Are there fabricated/Mawdu Hadith in Fadhail Amal?

A false slander has recently emerged accusing the book Fadhail Amal having fabricated/Mawdu hadith. This is a very heavy slander which has never emerged before. The reason it has never emerged is because it is completely baseless!

Here we answer the allegations as there are NO CLEAR FABRICATED HADITHS in FADHAIL AMAL.

If you don’t believe us, download the English translation or the original Urdu of Fadhail Amal and check it yourself.

There are a total of approximately 800+ Hadith in Fadhail Amal.

Maulana Zakariyya was one of the greatest Hadith Scholars of our time

He was a Sheikhul Hadith for more than 50 years

Maulana Zakariyya taught Hadith for more than 50 years.

He was the Sheikhul Hadith of Mazahirul Uloom Saharanpur, a position which is impossible to obtain unless someone has dedicated his life to the science of Hadith

He authored so many books of Hadith Commentary

Amongst Sheikh Zakariyya’s major works include:

• Badhl al-Majhud (Abu Dawud commentary)
• Al-Hall al-Mufhim (Muslim commentary)
• Al-La’ali al-Dirari (Bukhari commentary)
• Awjaz al-Masalik (20+ volume Muwatta commentary)
• Khasa’il al-Nabawi (Commentary on Shama’il of Tirmidhi)

These book are still used until today

He was invited to Madinah by Saudi scholars and passed away there.

Due to his extensive works in Hadith, he was invited to migrate to Madinah by the scholars there (allegedly Sheikh Bin Baz also invited him).

In 1973, at the age 75, he eventually migrated to Madinah and passed away 9 years later in 1982. He was buried in Jannatul Baqi.

#Allegation 1 – Hadith of Prophet Adam (AS)

There are more than 800+ Hadith in Fadhail Amaal. The allegers have cherry picked this hadith found on page 142 of Fadhail Amaal (English) – Virtues of Dhikr (Hadith #28). The hadith tells about Prophet Adam (AS) seeking forgiveness after seeing Prophet Muhammad’s ﷺ name on the ‘Arsh’.

The Hadith

On the authority of Umar, who said: The Messenger of Allah (Sallallaho alaihe wasallam) said: “After Hadhrat Aadam (AS) happened to commit the mistake as a result of which he was transferred from Paradise to this Earth, he used to spend all his time in weeping, praying and repenting, and once he looked up towards the Heaven and prayed: “O Allah! I beg Thy forgiveness in the name of Muhammad (Sallallaho alaihe wasallam).” “Who is Muhammad?” came the enquiry through Divine revelation. He replied: “When you had created me, I saw the words لا إِلَهَ إِلَّا اللَّهَ مُحَمَّدٌ رُسُولُ اللَّهِ written on Your Arsh, and since then I believed that no human being is superior to Muhammad (Sallallaho alaihe wasallam), whose name appeared along with Yours.” In reply, it was revealed, “He is to be the last of all the prophets, and will be your descendant. If he were not to be created, you would not have been created.”

The False Claim

Without reading Maulana Zakariyya’s full arabic commentary, the allegers claim that Maulana Zakariyya wrote the word ‘Mawdu’ (مَوْضُوعٌ) next to it, hence claiming that Maulana Zakariyya loves to use ‘Mawdu’ (مَوْضُوعٌ) Hadith.

Please read Maulana Zakariyya’s Arabic Commentary!

The arabic commentary can be clearly seen as follows:

أَخْرَجَهُ الطَّبَرَانِيُّ فِي الصَّغِيرِ وَالْحَاكِمُ وَأَبُو نُعَيْمٍ وَالْبَيْهَقِيُّ كِلَاهُمَا فِي الدَّلَائِلِ، وَابْنُ عَسَاكِرَ فِي الدُّرِّ، وَفِي مَجْمَعِ الزَّوَائِدِ رَوَاهُ الطَّبَرَانِيُّ فِي الْأَوْسَطِ وَالصَّغِيرِ وَفِيهِ مَنْ لَمْ أَعْرِفْهُمْ، قُلْتُ: وَيُؤَيِّدُ الْآخَرَ الْحَدِيثَ الْمَشْهُورَ “وَلَوْلَاكَ لَمَا خَلَقْتُ الْأَفْلَاكَ” قَالَ الْقَارِيُّ فِي الْمَوْضُوعَاتِ الْكَبِيرِ: مَوْضُوعٌ لَكِنْ مَعْنَاهُ صَحِيحٌ، وَفِي التَّشَرُّفِ مَعْنَاهُ ثَابِتٌ، وَيُؤَيِّدُ الْأَوَّلَ مَا وَرَدَ فِي غَيْرِ رِوَايَةٍ مِنْ أَنَّهُ مَكْتُوبٌ عَلَى الْعَرْشِ وَلَوْحِ الْجَنَّةِ “لَا إِلَهَ إِلَّا اللهُ مُحَمَّدٌ رَسُولُ اللهِ” كَمَا بَسَطَ طُرُقَهُ السُّيُوطِيُّ فِي مَنَاقِبِ اللَّآلِي فِي غَيْرِ مَوْضِعٍ، وَبَسَطَ لَهُ شَوَاهِدَ أَيْضًا فِي تَفْسِيرِهِ فِي سُورَةِ أَلَمْ نَشْرَحْ

Translation

Al-Tabarani included it in Al-Saghir, as did Al-Hakim, Abu Nu’aim and Al-Bayhaqi, both in the Dala’il, and Ibn Asakir in Al-Durr. In Majma’ Al-Zawa’id, it was narrated by Al-Tabarani in Al-Awsat and Al-Saghir, containing narrators I do not know. I say: This is supported by the famous hadith “If it were not for you, I would not have created the heavens.” Al-Qari said in Al-Mawdu’at Al-Kabir: It is fabricated but its meaning is authentic, and in Al-Tasharruf its meaning is established. The first is supported by what is mentioned in other narrations that it is written on the Throne and on the gates of Paradise: “There is no god but Allah, Muhammad is the Messenger of Allah,” as Al-Suyuti detailed its chains in Manaqib Al-La’ali in several places, and he also provided supporting evidence for it in his tafsir of Surah Alam Nashrah.

Maulana Zakariyya quotes this hadith from 5 sources in his commentary.

From the arabic commentary, Maulana Zakariyya clearly mentions that this Hadith has been quoted by the following great scholars:

• Imam Tabrani cites this hadith in his famous book Al-Saghir.
• Imam Hakim cites this hadith in his famous book Mustadrak Al Hakim
• Imam Abu Nuaim cites this hadith in his book Dala’il al-Nubuwwa (The Signs and Proofs of Prophethood)
• Imam Bayhaqi who extended the work of Imam Abu Nuaim cites this hadith in his book with the same name Dala’il al-Nubuwwa (The Signs and Proofs of Prophethood). In that book, he still mentions the hadith.
• The hadith is also cited in the famous book Majma Al-Zawaid (by Imam Haythami), who says there are some people in the chain of narrators who he does not know. However, he further comments that this Hadith is supported by the famous hadith “If it were not for you (Muhammad SAW), I would not have created the heavens”.

Maulana Zakariyya shows academic honesty by also providing a critical view of the Hadith

The word ‘Mawdu’ mentioned in Maulana Zakariyya’s commentary refers to the commentary by Mulla Ali Qari in his book Mawdu’at al Kabeer. Mulla Ali Qari has the view that the Hadith is Mawdu (fabricated). However, Mulla Ali Qari himself says that despite it being fabricated, the meaning is established.

Maulana Zakariyya is showing academic honesty by providing a critical view, which is apparanetly only one source. Even then, the commentator says that the meaning of the Hadith is established.

He further cites the famous hadith (to the nearest effect) “on the Throne and on the gates of Paradise (it is seen written): “There is no god but Allah, Muhammad is the Messenger of Allah” . Imam Suyuti has commentated on this Hadith in his book and says that this hadith is supported by Surah Ash-Sharh (Alam Nashrah).

Conclusion

There are 800+ Hadith in Fadhail Amaal. It is dishonest to cherry pick one hadith and cherry pick negative views of the Sanad. For this particular Hadith, there are 5 great scholars of Islam with supporting views of this Hadith including Tabrani and Al-Hakim.

Maulana Zakariyya was a learnt Scholar of Hadith. It is incorrect to claim that he loves to use fabricated Hadith by cherry picking negative views of Sanads (chain of transmissions), when there are other opinions that support it.

#Allegation 2 – Hadith on 5 Rewards of Salat

There are more than 800+ Hadith in Fadhail Amaal. The allegers have cherry picked this hadith found on page 39 of Fadhail Amaal – Virtues of Salat (Hadith #7). The hadith tells about the 5 rewards a person will gain if he is steadfast in his Salat.

The Hadith

It is said in a hadith that, Allah bestows five favours on a person who is mindful of his salaat, viz: His daily bread is made easy for him; he is saved from the punishments in the grave; he shall receive his record in his right hand on the Day of Judgement; he shall cross the Siraat with the speed of lightning and he shall enter Paradise without reckoning. As for him who neglects his salaat, he shall meet five types of punishments in this world, three at the time of death, three in the grave and three after resurrection. Those in this world are: he is not blessed in life; he is deprived of the light with which the faces of the righteous are endowed; he receives no rewards for his good practices: his prayers are not answered; and he has no share in the prayers of the pious. Those at the time of death are: he dies disgracefully; he dies hungry; he dies in thirst; which the water in the oceans of the world cannot quench. Those in the grave are: He is so squeezed there that the ribs of one side penetrate into the ribs of the other side; fire is burnt inside for him and he is rolled on cinders day and night; a serpent with fiery eyes and iron nails equal in length to a day’s journey is let loose on him and shouts with a thundering voice, ‘My Lord has charged me with thrashing you till sunrise for neglecting Fajr, till Asr for neglecting Zuhur, till sunset for neglecting Asr, till Ishaa for neglecting Maghrib and till dawn for neglecting Ishaa. The serpent will keep on thrashing him thus till the Last Day. Each blow pushes him to a depth of seventy arm’s length. The punishments will last till the Day of Judgement. Those after resurrection are: His reckoning will be a hard one; Allah will be angry with him; and he will be thrown into the Fire.

The False Claim

Without reading Maulana Zakariyya’s full arabic commentary, the allegers claim that this Hadith is ‘Baatil’ (بَاطِلٌ) (False).

Refutation: Please read Maulana Zakariyya’s Arabic Commentary!

The arabic commentary can be clearly seen as follows:

وَمَا ذُكِرَ فِي هَذَا الْحَدِيثِ مِنْ تَفْصِيلِ الْعَدَدِ لَا يُطَابِقُ جُمْلَةً لِخَمْسِ عَشْرَةَ لِأَنَّ الْمُفَصَّلَ أَرْبَعَ عَشْرَةَ فَقَطْ، فَلَعَلَّ الرَّاوِي نَسِيَ الْخَامِسَ عَشَرَ، كَذَا فِي الزَّوَاجِرِ لِابْنِ حَجَرٍ الْمَكِّي قُلْتُ: وَهُوَ كَذَلِكَ فَإِنَّ أَبَا اللَّيْثِ السَّمَرْقَنْدِي ذَكَرَ الْحَدِيثَ فِي قُرَّةِ الْعُيُونِ، فَجَعَلَ سِتَّةً فِي الدُّنْيَا فَقَالَ: الْخَامِسَةُ تَمْقُتُهُ الْخَلَائِقُ فِي الدَّارِ الدُّنْيَا وَالسَّادِسُ لَيْسَ لَهُ حَظٌّ فِي دُعَاءِ الصَّالِحِينَ، ثُمَّ ذَكَرَ الْحَدِيثَ بِتَمَامِهِ، وَلَمْ يَعْزُهُ إِلَى أَحَدٍ. وَفِي تَنْبِيهِ الْغَافِلِينَ لِلشَّيْخِ نَصْرِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ السَّمَرْقَنْدِي يُقَالُ: مَنْ دَاوَمَ عَلَى الصَّلَوَاتِ الْخَمْسِ فِي الْجَمَاعَةِ أَعْطَاهُ اللهُ خَمْسَ خِصَالٍ، وَمَنْ تَهَاوَنَ بِهَا فِي الْجَمَاعَةِ عَاقَبَهُ اللهُ بِاثْنَتَيْ عَشْرَةَ خَصْلَةً، ثَلَاثَةٌ فِي الدُّنْيَا وَثَلَاثَةٌ عِنْدَ الْمَوْتِ وَثَلَاثَةٌ فِي الْقَبْرِ، وَثَلَاثَةٌ يَوْمَ الْقِيَامَةِ ثُمَّ ذَكَرَ نَحْوَهَا، ثُمَّ قَالَ: وَرُوِيَ عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ ﷺ نَحْوَ هَذَا، وَذَكَرَ السُّيُوطِيُّ فِي ذَيْلِ اللَّآلِئِ بَعْدَ مَا أَخْرَجَ بِمَعْنَاهُ مِنْ تَخْرِيجِ ابْنِ النَّجَّارِ فِي تَارِيخِ بَغْدَادَ يُسْنِدُهُ إِلَى أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، قَالَ فِي الْمِيزَانِ هَذَا حَدِيثٌ بَاطِلٌ رَكَّبَهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبَّاسٍ عَلَى أَبِي بَكْرِ بْنِ زِيَادٍ النَّيْسَابُورِي، قُلْتُ: لَكِنْ ذَكَرَ الْحَافِظُ فِي الْمُنَبِّهَاتِ عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا، الصَّلَاةُ عِمَادُ الدِّينِ وَفِيهَا عَشْرُ خِصَالٍ، الْحَدِيثَ ذَكَرْتُهُ فِي الْهِنْدِيَّةِ وَذَكَرَ الْغَزَالِيُّ فِي دَقَائِقِ الْأَخْبَارِ بِنَحْوِ هَذَا أَتَمَّ مِنْهُ وَقَالَ: مَنْ حَافَظَ عَلَيْهَا أَكْرَمَهُ اللهُ بِخَمْسَ عَشْرَةَ إلخ مُفَصَّلًا

Translation of Maulana Zakariyya’s Commentary in Arabic

“What is mentioned in this hadith regarding the detailed count does not match the total of fifteen because the detailed count is only fourteen, so perhaps the narrator forgot the fifteenth, as mentioned in ‘Al-Zawajir’ by Ibn Hajar Al-Makki. I say: And it is so, because Imam Abu Al-Laith Al-Samarqandi cites this hadith from the book ‘Qurrat Al-Uyun,’ where it is listed six in this world, saying: The fifth is that creatures despise him in this worldly life, and the sixth is that he has no share in the prayers of the righteous. Then he mentioned the complete hadith without attributing it to anyone. And in ‘Tanbih Al-Ghafilin’, Imam Abu Al-Laith Al-Samarqandi cites: Whoever regularly performs the five prayers in congregation, Allah gives him five qualities, and whoever neglects them in congregation, Allah punishes him with twelve qualities: three in this world, three at death, three in the grave, and three on the Day of Resurrection. Then he mentioned similar matters, then said: And it was narrated from Abu Dharr from the Prophet ﷺ something similar to this. Al-Suyuti mentioned in ‘Dhail Al-La’ali,’ after citing what was extracted with similar meaning from Ibn Al-Najjar’s extraction in ‘History of Baghdad’ with his chain to Abu Hurayra (may Allah be pleased with him). He said in ‘Al-Mizan’: This is a false hadith fabricated by Muhammad bin Ali bin Abbas upon Abu Bakr bin Ziyad Al-Nisaburi. I say: However, Al-Hafiz mentioned in ‘Al-Munabbihat’ from Abu Hurayra as a Marfu‘ hadith: Prayer is the pillar of religion and it has ten qualities. I mentioned this hadith in ‘Al-Hindiya,’ and Al-Ghazali cited from the book in ‘Daqa’iq Al-Akhbar’ something similar but more complete than this, and said: Whoever preserves it, Allah honors him with fifteen, etc., in detail.”

Maulana Zakariyya quotes this hadith from 5 sources in his commentary.

Maulana Zakariyya clearly mentions that this Hadith has been quoted by the following great scholars of Islam:

• Ibn Hajar Al-Makki cites this hadith in his book Al-Zawajir.
• Abu Al-Laith Al-Samarqandi cites this hadith from the book Qurrat Al-Uyun. He also cites a similar hadith in his famous book ‘Tanbih Al-Ghafilin‘. In another place he quotes a similar narration from Abu Dhar (RA).
• Hafiz Ibn Hajar (aka Al-Hafiz) cites a similar version of this hadith in the book ‘Al-Munabbihat’ and says this hadith is a Marfu‘ hadith (حديث مرفوع), a hadith that is specifically attributed to the Prophet Muhammad ﷺ, whether it’s his saying, action, or tacit approval. In hadith studies, Marfu‘ hadiths generally carry more weight in deriving Islamic rulings compared to other categories.
• Imam Al-Ghazali cites a complete version of this hadith referencing it from the book ‘Daqaiq Al Akhbar’.
• Imam Al-Suyuti cites this hadith in Dhayl Al-La’ali where he show the Sanad up to Abu Hurayrah RA. However, Imam Suyuti holds the view that this Hadith is Batil (False) (بَاطِلٌ) and may have been fabricated by Muhammad bin Ali bin Abbas (who is seen in the chain of transmission) mentioned in Al-Mizan.

Maulana Zakariyya shows academic honesty by providing a critical view of the Hadith

The word ‘Batil’ mentioned in Maulana Zakariyya’s commentary refers to the view of Imam Al Suyuti (1445-1505) in his supplementary booklet, ‘Dhayl al-Lalai al-Masnu’ah fi al-Ahadith al-Mawdu’ah’ which translates to ‘The Supplement to ‘The Fabricated Pearls’ Regarding Fabricated Hadiths’.

Maulana Zakariyya is showing academic honesty by providing the critical sources, which is only one out of the 5 quoted sources.

While Imam Suyuti is a great scholar in Islam, Hafiz Ibn Hajar (1372-1449) is a higher authority yet he has cited the Hadith in his book Al-Munabbihat and claims that this hadith is Marfu’, a category of hadith that refers to any narration which is specifically attributed to the Prophet Muhammad (SAW) and carries more weight.

Conclusion

There are 800+ Hadith in Fadhail Amaal. It is dishonest to cherry pick one hadith and cherry pick negative views of the Sanad. For this particular hadith, there are 4 great scholars of Islam with supporting views including Ibn Hajar who mentions this Hadith as Marfu’ (Elevated Hadith).

Maulana Zakariyya was a learnt Scholar of Hadith. It is incorrect to claim that he loves to use fabricated Hadith by cherry picking negative views of Sanads (chain of transmissions), when there are other opinions that support it.

#Allegation 3 – Hadith on Standing Motionless in Salat (SAW)

There are more than 800+ Hadith in Fadhail Amaal. The allegers have cherry picked a hadith found on page 434 of Fadhail Amaal – Original Urdu Version (Hadith #6).

The Hadith & Commentary

عن أم رومان والدة عائشة قالت: أتى أبو بكر الصديق في صلوتي، فجرني وزجرة كذلك انصرف من صلوتي، قال: سمعت رسول الله ﷺ يقول: إذا قام أحدكم في الصلاة فليسكن أطرافه لا يتميل تميل اليهود، فإن سكون الأطراف في الصلاة من تمام الصلوة.

(أخرجه الحكيم الترمذي من طريق القاسم بن محمد عن أسماء بنت أبي بكر عن أم رومان، كذا في الدر وعزاه السيوطي في الجامع الصغير إلى ابن نعيم في الحلية) وابن عدي في الكامل، ورمز له بالضعف، وذكر أيضاً برواية ابن عساكر عن أبي بكر، من تمام الصلاة سكون الأطراف

Hadhrat Umme Roomaan (wife of Abu Bakr) (Radhiyal-laho anha) narrates, “Once I was offering my salaat, when I unknowingly started leaning sometimes to one side and sometimes to the other. Hadhrat Abu Bakr (Radhiyallaho anho) saw me doing this and reprimanded me so harshly that I was about to abandon my salaat with fear. He told me later that he had heard the Prophet (Sallallaho alaihe wasallam) saying, “When a person stands for salaat, he should keep his body at rest and he should not behave like the jews, since to remain motionless is one of the complements of salaat.”

(It was narrated by Al-Hakim Al-Tirmidhi through the path of Al-Qasim bin Muhammad from Asma bint Abu Bakr from Umm Ruman, as mentioned in Al-Durr, and Al-Suyuti attributed it in Al-Jami Al-Saghir to Ibn Nu’aim in Al-Hilyah) and Ibn Adi in Al-Kamil, and he marked it as weak, and it was also mentioned in the narration of Ibn Asakir from Abu Bakr, [with the phrase] ‘stillness of the limbs is from the completion of prayer

The False Claim

Without reading Maulana Zakariyya’s full arabic commentary, the allegers claim that this Hadith is FABRICATED.

Maulana Zakariyya quotes this hadith from 3 sources in his commentary.

Maulana Zakariyya clearly mentions that this Hadith has been quoted by the following great scholars of Islam:

• Imam Al-Hakim Al-Tirmidhi cites this hadith through a Sanad which includes Al-Qasim bin Muhammad from Asma bint Abu Bakr from Umm Ruman.
• Imam Al-Suyuti cites this Hadith in his book Al-Durr Al-Manthur
• Ibn Adiy cites this Hadith in Al-Kaamil fi Dhu’afaa al-Rijaal (The Complete Work on Weak Narrations). The book discusses about weak/allegedly weak Hadith, and marks the Hadith as Weak (NOT Fabricated).

Maulana Zakariyya cites this Hadith from 2 supporting sources and shows academic honesty by also citing a critical view of the Hadith as weak (ضعيف).

Since Maulana Zakariyya did not quote a Mawdu view of this Hadith, where did this Fitna come from?

There is no mention of this Hadith being Mawdhu/Fabricated by Maulana Zakariyya. The weakening of Hadith may have been done by contemporary scholars.

Upon further investigation, we have found the weakening of this Hadith is not the exact hadith but a shorter version of it:

عن أسماء بنت أبي بكر ، عن أم روثة قالت رأسي أبو بكر رضي الله عنه لا مولاي وخرجني وحجرة كنت انصرف ، ثم قال : سمعت رسول الله ﷺ يقول إنه لا ينبغي لأحدكم أطرافه ولا يعجل كما يعجل اليهود ، إذا أراد أن يقوم من قبل أن يكون الأطراف في الصلاة .

فضعيف جداً

“From Asma bint Abi Bakr, from Umm Rutha who said: Abu Bakr (may Allah be pleased with him) [saw] me. Not my master, and he took me out while I was leaving, then he said: I heard the Messenger of Allah ﷺ saying: ‘None of you should hurry their movements nor hasten like the Jews hasten, when they want to stand before completing the proper movements in prayer.'”

[Classified as: Very Weak (Da’if Jiddan)]

This was found in a Youtube video entitled: Exposing the Lies of Tablighi Books| Fazail-Ul-Amaal | Shaykh Uthman Ibn Farooq

Without delving into this contemprary view, the commentator of the book itself mentioned the Hadith as extremely weak! (فضعيف جداً) (It is not a Fabricated). On top of that, it is not the exact same Hadith!

Conclusion

There are 800+ Hadith in Fadhail Amaal. It is dishonest to cherry pick one hadith and cherry pick a negative view of the hadith without mentioning the supporting views. For this particular hadith, there are 3 supporting views. The critical view is from another book which the alleger did not mention the name. Even then, the unknown book did not conclude it as Farbicated but marked it as ‘Extremely Weak’.

Maulana Zakariyya was a learnt Scholar of Hadith. It is incorrect to claim that he loves to use fabricated Hadith based on cherry picking critical views of Sanads (Chain of transmissions), when there are other opinions that support it.

#Allegation 4 – Hadith on Visiting the Grave of Prophet Muhammad (SAW)

There are more than 800+ Hadith in Fadhail Amaal. The allegers have cherry picked a hadith found on page 157 of Fadhail Amaal – Original Urdu Version (Hadith #5).

The Hadith & Commentary

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من حج البيت ولم يزرنى فقد جفانى رواه ابن عدى في الكامل وغيره كذا في شفاء السقام وفى شرح البارى رواه ابن عدى بسند حسن وبسط في تخريجه صاحب الاتحاف وقال شرح السيوطى ان ابن الجوزى اورده في الموضوعات وقال لم يصح اه وقال القارى في شرح الشفاء رواه ابن عدى بسند يحتج به

Translation:

From Ibn Umar who said: The Messenger of Allah (peace be upon him) said: ‘Whoever performs Hajj and does not visit me has indeed been rude to me.’

Commentary: The hadith was reported by Ibn Adi in his book Al-Kamil. This narration is then cited/mentioned in Shifa al-Siqam (by Al-Subki) and in Fath al-Bari, where it’s noted that Ibn Adi narrated it with a good chain. The author of Al-It’haaf elaborated on its authentication, and Sharh Al-Suyuti said that Ibn Al-Jawzi included it in his collection of fabricated hadith and said it is incorrect. And Al-Qari said in Sharh Al-Shifa that Ibn Adiy narrated it with a chain that can be used as evidence.

The False Claim

Without reading Maulana Zakariyya’s full arabic commentary, the allegers claim that this Hadith is FABRICATED since there is a word Mawdhu’at (الموضوعات) in it.

Refutation: Maulana Zakariyya quotes this hadith from 5 sources in his commentary.

Maulana Zakariyya clearly mentions that this Hadith has been quoted by:

• Imam Al-Subki cites this hadith in Shifa al-Siqam
• Ibn Hajar al-Asqalani cites this hadith in Fath al-Bari
• Ibn Adiy cites this Hadith in Al-Kaamil fi Dhu’afaa al-Rijaal (The Complete Work on Weak Narrations). The book discusses about weak/allegedly weak Hadith, but Ibn Adiy narrates it with has a good Sanad (Chain of transmission)
• Imam Al-Zabidi cites this hadith in Al-It’haaf
• Imam Al Jawzi included this hadith in his book ‘Kitab al-Mawdu’at’ (Book of Fabricated Hadiths) as claimed by Imam Suyuti.

Maulana Zakariyya shows academic honesty by providing the critical view of the Hadith

The word ‘Mawduat’ (الموضوعات) mentioned in Maulana Zakariyya’s commentary refers to the view of Imam Al Jawzi (1445-1505) in his book ‘Kitab al-Mawduat’ (Book of Fabricated Hadiths). Maulana Zakariyya is showing academic honesty by providing the critical sources, which is only one out of the 5 quoted sources. The other sources mentioned that the Sanad (Chain of transmission) is good.

Conclusion

There are 800+ Hadith in Fadhail Amaal. It is dishonest to cherry pick one hadith and cherry pick a negative view of the Sanad. For this particular hadith, there are 4 supporting views who claims the Hadith has a good Sanad and is even quoted by Hafiz Ibn Hajar.

Maulana Zakariyya was a learnt Scholar of Hadith. It is incorrect to claim that he loves to use fabricated Hadith based on cherry picking critical views of Sanads (chain of transmissions), when there are other opinions that support it.