it became clear that how to deal with weak

Hadiths and how does it work? Moreover it is evident that acting upon the weak Hadiths has been

carrying on for ages. Standing against this procedure is to give up the collective Muslims way of

teaching. Especially in the virtue subject, it is not harmful to relate them in any book. A huge amount

of people did that already. We have a complete trust on them. Whatever religious divine teaching

reached to us, it is exclusively their contribution. Unfortunately whoever does not like their way,

they would know whether they committing a mistake or not.

Sheikh frequently said, “If all these predecessors are wrong, then I would not feel pain on the

comment that the Fazail E Hajj is wrong”.

(Objections on the books of virtue and their answers, page 182)

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The 3rd point:

Some critics had complained that there are lots of stories in Fazail E A’mal which are baseless and

made-up for religion. We do not proclaim that neither all stories in Fazail E A’mal are authentic nor

we have any intention to prove them as true. By demonstrating these stories in the book Sheikh’s

aim was to educate the people and encourage them to do good deed. There is nothing wrong to

expose such stories in the book, as long as it does not go beyond the Islamic creed.

There is no doubt that the true stories impress the heart in many ways. Lectures and speeches do

not strike the human nature the way stories can touch the individual hearts. That is why the stories

are portrayed frequently in the Holy Qur’an: (٠888عف )مذ وب ف لظظ ػجشح ال االجبة . For this

reason prophet (S.A.W) was advised to relate the stories. فبلظض امظض ؼ ٠زفىش . In many

occasions prophet (S.A.W) related the stories of previous nations to educate the people. They are

recorded in the Hadith and history books. Some compliers opened up the new chapters by naming

them as “The Example chapter and The Stories Chapter” etc.

Stories do not validate or invalidate anything. Prophet (S.A.W) keeping the religion out of dust

permitted to relate the Bani-Israeli stories. مرب عي رعدا فيرثاء قعد ’ حدشا ع ت اصسائو ال حسض

(14/147صححح ات حثا ’ 3/56ضد احد )اىاز

So it is evident that the stories which will be stated not necessarily mean that they should be

authentic or accurate. The stories prophet (S.A.W) stated, the main focus was to give an example

and educate the nation.

An example:

For instance, the صسع ا دذ٠ش that appeared in Bukhari and Muslim etc with authentic chains of

narration.

“Where did it happen?”

“Who were these 11 ladies?”

“Specifically who said what?”

All are unknown. It is also unknown that whether the story was stated by prophet (S.A.W) himself or

it was stated by Aisha (R.A) or any other companion? Commentators of Hadiths have different views

about it.

It is very hard even for the higher class students to stop laughing the way these ladies described

their husband’s affairs. But the aim with this story was to educate, therefore no one could say that

Imam Bukhari included the laughable (May Allah forbid) story in the Hadith book.

It is a known fact that there is flexibility in conveying the discourses and stories. The stories Hadrat

Shaikhul Hadith (R.A) stated in his books are taken from predecessors books. So first of all to say that

the stories must be 100 percent correct is a worthless claim. Secondly by providing the references

the author becomes free from responsibilities.

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Unusual stories

The unusual stories which happen beyond human comprehend are not uncommon to a truth seeker.

Like the story of Syed Ahmad Rifa’e Kabir that prophet’s (S.A.W) hands came out from the sacred

grave while he was visiting the grave. Some time Allah (S.W.T) reveals unusual incidents. It is not

necessary that the hands should be real; it is possible that this blessed hand can be visionary.

Lots of people came across with similar questions and they approached Hadrat Shaikhul Hadith

(R.A). He gave them the satisfactory answers through letters. Some letters are filled with proofs,

well-documented files and archive of precious information. His grand son Moulana Saheed

published all the letters (Sahran Pur, India) in a separate book form under the name of کزپ فؼبئ پش

جاثبد اشکبالد اس اکے (objections on the books of virtues and their answers). We request that the

interested people do read this book. Whilst reading this book and if any misconception does arise

then some how or the other you will find the solution in this book.

طشاؽ غزم١هللا ٠ذ ٠شبء ا

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Supplement

(By: Moulana Muhammad Ameen Safdar Okarovi, Pakistan) I met someone in Karachi by the name of Waheed Baig. He is originally from Punjab, but for some time now he has been staying in America. He stated his story to me like this: After I finished my F.A here, I went to America. There besides the Eids salah I used to read a couple of salahs. During one Eid salah I met some people who were linked to the Tabligh Jamat. They took my address and started to have contact with me. Life changed

I realized that the lives they are living are the life of Prophet (S.A.W). I was therefore heavily influenced with their lifestyle. I started going out with the Tabligh Jamat and felt an extraordinary contentment in my heart. Alhamdulillah! I became a regular 5 times worshipper. I started consuming Halal and in the same time I stayed away from Haram. I spared some time for the learning of religion and gave financial assistance too. I started conveying the message to my wife, children, friends etc. With the grace of Allah (S.W.T) a religious environment has been built up around me. Four years of my life went past like this. My wife and I completed all our Qada salah that we missed in previous years. We fulfilled the rights of Allah and the rights of fellow human beings by asking the Ulama the divine rulings regarding particular issues. We adopted the life of repentance and turned to Allah for forgiveness with steadfastness. We introduced Fazail E A’mal, Ta’limul Islam and Beheshti Zewar into our lives and started practicing according to these exemplary books. A new turn

After 4 years a number of youths came to me. They were excited about my religious up liftment. They have love for the religion in the hearts despite the fact that they did not keep beards nor did they wear Islamic clothing and as a result of their zeal I started getting on with them; bearing in mind that they were going to be changed easily. I went to their house where they had a massive Islamic library. They said to me, “your religion came from India and ours is from Makkah and Madinah”. Saying that they gave me a book called “شغ ا ؽالح ” written by Moulana Sadiq Sial Kuti. They told me “If you want to obey the religion from Makkah and Madinah then read this book”. I took the book and told them, “This book is from Sial Kut which is in Pakistan; not in Makkah and Madinah”. They said “though it is written in Sial Kut the words are taken from Makkah and Madinah”. 1st difference

Me: Hadrat Shaikhul Hadith (R.A) in his book presented the verses from the Quran, the Hadiths from prophet (S.A.W) and the stories of the pious people. It is a wonderful book. My life has been changed through this book. I was not a 5 times salah performer now I am a regular worshipper; I used to lie which I gave up; I never used to care about Halal and Haram, now I am very particular about it. In fact the new appearance in my life is exclusively through this book.

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They: Shaikhul Hadith wrote so many things in the book without references. They showed me some places that there is no reference. In the same time they showed me in the Salatur Rasul that every reference is there in that book. Religion must be on reference not the other way around. I could not give an answer. I was perplexed why Shaikhul Hadith did not provide references in many places? They insisted that I provide them with the answer. I (Moulana Akarovi) said to Waheed, Hadrat Shaikhul Hadith (R.A) has given this answer already: “Frequently I took the information from (A) Mishkat (B) Tanqihur Roowat (C) Mirqat (D)

explanation of Ihyaul Uloom and Hafiz Munzari’s (D) Targib wa Tarhib. So it is not necessary to

mention these names every time. If any information is taken from outside of these books, then I

have provided the reference.” (Fazail E Quran, page 7)

Waheed read this sentence three times and said “how wonderfully Hadrat Shaikhul Hadith (R.A) expresses it. I did not know this.” I said, “Did you know that there are a couple of places in Salatur Rasul where no reference has been provided. See the pages From 449 to 454, the Dhikrs are quoted there, all of them are without references.” The author of Salatur Rasul Moulvi Abdur Rauf (A non follower of Mazhab) made a mockery of the verse. He said, “Is it not better those people who read as Wazifas “LA ILAHA ILLA ANTA SUBHANAKA INNI KUNTU MIAZ ZALIMIN” to put them in to the fish tank and throw them in the ocean so they will be able to see the darkness of the fishes of Hadrat Yunus (A.S)? Moreover, they will feel the correct theme of Hadrat Yunus (A.S) too. They do not need 41 days; they will get the real taste within a couple of hours. Thereafter they would not feel any pain or difficulties. They will be free from all miseries. I am surprised how all these nonsense actions penetrated in to our predecessor’s lives. Is it not playing with Allah’s words? From which verse or Hadith did they get this method?” (Salatur Rasul 504) Wrong references

This man was puzzled by listening to this conversation and reading the information about Salatur Rasul. I said, “Did you know that lots of wrong references are given in Salatur Rasul? Look, page number 136, where 24 Hadiths has been quoted and references are given from six authentic Hadith books; but 14 Hadiths cannot be found in the six authentic Hadith books. They are: 1, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17 and 20. These Hadiths are not in the six authentic Hadith books. Look at the page number 278, 283, 311, 343, 358, 571, 639, 665, 667, 677, 509 and 620, the references of all these 12 Hadiths are wrong. (Salatur Rasul Muhassi 14) Why so many mistakes in such a small book? Now Mr, Waheed Baig started to think like he was in the wilderness! Weak Hadiths

Mr. Waheed said, “well, Hadrat Shaikhul Hadith (R.A) wrote lots of Hadiths without references and the Hadiths he did give reference too, majority of them are weak, lies and fabricated. On the Other hand there is no weak Hadiths in Salatur Rasul. On that basis Mr., Wahid said, “I gave up reading Fazail E A’mal”. I said, “This statement is opposite to the rule which is practiced by the scholars of Hadith unanimously. The weak Hadith is acceptable in reporting the Virtues and Courage etc. Hadrat Shaikhul Hadith (R.A) expressed this rule. He wrote at the end of “Fazail E Namaz”: “In the end, it may be pointed out that the Muhadditheen are rather liberal in accepting the authenticity of the Ahaadith relating to the rewards of different religious observances. As for the

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stories about saints and pious people, these are part of ordinary history and therefore on a different footing.” (The Virtues of Salat page 104, Eng) In another place he stated: “Where there is a question from a Hadith scholar about a fiqhi Masa’lah, you need proofs and references. But here we are discussing glad-tidings and warnings.” (Fazail E Durood page 56) Let me explain the topic. Mathematical calculation depends on two things: (A) Total and (B) Partial. Similarly, in the Hadith basically there are two things taken in to consideration as far as the narrator is concerned: (A) Preservation (B) Trustworthiness. If the narrator’s preservation ability is good and he is a pious person; not a sinner and the weakness occurred in the Hadith because of lack of preservation, then the scholars consider this Hadith as “near weak”. In the Quran Allah declared that two women’s testimonies are equal to one man. The reason being that if one woman forgets then the other one will make up for it and help in relating the full incident. Based on this the scholars of Hadith made out a principle that if there are two chains of narration for one Hadith and a transmitter in both Hadiths have the weak preserving ability, in this case, scholars consider this Hadith as authentic. That is why Hadrat Shaikhul Hadith (R.A) in many places said that “this text appeared in lots of places.” So, one may realize that this Hadith is acceptable because of its back-ups. Now to reject these kinds of Hadiths is to reject the verse of Quran. Thus the objection should be made out towards the Quran instead of Shaikhul Hadith (R.A). If the narrator is not trustworthy then he is very weak. His narration is not acceptable in establishing the rules. But in case of virtue, it will be acceptable; because “trustworthiness” is not a condition in Virtue Hadiths. Prophet (S.A.W) said, “No problem reporting from Bani Israeel”. (Bukhari V. 1 P.491, Tirmizi V.2 P107). If it is acceptable to report the courageous and catastrophes stories from non Muslims, then why is it not acceptable from a blameworthy Muslim? Is he inferior compared to the Jews? Definitely not. So it became clear that the Hadiths Hadrat Zakaria (R.A) quoted in Fazail E A’mal is based on the principles of Quran, Hadith and Muhadditheen (The scholars of Hadith). Imam Nawawi in the preface of “Sharhe Muslim” volume 1 page 21 and Shaikhul Islam Ibn Taymiah in his Fatawa book volume 1 page 65-68 declared that the weak Hadith is acceptable in virtues. Another episode

I said, you are perplexed that the weak Hadiths in Salatur Rasul are used not only to describe the virtues but to establish the rules too. Moulvi Abdur Rauf pointed out 84 of them. The extremely weak Hadiths are: 6, 13, 14, 16, 22, 34, 52, 53, 56, 66, 73, 85, 88, 107, 109, 110, 153, 159, 160, 161, 163, 164, 165, 166, 167, 168, 169, 172, 173, 204, 105, 206, 209, 214, 224, 226, 231, 233, 234, 236, 239, 241, 248, 249, 265, 266, 278, 363, 383, 414, 415, 419, 444, 448, 459, 461, 470, 472, 473, 485, 541, 544, 545, 551, 557, 565, 578, 584, 586, 626, 630, 654, 660, 664, 665, 666, 673, 679, 683, 694, 695, 699 and 703. These Hadiths are extremely weak. Mr. Wahid became very puzzled at this point. “O, Allah, What is happening? Fine words butter no parsnips.” Only polytheism, only polytheism

Mr. Waheed told me that Fazail E A’mal is full of references related to polytheism. There are lots of stories in the virtues of Sadaqat, in the virtues of Durood and in the virtues of Hajj that teach polytheism. I spent many days in wilderness and in restlessness that this book has been spread throughout the world, not only thousands; in fact, it had changed the lives of millions of people. Numerous scholars had seen this book, but no Mufti, Muhaddith and Faqih came across with such erroneous statement what these lads came out with! But in reality I could not get any reasonable solution for that.

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Subsequently, I left Tabligh Jamat. Not only that, I became one of the enemies of Tabligh Jamat simply because I started to believe that these people were inviting towards polytheism. Their Salah is wrong. Now my priority is to stand against Tabligh Jamat rather than reading the salah, keeping the fast, going for pilgrimage and spending time in the path of Allah. In the shops, in the offices, in the meetings and in the mosques there was only one message I started to convey i.e. that Tabligh jamat is not calling people towards the oneness of Allah, rather they are calling the mass towards polytheism. They are not spreading Islam. In fact they are spreading Hanafi Mazhab. Though, now I am no more particular in reading salah with congregation, even joining myself in the first takbir or search for Halal food but I am very much addicted in Tawhid and Sunnat. I believed that all sin will be forgiven by doing that. Performing Salah with contentment was decreased in me but to call others polytheist and discarder of Salah had increased. There was not any urge left within me to rectify myself. My most important task was to save the people from polytheism. Especially those who became polytheist by reading “Fazail E A’mal”. Although I pulled out two persons from Tabligh Jamat with my two years of efforts I had failed in my mission, because in the meantime thousands of people have joined the Tabligh Jamat. But I am hopeful that Allah will reward me in the hereafter. Miracles

I told him that the stories you are talking about are called miracles. They are unusual things. The Normal thing is: A child must be born through parents. The miracle is: Maryam (A.S) got child without a father. The Normal thing is: A camel must be born from another camel. The miracle is: A camel is born from a mountain. The Normal thing is: A snake must come out from a snake’s egg. The miracle is: Musa (A.S)’s stick became a snake. The normal thing is: A bull must make the sound of bull and a ram must make the sound of a ram. The miracle is: When they start to talk like human. Normal thing happens by human action. But the miracle happens with the will of Allah which manifest through human beings. Look, the miracles of Esa (Jesus) (A.S) are described in the Quran. All Muslims believe that they are true. These miracles took place in the hands of Esa (A.S). But the fact is Allah’s divine power was active behind them. When a Muslim believes in all these miracles, he finds the oneness of Allah in each and every miracle and when a Christian looks at all these miracles, he fell in to the pit of polytheism. He believes that Esa (A.S) is the doer of all miracles. Whose fault it was? Neither was it Allah’s fault nor Esa (A.S)’s. It was the belief of Christianity that they changed the creed. Similarly we Ahle Sunnat Wal Jamat when we look at the miracles, we see the power and supremacy of Allah. So we find there the oneness of Allah. When you people read the Tablighi Nisab with the Christian mind, you find only polytheism there. Neither is it Allah’s fault nor predecessors. It is the Christian mentality. If you give up this mentality you will find the oneness of Allah everywhere. It can never be

Now In this point Mr. Waheed Baig was very furious. He said, No, never. In these stories there are lots of things which can never happen, it is impossible. I asked him “who cannot do it?” is it creator? Or created? If you say created cannot do it, I agree with you. But if you say creator cannot do it, I disagree. If you think creator and created have the same power, then I would ask you to refresh your belief. If you deny the miracles of pious people, you are denying the power of Allah.

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Only lies

Mr. Waheed said, some people make-up the stories about noble predecessors. What about that? I said where has it been made up? People made the false God, false Prophet, false Hadith, and false money. Does it necessarily mean that you deny both things together? Do you have to deny the true prophet with the false prophet? Do you have to give up the authentic Hadith with the fabricated ones? Do you have to throw the real money with the false money? Here also who asks you to believe in false stories? Why do you want to disbelieve the true stories? Common sense does not agree

Mr. Waheed said how can you believe in such stories that never happened to the prophets or Sahabas? The position of Prophets and Sahabas are more superior to the Wali. So the things which never happened to the prophets or Sahabas how can it happen for the Wali? I said, strange! Where logic is permissible you brand it as polytheism. Now you started applying logic in the miracles. I would like to ask you whether you see the dream or not? He said, yes. I asked him again, is it exactly like the dreams of Prophets and Sahabas? He replied, where do Prophets and Sahabas come in to this? Allah shows the dream to whoever he wants to. I said, a small boy had a dream. In the morning he said, I saw that granddad is coming today. Coincidently his granddad comes that day. His dream becomes true. Now you cannot deny this dream on the basis that the dream which big people can’t see, so it is impossible for a child to see. Look, Bibi Mariam was a Waliah (A friend of Allah). She gets a son without a father and Zakaria (A.S) despite being a prophet not getting a son. Aisha (R.A) had a husband but no child and Mariam (A.S) had no husband but a child. Yaqub (A.S) every day used to touch his face with his blessed hands but his sight did not return and as soon as the shirt of Yusuf (A.S) touched his eye, his sight was restored. The wind used to carry Sulaiman (A.S)’s castle, it was not ordered to carry prophet Muhammad (S.A.W) during the Hijrat from Makkah to Madinah. Sulaiman (A.S) was a prophet but the castle of Bilqis came to him through his companion’s miracle. It is Allah’s will. If he wants, he can show the Baitul Muqaddas from a thousand miles apart. He can show the heaven and hell. But if he does not want, then the wrong news comes from few miles far that Uthman (R.A) has been martyred and prophet (S.A.W) starts to take pledge on it. If Allah does not want then no one will know that Yusuf (A.S) is in the well of Kenan and when he wants then the fragrance from Egypt comes to Kenan. I would say, Brother! Think again before you brand the whole world as polytheists. A contradiction

For further clarification Mr. Waheed said, in the “Stories of Sahaba” Hadrat Shaikhul Hadith (R.A) wrote contradictory statements. He writes (in the page 37 Urdu) in the page 54 (English) that Hadrat Hanzalah (R.A) said, “When we are with the prophet (S.A.W) and listen to his discourses about paradise and hell, we feel as if both are present before our very eyes but when we return home and are absorbed in our domestic and family affairs, we forget all about the hereafter”. In the other side he writes in page 115 that “Hanzalah was newly married. He went to the battle field without having a bath and was martyred there. So the Angels gave him a bath.” Where did the children come in the other story? So it is a clear contradiction here. That is why educated people do not like this book. I said, “Educated people are getting light throughout the world by reading this book. Yes, there is no remedy for uneducated and envious people”. In the first story it was Hanzalah Ibnur Rabee, the writer of Rasulullah (S.A.W) and in the second incident was Hanzalah Ibn Malik, the Angels gave him a bath. This information is written in “Mirqat Hashia Mishkat” page 197 volumes 6. When I showed it

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to Mr. Wahid, he was really amazed. He said, May Allah pardon me, May Allah pardon me. We love objections. How many people I have misled. Now I have realized it was my lack of knowledge and ignorance. O Allah, please forgive me.” Drinking blood

Mr. Waheed said, “Drinking blood is prohibited in the Quran. Hadrat Shaikhul Hadith (R.A) quoted two incidents about it. In the presence of Prophet (S.A.W) two Sahabas drank the blood of prophet (S.A.W). He was not even upset for that, rather he said, whoever’s blood got mixed up with my blood the hell is forbidden for him.” Can prophet (S.A.W) go against Quran? I said, there are two separate incidents here. One happened by the father of Abu Saeed Khudri Malik Bin Sinan (R.A) and the other one happened by Abdullah Bin Zubair (R.A). The details for first incident will be found in “Al-Isabah” (Page 346 volume 3) written by Hafiz Ibn Hajar and in “Al-Istiab” (page 370 volume 3) written by Ibn Abdul Barr. You have to accuse these two preservers of Hadiths along with Shaikhul Hadith! Malik Bin Sinan has been martyred in Uhd. Among the martyrs of Uhd there were some people who were drunk. At that time the prohibition order of alcohol was not revealed. Imam Qurtubi wrote in his Tafsir (216/2) that the prohibition about drinking of blood was revealed during the fare-well pilgrimage on day of Arafah. So until you prove that this verse was revealed before the Uhd your objection will be void. It is wajib to have good faith about prophet (S.A.W) and the Sahabas. If we come across that any Sahabi was drinking alcohol, immediately we would say it is before the prohibition. Similarly we will deal with “Muta” (Marriage for fixed period). Likewise we would say drinking the blood was before prohibition, because prophet (S.A.W) did not scold them. Second incident: This happened to Abdullah Bin Zubair (R.A). He was 9 years old when beloved Prophet (S.A.W) passed away. This incident also quoted in Al-Isabah. So he must be accused too! Hadrat Abdullah bin Zubair (R.A) did it in his early days. If it took place before prohibition, then there is no objection and if it was after then the scolding is there in the same Hadith. “If my blood goes in to anyone’s body, fire is prohibited for him. But you will be danger for people and people

will be danger for you.” (Al-Isaba 310/2) Look Mr. Waheed, these kinds of objections are not based on Ilm (knowledge), rather they are based on grudge. Hanafi says, if Imam is unclean and he performed salah without bath or wudhoo; the salah for followers is void. But Allamh Wahiduz Zaman with influenced by envy wrote down that the salah is valid. (Nuzulul Abrar 101/1) Ahle Sunnat says, A Muslim’s salah is not valid behind a non Muslim but Wahiduz Zaman says it is valid. (Ibid) Excretion

Mr. Waheed says, Shaikhul Hadith (R.A) wrote that urine or excretion etc is clean. I said, the word used here is فؼخ means “left over, dregs”. Stomach digests the food. Liver collects all the energies from there and leaves the dregs which come out as excretion. This is the

excretion of stomach. Other side liver transforms the energies in to blood and passes it to the heart. Whatever is left over from there, it comes out as urine. This is the excretion of liver. The blood gives the vein a steam power. Whatever left over in this process comes out as perspiration. The blood became the part of the body; the left over thing from here comes out through the pore as dirt. It is a known fact that the flies sit on the common people’s body to suck the dirt. But no flies used to sit on the divine body of prophet (S.A.W). Common people’s perspiration gives out a bad smell but prophet (S.A.W)’s perspiration was filled with fragrance. His sleeping used to call also

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sleeping but that was different than ours. His dream used to be the revelation. His wudoo never used to break by sleeping. No doubt prophet (S.A.W) was a human being. But why do you deny the unique qualities Allah has bestowed to prophet Muhammad (S.A.W)? A ruby is a stone and Hajr E Aswad is a stone too. Can a ruby be compared to Hajr E Aswad? Allah has inserted the heavenly elements into the divine bodies of Prophets. That is why their perspiration has the smell of heavenly fragrance. Similarly, if the other offal has the special excellence, then why the objection? What was the outcome?

Mr. Wahid taped all my talks. He came back after two days and said these people could not prove what is written in Haqiqatul Fiqh and Salatur Rasul. They were unable to show the Hadith which says that “113 Suras are not allowed to read behind the Imam and it is Fard to read Sura Fatiha”. They failed on their challenge that the Hadith which says “10 times raising the hands in salah and 18 times not to raise the hands in salah” (With one million rupees prize money per Hadith). The reference were given from Hidayah, unfortunately it is not there. Moreover the references were given from six authentic Hadith books in Salatur Rasul those Hadiths are not there either. Now I am determined that this group has no real foundation. Their foundation is only the grudge against Ahle Sunnat wal Jamat. The issues you pointed out are the clear proofs. I acknowledge my mistakes that I undermined the people who are the symbol of Sunnat and bearers of truth. They are genuine people who have the fear of Allah and sincere motives. They stay away from Haram and consume only Halal. Day and night they have only one concern; how the religion of Allah is spread throughout the world. I followed the wrong people whose aim is to spread the erroneous impression about our noble predecessors. I am repenting with the complete sincerity that I will stick with the true group of Ahle Sunnat wal Jamat Hanafi and stay away from the deviants. I will stop others not to join them. May Allah grant me the steadfastness on truth and save me from the people who spread misconception in religion.

ا١

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ABOUT TRANSLATOR

Moulana Abdul Basit is graduated from Bangladesh Jamia Madinatul Uloom

Darussalam madrasah, Sylhet.

Since his graduation he is in the service of Islam efficiently. Currently he is

residing in UK and engaged in deeni work.

He is married and the father of two kids.

His other translated books are:

What is bible? By Sheikh Taqi Usmani

Criticize and its limitation By Sheikh Yusuf Ludhianovi (RA)

Why Mazhab By Sheikh Ashraf Ali Thanvi (RA)

Many more…

Date post:	18-Apr-2015
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Fazail Amal - Objections and Responses

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