Ideally General Muslims should not involve in these topic.As on these topic there are difference of opinion among scholars.
But as some group/persons are raking the existance of abdal in Fazail e Amaal as baseless and without proof and even alleging shirk in Fazail e Amaal.
Through This even they are claiming Tablighi Jamaat as involved in Shirk.(May Allah save all of us from Shirk).
ONLY ALLAH WILL GIVE THEM REPLY. This article is to show the correct picture and position of salfussalehin and great scholars of past.)
All praise is due to Allah Ta’ala who through his infinite mercy and wisdom revealed the glorious Qur’aan for the guidance of mankind. Peace and salutations be showered on Nabi (Sallallaahu Alayhi Wasallam) who was sent as a practical example of eternal success in this world as well as the hereafter.It was always the system of Allah Ta’ala that he had chosen his special slaves in every era for the protection, spreading and upliftment of his Deen. Whilst the forces of Baatil (falsehood) would strive to mislead people, Allah Ta’ala chose the great Muhadditheen, Mufassireen and Ulama who would make an all out effort to shun away the evil of such misleading people. It is no surprise that even in our present day and age, there are many such people whose sole purpose and object is to confuse, complicate and puzzle the minds of the ordinary masses. They will make big claims and call themselves whatever they wish to, but alas! Their aim and target is to corrupt the beliefs of people, so as to leave them in utter bewilderment. Such beliefs which have been clearly and explicitly expounded by Allah Ta’ala in the Qur’aan and which have been explained to us in the Ahaadith by Nabi (Sallallaahu Alayhi Wasallam), but alas! Not only do they deny such beliefs, instead they wish to brainwash the minds of others to fall into the trap that they have been mislead into (may Allah Ta’ala guide and save us all, Aameen) With regards to the specific question under discussion, there seems to have stemmed up a group of people who are trying to mislead everyone into believing that the book Fadhaail-e-Aamal entails ‘baseless stories’ and ‘corrupted beliefs’. Written by a great renown researched scholar and luminary of our recent times, this is not just an attack on the book itself, but more on us as Muslims and our beliefs.
In the relevant question at hand, the objector has extracted 4 quotations from the Kitaab, Fadhaail-e-Aamal.
Thereafter, the objector, in essence has claimed i.e.
A) The existence of Abdaal
The objector wishes to deceive the public
into believing that these are baseless and corrupt beliefs and it is
hence deduced therefrom that Fadhaail-e-Aamal promotes misguidance and deviant stories.
Hereunder, we will discuss each beliefs in detail with proofs from the Qur’aan, Hadith and other sources to prove that these are beliefs which have been clearly expounded and supported by the Qur’aan, Hadith and the great Ulama and Muhadditheen.
We would also expose the fact that many such incidents and quotations have been recorded by other illustrious scholars so as to prove that it was due to ignorance that these objections were made. An Arabic proverb states,
‘A man always opposes something which he is ignorant of.’
After quoting an extract from the book, Fadhaail-e-Aamaal, the objector states:
‘Note: The Deobandi translator of Ikhmaalush Shiyaam defines Abdaal saying, Abdaal are a class of Awliyaa whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine command in various places of the world.’ (Ikhmaalush shiyaam Eng Trans p.59)”
The Writer in his ‘note’ here, has quoted the definition of the Abdaal and thereafter refuted it by saying the words, ‘Astaghfirullah’.
After realising his ignorance, perhaps, he should repeat the Istighfaar.
The presence of the Abdaal,
their extraordinary qualities and powers that Almighty Allah has availed to them is a fact that has been proven through various Ahaadith.
Hafiz Suyooti (RA) has written a complete treatise regarding this topic in which he mentions, “There are several narrations regarding them. Among those are the narrations of:
1) Sayyiduna Umar ibn al-Khattaab,
2) Sayyiduna Ali, 3) Sayyiduna Hudhayfa,
4) Sayyiduna Anas, 5) Sayyiduna Ubaadah ibn Saamit, 6) Sayyiduna Abdullah ibn Abbas, 7) Sayyiduna Abdullah ibn Umar, 8) Sayyiduna Abdullah ibn Mas’ood, 9) Sayyiduna Awf ibn Maalik, 10) Sayyiduna Mu’aadh ibn Jabal, 11) Sayyiduna Waathila ibn al-Asqaa, 12) Sayyiduna Abu-Sa’eed al-Khudriy, 13) Sayyiduna Abu Hurayra, 14) Sayyiduna Abud-Dardaa, 15) Sayyidatuna Umm Salmah (Radhiallaahu Anhum ajma’ee) and many others which are impossible to be enumerated.” (al-Khabaru Daal vol.2 pg.455 of al-Haawi)
In fact, Hafiz Suyooti (RA) and others have accepted that the narrations concerning the Abdaal have reached the status of Tawaatur (highest form of authenticity). (refer Nazmul Mutanaathir minal hadithil mutaawatir pgs.231-232)
Hafiz ibn Hajar (RA) and others have also accepted the authenticity of some of the narrations in which the Abdaal are mentioned.
From the above mentioned narrations, the Hadith of Sayyiduna Anas (Radhiallaahu Anhu) has been classified as Hasan (sound) by Haafiz al-Haythami, the Hadith of Sayyiduna Ubaadah ibn Saamit (Radhiallaahu Anhu) and the Hadith of Sayyiduna ibn Abbaas (Radhiallaahu Anhu) has been classified as Sahih (authentic) by Haafiz ibn Arraaq (RA), the Hadith of Awf ibn Maalik (Radhiallaahu Anhu) has been classified as Hasan (sound) by Hafiz ibn Arraaq.
(Tanzihus-Sharee’ah vol.2 pg.307) and the Hadith of Sayyiduna Ali is Hasan (sound) according to Allaamah Suyuti (RA). (Al-la’aaliy vol.2 pg.332) and Hafiz Sakhaawi (RA) has regarded all its narrators as reliable. (al-Maqaasidul Hasanah pg.28)
The following is a list of some of those illustrious Ulama and Muhadditheen that were regarded to be Abdaals, by the scholars of the classical times: 1) Imaam Abdur-Rahmaan ibn Abi Haatim (Muqaddamah ibnus-salaah pg.421), 2) Imaam Abu-Muslim al-Khawlaaniy (Al-Jaami of Khaatib Baghdadi pg.382), 3) Imaam Shaafi’ee (Al-Maqaasidul Hasanah pg.28 and Taarikh Dimishq), 4) Yazeed ibn al-Aswad (Taarikh Dimishq vol.6 pg.112), 5) Imaam Jaabir ibn Marzooq (al-Aadaab of Imaam Bayhaqi pg.326 – Hadith985), 6) al-Qa’anabiy, 7) Hammaad ibn Salamah (Tahzeeb of Haafiz ibn Hajar vol.3 pg.13; Hadith1767), 8) Abdullah ibn Mubaarak (Tahzeeb of ibn Hajar)
From the abovementioned facts, it is firstly apparent that the existence of Abdaals are authentically proven by various illustrious Ulama, let alone in the numerous Ahaadith. Secondly, like the existence of the sun during broad daylight, similar is the case here with the Abdaals. However, this does not mean that these Abdaals are equal to the prophets (Alayhis salaam) as deduced by the objector from the story. The objector states:
‘This story makes this so called Abdaal equal to prophet Moosa (Alayhis salaam) and our messenger Muhammad (Sallallaahu Alayhi Wasallam) who spoke directly to Allah.’
First of all, to be common in one aspect does not necessitate equality in everything.
If a person dresses like a prophet, does this make both of them equal? Did any of the prophets fly planes? Today, so many people can fly planes. Does this make them better or more knowledgeable than the prophets?
Secondly, there is a world of difference between the Abdaals and the prophets (Alayhis salaam) in this very same action of speaking directly to Allah Ta’ala. The manner in which the prophets (Alayhis salaam) speak to Allah Ta’ala is far much different from the one that is between the Abdaals and Allah Ta’ala. In fact, in the holy Qur’aan, Allah Ta’ala states, ‘And your Lord said to the Ant ….’ Would any person in his sane mind even dare to irrationally claim that this ant is equal to any of the messengers of Allah Ta’ala?
The details of this will be explained under the discussion of Kashf and Ilhaam.
In order to finally close the door on this discussion with regards to the Abdaal, we will suffice on quoting just one Hadith which will befittingly smash these objections into smitherings.