1

A Fundamental analysis

Translators Thanks
Alhamdu Lillah, I am delighted to present this book to the lover of divine knowledge after a long waits. My sincere thanks go to Brother Yusuf Karolia who helped me to correct the English texts and my wife Mrs, Rahida Basit who assisted me in translating the book. May Allah reward the Khateme Nabuwat for publishing the book.

Contents

Subject Preface Historical back ground of the books of virtues Writing of Fazail E Amal History behind all 9 books The virtues of Quran The virtues of Ramadan The virtues of Tabligh Stories of the Sahaba The virtues of Salah The virtues of Dhikr The virtues of Sadaqat: The virtues of Doorud The styles of objections The 1st point The 2nd point Use of the weak Hadiths in establishing the rules Weak Hadith can be used as evidence in the following circumstances The 1st circumstance The 2nd circumstance The 3rd circumstance Other circumstances The use of Weak Hadiths other than the Rules

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The principles of Imam Bukhari The Bukharis Hadiths which are narrated by blameworthy narrators The principles of Imam Muslim Removing a misconception The principles of Yahya Ibn Mueen The principles of Abu Bakar Ibnul Arabi The principles of Abu Shama Maqdasi The principles of Shaikhul Islam Ibn Taymiah The principles of Allama Shawkani The conditions when weak Hadith can be acted upon Who used the weak and fabricated Hadiths? The 3rd point Supplement Life changed

OBJECTIONS ON FAZAIL E AMAL: A Fundamental Analysis --------------------------------------------------------------------------------------------

Preface All praises are due to Allah and the salutations to the beloved Prophet (S.A.W). The world renowned book Fazail E Amal written by Shaykhul Hadith Hadrat Moulana Muhammad Zakaria Kandhalowi (R.A) does not require any introduction. It is a collection of nine books (1) Stories of the Sahaba (2) The virtues of Salah (3) The virtues of Tabligh (4) The virtues of Dhikr (5) The virtues of the Quran (6) The virtues of Ramadan (7) The virtues of Durood (8) The virtues of Sadaqat (9) and The virtues of Hajj. It is the highest standard of encyclopaedic compilation for mystics and for educational purposes. This is an unparalleled book which increases the value of divine Sharia in the heart and soul, a chandelier for the Daee (irrespective of whether he is an Alim or not). This chandelier warns the Daee about the difficulties of the road and helps him to go forward in his Dawah work with speed. It is the Alim or expert in particular who receives assistance from the treasures of Quranic and Hadith texts regarding a particular subject enabling him to understand the complex matters on the topic. Each and every word of this book is filled with sincerity and devotion. Whosoever tasted it fell in love immediately. It is an indisputable fact that this book has changed the hearts of millions of people. Sayed Abul Hasan Ali Nadawi (R.A) said: It is not an exaggeration to say as a contemporary Alim that the religious benefits achieved through these books (The books of virtues) is such that thousands of people have elevated themselves to the rank of Wali Allah (a friend of Allah.)1 Reasons: 1. This book has been translated in to 31 languages of the world. 2. 145 Ulamas and scholars from countries like Saudi Arabia, India, Pakistan, Bangladesh, Afghanistan, Iran, Uzbekistan, Burma, Malaysia, Indonesia, England, Africa, America, Canada, Turkey, Japan, Zambia, Sri Lanka, France, Philippine, Cambodia, Kenya, Portugal are engaged in the service of Fazail e Amal and transferring it in to various other languages.2 3. Just from indo-Pak there are 74 publication companies which have been publishing this book continuously.
1 2

Aik alami wa bainal aqwami kitab Fazail E Amal. Ibid 21

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

Historical back ground of the books of virtues

Fazail E Amal is not the only book that was written on this subject. In the 2nd century when books of Hadiths were not systematically written, other books came into existence like, The books of Manners and Etiquettes, The books of Piety and Devotion, The books of Virtues and Qualities. The productions of similar books continue to this day. Some books are as follows: No 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Name of the Book Kitabuz Zuhd Fazailul Quran Fazailul Quran Kitabuz Zuhd Al-Adabul Mufrad Kitabul Adab Kitabuz Zuhd Fazailul Awqat At-Targib wat Tarhib At-Targib wat Tarhib At-Targib wat Tarhib Author Abdullah Ibn Mubarak Imam Shafee Abi Abid Imam Ahmad Imam Bukhari Imam Baihaqi Imam Baihaqi Imam Baihaqi Ibn Shaheen Al-Isfahani Al- Munzari Died AH 181 204 224 241 256 458 458 458 385 535 656

The books of remembrances and supplications 12. 13. 14. 15. 16. Amalul Yaum wal laylah Amalul Yaum wal laylah Kitabud Dua Ad- dawatul Kabir Al-Azkar Nasaee Ibn Sinni Tabrani Baihaqi Nawawi 303 364 360 458 676

The virtues of Durood and its specific words 3 written by Imam Sakhawi (Died 902) etc are the most famous. Fazail E Amal is one of the pearls in this chain. It is a unique compilation on the subject which excels due to its depth and excellence in narration.

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

Writing of Fazail E Amal Hadrat Zakaria (R.A) did not write the whole book known as Tablighi Nisab or Fazail E Amal as a single project. This book consists of various chapters and different subjects which he produced on different occasions at the request of illustrious personalities who asked him at various times to produce the work. Tablighi Jamat selected the book for the brothers who travel for Tablighi work. For that reason some publishers gave the name Tablighi Nisab and published it as such. This was how it developed over a long period of time. After that, bear in mind that the subject for this book is the virtues of deeds; therefore it got its original name called Fazail E Amal. History behind all 9 books 1. The virtues of Quran: Hazrat started writing this book in the beginning of Zil Hijjah 1348 AH, and completed it in the same month on 29th of Zil Hijjah 1348 AH. Hadrat Rashid Ahmad Ganguhi (R.A) had a disciple; his name was Shah Yaseen Naguni. This book was written on his request and desire. 2. The virtues of Ramadan: This book was written on the order of his uncle, the founder of Tablighi Jamat Hadrat Moulana Ilyas (R.A) in the month of Ramadan 1349 AH and completed on the 27th of Ramadan. 3. The virtues of Tabligh: This book too was written by his uncles order. It finished on 5th Safar, Monday night in 1350. It took only a few days to produce. 4. Stories of the Sahaba: In 1357 on his way to Ajrarah (A Place in India) Shaikh Zakaria (R.A)s nose started bleeding so severely in Mirat that it filled two water pots. Doctors and physicians instructed him to stop any kind of mental work. However, for the last four years Hadrat Shah Abdul Kadir Rai Puri (R.A) kept on asking Hazrat to produce Stories of the Sahaba. I took advantage of this illness and started to fulfil the desire of my Shaikh, said Zakaria (R.A), and 12th Shawal 1357 this book had come to an end. 5. The virtues of Salah: This was too by his uncles order and completed on Monday, the 7th of Muharram 1358. 6. The virtues of Dhikr: This book too was by his uncles order and completed on 26th Shawal 1358 on Friday night. 7. The virtues of Hajj: He wrote this book on the insistence of Hazratjee Moulana Yusuf (R.A). He started writing the book on 3rd Shawal 1366 AH and finished it on Friday the 14th of Jumadal Oola 1367 AH. Writing of this book took place while Shaikh was residing in Nizam Uddin. When trouble broke out in 1947 AD Hadrat had to stay here for four months. He said In fact I finished the work in Shawal, but on my return to Sahranpur some additional stories were introduced there. This book was so acceptable that Hadrat said, I had received thousands of letters from people. It gave me affection while I was performing Hajj and visiting the sacred grave of prophet (S.A.W). 8. The virtues of Sadaqat: There was an emphasis from Hadrat Moulana Ilyas (R.A) to write another two books. (1) The virtues of Zakat (2) and The virtues of Business. Therefore after the completion of The virtues of Hajj he engaged himself in writing the virtues of Sadaqat, which was finished in Sahranpur on 22nd Safar 1368AH. 9. The virtues of Doorud: This is the last book on the series of virtue books. This one was written also on the desire of Shah Yaseen Naguni (R.A). Shah Naguni had passed away on

30th Shawal 1360 AH. But he made a will that after my death Moulana Zakaria may be pressed on to write this book. Hadrat Zakaria (R.A) said, Wrong deeds did not give me the chance. However a strong urge came when I attended Madina in 1383AH. After returning it still carried on. So on 25th Ramadan, 1384 I initiated it and finished it on 6th Zil Hijjah 1384. (Aap Baiti, no 2, page 178) Allah (S.W.T) had accepted these series of virtues books that friends and foes were compelled to say: No other religious book is being so widely read like these virtues books. The habit of human beings is to pelt stones at a ripened fruit tree. A bat can not see the bright sunshine. Similarly, this book became the point of objections from different people. A lot of criticisms were being pointed out regarding this book. We are aware of the fact that except the Holy Quran there is no other book in the surface of the world that has no mistake. Small mistakes can be found in the publications of the famous writers too. This does not lessen the elevated writer from his status. Due to the fact that small mistakes tend not to have any real significance in front of the huge noble works, Scholars did not pay much attention to the criticisms. Summary In this article we divided the objections in to 3 basic groups. 1. The students objections which get removed after clarifications from scholars. They do not need any separate discussion nor do they affect anything in anyway. 2. The objections which are based on logic. Some people like to judge the Hadiths by using logic. When they are unable to find any rational solution for the Hadith, they simply reject the Hadith and say it is against the Quran. Despite this, the Hadith may be very strong on its chains and references. The scholars may have given so many reasonable solutions for the Hadith. Still these people do not care. We removed the misconceptions by giving one or two examples. 3. Those objections that somehow carry some weight. They need some scholarly discussion. Points of these objections are: Hadrat Shaikhul Hadith (R.A) produced lots of weak and fabricated Hadiths in Fazail E Amal. Answers to these kinds of objections will be given on three points. A. What is the authenticity of Fazail E Amal in the light of its sources? B. Is it necessary that the Hadith should be authentic (as known commonly) as far as reference is concerned? Or the Hadith which is one step below is enough for this purpose? If it is yes, then up to what degree? What is the scholars regular practice? C. Is it correct to relate the sayings, the deeds, the stories, the miseries and the cheers of noble predecessors along with the Quran and The Hadiths which encourage people to do well and warn them from catastrophes? If it is yes, then up to what degree?

Point A: we proved that the sources Hadrat Shaikhul Hadith (R.A) used for his books (except for one or two) are all trustworthy and widely accepted among scholars. Those sources which are not reliable, he stated them clearly. So it does not affect the reliability of Fazail E Amal anyway. Point B: we proved in the light of solid evidences that it is not necessary that the Hadith should be authentic or sound to be used as reference (as commonly known). In fact weak Hadith is enough for establishing the rules, relating the virtues, describing the qualities, narrating the characters, supporting the courageous acts and warning about the miseries. We brought forward the evidences from the experts of all four schools of thoughts, specialists of Hadith and external thinkers that it is legitimate to establish the rules by using weak Hadiths. We showed that the majority Muslim scholars are unanimous on a decision to legalize and narrate the weak Hadiths. Though some experts disagree with it but their opinions in favour of legality presented here with strong links. For instance, Imam Bukhari, Imam Muslim, Yahya Ibn Mueen, Abu Bakar Ibn Arabi, Abu Shama Maqdasi, Shaikhul Islam Ibn Taimiah and Allama Shawkani. These noble personalities also had the opinions like the majority scholars that the weak Hadith is acceptable, except for the rulings. This is especially evident from Bukhari and Muslim. Examples are also given regarding this. In this case we spoke of the conditions of weak Hadith in Fazail E Amal that on what ground Hadrat Shaikhul Hadith (R.A) used these Hadiths in his book? We presented the practice of scholars of Hadith and experts and demonstrated that if any action which is not proven by an authentic or sound Hadith, only weak Hadith is available; it is preferable to use the weak Hadith in this particular instance with some conditions. If any authentic Hadith has been reported for courageous acts or warning has been uttered for wrong doers in the authentic Hadith and weak Hadith is supporting it, then there is no harm to use even the weakest Hadith; as long as it is not fabricated. Moreover we presented in this booklet the references of experts and scrutinisers of Hadith that their practice of using the weak Hadiths (some say fabricated Hadith) for courageous acts and warning purposes is not blameworthy. Among them especially Ibn Jawzi, Munzari, Nawawi, Zahabi, Ibn hajar Askalani, Suyuti and Ibn Qayum are worthy of mention. They used the extreme weak Hadiths in their books as proofs. We have given some examples regarding this. Therefore if Hadrat Shaikhul Hadith (R.A) followed the path of other experts of Hadith with a same object; did he move away from the way of Hadith experts? Point C: We clearly proved that it is not wrong to relate the common stories and folk-tales for warning purposes (some people accused Hadrat Shaikhul Hadith (R.A) for that). In fact narrating these is permissible with the light of Sharia and the Hadith of prophet (S.A.W). We discussed about some bizarre stories too. Author: Moulana Abdullah Marufi Ustad: Darul Uloom Deoband, India Translator: M. Abdul Basit London 09.02.2010

The styles of objections We did not go in to details on every objection. We kept our discussion on the main principles only. These objections are three kinds: 1. The students objections which get removed after clarification. Hadrat Shaikhul Hadith (R.A) gave some examples in the collections of his letters called objections on the virtues books and their answers. See the letter no 11, where he ruled out about Imam Shafees (R.A) habit that he finishes the Quran daily 60 times. On the letter no 12 he gave the answer on the enquiry of prophets (S.A.W) pulpit whether it was three steps, less or more. 2. The objections which are based on logic. Some people like to judge the Hadiths on logic. When they cannot find any rational solution for the Hadith, they simply reject the Hadith and say it is against the Quran. Despite this Hadith may be very strong on its chains and references. The scholars may have given so many reasonable solutions for the Hadith. But these people do not care. For example: (A) Objection on Prophet (S.A.W)s excretions. Mr, Tabash Mehdi in his book Tablighi Nisab: aik mutalaa (page 35 to 39) made mockery of the incidents that Hadrat Shaikhul Hadith (R.A) used the Hadith as reference where Abdullah Ibn Zubayr (R.A) and Malik Ibn Sinan (R.A) sucked or drank the blood of prophet (S.A.W). Mr. Tabash criticized Hadrat Shaikhul Hadith (R.A) by using disgusting language that Hadrat Shaikhul Hadith believes the excretions of prophet (S.A.W) is clean. First of all, these kinds of incidents can happen. The incident which is occurred by Ibn Zubayr (R.A) is narrated through various chains. (See, Mastadrak E Hakim 553/3 and Majmauz Zawaid 270/8) Imam Baihaqi reported to have said that Asma Bint Abu Bakar also narrated that Ibn Zubayr (R.A) drank the blood of prophet (S.A.W). (See, Sunane Kubra 67/7) Hafiz Haithami said, Tabrani and Bazzar reported this incident. Bazzars chain of narration is authentic. Hafiz Shamsud Din Zahabi in his book (Seor E- Alamun Nibla 366/3) said that it is authentic. Similarly, the incident of Malik Ibn Sinan (R.A) had been narrated in Al-Isaba by Hafiz Ibn hajar (R.A) (346/3). He reported it from Ibn Abi Asim, Sahih Ibn Sakan and Sunan E Saeed Ibn Mansur. The criticizer found it in stories of the sahaba with the reference of Tarikhul Khamis and Quratul Uyoon, so he branded this story as the story of Milad E Kaohar and Yusuf-Zulaikha type story and said this incident is against the verse of the Quran. Allah says, verily dead and blood is unlawful for you.... Obviously it is against common sense too. Looking at the strength of narration experts of all four schools had declared that it is prophet (S.A.W)s speciality. So there is no contradiction with the verse. In this subject

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see the scholarly discussion written by Yusuf Ludhianowi (R.A). (Monthly Bayeenat, Karachi, Shawal, 1409 AH) (B) Exaggerations and understatements are found in the Medium issue ( .)According to Sharee stand point taken by the scholars of Deoband in this issue is extremely moderate. Whatever Hadrat Shaikhul Hadith (R.A) wrote in Fazail E Amal about the permissibility of medium during supplication is free from exaggerations and understatements and they are based on strong proofs. i.e. Supplicate to Allah through the medium of prophet (S.A.W) is permissible. In The Virtues of Dhikr, chapter 2, section 3, a Hadith is like this: Reported from Umar (R.A) that prophet (S.A.W) said, when Adam (A.S) committed the mistake, He raised his head towards heaven and begged I ask you through the medium of Muhammad, please forgive me. Therefore Allah sent revelation... This Hadith is quoted along with the references of other Hadith books. So the permissibility of medium ( )is established clearly. An envious minded person wrote a letter to Hadrat Shaikhul Hadith that This Hadith is fabricated. It is against the verse And your Lord says: "Call on Me; I will answer your Prayer (40:60) and When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me (2:186). This Hadith is against logic also, because it gives the wrong impression about Allah, etc. Hadrat Shaikhul Hadith (R.A) provided a detailed answer with ease. He said, You found the contradiction between Quran and Hadith and I cant even imagine that. Till now I did not find anywhere that this Hadith is fabricated. (For detail regarding this issue see, Kutube Fazail par ishkalat aur unke jwabat. Page 170 to 184) 3. Those academic objections which are somehow really weak, they carry some weight. They need a bit scholarly discussion. Points of these objections are: Hadrat Shaikhul Hadith (R.A) produced lots of weak and fabricated Hadiths in Fazail E Amal. 2nd and 3rd objections were laid from the people who had a sectarian grudge with Hadrat Shaikhul Hadith (R.A). Instead of sincerity they had huge amount of jealousy. The Hadiths which go against their wanting, they would have thought twice in them deeply before they start to blame Shaikhul Hadith and the people who benefit from this book. The critiques example below will illustrate my point: Most important book to Tablighi is (Tablighi Nisab) Fazail E Amal. This book is written by one of their leader Muhammad Zakariah. They respect this book like Ahle Sunnat has respect for the Bukhari and Muslim etc. They have given this book the status of fundamental reference and basic book among the Indians and non Arab peoples. Whereas this book contains the huge amount of polytheisious act, innovation, notorious, weak and fabricated Hadiths. In fact this book is a binding of evil, deviation and corrupted works. (Al- Qaulul Badee fit Tahzir min Jamaatit Tabligh, page 11)

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Consider also: Always the conspiracies of Jews were that they must destroy the inspiration of Jihad internationally from the Muslims hearts. For this purpose over the ages they had selected the Islamic groups. As a literature they chose Tablighi Nisab. People started calling this book A Hadith book. The fact is, to find a Hadith in this book is very hard. (Tablighi Nisab: Aik Mutalaa, page 57. By Tabash Mehdi) Same person writes elsewhere: Hadrat Shaikhul Hadith wrote in his book all baseless and made up religious stories. Neither would they be found in the Hadith books nor in the blessed lives of Sahaba. (ibid 67) Another critic but with a cool mind writes: Relating these kinds of Hadiths to the mass and say that they are the prophets Hadiths are utterly looking for the base which is weak and making the religion confused to the people. It is to open up the door of innovation and creating groups among Muslim community. Various means of misconduct will crop up through them. (Mauzu Aur Zaif hadisou ka Chalan, page 20. By Shams Pirzadah) No matter how wrong the information is, todays world goes on with propaganda and it comes to such an extent that people start believing in it. To us these kinds of criticisms have no value except for putting some people in doubt. Continuation of these doubts affects the ears and the minds of people in certain extent. Eventually people fall in to misconception. We will try to remove the misconception inshallah. There are three points in front of us. 1. What is the authenticity of Fazail E Amal in the light of its sources? 2. Is it necessary that Hadith should be authentic (as known commonly) as far as reference is concerned? Or the Hadith which is one step below is enough for this purpose? If it is yes, then up to what degree? What is the scholars regular practice about it? 3. Is it correct to relate the sayings, the deeds, the stories, the miseries and the cheers of noble predecessors along with the Quran and The Hadiths which encourage people to do well and warn them from catastrophes? If it is yes, then up to what degree? The 1st point: By going through the entire book, it becomes evident that the sources Hadrat Shaikhul Hadith (R.A) used to compile the Fazail E Amal reach to more than 100. In the beginning of every chapter he starts with some verses from the Quran which are somehow or other connected to the relevant topic. Then from the different Tafsir books he takes the suitable explanation for the verses. Most of the time he relied on Tafsir E Ibn Kathir and Ad-Durrul Manthur which is written by Hafiz Suyuti. It is an important and reliable narrative Tafsir book.

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To select the Hadiths he relies on the following Hadiths books. 1. ( At-Targib wat-tarhib) written by Hafiz Abdul Azim Ibn Abdul Qawi Almunzari (died 656 AH). In Fazail E Amal the majority Hadiths are taken from this book. To criticize the Fazail E Amal will be the same as to criticizing the Al-Munzaris book. The Hadiths he collected in his book are written with highly experienced hands, said Hafiz Zahabi about Al-Munzari. The status and the rank of Zahabi written by his student Hafiz Izzud Din Al-Husaini (Died 695 AH) is like this: He was a unique example in the science of Hadith. He was an excellent judge between authentic and weak Hadiths, an expert in understanding the Hadith and its meaning, a Selector of the Hadiths that prove the jurisprudential arguments, a master of difficult words and adjuster of contradicting words in the Hadiths. He used to keep the record of Hadith narrators, scrutinizers and their birth and death. He himself was a trustworthy, reliable and a pious man. If he narrates something, he narrates with confirmation. (Jawab Al-Hafiz Munzari by Al- Ustad Sheikh Abu Gaddah page 29, information taken from Dr, Bassar Awads book Al-Munzari wa Kitabihi...) The author of Targib wat Tarhib selected the Hadiths from 30 main Hadith books. There he included all kinds of Hadiths like: authentic ( ,)good ( ), weak, ( ) and unusual. Some Hadiths are fabricated ( ) too. He wrote this book for the benefit of some of his devoted students in order to inculcate moral excellence. Their sincere insistence inspired him to write this book. He starts the Hadith with the word ( AAN From)) If the Hadith is authentic ( Close to authentic or good. If the Hadith is ( If the Hadith is ( ) blank. ), 'broken'. ), which is the omission of two or more consecutive ), or good ( ).

If the Hadith is muadaal, ( narrators from the chain.

If the transmitters name is taken in such a way that he is an unknown person. Or majority scholars regarded him as a weak narrator. Or some say he is a reliable narrator. Or majority say he is reliable narrator. Or some say that one narrator is weak in the chain of narration and rest of them are reliable.

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Or the words used for the narrator is not harmful.

In the above mentioned all categories start the Hadith with the Word ( ANN) and explains the reasons of authenticities and weaknesses. He starts the Hadith with the word ( reported), if any narrator is branded as: A liar, a Fabricator, an Accused, Unanimously weak, Rejected, a discarder of Hadith, a Destroyer, a Dropper, Not reliable, Very weak etc by the Imams of Hadith scrutinizers. If he cannot find any reason to classify this Hadith as Good, that time he starts this Hadith with the word ( it is reported from). If the situation is unknown then he does not comment on this Hadith. So there are two signs to classify a Hadith as weak. (1) The word )2( the author is silent to comment on the Hadith. Look, in the first category there is more than one reason for weakness, but Hafiz Munzari does not believe that they are harmful to be quoted in the book of courage and warning. In the 2nd category despite being extremely weak Hadiths, he indicates towards weaknesses up to a degree and quoted them in the courage and warning chapter, because he believes that these Hadiths are very effective in these subjects. Hadrat Shaikhul Hadith (R.A) follows the foot-steps of Al-Munzari and uses the word for the weakest Hadiths. (Example will be given shortly) Sheikh Abdul Hai Al-Kattani in his book Ar-Rahmahtul Mursalah fi Shane Haditthil Basmalah quoted from Hafiz Suyuti that if Hafiz Munzari relies on any Hadith, then it is a reliable Hadith. (See, Taleeqish Sheikh Abu Gaddah, Alal Ajwibatil Fadilah page 121) 2. If Hafiz Munzari gives reference of Hakim, then Sheikh Zakariah automatically provides Hafiz Zahabis notes with it. 3. If Hafiz Munzari comes up with a Hadith which is taken from Ahmad, Tabrani, Abu Yala and Bazzar, in this case Shaikhul Hadith does not rely only on these references; rather he looks in to the book called MAJMAUZ ZAWAID) written by Hafiz Haithami (Died 807AH). In this book appendices of Ahmad, Bazzar, Masanids of Abu Yala and Tabranis three books are included with the scrutinizers of chain (Isnad). Moreover Hadrat Shaikhul Hadith brings forward the disputable words and the remarks of Haithami in the topic. 4. There are lot of references which can be found in Fazail E Amal from Hafiz Suyutis ) ) book called ( Jame Sagir(. This book contains short text of Hadiths. They are taken from 30 Hadith books including Bukhari and Muslim. In this book classes of Hadiths are indicated. Which one is authentic and which is not are pointed out clearly. If Hadrat Shaikhul Hadith takes any Hadith from this book, he uses the word etc. 5. Hadrat Shaikhul Hadith (R.A) in many places used the Hadiths from the book called (Mishkatul Masabih), which is the collection of authentic Hadiths. 6. Another Hadith book he used as reference called Jamul Fawaid, which is the collection of 14 Hadith books.

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7. He relied on (Al-Qaulul Badee fis Salati Alal Habibish Shafee) ;written by Hafiz Shamsud Din Sakhawi (died 902). Hafiz Sakhawi is unique in scrutinising and choosing the Hadiths on moderate manner. His book (Al-Maqasidul Hasanah) is not only well known among people as a reference book, rather it is on highest position in terms of its excellence. Above mentioned facts provides us with a clear idea that the Fazail E Amal is a reliable Hadith book based on its sources. A misconception A misconception arises here that Hadrat Shaikhul Hadith (R.A) provides the explanations for the Verse and the Hadith from such Hadith books which are weak as far as its reliability is concerned. These books have lot of fabricated Hadiths. These Hadiths can not be found in other reliable Hadith books. For instance, the book called TAMBIHUL GAFILEEN ( ( which is written by Abul Laith Samarqandi. Hafiz Zahabi said, Lot of fabricated Hadiths are in this book. (Seor Alam AnNibla 323/16) Or Quratul Uyoon) ,) Hadrat Shaikhul Hadith in many places indicated that this book is written by Faqih Abul Laith, but despite lot of queries I did not find that it is written by him. In fact this book is written by Abu Bakar Al-Hassai, which is the summary of At-Tabsarah ( ,)belong to Hafiz Ibnul Jawzi. Full name is . Anyway there are many fabricated Hadiths too. Another book called EHYAUL ULOOM) ) written by Imam Gazali. In this book the fabricated Hadiths are so much that when Allamah Taj Uddin Sabaki started to enumerate them in the ,)4/541( they reached to 38 pages. ( AL-MUNABBIHAT), the possible writer is Ibn Hajar Askalani, contains many fabricated Hadiths too. Misconception will be removed automatically in the preceding pages. Importance of back-ups and supportive narrations If the Hadith is weak, in this case Hadrat Shaikhul Hadith (R.A) looks in to the various sources and tries to collect the back-ups and supportive narrations. These back-ups and supportive narrations give the Hadith a kind of weight which elevates the Hadith to a considerable position. Like this Hadith:

. .

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The prophet (sallalahu alaihi wasallam) is reported to have said, A person neglecting his salah (even though he makes it up later) shall remain in hell for a period of one Haqb. A haqb is equal to eighty years of three hundred and sixty days each, and a day in the hereafter shall equal one thousand years of this world.

In Ibn Kathir it is reported in explanation of the verseSo woe to the worshippers, Who are neglectful of their prayers (107:4), along with the narration of Ibn Abbas which is Marfo ( ) (a narration attributed to the Prophet (S.A.W) specifically) that in hell there is a plain field which seeks refuge from Allah (S.W.T) everyday 400 times. This plain field Allah had created for the sinners only

Abul Laith Samarqandi said in Quratul Uyun that this plain field which is narrated by Ibn Abbas is the destination of those sinners who do not perform salah on time.

" " : " "

In the verse So woe to the worshippers, who are neglectful of their prayers. A marfu Hadith has been reported from Sad ibn Abi Waqqas (RA) that neglectful mean those people who delay the salah from their appointed times. Hakim and Baihaqi regarded it as "Mawquf, ( ) (a narration attributed to a companion). Hakim narrated a Hadith on the verse they will meet Ghayy. (XIx: 59) meaning that the Ghayya is a pit in hell full of blood and pus.

We brought these examples, because critics make points here. Hadrat Shaikhul Hadith (R.A) dealt with them when he was living. He said, In Majalisul Abrar it is like this. I did not find anywhere else. Shah Abdul Aziz Dhelowi (R.A) praised this book. But he knew it is not enough, so he brought: 1. The explanation of the verse given by Ibn Kathir,So woe to the worshippers, Who are neglectful of their prayers (107:4), along with the narration of Ibn Abbas which is Marfo ( ) (a narration attributed to the Prophet (S.A.W) specifically) that in the hell there is a plain field which seeks refuge from Allah (S.W.T) everyday 400 times. This plain field Allah had created for the sinners only.

2. Secondly he gave the evidence from QURATUL UYUOON that the plain field which is narrated by Ibn Abbas is the destination of those sinners who do not perform salah on time.

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3. Thirdly he brought forward the same content as evidence from Saad Ibn Abi Waqqas which is Marfo as well. Hakim and Baihaqi regarded it as "Mawquf, ( ) (a narration attributed to a companion) If you contemplate on the issue you will find that the punishment of the neglectful of salah is severe in hell, though one Haqb is not proven. That is why on the request of expulsion of this Hadith from the book Hadrat Sheikh replied, Till now this humble servant did not find any reason to remove this Hadith from the book. (Kutbe Fazail Par Ishkalat page 131) The 2nd point: there is no doubt that the main guiding book is the Quran. Hadith is its explanation. Truth cannot be accessible without going through the Hadith. Quran itself declares,

16:44 (We sent them) with Clear Signs and Scriptures; and We have sent down unto you (also) the Message; that you may explain clearly to men what is sent for them, and that they may give thoughts. Hadith is an ocean. 23 years of His prophethood life, His statements, His actions, His inner and outer character, all these had been transferred by the noble companions to the Muslim nations. The scholars of Islam had formulated the rules and regulations through every possible way and means to determine the authentic chains and narrations. This is the Ummat e Muhammadis speciality. Hadiths are divided in different groups based on their strength. They are known as () authentic, ( )good, and ( )weak. This classification should be maintained to carry out any action or use them as evidences. A Hadith will be authentic if these 5 conditions are found i. Ittisal ) :(Each narrator could have at least conceivably heard from the previous narrator. Adalat ) :(Each narrator in the chain of narration must be trustworthy. Dabt ) :(Each narrator must have the ability to preserve that narration and he can recall it as he heard it. Illat ) :(The Hadith including its isnad is free of an illah or hidden. Shuzuz ) :(The Hadith is free of irregularity.

ii. iii.

iv. v.

The Hasan Hadith also has the above mentioned qualities, but the narrator is a bit inferior in the preservation. That is why this Hadith is neither authentic nor weak. A kind of Hasan is called (weak). A weak Hadith become Hasan because of other similar reports. If it is lacking of strength, then it is called weak. Weak has many classes. The worst one is ( )fabricated. There is no disagreement among the scholars that Sahih and Hasan Hadiths can be used as source in entire Islamic affairs. They have different opinions about the weak Hadith. Majority scholars say it cannot be used as source in the permissibility and prohibition (Halal and Haram) matters but it can be used to describe the virtues, courage, warning, stories and wars etc as long as it is not fabricated.

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Allama Laknovi reported to have said in Al-Ajwibatul Fadilah that Ibnul Arabi does not like to use any weak Hadith for any reason. Allama Nawawi said it is Ijma that the weak Hadith can be used in virtues etc. It will be evident in up-coming pages that the majority scholars somehow or the other accept the weak Hadith as source in establishing the rules. Unfortunately today some people are spreading a misconception that the weak Hadiths are not acceptable at all. They do not distinguish between weak and fabricated Hadiths. They say only Sahih Hadiths are acceptable. Although some people do accept the Hasan Hadiths as source, but others are not. Some extremists point out fingers towards other Hadith books except Bukhari and Muslim. According to their own logic they publish the Hadith books by dividing in to two separate groups as authentic and weak. Come, we will see the stand points of weak Hadith as a source. Use of the weak Hadiths in establishing the rules The majority scholars are in favour of weak Hadiths, (if they are not very weak. I.e. there should not be any accused narrator or a liar in the process of transmission of the Hadith) that they can be the sources as far as the rules of Sharia are concerned.

Weak Hadith can be used as evidence in the following circumstances: The 1st circumstance: If there is no other strong evidences are available on the subject. 1. Hanafi Imam Abu Hanifa (R.A) said, Weak Hadith is more preferable than the analogy. In the presence of weak Hadith analogy is not acceptable. (Al- Muhalla by Ibn Hazam 161/3). For example The Hadith that the wudu breaks by laughing aloud in salah is undoubtedly weak, but Imam Abu Hanifa preferred it on analogy. Maximum menstrual period is 10 days, according to all scholars of Hadith this Hadith is weak, but Imam Abu Hanifa preferred this Hadith on analogy. Minimum amount of dowry is 10 dirhams, this Hadith is weak to all the scholars, but instead of doing analogy here, Hanafis acted on Hadith.

(Alamul Muqieen page 31, 32/1)

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Ibn Hummam said, Weak Hadith establishes the Mustahab, as long as it is not fabricated. (Fathul Qadeer, Nawafil chapter, 139/2). For example It is written in Foot note of Tahtawi Alal Maraqi etc that the salah which is offered after Magrib best known as Salatul Awabeen is Mustahab (preferable). The proof is presented there the Hadith of Abu Hurairah (R.A) One who offers six rakaats prayer after Maghrib prayer speaking nothing but what is good in between the two prayers, will earn reward equal to the worship of twelve years. Imam Tirmizi reported this Hadith with the chain of Amar Bin Abi Khasam and said this Hadith is a Garib ( ) Hadith (I.e. the Hadith which is narrated from one chain only). We do not know any other chain except the chain of Zaid ibnul Habbab who reported it from Amar Bin Abi Khasam. Imam Bukhari regarded him as Munkar, ( ), literally means 'denounced' and graded this Hadith as very weak. Hafiz Zahabi said in Mizan that the Hadith of six rakats after Magrib is Munkar and Abu Zaraa is a weak narrator. To put 3 handful of earth at the time of laying down the dead body in the grave, 1 st time saying 2 , nd time, , and 3rd time is Mustahab. (Tahtawi 610). Proof is the Hadith of Abu Umamah which is narrated in the Hakim and Ahmad that when Umme Kulthum (The daughter of Prophet (S.A.W) was laid in the grave, prophet (S.A.W) read ... . in this Hadith the words are added at the end: The chain of narration of this Hadith is very weak. Zahakis said in Talk his, it is a weak report, because a narrator Ali Bin Said is abandoned,

2. Malik According to Imam Malik Mursal Hadith is common, I.e. the Munqati Hadith can be used as source, so as Mursal. (A munqati, ( ,)Hadith, literally means 'broken', is one in which the isnd of people reporting the Hadith is disconnected at any point and the Mursal, ( ) is if the Sahabi is omitted between the

Successor (Tabee) and Muhammad (S.A.W) from the given isnd, the Hadith is mursal). Majority scholars of Hadith believe that the is weak Hadith. A
reliable book of Maliki Mazhab is NASHRUL BINNUD ALA MARAQIS SAUD ( ) where it is written that Munqati and Muadal are sources, because they are similar to Mursal. (63/2 at-tarif...by Dr, Mahmood Sayeed Mamdooh)

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3. shafee According to Imam Shafee (R.A) Mursal Hadith is weak. But if in the subject there is no other stronger Hadith is available then this Hadith can be considered as proof. (Fathul Mugith 270/1, written by Sakhawi with the reference of Mawoordi) Reported by Ibnul Qayum that Imam Shafee (R.A) prefers weak Hadith over the analogy. He preferred Saiduss Hadith over analogy. The salah is in order in the prohibited time within the boundary of Haram in Makkah, he acted on this Hadith and avoided the analogy. Similarly he acted on the Hadith which says If someone vomits he must make woodu, otherwise his salah is not valid and ignored the analogy. (Alamul Muqeen 32/1)

4. Hambali Ibnun Najjar narrated a quote of Imam Ahmad ibn Hambal that if I come across a weak Hadith and no other proof is opposing this Hadith in a subject, then I do not leave this Hadith. (Sharh Al- Kawkabul Mueer 573/2) Hafiz Harwi reported from Imam Abdullah Ibn Ahmad in the book called Zummul Kalam that I asked my father about a person who needs a clarification from a scholar. In the city there is a scholar of Hadith but he is weak narrator, (in one narration it says he does not differentiate between authentic and weak). There is another expert in the area who works on logic and analogy. Whom does he ask the question to? He can not ask the analogist, because weak narrator is more preferable than strong analogist, replied my father. (ibid 179,180/2) The most reliable book of Hambali School is Al-Mugni which is written by Ibn Qudamah. He says, In optional and virtues it is not a condition that the Hadith should be authentic. Furthermore he feels that there is no problem if the audience sit on Ihtiba style when Imam gives sermon. (Ihtiba is: one should sit on his buttocks while the ankles are upright and both sides are tight up with cloth or something) sitting like this was the action of some companions, but preferable is that one should not do it, because Prophet (S.A.W) prohibited doing this during the Khutba. Although this Hadith is weak but it is better to act upon it. (Al-Mugni 206,88/2)

5. Scholars of Hadith and experts Hafiz Zahabi wrote about Imam Awzaee that he used to use Maqtu Hadiths ( ), is a narration which attributed to a successor) as evidence and used to consider the Mursal Hadith also as evidence which is narrated from Syrians. ( Seor e Alamun Nibla 114/7)

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Hafiz Ibn Mandah wrote about Imam Abu Dawood that if he does not find any other Hadith except weak Hadith, then he uses it. Because according to him weak Hadith is stronger than analogy. (Tadribur Rawi)

6. External thinkers A famous external thinker Abu Muhammad Ibn Hazam presented a Hadith which was narrated by Husain bin Ali (R.A) that the qunoot should be read before ruku is a weak Hadith. In this regard he says, although this Hadith cannot be presented as evidence, but we do not have any other Hadith narrated from prophet (S.A.W) on this issue. Therefore we chose this Hadith.

The 2nd circumstance: If the precaution is maintained by using weak Hadith then all scholars unanimously use the Hadith. Imam Nawawi pointed out exceptional circumstances on when the weak Hadiths can be used in his book called Azkar. He said, The weak Hadiths which were narrated to dislike of some transactions and marriages; despite their weaknesses it is better to act upon them. Ibn Allan gave an example like this: scholars wrote that it is disliked act to use the water which was heated by the sun. The Hadith that support this opinion is the Hadith of Aisha (R.A), which is weak. (Sharhul Azkar 68 to 78/1) The 3rd circumstance: If there is a possibility that more than one meaning is likely in any Verse or Hadith and the weak Hadith is supporting either one of them; Or two Hadiths are contradicting each other and a weak Hadith is backing up the one meaning; in these circumstances Ulama E Kiram by the help of weak Hadith prefer one meaning.

Other circumstances: Weak Hadith can be used to find out the benefit or advantage of any established rule. Moreover, if the action of scholars and general public become common based on weak Hadith, then it is not considered weak anymore. With this Hadith the act of Wajib and Sunnat can be attested. (For detail, see Asrul Hadithis Sharif fi Ikhtilafil Aimmah Al-Fuqaha by Shaikh Muhammad Awamah and Al-Ajwibatul Fadilah last chapter) We are going to end our conversation on this topic with the eye opening words of Syeed Ahmad Ibn Siddiq Al-Gammari Al-Maliki (R.A):

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The use of weak Hadith as evidence in establishing the rules of Sharia is not only Malikis standpoint; rather all Imams do the same. The phrase which is known to everybody that the weak Hadith cannot be used to establish the rules is not applicable across the board. If you go through each and every Hadiths on which the Imams had proved to establish the rules you will find that more than half of them are weak. Among them a great number will be Munkar, Saqit and close to Maudu Hadiths. Some have the status of accepted, some consensus in subject, and some according to analogy. Beside that lots of Hadiths will be found that they are taken in to account despite their weaknesses. In these cases the principle weak Hadith is not eligible to establish the rule is ignored. Whatever had been narrated from prophet (S.A.W) is called Hadith. You cannot act upon something else when a Hadith is available, irrespective of its status. You cannot say that the weak Hadith is not prophets (S.A.W) Hadith as long as it is not fabricated, Or if this Hadith does not contradict with strong evidence. Therefore in the absence of strong Hadiths we should prefer the weak ones. Instead of having bad impression about them we should say it is wajib to act upon the weak Hadiths if there is no strong Hadiths are available. It is wrong to reject the Hadith based on its weakness if this Hadith goes against your Mazhab and consider the Hadith is worthy if it is in favour of your Mazhab. (Al-Mathnuni wal Bannar 180, 181/1 as in Tareef) Summary, if the weak Hadith is acceptable in applying the rules, more preferably it will be acceptable in other branches too. The use of Weak Hadiths other than the Rules We showed that the weak Hadith which is not fabricated is acceptable to establish the rules according to majority of scholars. Hafiz Sakhawi said (A) Imam Ahmad (B) Ibn Mueen (C) Ibnul Mubarak (D) Sufyan Thawri and (E) Ibn Uyainah are very hard on using weak Hadiths in establishing the rules and determining the creed but they are flexible to use the weak Hadiths in relating the virtues, giving the courage, warning from the miseries and expressing the abilities. Hafiz Nawawi claimed consensus on it. In Fathul Mubeen which is written by Ibn Hajar Makki Al-Haitami the words go like this: All scholars are unanimous that the weak Hadith is useful to describe the virtues. If it was authentic then it got its rights and if it is not then it is not determining any permissible act as non permissible or vice versa. Even it is not destroying anybodys rights too. (AlAjwibatul Fadilah, page 43) So it is evident that there is a consensus on weak Hadith and no one regards that it is a prohibited tree. We would like to bring forward some scholars of Hadith and experts who do not like to use the weak Hadith in the virtues too. Among them there are famous name: (A) Imam BuKhari (B) Imam Muslim (C) Yahya Ibn Mueen and (D) Abu Bakar Ibnul Arabi. Some people included Abu Shama Maqdasi, Ibn Taymiah and Allamah Shawkani also. We do not have the opportunity to go in to details but would like to discuss a bit about their opinions.

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The principles of Imam Bukhari: The author of Qawaidut Tahdith Allamah Jamaluddin Qasemi said that outwardly imam Bukhari is against the use of weak Hadith in every respect because he did not include any weak Hadith in his book. Allamah Zahed Al-Kawsari said the same. However this is not necessarily true. Imam Bukhari is among the majority scholars in this matter. As far as the Bukhari is concerned, the author had included only authentic Hadiths in his book but this does not mean that according to him the weak Hadiths are not acceptable at all. All authentic Hadiths are not only in Bukhari, there are authentic Hadiths out side of Bukhari too. If a Hadith is not found in the Bukhari, you cannot necessarily brand it is unauthentic. Imam Bukhari wrote a book regarding manners and characters called Al-Aadabul Mufrad, where he collected the Hadiths which are below than the Sahih Bukharis standard. Some contemporary Ulama had to work out as Authentic Al-Adabul Mufrad and Non authentic Al- Adabul Mufrad. In this book imam Bukhari (R.A) had collected a huge number of weak Hadiths. Some chapters are full with weak Hadiths and he used them as evidences. However the narrators in these Hadiths are found as weak, unknown, rejected and abandoned. Allamah Sheikh Abdul Fattah Abu Gaddah (R.A) wrote the explanatory book of Adabul Mufrad Fadlulla his Samad, where he brought 22 blameworthy Hadiths along with their narrators background as an example. Some of them are like this: Athar/Hadith number 23 43 Narrator Ali ibnul Husain ibn waqid Maruzi Muhmmad bin Faaln bin Talha Status Weak Unknown, weak and rejected Ahmad said, not known weak Weak, Liar, Rejected Weak Unknown rejected

45 51 63 111 112 137

Ubaidullah Ibn Mawhab Abu sad saeed ibn Marziban Sulaiman Abu Edam Laith ibn Abi Salim Qarshi Abdullah bin Musawir Yahya bin Abi Sulaiman

When Sheikh Abu Gaddah counted the narrators of Adabul Mufrad, he found that the 2 narrators situation is concealed, 22 narrators are weak and the numbers of unknown narrators are 28. Total is 52. From this analysis it is evident that Imam Bukharis opinion regarding the Virtue Hadiths as similar to majority scholars.

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The Bukharis Hadiths which are narrated by blameworthy narrators Secondly, in Bukhari itself there are some Hadiths that are narrated by the blameworthy narrators. Their Hadiths do not reach the status higher than Hasan () .Some Hadiths are so weak that only one narrator is found on the chain of narration. So there was no other alternative except connecting the text of Hadith to the other subject beside the rules. Commentators gave the explanation like this. Some examples are given: (1) Hafiz Ibn Hajar in the Muqaddimah Fathul Bari (page 615) discussed about Muhammad Ibn Abdur Rahman At-Tufawi and said: : ... " " In this Hadith Muhamad Ibn Abdur Rahman is only narrator. Possibly Imam Bukhari treated him favourably because his Hadith is on the subject of courage and warning. (2) ( ) Hafiz wrote in Tahzibut Tahzib that Imam Ahmad, Nasaee, Ibn Mueen and Imam Bukhari considered Ubai Ibn Abbas Ibn Sahal is a weak narrator. Uqaily said, Ubai knew some Hadiths but they do not mach up with authentic standard. His brother Abdul Muhaimin ibn Abbas does support him but he himself is a weak narrator. Look at these words: . Taking his brother in to consideration, still his Hadith does not go up to the category of authenticity. So the solution was given that this Hadith is not from the subject of rules. Therefore it is ok. (3) ) ( In this Hadith, the narrator Muhammad Ibn Talha ibn Masraf Al-Kufi met his father in early age. Therefore Imam Nasaee, Ibn Mueen and Ibn Saad etc regarded him as a weak narrator. It is written in Taqreeb . Hafiz Ibn Hajar says in Muqaddimah (page 613) there are 3 Hadiths in Bukhari which are narrated by Talha, two of them reach the authentic degree because of their supports but the third one (above) can not reach to that degree, because Muhammad Ibn Talha is alone in the process of narration. Looking at the Hadith it is evident that this Hadith is on the subject of Virtue, therefore its weakness was ignored. The principles of Imam Muslim

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Allamah Jamal Uddin (R.A) said about Imam Muslim that he strongly condemned the weak narrators and did not include their Hadiths in the Preface. He did not add any weak Hadith in his book. But with this comment does it necessarily mean that reporting from the weak narrators is not permissible? He inevitably told the compliers of authentic Hadiths that they must look for the wellknown and trustworthy narrators and compile their books. There is no comment reported from him that he thinks the weak Hadiths are rejected. But Imam Muslim included some weak narrators Hadiths in his book as supportive information. In the preface he divided the Hadiths by three groups. 1. The Hadiths which are narrated by proficient memorisers. 2. The Hadiths which are narrated by the medium class proficient memorisers and literally they are free from blame. 3. The Hadiths which are narrated by weak and abandoned narrators. The explanations given by the commentators on the statement and the actions of Imam Muslim are many. The explanation which was given by Qadi Ayaaz is preferred by Allamah Zahabi and Nawawi. Briefly it is like this: The 3rd group which Imam Muslim did, if it is not all, but majority scholars agree with it. There is another group which Imam Muslim did not mention that a group of narrators some people believe they are blameworthy while the others believe they are authentic. So the total group will be four. I found that Imam Muslim presents the first two groups Hadiths. He arranges the Hadiths in a chapter like this: (A) the first group and for more strength (B) he brings the 2nd group Hadiths. If he does not find any Hadith from the first group then he takes only from the 2nd group of Hadiths. Thereafter he presents the Hadiths which some people say are weak and some say not. From the 4th group he does not bring any Hadith. (Preface of Sharhe Nawawi) Hafiz Shamsud Din Zahabi writes: He brings the first two groups Hadiths equally. If he does not like some Hadiths from the 2nd group he leaves them. Thereafter he takes the 3rd group of Hadiths for support and assistance. They are very few. He hardly takes the Hadiths of Ata ibnus Saib, Laith Ibn Abi Sulaim, Yazid Ibn Abi Ziad, Aban Ibn Sama, Muhammad Ibn Ishaq and Muhammad Ibn Amar Ibn Alqamah etc. (Seor E Alam AnNibla 575/12) Removing a misconception A misconception can arise from the above mentioned discussion that the authenticity of Hadiths in Bukhari and Muslim are doubtful. People will lose their trust in these two books, whereas these two books unanimously acquired the status of the most authentic books after the Quran. If these two books are not free from the weak Hadiths then definitely other books of Hadiths are full of it. So entire treasure of Hadiths will be doubtful and the rejecters of Hadith will get a chance to point out their fingers towards the collection of Hadiths.

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Answer: We did not say in our discussion that there are weak Hadiths in Bukhari and Muslim. The matter of fact is that the standard of authentic and good differs to the majority of scholars depending on its circumstances. The standard which determines the Halal and Haram is tougher than the standard which relates to the Virtues. The examples which we provided from the Bukhari, despite their weaknesses they are authentic as far as the virtues and the manners are concerned. That is why imam Bukhari included them as authentic though the requirements for the rulings are not found in these Hadiths. Some people do not distinguish between these standards. They take any Hadith for any subject. This is not the case. So we decided to clarify the stands of Bukhari and Muslim on this regard. Our belief is similar to the belief of majority of scholars about Bukhari and Muslim. I.e. these two books are the compilations of only authentic Hadiths. Allamah Shabbir Ahmad Uthmani in the preface of Fathul Mulhim " rejected the idea of complete trustworthiness on these two books and in the same time he presented the comment of Shah Wali ullah on the elevated position of Bukhari and Muslim. We would like to quote these texts here: Whatever we expressed about Bukhari and Muslim (May Allah forbid), our aim is not to degrade these two or other Hadiths books. Our object is to eliminate the exaggeration and put everything in its place by giving their appropriate rights according to their position. We believe the elevated position of these two books similar to the belief of Shah Wali ullah. He said in Hujjatullahil Baligah that the scholars of Hadiths are unanimous that the (the Hadith which is attributed to the prophet (S.A.W) and (the continuous chain of narration) Hadiths written in Bukhari and Muslim are authentic. They are proven from the respective compliers with the unquestionable veracity. If anyone degrades their position he will be regarded as an innovator, apostate and deviant from Muslim way. )801) The principles of Yahya Ibn Mueen Yahya also believes like the majority scholars. The proofs are as follow: (A) Hafiz Sakhawi quoted some names in Fathul Mugis ( ) whom he thinks are hard on the rules and creed and soft on Virtues. Among them one is Yahya ibn Mueen. ( 794/8) (B) Sheikh Ahmad Muhammad Noor Saif wrote in the Preface of the History of Ibn Mueen that the comments of Yahya Ibn Mueen about Muhammad Ibn Ishaq do not prove that the Hadiths are narrated by him should be abandoned in general term. Ibn Ishaq is trustworthy but his Hadith cannot be used as evidence. Further he said about his student Ziad Ibn Abdullah Al-Baki, nothing important. No problem with his Virtues Hadiths; other then that, No. Thus it is evident that according to him Ibn Ishaq and his student both of them are acceptable as far as the virtues are concerned. They are not acceptable in the ruling chapter.

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(C) It is written in Al-Kamil le Ibn Adi (666/1) that according to Ibn Mueen the Hadiths of Idris Ibn Sinan are acceptable in the chapters of manners and virtues. Yet, he is a weak narrator.

The principles of Abu Bakar Ibnul Arabi He is a Maliki schools theologian. There is no report from him that he believes the weak Hadiths are not acceptable in virtues. In fact the opposite is proven from him. (A) The Mursal ( )Hadith is a weak Hadith, according to majority scholars of Hadiths. Even Sahfee scholars also believe that. But Maliki scholars take this Hadith into account and use them as evidence. He himself reports: we use the Mursal Hadiths as evidence to establish the rules about Halal and Haram. We also use them in the chapter of virtues and rewards. We described all that in the principles of fiqh. (237/2 ) (B) He acted on the weak Hadith. His saying: --" : -I. e. Though the narrator is unknown in this Hadith but it is preferable to act upon it. Because it is from supplication and good manners. (ibid 205/10) The principles of Abu Shama Maqdasi Sheikh Taher Al-Jazairi quoted in Tawjihun Nazar (754/2 ) about Abu Shama Maqdasi that he in his book Al-Bais ala inkari bide wal hawadis ( ( wrote three Hadiths of Ibn Asakir about the virtues of Rajab month. Then he writes: I wish Ibn Asakir would not bring these Hadiths. It is to accept the rejected Hadiths. It does not suit a scholar like him to knowingly write the wrong Hadiths. But it is true that a group of Hadith scholars behave softly in the virtue Hadiths, so he accepted this ideology. Allama Shabbir Ahmad Uthmani writes: there is no report that has been narrated from the Hadith scholar Abu Shama that the weak Hadith is acceptable in virtues. Rather he pointed the finger at the Hafiz Asakir why did he narrate a rejected Hadith? He thinks people would get confused that it is an established Hadith, despite the fact that this Hadith is not proven to the scholars.

The principles of Shaikhul Islam Ibn Taymiah As far as the virtues are concerned, Shaikhul Islam Ibn Taymiah is among the majority scholars. His book is the proof for this claim. Allama Nasir Uddin Albani will give the answer that how many weak Hadiths are there in this book? He drew a line by writing and ( 1/301( . The principles of Allama Shawkani Although Allama Shawkani said in his book page 283 that the weak Hadith is not acceptable at all regardless of any circumstances but his most important book " " page 60/3

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says though the Hadiths of reading Nafal (optional) salah between Magrib and Isha are weak but they are collectively strong, especially in the chapter of Virtues. His other book called . By going through in entire book one will realise how much he is in favour of majority scholars. Because this book is filled with weak Hadiths. (See ) With this discussion it became clear that the weak Hadith as long as it is not fabricated is acceptable in relation to the virtues; not in applying the rules and creeds. The Hadiths on virtue, the Hadiths on courage and the Hadiths of warning etc awake the person from laziness and encourages him to do good deed. An environment has been created with full force against the use of weak Hadiths. So people may lose the importance of deed and eventually come out with zero. Would my people knew (36:26) The conditions when weak Hadith can be acted upon It is true that the establishment of weak Hadith is doubtful. So there are some rules and regulation that should be maintained when it comes to using the weak Hadith as evidence. Hafiz Sakhawi reported from Ibn Hajar: )859 ( There are 3 conditions to act on the weak Hadith 1. It must not be very weak. I.e. Narrator must not be a liar or accused with lies or if he is a lewd person. 2. The contents of this Hadith must appear in any Sharia rule. So those contents will be out of action if they are made-up or if they do not correspond with the principles of Shariah. (look, only depth personalities can do that judgment; it is beyond everybodys capacity ) 3. Must not believe that it is an absolute Hadith. Rather hope for the reward only. (it is possible that it is not prophets (S.A.W) Hadith) 4. Moulana Abdul Hai Lacknawi (R.A) added the 4th condition that there should not be a strong proof against this Hadith. If any strong Hadith is proving the prohibition or non prohibition and the weak Hadith is providing the permissibility or non permissibility, in this case weak Hadith will be abandoned.

Difference between the of Virtues Hadiths and the Courageous Hadiths The scholars use the word FAZAIL E AMAL and the word TARGIB WA TARHIB () when they discuss about the acceptability of a weak Hadith. They use the word FAZAIL E AMAL when there is no authentic ( )or good ( )Hadith correspond only a weak Hadith corresponds with it. Moreover intellectuals had confirmed that the action based on this weak Hadith is a preferable act only. For example, 6 rakats after Magrib, specific duas in the grave while putting the sand, words of Athan should be said taking pauses and the words of Iqamat should be said hastily.

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The Hadith of Tirzmizi is weak, because it is reported in Tirmizi with a chain of Abdul Muneem Ibn Naeem. Imam Tirmizi himself commented on it This chain is unknown. Dar E Qutni etc said Abdul Muneem is a weak narrator. Anyway in the above mentioned examples all conditions are met. Similarly the scholars use the word ( courage and warning) if any specific act is established by a Quranic Verse, authentic or good Hadith. The weak Hadith describes its rewards on performance and gives warning on its abandonment. In this instance they permit to relate the weakest Hadith without following the above mentioned conditions. Obviously this Hadith does not establish any rules. ~ho used the weak and fabricated Hadiths? As we showed that Shaikh Zakaria (R.A) knowingly did not relate any fabricated Hadith. If any Hadith which is according to some scholars is fabricated and after searching Sheikh agrees with its fabrication, in that time he quotes the Hadith along with all its evidences. However in explaining a Hadith he quotes widely from Imam Gazalis Ehya ul uloom, Faqih Abul Laiths Tambihul Gafilin and Qratul uyun. We do not hesitate to admit that a huge number of Hadiths in these books are very weak, fabricated and baseless. Therefore it is not impossible to find these kinds of Hadiths in Fazil E Amal. Despite the fact, we claim that it does not harm the Fazail E Amals acceptability and its reliability in anyway. But why? We saw, when critics criticise the transmitters status or the Hadiths situation, their focal point become different than when they start to pay attention towards the Hadiths of virtues, manners, courage and warnings. This time they are so flexible that even fabricated Hadith they use as evidence. You cant even make out if it is the same person Ibn Jawzi, Munzari, Nawawi, Zahabi, Ibn Hajar or Ibn Taymiah on whom the entire science feel proud of. We knew it already that the Majority scholars including Imam Bukhari deals with weak Hadith softly. Now look at the other illustrious scholars of Hadith and famous authors conduct towards the weak Hadiths.

1. Hafiz Ibn Jawzi In one hand Hafiz Abul Farj Abdur Rahman Ibnul Jawzi wrote the numerous books on analysing the fabricated Hadiths. He warned the people about the dangers of fabrication and on the other hand he himself quoted the weak ones. He even used the fabricated Hadiths in the chapter of manners and characters. See his books , , and . Sheikh Abu Bakar Ehsawi ( ) wrote a summary of this book called ( for further details see ) 98

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2. Hafiz Munzari We mentioned earlier the comment of Hafiz Suyuti about Hafiz Munzaris book . It appeared that Hafiz Munzari brings such Hadiths where some transmitters are branded as liar or accused. In this case he starts the Hadith with the word .If Hadrat Shaikhul Hadith reports any Hadith from him he also starts the Hadith with the word . Munzari writes in the preface after indicating the sources and the basis of his book: I used the above mentioned important sources as well as the book of Abul Qasim Isfahanis ( .He reported the Hadiths with his own transmission). These Hadiths are very few. I ignored those Hadiths which are absolutely fabricated. So it is apparent that if any narrator is branded as liar or accused, it does not necessarily mean that the Hadith which is narrated by him is a fabricated one. That is why Munzari reported the Hadiths which are according to him are absolutely not fabricated; although there are some transmitters who are regarded as liar or accused in the process of transmission.

3. Hafiz Nawawi Allama Katani quoted Hafiz Suyutis words in Arrahmatul Mursilah, in the page 15 that he does not report any fabricated Hadith in his books. As far as the weak Hadith is concerned, a huge number of Hadiths will be found in his book Al-Azkar. As an excuse he admits in the preface that the weak Hadith is acceptable (as long as it is not fabricated) in the chapter of virtues, courage and warnings. The book which is the collection of authentic Hadiths in the virtue subject and the writer himself said he will collect only authentic Hadiths. But unfortunately there are some Hadiths which are weak. Sheikh Abdul Fattah Abu Gaddah brought 3 of them as an example: (A) , ....In this Hadith Abu Bakar Ibn Abdullah Ibn Abi Maryam is a very weak narrator. (Faizul Qadir 68/5) (B) There is no doubt that this Hadith is weak. Because in the chain of narration there is a narrator Yazid Ibn Bayan Uqaily and his teacher Abur Rihal Khalid Ibn Muhammad Al-Ansari both of them are weak. (Faizul Qadir 425/5 and Tahzibut Tahzib etc) (C) In this Hadith Yazid ibn Sinan Abu Farwah Ar-Rahawi is weak. Different captions have been added for this Hadith in various editions of Tirmizi. In some copies it is and in some copies it is .Remember Imam Tirmizi uses the word ,if there is only one weak narrator narrates the Hadith. Hafiz said the chain of this Hadith is weak. (81/10)

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4. Hafiz Zahabi It is agreed upon fact that Hafiz Zahabi is the leader in the science of Hadith scrutiny. He has the unique quality to preserve the thousands of Hadith narrators bio-data. It is believed that his judgement is the final verdict in the Hadiths of etc. He used the weak even fabricated Hadiths in his book as evidence. Possibly his opinion in this case also just like his predecessor Hafiz Ibnul Jawzi. For instance: (A) There are some weak Hadiths that have been reported under the caption of major sin in the chapter of discarding the salah. Among them a long Hadith which is also written in Hadrat Sheikh Zakarias (R.A) book The Virtue of Salah (page 28 to 31 in Urdu and in English page 39 and 40. Our discussion on Urdu book) that the person who cares about the salah, Allah honours him with 5 things and the person who neglects the salah, Allah punishes him with 15 ways. 5 in this world, 3 in the time of death, 3 in the grave and 3 after resurrection. He quoted this Hadith from Ibn Hajar Makki Haisamis book .The Hadith started with the word . : However he provided some more references and said that Hafiz Suyuti commented on this Hadith that Ibnun Najjar quoted this hadith in the Tarikh E Baghdad as Abu Hurairah is the narrator. In Mizanul Itidal it is written that this is a rejected Hadith. ( .) Furthermore he provided with the evidence of Imam Gazali and the author of Munabbihat. Anyway, at least Hadrat Sheikh Zakaria came out with a result that this Hadith is not baseless. It can be presented in the courage and warning chapter. But strangely, Hafiz Zahabi himself regarded this Hadith as rejected in one book and in the other book he is reporting the same Hadith with confidence by using the word . Looks like it is a very strong Hadith! (B) The following Hadith is written in his book page 44 under the This Hadith is written in Dailami, narrator is Asram bin Hawshab and he reported it from Husain ibn Ali (this Hadith is Marfu). Hafiz Zahabi himself commented about this Asram (Mizan 26/1) that Yahya said, He is a worst liar, and Ibn Hibban said, He used to fabricate the proper Hadiths. There is no doubt that besides some deficiency in the meaning of the Hadith a liar narrator also has been in existence here. This kind of weakness is not acceptable in the courage or warning Hadiths. Despite all these, Hafiz Zahabi used this Hadith as evidence. Consuming alcohol is a major sin. In this subject he quoted such two Hadiths which are fabricated. The 1st one is in the page 89, which is reported by Abu Saeed Khudri (R.A) that the repentance of alcoholic is not acceptable by Allah (S.W.T) and the 2nd one is in the page 91 which is reported by Ibn Umar (R.A) that it is prohibited by the prophet (S.A.W) to make salam to an alcoholic and participate in his funeral etc. Hafiz Zahabis another book called ; in this book lots of weak Hadiths can be found. But these are on choice whether to report from this book or not to its up to the

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reader, because he reported these Hadiths on his own authority. So it is up to you to find out its authenticity. 5. Hafiz Ibn Hajar Hafiz Ibn Hajar who has the deep understanding ability of the words of Hadith. He is the master to recognise the Hadiths and classify them according to their rank. He does not bring any baseless or fabricated Hadiths in his books. He is very cautious to brand any Hadith with fabrication. A Hadith theologian Allama Ahmad As-Siddique Al-Gammari (R.A) quoted a Hadith in his book in the page no 7. the Hadith is as follow: : : . ( ) ) ( This Hadith is written in with the reference of by the authority of Ibn Abbas (R.A). After quoting the Hadith Al-Gammari writes: Hafiz Ibn Hajar and his teacher Hafiz Iraqi do not put the label of fabrication to any Hadith until they are not thoroughly investigated. If Hadrat Shaikhul Hadith (R.A) follows the same way in his virtue books then why did you raise your voice for that? 6. Hafiz Suyuti Hafiz Abu Bakar Suyuti is a unique person in this field. He does not like any weak or fabricated Hadith. He expressed his condition in the preface of his book It is free from liars or fabricators Hadiths. Hafiz Abdur Rauf Al-Manawi commented on it like this: The condition of Hafiz Suyuti may be based on majority Hadiths or he did not mean what he said; because there are many places where he did not investigate properly. What he did not want it penetrated unintentionally in his book. It will be evident on appropriate places. Anyway, nobody is free from wrong except prophets. Wrong doing is human beings character. Despite all that his book he achieved the highest rank and acquired a lofty position. )28/8( The scholar of Hadith Ahmad Ibnus Siddique Al-Gammari wrote in his book The Hadiths which are written by Suyuti, among them a great number of Hadiths are fabricated. According to his principle they are fabricated. May be he followed Imam Jawzi or as support he presented these Hadiths. Sheikh Abul Fattah Abu Gaddah (R.A) pointed out in 7 such Hadiths which are fabricated. In this regard he followed Imam Al-Jawzi. Another 15 Hadiths are fabricated too,

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but he himself confirmed their fabrication in ( . For details see, ) As we know that when Sheikh Zakaria (R.A) have a doubt on any Hadiths fabrication, he collects all the supportive and back-ups narrations. On this basis if Fazail E Amal is not higher than Allama Suyutis book, definitely it is not lower than that. According to us, we would like to apply the same opinion here as Allama Manawi applied his comment on Jame E Sagir. 7. Hafiz Ibn Qayem Al-Jawziah Another staunch name on this field who would like to put fabrication on the Hadiths is Hafiz Ibn Qayem. To prove this claim just see his book where he said in some chapters that whatever was narrated in this chapter is rejected. Yet he is considered a reliable and trustworthy person in the Hadith. But look at his writings, like etc, how many weak and fabricated Hadiths he brought forward as evidence. Especially if the Hadith is in his favour then he put too much emphasis on it. For instance )3/75-45( he quoted a long Hadith on the topic of . The following words are included there: ... ... He spent all his effort to prove that this Hadith is authentic. He said: Then he had a long discussion on the reliability of Abdur Rahman Ibn Mugirah and the books where this Hadith is found. Yet, his student Hafiz Ibn Kathir wrote in it is an extremely strange Hadith; some blameworthy words are in this Hadith. Hafiz Ibn Hajar wrote in About Asim Ibn Laqit Al-Uqailys translation: this is an extremely strange Hadith. However Allama Ibn Qayeem quoted someones statement to support this. These are some examples only. With this discussion it became clear that how to deal with weak Hadiths and how does it work? Moreover it is evident that acting upon the weak Hadiths has been carrying on for ages. Standing against this procedure is to give up the collective Muslims way of teaching. Especially in the virtue subject, it is not harmful to relate them in any book. A huge amount of people did that already. We have a complete trust on them. Whatever religious divine teaching reached to us, it is exclusively their contribution. Unfortunately whoever does not like their way, they would know whether they committing a mistake or not. Sheikh frequently said, If all these predecessors are wrong, then I would not feel pain on the comment that the Fazail E Hajj is wrong. (Objections on the books of virtue and their answers, page 182)

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The 3rd point: Some critics had complained that there are lots of stories in Fazail E Amal which are baseless and made-up for religion. We do not proclaim that neither all stories in Fazail E Amal are authentic nor we have any intention to prove them as true. By demonstrating these stories in the book Sheikhs aim was to educate the people and encourage them to do good deed. There is nothing wrong to expose such stories in the book, as long as it does not go beyond the Islamic creed. There is no doubt that the true stories impress the heart in many ways. Lectures and speeches do not strike the human nature the way stories can touch the individual hearts. That is why the stories are portrayed frequently in the Holy Quran: )888 . (For this reason prophet (S.A.W) was advised to relate the stories. . In many occasions prophet (S.A.W) related the stories of previous nations to educate the people. They are recorded in the Hadith and history books. Some compliers opened up the new chapters by naming them as The Example chapter and The Stories Chapter etc. Stories do not validate or invalidate anything. Prophet (S.A.W) keeping the religion out of dust permitted to relate the Bani-Israeli stories. )147/14 ( 3/65 So it is evident that the stories which will be stated not necessarily mean that they should be authentic or accurate. The stories prophet (S.A.W) stated, the main focus was to give an example and educate the nation. An example: For instance, the that appeared in Bukhari and Muslim etc with authentic chains of narration. Where did it happen? Who were these 11 ladies? Specifically who said what? All are unknown. It is also unknown that whether the story was stated by prophet (S.A.W) himself or it was stated by Aisha (R.A) or any other companion? Commentators of Hadiths have different views about it. It is very hard even for the higher class students to stop laughing the way these ladies described their husbands affairs. But the aim with this story was to educate, therefore no one could say that Imam Bukhari included the laughable (May Allah forbid) story in the Hadith book. It is a known fact that there is flexibility in conveying the discourses and stories. The stories Hadrat Shaikhul Hadith (R.A) stated in his books are taken from predecessors books. So first of all to say that the stories must be 100 percent correct is a worthless claim. Secondly by providing the references the author becomes free from responsibilities.

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Unusual stories The unusual stories which happen beyond human comprehend are not uncommon to a truth seeker. Like the story of Syed Ahmad Rifae Kabir that prophets (S.A.W) hands came out from the sacred grave while he was visiting the grave. Some time Allah (S.W.T) reveals unusual incidents. It is not necessary that the hands should be real; it is possible that this blessed hand can be visionary. Lots of people came across with similar questions and they approached Hadrat Shaikhul Hadith (R.A). He gave them the satisfactory answers through letters. Some letters are filled with proofs, well-documented files and archive of precious information. His grand son Moulana Saheed published all the letters (Sahran Pur, India) in a separate book form under the name of ( objections on the books of virtues and their answers). We request that the interested people do read this book. Whilst reading this book and if any misconception does arise then some how or the other you will find the solution in this book.

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Supplement
(By: Moulana Muhammad Ameen Safdar Okarovi, Pakistan) I met someone in Karachi by the name of Waheed Baig. He is originally from Punjab, but for some time now he has been staying in America. He stated his story to me like this: After I finished my F.A here, I went to America. There besides the Eids salah I used to read a couple of salahs. During one Eid salah I met some people who were linked to the Tabligh Jamat. They took my address and started to have contact with me. Life changed I realized that the lives they are living are the life of Prophet (S.A.W). I was therefore heavily influenced with their lifestyle. I started going out with the Tabligh Jamat and felt an extraordinary contentment in my heart. Alhamdulillah! I became a regular 5 times worshipper. I started consuming Halal and in the same time I stayed away from Haram. I spared some time for the learning of religion and gave financial assistance too. I started conveying the message to my wife, children, friends etc. With the grace of Allah (S.W.T) a religious environment has been built up around me. Four years of my life went past like this. My wife and I completed all our Qada salah that we missed in previous years. We fulfilled the rights of Allah and the rights of fellow human beings by asking the Ulama the divine rulings regarding particular issues. We adopted the life of repentance and turned to Allah for forgiveness with steadfastness. We introduced Fazail E Amal, Talimul Islam and Beheshti Zewar into our lives and started practicing according to these exemplary books. A new turn After 4 years a number of youths came to me. They were excited about my religious up liftment. They have love for the religion in the hearts despite the fact that they did not keep beards nor did they wear Islamic clothing and as a result of their zeal I started getting on with them; bearing in mind that they were going to be changed easily. I went to their house where they had a massive Islamic library. They said to me, your religion came from India and ours is from Makkah and Madinah. Saying that they gave me a book called written by Moulana Sadiq Sial Kuti. They told me If you want to obey the religion from Makkah and Madinah then read this book. I took the book and told them, This book is from Sial Kut which is in Pakistan; not in Makkah and Madinah. They said though it is written in Sial Kut the words are taken from Makkah and Madinah. 1st difference Me: Hadrat Shaikhul Hadith (R.A) in his book presented the verses from the Quran, the Hadiths from prophet (S.A.W) and the stories of the pious people. It is a wonderful book. My life has been changed through this book. I was not a 5 times salah performer now I am a regular worshipper; I used to lie which I gave up; I never used to care about Halal and Haram, now I am very particular about it. In fact the new appearance in my life is exclusively through this book.

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They: Shaikhul Hadith wrote so many things in the book without references. They showed me some places that there is no reference. In the same time they showed me in the Salatur Rasul that every reference is there in that book. Religion must be on reference not the other way around. I could not give an answer. I was perplexed why Shaikhul Hadith did not provide references in many places? They insisted that I provide them with the answer. I (Moulana Akarovi) said to Waheed, Hadrat Shaikhul Hadith (R.A) has given this answer already: Frequently I took the information from (A) Mishkat (B) Tanqihur Roowat (C) Mirqat (D) explanation of Ihyaul Uloom and Hafiz Munzaris (D) Targib wa Tarhib. So it is not necessary to mention these names every time. If any information is taken from outside of these books, then I have provided the reference. (Fazail E Quran, page 7) Waheed read this sentence three times and said how wonderfully Hadrat Shaikhul Hadith (R.A) expresses it. I did not know this. I said, Did you know that there are a couple of places in Salatur Rasul where no reference has been provided. See the pages From 449 to 454, the Dhikrs are quoted there, all of them are without references. The author of Salatur Rasul Moulvi Abdur Rauf (A non follower of Mazhab) made a mockery of the verse. He said, Is it not better those people who read as Wazifas LA ILAHA ILLA ANTA SUBHANAKA INNI KUNTU MIAZ ZALIMIN to put them in to the fish tank and throw them in the ocean so they will be able to see the darkness of the fishes of Hadrat Yunus (A.S)? Moreover, they will feel the correct theme of Hadrat Yunus (A.S) too. They do not need 41 days; they will get the real taste within a couple of hours. Thereafter they would not feel any pain or difficulties. They will be free from all miseries. I am surprised how all these nonsense actions penetrated in to our predecessors lives. Is it not playing with Allahs words? From which verse or Hadith did they get this method? (Salatur Rasul 504) Wrong references This man was puzzled by listening to this conversation and reading the information about Salatur Rasul. I said, Did you know that lots of wrong references are given in Salatur Rasul? Look, page number 136, where 24 Hadiths has been quoted and references are given from six authentic Hadith books; but 14 Hadiths cannot be found in the six authentic Hadith books. They are: 1, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17 and 20. These Hadiths are not in the six authentic Hadith books. Look at the page number 278, 283, 311, 343, 358, 571, 639, 665, 667, 677, 509 and 620, the references of all these 12 Hadiths are wrong. (Salatur Rasul Muhassi 14) Why so many mistakes in such a small book? Now Mr, Waheed Baig started to think like he was in the wilderness! Weak Hadiths Mr. Waheed said, well, Hadrat Shaikhul Hadith (R.A) wrote lots of Hadiths without references and the Hadiths he did give reference too, majority of them are weak, lies and fabricated. On the Other hand there is no weak Hadiths in Salatur Rasul. On that basis Mr., Wahid said, I gave up reading Fazail E Amal. I said, This statement is opposite to the rule which is practiced by the scholars of Hadith unanimously. The weak Hadith is acceptable in reporting the Virtues and Courage etc. Hadrat Shaikhul Hadith (R.A) expressed this rule. He wrote at the end of Fazail E Namaz: In the end, it may be pointed out that the Muhadditheen are rather liberal in accepting the authenticity of the Ahaadith relating to the rewards of different religious observances. As for the

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stories about saints and pious people, these are part of ordinary history and therefore on a different footing. (The Virtues of Salat page 104, Eng) In another place he stated: Where there is a question from a Hadith scholar about a fiqhi Masalah, you need proofs and references. But here we are discussing glad-tidings and warnings. (Fazail E Durood page 56) Let me explain the topic. Mathematical calculation depends on two things: (A) Total and (B) Partial. Similarly, in the Hadith basically there are two things taken in to consideration as far as the narrator is concerned: (A) Preservation (B) Trustworthiness. If the narrators preservation ability is good and he is a pious person; not a sinner and the weakness occurred in the Hadith because of lack of preservation, then the scholars consider this Hadith as near weak. In the Quran Allah declared that two womens testimonies are equal to one man. The reason being that if one woman forgets then the other one will make up for it and help in relating the full incident. Based on this the scholars of Hadith made out a principle that if there are two chains of narration for one Hadith and a transmitter in both Hadiths have the weak preserving ability, in this case, scholars consider this Hadith as authentic. That is why Hadrat Shaikhul Hadith (R.A) in many places said that this text appeared in lots of places. So, one may realize that this Hadith is acceptable because of its back-ups. Now to reject these kinds of Hadiths is to reject the verse of Quran. Thus the objection should be made out towards the Quran instead of Shaikhul Hadith (R.A). If the narrator is not trustworthy then he is very weak. His narration is not acceptable in establishing the rules. But in case of virtue, it will be acceptable; because trustworthiness is not a condition in Virtue Hadiths. Prophet (S.A.W) said, No problem reporting from Bani Israeel. (Bukhari V. 1 P.491, Tirmizi V.2 P107). If it is acceptable to report the courageous and catastrophes stories from non Muslims, then why is it not acceptable from a blameworthy Muslim? Is he inferior compared to the Jews? Definitely not. So it became clear that the Hadiths Hadrat Zakaria (R.A) quoted in Fazail E Amal is based on the principles of Quran, Hadith and Muhadditheen (The scholars of Hadith). Imam Nawawi in the preface of Sharhe Muslim volume 1 page 21 and Shaikhul Islam Ibn Taymiah in his Fatawa book volume 1 page 65-68 declared that the weak Hadith is acceptable in virtues. Another episode I said, you are perplexed that the weak Hadiths in Salatur Rasul are used not only to describe the virtues but to establish the rules too. Moulvi Abdur Rauf pointed out 84 of them. The extremely weak Hadiths are: 6, 13, 14, 16, 22, 34, 52, 53, 56, 66, 73, 85, 88, 107, 109, 110, 153, 159, 160, 161, 163, 164, 165, 166, 167, 168, 169, 172, 173, 204, 105, 206, 209, 214, 224, 226, 231, 233, 234, 236, 239, 241, 248, 249, 265, 266, 278, 363, 383, 414, 415, 419, 444, 448, 459, 461, 470, 472, 473, 485, 541, 544, 545, 551, 557, 565, 578, 584, 586, 626, 630, 654, 660, 664, 665, 666, 673, 679, 683, 694, 695, 699 and 703. These Hadiths are extremely weak. Mr. Wahid became very puzzled at this point. O, Allah, What is happening? Fine words butter no parsnips. Only polytheism, only polytheism Mr. Waheed told me that Fazail E Amal is full of references related to polytheism. There are lots of stories in the virtues of Sadaqat, in the virtues of Durood and in the virtues of Hajj that teach polytheism. I spent many days in wilderness and in restlessness that this book has been spread throughout the world, not only thousands; in fact, it had changed the lives of millions of people. Numerous scholars had seen this book, but no Mufti, Muhaddith and Faqih came across with such erroneous statement what these lads came out with! But in reality I could not get any reasonable solution for that.

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Subsequently, I left Tabligh Jamat. Not only that, I became one of the enemies of Tabligh Jamat simply because I started to believe that these people were inviting towards polytheism. Their Salah is wrong. Now my priority is to stand against Tabligh Jamat rather than reading the salah, keeping the fast, going for pilgrimage and spending time in the path of Allah. In the shops, in the offices, in the meetings and in the mosques there was only one message I started to convey i.e. that Tabligh jamat is not calling people towards the oneness of Allah, rather they are calling the mass towards polytheism. They are not spreading Islam. In fact they are spreading Hanafi Mazhab. Though, now I am no more particular in reading salah with congregation, even joining myself in the first takbir or search for Halal food but I am very much addicted in Tawhid and Sunnat. I believed that all sin will be forgiven by doing that. Performing Salah with contentment was decreased in me but to call others polytheist and discarder of Salah had increased. There was not any urge left within me to rectify myself. My most important task was to save the people from polytheism. Especially those who became polytheist by reading Fazail E Amal. Although I pulled out two persons from Tabligh Jamat with my two years of efforts I had failed in my mission, because in the meantime thousands of people have joined the Tabligh Jamat. But I am hopeful that Allah will reward me in the hereafter. Miracles I told him that the stories you are talking about are called miracles. They are unusual things. The Normal thing is: A child must be born through parents. The miracle is: Maryam (A.S) got child without a father. The Normal thing is: A camel must be born from another camel. The miracle is: A camel is born from a mountain. The Normal thing is: A snake must come out from a snakes egg. The miracle is: Musa (A.S)s stick became a snake. The normal thing is: A bull must make the sound of bull and a ram must make the sound of a ram. The miracle is: When they start to talk like human. Normal thing happens by human action. But the miracle happens with the will of Allah which manifest through human beings. Look, the miracles of Esa (Jesus) (A.S) are described in the Quran. All Muslims believe that they are true. These miracles took place in the hands of Esa (A.S). But the fact is Allahs divine power was active behind them. When a Muslim believes in all these miracles, he finds the oneness of Allah in each and every miracle and when a Christian looks at all these miracles, he fell in to the pit of polytheism. He believes that Esa (A.S) is the doer of all miracles. Whose fault it was? Neither was it Allahs fault nor Esa (A.S)s. It was the belief of Christianity that they changed the creed. Similarly we Ahle Sunnat Wal Jamat when we look at the miracles, we see the power and supremacy of Allah. So we find there the oneness of Allah. When you people read the Tablighi Nisab with the Christian mind, you find only polytheism there. Neither is it Allahs fault nor predecessors. It is the Christian mentality. If you give up this mentality you will find the oneness of Allah everywhere. It can never be Now In this point Mr. Waheed Baig was very furious. He said, No, never. In these stories there are lots of things which can never happen, it is impossible. I asked him who cannot do it? is it creator? Or created? If you say created cannot do it, I agree with you. But if you say creator cannot do it, I disagree. If you think creator and created have the same power, then I would ask you to refresh your belief. If you deny the miracles of pious people, you are denying the power of Allah.

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Only lies Mr. Waheed said, some people make-up the stories about noble predecessors. What about that? I said where has it been made up? People made the false God, false Prophet, false Hadith, and false money. Does it necessarily mean that you deny both things together? Do you have to deny the true prophet with the false prophet? Do you have to give up the authentic Hadith with the fabricated ones? Do you have to throw the real money with the false money? Here also who asks you to believe in false stories? Why do you want to disbelieve the true stories? Common sense does not agree Mr. Waheed said how can you believe in such stories that never happened to the prophets or Sahabas? The position of Prophets and Sahabas are more superior to the Wali. So the things which never happened to the prophets or Sahabas how can it happen for the Wali? I said, strange! Where logic is permissible you brand it as polytheism. Now you started applying logic in the miracles. I would like to ask you whether you see the dream or not? He said, yes. I asked him again, is it exactly like the dreams of Prophets and Sahabas? He replied, where do Prophets and Sahabas come in to this? Allah shows the dream to whoever he wants to. I said, a small boy had a dream. In the morning he said, I saw that granddad is coming today. Coincidently his granddad comes that day. His dream becomes true. Now you cannot deny this dream on the basis that the dream which big people cant see, so it is impossible for a child to see. Look, Bibi Mariam was a Waliah (A friend of Allah). She gets a son without a father and Zakaria (A.S) despite being a prophet not getting a son. Aisha (R.A) had a husband but no child and Mariam (A.S) had no husband but a child. Yaqub (A.S) every day used to touch his face with his blessed hands but his sight did not return and as soon as the shirt of Yusuf (A.S) touched his eye, his sight was restored. The wind used to carry Sulaiman (A.S)s castle, it was not ordered to carry prophet Muhammad (S.A.W) during the Hijrat from Makkah to Madinah. Sulaiman (A.S) was a prophet but the castle of Bilqis came to him through his companions miracle. It is Allahs will. If he wants, he can show the Baitul Muqaddas from a thousand miles apart. He can show the heaven and hell. But if he does not want, then the wrong news comes from few miles far that Uthman (R.A) has been martyred and prophet (S.A.W) starts to take pledge on it. If Allah does not want then no one will know that Yusuf (A.S) is in the well of Kenan and when he wants then the fragrance from Egypt comes to Kenan. I would say, Brother! Think again before you brand the whole world as polytheists. A contradiction For further clarification Mr. Waheed said, in the Stories of Sahaba Hadrat Shaikhul Hadith (R.A) wrote contradictory statements. He writes (in the page 37 Urdu) in the page 54 (English) that Hadrat Hanzalah (R.A) said, When we are with the prophet (S.A.W) and listen to his discourses about paradise and hell, we feel as if both are present before our very eyes but when we return home and are absorbed in our domestic and family affairs, we forget all about the hereafter. In the other side he writes in page 115 that Hanzalah was newly married. He went to the battle field without having a bath and was martyred there. So the Angels gave him a bath. Where did the children come in the other story? So it is a clear contradiction here. That is why educated people do not like this book. I said, Educated people are getting light throughout the world by reading this book. Yes, there is no remedy for uneducated and envious people. In the first story it was Hanzalah Ibnur Rabee, the writer of Rasulullah (S.A.W) and in the second incident was Hanzalah Ibn Malik, the Angels gave him a bath. This information is written in Mirqat Hashia Mishkat page 197 volumes 6. When I showed it

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to Mr. Wahid, he was really amazed. He said, May Allah pardon me, May Allah pardon me. We love objections. How many people I have misled. Now I have realized it was my lack of knowledge and ignorance. O Allah, please forgive me.

Drinking blood Mr. Waheed said, Drinking blood is prohibited in the Quran. Hadrat Shaikhul Hadith (R.A) quoted two incidents about it. In the presence of Prophet (S.A.W) two Sahabas drank the blood of prophet (S.A.W). He was not even upset for that, rather he said, whoevers blood got mixed up with my blood the hell is forbidden for him. Can prophet (S.A.W) go against Quran? I said, there are two separate incidents here. One happened by the father of Abu Saeed Khudri Malik Bin Sinan (R.A) and the other one happened by Abdullah Bin Zubair (R.A). The details for first incident will be found in Al-Isabah (Page 346 volume 3) written by Hafiz Ibn Hajar and in Al-Istiab (page 370 volume 3) written by Ibn Abdul Barr. You have to accuse these two preservers of Hadiths along with Shaikhul Hadith! Malik Bin Sinan has been martyred in Uhd. Among the martyrs of Uhd there were some people who were drunk. At that time the prohibition order of alcohol was not revealed. Imam Qurtubi wrote in his Tafsir (216/2) that the prohibition about drinking of blood was revealed during the fare-well pilgrimage on day of Arafah. So until you prove that this verse was revealed before the Uhd your objection will be void. It is wajib to have good faith about prophet (S.A.W) and the Sahabas. If we come across that any Sahabi was drinking alcohol, immediately we would say it is before the prohibition. Similarly we will deal with Muta (Marriage for fixed period). Likewise we would say drinking the blood was before prohibition, because prophet (S.A.W) did not scold them. Second incident: This happened to Abdullah Bin Zubair (R.A). He was 9 years old when beloved Prophet (S.A.W) passed away. This incident also quoted in Al-Isabah. So he must be accused too! Hadrat Abdullah bin Zubair (R.A) did it in his early days. If it took place before prohibition, then there is no objection and if it was after then the scolding is there in the same Hadith. If my blood goes in to anyones body, fire is prohibited for him. But you will be danger for people and people will be danger for you. (Al-Isaba 310/2) Look Mr. Waheed, these kinds of objections are not based on Ilm (knowledge), rather they are based on grudge. Hanafi says, if Imam is unclean and he performed salah without bath or wudhoo; the salah for followers is void. But Allamh Wahiduz Zaman with influenced by envy wrote down that the salah is valid. (Nuzulul Abrar 101/1) Ahle Sunnat says, A Muslims salah is not valid behind a non Muslim but Wahiduz Zaman says it is valid. (Ibid) Excretion Mr. Waheed says, Shaikhul Hadith (R.A) wrote that urine or excretion etc is clean. I said, the word used here is means left over, dregs. Stomach digests the food. Liver collects all the energies from there and leaves the dregs which come out as excretion. This is the excretion of stomach. Other side liver transforms the energies in to blood and passes it to the heart. Whatever is left over from there, it comes out as urine. This is the excretion of liver. The blood gives the vein a steam power. Whatever left over in this process comes out as perspiration. The blood became the part of the body; the left over thing from here comes out through the pore as dirt. It is a known fact that the flies sit on the common peoples body to suck the dirt. But no flies used to sit on the divine body of prophet (S.A.W). Common peoples perspiration gives out a bad smell but prophet (S.A.W)s perspiration was filled with fragrance. His sleeping used to call also

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sleeping but that was different than ours. His dream used to be the revelation. His wudoo never used to break by sleeping. No doubt prophet (S.A.W) was a human being. But why do you deny the unique qualities Allah has bestowed to prophet Muhammad (S.A.W)? A ruby is a stone and Hajr E Aswad is a stone too. Can a ruby be compared to Hajr E Aswad? Allah has inserted the heavenly elements into the divine bodies of Prophets. That is why their perspiration has the smell of heavenly fragrance. Similarly, if the other offal has the special excellence, then why the objection? What was the outcome? Mr. Wahid taped all my talks. He came back after two days and said these people could not prove what is written in Haqiqatul Fiqh and Salatur Rasul. They were unable to show the Hadith which says that 113 Suras are not allowed to read behind the Imam and it is Fard to read Sura Fatiha. They failed on their challenge that the Hadith which says 10 times raising the hands in salah and 18 times not to raise the hands in salah (With one million rupees prize money per Hadith). The reference were given from Hidayah, unfortunately it is not there. Moreover the references were given from six authentic Hadith books in Salatur Rasul those Hadiths are not there either. Now I am determined that this group has no real foundation. Their foundation is only the grudge against Ahle Sunnat wal Jamat. The issues you pointed out are the clear proofs. I acknowledge my mistakes that I undermined the people who are the symbol of Sunnat and bearers of truth. They are genuine people who have the fear of Allah and sincere motives. They stay away from Haram and consume only Halal. Day and night they have only one concern; how the religion of Allah is spread throughout the world. I followed the wrong people whose aim is to spread the erroneous impression about our noble predecessors. I am repenting with the complete sincerity that I will stick with the true group of Ahle Sunnat wal Jamat Hanafi and stay away from the deviants. I will stop others not to join them. May Allah grant me the steadfastness on truth and save me from the people who spread misconception in religion.

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ABOUT TRANSLATOR Moulana Abdul Basit is graduated from Bangladesh Jamia Madinatul Uloom Darussalam madrasah, Sylhet. Since his graduation he is in the service of Islam efficiently. Currently he is residing in UK and engaged in deeni work. He is married and the father of two kids. His other translated books are: What is bible? By Sheikh Taqi Usmani Criticize and its limitation By Sheikh Yusuf Ludhianovi (RA) Why Mazhab By Sheikh Ashraf Ali Thanvi (RA) Many more