Objections on Fazail-e-Aamal: Answered by Darul-uloom Deoband

[Colonel_Hardstone]

...

[al_Zayn]

Fazail-e-A’mal

A brief introduction:

This kithab was compiled by Hazrath Shaikh Zakariya (Rahimahullah). It consists of Aayaats of the Quran, Ahadith, stories of the Sahabah and stories of the pious predecessors that explain the virtues of good deeds. The object of the book is to encourage the Muslims on doing good deeds, and not to explain any ruling of Shari’ah. Shaikh Zakariya (Rahimahullah) was not the first to write a kithab of this manner, but the likes of this kithab have been written by the authors of the past, like Kithab-u-Zuhd by Abdullah bin Mubarak (Rahimahullah), Fadhaiulul Quran by Imam Shafi’ (Rahimahullah), Al Adabul Mufrad by Imam Bukhari (Rahimahullah), Al Targheeb Wal Tarheeb by Ibnul Qayyim Munziri (Rahimahullah), etc.

The role of Fazail-e-A’mal in Tableegh Jama’at

It is a total misconception that Fazail-e-A’mal is the guide book of Tableegh Jama’at. This book only consists of the virtues of good deeds. The concept of Tableegh Jama’at was not derived from this book, nor is the jama’at dependant on this book to do the work of tableegh. They thought it necessary to stipulate such a book that would encourage people towards good deeds, and this book served the purpose; therefore, the people who join this work are advised to stipulate a specific time for the reading of this book. However, it is not compulsory upon each an every person who joins this effort to read this book. Many of the Arabs who are doing this effort chose to read Riyadu-s-Saliheen instead, and they are allowed to carry on with this work. Similarly, Riyadu-s-Saliheen is also read in many of the masjids in Colombo on certain days of the week. Therefore, it is totally incorrect to regard this book as the guide book of Tableegh Jama’at.

Some objections made against Fazail-e-A’mal:

1.A common comment made against Fazail-e-A’mal is that some of the narrations mentioned in it are weak and fabricated. This comment is not totally correct, as there are no fabricated narrations in this book. There are dha’eef (weak) narrations in Fazail-e-A’mal. However, it is important to point out that the word dha’eef, literally translated as ‘weak’, is a terminology and should not be understood in its general sense. Its application is based on the rules explained in the sciences of hadith. Moreover, weak narrations are not acceptable only in regards to aqeedah and the rulings of Islamic jurisprudence. Majority of the scholars have accepted weak narrations as far as virtues of good deeds are concerned. Even Imam Bukhari (Rahimahullah) has brought weak narrations in his book, Al Adabul Mufrad, which shows that he also accepts weak narrations in regards to virtues of good deeds.

2.Some scholars claim that there are such narrations in Fazail-e-A’mal, especially in Fazail-e-Durood, that prove that the author had beliefs of shirk and believed in the Omnipresence of Nabi (Sallallahu Alaihi Wasallam). These are false allegations made against the author, who was one of the most prominent scholars of the Ahlus Sunnah wal Jama’ah.

Firstly, such allegations are made mostly by Arab scholars, who are unaware of the difference between the Deobandis and the Barelwis. They regard both these groups to be one, as both of them are from , and attribute the beliefs of Barelwis to the Deobandis. It is some of the Barelwis who believe in grave-worshipping and the Omnipresence of Nabi (Sallallahu Alaihi Wasallam), and these beliefs have been attributed to the Deobandis. Some of these Arab scholars, like Shaikh Ibn Uthaymeen (Rahimahullah), retracted from what they said after the actual situation was explained to them.

Secondly, the author has mentioned references for each and every narration or incident he has mentioned. Therefore, any comments regarding these narrations or incidents should be attributed to the author of the reference provided, as Shaikh Zakariya (Rahimahullah) has absolved himself by giving the reference.

Thirdly, most of the incidents mentioned in Fazail-e-Durood are of pious predecessors. It is incorrect to say that these are fabricated Ahadith, as the word Hadith is used for the sayings of Nabi (Sallallahu Alaihi Wasallam). It is also incorrect to confirm the beliefs of the author through these incidents, as the object of the author was only to emphasise on the virtues of durood mentioned in them.


Moreover, most of the incidents mentioned are dreams, and no rulings of Shari’ah can be derived from dreams. It is farfetched to confirm someone’s faith from a dream, of another person, mentioned in his kithab.

Lastly, most of the copies of Fazail-e-A’mal do not have Fazail-e-Durood attached to them, and it is not considered as part of the kithab-reading stipulated by the Tableegh Jama’at.

3.It is incorrect to compare the Shias, Qadiani, etc. with Tableegh Jama’at as we have clarified above that Tableegh Jama’at is not based on the narrations of Fazail-e-A’mal; and none of the narrations of Fazail-e-A’mal are fabricated.

To end thereof, one should not be misguided with all the false accusations on this jama’at, but rather look at how the Ummah has benefited through this jama’at. We should always supplicate to Allah Ta’ala to show us the right path and save us from the misguidance of Shaitan. Moreover, we should always bear in mind that the pious and the learned amongst the Ummah cannot be unanimous upon something that is false or not part of Islam, as Nabi (Sallallahu Alaihi Wasallam) has mentioned:

إن الله لا يجمع أمتي أو قال أمة محمد صلى الله عليه وسلم على ضلالة ويد الله مع الجماعة ومن شذ شذ إلى النار

Allah Ta’ala will not unite the Ummah of Muhammed (Sallallahu Alaihi Wasallam) upon misguidance. Allah’s help is with majority. Whoever deviates from them will be thrown into the fire of Jahannum.
Sunan Al Tirmizi Vol.2 Pg.39 (H.M. Sa’eed Company)

A thought provoking act

How will one account for the many thousands of people all around the world, Arabs and non-Arabs, and of all works of life, be they great Ulama, Muftis, intellectuals or professionals, to be associated with this noble work. They all cannot be wrong. They must have encountered something positive in this work for them to be part of it. The solution is, come within and see for yourself.
And Allah knows best

Wassalam
Ml. M. Jawed Iqbal (Sri Lankan),
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

[Ali al-Hanafi]

I wasn't going to bring this issue up by now that you mentioned it...

In my area there is, I think it would be fair to say, a gang of Salafis or Ahle Hadith to be more precise. I used to have many debates with them in the past, but I think in the end we both realised that none of us were about to change.
Anyway, they were good friends of mine at one point in time and in fact, two of them are my cousins! Despite our differences, we used to get along alright. We would hang around together, pray at the same mosque, etc
However, at that point in time we all thought that the issue of taqleed was the only point of difference between salafis and deobandis and so long as this was the situation everything was dandy despite our differences. Then all of a sudden they started bringing up objections on Fazail A'mal and I must confess, I didn't know much about it or Hazrat Zakariya (rahmatullahialayh). In fact, I was pretty opposed to the methods of Tablighis at the time despite being a Deobandi and so I wasn't really bothered about the objections they had on Fazail A'mal and thus the author too, Hazrat Zakariya (rahmatullahialayh). Slowly but surely however, objections were raised against Akibreen whom I had knowledge of, such as Hazrat Thanvi (rahmatullahilayh) and Hazrat Gangohi (rahmatullahialayh). Then when I attempted to defend them (and after I had realised his status, Hazrat Zakariyah (rahmatullahialayh) too) and after numerous street corner debates (that lasted for hours and usually infront of the same guys house!) they stopped giving salam to me. I thought it a bit strange becuase in the past eventhough we had numerous debtes, we still got along with each other. But now, there wasn't even a salam from them. At first, I thought nothing of it and decided that they might just be a bit upset with me because I might of offended them inadvertently, so I was always first to give the salam to them and they would reply. Then, they wouldn't even do this and even stopped praying in the same Masjid as me believing that we Deobandis are bid'atis and Kafirs!
Up until recently the situation remained like this. We wouldn't talk, I would hardly see them around, they wouldn't pray in our Masjid, etc. But now they've started on a long time friend of mine (a guy I've known since year 1 at school) and on the local Tjs and even came to our Masjid to argue with them. So after all this time, they approached me again, but this time refreshed from their previous defeat and with new and improved arguments- so I thought. They started criticising not only Deobandis but the Hanafi maddhab in general: Hidayah, Beheshti Zewar, Fatawa Alamghiri, etc. They also bought up new objections on our Akabireen accusing Hazrat Thanvi (rahmatullahialayh) of homosexual tendencies, shirk, etc.
Personally, I've had enough of them and have suggested to them that they write down every objection they have on Deobandis, from Aqeeda to fiqh to tassawwuf and I'll get them answered . Therefore, a translation of this artcle would be more than welcome as far as I'm concerned.

[mosa707]

Assalamu alaykum,
Anyway, arab tabligh jamaat people use riyadus salihin and many tabligh jamaat people have also started using muntakab hadith , which contain nothing but Quran verse and hadith, together with fazaail amal. Based on my personal experience, only tabligh jamaat people make effort in my university to get muslims to pray and also encourage muslims to pray with imam jamaat in masjid. Even the muslim society does not do it.

Wassalam

[talibulilm]

Assalamu 'alaikum

I remember I saw a website one time that quoted a few 'hikayat' from fazail-e-amal or other fazail books and they were full of shirk and false beliefs. I don't know if this website was lying or not, but he clearly listed the hikayat numbers and said to go check the book yourself if you want to see for yourself.

[al_Zayn]

Assalamu 'alaikum

I remember I saw a website one time that quoted a few 'hikayat' from fazail-e-amal or other fazail books and they were full of shirk and false beliefs. I don't know if this website was lying or not, but he clearly listed the hikayat numbers and said to go check the book yourself if you want to see for yourself.

Respected Brother,

you missed what i posted..it answers what your questions

2.Some scholars claim that there are such narrations in Fazail-e-A’mal, especially in Fazail-e-Durood, that prove that the author had beliefs of shirk and believed in the Omnipresence of Nabi (Sallallahu Alaihi Wasallam). These are false allegations made against the author, who was one of the most prominent scholars of the Ahlus Sunnah wal Jama’ah.

Firstly, such allegations are made mostly by Arab scholars, who are unaware of the difference between the Deobandis and the Barelwis. They regard both these groups to be one, as both of them are from , and attribute the beliefs of Barelwis to the Deobandis. It is some of the Barelwis who believe in grave-worshipping and the Omnipresence of Nabi (Sallallahu Alaihi Wasallam), and these beliefs have been attributed to the Deobandis. Some of these Arab scholars, like Shaikh Ibn Uthaymeen (Rahimahullah), retracted from what they said after the actual situation was explained to them.

Secondly, the author has mentioned references for each and every narration or incident he has mentioned. Therefore, any comments regarding these narrations or incidents should be attributed to the author of the reference provided, as Shaikh Zakariya (Rahimahullah) has absolved himself by giving the reference.

Thirdly, most of the incidents mentioned in Fazail-e-Durood are of pious predecessors. It is incorrect to say that these are fabricated Ahadith, as the word Hadith is used for the sayings of Nabi (Sallallahu Alaihi Wasallam). It is also incorrect to confirm the beliefs of the author through these incidents, as the object of the author was only to emphasise on the virtues of durood mentioned in them.


Moreover, most of the incidents mentioned are dreams, and no rulings of Shari’ah can be derived from dreams. It is farfetched to confirm someone’s faith from a dream, of another person, mentioned in his kithab.

Lastly, most of the copies of Fazail-e-A’mal do not have Fazail-e-Durood attached to them, and it is not considered as part of the kithab-reading stipulated by the Tableegh Jama’at.

[talibulilm]

wa 'alaikumassalam akhi,

shukran

I did read that part. But what I am talking about is not simply weak narrations of some ahadith etc. but it is outright fabricated stories of bogus events such as a man sleeping in the Masjidun-Nabawi and waking up with bread in his hand, and another case where Prophet Muhammad helped someone after his death, etc.

And another case in which a man made a business transaction with a dead man in his grave...

very weird stuff.

[al_Zayn]

wa 'alaikumassalam akhi,

shukran

I did read that part. But what I am talking about is not simply weak narrations of some ahadith etc. but it is outright fabricated stories of bogus events such as a man sleeping in the Masjidun-Nabawi and waking up with bread in his hand, and another case where Prophet Muhammad helped someone after his death, etc.

And another case in which a man made a business transaction with a dead man in his grave...

very weird stuff.

Respected Brother,

Weak Ahaadith can be used to explain virtues of different actions...

Hafiz ibn Hajar Al Asqalaani [Ra] mentions 3 conditions for a weak Hadith.

a) The chain of narrators should not be extremely weak,

b) The purport of the Hadith should fall under some established practise in Deen,

c) One should not believe the Hadith to be authentic, rather he should be practising on it for purposes of Ihtiyaat (precaution, i.e. if it is really a Hadith and one does not practise on it one may be taken to task.’

(Ajwibatul Faadhilah pg.40; Darussalaam)

and also as long as the Matn [text] of the hadith makes sense.

Moreover Imam Bukhari in his Adab Al Mufdrad bought forward many weak ahadith as stated in the above post:

"Majority of the scholars have accepted weak narrations as far as virtues of good deeds are concerned. Even Imam Bukhari (Rahimahullah) has brought weak narrations in his book, Al Adabul Mufrad, which shows that he also accepts weak narrations in regards to virtues of good deeds."

you say:

"And another case in which a man made a business transaction with a dead man in his grave..."

this is referring to a dream which a pious predecessor had

again i post from my past post:

"Moreover, most of the incidents mentioned are dreams, and no rulings of Shari’ah can be derived from dreams. It is farfetched to confirm someone’s faith from a dream, of another person, mentioned in his kithab."

and moreover, a person cannot help what he has dreamt.

"Moreover, weak narrations are not acceptable only in regards to aqeedah and the rulings of Islamic jurisprudence"

hope that clears any misconception.

If you go to authoritative figures who know about the book rather than those who wish to mudsling then you will get a better understanding, Insha-Allah

WaSalaam.

[talibulilm]

Thank you for your reply, but still I don't see why the author would mention the dreams of people in the book 'Virtues of good deeds'?

I'm not trying to stir up trouble or cause fitnah. I'm just saying that I have seen those very weird and false 'hikayat' that the person who wrote the article claimed he found them in 'fazail-e-amal.'

Yes, you said that some of them are dreams. But what is the point of mentioning a dream which contains such falsehood?

Also, yes thank you for clarifying the permissibility of using weak ahadith SOMETIMES and only in CERTAIN cases. But I don't see how that relates to the issue we are talking about...

[Talib84]

But what I am talking about is not simply weak narrations of some ahadith etc. but it is outright fabricated stories of bogus events such as a man sleeping in the Masjidun-Nabawi and waking up with bread in his hand, and another case where Prophet Muhammad helped someone after his death, etc.

Assalamu Alaikum brother talibulilm.

I assume you are speaking about an article which quotes the following incidents. I was also in the same position as you when I first read that article, but then I found out that these stories are also related by other accepted Imams and Ulama. In this case these incidents were related by Ibn Jawzi (RA)

QUOTE 4: “Hazrat Ibn Jalaa relates, “While in Medina I once suffered tremendous hunger. It became so unbearable that I presented myself at the grave of Rasoolullah and said, “O Rasoolullah, I suffer great hunger. I am now your guest.” Thereafter, sleep overtook me and in a vision, I saw Rasoolullah give me a piece of bread. I ate half of it, and when I woke up, I found myself with the other half of that piece of bread still in my hands.”

[Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, story no.23, p.178, (New Edition 1982, Published by Dini Book Depot –Delhi)]


Yet in another story, three men fasted for days on end since they could not find food. One of them went to the grave of Rasoolullah and said: “O Rasoolullah hunger has overtaken us.” Soon afterwards ... “a man from Alawi family knocked at the door. We opened the door and found a man with two servants, each one carrying a large basket with many delicious foods.” The man from the Alawi family said before leaving, “You have complained about hunger to Rasoolullah. I have seen Rasoolullah in a dream and he commanded me to bring food to you."

[Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, p.177, story no.22, (New Edition 1982. Published by Dini Book Depot - Delhi). Similar stories have been mentioned on p.179 (story no.27) and p.181 (story no.29)]

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."

(Ibn al-Jawzi Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin)



(al-hafiz) Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, I came to the Prophet's grave and I said: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.

Ibn al-Jawzi Kitab al-Wafa (p. 818 #1536)


http://www.sunnah.org/publication/en...l/tawassul.htm


Also see :

http://www.sunniforum.com/forum/show...Kitab+Ruh+p+29


and

suhailp :

Here's your book:
تحقيق المقال
في تخريج احاديث
فضاءل الاعمال
للمحدث لطيف الرحمن القاسمي

This book has an introduction in which the author proves that the stories mentioned in Fazail e Amaal which seem extraordinary are also collected by Hanaabilah scholars the likes of Ibnul Jawzi, 0, and many others, and the "Tabaqaatul Hanabialh" (a book about the biographies of Hambali scholars) is full of such stories.

He then speaks on the status of weak narrations. He also mentions the many weak narrations that were collected by the likes of Bukhari, Muslim, in their books other than the Sahihain. He also mentions the weak narrations collected by Zahabi, Nawawi, Ibn Hajr, Nawaab Siddique Bopali Salafi, and many other great Muhadditheen from the past. He pointed out some Fabricated Ahadith that Zahabi and some others mentioned.

All to say if you want to reject Fazail e Aamaal then reject the books of Ibnul Qayyim, Ibn Taymiyah, Zahabi, Bukhari and Muslim and many other Muhadditheen, becuse they also collected weak narrations and some even collected fabricated ones.

Then the Shaikh does the Takhreej (refference with status of the Hadith) of the Ahaadith of Fazail e Aamaal which occur in the Matun (main text).
As far as I can remember (as I read the book last year, and I'll have to cross oceans to get my hands on a copy) there was one Hadith which was considered Fabricated.
The long Hadith about Salah, (If one performs 5 daily Salah he will be rewarded 5 things and save from 5... or something like that).
But the text of this long narration is supported by many other small Sahih narrations.
Another fact that should be noted is that Imaam Zahabi al Hanbali, a great Muhadith and student of Ibn Taymiyyah, who is loved by all, salafees and non salafees alike, has given this Hadith a place in his book "Al Kabaair". So if you want to trow Fazail e Aamaal in the dump send Zahabi's books as well.

http://www.sunniforum.com/forum/show...B%26%231604%3B