Another fabricated hadith in fazaile ramadhan

I disagree with your opinion because Imam Bayhaqi (RA) has quoted it in his book without calling it a fabrication. The quotation of Imam Bayhaqi (and others) goes against the principle which you have quoted.

It is weak (or very weak) but the precedence has been set way before Shaykhul-Hadeeth (Maulana) Zakariyya (RA) or Deobandees of quoting this narration. Therefore, at the very least the issue hasnothing to do with Deobandees at all.

It makes all the difference if the person quotes a fabrication (deliberately) or by mistake or quotes it thinking (its weak).  It doesn’t make much difference to the lives of laymen neither it is a calamity as you are claiming because there are other narrations of Aitekaaf.

At best this is an example of disagreement over fabrication or an error; not the first and not the last.

Many years ago your point would have been about using “weak narrations” that was debunked years ago, now it’s about degrees of weakness. The gradation of Hadeeth in itself not Qat’ee (absolute) i.e. Scholars often differ over weak Ahadeeth, the degrees of weakness is even more subjective.

It isn't a mistake to begin with.

I can choose to quote the narration on the authority of Imam Bayhaqi (RA) and state that its weak and it isn’t a mistake by any stretch of imagination at all.

I am not a Scholar but I have spent some considerable time studying the subject according to the best of my ability.

The fact is that our Brother Abu Nusaybah is Anti-Deobandi so he will take any opportunity to throw dirt at Deobandees.

There are many Deobandees who will return the favour when it comes to Ghair-Muqallids.

Gradation of Ahadeeth and their usage is not a Qat’e (absolute) science therefore even if Al-Hafidh Ibn Haj’r Al-Asqalani (RA) has an opinion, not demoting his stature as a Master of Hadeeth BUT it is still an opinion.

If you study the Indian/Pakistani Polemics between Ghair-Muqallids and Deobandees it is pretty much squabbling over a narrator and brining “opinions”.

Ghair-Muqalids bring opinions casting doubt over a narrator.

Deobandees bring opinion confirming the sound nature of a narrator.

And vice-versa and it goes on and on and on.

Brother Abu Nusaybah is trying to do so in the English language.

The pertinent issue to this thread (as I have demonstrated) is that Imam Byhaqi (RA) has used this narration in his compilation and not labelled it as a “Fabrication” at all.

Note the following lines (carefully) in the response by South African Ulama:

IF you or anyone else cannot note the subtleties which frankly smack of Bias, you have a problem!
 

To answer your question the practise of Aitekaaf is backed by sound and unanimously agreed upon authentic narrations so this doesn’t cause any dispute at all. Is Fazail-e-Amaal creating an action which has no basis in Islam? Not at all…

This the summary of using weak Ahadeeth (as supplement).