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

[zammy]

We begin with the Name of Allaah
(Sahih Muslim Eng. Trans. Vol. 2 Page 40 no. 1885
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. 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.

The Muhadditheen have collected such narrations for the purpose of warning the community, in separate books Few examples of such books are :

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 from the Prophet sallallahu alaihiwasallam that he said (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.[From Sharh Sahih Muslim (Arabic) by Imam Nawawi Vol. 1 Page 62 - Darul Kuthubul Islamiyyah]
2. (page 73 of the book referred to above).
And commenting on the above Imam Nawawi goes on to say










(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,

and further Imam Dhahabi in his book Thareekthul Islam (reference to period between A.H. 351-380, pg583) says
(3)
(4)
(5)


Note : Sheikh Abdul Aziz ibn Abdullah ibn al-Baz
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 fabricatedAnd our final call is that all praise be to Allah, the Lord of the Aalameen








We begin with the Name of Allaah

[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.


Important Personalities amongst the Deobandis and the Jamaat Tableegh
1. Moulana Qasim Nanotwi
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
4. Rasheed Ahmad Gangohi
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.).




7. Moulana Muhammad Yusuf
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.
10. Shaykh Ihtishaam al-Hasan al-Kaandahlawee
The Training Manual of the Jamaat Tableegh and





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.

Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.

They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.


They are very lenient when it comes to narrating weak ahaadeeth.

Commanding the good is not sufficient in itself to earn us the title
or DeviationsIMAAM AHMED IBN HANBAL
Infact, Yahyaa ibn Maeen companion of IMAAM AHMED IBN HANBAL and DeviationsDeviant pseudo-Islaamic groups and there likes.
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, said as quoted in the introduction to Sahih Muslim said:
[Aadaab us-Sharee'ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali].
[Al-Harawi in Dhamm ul-Kalaam].
[Dhammu ul-Kalaam of al-Harawi].

Thus, it is the order of the Sunnah of the Prophet Muhammad and the understanding of the

[KeeKee]

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

[AbuMubarak]

[zammy]

here

[KeeKee]

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):
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]:
Imam Ibn ArabiImam 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]:

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?

[NewParent]

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)

[zammy]

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


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


He replied:

I said:

They said:

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:

[AbuMubarak]

Could you post some of these unsubstantiated hadiths?

[KeeKee]

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:

[zammy]

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.

[KeeKee]

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?

[in_exile]

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.

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....

[zammy]

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?

[AbuMubarak]

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

[zammy]

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

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?