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

Discussion in 'Hadith Sciences' started by Omar Farook Al Afghani, Mar 26, 2009.

  1. 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 [XXX]:

    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 [XXX]:

    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) [XXX]:

    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) [XXX]:

    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) [XXX]:

    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. <!-- / message --><!-- sig -->
  2. Asslamo Allaikum,

    Below is Hadeeth no seven in Chapter two of the book, Fazail-e-Aamaal

    In Arabic Hadhrat Shaykh Maulana Zakariyya (RA) writes before the beginning of the Hadeeth

    “قال بعضھم ورد فی الحدیث “

    Some say that it has occurred in the Hadeeth…

    1) So he is clearly illustrating the doubtful nature of the the Hadeeth (In Arabic)

    2) He also doesn’t mention any chain of transmission for the Hadeeth further hinting to its weakness

    3) And then he clearly says in plain language in URDU, Eminent theologians like Ibn Hajr, Abu Laith Samarqandi (Rahmatullah alaihim), and others, have mentioned this hadith in their books. Although I have not been able to trace the text in original books on hadith, yet other hadiths, some of which have already been mentioned and some are to follow, corroborate its meaning….

    Salafees ran over to Shaykh Bin-Baaz (RA) & he turned around and issued a very strong worded Fatwa about a scholar who mentions this Hadeeth in this book…little did Shaykh Bin-Baaz (RA) know that Imam Dhahabi (RA) relates the same Hadeeth in Kitabul-Kabair with the words

    “قد ورد فی الحدیث”

    It has occurred in a Hadeeth….And nothing else and no more explanation…

    To top it off Imam Dhahabi (RA) says about this Hadeeth in Meezanul-Aitidaal "Hadha Hadeeth Baatil" and still uses it in his Kitabul-Kabair

    Salafees have this Hadeeth plastered all over the web in Objections to Fazail-e-Aamaal; they should honestly ask themselves about Ibn Hajr (Haitami) (RA), Imam Dhahabi (RA) and Aby Layth Samarqandi (RA) before objecting to Shaykh Maulana Zakariyya (RA).

    I mean take a look at Imam Dhahabi (RA)'s words...Subhanullah! Is there no justice in this world?

    ************************************************** ************


    It is said in a hadith that, Allah bestows five favours on a person who is mindful of his salaat, viz: His daily bread is made easy for him; he is saved from the punishments in the grave; he shall receive his record in his right hand on the Day of Judgement; he shall cross the Siraat with the speed of lightning and he shall enter Paradise without reckoning. As for him who neglects his salaat, he shall meet five types of punishments in this world, three at the time of death, three in the grave and three after resurrection.

    Those in this world are: he is not blessed in life; he is deprived of the light with which the faces of the righteous are endowed; he receives no rewards for his good practices; his. prayers are not answered; and he has no share in the prayers of the pious. Those at the time of death are: he dies disgracefully; he dies hungry; he dies in thirst; which the water in the oceans of the world cannot quench.

    Those in the grave are: He is so squeezed there that the ribs of one side penetrate into the ribs of the other side; fire is burnt inside for him and he is rolled on cinders day and night; a serpent with fiery eyes and iron nails equal in length to a day's journey is let loose on him and shouts with a thundering voice, 'My Lord has charged me with thrashing you till sunrise for neglecting Fajr, till Asr for neglecting Zuhur, till sunset for neglecting Asr, till Ishaa for neglecting Maghrib and till dawn for neglecting Ishaa. The serpent will keep on thrashing him thus till the Last Day. Each blow pushes him to a depth of seventy arm's length. The punishments will last till the Day of Judgement.

    Those after resurrection are: His reckoning will be a hard one; Allah will be angry with him; and he will be thrown into the Fire. According to one report, he will have following three lines inscribed on his forehead: '0 you who neglected Allah's duty' '0 you who has deserved Allah's wrath.' 'Now despair of Allah's mercy, as you neglected our duty to Allah.'

    <!-- / message --><!-- sig -->
  3. Ahlus Sunnah believe in Karamat of Auliya: By Shaykhul Islam Ibn Taimiyah (RA) [Sharh Al-Aqeedat-il-

    وَمِنْ أُصًولِ أَهْلِ السُّنَّةِ: التَّصْدِيقُ بِكَرَامَاتَ الأَوْلِيَاءِ وَمَا يُجْرِي اللهُ عَلَى أَيْدِيهِم مِّنْ خَوَارِقِ الْعَادَاتِ فِي أَنْوَاعِ الْعُلُومِ وَالْمُكَاشَفَاتِ وَأَنْوَاعِ الْقُدْرَةِ وَالتَّأْثِيرَات، وَالمَاثُورعَنْ سَالِفِ الأُمَمِ فِي سُورَةِ الْكَهْفِ وَغَيْرِهَا، وَعَنْ صَدْرِ هَذِهِ الأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَسَائِرِ فِرق الأُمَّةِ، وَهِيَ مَوْجُودَةٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ

    The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement.
    Note: Arabic & English text taken verbatim from Sharh Al-Aqeedat-il-Wasitiyah printed by Dar-us-Salam publications (Riyadh, KSA).
  4. Some Miracles Experienced By the Salaf

    The following narrations were collected by 'Abdullah 'Azzam in the second chapter of his book, 'Ayat ar-Rahman fi Jihad al-Afghan' (p. 82-94 of the second edition):

    1 - Abu Bakr:

    'A'ishah narrated: "When he was on his deathbed, my father said to me: "Verily, you have two brothers and two sisters." So, I became startled at this, as I only had two brothers and one sister. He referred to his then-pregnant wife, Bint Kharijah, saying: "I see that she is pregnant with a girl," and that turned out to be exactly the case."

    [Reported by ash-Shatibi in 'al-Muwafaqat' (4/85), and Ibn Taymiyyah mentioned it in 'Majmu' al-Fatawa' (11/318)]

    2 - Abu Qurfasah:

    "The Romans imprisoned a son of the Companion, Abu Qurfasah. So, whenever it was time for prayer, Abu Qurfasah would climb the wall of 'Asqalan (in Syria) and call out: "O, son! It is time to pray!" And, his son would hear him all the way from the land of the Romans."

    ['Majma' az-Zawa'id' (9/396), and it is authentic]

    3 - Ibn 'Abbas:

    "Ibn 'Abbas died in at-Ta'if, and a bird, the likes of which had never been seen before, was seen at his funeral. The bird entered the hole in the ground where Ibn 'Abbas was to be buried. So, we looked and waited to see if it would come out, and it didn't. When his body was finally placed in the ground, we could hear the verse {"O, the one in rest and satisfaction! Come back to your Lord, Well-pleased and well-pleasing!"} [al-Fajr; 27-8] being recited from the edge of his grave, but we were unable to find out who had recited it."

    [Reported by al-Hakim in 'al-Mustadrak' (3/543), and it is authentic]

    4 - 'Umar bin al-Khattab:

    'Abdullah bin Mas'ud narrated:

    "A man from among the humans went out and was met by a man from among the jinn, who said: "Will you wrestle with me? If you throw me to the ground, I will teach you an verse which, if you recite it when you enter your house, no devil will enter." So, he wrestled with him and threw him to the ground. He said: "I see that you are very small and your forearms are like the front paws of a dog. Are all the jinn like this, or only you?" He said: "I am strong amongst them. Let us wrestle again." So, they wrestled again and the human threw him to the ground. So, the jinn said: "Recite Ayat al-Kursi, for no one recites it when he enters his house except that Satan leaves, passing wind like a donkey.""

    It was said to Ibn Mas'ud: "Was that man 'Umar?"

    He said: "Who else could it have been, other than 'Umar?"

    ['Majma' az-Zawa'id'; 9/71, and it is authentic]

    5 - Zayd bin Kharijah al-Ansari:

    Sa'id bin al-Musayyib narrated:

    "Zayd bin Kharijah al-Ansari died during the reign of 'Uthman bin 'Affan. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest, then Zayd got up and said: "Ahmad! Ahmad! He is in the first Book! Abu Bakr has spoken the truth! 'Umar has spoken the truth! 'Uthman has spoken the truth!""

    ['al-Bidayah wan-Nihayah'; 6/293; and it is authentic]

    Sa'id then said:

    "Then, another man died shortly thereafter. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest. The man then got up and said: "Zayd bin Kharijah has spoken the truth!""

    ['Majma' az-Zawa'id'; 8/230, and it is authentic]

    6 - Hamzah bin 'Abd al-Muttalib:

    "When the bodies of the martyrs of Uhud were being relocated forty years after their burial (during the reign of Mu'awiyah), the foot of Hamzah bin 'Abd al-Muttalib was scratched in the process of being moved, and it started gushing blood."

    ['al-Bidayah wan-Nihayah'; 4/43, and it is authentic]

    7 - al-'Ala' al-Hadrami:

    Abu Hurayrah narrated:

    "al-'Ala' al-Hadrami supplicated for rain, and it then began to rain in the middle of the desert. In another incident, he supplicated, and we were able to walk over the water in the Arabian Peninsula (near Bahrain), without even the bottom of our feet getting wet. When he died, we buried him, and after a while, we opened up his grave to find that he was not there."

    ['Majma' az-Zawa'id'; 9/276]

    8 - Salman and Sa'd:

    "When Sa'd and the Muslim army arrived at the Tigris River during the battle of Qadisiyyah, Salman stopped and said: "A river from the rivers of Allah. Will it not carry the soldiers of Allah?" So, he took Sa'd by the hand and stepped onto the water, leading all 30,000 soldiers across the Tigris River on foot. The Persians saw this and escaped, saying: "The demons have arrived! The demons have arrived!""

    [Reported by at-Tabari in 'at-Tarikh' (3/123), and Ibn Kathir in 'al-Bidayah wan-Nihayah' (7/64)]

    9 - Khalid bin al-Walid:

    Khayshamah narrated:

    "Khalid bin al-Walid came to a man carrying a jug of alcohol, so, he said: "O Allah! Turn it into honey!" So, it turned into honey."

    [Reported by Ibn Hajar in 'al-Isabah fi Ma'rifat as-Sahabah'; p. 414]

    ...and these were collected from various other sources (Ibn al-Jawzi's 'Sifat as-Safwah,' Ibn Taymiyyah's 'al-Furqan,' adh-Dhahabi's 'Siyar,' etc.):

    10 - Ahmad bin Fudayl narrated:

    "Abu Mu'awiyah al-Aswad went out for Jihad and took part in a battle in which the Muslims had surrounded a fortress on top of which a 'ilj (Roman disbeliever) was standing who would not throw an arrow or a stone except that he would strike his target. The Muslims complained about this to Abu Mu'awiyah, so he recited: {"And it was not you who threw when you threw. Rather, it was Allah who threw..."} [al-Anfal; 17] Then, he said: "Shield me from him."

    Then he got up and said: "Where do you wish for me to strike him?"

    They said: "In his private parts."

    Abu Mu'awiyah said: "O Allah! You have heard what they have asked of me, so grant me what they ask of me!" Then he said 'bismillah' and shot the arrow. The arrow went straight for the wall of the fortress, seemingly about to miss the disbeliever. Then, right when it was about to hit the wall, it changed course and shot straight up, striking the 'ilj in his private parts.

    Abu Mu'awiyah then said: "Your problem with him is over.""

    ['Siyar A'lam an-Nubala''; 8/43]

    11 - Abu az-Zahiriyyah narrated:

    "I went to Tarsus, so I entered upon Abu Mu'awiyah al-Aswad after he had become blind. In his house, I saw a Mushaf hanging from the wall, so said to him: "May Allah have Mercy upon you! A Mushaf while you cannot even see?"

    He replied: "My brother, will you keep a secret for me until the day I die?"

    I said: "Yes." Then, he said to me: "Verily, when I want to read from the Qur'an, my eyesight comes back to me.""

    ['Siyar A'lam an-Nubala''; 8/43]

    12 - Abu Hamzah Nasir bin al-Faraj al-Aslami - and he was a servant of Abu Mu'awiyah al-Aswad - narrates something similar:

    "Abu Mu'awiyah had lost his eyesight. So, if he wished to read from the Qur'an, he would grab around the room for the Mushaf until he would find it. As soon as he would open it, Allah would return his eyesight to him. As soon as he closed it, his eyesight would leave him."

    ['Siyar A'lam an-Nubala''; 8/43]

    13 - Usayd bin Hudayr narrated:

    ...that while he was reciting 'al-Baqarah' at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then, he stopped reciting, and the horse became quiet, too. He started reciting again, and the horse was startled and troubled once again. Then, he stopped reciting, and his son, Yahya, was beside the horse. He was afraid that the horse might trample him. When he took the boy away and looked towards the sky, he could not see it.

    The next morning he informed the Prophet who said: "Recite, O Ibn Hudayr! Recite, O Ibn Hudayr!" Ibn Hudayr replied: "O Messenger of Allah! My son, Yahya, was near the horse, and I was afraid that it might trample him, so, I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, and I went out in order not to see it." The Prophet said: "Do you know what that was?" Ibn Hudayr replied: "No." The Prophet said: "Those were Angels who came near you for your voice, and if you had kept on reciting till dawn, it would have remained there till morning for the people to have seen it, as it would not have disappeared."

    ['Sahih al-Bukhari'; # 5018]

    14 - adh-Dhahabi reported:

    "Salman al-Farisi and Abu ad-Darda' were eating out of a dish. Suddenly, the dish - or what was in the dish - began to say 'Subhan Allah.'"

    ['Siyar A'lam an-Nubala''; 2/348]

    15 - Anas bin Malik narrated:

    "One night, 'Ubad bin Bishr and Usayd bin Hudayr left the residence of the Prophet on a very dark night. Suddenly, a light appeared that lit their way for them. When they parted ways, the light disappeared."

    ['Sahih al-Bukhari' (3805), the 'Musnad' of Ahmad (3/138), 'al-Mustadrak' of al-Hakim (3/288), and 'Siyar A'lam an-Nubala'' (1/299)]

    16 - Abu Hurayrah narrated:

    ...that Bint al-Harith said, when Khubayb bin 'Udayy was a prisoner of the Quraysh in Makkah: "...By Allah, one day, I saw him eating from a bunch of grapes in his hand while he was locked in a steel cage, and there were no crops growing in Makkah at the time."

    ['Sahih al-Bukhari' (3045, 3889, 4086, 7402) and 'Siyar A'lam an-Nubala'' (1/249)]

    17 - 'Urwah bin az-Zubayr narrated:

    "When 'Amir bin Fuhayrah was martyred, 'Amir bin at-Tufayl saw his body being lifted into the air. We considered that these were the Angels lifting him."

    ['al-Isabah fi Ma'rifat as-Sahabah'; 4/247]

    18 - Umm Ayman narrated:

    "When I was making hijrah, and had no supplied or water with me, I was about to die of thirst. I was fasting, and when it was time to break my fast, I heard a noise above my head. So, I looked up, and saw a waterskin hanging above my head. I drank from it until I had quenched my thirst, and I was never thirsty again for the rest of my life."

    [''Siyar A'lam an-Nubala'' (2/224), 'at-Tabaqat' of Ibn Sa'd (/224), and 'al-Isabah' (4/415)]

    19 - Ibn Hajar narrated:

    ...that when az-Zanayrah was tortured by the mushrikin so that she would renounce her Islam, her eyesight was taken away. So, the mushrikin said: "al-Lat and al-'Uzza took away her eyesight!" So, she said: "No, by Allah!" So, her eyesight was returned.

    ['al-Isabah fi Ma'rifat as-Sahabah'; 4/305]

    A lot of miracles is occured with awliya of allah. Then why some brotehrs has problem to accept such miracles can be take place with awliyah of allah, through the command of allah?

    Verily those people cant do anything if allah doesn´t want it.
  5. One of the objections on Fazail-e-A’maal is that Hazrat Shaykh (RA) has mentioned many incidents about Auliya-Allah and their excessive worship which is not humanly possible and excessive (according to Saheeh Ahadeeth) therefore must be either fabrications or Bid’ah….

    Lets take a look at the reciting of the Qur’aan:

    1) Uthman Ibn Affan (RA) used to finish the entire Qur’aan in one Raka’aat of Wit’r [Tirmidhi, Qiyamul-Lail, Tabaqaat Ibn Saad, Zailul Jawahir]

    2) Tamim Dari (RA) used to finish the whole of Qur’aan in one night [Tahawi, Tahzeeb Wat-Tahzeeb, Zailul Jawahir]

    3) Abdullah IbnZubair (RA) used to finish the whole of Qur’aan in one night [Tahawi,Qiyamul-Layl]

    4) Saeed Ibn Jubair Tab’ae (RA) used to finish the whole of Qur’aan in one night [Tirmidhi, Tahawi, Zailul Jawahir, Tazkiratul-Huffaz]

    5) Imam Shaf’ae (RA) used to finish 60 Qur’aans in Ramadhan [Tazkiratul-Huffaz]

    6) Imam Wakee Ibn Jarah (RA) used to finish the whole of Qur’aan in one night [Tareekh-Baghdad]

    7) Imam Jarh wat-Ta’deel Yahya Ibn Saeed (RA) used to finish the Qur’aan in 24 hours [Baghdadi, Tahzeebul-Asma Wal Lugaat]

    8) Imam Subki (RA) relates that Imam Bukhari (RA) used to finish one Qur’aan during the day and one Qur’aan at Iftaar time and at the time of each Khatam (of Qur’aan) he used to say, “Dawwatun-Mustajaba” [Tabqaat Shaf’aiatul Kubra, Alhitta Fi Dhikr As-Siha Sitta]

    9) Imam Ibn Katheer (RA) relates that Imam Abu Haneefa (RA) used to perform his Fajar Salah with the wudhu of Esha Salah for 40 years and at the spot where he passed away he had finished the Qur’aan 7000 times (please note that in some manuscripts it is printed as 70,000 instead of 7,000) [AlBidaya Wan-Nihaya]

    Now lets take a look at always fasting:

    The objection here is that Rasul-ullah (Sallaho Alaihe Wassallam) forbade always fasting!

    1) Qadi Iyad (RA) and others state that Jamhoor of Ulama agree on “always fasting” as long as the fast is not kept on the days when it is forbidden e.g. on Eid days and Ayamul-Tashreeq etc. [Sha’rh Saheeh Muslim]

    2) Imam Ibnul-Haj’r Asqalani (RA) writes, “…Others have opined that Saiyamud-Dah’r (always fasting) is Mustahab for those who have the strength and none of the other obligations will suffer due to it; and this is also the Madhab of Jamhoor…” [Fathul-Bari]

    3) From the Sahaba (RA) Sayyidina Abdullah Ibn Umar (RA), Sayyidina Abu-Talha (RA), Sayydina Zaid Ibn Suhail and many from the Salaf practised Saiyamud-Dah’r (always fasting) [Sha’rh Saheeh Muslim]

    4) Imam Shu’ba Ibn Hujjaj practised Saiyamud-Dah’r [Tuhfatul-Ahwazi]

    5) Imam Waki Ibn Jarrah practised Saiyamud-Dah’r [Baghdadi]

    6) Imam Bukhari (RA) practised Saiyamud-Dah’r [Meezanul-Kubra]

    Now lets take a look at excessive praying of Salah:

    1) Imam Ibnul-Haj’r Asqalani (RA) & Imam Dahabi (RA) both relate that Sayyidina Zainul-Abideen Ali Ibn Hussain (RA) used to pray 1000 Rakaat daily till he passed away [Tadhkiratul-Huffaz, Tahzeeb Wat-Tahzeeb]

    2) Imam Maumoon Ibn Mehraan used to pray 1000 Rakaat daily and once completed 17,000 Rakaat in 17 days [Tahzeeb Wat-Tahzeeb]

    3) Imam Mirra Ibn Sharaheel Hamdani used to pray 1000 Rakaat daily but in his old age he had reduced it to 400 Rakaat daily [AlBidaya Wan-Nihaya]

    4) Sayyidina Ali Ibn Abdullah Ibn Abbas used to pray 1000 Rakaat daily [Tahzeeb Wat-Tahzeeb]

    5) Umair Ibn Hani (RA) used to pray 1000 Rakaat daily and used to read 100,000 Tasbeehs daily

    In the light of above reports of acts of worship by the Salaf; what has Hazrat Shaykh Maulana Zakariyya (RA) written which is excessive?
  6. Narrations of visualising the unseen

    There is a debate regards to fadail Amaal (Benefits of Deed) about stories narrated about visualising elements of the Unseen. Some have taken these stories to constitute as Shirk (ascribing partners onto Allah), these further would state in the opinion of these individuals that acceptance of these narrations would classify you as a Mushrik (Polytheist).
    The debate regarding what is Unseen in its totality or what constitutes Shirk is a wide subject area and beyond the scope of this topic, however here we want to clarity in regards to these particular narrations and how they are not shirk; InshAllah (Allah willing).

    Firstly we want to cite one of these narrations:

    Moulana Zakariyah mentions in Fazaail-e-Aamaal, Shaikh Abu Yazeed Qurtabi heard from someone that whoever recited it (the Kalimah: La-ilaha ill-Allah-ho) seventy thousand times he or she would be immune from the fire of the Hell. He completed a course accordingly for his wife and many other courses for himself. There lived a youth nearby who, it was said was ‘a man of Kashf’ and had the foreknowledge of the events of Paradise and Hell. One day it so happened that while sharing a meal with him he suddenly made a loud cry and began to gasp, and exclaimed that his mother had been cast into Hell (burning into the fire of Hell). Shaikh Qurtabi keenly observed the condition of the youth and decided to offer a course for his mother secretly so that the fact that the youth possessed a foreknowledge of the Unseen and the truth of his mother’s sad plight in Hell would be ascertained. The Shaikh said that he did it so secretly that nobody could know it, except the Almighty, Allah. But the youth soon expressed his gratitude and said that now his mother had got rid of the Fire of Hell.

    [See, Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Dhikr, Chapter.3 (Part - 3), p.59 (Edt. 1985, Published by Dini Book Depot - Delhi).]

    The portion of this narration in discussion is about ‘youth nearby who, it was said was ‘a man of Kashf’ and had the foreknowledge of the events of Paradise and Hell’, regards to this matter is the complainants disagreement and that this act of foreknowledge of the events of paradise and Hell is an act of shirk.
    In defense we want to look at a term Probability. Probability is the likelihood or chance that something is the case or will happen or can happen, this is a scientific term and also has a term know as Probability theory.
    What is attempted therefore to be explained here is if there is a probability that ‘foreknowledge of the events of Paradise and Hell’ can be achieved.
    Let’s look at an incident from Quran;

    - And the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers. - Quran 28:10

    Here is what Tafsir Ibn Kathir states on the situation.

    Allah tells us how, when her child was lost in the river, the heart of Musa's mother became empty, i.e., she could not think of any matter in this world except Musa. This was the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu `Ubaydah, Ad-Dahhak, Al-Hasan Al-Basri, Qatadah and others.

    ﴿إِن كَادَتْ لَتُبْدِى بِهِ﴾

    (She was very near to disclose his (case),) means, because of the intensity of her grief, she almost told people that she had lost a son. She would have disclosed her situation, if Allah had not given her strength and patience. Allah says:

    ﴿لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَوَقَالَتْ لأُخْتِهِ قُصِّيهِ﴾

    (Had We not strengthened her heart, so that she might remain as one of the believers. And she said to his sister: "Follow him.'') means, she told her daughter, who was older and was of an age to understand things,

    ﴿فَرَدَدْنَـهُ إِلَى أُمِّهِ كَىْ تَقَرَّ عَيْنُهَا﴾

    (So We restored him to his mother, that her eye might be comforted,) means, by him,

    ﴿وَلاَ تَحْزَنْ﴾

    (And that she might not grieve,) means, for him.

    What is deduced here is that a woman, although a mother of a prophet; nevertheless a woman received divine inspiration from Allah. Let’s take a look at a hypothetical situation here, if other members of the family were to ask her why she was putting her child in the river and this is dangerous to the life of the child; she could respond stating that they should not worry and that the child will live. She could make this statement with boldness and absolute conviction since she has received divine inspiration from Allah.
    The ability to affirm whether a person will live or die in the future tense lies only with Allah; however the Quran explains that it can be knowledge given to someone who is not a prophet if Allah wills it.

    - ….The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."
    Bukhari - Volume 4, Book 55, Number 583:

    Here we assess that it is possible for a person who is not a Prophet, the mother of a Prophet (i.e. having a blood connection) but an ordinary person to hear and see an entity that is not of this world. It appears in numerous authentic hadith that angels dwell within the realms of the unseen and have actually seen heaven and hell. During the tour undertaken by the Prophet of Allah (Peace be upon him) whence making the ascension, the arch angel Gabriel was present during his interactions with the inhabitants of heaven.

    ….'Open the gate.' The gatekeeper asked, 'Who is it?' He said, 'Gabriel.' The gate-keeper,' Who is accompanying you?' Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and greeted him and he said, 'You are welcomed O son and a Prophet.' Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!" Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' (The Prophet added). There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' ….
    Bukhari: Volume 4, Book 54, Number 429.

    Here the attempt is to clarify whether there is a difference between seeing or hearing an inhabitant/frequent visitor of heaven and heaven/hell itself? The fact of the matter is that if an entity that dwells in the unseen i.e. heaven, and that person is heard or visible in the realms of the seen i.e. this life or whilst alive in this life of the world is it difficult to comprehend that Allah can also give the ability to visual the Heaven and/or hell?

    - Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) narrates that once a Sahaabi (Radhiallaahu Anhu) pitched up his tent on top of a grave, not realising that it was a grave. All of a sudden, this Sahaabi (Radhiallaahu Anhu) began to hear the voice of an inhabitant of that grave reading Suratul Mulk until he completed the entire Surah. Thereupon, Nabi (Sallallaahu Alayhi Wasallam) replied ‘Suratul Mulk is a barrier; it is a protector from the punishment of the grave.’

    Tirmidhi vol.2 pg.117; HM Saeed

    Here we have an incident of a person although a Sahabi (companion of the Prophet of Allah Peace be upon him), nevertheless an ordinary human being, hearing the inhabitants of the grave speak out.

    - Ahmad relates in his Musnad (4:217) that at the time of the greatest fitna of the Dajjal, when the Muslims will be at their weakest point and just before `Isa ibn Maryam descends at the time of salat al-fajr, people will hear a caller calling out three times: "O people, al-ghawth (the helper) has come to you!"

    Here again we have authentic source proofing that inhabitants of this life of the world will have an opening of the unseen and hear a voice calling out to them. This is a reference to a person whom is not a prophet, the mother of a Prophet, any form of relationship to a Prophet or even a Sahabi but an ordinary person.


    It is proven from Quran and the hadith text that an ordinary human being can hear and see entities that belong in the unseen. The facts underlined here are that dwellers of the grave, which is no doubt considered the realm of the unseen and not part of the life of this world, have been heard. The angels that are not part of the life of this world and dwellers of the unseen have been seen and heard. Therefore why it is difficult to comprehend that paradise or hell itself can be visualised. One can complain that this story is farfetched, strange, difficult to comprehend or even exaggerated, it may well be; however the scope of that it not explored here. The point of the matter is whether there is probability of visualising heaven or hell by a person within the life of this world, and that is clearly possible! Of course anyone who doubts that this can be done without the will of Allah or attributes this ability to anyone other than Allah would constitute as shirk.
    An argument was presented that anything that is against the Shariah (Islamic Law) is not possible and would be wrong, not sure why that argument was presented in light of this incident and that these incidents are against the Shariah, since the Shariah is reference to the law of Islam. Anyway, if someone was to approach me in the street and say that they see paradise or hell as they walk, talk, eat, etc i.e. 24 hours a day; I could certainly express my doubts but in light of the above Quran verses and hadith narrations could not deny the possibilities that this occurred to that particular person. My doubt could based on a numerous factors, the individual may have qualities of Back-biting, not praying their obligatory prayers, not paying zakah, etc; but I could not deny the possibility of the actual unnatural phenomenon occurring as a probability since it has been proven to be probable.
    <!-- / message --><!-- sig -->
    Last edited: Mar 26, 2009
  7. The Grave of the Prophet is more Blessed than the Ka'ba & Arsh

    Q: I heard from someone that the grave of the prphet is more blessed than the ka'bah and arsh of Allah, what is the Sunni stance on this please give daleel.

    A:<TABLE cellSpacing=0 cellPadding=0 width="100%" border=0><TBODY><TR><TD class=sty_AnswerText vAlign=top colSpan=2 height=27>In the name of Allah, Most Compassionate, Most Merciful,</TD></TR><TR><TD class=style57 width="1%"> </TD><TD vAlign=top height=20>
    </TD><TD vAlign=top colSpan=2 height=20>
    According to the consensus (ijma’) of all the scholars, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him and give him peace) is more virtuous than anything and everything which includes the Ka’ba and the thrown (arsh) of Allah Most High.

    The great Hadith scholar and Hanafi jurist (faqih), Mulla Ali al-Qari (Allah have mercy on him) states in his al-Maslak al-Mutaqassit fi al-Mansak al-Mutawassit, a commentary on Imam al-Sindhi’s Lubab al-Manasic (aka: Manasic Mulla Ali al-Qari):

    “All the scholars agree on the fact that the most virtuous of cities are the cities of Makkah al-Mukarramah and Madina al-Munawwarah, Allah increase them in honour and respect. Then the scholars differed as to which one of the two is more virtuous…Some stated that Makkah is more virtuous than Madinah and this is the opinion of the three Imams (m: Abu Hanifa, Shafi’i and Malik), and has also been narrated from some Companions (Allah be pleased with them). Others stated that Madinah is more virtuous than Makkah and this is the opinion of some Maliki scholars and those who followed them from the Shafi’i school. It was said that this was also narrated from some of the Companions (Allah be pleased with them). It is possible that this was during the lifetime of the Messenger of Allah (Allah bless him & give him peace) or it was for those who migrated to Madinah from Makkah (muhajirun). Another (third) opinion states that they are both equal but this opinion is unknown, unrelated and incomprehensible. It seems that those who held this view saw the contradiction between the actions of the Ulama and the contradiction in the proofs, thus opted to remain silent (m: and not hold one more virtuous over the other).

    However, the above difference of opinion is with regards to other than the blessed grave of the Messenger of Allah (Allah bless him & give him peace) and the Ka’ba, for Ka’ba is more virtuous than Madinah with the exception of the Prophet’s (Allah bless him & give him peace) grave according to all the scholars. Similarly, the blessed grave of the Messenger of Allah (Allah bless him & give him peace) is more virtuous than Masjid al-Haram without any difference of opinion among the scholars. So much so that the majority of the scholars (jumhur) have stated that, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous of lands on the face of this earth by the consensus (ijma’) of all the scholars…even more virtuous than Ka’ba…and the thrown (arsh), as some of them have explicitly mentioned.

    Thus, Qadhi Iyadh and others (Allah have mercy on them all) have related the consensus of the Ummah on the fact that the land on which lies the blessed Messenger of Allah (Allah bless him & give him peace) is more virtuous than even Ka’ba, and that the difference of opinion among the scholars is besides the blessed grave.” (Manasic Mulla Ali al-Qari, p. 531-532)

    Qadhi Iyadh al-Maliki (Allah have mercy on him) states:

    “There is no difference of opinion (la khilaf) in that the grave of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous land on earth.” (al-Shifa’ bi ta’rif huquq al-Mustafa, p. 595)

    The great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy on him) states:

    “And Makkah is more virtuous than Madinah according to the preferred opinion with the exception of the land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace), for that is virtuous unrestrictedly (mutlaqan), even more than Ka’ba, Arsh and the Kursi.”

    Allama Ibn Abidin (Allah have mercy on him) also agrees with the above statement of Imam al-Haskafi in his super-commentary (hashiya), thus relates from the Manasic of Mulla Ali al-Qari, which has been mentioned earlier.

    Therefore, there is complete consensus of the Ulama on the fact that the area of the land on which rests the body of the Messenger of Allah (Allah bless him & give him peace) i.e. his grave is more blessed and more virtuous than everything which includes the Ka’ba and the thrown of Allah Almighty.

    This is in accordance with the belief of the Ahl al-Sunnah wa al-Jama’ah that only Allah Almighty Himself has a greater rank than the Messenger of Allah (Allah bless him & give him peace). The Messenger of Allah (Allah bless him & give him peace) is the best and most beloved of all creation, thus even the land where his body rests was given this status that it became the most virtuous of lands.

    Some people may think how can the grave of the Messenger of Allah (Allah bless him & give him peace) be more virtuous than even the thrown (arsh) of Allah Most High?

    The answer to this is that Allah Most High is not sitting (in every sense of the word) on his thrown. He is pure from time and space, thus the Aqidah of the Ahl al-Sunnah wa al-Jama’ah is that Allah Almighty is not restricted to any time or space, though His knowledge encompasses everything. The Messenger of Allah (Allah bless him & give him peace) is resting in his blessed grave, although his soul may travel to other places.

    And Allah knows best

    </TD></TR><TR><TD class=style57 width="1%"> </TD><TD> </TD><TD colSpan=2>Muhammad ibn Adam
    Darul Iftaa
    Leicester , UK
  8. Q) I would like to know your stand on Fazail-e-amal which is being read in Many masjid by People belonging to the tableegh jamaat. I belive you are aware of errors inside the book regards to weak hadeeths & also interpreation of dreams attributed to Prophet saws.

    Eg. Moulana Zakariyah mentions in Fazaail-e-Aamaal: -

    “Shaytaan does not have the power to declare himself a Prophet in a dream.”“It is impossible that that the person dreaming may misunderstand Shaytaan as the Holy Prophet.” “If the person does not see the Prophet in a good feature, then that is the fault of the dreamer.” “If the person sees the Prophet (sallallahu alaihi wa-sallam) doing an unlawful act, then the dream need interpretation in light of Islamic law even though (the person who dreamt) may be a pious saint.”[1]

    ref: Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.67. (Edt. 1985, Published by Dini Book Depot - Delhi.

    Also regarding tawassul of prophet saws which even according to imam abu hanifa was never allowed, then why is it practised by hanafis & many tableegh jamat .

    See proof:

    It occurs in Durrul-Mukhtar (a famous book on Hanafee Fiqh) (2/630), ‘From Abu Haneefah: “It is not fitting at all that anyone should supplicate to Allah except by Him (Allah), and using such supplications have been permitted and ordered in the like of the Saying of Allah, the Most High, “And (all) the Most Beautiful Names belong to Allah, so call upon Him by them.”

    Also----> Its like is also found in al-Fatawa al-Hindiyyah (5/280), and al-Qudooree[3] said in his large book of Fiqh called Sharahul- harkhee in the chapter of detested matters: “Bishr Ibn al-Waleed said: ‘Abu Yusuf (one of the main students of Imam Abu Haneefah) narrated to us that Abu Haneefah said: ‘It is not right that anyone should supplicate to Allah except by Him, and I hate that anyone should say: ‘By the right of so and so’ or ‘By the right of your Prophets and Messengers’ or ‘By the right of your sacred house and the sacred area (of Muzdalifah).”


    In the name of Allah, Most Gracious, Most Merciful

    Assalaamu `alaykum waRahmatullahi Wabarakatuh

    How unfortunate it is that in matters related to our worldly affairs we are always looking for the experts of the field. If someone wants to put up a structure, he will look for an experienced architect, builder etc. He will not just call any Zaid or Bakr to draw his plans. On the contrary when it comes to matters of religion, everyone becomes their own specialist of the field despite him not knowing and understanding the very basics of Islamic law. They also pluck the courage of becoming arbiters and passing verdicts over the authorities of Islamic law. These were mountains of knowledge. They thoroughly understood shariah, Quran and Hadith before penning anything. They passed verdicts and interpreted Ahadith only after gathering the different variations of any Hadith. They also understood what is saheeh, hasan and da’eef and what are their implications. Where could it be used and where it could not be. These were masters of knowledge.

    What fault there is in any book containing weak narrations, if the author did not take it upon himself that he will not mention any weak narrations? A study of the six famous books of Hadith will prove that they too contain some weak narrations. The vast majority of scholars accept weak narrations, especially when it is related to fadha’il. But unfortunately the modern day homemade, unbaked, microwave “scholars” through their sheer ignorance totally reject such narrations.

    The examples given in your query is sufficient prove to show your ignorance. Firstly, the Ahadith regarding seeing the Noble Prophet (Sallaho Alaihe Wassallam) in a dream aren’t weak. Secondly, the interpretation given by Allama Shaykh al-Hadith(RA) is totally correct. This explanation was also given by great scholars like Mullah Ali Qari (RA) and Allamah Munawi (RA).

    Regarding the second part of your query, the given so called proofs do not have any link with tawassul. Therefore, we see no need in wasting time in responding to them.

    And Allah knows best

    Wassalamu Alaikum

    Ml. Ishaq E. Moosa,
    Student Darul Iftaa

    Checked and Approved by:

    Mufti Ebrahim Desai
    Darul Iftaa, Madrassah In'aamiyyah
  9. asalamualaikum wr wb

    Inshallah this info will be beneficial for all those who hear bad about fadhail amaal and you may now will the will of Allah (swt) read and learn from this great book.

    Jazakallah Khaire
  10. junaid123

    junaid123 Member

    There are two edition of al-Kabair.
    The famous big one, with many fabrications in it.
    A smaller one, free of such fabrications.

    Contemporaries differ as to which one is the actual book of Allamah Dhahabi, however many feel that the second book is really his, while the first one isn't.
  11. Ismail Ibrahim

    Ismail Ibrahim Formerly Harris Hammam

    This thread is rubbish. A one-sided analysis of a book.

    Allow me to debate with you Mr. ex-Maturidi.

    Point #1: Is it permissible for us to believe in the content of weak Hadith? Yes or no.
  12. syedi

    syedi Muhammad Nabeena (s.a.w)

    JazakAllah khair Omar for sharing it in this forum. Those who have nothing else to do except criticize make a big fuss of fazail-e-amaal.
    They should take heed from shia, who also have nothing else to do accept criticize our pious predecessors.
    Take lesson salafee and Ahle-Hadees, you are in their footsteps.
  13. Ismail Ibrahim

    Ismail Ibrahim Formerly Harris Hammam


    If I have to choose, I would stick to Khalq Af'aal al-Ibaad rather than Fadaa'il al-A'maal.

    So we are now following Rafidis? Just because we criticise Fadaa'il al-A'maal? WHAT ABOUT YOUR PREDECESSORS WHO JAILED IMAM AL-MIZZI FOR READING OUT KHALQ AF'AAL AL-IBAAD IN THE UMAYYAD MOSQUE IN DAMASCUS? Do you have anything to say about THAT?

    What we ARE sure about is that you guys are in the footsteps of the Jahmiyyah.

    The full name of the book is: KHALQ AF'AAL AL-IBAAD WA AL-RADD ALAA AL-JAHMIYYAH, by Imam al-Bukhari.
  14. Abdullah11

    Abdullah11 A wannabe neologist

    This book is still in print?
  15. Ismail Ibrahim

    Ismail Ibrahim Formerly Harris Hammam


    See attached.

  16. brother i guess the guy just copy pasted , but doesnt have good knowledge to explain those answers, it would be good if you explain where they went wrong and what is correct.
  17. petal

    petal iPetal

    (cynical) hahaha :D that's a good one! (cynical)

    I too would be interested in reading an informative, emotionless and non-abusive reply. (I can only hold my breath for so long though)
  18. What in allah's name has khalq af'aal al-ibaad got to do with fadhail e amaal, you are sidetracking as you can't take the answer by darul uloom deoband to your 'objections' in fadhail e amaal.

    Carry on with your petty insults and your deluded frame of mind.

    Read the earlier posts in the thread again if you haven't already for your answer.
  19. Ismail Ibrahim

    Ismail Ibrahim Formerly Harris Hammam

    The guy is a Mufti. In fact, he sacrificed his Maturidism in order to preserve his concept of Matahbistic Taqleed.

    Let him throw a few kitchen sinks at me while he is still alive.

    Mr ex-Maturidi, in addition to my question, perhaps you can share your valuable insight with me on the al-Mizzi story.

    And please, non-answers are not answers.
    Last edited: Mar 27, 2009
  20. junaid123

    junaid123 Member

    who is mufti? or was it just a sacrastic reply?

Share This Page