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Tableeghi Jamaat & its Curriculum for Fadail (Virtues)

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#1 [Permalink] Posted on 28th January 2013 12:01

Asslamo Allaikum Wa Rahmatullahi Wa Barakatuh,

Much of the criticism against Tableeghi Jamaat is actually against its recommended curriculum (loosely termed) for Fadail (virtues) . Since the methodology of Tableeghi Jamaat is to encourage good and to soften hearts great emphasis is placed on the reading, internalising and propagation of Fadail (virtues), this thread will be dedicated to principle objections against the authorised books of Tableeghi Jamaat and their responses.

Low level specific issues have been answered on many sites and blogs so this thread will be dedicated to discussion on principles and summarisation of responses to objections.

Tableeghi Jamaat: Why the six points (Background)?

It is the Ijtehaad of Scholars Tableeghi Jamaat that if everyone in the Muslim Ummah works to inculcate six (6) qualities in their lives it will be easier to bring the whole of Islam into their lives and these six (6) qualities are as follows:

  1. Firm and resolute Eemaan (faith)
  2. Establishment and devotion in five times daily prayers
  3. Gaining Islamic knowledge and Engagement in Dhik’r
  4. Sincerity in actions
  5. Respecting Muslim
  6. Going out in the Path of Allah (SWT).


The objection on six (6) qualities is that why have they been chosen? Why not five pillars of Islam? The response is that besides the five pillars of Islam there have been many salient points conveyed in Hadeeth and in our times it is the Ijtehad of Scholars associated with Tableeghi Jamaat and these six (6) qualities are beneficial for the reformation of the Ummah, each point is individually backed from Qur'aan & Sunnah.

It is critical to understand that the books of Tableeghi Jamaat are written to aid the internalization, practise and propagation of six (6) qualities which are deemed necessary to facilitate the practise upon the whole of Deen (i.e. Islam). These six (6) qualities are nothing but an aid to bring the practise of whole of Islam into our lives.

Tableeghi Jamaat: Recommended books for Fadail (virtues)

The emphasis of Tableeghi Jamaat is to encourage Muslims towards goodness hence it is recommended that books of Fadail (virtues) are read and propagated, mainly three books are recommended to be read while in the path of Allah (SWT) and individually:

  1. Hayatus-Sahaba (Lives of the Companions): Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), this work has been available in the Islamic world for decades with endorsement (foreword) by the Master Islamic Scholar Shaykh (Maulana) Abul Hasan Ali Nadwi (RA). The book is primarily complied from 131 Islamic sources detailed here, note that this is a separate and completely different work compared to the one mentioned (below) on number four (4) because it is often confused with it
  2. Riyadus-Saliheen (Gardens of the Righteous): Classical Islamic compilation by the erudite Master of HadeethImam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) and has been a standard work of Hadeeth of Fadail (virtues) for almost 800 years.
  3. Muntakhab Ahadeeth (Selection of Ahadeeth on the six points of Dawah): Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), where specific Ahadeeth pertaining to the six (6) qualities of Tableegh, classification, categorisation, source and strength of all Ahadeth are given in Arabic underneath each narration.
  4. Fazail-e-Amaal (Virtues of Actions): A series of booklets written by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) at various times and later combined together and printed as
    1. Fazail-e-Amaal (Virtues of Actions), previously called Tableeghi Nissab and consists of:
      1. Hikayat-e-Sahabah (Stories of the Sahabah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      2. Fazail-e-Quran (Virtues of the Quran) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      3. Fazail-e-Namaz (Virtues of Salah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      4. Fazail-e-Zikr (Virtues of Dhikr) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      5. Fazail-e-Tabligh (Virtues of Tabligh) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      6. Fazail-e-Ramadhan (Virtues of Ramadan) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
      7. Musalmano-ki-Maujudah-Pasti-ka-Wahid-Ilaj (Muslim Degeneration and its Only Remedy) by Shaykh (Maulana) Ihtisham ul-Hasan Kandhalwi (RA)
    2. Fazail-e-Sadaqaat (Virtues of Charity) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    3. Fazail-e-Hajj (Virtues of Hajj) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

Please note that also wrote other books e.g. Fazal-e-Durood (Virtues of Salutations) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) which have never been recommended by Tableeghi Jamaat as its official cuciculum to be read publicly.

Tableeghi Jamaat: Hayatus-Sahaba (Lives of the Companions)

This is an original Arabic compilation by Shaykh (Maulana) Yusuf Kandhalwi (RA) and well known throughout the Islamic world and equally admired throughout the four (4) corners of the Islamic world. There hasn't been any major criticism of this work and Shaykh (Maulana) Yusuf Kandhalwi (RA) has relied on the following 131 Islamic sources during its compilation:

1. القرآن المجيد
2. تفسير القرآن---- إسماعيل بن عمر بن كثير
3. الدر المأثور في التفسير بالمأثور-- عبد الرحمن بن ابي بكر الخظيري السيوطي جلال الدين
4. تفسير الطبري--- محمد بن جرير ابو جعفر الطبري
5. الجامع الصحيح-- محمد بن إسماعيل البخاري
6. التاريخ الكبير---- محمد بن إسماعيل البخاري
7. الأدب المفرد---- محمد بن إسماعيل البخاري
8. كتاب الضعفاء---- محمد بن إسماعيل البخاري
9. عمدة القاري في شرح البخاري---- محمود بن احمد بن موسى بدر الدين العيني
10. الجامع الصحيح ،للإمام مسلم--- مسلم بن حجاج بن مسلم النيسابوري ابي الحسين
11. الجماع الكبير، للترمذي--- محمد بن عيسى بن سورة ابي عيسى الترمذي
12. الشمائل النبوية---- محمد بن عيسى بن سورة ابي عيسى الترمذي
13. سنن ابن ماجة---- محمد بن يزيد الربعي القزويني بن ماجة
14. المسند الصحيح ،لابن حبان--- يقال انه اصح من ابن ماجة، محمد بن حبان بن احمد بن حبان ولد في بست من بلاد سجستان
15. المسند--- لأحمد بن حنبل
16. الزهد----- لأحمد بن حنبل
17. فضائل الصحابة-- لأحمد بن حنبل
18. سنن المجتبى----- احمد بن علي النسائي
19. السنن الكبرى ----- احمد بن حسين البيهقي
20. السنن الصغرى----- احمد بن حسين البيهقي
21. دلائل النبوة----- احمد بن حسين البيهقي
22. الجامع المصنف في شعب الإيمان--- احمد بن حسين البيهقي
23. البعث والنشور---- احمد بن حسين البيهقي
24. البداية والنهاية--- إسماعيل بن عمر بن كثير
25. الآحاد والمثاني--- احمد بن عمر الضحاك (ابن النبيل)
26. المسند------------ احمد بن موسى ( بن مردوية)
27. الفوائد المنتخبة------ احمد بن علي الخطيب البغدادي
28. المسند--------------- احمد بن علي بن مثنى (أبي يعلى)
29. المختصر في التاريخ--- احمد بن داود الدينوري
30. الإصابة في تمييز أسماء الصحابة--احمد بن علي بن حجر
31. لسان الميزان- احمد بن علي بن حجر العسقلاني
32. فتح الباري شرح صحيح البخاري-- احمد بن علي بن حجر
33. شرح معاني الآثار-- احمد بن محمد بن سلمه الطحاوي
34. التاريخ الكبير-- احمد بن زهير بن خيثمة
35. حلية الأولياء وطبقة الأصفياء-- احمد بن عبد الله بن نعيم
36. معرفة الصحابة-- احمد بن عبد الله بن نعيم الاصبهاني
37. دلائل النبوة----- احمد بن عبد الله بن نعيم الاصبهاني
38. فضائل الإعمال-- احمد بن محمد بن إسحاق الدينوري المشهور بابن السني من تلامذة الإمام الشافعي
39. عمل اليوم والليلة-- لابن السني
40. البداية من الكفاية-- احمد بن محمود بن ابي بكر نور الدين الصابوني الحنفي
41. مسند بن راهوية-- إسحاق بن إبراهيم بن مخلد المروزي ابي يعقوب بن راهوية
42. المجالسة وجواهر العلم -- احمد بن مروان الدينوري المالكي ابي بكر القاضي
43. المؤتلف والمختلف-- احمد بن مروان الدينوري المالكي ابي بكر القاضي
44. الفوائد--- تمام بن محمد بن عبد الله بن جعفر ابي القاسم البجلي الرازي الدمشقي محدث دمشق في عصره
45. دلائل النبوة-- جعفر بن محمد بن الحسن بن المستفاض ابي بكر الفرياني ، تركي الأصل استقبل في بغداد بالطبول يقال مجلسه كان يضم عشرة ألف نسمة
46. المسند في الحديث-- الحسن بن سفيان بن عامر الشيباني النسوي ابي العباس محدث خرسان في عصره
47. شرح السنة-- حسين بن مسعود بن محمد الفراء أو ابن الفراء محي السنة البغوي
48. الأموال-- حميد بن مخلد ( زنجوية) بن قتيبة الازدي النسائي ،اظهر الحديث بنسا.
49. الحكم والأمثال-- حسن بن عبد الله بن سعيد العسكري ابي احمد
50. فضائل الصحابة-- خيثمة بن سليمان بن حيدرة القرشي الطرابلسي حافظ زمانه محدث الشام
51. بذل المجهود في حل ابي داؤد-- محي السنة في بلاد الهند الشيخ خليل احمد الايوبي ابي إبراهيم الهندي مدفون بالبقيع، شيخ محمد الياس الكاندهلوي
52. التاريخ للعصفري-- خليفة بن الخياط بن خليفة العصفري البصري ابي عمرو ويعرف ( بشباب)
53. الطبقات للعصفري—العصفري
54. التجريد للصحاح السته-- رزين بن معاوية بن عمار السرقطي الأندلسي إمام الحرمين توفي بمكة
55. صحيح المنتقى-- سعيد بن عثمان بن سعيد ابن السكن البغدادي ابي علي
56. السنن، احد الكتب الستة--- لابي داؤد سليمان بن الاشعث السجستاني إمام اهل الحديث في زمانه انتخب 480 حديث من نصف مليون حديث.
57. المراسيل---- لابي داؤد سليمان بن الاشعث السجستاني إمام اهل الحديث
58. المعجم الصغير-- سليمان بن احمد بن أيوب الطبري
59. المعجم الأوسط--- سليمان بن احمد بن أيوب الطبري
60. المعجم الكبير----- سليمان بن احمد بن أيوب الطبري
61. دلائل النبوة--- سليمان بن احمد بن أيوب الطبري
62. المسند، للطيالسي--- سليمان بن داؤد الجارود ( ابي داؤد الطيالسي) فارسي الاصل سكن البصرة ، قال اسرد 30 ألف حديث ولا فخر
63. الفتح الكبير-- سيف بن عمر الاسدي التميمي من أصحاب السير كوفي الأصل
64. المسند-- عبد الله عبد الرحمن بن فضل الدرامي السمرقندي ابي محمد
65. المسند--- عبد بن حميد بن نصر الكسي ابي محمد قيل اسمه عبد الحميد
66. المنتقى لابن الجارود--- عبد الله بن الجارود ابي محمد النيسابوري توفي بمكة
67. الرقائق-- عبد الله بن المبارك بن وضاح الحنظلي ، شيخ الاسلام المجاهد
68. المعرفة، لعبدان---- عبد الله بن عيسى المروزي ابي محمد المعروف بعبدان
69. كتاب الجوع ، ابن ابي الدنيا-- عبد الله بن محمد بن عبيد بن سفيان ، ابن ابي الدنيا القرشي الاموي
70. دلائل النبوبة ابن ابي الدنيا-- عبد الله بن محمد بن عبيد بن سفيان ، ابن ابي الدنيا القرشي الاموي
71. المسند، لابي بكر بن شيبة--- عبد الله بن محمد بن ابي شيبة العبسي
72. المصنف في الأحاديث والآثار---- عبد الله بن محمد بن ابي شيبة العبسي
73. أخلاق النبي وآدابه--- عبد الله بن محمد بن جعفر ابن حبان الاصبهاني ابي محمد يقال له ابو الشيخ
74. نصب الراية في تخريج احاديث الهداية --- عبد الله بن يوسف بن محمد الزيلعي ابي محمد جمال الدين
75. المسند لابن ابي حاتم---- عبد الرحمن بن محمد بن ابي حاتم بن إدريس بن المنذر التميمي الحنظلي الرازي
76. المصنف في الحديث----- عبد الرزاق ين همام بن نافع الحميري ،ابي بكر الصنعاني
77. المستخرج من كتب (الحديث للتذكرة والمستطرف من احوال الرجال للمعرفة) لابن مندة----- عبد الرحمن بن محمد بن إسحاق ابن مندة العبدي الاصبهاني ابي القاسم حافظ مؤرخ جليل القدر واسع الرؤية.
78. شرف المصطفى---- عبد الرحمن بن الحسن الاصبهاني النيسابوري ابي سعد
79. السنن للدار قطني----- علي بن عمر بن احمد بن مهدي الدارقطني الشافعي---
80. مجمع الزوائد ومنبع الفوائد------ علي بن ابي بكر بن سليمان الهيثمي نور الدين ابي الحسن المصري
81. كنز العمال في سنن الأقوال والأفعال----- علي بن عبد الملك حسام الدين ابن قاضي خان القادري الشاذلي الهندي المشهور بالمتقي
82. مختصر كنز العمال ----- علي بن عبد الملك حسام الدين ابن قاضي خان القادري الشاذلي الهندي المشهور بالمتقي
83. السيرة النبوية للمدائني--- علي بن محمد بن عبد الله ابي الحسن المدائني
84. ناسخ الحديث ومنسوخة لابن شاهين---- عمر بن احمد بن عمر بن شاهين له 300مصنف
85. السنة----- عمر بن احمد بن عمر بن شاهين له 300مصنف
86. الترغيب والترهيب---- عبد الملك بن هشام الحميري المعافري
87. السيرة لابن هشام-- عبد الملك بن هشام الحميري المعافري
88. فتوحات مصر والمغرب والأندلس--- عبد الرحمن بن عبد الله بن عبد الحكم ابي القاسم مؤرخ من أصحاب الحديث مصري الولادة والوفاة
89. ( الكامل في معرفة الضعفاء والمتروكين) لابن القطان أو ابن عدي----- عبد الله بن عدي بن عبد الله بن محمد بن المبارك ابن القطان الجرجاني أو ابن عدي
90. المسند لأبي زرعه الرازي----- عبد الله بن عبد الكريم بن يزيد ابي زرعه بن فروخ الرازي جالس احمد بن حنبل يحفظ مائة ألف حديث
91. التاريخ وعلل الرجال----- عبد الرحمن بن عمرو بن عبد الله بن صفوان النصري ابي زرعه الدمشقي من أئمة الحديث في زمانه
92. الجماع في الحديث لابن وهب----- عبد الله بن وهب بن مسلم الفهري المصري من أصحاب الإمام مالك
93. (الابانة عن اصول الديانة) للسجري--- عبيد الله بن سعيد بن حاتم السجري الوائلي اصله من سجستان ونسبته اليها من غير قياس
94. الزوائد----- عبد الله بن الإمام احمد بن حنبل
95. زوائد المسند--- عبد الله بن الإمام احمد بن حنبل
96. (الجامع المستفيض في فضائل الاقصى) لابن عساكر--- القاسم بن علي بن الحسن ابن هبة الله ابي محمد المعروف بابن عساكر الدمشقي
97. الغريب المصنف في غريب الحديث والآثار ، للهروي--- القاسم بن سلام الهروب ابي عبيد من أهل هرة مكث في تاليف مصنفه 40 عام وأول من ألف في هذا الفن
98. الأموال----- القاسم بن سلام الهروب ابي عبيد من أهل هرة
99. الموطأ----لإمام مالك إمام دار الهجرة
100. السيرة النبوية،لابن إسحاق---- محمد بن إسحاق بن بشار المطلبي من اقدم المؤرخين من اهل المدينة
101. تاريخ الإسلام الكبير ، للذهبي---- محمد بن احمد بن عثمان بن قيماز الذهبي شمس الدين
102. المسند للفرياني ---- محمد بن يوسف بن واقد الضبي ، تركي الاصل ابي عبد الله الفرياني
103. المسند، لمسدد------ مسدد بن سرهد بن سربل الاسدي أول من صنف المسند بالبصرة
104. المغازي----- محمد بن عائذ بن احمد الدمشقي
105. مسند الشافعي-- محمد بن إدريس الشافعي
106. تاريخ الأمم والملوك، تاريخ الطبري-- محمد بن جرير ابو جعفر الطبري
107. مسند الروياني---- محمد بن هارون الروياني
108. جمع الفوائد من ( جامع الاصول ومجمع الزوائد) ----- محمد بن سليمان ابن الفاسي بن طاهر الروداني السوسي المكي شمس الدين محدث المغرب مالكي ولد بسوس
109. نوادر الاصول في أحاديث الرسول ----- محمد بن علي بن الحسن بن بشر من أهل ترمذ
110. الطبقات الكبرى--- محمد بن سعد بن منيع الزهري سكن بغداد عدل عند الخطيب البغدادي
111. الإشراف على مذهب أهل العلم لابن المنذر---- محمد بن إبراهيم بن المنذر النيسابوري توفي بمكة
112. السنن، للدولابي---- محمد بن المصباح ابي جعفر المزني الدولابي البزار روى عنه الإمام البخاري 12 حديث ومسلم 20 حديث واخذ منه احمد بن حنبل
113. مختصر المختصر ، لابن خزيمة----- المسمى بصحيح ابن خزيمة، محمد بن إسحاق بن خزيمة السلمي إمام نيسابور لقبه السبكي بإمام الأئمة
114. كتاب المغازي--- موسى بن عقبة بن عياش الاسدي من اهل ال

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#2 [Permalink] Posted on 28th January 2013 12:02

The only noteworthy objection on this compilation in Arabic is by Shaykh 'Abdullaah Ibn Humayd (died 1402/1991) and his criticism is superficial and it is possible that he actually confused  Hayatus-Sahaba (Lives of the Companions) with Fazail-e-Amaal (Virtues of Actions) which is often done, neverthless his Arabic refutation has been thoroughly answered here. Nothing substantive or detailed exists in English apart from stating that some of the stories of the the Sahaba (RA) may be weak to which we answer with the words of Shaykh Anwar Awlaki Sahheed (RA) well familiar to Western Muslims and in the introduction to Seerah lecturs, Shaykh Anwar Awlaki Sahheed (RA) said about the authenticity of Historical accounts:


Scholars of hadith were very stringent, very strict in their rules. While scholars of Seerah, were more liberal, more flexible. The reason is, when they were dealing with hadiths and drawing ahkam and drawing rulings, they wanted to make sure they were basing the rulings on hadiths that were sound. They do not want us to worship Allah based on weak sources. So that’s why they applied very strict rules to hadith.

However, when it came to Seerah, they were more flexible in their rules, because they saw this as history which does not affect ahkam. It does not affect rulings. There is no ahkam based on it. So imam Ahmed bin Hanbal, who is a scholar of hadith, he says when we talk about history we are more flexible. So you would find that writers of Seerah would accept narrations ,they wouldn’t normally accept if they were dealing with  hadith. So that’s one track that was followed by our early scholars.


Tableeghi Jamaat: Riyadus-Saliheen (Gardens of the Righteous):

Classical Islamic compilation by the erudite Master of Hadeeth Imam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) and has been a standard work of Hadeeth of Fadail (virtues) for almost 800 years, no major criticism against this except by some to state that some of the Ahadeeth may be weak!

Imam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) was a Master of Hadeeth in Islam and his expertise in the matter is universally accepted and those who object to this compilation cannot find but a few Ahadeeth in the entire compilation even when they stretch to look for discrepancies.

Even if we were to accept their claim of a few weak Ahadeeth on face value it is well accepted in Islam that weak Ahadeeth are acceptable in issue of Fadail (virtues) and this issue is discussed in detail and at length here!

The fact remains that this is a classical work on Hadeeth and accepted by great Scholars of Hadeeth and students alike.

Tableeghi Jamaat: Muntakhab Ahadeeth (Selection of Ahadeeth on the six points of Dawah):

Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), where specific Ahadeeth pertaining to the six (6) qualities of Tableegh, classification, categorisation, source and strength of all Ahadeth are given in Arabic underneath each narration.

Nothing substantial to refute here as the sources and gradation of Ahadeeth are mentioned by the Author andsince weak Ahadeeth are acceptable in issue of Fadail (virtues) with the issue is discussed in detail and at length here, nothing major to refute.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), The Story Begins! :-)

Before beginning, lets recall the list of books which are part of Tableeghi Jamaat curriculum:

  1. Fazail-e-Amaal (Virtues of Actions), previously called Tableeghi Nissab and consists of:
    1. Hikayat-e-Sahabah (Stories of the Sahabah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    2. Fazail-e-Quran (Virtues of the Quran) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    3. Fazail-e-Namaz (Virtues of Salah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    4. Fazail-e-Zikr (Virtues of Dhikr) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    5. Fazail-e-Tabligh (Virtues of Tabligh) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    6. Fazail-e-Ramadhan (Virtues of Ramadan) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
    7. Musalmano-ki-Maujudah-Pasti-ka-Wahid-Ilaj (Muslim Degeneration and its Only Remedy) by Shaykh (Maulana) Ihtisham ul-Hasan Kandhalwi (RA)
  2. Fazail-e-Sadaqaat (Virtues of Charity) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  3. Fazail-e-Hajj (Virtues of Hajj) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 1: The issue of Fazal-e-Durood (Virtues of Salutations):

There are numerous youtube videos, blogs and articles devoted to discussing Fazal-e-Durood (Virtues of Salutations), please note that this book although written and authored by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) actually has nothing to do with Tableeghi Jamaat and those who try to link Tableeghi Jamaat with it actually are displaying their ignorance!

The objections on Fazal-e-Durood (Virtues of Salutations) are separate and distinct and can be discussed elsewhere but they are not pertinent to this subject and thread.

The ignorance of those trying to link Fazal-e-Durood (Virtues of Salutations)  with Tableeghi Jamaat should be pointed out and they should be directed to a competent Darul-uloom to send their queries as this is a Deobandi or Tassawuff related issue but not realated to Tableeghi Jamaat and the Jamaat or their Shura shouldn't be made to answer this at all.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 2: Why are the sources of Hadeeth not mentioned? 

This issue is answered by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) in the beginning (Foreword) of Fazal-e-Qur’aan (Virtues of Qur’aan) in which he writes:

It is important to note that whenever I have quoted a 'hadith' without mentioning the name of the book, it should be deemed to have been taken from one of the five books. Viz.,

  1. 'Al-Mishkat',
  2. 'Tanqih-ur-Rewat',
  3. 'Al-Mirqat'
  4. Sharah-ul-Ihya-ul-Ulm'
  5. and 'At-Targhib of Mindhiri'.

On which I have relied and from which I have drawn extensively. Whenever I have quoted from any other book, the source has been mentioned.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 3: Was the Author senile when he wrote this?

Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) writes in Hikayat-e-Sahabah (Stories of the Sahabah):

...It was in the year 1353 A.H. that an eminent Sheikh, who is my patron and for whom I have every respect, enjoined me to compile a book containing stories of the companions.of the Holy Prophet (Sallallaho alaihe wasallam), with special reference to the Faith and Practices of the women and children of his time. The main idea underlying this behest was that Muslim mothers, while going to bed at night, instead of telling myths and fables to their children, may narrate to them such real and true tales of the golden age of Islam that would create in them an Islamic spirit of love and esteem for Sahabah, and thereby improve their 'Imaan'; and the proposed book may, thus, be a useful substitute for the current- story books. It became essential for me to comply with tlie desire of the Sheikh, for, besides being under moral debt and obligation to him for his immense beneficence, I consider the goodwill of such godly people to be the source of success in this world and the Hereafter. I knew my shortcomings and difficulties and, therefore, had been postponing the execution of this work for four years, when in Safar 1357 A.H., it so happened that I was advised by the doctors to suspend my regular duty of teaching for some time. I decided to utilize this period of rest for complying with the long-standing desire of the Sheikh, with the belief that even if my attempt did not Game up to his expectation, it would anyhow be a pleasant engagement for me and one likely to bring me spiritual blessings, in addition...

As clear in the words of the Shaykh the incident occured in 1357 (Hijrah) and here are the years of compilation of the various booklets:

  1. Hikayat-e-Sahabah (Stories of the Sahabah) was compiled in Shawwal 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  2. Fazail-e-Quran (Virtues of the Quran) was compiled in Dhul-Hijjah 1348 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  3. Fazail-e-Namaz (Virtues of Salah) was compiled in Shawwal 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  4. Fazail-e-Zikr (Virtues of Dhikr) was compiled in Muharram 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  5. Fazail-e-Tabligh (Virtues of Tabligh)was compiled in Safar 1350 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)
  6. Fazail-e-Ramadhan (Virtues of Ramadan) was compiled in Ramadhan 1349 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

So those objecting have converted his temporary illness of 1357 into senility and applied it across decades and what was temporary illness?
Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) 
writes in his Atuo-biography that this temporary illness was nosebleed and he was advised to not engage in heavy Academic work due to it and rest!

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 4: Why has he narrated weak Ahadeeth?

The Ameerul-Mumineen of Hadeeth Imam Bukahri (RA) has narrated weak Ahadeeth in his work on Fadail (virtiues) Al-Adab Al-Mufrad so whatever were the reasons of Ameerul-Mumineen of Hadeeth Imam Bukahri (RA) in narrating weak Ahadeeth are the same reasons of Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) :-)

Weak Ahadeeth are acceptable in issue of Fadail (virtues) with the issue is discussed in detail and at length here.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 5: What about Fabricated Ahadeeth?

Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) has relied on the following compilations for his work:

  1. 'Al-Mishkat',
  2. 'Tanqih-ur-Rewat',
  3. 'Al-Mirqat'
  4. Sharah-ul-Ihya-ul-Ulm'
  5. and 'At-Targhib of Mindhiri'.

But he has clearly hinted along within the text of problems e.g. in Fazail-e-Namaz (Virtues of Salah) (Chapter 2/Hadeeth 7) while discussing the narration about fifteen punishments about neglecting congregational prayers about he writes:

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

In other words he has preferred the Hadeeth Mastery of Ibn Haj'r (RA) and Abu Laith (RA) over his own and narrated the matter in plain and simple language for all to read and ponder.

We are not aware of any deliberate attempts by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) to pass off fabrications as authentic, he has either relied on other sources (see above) or possibly made a mistake and may Allah (SWT) forgive him and grant his Jannatul-Firdaus (Ameen).

If accidently including fabrications in Hadeeth complitions was a sin then many classicial authors would be guilty of this matter. Scholars of Hadeeth have made comments in this regard which should be adhered to.

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#3 [Permalink] Posted on 28th January 2013 12:08

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 6: Why has he included Karamaat of Auliya in his compilations?

Why not?

Shaykhul-Islam Ibn Taymiyyah (RA) stated, "The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement."


Karaamat by their very nature are unbelievable events so if someone is to object on their impossibility then we will pose a few questions as follows:

  1. Is the incident unbelievable to you or considering the Powers of Allah (SWT)?
  2. Do you deny and limit the powers of Allah (SWT) ?
  3. Do you deny all of these Karaamat as well which are all narrated by Shaykh Abdullah Azzam Shaheed (RA) in  his book, 'Ayat ar-Rahman fi Jihad al-Afghan' (p. 82-94 of the second edition):

1 - Abu Bakr:

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

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


2 - Abu Qurfasah:

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

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


3 - Ibn 'Abbas:

"Ibn 'Abbas died in at-Ta'if, and a bird, the likes of which had never been seen before, was seen at his funeral. The bird entered the hole in the ground where Ibn 'Abbas was to be buried. So, we looked and waited to see if it would come out, and it didn't. When his body was finally placed in the ground, we could hear the verse

"O, the one in rest and satisfaction! Come back to your Lord, Well-pleased and well-pleasing!"
[al-Fajr; 27-8] being recited from the edge of his grave, but we were unable to find out who had recited it."

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


4 - 'Umar bin al-Khattab:

'Abdullah bin Mas'ud narrated:

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

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

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

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


5 - Zayd bin Kharijah al-Ansari:

Sa'id bin al-Musayyib narrated:

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

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

Sa'id then said:

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

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


6 - Hamzah bin 'Abd al-Muttalib:

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

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


7 - al-'Ala' al-Hadrami:

Abu Hurayrah narrated:

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

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


8 - Salman and Sa'd:

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

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


9 - Khalid bin al-Walid:

Khayshamah narrated:

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

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


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


10 - Ahmad bin Fudayl narrated:

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

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

They said: "In his private parts."

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

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

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


11 - Abu az-Zahiriyyah narrated:

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

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

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

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


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

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

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


13 - Usayd bin Hudayr narrated:

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

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

['Sahih al-Bukhari'; # 5018]


14 - adh-Dhahabi reported:

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

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


15 - Anas bin Malik narrated:

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

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


16 - Abu Hurayrah narrated:

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

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


17 - 'Urwah bin az-Zubayr narrated:

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

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


18 - Umm Ayman narrated:

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

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


19 - Ibn Hajar narrated:

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

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

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#4 [Permalink] Posted on 28th January 2013 12:16

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 7: Why have certain stories appear to take a Waseela and Tawassul?

Why not?

Despite the most vociefrous objections many erudite Scholars of Islam allowed Tawassul from the living and those who passed away PROVIDED that the request is made to Allah (SWT) ALONE & EXCLUSIVELY, this matter is discussed in great detail here.

In this thread, we will simply suffice with providing quotations from Scholars of Islam who accepted Tawassul:


Imam Ahmad and Tawassul:

 

:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."

Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).

Imam Shawkani and Tawassul:

 

قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34

Al-Shawkani said, in Tuhfatul Dhakireen:

"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."

Al-Albani on Imam Hanbal and Imam Al-Shawkani:

 

:( الألباني في "التوسل أنواعه وأحكامه" ( 38 "...مع أنه قد قال ببعضه بعض الأئمة، فأجاز الإمام أحمد التوسل بالرسول وحده فقط، وأجاز غيره كالإمام الشوكاني التوسل به وبغيره من الأنبياء والصالحي

Al-Albani in 'Al-Tawassul': "Even though some of them have been allowed by some of the Imams, so for instance Imam Ahmad bin Hanbal allowed tawassul through the Prophet alone, and others such as Imam Al-Shawkani allowed tawassul through his [pbuh] and through others from the Prophets and the righteous."

Imam Nawawi on Tawassul:

 

النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى

[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)

Imam Ibn Khuzaymah and Tawassul:

 

:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

Ibn Hibban and Tawassul:

 

:( 8/456/ ابن حبان في كتابه الثقات ( 14411 مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.

In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times ..."


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#5 [Permalink] Posted on 28th January 2013 12:17
It must be pointed out that seeking aid from any one other then Allah (SWT) is SHIRK & IMPERMISSIBLE which is different to Tawassul and once its understood that these are two separate issues it will become easier to get to the heart of the matter.

There are four types of Tawassul

  • To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.

  • To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'

  • To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.

  • Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted.



And only the 3rd kind is differed upon
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#6 [Permalink] Posted on 28th January 2013 13:07

Nothing to do with this thread but just for my notes/ Evidence for making General Ghasht through neighbourhoods and Markets:

Imam Ibn Katheer (RA) writes in his Tafseer of Surah Al-Masad (Chapter 111):

قَالَ الْإِمَام أَحْمَد حَدَّثَنَا إِبْرَاهِيم بْن أَبِي الْعَبَّاس حَدَّثَنَا عَبْد الرَّحْمَن بْن أَبِي الزِّنَاد عَنْ أَبِيهِ قَالَ أَخْبَرَنِي رَجُل يُقَال لَهُ رَبِيعَة بْن عَبَّاد مِنْ بَنِي الدَّيْل وَكَانَ جَاهِلِيًّا فَأَسْلَمَ قَالَ : رَأَيْت النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي الْجَاهِلِيَّة فِي سُوق ذِي الْمَجَاز وَهُوَ يَقُول " يَا أَيّهَا النَّاس قُولُوا لَا إِلَه إِلَّا اللَّه تُفْلِحُوا " وَالنَّاس مُجْمِعُونَ عَلَيْهِ وَوَرَاءَهُ رَجُل وَضِيء الْوَجْه أَحْوَل ذُو غَدِيرَتَيْنِ يَقُول إِنَّهُ صَابِئ كَاذِب يَتَّبِعهُ حَيْثُ ذَهَبَ فَسَأَلْت عَنْهُ فَقَالُوا هَذَا عَمّه أَبُو لَهَب

Rabia bin Abbad Saili (RA) described something that happened before he became a Muslim: 'I saw the Prophet (Sallaho Alaihe Wassallam) addressing the peoplein the fair of Dhil-Majaz' He said, 'O People say There is no god but Allah and you will attain deliverance'. Then I saw behind him a white complexioned man with squinted eyes and two hairlocks.He addressed thepeople, 'O People, he (Muhammad) is irrelegious, he is a liar'. Whenever the Prophet went to call the people towards monotheism, tthe other man would say his words. I asked the people 'Who was this man' and they said he was the Prophets uncle, Abu Lahab. [Ahmed]

 

 

 

 

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#7 [Permalink] Posted on 28th January 2013 14:17
Assalaamu 'Alaykum

Fantastic stuff. Anyway that you can revive and repost your research on answering objections against Tabligh Jama'at, etc. that was posted originally on Sunniforum?
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#9 [Permalink] Posted on 6th February 2013 17:17

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 7: Why are certain incidents included which blend the reality between dream and real life and talk about Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) assisting in real life?

I believe that you are referring to the following incident of Fazal-e-Durood (Virtues of Salutations)  which has many youtube videos etc against it:

Abdul Wāḥid ibn Zayd Baṣrī (may Allāh have mercy on him) said, “I was travelling for the pilgrimage (ḥajj). Another person joined me as a travel companion and he would confer blessings upon the Noble Prophet(Sallallahu A’lihi Wassalam) all the time. I asked him the reason for his abundant conferring of blessings. He replied, ‘I was with my father on my first journey for pilgrimage (ḥajj). On our return, we stopped at a certain place to sleep. In my dream, I saw someone saying to me, ‘Wake up. Your father has passed away and his face has turned black.’ I woke up in alarm and saw that my father had really passed away and his face was
slowly turning black. This whole series of events made me extremely worried and frightened. I fell asleep again and saw that four black men with clubs in their hands were standing by my father’s head when suddenly an extremely handsome saint wearing two green garments came and moved these men out of the way. He then passed his hand over my father’s face and said to me, ‘Wake up. Allāh has illuminated your father’s face.’ I said, ‘May my parents be sacrificed for your sake. Who are you?’ He replied, ‘I am Muḥammad .’

Orignal Source:

This is narrated from Ihya of Imam Ghazali (RA) as follows:

وقال عبد الواحد بن زيد خرجت حاجا فصحبني رجل كان لا يقوم ولا يقعد ولا يتحرك ولا يسكن إلا صلى على النبي صلى الله عليه و سلم فسألته عن ذلك فقال أخبرك عن ذلك خرجت أول مرة إلى مكة ومعي أبي فلما انصرفنا نمت في بعض المنازل فبينما أنا نائم إذ أتاني آت فقال لي قم فقد أمات الله أباك وسود وجهه قال فقمت مذعورا فكشفت الثوب عن وجهه فإذا هو ميت أسود الوجه فداخلني من ذلك رعب فبينما أنا في ذلك الغم إذ غلبتني عيني فنمت فإذا على رأس أبي أربعة سودان معهم أعمدة حديد إذ أقبل رجل حسن الوجه بين ثوبين أخضرين فقال لهم تنحوا فمسح وجهه بيده ثم أتاني فقال قم فقد بيض الله وجه أبيك فقلت له من أنت بأبي أنت وأمي فقال أنا محمد

Unbelievable Karamah of Sayyidina Uthman (RA) & Sayyidina Saeed Ibn Jubayr (RA):


وَرُوِي عَنْ " - ص 181 -" عُثْمَانَ بْنِ عَفَّانَ أَنَّهُ كَانَ يَقْرَأُ الْقُرْآنَ فِي رَكْعَةٍ يُوتِرُ بِهَا وَرُوِي عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ قَرَأَ الْقُرْآنَ فِي رَكْعَةٍ
 

Sayyiduna 'Uthman used to recite the Quran in a Rak'ah of Witr, and also Sayyiduna Sa'eed Bin Jubayr used to recite the Qur'an in a Rak'ah. [Tirmidhi]
 

Similar incident:

Sifa al-safwa [Description of the elect] by Abu'l-Faraj ibn al-Jawzi Al-Hanbali (RA)

قال أبو الخير: الدعوى رعونة لا يحتمل القلب إمساكها، فليلقها إلى اللسان فتنطق بها ألسنة الحمقى. قال: وسمعته يقول: دخلت مدينة الرسول (،وأنا بفاقة فأقمت خمسة أيام ما ذقت ذوماأ فتقدمت إلى القبر فسلمت على النبي صلى الله عليه وسلم وأبو بكر وعمر وقلت أنا ضيفك الليلة يا رسول الله وتنحيت فنمت خلق المنبر فرأيت في النوم النبي صلى الله عليه وسلم وأبو بكر عن يمينه، وعمر عن شماله، وعلي ابن أبي طالب بين يديه. فحركني علي وقال لي: قم قد جاء رسول الله (، فقمت إليه وقبلت بين عينيه، فدفع إلي رغيفاً فأكلت نصفه وانتبهت وإذا في يدي نصف رغيف

...Abu al-Khayr al-Aqta` said: "I entered the city of Allah's Messenger and I was in material need. I stayed five days without eating anything. I came toward the grave and said Salam to the Prophet and to Abu Bakr and `Umar then said: "I am your guest tonight, O Allah's Messenger!" I then stepped aside and slept behind the Minbar. I saw the Prophet in my dream, with Abu Bakr to his Right, `Umar to his left, and `Ali in front of him. `Ali shook me and said, "Get up, Rasullullah is coming." I got up and kissed him between his eyes; he gave me a loaf of bread, I ate half of it; when I woke up I found half a loaf in my hand."

Imam Ahmed Al-Rifai (RA) Kissing the noble and blessed hand of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam):


أحمد الرفاعي فلما وقف تجاه الحجرة الشريفة أنشد:
في حالة البعد روحي كنت أرسلها * تقبل الأرض عني فهي نائبتي
وهذه نوبة الأشباح قد حضرت * فامدد يمينك كي تحظى بها شفتي
فخرجت اليد الشريفة من القبر الشريف فقبلها
. وفي معجم الشيخ برهان الدين البقاعي حدثني الإمام أبو الفضل ابن أبي الفضل النويري أن السيد نور الدين الأيجي والد الشريف عفيف الدين لما ورد إلى الروضة الشريفة وقال السلام عليك أيها النبي ورحمة الله وبركاته وسمع من كان بحضرته قائلا من القبر يقول وعليك السلام يا ولدي. وقال الحافظ محب الدين بن النجار في تاريخه أخبرني أبو أحمد داود بن علي بن هبة الله بن المسلمة أنا أبو الفرج المبارك بن عبد الله بن محمد بن النقور قال حكى شيخنا أبو نصر عبد الواحد بن عبد الملك بن محمد بن أبي سعد الصوفي الكرخي قال حججت وزرت النبي صلى الله عليه وسلم فبينا أنا جالس عند الحجرة إذ دخل الشيخ أبو بكر الديار بكري ووقف بإزاء وجه النبي صلى الله عليه وسلم وقال السلام عليك يا رسول الله فسمعت صوتا من داخل الحجرة وعليك السلام يا أبا بكر وسمعه من حضر. وفي كتاب مصباح الظلام في المستغيثين بخير الأنام للإمام شمس الدين محمد بن موسى بن النعمان قال سمعت يوسف بن علي الزناني يحكي عن امرأة هاشمية كانت مجاورة بالمدينة وكان بعض الخدام يؤذيها قالت فاستغثت بالنبي صلى الله عليه وسلم فسمعت قائلا من الروضة يقول أما لك فيّ أسوة فاصبري كما صبرت أو نحو هذا قالت فزال عني ما كنت فيه ومات الخدام الثلاثة الذين كانوا يؤذونني. وقال ابن السمعاني في الدلائل أخبرنا أبو بكر هبة الله بن الفرج أخبرنا أبو القاسم يوسف بن محمد ابن يوسف الخطيب أخبرنا أبو القاسم عبد الرحمن بن عمر بن تميم المؤدب حدثنا علي بن إبراهيم بن علان أخبرنا علي بن محمد بن علي حدثنا أحمد بن الهيثم الطائي حدثني أبي عن أبيه عن سلمة بن كهيل عن أبي صادق عن علي بن أبي طالب رضي الله

Conclusion & Explaination:

We don't know the reality of these matters but these matters although may not agree with our intellect have been narrated by many Ulamah and are classed as Karamaat.

Allah (SWT) knows best.

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#10 [Permalink] Posted on 11th February 2013 12:21

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 8: What is the status and authenticity of reciting Kalima 70,000 times to have the dead forgiven??

I believe that you are referring to the following incident of in Fazail-e-Dhik'r (Virtues of Rememberance):

Abu Yazid Qurtubi writes; "On learning that one who recites lailaha illallah 70,000 times becomes safe from the hellfire, I completed this number once for my wife and several times for my self as a provision for the hereafter. There used to live near us a young man who was known to have been blessed with the power of Kashf, even in respect of paradise and hell, but I hesitated to believe it. Once when this young man was dining with us, he uttered a cry of agony and claimed, "I see my mother burning in the fire of hell". When I saw him so perturbed, I thought of bestowing one of my stored collections of complete 70,000 recitations of lailaha illallah in favour of his mother, so that the truth of what this young man said could be tested. I quietly did so in my heart, without telling anybody else about it. As soon as I did this, the young man exclaimed, "My mother has been relieved of the punishment of hell!" (Fazail e aamaal, Virtues of Zikr, Page 128 eng trans)

Legal Status of reciting Kalima 70,000 times:

Nowhere in this incident has by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi claimed this to be a Hadeeth, rather its a practise attributed to some from the Salaf and as such on the practise itself, Shaykhul-Islam Ibn Taymiyyah (RA) gives a Fatwa:

 

وقد سئل شيخ الإسلام ابن تيمية – كما في "مجموع الفتاوى" (24/323) :
 

عمَّن ( هلَّلَ سبعين ألف مرة وأهداه للميت يكون براءة للميت من النار ) حديث صحيح ؟ أم لا ؟ وإذا هلل الإنسان وأهداه إلى الميت يصل إليه ثوابه أم لا ؟
 

فأجاب : " إذا هلل الإنسان هكذا : سبعون ألفا ، أو أقل ، أو أكثر ، وأهديت إليه نفعه الله بذلك ، وليس هذا حديثا صحيحا ولا ضعيفا " انتهى.

Q: About uttering Tahleel 70,000 times then gifting its reward it to the deceased will result with that the deceased never enter hell-fire, is this a sahih hadeeth or not? also, if one utters tahleel then gifted it to the deceased would that reward reach the deceased or not?

A: It is not a sahih or even weak hadeeth. However, if one utters Tahleel then gift its reward to the deceased then that benefit the deceased. wallahu A'lam

Kashf:

The rest of the benefit is from Kashf of someone  and based on the statement of Shaykhul-Islam Ibn Taymiyyah (RA) it is possible that the person was being punished but the reward of the recital tipped the balance in favour of the deceased.  Shaykhul-Islam Ibn Taymiyyah (RA) states about Kashf and Karaamat:

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

The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement.

Jazakullah Khairun

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#11 [Permalink] Posted on 18th February 2013 10:44

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 9: Why are certain stories mentioned about seeking Tabarruk from the relics, things and objects which are associated with Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam)?

Seeking of Tabarruk falls into 2 categories:

  1. Blessed objects which have touched the noble body of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam)
  2. Blessed objects which have NOT touched the noble body of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) or the evidence is inconclusive

 

Case 1:

Ahlus-Sunnah Wal-Jamaah accept seeking Tabarruk from the blessed relics which have touched the noble body of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) as Shaykh Ibn Baz (RA) writes:

التبرك بآثار النبي صلى الله عليه وسلم كان معمولاً به في عهد النبي صلى الله عليه وسلم مثل ماء وضوئه ، وثوبه وطعامه وشرابه وشعره وكل شيء منه ، كما كان الخلفاء العباسيون ومن بعدهم العثمانيون يحتفظون بثوب النبي تبركاً به ولا سيما في الحروب

فأما التبرك بما مس جسده عليه الصلاة والسلام من وضوء أو عرق أو شعر أو نحو ذلك ، فهذا أمر معروف وجائز عند الصحابة رضي الله عنهم ، وأتباعهم بإحسان لما في ذلك من الخير والبركة ، وهذا أقرهم النبي صلى الله عليه وسلم عليه .

كتاب مجموع فتاوى ومقالات متنوعة لسماحة الشيخ العلامة عبد العزيز بن عبد الله بن باز رحمه الله . م/9 ص / 106.

Seeking barakah from the relics of the Prophet (peace and blessings of Allaah be upon him) was done at the time of the Prophet (peace and blessings of Allaah be upon him), from things like the water he used for wudoo’, his garment, his food and drink, his hair and everything from him. The ‘Abbaasi (Abassid) khaleefahs and the ‘Uthmaanis (Ottomans) after them preserved the cloak of the Prophet, seeking barakah from it, especially at times of war.

Seeking blessing from things that touched his body, (peace and blessings of Allaah be upon him), such as his wudoo’, sweat, hair and so on, was something which was known to and was permissible according to the Sahaabah (may Allaah be pleased with them), and those who followed them in truth, because of the goodness and barakah that are to be found in that. The Prophet (peace and blessings of Allaah be upon him) approved of this.    (Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 106)

Case 2:

This is a matter of love and devotion and cannot be merely looked as the issue of Fardh, Wajib, Sunnah and it is Mubah (permissable) to cherish everything with association to our beloved Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) and the evidence of this is in Saheeh Bukhari as follows:

Narrated Nafi:  Ibn 'Umar used to spend the night at Dhi-Tuwa in between the two Thaniyas and then he would enter Mecca through the Thaniya which is at the higher region of Mecca, and whenever he came to Mecca for Hajj or 'Umra, he never made his she camel kneel down except near the gate of the Masjid (Sacred Mosque) and then he would enter (it) and go to the Black (stone) Corner and start from there circumambulating the Ka'ba seven times: hastening in the first three rounds (Ramal) and walking in the last four. On finishing, he would offer two Rakat prayer and set out to perform Tawaf between Safa and Marwa before returning to his dwelling place. On returning (to Medina) from Hajj or 'Umra, he used to make his camel kneel down at Al-Batha which is at Dhu-l-Hulaifa, the place where the Prophet used to make his camel kneel down. [Bukhari]

  1. Did Sayyidina Ibn Umar (RA) regard it as Sunnah to kneel down his camel at the same spot?
  2. Did any of the Sahaba (RA) chastise Sayyidina Ibn Umar (RA) and termed his action as Bid'ah?
  3. Did any of the Sahaba (RA) or later Scholars regard kneeling the camel at the same spot as Sunnah?

No, this is an action based on sheer love and devotion from a Sahabi to the best of Creation (Sallallaho Alaihe Wassallam) and those who are endowed with love to this day are powerless in these matters but take note that nobody considers this as Fardh, Wajib or a command or even Sunnah which is exactly in line with the actions of Sayyidina Ibn Umar (RA) and the reaction of Sahaba (RA) towards the matter.

May Allah (SWT) fill the hearts of the believers with love and devotion towards Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) [Ameen]

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#12 [Permalink] Posted on 27th March 2013 17:14

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 10: Why has Shaykh (RA) included the Hadeeth about punishment of one Huqb? Isn't it fabricated?

You are referring to the Hadeeth Number 8 in Fazail-e-Namaaz (Virtues of Salah) as follows:

The Prophet (Sallallaho alaihe wasallam) is reported to have said, " A person neglecting his salaat (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."

There are four answers to your question:

  1. Hazrat Shaykh (Maulana) Zakariyya Kandhalwi (RA) narrates it with the words "روي" thus indicating the weakness in chain
  2. Hazrat Shaykh (Maulana) Zakariyya Kandhalwi (RA) himself explains that he was unable to find the original source in his collection and he actually narrates it from Majalisul-Abrar on the authourity of Shah Abdul-Aziz Dehalwi (RA) who was a Master of Hadeeth قال الشيخ بعد نقله في الكتاب : لم أجده فيما عندي من كتب الحديث ؛ إلا أن Tمجالس الأبرارS أشاد به شيخ مشايخنا الشاه عبدالعزيز الدهلوي ...
  3. In addition this Hadeeth is also mentioned in Tafseer Ruhul-Bayan with the full text from the Tafseer below for reference  تنوير الأذهان من تفسير روح البيان
  4. So it may be weak and not fabricated and the issue is discussed in detail in the article about weak Ahadeeth here and the whole issueof Tableeghi Jamaat is discussed here but the article is being proof read and some spelling/grammar issues resolved

Reasons 1, 2 are clearly visible in Fazail-e-Namaaz (Virtues of Salah) in Arabic so Hazrat Shaykh (Maulana) Zakariyya Kandhalwi (RA) has as per the custom of the Scholars of Hadeeth clearly highlighted the issues and fulfiled the requirements.

Jazakullah Khairun

قال في 'شرح الحكم العطائية' ولما علم الله تعالى ما في العباد من وجود الشره المؤدي إلى الملل القاطع عن بلوغ العمل جعل الطاعات في الأوقات إذ جعل في اليوم خمساً وفي السنة شهراً وفي المائتين خمساً وفي العمر زورة رحمة بهم وتيسيراً للعبودية عليهم ولو لم يقيد الطاعات بأعيان الأوقات لمنعهم عنها وجود التسويف فإذا يترك معاملته تعامياً وبطراً وبطالة واتباع للهوى وإنما وسع الوقت كي تبقى حصة الاختيار وهذا سر الوقت وكان الواجب على الأمة ليلة المعراج خمسين صلاة فخفف الله عنهم وجازاهم بكل وقت عشراً فاجر خمسين في خمسة أوقات قالوا وجه كون يوم القيامة على الكافر خمسين ألف سنة لأنه لما ضيع الخمسين عوقب بكل صلاة ألف سنة كما أقروا على أنفسهم بقولهم :

لَمْ نَكُ مِنَ الْمُصَلِّينَ
وفي الحديث : 'من ترك صلاة حتى مضى وقتها ثم قضى عذب في النار حقباً' والحقب ثمانون سنة كل سنة ثلاثمائة وستون يوماً كل يوم ألف سنة مما تعدون يعني ترك الصلاة إلى وقت القضاء إثم لو عاقب الله به يكون جزاءه هكذا ولكن الله يتكرم بأن لا يجازي به إذا تاب عنه كذا في 'مشكاة الأنوار' وفي الحديث : 'خمسة لا تطفأ نيرانهم ولا تموت ديدانهم ولا يخفف عنهم

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#13 [Permalink] Posted on 6th March 2014 21:41
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#14 [Permalink] Posted on 7th March 2014 08:41
(salam)

(bism1)


If possible plz add the new Fazail e Amal in Arabic with research work in Hadith..







duas..

wa Assalam..

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#15 [Permalink] Posted on 7th March 2014 08:54

dr76 wrote:
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W-Salam Dr Saheb,

As per your direction I did try to look for this book but was unable to find it online. Even if we were to post it the fundamental "objections" of those would remain the same whether the book is in Urdu or Arabic or English.

Shaykhul-Hadeeth (Maulana) Zakariyya Kandhalwi (RA) even in Urdu makes Takhreej of Ahadeeth in Arabic even in the original and this has been mentioned in the article.

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