Hadith scholars in india :Sheikhul Hadith and Bukhari Shareef

https://ia902603.us.archive.org/0/items/ZAKARIAILMIMAQAM/ZAKARIA%20ILMI%20MAQAM.pdf

https://ia902603.us.archive.org/0/items/ZAKARIAILMIMAQAM/ZAKARIA%20ILMI%20MAQAM.pdf

Hafiz Dhahabi and Ibne Hazam Zahiri on weak Hadith Zaeef Hadith

Fuqahaa and Muhaditheen

 a) Hafiz Dhahabi R A has written with regards to Imaam Awzaai R A that he used to take evidence from maqthooaat and the maraaseel of the people of Shaam. ('Seeyar A'alaamun nublaa' vol7 pI 14)

b) Hafiz ibni Munduh R A has written regarding Imaam Abu Dawood R A that he would narrate dhaeef ahaadeeth if nothing else could be found because according to him, a dhaeef hadeeth is stronger then the opinions of men. ('Tadreebur raawie')

 Thaahiriyah

 Abu Muhammed "ibnul Hazam Thaahirie R A whose strictness is famous, in 'Muhalaa' (vol3 p61) has quoted the hadeeth of Hasan bin Ali R A regarding reciting Qunoot before ruku. He then writes "Even though this hadeeth is not worthy of citing as proof because I have not found any other hadeeth of Nabi sallallahu alaihi wasallam  in this matter, I prefer it."


Taken from https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

Usage for Dhaeef Hadith in Ruling Masail Ahkam Fiqh Scholars view

 The usage of dhaeef hadeeth in Ahkaam

 As far as using dhaeef hadceth in ahkaam shariah goes, from the practice of the majority of Fuqahaa and Muhaditheen, it is clear that it can be used. This is on condition that it is not extremely dhaeef. i.e. the chain has no narrator who was accused of lying.

1) If no other proof is found except a dhaeef hadeeth:

 The Hanafi school of thought

 a) Imaam Abu Hanifa R A has said "A dhaeef hadeeth narrated from Rasulullaah sallallahu alaihi wasallam  is better then qiyaas-Shaari anology. Qiyaas is not permissible when a dhaeef hadeeth IS present." ( 'AI-Muhalaa' of ibn" Hazum vol3 p161)

This means that if when only a dhaeef hadeeth is present, then instead of making qiyaas one will practice directly on the dhaeef hadeeth.

 i) The hadeeth where it is mentioned that laughing aloud in salaat nullifies wudhu is dhaeef according to all Muhaditheen, still Imaam Abu Hanifa placed it before qiyaas. (So laughing aloud in salaat nullifies wudhu)

 ii) The hadecth 'the maximum number of days for haidh is ten days" is also dhaeef according to all Muhaditheen, yet it is placed before qiyaas.

 iii) The hadeeth 'There is no mehr less than ten dirhams" is also dhaeef. nevertheless it is practiced upon instead of making qiyaas. ('A 'alaamul muwaqi'een' vol I p31-32)

 b) Muhaqiq Ibnul Humaam says "Istihbaabdesirable- can be substantiated from dhaeef but not from maudhoo" ('Fathull Qadeer' baabun nawaafil vol2 p139)

i) In 'Haashiyatut Tahtawi alal Maraaqiyul Falaah' etc six raqaats after Salaatul Maghrib (Salaatul awaabeen) has been written to be mustahab. The proof given is the hadeeth of Hadhrat Abu Hurairah R A "Whoever performs six raqaats after Maghrib without talking of any evil in between he will receive a reward equivalent to twelve years of i-baadat." Imaarn Tirmidhi narrated this from the chain of Umar bin Abi Khath'am saying this hadeeth of Abu Hurairah R A is ghareeb-rare, I only know it from zaid bin AI-Habbaab from Urnar bin Abi Kath'am. 1maam Bukhaari R A says that Umar is munkarul hadeeth-rejecter of hadith- and extremely dhaeef. Hafiz Dhahabi said in 'Meezaan', "He narrated a munkar hadeeth, "Whoever performs six raqaats after maghrib..... Abu Zur'ah said he is waahin-imaginative.

 ii) When burying a Muslim, while throwing sand to say on the first handful "minha khalaqna kum", " wa fieha nu eidukum" on the second and "wa minha nukhriju kum taaratan ukhraa" on the third was said to be mustahab (tahtawi p21O). The proof given, is the hadeeth of Haakim and Ahmed from Abu Umaamah R A when Nabi sallallahu alaihi wasallam  placed Hadhrat Ume Kulsoom R A in the qabar-gravethereafter Nabi  sallallahu alaihi wasallam; read "minha khalaq ... " and at the end read "bismiIlah, wa fie sabielillah ... ". This hadeeth is extremely dhaeef. Imaam Dhahabi said "it is waahin, because Ali bin zaid is matrook-Ieaves of narrators.

 The Maaliki school of thought

According to Imaam Maalik R A mursal i.e. munqat ahaadeeth-hadith when narrator is left out can be used as proof, which according to majority of muhaditheen is dhaeef. In one of the most reliable maaliki kitaabs 'Nashrul banood ala marrqus su'ood' it is written

 "One learns from Imaam Maalik's substantiation from mursal ahaadeeth that every munqat'ia and mu'adhal hadeeth is proof according to them, because these also fall under the category of mursal. ('At-Ta'areef bi owhaami min qasamas suna" ilas sahee wa dhaeef of Doctor Mahmood Saeed Mamdooh vol2 p63)

The Shaafie school of thought

a) According to Imaarn Shaafie R A a mursal hadeeth is dhaeef but if only that mursal hadeeth is found , it can be cited as proof. Hafiz Sakhaawi R A narrated this in 'Fathul Mugheeth' (vol I p270) on the authority of Maawardi.

b) Hafiz ibn Qayim R A has stated that according to Imaam Shaafie R A a dhaeef hadeeth will be considered before qiyaas.

i) Even though the hadeeth of 'Saydooj' is dhaeef he considered it before making qiyaas.

 ii) The hadeeth on the permissibility of  performing salaat, in the haram of Makkah,

during the makruh times is dhaeef yet it was given preference over qiyaas.

iii) According to one narration, Imaam Shaafie R A gave preference to the hadeeth "Whoever vomits or his nose bleeds, then perform wudhu and continue with your salat" over qiyaas, even though it is dhaeef.

 The Hambali school of thought

a) Iboul Najaar Hambali ~,; in 'Koukabul Muneer' narrated the viewpoint of Imaam Ahmed bin Hambal ~,; "I will not discard a dhaeef hadeeth if there is no proof to oppose it"

 b) Hafiz Harwie R A narraled from Abdullaah bin Ahmed in 'Dhamul kalaam' "I enquired from my father, a certain person has a mas'ala, in the city there is a muhadith who is dhaeef (in one narration it comes, who cannot distinguish between dhaeef and strong ahaadeeth) and a faqeeh, who has a sound opinion and makes qiyaas. Who should he ask? He replied "Do not ask the one who rules on his opinion because a dhaeef hadeeth is better then a strong opinion" ('Dhamul kalalaam' vol2 p I79-180)

 c) Ibn Qudaamah has written in 'Ar-Mughni', a reputable kitaab in hambali fiqh, "it is not a condition for the hadeeth to be sahee in nawaafil and fazaail". He has also written under the mas' ala of silting with 'ihtibaa' during the khutbah that is permissible. as it is nanated from a few sahabah R A but it is better not to do it as it is narrated that Rasulullaah sallallahu alaihi wasallam forbade sitting like this in the khutbah. Even though the hadeeth is dhaeef it is better not to sit in this position. 

Taken from https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

What is Hasan Hadith Criteria and Definition Ruling Permissible authenticity Saheeh

A hasan hadeeth has the same conditions as Sahih Hadith that is except the comprehensive ability of the narrator might be dhaeefer then that of a sahee hadeeth. 

The criteria for authentic Sahih Hadith

1) A continuous unbroken chain to Rasulullaah sallallahu alaihi wasallam

 2) The narrator must be trustworthy.

 3) The comprehensive ability of the narrator is faultless.

 4) The hadeeth is free from irregularities.

 5) The hadeeth is free from any deficiencies. That is why a hasan hadeeth is not regarded as sahee nor is it regarded as dhaeef.

There is a form of hasan hadeeth which is actually a dhaeef hadeeth that has increased in strength due to it being narrated via many different chains.

 Those ahaadeeth which are dhaeef are categorized as dhaeef, this has varying levels, the lowest of which is maudhoo-fabricated.

There is no difference In Opinion regarding the permissibility of citing 'a sahee or hasan hadeeth as proof. This can be used as proof in any aspect of Deen.

Saheeh Hadith Definition Criteria for Authenticity of Ahadith What is meaning

In order for a hadeeth to be sahee, five conditions have to be met:

 I)  A continuous unbroken chain to Rasulullaah sallallahu alaihi wasallam

 2) The narrator must be trustworthy.

 3) The comprehensive ability of the narrator is faultless.

 4) The hadeeth is free from irregularities.

 5) The hadeeth is free from any deficiencies.

Taken from Book https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

The Hadith of one Huqub Fazail e Amaal Fabricated Hadith Discussion Allegation answer

 The Quantity of One HUQUB and its Hadith Discussion 

It has been narrated that Rasulullaah sallallahu alaihi wasallam  has said ..that person who delays his salaat until the time of that salaat has passed, thereafter performs his salaat. He will be punished ill Jahanam for a period of one 'huqub' A 'huqub is a period of 80 years, each year is of 360 days and each day is equal to a thousand years.

The reason why I have chosen this hadeeth is that this has been a common target for all critics, in Hadhrat Sheikh's R A lifetime as well as after; many objections have been raised against this hadeeth. After quoting it Hadhrat Sheikh R A himself said,

 "I did not find this hadeeth in any of the hadeeth books that I have, except that it is mentioned in <Majaalisul Abraar', which has been praised by one of our mashaikh-spinual elders, Shah Abdul Aziz Dehlwi R A .

Hadhrat Sheikh R A knew that this will not suffice, that is why, because in the above mentioned hadeeth a severe admonishment has been mentioned for delaying salaat till after its stipulated time, he added:

 "In ‘Tafseer Ibn Katheer' it is mentioned. under the commentary of the verse "Destruction be on those performers of salaah! Who neglect to perform their salaat" from Ibn Abbaas R A  ( which is hukman marfoo'a-conftrmed order) "In Jahanam there is a pit, from which Jahanam itself seeks refuge 400 times a day. This is for those who do so for show from the Ummat of Muhammed sallallahu alaihi wasallam  . he then quotes an extract from 'Quratul ooyoon' from Ibn Abbaas R A that it is the dwelling of those who delay salaat until its time has passed.

 This same theme has been narrated from Sa'ad bin Abi Waqqaas R A marfoo'an (narrated without gap). Haakim and Baihaqi both said that it is sahee mowqoofan. ( narrated realiblywith out gap)

 All of these proofs together make it clear, that a severe punishment in Jahannam has been prepared for those who are negligent in their salaat, reading it after its time has expired, even if one huqub is not explicitly been proven.

That is why, when a few people advised Hadhrat R A  to exclude this hadeeth, Hadhrat R A replied "This incompetent one has still not understood the reason why this hadeeth should be removed" ('Kutube Fazaail par ishkalaat) 

Fabricated Hadith and Contradiction between Quran and Hadith

The unsound claim by Layman on Hadith

A certain person still wrote a very Vicious letter to Hadhrat Sheikh R A stating that this hadeeth is completely fabricated, entirely contradicts the ayats of the Quraan Kareem 

"And your Rabb has said ask of me and I will accept ...  "When my servants ask from Me then indeed i am near,. ," and also against reason, that it creates a poor opinion of Allaah Ta'ala etc.

Hadhrat Sheikhul Hadeeth R A very calmly gave an explanatory reply, 

"You have said there is open contradiction between the Quraan and this hadeeth, whereas to me the thought of it is also impossible. You have stated this hadeeth is fabricated, as yet I have not found any reference stating the same.

" For more detail on this reply please refer to 'Kutub Fazaail Par Ishkaalaat aur unke jawaabaat (p139-154 and p170-184)

(Taken from book Objection on Fazail e Amaal A basic Analysis https://archive.org/details/ObjectionOnFazail-E-Amaal-ABasicAnalysisByShaykhAbdullahMaroofi

Fazail e Amaal mein zaeef ahadith ki Islami aur Sharaee Hassiat aur ilzamat ka Jaeza

Fazail E Amaal Aur Zaeef Hadees:

Fazail E Amaal Koi Aqaid Ya Masail Ki Kitaab Nahi Hai Yeh Fazail Ki Kitaab Hai Jiske Likhne Ka Maqsad Sirf Yeh Tha Ke Logo Ko Amal Par Raghbat Di Laaye Jaaye.

Aur Chuke Yeh Fazail Ka Maamla Hai Isliye Is Kitaab Me Zaeef Hadeese Maujood Hai.

Kyunke Fazail Ke Baab Zaeef Motabar Huwa Karti Hai.

Darj E Zail Muhaddiseen Ne Fazail Ke Baab Zaeef Hadeeso Ko Motabar Kaha Hai.

1. Imam Nawawi Rh. (Al Azkaar : 7)
2. Mullah Ali Qaari Rh. (Mauzu-Aat E Kabeer : 5 , Sharah Niqaaya : Jild 1 : Safa 9)
3. Imam Haakim Rh. (Mustadrak Haakim Rh. : Jild 1 : 490)
4. Alama Sakhaawi Rh. (Al Qaul Badii : Safa 196)
5. Alama Ibn Taimiya Rh. (Fatawa : Jild 1 : Safa 39)

Ghair Muqallideen Ulama Ka Bhi Yahi Usool Hai.

1. Miya Nazeer Hussain Sahaab.(Fatawa Nazeeriya : Jild 1 : Safa 265)
2. Nawab Siddiq Hasan Khan Sahaab (Daleel Ul Taalib Alal Mutaalib : 889)
3. Maulana Sanaullah Amritsari Rh. (Akhbaar Ul Hadees , 15 Shawwal , 1346 Hijri)
4. Haafiz Md Lakhwi Rh. (Usool Al Khars : 6)
5. Maulana Abdullah Roopdi Sahaab Rh. ( Fatawa E Ahle Hadees : Jild 2 : Safa 473)

Zaeef Ahadees Se Mutalliq Imam Bukhari Rh. Ka Tarz E Amal :

Imam Bukhari Rh. Ka Apni Kitaab “ Al Adab Al Mufrad “ Me Jo Tariqa E Kaar Raha Hai Isse Se Yeh Baat Bilkul Wazeh Hojaati Hai Ke Wo Fazail Aur Uske Muta’aliqaat Me Zaeef Ahadees Par Amal Karne Ko Durust Qaraar Dete Hai.

Chunaanche Abdul Fataah Rh. “ Al Adab Al Mufrad” Ke Ruwaat Ka Jo Mastoor , Zaeef , Ya Majhool Ya Un Jaise  Ausaaf Se Muttasif Hai “ Taqreeb” Ki Warq Gardaani (Mutaala) Ke Baad Un Ke Ta’adaad Zikr Kiye Hai. Jisme Mastureen Ki Ta’adaad ‘20’ Aur Zaeef Ruwaat Ki Ta’adaad ‘22’ Aur Majhool Ki ‘28’ Hai.

Iske Alaawa Degar Kitaabo Me Bhi Imam Bukhari Ne Zaeef Ahadees Naql Ki Hai.

Qalqu Af’al Al-’IbaadLil Bukhari ( خلق أفعال العباد ) Me 13 Zaeef Raavi Maujood Hai.

Isi Tarah Juz E Rafeyadain Me ‘7’ Zaeef Raavi Hai Aur Juz E Qirat Me ‘7’ Raavi Zaeef Hai.

Aur Unki Mashoor Kitaab Taarekh Ul Kabeer Me Hadees Ki Nau-E-Yat (Ba-Qaul Dr Muhammed Bin Abdul Kareem Bin Ubaid Hafizullah Ke ) ‘127’ Marfu Hai , Jinme Saheeh Hadees ‘210’ Hai Aur Hadees Ahadees ‘370’, Zaeef Aur Bilkul Na-Qaabil E Aitebaar Ahadees ‘399’ Aur ‘1’ Mauzu Hadees Batlaai Hai.

(Tehqeequl Maqaal : 168-177)

Imam Muslim Rh. Ka Tarz E Amal :

Imam Muslim Apni Kitaab Saheeh Muslim Ke Muqaddama Me Yeh Likhi Hai Ke Hadees Ki 3 Qisme Karne Ke “ Ek Wo Jise Mutqineen (Siqa) Ne Riwayat Kiya Hai.Dusre Wo Jinhone Ahle Satr Wa Sidq ( Hasan Darje Ke Raavi)  Se Riwayat Kiya Hai Aur Teesre Wo Jinhone Zaeef Aur Matrook Logo Ne Riwayat Kiya Hai”.Khud Is Baat Par Dalaalat Karta Hai Ke Inhone Apni Saheeh Hadees Me Baaz Un Riwayaat Ka Bhi Zikr Kiya Hai Jinke Mutaafi-Aat Aur Shawaaid Maujood Hai.

Chunaache Yahi Baat Alama Nawawi Rh. Ne ( Muqaddama Sharah Muslim : 15 ) Me Aur Alama Zehbi Rh. Ne ( Seer Alamul Nubula : 565/12) Me Farmaayi Hai.

Inse Maloom Hoti Hai Ke Fazail Ke Maamle Me Zaeef Hadeese Unke Yaha Motabar Hai.

Imam Malik Rh. Ka Tarz E Amal :

Imam Malik Rh. Ki Mashoor Kitaab Muwaata Imam Malik Me 500+ Muttasil Riwayaat Hai Aur 300+ Mursal Riwayaat Hai Aur 70+ Ahadees Wo Hai Jispar Khud  Imam Malik Rh. Ne Amal Nahi Kiya Aur Is Me Zaeef Hadeese Shaamil Hai.Jinko Aksar Ulama Ne Zaeef Qaraar Diya Hai.

(Tadreeb Ur Raavi : 109/1)

Hafiz Ibn Hajr Rh. Ka Tarz E Amal :

Hafiz Ibn Hajr Balooghul  Muraam  Jisme Ahkaam E Shariah Ke Usool Bayan Kiye Hai Is Kitaab 117 Zaeef Hadees Maujood Hai.  (Tehqeeq Ul Maqaal : 224)

Imam Haakim Rh. Ka Tarz E Amal :

Alama Zehbi Rh. Ne Imam Hakim Ki Mustadark Haakim Me Mauzo Hadees Ki Ta’adaad 100 Bataai Hai. ( Taqreeb : 52)

Isi Tarah Kul Mustadrak Hakim Me Zaeef Aur Mauzoo Hadees Ki Tadaad Milaakar (Ba-Qaul E Alama Zehbi Aur Ibn Ul Mulqan Rh.)  907 Hai. (Tehqeeq Ul Maqaal : 291)

Ab Fazail E Amaal Me Maujood Ahadees Ki Takreej Bhi Mulaaheza Farmaaye :

Fazail E Amaal Ki Wo Ahadees Jo Sirf Saheeh Bukhari Me Maujood Hai. Unki Ta’adaad ‘63’ Hai.

Fazail E Amaal Ki Wo Ahadees Jo Sirf Saheeh Muslim Me Maujood Hai. Unki Ta’adaad ‘92’ Hai.

Fazail E Amaal Ki Wo Ahadees Jo Saheeh Bukhari Aur Saheeh Muslim Dono Me Maujood Hai. Unki Ta’adaad ‘52’ Hai.

Fazail E Amaal Ki Wo Ahadees Jo Saheehain Ke Alaawa Mazkoor Hai , Unki Ta’adaad ‘134’ Hai.

Fazail E Amaal Ki Wo Ahadees Jo (Saheeh E Lighairihi ) Hai. Unki Ta’adaad ‘159’ Hai.

Fazail E Amaal Ki Wo Ahadees Jo Hasan (Hasan E Lighairihi + Hasan E Lizaatihi ) Hai. Unki Ta’adaad ‘401’Hai.

Fazail E Amaal Ki Wo Ahadees Jo Zaeef  Hai. Unki Ta’adaad ‘377’ Hai.

Ek Guzarish : Agar Koi Ghair Muqallid Fazail E Amaal Ko Is Waje Se Rad Karta Hai Ke Usme Zaeef Ahadees Maujood Hai Toh Arz Hai Ke

Fazail E Amaal Ko Baad Me Radd Kare Pehle Imam Bukhari Ki Tareekh Ul Kabeer Ko Radd Kare Kyunke Usme Bhi Zaeef Ahadees Maujood Hai.

• Agar Koi Ghair Muqallid Fazail E Amaal Ko Is Waje Se Rad Karta Hai Ke Usme Zaeef Ahadees Kaseer Ta’adaad Me Maujood Hai Toh Arz Hai Ke

Ke Pehle Taarekh Ul Kabeer Ka Radd Kare Baad Me Fazail E Amaal Ko Kyunke

Fazail E Amaal Me Zaeef Ahadees Ki Ta’adaad  ‘377’ Lekin Imam Bukhari Rh. Ki Taarekh Ul Kabeer Me Zaeef Aur Bilkul Na-Qaabil E Aitebaar Ahadees ‘399’ Aur ‘1’ Mauzu Hadees Hai.

Fazail E Amaal Me Toh 1 Bhi Mauzo Hadees Nahi Hai.

Gharz Kehne Ka Maqsad Yeh Hai Ke Ghair Muqallideen Jab Zaeef Ahadees Ke Naam Par Fazail E Amaal Ko Radd Karte Hai Toh Phir Dusre Kutub Me Kaseer Tadaad Me Zaeef Ahadees Maujood Hai Unka Radd Kyun Nahi Karte.

Kya Yeh Inki Nafs Parasti Nahi Hai ??

(jazakallah o khair us bhai ke liye Makhooz Az 

http://ulamaehaqulamaedeoband.wordpress.com/category/articles-on-gm/difa-e-fazail-e-amaal-tableeghi-jamaat/  

Imam Ibne Taimiyya uses weak Ahadith Answering Fazail e Amaal

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

Sheikhul Islam has also used weak Hadith in his book.

Shaykhul Islam’s book “Alkalimut-Tayyib” contains many weak Ahadeeth which Al-Albani (RA) has himself divided into “Saheeh Alkalimut-Tayyib” & “Da’ef Alkalimut-Tayyib” proving that it contains weak Ahadeeth in the first place

Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasuli wal-waseela", with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, Page 162, para 478:

"But Ahmad ibn Hanbal and other scholars permitted the narration [of hadith] regarding the virtues of good what is not established [as authentic] as long as it is not known that it is a lie." (laakinna Ahmad ibn Hanbal wa ghayruh min al-'ulama jawwazu an yurwa fee fada'il al-'aamal maa lam yu'lam annahu thaabit idha lam yu'lam annahu kadhib.)


Imam Bukhari has also used weak ahadith in his book Al  Adabul Mufarrad. Same is for almost all Hadith Scholar

Now a question is for all Ghair Muqalledin brothers and their supporters who are criticising Fazail e Amaal that Ok as per your Claim Sheikh zakaria is wrong ..................But 

1. So is it possible that all Muhaddethin greta scholars Imam bukhari Imam Taimmiya Imam Ibne Hajar Asaqalani Rahmatullah Alaihi are wrong.???????????

2. Is it not a correct time to think that those Ghair Muqallids and their supporters who are alleging on Fazail e Amaal/ sheikh zakaria they are actually on wrong path ?????????????

As SheikhuI zakaria has said and so beautifully said:
"If the books of all these pioneers are incorrect then this incompetent one will have no worry in 'Fazaail
Hajj' being incorrect as well"   ("Kutube Fazaail par ishkaaJaat awr tm kehjawaab' p 182)

For Full Hadith Discussion on all these aspect refer FOLLOWING BOOKS

English Translation DOWNLOAD

http://www.peopleofsunnah.com/downloads/summary/113-misconceptions/1187-objection-on-fazail-e-amaal-a-basic-analysis.html

1

[ اردو کتاب ڈونلوڈ کے لئےلنک]
http://nmusba.wordpress.com/2013/07/11/taseeh-ul-qiyaal-tehqeeq-ul-maqaal-fii-takhreej-e-ahadees-fazail-e-amaal/

2

[ اردو کتاب ڈونلوڈ کے لئےلنک]

http://nmusba.wordpress.com/2013/07/11/tableeghi-jamaat-kutub-fazail-haqaiq-galat-fehmiyaa-by-shaykh-mufti-abu-bakar-jaber-qasmi-and-shaykh-mufti-rafi-uddin-haneef-qasmi/

3

[ اردو کتاب ڈونلوڈ کے لئےلنک]

http://nmusba.wordpress.com/2013/07/11/fazail-e-amaal-par-aaiteraazaat-ek-usooli-jayeza-by-shaykh-abdullah-maroofi/

4

COLLECTION OF THE LETTERS OF SHEIKH AL HADITH (R.A) ANSWERING THE MISCONCEPTIONS OR DOUBTS REGARDING HIS BOOKS OF FADHAIL.

By Shaykh Muhammad Zakariyya Kandhelvi (r.a)

5

ROMAN HINGLISH TRANSLATION

http://nmusba.wordpress.com/2013/07/12/fazail-e-amaal-par-aiteraazaat-ka-ilmi-jayeza-by-shaykh-muhammad-ilyas-ghumman/

Munkireen e Hadith relation with weak Hadith issue An alert for Muslim Scholars

ALTHOUGH GREAT SCHOLARS /IMAMS has permitted use of weak Hadith in Fadhail /Virtue/ Encouragement for good deed.
 Leaving the way of Salafus Salehin Imams and Hadith scholars, At present some Groups are claiming that this should not be used.

 AMONG THOSE SCHOLARS /GROUPS WHO ARE OPPOSING WEAK AHADITH, THEIR ARE THREE 3 CATEGORY OF PEOPLE.

FIRST CATEGORY OF PEOPLE  1

1. There are Munkireen e Hadith Who actually do not believe in Any Hadith which does not fit with their Logic and Philosphy/Group Subideology.
They may raise doubts over any Hadith including Bukhari and Muslim. Knowingly or unknowingly they are the worst enmy of Islam and Muslims.
But unfortunately some of them are regarded as not only scholars of Islam Rather champions of Islam. (Nauzubillah May Allah save ummat from this Fitnah) 

Recently I read magazine from Hyderabad India DECEMBER 2012 ISSUE ........This magazine  claimes to advocate Sahih hadith and discard week Hadith.........But in reality they have actually denied Ahadith that are not fit on their logic and not fitting to their mentality.

E.g They have denied the Azab of Qabr (Punishment of Grave)......... 

They gave a convincing logic .............

that as Grave is before Day of Judgement,(Qiyamat) And any Court of law donot give Reward and punishment before hearing of case and judgement. So Ahadith describing Azab e Qabr  are ..........(NAUZUBILLAH)
Although Ahadith describing Punishment of Grave are in Bukhari Shareef they are denying Hadith as it does not fit with their Logic and mental level. (May Allah give them Hidayat)
BUKHARI SHAREEF HADITH ABOUT PUNISHMENT OF GRAVE

كَانَ سَعْدٌ يُعَلِّمُ بَنِيهِ هَؤُلاَءِ الكَلِمَاتِ كَمَا يُعَلِّمُ المُعَلِّمُ الغِلْمَانَ الكِتَابَةَ وَيَقُولُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَتَعَوَّذُ مِنْهُنَّ دُبُرَ الصَّلاَةِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ           صحيح البخاري

     “Sa’d radhiallahu anhu used to teach his children the following words like how a teacher teaches children to write. He used to say “Rasulullah sallallahu alaihi wasallam used to seek Allah’s refuge from these things after every Salāh.” “Oh Allah, I seek your protection from cowardice and I seek your protection from that I am sent forth to a feeble age and I seek refuge in you from the trials of the world and I seek refuge in you from the punishment of the grave.” (

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ يَهُودِيَّةً دَخَلَتْ عَلَيْهَا، فَذَكَرَتْ عَذَابَ القَبْرِ، فَقَالَتْ لَهَا: أَعَاذَكِ اللَّهُ مِنْ عَذَابِ القَبْرِ، فَسَأَلَتْ عَائِشَةُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَذَابِ القَبْرِ، فَقَالَ: نَعَمْ، عَذَابُ القَبْرِ.قَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا: فَمَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدُ صَلَّى صَلاَةً إِلَّا تَعَوَّذَ مِنْ عَذَابِ القَبْرِ       صحيح البخاري

    Aisha radhiallahu anha narrates that a Jewess came to her and mentioned the punishment of the grave and said “May Allah protect you from the punishment of the grave.” So Hadhrat Aisha radhiallahu anha asked Rasulullah sallallahu alaihi wasallam about the punishment of the grave and Rasulullah sallallahu alaihi wasallam said “There is a punishment of the grave”. Aisha radhiallahu anha says that I never saw Rasulullah sallallahu alaihi wasallam pray a Salāh after that instance except that he seeked refuge from the punishment of the grave.  (Sahih al-Bukhari, no. 1306, & Sahih Muslim).

Another Hadith Abu Huraira (Allah be pleased with him) narrates: The Messenger of Allah used to make the following supplication: O Allah! I seek your refuge from the punishment in the grave and from the punishment in the fire of Hell and from the tribulations of life and death and from the tribulations of the Antichrist (masih al-Dajjal)   (Sahih al-Bukhari, no. 1311).

(IT IS NOT A COINCEDENCE THAT BECAUSE OF THIS TYPE OF SCHOLARS  IN GOOGLE SEARCH IF YOU PUT weak hadith in bukhari IT GIVE NEARLY 600000 Results (May Allah save us from Fitnah of Denial of HADITH/INKAR E HADITH.)

SECOND CATEGORY  No 2

2. Some People deny a Hadith knowingly/unknowingly for criticising other Scholar or to degrade the opinion of other Scholars in the matter of jurisprudence.  
They deny any Hadith that contradict their Position/support the opinion of other scholar.
 They become so overwhelmed for downgrading/maligning other scholar that they dont confirm the things before their talk/writing.
 Example : 

 In one of the You Tube video one .........................group Scholar (Not reveling name as it may become Geebat,) has come to criticise Maulana Tariq Jameel Sb and described one Hadith Quoted by Maulana Tariq Jameel* as JHOOT/ GIRI PADI CHEEZ (describe that Hadith as Lies / waste material) ...................

But Actually that Hadith was Hasan Sahih as classified by Imam Tirmidhi and even Nasiruddin Albani has classified this as Hasan Sahih.......

But for criticising Maulana Tariq Jameel* he went to the extent of denying Hadith. 
 (May Allah save Muslim from this Groupism Business)


THIRD CATEGORY No. 3
(NOTE:This group opinion will come into the category of difference of opinion and even if their position is wrong but comes under Ijtehad. Question is wheather they have competence to do ijtihad or not but still their is nothing wrong in their intention .So They  should be counselled. They should not be mixed/condemned with the first two groups.)

Some ........................scholars (of a particular group/subideology) has opined that the usage of Weak (Da’ef) Ahadeeth is forbidden in Islam and there is a move amongst certain circles to purge the many valuable Hadeeth collection   in which any Weak (Da’ef) narrations. 

But.......What Islamic Scholars/Imam Muhaddithin Salfasus salehin says........

ALMOST ALL SALAFUS SALEHIN SCHOLARS INCLUDING IMAMBUKHARI IBNE TAIMIYA IBNE QAYYIM HAS NOT ONLY PERMITTED RATHER USED WEAK AHADITH IN VIRTUES OF AMAAL/FAZAIL/ENCOURAGEMENT/ TARGEEB

................Imam Bukhari (RA) has used many weak Hadith in his book  “Al Adab Al Mufrad”  hadith collection on virtue/Fazail e Amaal

...........Shaykhul Islam Ibn Taymiyyah’s Rahimullah book “Alkalimut-Tayyib” which both contains many weak Ahadeeth 

 1.Nevertheless there exists an overwhelming majority of Islamic Scholars (from Salafussalehin & Khalaf) who not only permitted its usage but their publications contained these (i.e. Weak Narrations) in abundance.

2.Furthermore from the opinions and practises of the Ulama of the past we can also glean that usage of Weak (Da’ef) Ahadeeth is preferred over Qiyas (logical deduction/personal analogy) in matters where no Authentic Narration exists. 

FOR SCHOLARY DISCUSSION ON THE ISSUE CLICK HERE ..........

(TO BE CONTINUED Insha Allah..........)

* We are not claiming Maulana Tariq Jameel/Any scholar is free from error Rather Maulana Tariq Jameel has openly requested all to come and tell any mistakes and suggest correction.This Request is available on you tube)