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Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

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  • Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

    What is Fazaail-e-Aa’maal?


    We begin with the Name of Allaah

    All praise is due to Allah and may Allah’s peace and blessings be upon His messenger (saws). Verily the best speech is the book of Allah and the best guidance is the guidance of Muhammad sallallahu alaihiwasallam and the worst of affairs are the newly invented matters and every innovation is misguidance and all misguidance is in the fire. (Sahih Muslim Eng. Trans. Vol. 2 Page 40 no. 1885). To proceed: The religion of Islam is that which has been ordained by Allah, fully explained by the prophet sallallahu alaihiwasallam as understood and practised by the salaf-us-saliheen (the pious predecessors which includes the Sahâbah, Tabi’een and their followers).
    The Sunnah has been preserved in its pristine purity in the books of Sunnah only because of the chain of narrators (isnaad) reaching up to the Prophet sallallahu alaihiwasallam, has been meticulously preserved by the Muhadditheen (Scholars of Ahaadeeth). In the words of Abdullah Ibn al-Mubarak (died 181 A.H.) on of the very illustrious teachers of Imam al-Bukhari, who said. “The isnaad is part of the religion and had it not been for the isnaad, whoever wished would have said whatever he liked”. Reported by Imam Muslim in the introduction to his Sahih. (Sharh Sahih Muslim - Arabic Vol. 1 Page 87 published by Darul Kuthubul-Islamiyyah, Lebanon).
    Only the narrations which reach the level of Saheeh (authentic) or Hasan (good) as defined by the Scholars (Muhadditheen) are suitable to be held as evidence in matter of belief [such as creed (aqeedah) and the unseen (ghaib)], in the rulings and laws of the religion or in matters of worship. Only these can be attributed definitely and directly to the Prophet sallallahu alaihiwasallam.
    Narrations which fail to reach these two standards will be collectively termed weak (Da’eef) and should not be attributed directly to the Prophet sallallahu alaihiwasallam in a definite form as clearly explained by Imam Nawawi in Sharh Sahih Muslim (Arabic Vol. 1, Page 81 - Darul Kuthubul Islamiyyah). Weak narrations provided their weakness is not sever, (i.e. There are no liars and / or fabricators and none suspected of lying or fabricating in the chain) can only be used to exhort or warn of a deed (amal) already sanctioned by the other authentic ahaadeeth (singular - hadeeth). If the weakness is severe (as in the case of false, fabricated, etc. ahaadeeth) it cannot be used for the above purpose as well. If such hadeeth are over to be quoted it should be only for the purpose of warning the Muslim community of false and fabricated ahaadeeth. Even then the defect should be clearly stated so that the ahaadeeth will not be attributed to the Prophet sallallahu alaihiwasallam.
    The Muhadditheen have collected such narrations for the purpose of warning the community, in separate books Few examples of such books are :
    1. Ak-Maudhooaathul Kubra by Mulla Ali Qari.
    2. Al-Maudhooaathul Sughra by Mulla Ali Qari.
    3. Al-La’aali-ul-Masnuah fil Ahadeethil Maudhoo’ah by Imam Suyooti.
    4. Thanzeehus Shareeathil Marfoo’ah anil Ahadith-ish-Shaneeathul Maudoo’ah by Ibnul Iraq al-Kan’ani.

    Attributing a saying not told by the Prophet sallallahu alaihiwasallam to the Prophet is a very grave sin and will lead the person to Hell. It is reported from a large number of Sahâbah from the Prophet sallallahu alaihiwasallam that he said “Whoever lies on me intentionally then let him reserve his seat in hell”. (Sahih Bukhari. Eng. Trans. Book of Knowledge, Chapter - The sin of a person who tells a lie against the Prophet sallallahu alaihiwasallam Vol. 1 Hadeeth no 106 and also by Imam Muslim in his preface to Sahih Muslim). Also it will include a person among the liars as can be seen in the following two ahaadeeth also found in the preface to Sahih Muslim.
    1. “Whoever narrated a hadeeth from me which is seen as a lie then he is one of the liars[From Sharh Sahih Muslim (Arabic) by Imam Nawawi Vol. 1 Page 62 - Darul Kuthubul Islamiyyah]
    2. “It is sufficient for a person to be a liar that he narrates all that he hears” (page 73 of the book referred to above).

    And commenting on the above Imam Nawawi goes on to say “……. and there is no difference in the prohibition of lying on the Prophet either in what concerns the laws of the religion or in other than the laws like exhorting, warning, advising and the like of it, all of this is Haram (Forbidden). It is from the greatest of the grave sins and vilest of the abominable matters in the unanimous opinion of the Muslims ..etc”
    In the light of this knowledge we shall examine a source reference of a long hadeeth from the original Urdu version of the book ‘Thabligi Nissab’, now renamed as “Fazail-e-Aa’maal”, written by Shaikh Maulana Muhammad Zakariyyah Kandalawi. The source reference which is in Arabic is not translated fully in the original version (which is in Urdu), nor is it found fully translated into the other languages (English/ Tamil / Singhalese). The Arabic source which can be seen in the Old Tamil Editions (untranslated) is itself strangely missing in the new editions in all the languages.
    This book well known as the “Tha’leem Kitaab” of the Thablighi Jamaat, is reverently read in practically every mosque every day and the general public is made to listen to it in the pretext that it is a genuine and authentic book.
    In the part entitled ‘Virtues of Salaah’ there is a sub-section called ‘Reproach on giving up Salaah’, hadeeth number 7 in this section is along hadeeth describing 5 rewards and 15 punishments. After quoting the hadeeth in Arabic a passage follows in Arabic which attempts to give the source of the hadeeth. This is not translated in to Urdu in the original “Tha’leem Kitaab” written by the author for Urdu readers. Further the translations of the book in to English, Tamil and Singhalese do not have the source reference as fully given in the Urdu version (a few inadequate comments are sometimes found in some editions regarding the source, but these do not reveal the true status of the hadeeth).
    The translation o the Arabic source reference in “Thabligi Nisaab” (Urdu) by Sheikh Maulana Muhammad Zakariyyah Kandalawi, section “Fazail Namaaz”, Baad Awwal pg. 312 follows :
    That which has been said in the explanation of the hadeeth in regard to the number does not tally with 15 as there are only 14. Maybe the narrator forgot the 15th. This has been said by Ibn Hajr al-Makkie* in his books ‘Zavaajir’.
    I am saying : Abul Laith Samarkandy (1) has narrated the hadeeth in this book ‘Kurrathul Uyoon’, he has made 6 things as related to his world, saying that the 5th (of the above 6 things) is that “all the creations will hate him in this world” and that the 6th is that “that he will not have any part in the Du’aa of the pious”. Then he narrated the hadeeth till the end, and did not attribute to it (the hadeeth) to anyone.
    Sheikh Nassr Ibn Muhammad Ibn Ibraheem As-Samarkandy (2) says in his book ‘Thanbeeh-ghul-Ghafileen’ that it will be said “whoever was constant in his five time prayers with congregation, Allah will honour him with 5 favours. Whoever was negligent in it, Allah will punish him with 12 things, 3 in this world, 3 at the time of death, 3 in the qabr (grave) and 3 on the Day of Judgement”, then narrated the like of it and then said “it has been narrated the like of this from Abu Dharr from the Prophet Sallallahu alaihiwasallam”.
    And Suyooti said in his book ‘Zailul Aalee’ (3) after narrating with this meaning from the narration of Ibn Najjar in ‘Thareekh Baghdaad’ with the chain to Abu Hurrairah. (Then Suyooti quotes) “said in ‘Meezan’ (4) this hadeeth is false, composed it : Muhammad Ibn Alee Ibn Abbass on Abu Bark Ibn Ziyaad-an-Naisaboorie.”
    I am saying : But said Al-Hafiz (5) in ‘Munabbahath’ from Abu Hurrairah that it was attributed to the Prophet sallallahu alai hiwasallam “the prayer is the pillar of Deen and in it are 10 things”. I have told (wrote) it in ‘Al-Hindiyyah’ and told (wrote) it Al-Ghazzali in ‘Dakaikul-Akhbaar’ (6) the like of it and a more complete one of it, and said “whoever protected it Allah honoured him with 15 things ..” to its end and narrated the hadeeth in detail.
    End of Translation of the Arabic source given in ‘Thablighi Nissab’. We shall now discuss some important points in this extract, numbers (1) - (5) at the end of which the authenticity of the narration will become clear for the reader himself.
    (1), (2) : The authors referred to in (1) and (2) are both the same person, i.e. : Abul Laith Nassr Ibn Muhammad Ibn Ahmed Ibn Ibraheem As-Samarkandi,
    This is an error on the part of the author to give the idea that 2 separate writers are referring to this hadeeth in 2 different books. This sort of duplicity and its other varieties are categorized in the terminology of the scholars of hadeeth as ‘Thadlees’ which literally means ‘concealing’. This will by no means enhance the authenticity of a hadeeth but will further increase its weakness.
    Imam Shamsuddeen Dhahabi, a renowned scholar in his book Siar a’alamin nubalaa (Vol 16 Page 323) writing about Abul Laith Saamarkandy says that “he dabbles in fabricated ahaadeeth” and further Imam Dhahabi in his book Thareekthul Islam (reference to period between A.H. 351-380, pg583) says “Thanbeeghul Ghafileen contains numerous fabricated ahaadeeth”.
    (3) ‘Zailul Aalee’ is a book by Imam Suyooti. The full name of the book has not been given. The reason for doing so will be soon evident once the full name and its meaning is known, i.e. : “Zailul -La’aali-ul-Masnuah fil Ahadethil Maudhoo’ah” when rendered into English will read ‘Tails of made up pearls in fabricated Ahaadeeth’. Therefore ‘Tails of pearls’ only is given to make it seemingly authentic pearls for a person who is unaware of the full name of the books which is devoted to discussing the false and fabricated ahaadeeth for the purposes of warning the Muslims of their existence! Imam Suyooti quotes this ahaadeeth in this book from another book called ‘Thareekh Baghdaad’ by Ibn Najjar in which the chain of narrators are mentioned. In its chain appears a fabricator of ahaadeeth of the name of Muhammad Ibn Alee ibn Abbaas who attributes it to Abu Bakr Ibn Ziyaad an-Naisaboori.
    (4) As for the identity of Muhammad Ibn Alee Ibn Abbaas as a fabricator it is mentioned in “Al-Meezan-ul-I’athidaal fee Naqaddirrijaal”, a book written by Imam Dhahabi which is quoted by Imam Suyooti. Imam Dhahabi declare this hadeeth as ‘Baatil’ or ‘False’ as it is fabricated.
    (5) Al-Hafiz as he is popularly know is Al-Hafiz Ibn Hajr Al-Asqalani (773 - 852AH) and is the author of the world renowned commentary on ‘Sahih al-Bukhari’ known as ‘Fath-ul-Bari’, is not Ibn Hajr al-Makkie referred to in * of the above translation. The hadeeth which is quoted from ‘Munabbahaath’ (ie. the prayer is the pillar of the deen and in it are 10 things) is different from the hadeeth for which the source is being provided (ie. The hadeeth referring to the 15 punishments, etc..)
    Munabbathaath which has been attributed to Hafiz Ibn Hajar is not found amongst the books written by him. Further the book has not been attributed to Al-Hafiz by any of the scholars including Imam Sakhawi who is one of his students. Also several scholars have actually refuted the saying that Munabbahaath is al-Hafiz’s book. Al-Hafiz Ibn Hajr al-Asqalani in his book ‘Lisan-ul-Meezan’ (a book analysing the standard of narrators and their narrations) in Volume 5 pages 295-297, has quoted the hadeeth concerning the 15 punishments for neglecting the prayer which is quoted above and said that it is a “manifest falsehood from the people of Tareeqahs (Sufi paths).”
    (6) Dakaikul Akhbaar which has been attributed to Imam Ghazali by Maulana Zakariyya again cannot be found amongst Imam Ghazali’s compilations! Rather it is found with the full name “Dakaikul Akhbaar fi bayani dhikri ahlil Jannah wa ahwali ahlin Naar” as a book written by Abul Laith Samarkandy who is the very same person referred to in (1) and (2)!!!!
    Note : Sheikh Abdul Aziz ibn Abdullah ibn al-Baz - the Grand Mufti of the Saudi Arabia said in his ‘Fatawaa’ (Vol 1, page 97) in reference to the hadith concerning 15 punishments : “It will be compulsory on a person who finds a paper containing this hadith that he burns it, and warns anyone he finds spreading this narration, in order to safeguard the Sunnah of the Prophet sallallahu alaihi wasallam from the lies of the liars”!!!!!.
    We stop here with the analysis of the references given as by now it will be evident to the searcher of the truth and the one jealous for Islam, that it will be futile trying to authenticate this hadeeth.
    Thus it is the conclusion that this hadeeth is false and fabricated. The hadeeth quoted from ‘Bukhari and Muslim’, the verdicts of Imam Nawawi (an authoritative Muhaddith) and sayings of the illustrious scholars of this Ummaah which are far too numerous to quote in such a small essay is that the Ummah must steer clear from quoting such hadeeth and its like. It should be quoted only for the purpose of warning that such false hadeeth exist. This is only one of the many such false and fabricated narrations which have been put into circulation amongst the Muslims. Insha-Allah further highlights of such false and fabricated ahaadeeth will follow so that the Muslims are warned and will be able to follow truly what the Prophet sallallahu alaihiwasallam said and not what has been falsely attributed to him. Because the prophet (saws) said “Whoever lies on me intentionally then let him reserve his seat in hell”. And our final call is that all praise be to Allah, the Lord of the Aalameen




    The truth about the Tabligi-Jamaa’at



    We begin with the Name of Allaah

    Jamaat-ut-Tableegh was Founded by Muhammad Ilyas who had pledged allegiance to Soofee Tariqahs, this group has exceeded all bounds in innovations and aspects of shirk, Muhammad Illiyaas, the heretical Deobandee who founded Jamaa’at ut-Tableegh in the 1920s, may Allaah give him what he deserves. For further information on him and his evil sect, one should refer to the book “al-Qawl ul-Baleegh fit-Tahdheer min Jamaa’at it-Tableegh” of the Noble Shaykh Hamood Bin ‘Abdullaah at-Tuwayjiree (d. 1413). Shaykh Saalih al-Fawzaan praised this book, saying that he did not leave out anything with regards to his exposing this deviant sect.
    The Deobandis and the Jamaat Tableegh, for the people who think that Tj is spreading proper Quran and Sunnah, are from the most evil of these callers to the gates of Hell. We seek the protection of Allaah from Jamaa’at ut-Tableegh - a sect, which, in the name of da’wah, has spread colossal levels of shirk and zandaqah throughout the world, specifically in lands of kufr, where knowledge is scarce; and the refuge is with Allaah. And indeed, the ‘Ulamaa’ have made it clear that such deviants are more harmful and more devastating upon the Ummah than the kuffaar themselves. Furthermore, due to the aid of Ikhwaanis (the other major sect of the 14th-15th centuries) and their destruction of the principles of walaa’ and baraa’ and refutation and criticism, innovators like the Tableegh have been allowed to spread with little resistance. Yet, as the Messenger of Allaah (sallallaahu alayhi wasallam) stated, there will always remain a group apparent upon the truth which will not be affected by those who oppose them nor befriend them – and this group is Ahl us-Sunnah wal-Jamaa’ah. And from the traits of Ahl us-Sunnah wal-Jamaa’ah is that they perform jihaad upon the innovators and heretics within the Ummah before the kuffaar outside of it. And this jihaad is a jihaad of proofs and knowledge-based refutations, not a jihaad of the sword. Ibn Qayyim stated in the prologue of his mighty Nooniyyah: “The Jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the Jihaad with the sword and spear… [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].
    The inception of the Deobandi School of thought stems from the differences and disagreements with the Barelawis, and the subsequent formation of the Darul-Uloom Deoband in 1868 by Moulana Qasim Nanotwi. The term, Deobandi, is used to describe all those who were in agreement with the school of Deoband and its ideology. From amongst the Deobandi scholars is Moulana Muhammad Ilyas, the founder of the Tableeghi Jamaat.
    Moulana Ilyas was much influenced by another prominent Deobandi scholar – Moulana Ashraf Ali Thanvi about whom he used to say, “Hazrat Moulana Ashraf Ali Thanvi has done a great service (to the religion). It is my heart’s desire that the teachings should be his and the Manhaj (methodology) of Dawah (propagation) be mine, so that this way his teachings become well-known. “Malfoozat Moulana Ilyaas (Sayings of Moulana Ilyaas), collected by Muhammad Manzoor Noomani, p.50, incident no. 56.
    So, the Jamaat Tableegh shares the same ideology as the School of Deoband and may be considered as the Deobandis’ Da’wah organ. Whilst the Deobandis have been constantly bogged down because of the opposition by the Barelawis, the Jamaat Tableegh has been instrumental in the spread of Deobandism by hiding its true orientations and evading controversy.
    Important Personalities amongst the Deobandis and the Jamaat Tableegh
    1. Moulana Qasim Nanotwi (d. 1879): “The Darul-Uloom Deoband (the School of Deoband founded in 1868) was founded by Moulana Qasim Nanotwi.”Mashaikh-e-Chist (Eng. Trans.) p.222. He was ba’yt (taken the oath of allegiance) at the hands of Imdadullah Muhajir Makki Irshaadul-Mulook (Eng. Trans.) p.32.
    2. Imdadullah Muhajir Makki (d. 1899): The highly revered Pir (spiritual guide) of the Deobandis. He is the spiritual guide of Moulana Ashraf Ali Thanvi, Moulana Qasim Nanotwi and Moulana Rasheed Ahmad Gangohi.
    3. Moulana Ashraf Ali Thanvi (d. 1943): He was ba’yt at the hands of Haji Imdadullah Muhajir Makki and the author of many books like, “Bahishti Zewar” and `Tafseer Bayanul Qur’aan’. He named many of his books after his Pir, Imdadullah Muhajir Makki. Like Imdadullah Muhajir Makki, Ashraf Ali Thanvi too was an advocate of Wahdat al-Wajood. Ashraf Ali Thanvi’s teachings greatly influenced the founder of the Jamaat Tableegh, Moulana Ilyas.
    4. Rasheed Ahmad Gangohi (d. 1908): Another prominent elder of the Deobandis, who was ba’yt at the hands of Imdadullah Muhajir Makki. Irshaadul-Mulook, (Eng. Trans.) p.32.One of his famous books is `Imdadus Sulook.’
    5. Other Prominent Deobandi Scholars include: Khalil Ahmad Saharanpuri, Aashiq Ilahi Meerathi, Moulana Mahmoodul-Hasan Deobandi, Moulana Shabbir Ahmad Uthmani and Moulana Abdul-Rahim Lajpuri.
    6. Moulana Ilyas, popularly known as Hazratjee: He was the founder and first Amir of the Jamaat Tableegh. Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the region of Sahaaranpoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.).
    He was the Khalifah (successor) of Khalil Ahmad Saharanpuri, who was amongst the Khulafa of Rasheed Ahmad Gungohi Irshaadul-Mulook, (Eng. Trans.) p.12.
    He founded the Jamaat Tableegh on Sufi principles and incorporated many Sufi practices like Muraqabah (meditation), Chillah (40 day seclusion period) and the silent Dhikr (remembrance) into the routines of his Jamaat.
    Initially, he sought knowledge in this village, then later travelled to Delhi where he completed his studies at the Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which was setup in the year 1283 A.H. (1867 C.E.).He also sought knowledge under the guardianship of his older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-’Uloom in Sahaaranpoor.
    Later, he studied under Shaykh Ashraf ‘Alee Thanwee (1280 A.H. (1863 C.E.) - 1364 A.H. (1943 C.E.)), who was known to them as ((Hakeem al-Ummat)).
    Likewise, he also studied under Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) - 1339 A.H. (1920 C.E.)) who was amongst the major scholars of the Madrasah Deoband and the Jamaa’ah at-Tableegh.
    As for Shaykh Rasheed Ahmad al-Gangoohee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave bay’ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).
    He later renewed his bay’ah (oath of allegiance) to Shaykh Khaleel Ahmad as-Sahaaranpooree who was one of the scholars of the Deobandiyyah group.
    7. Moulana Muhammad Yusuf (d. 1965): Moulana Ilyas was succeeded by his son, Moulana Muhammad Yusuf (d. 1965), who became the second Amir of the Jamaat Tableegh. Inamul-Hasan succeeded Moulana Muhammad Yusuf. Presently, there is no Amir of the Jamaat Tableegh…
    8. Moulana Zakariyah: The son-in-law of Moulana Ilyas Mashaikh-e- Chist (Eng. Trans.) p.307.and the author of Fazaail-e-Aamaal. He was well acquainted with Sufism and was given the Khilafah of all the four Sufi Tareeqahs by Moulana Khalil Ahmad Saharanpuri Mashaikh-e- Chist (Eng. Trans.) p.304-305.
    9. Shaykh ‘Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa’ah at-Tableegh along with Muhammad Ilyaas and his son Shaykh Muhammad Yoosuf after him.
    10. Shaykh Ihtishaam al-Hasan al-Kaandahlawee married the sister of Muhammad Ilyaas, and spent a long time commanding the Jamaa’ah at-Tableegh whilst in the companionship of Shaykh Muhammad Ilyaas, its founder.
    The Training Manual of the Jamaat Tableegh and their manner of propagating their da’wah
    Originally known as Tableeghi Nisaab, `Fazaail-e-Aamaal’ literally means the virtues (Fazaail) of actions of worship (Aamaal). It consists of a series of booklets written by Moulana Zakariyah Kandhalvi on the instructions of Moulana Ilyas (the founder of Jamaat Tableegh) as mentioned by Moulana Zakariyah himself in his autobiography `Aap Beeti.’
    Fazaail-e-Aamaal consists of nine booklets, namely
    Hikayaat Sahabah,
    Fazaail-e-Dhikr,
    Fazaail-e-Namaaz,
    Fazaail-e-Tableegh,
    Fazaail-e-Qur’aan,
    Fazaail-e-Darood,
    Fazaail-e-Ramadaan,
    Fazaail -e- Sadaqat and
    Fazaail-e-Hajj.

    These series were compiled in two volumes and entitled, `Tableeghi Nisaab.’ They were intended to be the fundamental training guide for the cadre of the Jamaat Tableegh.
    Later on, it was re-named, `Fazaail-e-Aamaal.’ This book originally in Urdu, has been translated to many different languages. But it has never been translated into the Arabic language as a whole.
    They do not interfere in issues of forbidding the evil, believing they are at the stage of establishing an appropriate climate for Islaamic living, and that if they were to involve themselves in such issues, then this would place obstacles in their way and turn the people away from their da’wah.
    They believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the scholars of this time.They have been affected by the ways of the Soofiyyah, whose da’wah is widespread in the Indian sub-continent.
    It is imperative for every member of the Jamaa’ah at-Tableegh to have a Shaykh to whom he makes bay’ah (oath of allegiance) to, and whoever was to die whilst not having made bay’ah, then he has died the death of those in pre-Islaam. And often is the case that the bay’ah takes place in a public gathering so as to encourage all present to do likewise and give them all an impression that they are all in this together as one group. And the same is done amongst the women also.
    Excessive love and respect is shown to the Shaykh to whom bay’ah has been given, as is excessive love shown to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet (sal-Allaahu `alayhe wa sallam).Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.
    Their being taught the names of the major personalities of the Soofiyyah such as ‘Abdul-Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H., who wrote the book al-Mathnawee.
    They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.
    There are some members who claim to have adopted the thoughts of the Jamaa’ah an-Noor of Turkey.
    They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and give da’wah, this being to such an extent that their members quite possibly have forgotten about the real meaning of jihaad in the path of Allaah.
    They are very lenient when it comes to narrating weak ahaadeeth.In terms of ‘aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-continent, and that being the ‘aqeedah of the Maatureediyyah upon the Hanafee madhhab.
    In the Arab lands they make a point of referring to Imaam an-Nawawee’s Riyaadh as-Saaliheen, whereas in non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat Al-Sahabah), and this being full of incorrect information and weak ahaadeeth.
    And before you start reading other Articles of ‘Ulamaa’ of this era, such as the likes of Muhammad Aal ash-Shaykh, Shaykh Ibn Baaz, Shaykh al-Albaanee, Shaykh Ibn ‘Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee’, Aal-As-Shaykh, Shaykh Hammood at-Tuwayjiree, Shaykh al-‘Abbaad, Shaykh Hammaad al-Ansaaree, and others, I would like to respond to those who feel that speaking against deviant pseudo-Islaamic groups is a waste of time and energy is in fact total contradiction to Qur’ân and Sunnah. In Soorah Aal’imraan 3:110 Allah says “you are the best nation raised up among mankind (because) you command the good and prohibit the evil” Commanding the good is not sufficient in itself to earn us the title “Best of the Nations” it must be complemented by the prohibitions of evil {an Nahi ‘An Al-Munkar}
    Not to mention the classical Ahaadeeth in which the prophet (saws) said “who ever sees evil should stop it with his hands, but if he is unable he should speak against it ……”{Narrated by Abu sa’eed al-khudree} and If we review the lives of the Sahâbah and the early scholars, we find them not only teaching Islaam, But also condemning whatever innovations {Bid’ah}or Deviations occurred around them, In every era there arose ideas which challenged the pure concept of Islaam, and were it not for scholars who arose to oppose them, the deviant ideas would have over whelmed the masses, “When some people mentioned to IMAAM AHMED IBN HANBAL {rahim’ullah}that they felt uneasy about critising people he replied,” If I were to remain silent, how would the ignorant masses know truth from falsehood?” Those who introduce heretical writings and deviant religious rites contrary to Qur’ân and Sunnah have to be exposed and the Muslim nation warned against them according to the unanimous agreement of Muslim scholars
    Infact, Yahyaa ibn Maeen companion of IMAAM AHMED IBN HANBAL {rahim’ullah} was asked if one who fasted, prayed and secluded himself in the masjid was dearer to him than one who spoke out against people involved in Deviations, he replied, “When he fasts, Prays and secludes himself, he does so for himself alone, but if he speaks out against the Deviations, he does so for Muslims in general which is more Noble, Hence it is clear that openly opposing innovation {Bid’ah} and Deviations is of general benefit to Muslims in the practice of their religion and comes under the heading of “Jihaad fee sabeelil-laah” {struggle in Allah’s path} Purification of Allah’s religion and the repulsion of attacks against it is a general obligation {Fard kifaayah} on Muslims by unanimous agreement. For if Allah did not raise up some people to oppose the corruption preached by heretics, the religion would surely become distorted and deviant, The corruption of the Divinely revealed religion is far more terrible than the corruption resulting from the military conquest of the Non-Muslims, For when Non-Muslims over powers Muslims they are not able to corrupt the hearts of Muslims, or their religion except after some time, whereas, heretics corrupt the hearts from the very outset”, That’s why we should expose the evil of because this movement and Leaders recognizes Sufism and other deviant pseudo- Islaamic thinking like muraaqaba on graves as being valid and there is big list of scholars who has the same view for these Deviant pseudo-Islaamic groups and there likes.
    Finally, inshallah i have posted a critical study of the ahadeeth and other material in the well known Tablighi Nisaab - Fazail-e-Aa’maal. Insha-Allah we ask the brothers and sisters to read this with an open heart, and remember the hadith of the prophet Muhammad (saws) when he said : “The one who loves for the sake of Allah and hates for the sake of Allah, he will taste the sweetness of Eemaan (faith)”. Thus it is a part of Faith, that we evaluate the evidences of those who preach Islam, and thus correct our Islam so that we may be guided.
    In this regard, Ibn Sireen {rahim’ullah} said as quoted in the introduction to Sahih Muslim said: “This (hadeeth) is the religion! So be careful as to whom you take this religion”.
    Ibn Taahir al-Maqdisi al-Haafidh {rahim’ullah} said, “I heard the Imaam, Abu Ismaa’eel ‘Abdullaah bin Muhammad al-Ansaari {rahim’ullah} saying, whilst in Haraah: ‘The sword was put to my neck five times [and each time] it was not said to me, ‘Leave your madhhab’ but it was said to me, ‘Remain silent about those who are in opposition to you’. So I would say, ‘I will not remain silent’.” [Aadaab us-Sharee'ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali].
    Al-Humaidee, the Shaikh of al-Bukhaaree {rahim’ullah} said, “By Allaah, that I war against those who reject the Ahaadeeth of the Messenger (sallallaahu alaihi wasallam) is more beloved to me than that I should war against the same number of Non-Muslims.” [Al-Harawi in Dhamm ul-Kalaam].
    Nasr bin Zakariyaa {rahim’ullah}said, I heard Muhammad bin Yahyaa adh-Dhuhlee saying, I heard Yahyaa bin Yahyaa saying, “Defence of the Sunnah is more superior than Jihaad in the path of Allaah.” So I said, “A man spends his wealth, tires his body and strives (in Jihaad), so is this one (still) better than him? He said, “Yes, by many times!” [Dhammu ul-Kalaam of al-Harawi].
    Fudayl ibn ‘Iyaad {rahim’ullah} said: “Whichever man comes to asking for advice and he directs him to an innovator then he has acted deceitfully towards Islam, and beware of entering upon a person of innovation since they prevent from the truth.” (Al-Laalikaa’ee, no.261)
    Thus, it is the order of the Sunnah of the Prophet Muhammad and the understanding of the Sahâbah that we evaluate the books that we read, and weigh it according to the Qur’ân, Sunnah and their interpretation by the Salaf-us-Salih. Keeping this in mind, with total commitment to understanding the truth for the sake of Allaah, we invite you to read the exposition of the book “Fazail-e-Aa’maal”. May Allah ta’laa have mercy on you. We ask Allah’s help to fill us with the right knowledge and Guide us and Grant the Ummah to loving the truth and its people. {Aameen}
    May we reach daruSalaam by His, and only His Decree
    I would die for the cause if I knew only to what degree
    *
    My Blog

  • #2
    Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

    Fazail-e-A’mal

    A brief introduction:

    This kithab was compiled by Hazrath Shaikh Zakariya (Rahimahullah). It consists of Aayaats of the Quran, Ahadith, stories of the Sahabah and stories of the pious predecessors that explain the virtues of good deeds. The object of the book is to encourage the Muslims on doing good deeds, and not to explain any ruling of Shari’ah. Shaikh Zakariya (Rahimahullah) was not the first to write a kithab of this manner, but the likes of this kithab have been written by the authors of the past, like Kithab-u-Zuhd by Abdullah bin Mubarak (Rahimahullah), Fadhaiulul Quran by Imam Shafi’ (Rahimahullah), Al Adabul Mufrad by Imam Bukhari (Rahimahullah), Al Targheeb Wal Tarheeb by Ibnul Qayyim Munziri (Rahimahullah), etc.

    The role of Fazail-e-A’mal in Tableegh Jama’at

    It is a total misconception that Fazail-e-A’mal is the guide book of Tableegh Jama’at. This book only consists of the virtues of good deeds. The concept of Tableegh Jama’at was not derived from this book, nor is the jama’at dependant on this book to do the work of tableegh. They thought it necessary to stipulate such a book that would encourage people towards good deeds, and this book served the purpose; therefore, the people who join this work are advised to stipulate a specific time for the reading of this book. However, it is not compulsory upon each an every person who joins this effort to read this book. Many of the Arabs who are doing this effort chose to read Riyadu-s-Saliheen instead, and they are allowed to carry on with this work. Similarly, Riyadu-s-Saliheen is also read in many of the masjids in Colombo on certain days of the week. Therefore, it is totally incorrect to regard this book as the guide book of Tableegh Jama’at.

    Some objections made against Fazail-e-A’mal:

    1.A common comment made against Fazail-e-A’mal is that some of the narrations mentioned in it are weak and fabricated. This comment is not totally correct, as there are no fabricated narrations in this book. There are dha’eef (weak) narrations in Fazail-e-A’mal. However, it is important to point out that the word dha’eef, literally translated as ‘weak’, is a terminology and should not be understood in its general sense. Its application is based on the rules explained in the sciences of hadith. Moreover, weak narrations are not acceptable only in regards to aqeedah and the rulings of Islamic jurisprudence. Majority of the scholars have accepted weak narrations as far as virtues of good deeds are concerned. Even Imam Bukhari (Rahimahullah) has brought weak narrations in his book, Al Adabul Mufrad, which shows that he also accepts weak narrations in regards to virtues of good deeds.

    2.Some scholars claim that there are such narrations in Fazail-e-A’mal, especially in Fazail-e-Durood, that prove that the author had beliefs of shirk and believed in the Omnipresence of Nabi (Sallallahu Alaihi Wasallam). These are false allegations made against the author, who was one of the most prominent scholars of the Ahlus Sunnah wal Jama’ah.

    Firstly, such allegations are made mostly by Arab scholars, who are unaware of the difference between the Deobandis and the Barelwis. They regard both these groups to be one, as both of them are from , and attribute the beliefs of Barelwis to the Deobandis. It is some of the Barelwis who believe in grave-worshipping and the Omnipresence of Nabi (Sallallahu Alaihi Wasallam), and these beliefs have been attributed to the Deobandis. Some of these Arab scholars, like Shaikh Ibn Uthaymeen (Rahimahullah), retracted from what they said after the actual situation was explained to them.

    Secondly, the author has mentioned references for each and every narration or incident he has mentioned. Therefore, any comments regarding these narrations or incidents should be attributed to the author of the reference provided, as Shaikh Zakariya (Rahimahullah) has absolved himself by giving the reference.

    Thirdly, most of the incidents mentioned in Fazail-e-Durood are of pious predecessors. It is incorrect to say that these are fabricated Ahadith, as the word Hadith is used for the sayings of Nabi (Sallallahu Alaihi Wasallam). It is also incorrect to confirm the beliefs of the author through these incidents, as the object of the author was only to emphasise on the virtues of durood mentioned in them.


    Moreover, most of the incidents mentioned are dreams, and no rulings of Shari’ah can be derived from dreams. It is farfetched to confirm someone’s faith from a dream, of another person, mentioned in his kithab.

    Lastly, most of the copies of Fazail-e-A’mal do not have Fazail-e-Durood attached to them, and it is not considered as part of the kithab-reading stipulated by the Tableegh Jama’at.

    3.It is incorrect to compare the Shias, Qadiani, etc. with Tableegh Jama’at as we have clarified above that Tableegh Jama’at is not based on the narrations of Fazail-e-A’mal; and none of the narrations of Fazail-e-A’mal are fabricated.

    To end thereof, one should not be misguided with all the false accusations on this jama’at, but rather look at how the Ummah has benefited through this jama’at. We should always supplicate to Allah Ta’ala to show us the right path and save us from the misguidance of Shaitan. Moreover, we should always bear in mind that the pious and the learned amongst the Ummah cannot be unanimous upon something that is false or not part of Islam, as Nabi (Sallallahu Alaihi Wasallam) has mentioned:

    إن الله لا يجمع أمتي أو قال أمة محمد صلى الله عليه وسلم على ضلالة ويد الله مع الجماعة ومن شذ شذ إلى النار

    Allah Ta’ala will not unite the Ummah of Muhammed (Sallallahu Alaihi Wasallam) upon misguidance. Allah’s help is with majority. Whoever deviates from them will be thrown into the fire of Jahannum.
    Sunan Al Tirmizi Vol.2 Pg.39 (H.M. Sa’eed Company)

    A thought provoking act

    How will one account for the many thousands of people all around the world, Arabs and non-Arabs, and of all works of life, be they great Ulama, Muftis, intellectuals or professionals, to be associated with this noble work. They all cannot be wrong. They must have encountered something positive in this work for them to be part of it. The solution is, come within and see for yourself.
    And Allah knows best

    Wassalam
    Ml. M. Jawed Iqbal (Sri Lankan),
    Student Darul Iftaa
    Checked and Approved by:
    Mufti Ebrahim Desai
    Darul Iftaa, Madrassah In'aamiyyah
    The enforcement of Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet's (SAW) sermon on his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. '
    (Shaikh Maulana Muhammad Yusuf)
    In Lam Takun Ghaadiban Annee Falaa Ubaalee...

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    • #3
      ÑÏ : Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

      o, the irony of the salafiya movement attacking other muslims for going astray

      see an evil, speak out against it? but they thrash anyone who speaks on their evils

      but regarding the book of this topic, it is full of many unsubstantiated hadiths and sayiings
      .لا نريد زعيما يخاف البيت الإبيض
      نريد زعيما يخاف الواحد الأحد
      دولة الإسلامية باقية





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      • #4
        Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.


        In the picture above are some Ayaat from the Qur-aan mixed with some other words and the names of Shayateen (blured). Below it are formulas for Sihr (magic). The severity of what we see above is not in need of further elaboration. Just the sight of it is sufficient to send chills down the spines of the people of Tawheed.
        They use it to safeguard themselves from disease or illness wa laa Hawla wa la Quwata ila bil Laah. This is only some of what they have wrapped around their arms or around their necks.
        Darul Uloom Arabiyyah Islamiyyah Bharuch (Guj. India) till this day sends the senior Du’aat of Jama’at at Tableegh (after graduation) to Europe, America and Canada. It is an offshoot of Darul Uloom, which also has other branches such as Dar Madhahir al Uloom from which graduated Muhammad Ilyaas al Kandahlawee, the founder of Jamaa’at at Tableegh. If this is the type of material that is published by the institutions in which the Du’aat of Jamaa’at at Tableegh are instructed, what are you expecting form them.
        Picture courtesy of ‘Abdullaah ibn Zayd al Khaalidee, more on this topic here .
        Below are pictures of the grave of Muhammad Ilyaas (the founder of Jamaa’at at Tableegh) in Masjid Nidhaam in India. Note that those amongst the Jamaa’ah who know the ruling of having graves in Masaajid deny its existence.

        May we reach daruSalaam by His, and only His Decree
        I would die for the cause if I knew only to what degree
        *
        My Blog

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        • #5
          Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

          Objections on Fazail-e-Aamal: Answered by Darul-uloom Deoband
          Introduction

          In the present day climate it is often opined that the usage of Weak (Da’ef) Ahadeeth is forbidden in Islam and there is a genuine move amongst certain circles to purge the Hadeeth collection of Weak (Da’ef) narrations. Although the opinions and Fatawa of certain Scholars (of the past and present) can be presented in support of this position (of discouragement) towards the usage of Weak (Da’ef) Ahadeeth, nevertheless there exists an overwhelming majority of Islamic Scholars (from Salaf & Khalaf) who not only permitted its usage but their publications contained these (i.e. Weak Narrations) in abundance. Furthermore from the opinions and practises of the Ulama of the past we can also glean that usage of Weak (Da’ef) Ahadeeth is preferred over Qiyas (deduction/analogy) and in matters where no Authentic Narration exists.
          In this small endeavour Insha’Allah the opinion of Ulama who have permitted such a usage will be listed along with famous works which have historically contained Weak (Da’ef) Ahadeeth.

          It may be argued by some that shouldn’t Weak (Da’ef) Ahadeeth be avoided anyways? The answer is that if it was good enough for the Masters of Hadeeth, Kibar Ulama and Muhadeetheen to use it and no attempt was made to purge the Hadeeth collection of their existence, then why should it be attempted by us? The actions of Ulama (of the past) will make it clear that it is not a crime to use weak Ahadeeth, provided that rules set forth by the Muhadeetheen are followed.

          Finally we present the examples of Imam Bukhari (RA) in “Al Adab Al Mufrad” and Shaykhul Islam Ibn Taymiyyah’s book “Alkalimut-Tayyib” which both contains many weak Ahadeeth the case in point being that Ameerul-Muhadetheen Imam Bukhari (RA) was the Master of Hadeeth and clearly knew the difference between Authentic (Saheeh) and Weak (Da’ef) Ahadeeth YET he chose to use the later in a book of Fadhail (virtues); Al Adab Al Mufrad is read, taught and practised by the Ummah for generations with the full knowledge that it contains Weak (Da’ef) Ahadeeth, although attempts have been made to “purge” the book from its Weak (Da’ef) Ahadeeth but the original manuscript is still widely available and used. Shaykhul Islam Ibn Taymiyyah’s book “Alkalimut-Tayyib” has been revised by Shaykh Al-Albani (RA) as “Saheeh (Authentic) Alkalimut-Tayyib” & “Da’ef (Weak) Alkalimut-Tayyib”, nevertheless the original manuscript remains in vogue.

          Usage of Weak Hadeeth in Injunctions when nothing Authentic is found (First Case):

          Before discussing the subject at hand, it would be prudent to record the opinion of Ulama over the permissibility of usage of Weak Ahadeeth in matters of Ahkaam (Injunctions).

          Istadlaal from weak Ahadeeth is permissible (over Qiyas) in injunctions as long as:

          a) The weakness is not extreme or severe i.e. liars and fabricators are not present in the chain

          b) There is no other strong evidence present

          Imam Abu Haneefa (RA) [80AH -148AH] and the Hanafiyah:

          1) Weak Narration from Rasul-ullah (Sallaho Alaihe Wassallam) is superior to Qiyas.

          Source: Almuhalla Li Ibn Hazm (RA) (3/61)

          2) The Hadeeth concerning laughing aloud during Salah is weak as per the consensus of Muhadeetheen, yet Imam Abu Haneefa (RA) preferred it to Qiyas

          Source: A’alamal Mawqieen (1/31-32)

          3) The hadeeth stating “Most menstrual cycles are 10 days” is weak as per the consensus of Muhadeetheen, yet Hanafees have preferred it to Qiyas
          Source: A’alamal Mawqieen (1/31-32)

          4) The hadeeth stating “There is no Meh’r (dowry) less then 10 Dirhams” is weak as per the consensus of Muhadeetheen, yet Hanafees have preferred it to Qiyas

          Source: A’alamal Mawqieen (1/31-32)

          5) Imam Ibn Himaam (RA) states that Istadlaal from weak Ahadeeth is proven as long as the narration is not a fabrication.

          Source: Fathul-Qadeer-Babun-Nawafil (2/139)

          Imam Malik (RA) [93AH -179AH] and Malikiyah:

          1) Mursal (which is weak according to Jamhoor of Muhadeetheen) of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith.

          Source: Yusuf b. 'Abdullah Ibn 'Abdul Barr, Tajrid al- Tamhid lima fi l-Muwatta' min al-Asanid (Cairo, 1350), 1:2.

          Imam Shaf’ae (RA) [150AH -204AH] and Shaffiyyah:

          1) He has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith:

          1. In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith.

          2. Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration
          Source: For the discussion in detail, see al-Shafi'i, al-Risalah (ed. Ahmad Shakir, Cairo, 1358/1940, pp. 461-470;\ English translation: M. Khadduri, 2nd ed., Islamic Texts Society, Cambridge, 1987, pp. 279-284, where the mursal hadith has been translated as "interrupted tradition").

          2) On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine."

          Source: al-Suyuti, 1:199; Muhammad b. Mustafa al- Ghadamsi, Al-Mursal min al-Hadith (Darif Ltd., London, N.D.), p.71.

          3) Ibnul Qayyim (RA) [691AH 751 AH] has related that Weak Hadeeth is superior to Qiyas according to Imam Shaf’ae (RA)

          Source: A’alamal Mawqieen (1/32)

          Imam Ahmed Ibn Hanbal (RA) [150AH -204AH] and Hanabila:

          1) He accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction).

          Source: A’alamal Mawqieen (1/31)

          2) In the most Authentic text of Hanbali Madhab (Al-Mughni) it states “In the case of Nawafil (optional acts of worship) and Fadhail (Virtues deeds) the condition of Authenticity of Hadeeth is not present.
          Source: Al-Mughni (2/88)

          Imam Auzai [89AH -157AH]:

          1) Imam Dhahabi [XXX] has recorded that Imam Awzai (RA) did Istadlaal from Maqtoo’aat (disconnected) and Maraseel of people of Shaam (Syria)

          Source: Sair Aalamun-Nubula (7/114)

          Imam Abu Dawud (RA) [202AH -275AH]:

          1) Hafidh Mundhari (RA) writes that Imam Abi Dawud (RA) used to include weak narrations in the chapters where he couldn’t find any Authentic Narrations because in his opinion weak Ahadeeth are superior to Qiyas
          Source: Tadreebur Rawi

          Imam Ibnul Hazm [384AH -456AH]:

          1) In Almuhalla Ibn Hazm (RA) discussed the matter of Qunoot before Ruku and brings the Hadeeth with the chain of Hasan Ibn Ali (RA) and then writes, “Although this Hadeeth is not worthy of Istadlaal, however since we have not found any other Hadeeth from Rasul-ullah (Sallaho Alaihe Wassallam) in this regard therefore we adopt it”

          Source: Almuhalla Li Ibn Hazm (RA) (3/61)

          Usage of Weak Hadeeth in Injunctions with caution (Second Case):

          This is adopted by almost everyone as explained by Imam Nawawi in Al-Adhkaar while expounding on various forms of acting on Weak (Da’ef) Ahadeeth.

          Imam Nawawi (RA) [631AH -676AH]:

          It is permissible to act (with caution) on such matters which are borne out of Weak (Da’ef) Ahadeeth e.g. Karaha (Offensiveness) in certain matters pertaining to business transactions etc.

          In the Commentary of the statement (above) Ibn Ailaan (RA) has given the example of Karaha (Offensiveness) in doing Wudhu with Water which has been warmed using the heat of the sun, and this is based upon the Hadeeth of Aisha (RA) which is weak.

          Usage of Weak Hadeeth clarifying ambiguous text (Third Case):

          If a verse of the Qur’aan or Authentic narration can have multiple meanings and a weak Narration gives credence to one of the meanings then the Ulama have permitted the usage of Weak (Da’ef) Ahadeeth in clarifying it.

          Usage of Weak Hadeeth in Encouragement towards Good and Discouragement from Evil (Al-Targheeb Wa Al-Tarheeb) (Fourth Case):

          It is the Consensus of the Ulema that weak hadiths can be narrated and put into practice in Islam according to according to al-Bayhaqî, Ibn `Abd al-Barr, al-Nawawî, Ibn Taymiyya, al-Qârî, and `Alawî ibn `Abbâs al-Mâlikî in his manual al-Manhal al-Lat.îf fî Ma`rifat al-H.adîth, provided certain conditions are met.
          Source: Al-Bayhaqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn `Abd al-Barr, al-Tamhîd (1:127); al-Nawawî, al-Majmû` (5:63), Irshâd T.ullâb al-H.aqâ'iq (p. 107-108), Sharh. S.ah.îh. Muslim (introduction), and al-Adhkâr (introduction p. 5) cf. Ibn `Allân, al-Futûh.ât al-Rabbâniyya (1:84); Ibn Taymiyya, Sharh. al-`Umda (1:171), Majmû` al-Fatâwâ (18:26, 18:65-66), and Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sharh. al-Shifâ' (2:91) and Mirqât al-Mafâtîh. (2:381); `Itr, Manhaj al-Naqd (p. 291-296) and Us.ûl al-Jarh. wal-Ta`dîl (p. 140-143)
          Abdullah Ibn Abi Mubarak (RA) [118AH -181AH]:

          One may narrate from [a weak narrator] to a certain extent or those hadiths pertaining to good conduct (adab), admonition (maw'iza), and simple living (zuhd)."

          Narrated by Ibn Abi Hatim in Muqaddimat al-Jarh. wal-Ta'dil (2:30) and cited by Ibn Rajab in Sharh. 'Ilal al-Tirmidhi (1:73).

          Imam Bukhari (RA) [194AH -256AH]:

          1) Imam Bukhari (RA) has compiled Adab Al-Mufrad which contains many weak Narrations to the point where some scholars have declared some narrations as fabricated; some of the chapters in the book contain no Authentic narrations at all.

          Allamah Shaykh Abdul-Fattah Abu-Ghuddah has discussed the chains of transmissions of Adab Al-Mufrad in detail in his commentary “Fadhlullah As-Samad”

          2) Even in Saheeh Bukhari while discussing the Hadeeth, “Be in this world as if you were a stranger or a traveler.” Hafidh Ibnul Hajr Asqalani (RA) comments in Fathal Bari, “Muhammad Ibn Abdul-Rahman Tafawi is Munfarid in the narration of this Hadeeth, perhaps Imam Bukhari (RA) has shown leniency in the matter because this Hadeeth is about Al-Targheeb Wa Al-Tarheeb.
          Source: Fathul-Bari Kitabur-Raqaiq

          The full Hadeeth is as follows:

          Narrated Mujahid (RA) : 'Abdullah bin 'Umar (RA) said, "Allah's Apostle (Sallaho Alaihe Wassallam) took hold of my shoulder and said, 'Be in this world as if you were a stranger or a traveler."
          Imam Muslim (RA) [206AH -261AH]:

          1) The correct position of Imâm Muslim in the introduction to his Sahîh whih is that he forbade the use of forgers and other abandoned narrators, not of truthful weak ones, in conformity with the position of Ahmad and the rest of the Salaf.

          Source: Cf. al-Nawawî, Sharh. S.ah.îh. Muslim (introduction), Ibn al-Qayyim, I`lâm al-Muwaqqi`în (1:31), al-Sakhâwî, al-Qawl al-Badî` (p. 474), and `Itr, notes on Ibn Rajab's Sharh. `Ilal al-Tirmidhî (1:75-76).

          2) Muslim also says: "The sound reports from the trustworthy (thiqât) narrators and those whose reliability is convincing are more than that we should be forced to transmit reports from those who are not trustworthy and whose reliability is not convincing." The difference is clear between saying we are not forced to use weak narrators and saying that one absolutely cannot transmit from them.

          A proof of this is his use of the weak narration from `Â'isha: "Treat people according to their ranks" and the fact that his strictness in narrators drops a notch or two in the h.adîths of raqâ'iq or fad.â'il al-a`mâl in the S.ah.îh., as in the case of Shaddâd ibn Sa`îd Abû T.alhâ al-Râsibî or al-Walîd ibn Abî Walîd.

          Source: The claim of a handful of authors such as al-Qâsimî in Qawâ`id al-Tah.dîth (p. 94) or `Ajâj al-Khat.îb in Us.ûl al-H.adîth (p. 231) that Ibn al-`Arabî and Ibn Ma`în were opposed to the use of weak h.adîths in absolute terms, stems from good faith in Ibn Sayyid al-Nâs, al-`Irâqî, al-Sakhâwî, and al-Suyût.î's claims to that effect.

          Imam Ibn Arabi :

          The correct position of Ibn al-`Arabî is as he states himself regarding a certain weak h.adîth: "Its chain is unknown, but it is preferable to put it into practice..."
          Source: Ibn al-`Arabî, `Ârid.at al-Ah.wadhî (10:205) cf. Fath. al-Bârî (10:606) as cited by Muh.ammad `Awwâma in his marginalia on al-Qawl al-Badî` (p. 472).

          Imam Yahya Ibn Ma’een :

          1) Ibn Sayyidun-Naas (RA) has recorded the opinion of Imam Yayha Ibn Maeen (RA) about the usage of Weak Hadeeth
          Source: Taweyounal-Athar

          2) Hafidh Sakhawi (RA) has mentioned those Imam Yahya Ibn Ma’een amongst those who did hold the lenient position of usage of weak Ahadeeth in Fadhail

          Source: Fathul-Magheeth

          Imam Abu Shama Maqdisi (RA) :

          1) Shaykh Tahir Aljazairi (RA) has recorded the comments of Imam Abu Shama Maqdisi (RA) from his book “AlBaes Ala Inkaar Al-Bida Wal Hawadis” in which with reference to a Majlis of Hafidh Ibn Asakar Dimashqi (RA) three Ahadeeth about Rajab are mentioned and then Imam Abu Shama Maqdisi (RA) says, “I wish Hafidh Ibn Asakar Dimashqi (RA) had not mentioned these Ahadeeth as it is tantamount to giving credence to Munkar Ahadeeth but he has adopted the path of a group of Muhadetheen who are lenient when it comes to Ahadeeth pertaining to Fadhail

          Source: Tawjeeun-Nadhar

          Imam Ibn Hajar Al-Asqalani (RA) [661AH -728AH]:

          Al-Haafidth Ibn Hajar Al-‘Asqalani, sometimes referred to as the Ameer Al-Muslimeen in Al-Hadeeth, said: “There are three conditions that must be fulfilled in order to use the weak Hadeeth: -

          (a) It is well accepted that the weakness should only be slight. This will help to exclude hadeeths reported by liars or accused reporters who are known to commit big mistakes.

          (b) The weak Hadeeth should be used under already well-established principles and should not bring in ideas of its own.

          (c) When a weak Hadeeth is used (after it fulfills the above two conditions), it should not be believed to be said by the Messenger of Allah (Sallao Alaihe Wassallam), lest we refer to him (Sallao Alaihe Wassallam) with that which he did not say.

          Imam Ibn Taymiyyah (RA) [661AH -728AH]:

          Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasuli wal-waseela", with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, Page 162, para 478:
          "But Ahmad ibn Hanbal and other scholars permitted the narration [of hadith] regarding the virtues of good what is not established [as authentic] as long as it is not known that it is a lie." (laakinna Ahmad ibn Hanbal wa ghayruh min al-'ulama jawwazu an yurwa fee fada'il al-'aamal maa lam yu'lam annahu thaabit idha lam yu'lam annahu kadhib.)

          Shaykhul Islam’s book “Alkalimut-Tayyib” contains many weak Ahadeeth which Al-Albani (RA) has himself divided into “Saheeh Alkalimut-Tayyib” & “Da’ef Alkalimut-Tayyib” proving that it contains weak Ahadeeth in the first place!
          Imam Nawawi (RA) [631AH -636AH]:

          Nawawî and al-`Irâqî's sole conditions (for using Weak Hadeeth) were that:

          1) The hadith be related to good deeds (fad.â'il al-a`mâl)
          without bearing on legal rulings and doctrine and

          2) The hadith not be forged.

          Source: Al-Bayhaqî, Dalâ'il al-Nubuwwa (1:33-34); Ibn `Abd al-Barr, al-Tamhîd (1:127); al-Nawawî, al-Majmû` (5:63), Irshâd T.ullâb al-H.aqâ'iq (p. 107-108), Sharh. S.ah.îh. Muslim (introduction), and al-Adhkâr (introduction p. 5) cf. Ibn `Allân, al-Futûh.ât al-Rabbâniyya (1:84); Ibn Taymiyya, Sharh. al-`Umda (1:171), Majmû` al-Fatâwâ (18:26, 18:65-66), and Miswaddat âl Taymiyya (p. 233, 246, 461); al-Qârî, Sharh. al-Shifâ' (2:91) and Mirqât al-Mafâtîh. (2:381); `Itr, Manhaj al-Naqd (p. 291-296) and Us.ûl al-Jarh. wal-Ta`dîl (p. 140-143)
          Imam Shawkani (RA) [XXX]:

          1) Although Imam Shawkani (RA)’s statement Alfawaidul Majmoowa categorically prohibits acting on a weak Hadeeth YET in Nailul-Awtaar we find his statement, “Although Ahadeeth about excessive Nawafil during Maghrib and Esha are weak yet collectively they are strong particularly for Fadhail (of Aamaal)

          Source: Nailul-Awtaar (3/60)

          2) Imam Shawkani (RA)’s book Tuhaftuz-Zakireen is filled with weak Ahadeeth

          Imam Jawzi (RA) :

          1) Imam Jawzi (RA)’s books such as “Dhummul Hawwa”, “Talbees Iblees”, Rousul Qawareer” and many other contain weak Ahadeeth and Imam Ibn Taymiyyah has collectively said this about Ibn Asakar (RA), Ibn Jawzi (RA), Abu Naeem (RA) & Khateeb (RA)

          Imam Mundhari (RA) :

          In his book At-Targheeb Wa Al-Tarheeb many weak Ahadeeth are mentioned and Hafidh started them with “Rowi” indicating their weakness and his knowledge of their weakness, yet he chooses to include them in the book.

          Did you actually read through that entire copy paste and look into it zammy?
          The enforcement of Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet's (SAW) sermon on his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. '
          (Shaikh Maulana Muhammad Yusuf)
          In Lam Takun Ghaadiban Annee Falaa Ubaalee...

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          • #6
            Re: ÑÏ : Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

            Originally posted by AbuMubarak View Post
            o, the irony of the salafiya movement attacking other muslims for going astray

            see an evil, speak out against it? but they thrash anyone who speaks on their evils

            but regarding the book of this topic, it is full of many unsubstantiated hadiths and sayiings
            Could you post some of these unsubstantiated hadiths?

            It would be interesting to see, because I know of some very pious ulama who regard this book as a good piece of work.

            It is very important to check/and check again who we take our deen from, because if we implement something in our lives wrongly, at the end of the day we are accountable on the day of judgement for our actions.

            I agree that people shouldn't attack other people, if we all strive for Islam with the purest intention insha'Allah we will all come to realise what is right and what is wrong by the guidance of Allah (SWT)

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            • #7
              Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

              Teaching Jamaa’at at Tableegh
              Shaykh Muqbil ibn Haadee al-Waadi'ee
              Reference: Ar Rihlatul Akheerah: P. 219
              Category: Da'wah

              Q. Should we as Muslims talk about some brothers such as Jamaa’at at Tableegh and lower them from their status or their efforts while they do not have sufficient knowledge, or is it better to teach them if we have knowledge rather than criticize and battle them?


              A. Will they accept your teachings? Or does the affair depend on their Ameer, and the affair of the Ameer depends on or is tied to India. They will not accept.
              Ibn Baaz went to them one time according to what I was told, and they got up and left him! I also went to them, I got up and spoke without asking for permission, all of them got up and left and no one remained except the brother who came with me!
              In addition to this, one accompanies them for forty years and remains upon his same Bid’ah and state of ignorance! An example of this is that an Egyptian man named Fahmee accompanied them for forty years, and it seems that he loves good, I saw him in the Haram one day calling the people to recite the Faatihah to him, and he is to be thanked for that. However one day he was in the home of a brother of ours from Ahulus Sunnah in Madeenah and Shaykh ‘Abdullaah Al Hantook asked him:
              “Where is Allaah O Shaykh?”
              He replied:
              “Allaah is everywhere!”
              He remained upon his same innovated ‘Aqeedah while having accompanied them for forty years.
              A third point is that one may travel with them while not knowing anything, they then tell him that it is his turn to give ‘Bayaan’. He does not know anything, Miskeen. The brother Muhammad Sawwaal from the people of Dhamaar informed me - and he is a brave, truthful person who loves Ahulus Sunnah - that he was once with them, he said:
              "I went to the main base and they said to me: “Get up (and speak) O Muhammad.”
              I said:
              “I do not know anything; I do not know anything to talk about.”
              They said:
              “The Ameer said you should get up.”
              He got up, he looked at the crowd and the saliva in his mouth dried up (i.e. he got real nervous). He started stuttering, he couldn’t say one word, so he put the Mushaf (copy of the Qur-aan) on top of his head and started saying to the people:
              “Hold on to this Mushaf!”
              That was all he was able to do, and he started hitting the (walls?) with his hands like this [the Shaykh, may Allaah have mercy upon him, must have been showing them physically]. He then started crying at his state, the Ameer then got up and said:
              “The Shaykh is crying due to the fear of Allaah!”
              Ahlus Sunnah, due to the bounties of Allaah, you will not travel with them except that you would return with some benefits, and I do not say just one benefit. I traveled once with Shaykh Muhammad ibn ‘Abdul Wahaab, Jazaahu Allaahu Khayra, to Ub, we were at Masjid ‘Abul Jabaar Al Hashaash.
              May we reach daruSalaam by His, and only His Decree
              I would die for the cause if I knew only to what degree
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              • #8
                ÑÏ : Re: ÑÏ : Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                Originally posted by NewParent View Post
                Could you post some of these unsubstantiated hadiths?
                Salaams

                thought i'd share a beautiful hadith taken from "preparing for the day of judgement, by Imam ibn Hajaar al-Asqalani

                The Messenger of Allah (s.a.w) said, “I was made to love three things from your world — perfume women, and prayer.” The companions were sitting with him and Abu Bakr (r.a) said, “You have spoken the truth, 0 Messenger of Allah! I was made to love three things from this world - looking at the face of the Messenger of Allah (s.a.w), spending my wealth for the Messenger of Allah , and giving my daughter in marriage to the Messenger of Allah (s.a.w).” Umar (r.a) said, “You have spoken truthfully, 0 Abü Bakr! I was made to love three things from this world - commanding good, forbidding evil, and worn garments.” Uthman (r.a) said, “You have spoken truthfully, O Umar! And I was made to love three things from this world - feeding the hungry, clothing the naked, and reading the Qur’an.” Ali (r.a) said, “You have spoken truthfully, 0 Uthman! I was made to love three things from this world — serving the guest, fasting in the summer, and fighting with the sword.” As they were discoursing, Jibra’il came and said, “Allah the Exalted sent me when He heard your discussion and has ordered you to ask me what I would have loved if I were to be from the people of this world. The Messenger of Allah (s.a.w) asked, “If you were to be from the people of this world what would you have loved?” Jibra’il replied, “Guiding those led astray, keeping the company of contented strangers, and helping families afflicted with hardship.” He continued, “The Lord of Honour loves three things from His servants - giving one’s utmost, crying when in regret, and being patient in times of poverty.’
                __________________
                .لا نريد زعيما يخاف البيت الإبيض
                نريد زعيما يخاف الواحد الأحد
                دولة الإسلامية باقية





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                • #9
                  Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                  lol sister your on a roll

                  fatawas and tales like these have been posted on the net and everywhere, and have been proven false through facts. if you like to keep blindly copy pasting though, carry on, but many people just don't read cop pastes and believe, but investigate so :up: just remember the sin of slander though.

                  Nice to see you back btw sis :love:
                  The enforcement of Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet's (SAW) sermon on his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. '
                  (Shaikh Maulana Muhammad Yusuf)
                  In Lam Takun Ghaadiban Annee Falaa Ubaalee...

                  Comment


                  • #10
                    Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                    wa alaykum asalam

                    *smiles*, :jkk: sis.

                    whose knowledge can I trust today more than that of the 'Ulamaa who are upon the salafiyyah? Truthfully, nobody.
                    May we reach daruSalaam by His, and only His Decree
                    I would die for the cause if I knew only to what degree
                    *
                    My Blog

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                    • #11
                      Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                      If i may say so sister, it is extremely arrogant to think that only one's shaikhs are on the path of the salaf, it is best to find out something yourself before sharing, one does not want to be part of slander.
                      if you are provided with facts refuting such statements, then why stick to something that has falled apart?
                      or do you know see those shuyukh whose sayings i have posted, as part of the salaf?
                      The enforcement of Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet's (SAW) sermon on his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. '
                      (Shaikh Maulana Muhammad Yusuf)
                      In Lam Takun Ghaadiban Annee Falaa Ubaalee...

                      Comment


                      • #12
                        Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                        Originally posted by zammy View Post
                        wa alaykum asalam

                        *smiles*, :jkk: sis.

                        whose knowledge can I trust today more than that of the 'Ulamaa who are upon the salafiyyah? Truthfully, nobody.
                        walaikum assalam wa rahmatullahi wa barakatuhu

                        i would trust the knowledge of the prophet (saw) and the salaf as saliheen who said if you see the scholar sitting at the gates of the ruler accuse him in his deen... but i forgot you guys are blind followers... same if only you learnt to follow quran and sunnah and the ways of the salaf as saliheen and not blind follow scholars....
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                        • #13
                          Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                          No, no. Of course I consider them as followers of the salaf. But all you did was paste something about what scholars have said about weak ahadith, which is fine. But there is more wrong with fadaa'il a'maal than weak ahadith.

                          Does it not bother you that you are a staunch follower of a group that is not considered as ahlussunah wal jamaa'ah by the scholars?
                          May we reach daruSalaam by His, and only His Decree
                          I would die for the cause if I knew only to what degree
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                          My Blog

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                          • #14
                            ÑÏ : Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                            Originally posted by zammy View Post
                            wa alaykum asalam

                            *smiles*, :jkk: sis.

                            whose knowledge can I trust today more than that of the 'Ulamaa who are upon the salafiyyah? Truthfully, nobody.
                            are these ulema who are upon the salafiya the same who sit under tyrants and teach muslims to rat on other muslims, and to spy on other muslims, and to support oppressors?

                            or have you found a true bunch of ulema for us to follow?

                            because surely none of the true salaf would sit under tyrants and give fatwa that supports tyrants, nor obey tyrants who judge by other than what Allah says, and teach muslims that it is ok to disobey Allah and His Messenger

                            this would not be any ulema who are followers of the salaf
                            .لا نريد زعيما يخاف البيت الإبيض
                            نريد زعيما يخاف الواحد الأحد
                            دولة الإسلامية باقية





                            Comment


                            • #15
                              Re: Fadhaa'il A'maal & the truth about Tableegh Jaam'aat.

                              Originally posted by in_exile View Post
                              walaikum assalam wa rahmatullahi wa barakatuhu

                              i would trust the knowledge of the prophet (saw) and the salaf as saliheen who said if you see the scholar sitting at the gates of the ruler accuse him in his deen... but i forgot you guys are blind followers... same if only you learnt to follow quran and sunnah and the ways of the salaf as saliheen and not blind follow scholars....
                              And what makes you think I blind follow scholars, since you know me so well?
                              May we reach daruSalaam by His, and only His Decree
                              I would die for the cause if I knew only to what degree
                              *
                              My Blog

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