Proof that the Ashari and Maturidi Aqeedah is the Aqeedah of the Majority of the Ummah

Looking at the main works in Islamic law shows that the scholars who wrote and taught the most trusted texts were mostly Ash’ari or Maturidi in their beliefs. This is clear across three major Sunni Fiqh schools—Hanafi, Maliki, and Shafi’i.

Hanafi Madhhab

• Noor-ul-Idaah by Imam Ash-Shurunbulali – Maturidi
• Mukhtasar Al-Quduri by Imam Al-Quduri – Maturidi
• Al-Hidayah by Imam Al-Marghinani – Maturidi
• Hashiyat Ibn Abideen by Ibn Abideen – Maturidi

These texts are the core of Hanafi law and are still used by scholars and students today.

Maliki Madhhab

• Mukhtasar Khalil by Imam Khalil Ibn Ishaq – Ash’ari
• Aqrab-ul-Masalik by Imam Ahmad Al-Dardir – Ash’ari
• Sharh-ul-Sagheer by Imam Al-Sawi – Ash’ari
• Tabiyin-ul-Masalik by Imam Al-Shinqiti – Ash’ari

The Maliki school’s trust in these scholars shows how common Ash’ari theology was among Maliki experts.

Shafi’i Madhhab

• Tuhfat-ul-Muhtaj by Imam Ibn Hajar Al-Haytami – Ash’ari
• Nihayat-ul-Muhtaj by Imam Al-Ramli – Ash’ari
• Mughni-ul-Muhtaj by Imam Al-Sharbini – Ash’ari
• The Majmoo’ by Imam Al-Nawawi – Ash’ari

These are some of the most respected Shafi’i scholars. This proves that Ash’ari and Maturidi beliefs were standard in the scholarly tradition.

The Problem with Rejecting Ashari and Maturidi Scholars

Some people today claim that the Ash’ari and Maturidi schools are wrong. They dismiss their views as mistakes. But this view goes against the very scholars Muslims rely on for understanding Islamic law. It makes no sense to accept their rulings on Fiqh while rejecting their beliefs.

The scholars who wrote the most trusted Fiqh texts were experts in Islamic law and followed either the Ash’ari or Maturidi school of Aqeedah. If their understanding of Aqeedah was wrong, we would have to doubt all their other Islamic knowledge too. Yet scholars worldwide still study and use their works. This shows that their theology matched the teachings of Ahlus Sunnah wal Jama’ah.

Major Schools and Their Theological Roots

Many of the world’s famous Islamic schools follow the Ash’ari and Maturidi traditions. For example:

• Al-Azhar University (Egypt) – One of the oldest and most respected centers for Islamic learning. It teaches mainly Ash’ari Aqeedah.
• Darul Uloom Deoband (India/Pakistan) – A major school following Hanafi law and Maturidi theology.

These schools have produced many scholars who carry on the legacy of traditional Islamic learning. This strengthens the role of Ash’ari and Maturidi theology in preserving Islamic beliefs.

Conclusion

The scholars of Ahlus Sunnah wal Jama’ah have preserved Islamic theology. Most of these scholars followed either the Ash’ari or Maturidi school of Aqeedah. Their works form the base of Islamic law, theology, and scholarly tradition. It is not logical to claim these scholars misunderstood basic aspects of Aqeedah while correctly explaining Islamic law. This view ignores centuries of careful scholarly work.

Accepting these theological traditions is not just a personal choice. It means recognizing the scholarly agreement that has protected the beliefs of the Ummah. As Muslims, we should approach religious knowledge with humility. We should respect the experts who devoted their lives to preserving the correct understanding of Islam. The Ash’ari and Maturidi schools are not just opinions. They are the standard that the majority of the Ummah has relied on for generations. They ensure that the true message of Islam stays intact.

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Ibn Abdul Wahab was influenced by Ibn Taymiyyah’s teachings. If it was not for Ibn Abdul Wahab, the works of Ibn Taymiyyah would not be highly referenced until today. However, some critics have said that one key distinction of Ibn Abdul Wahab’s view in contrast to Ibn Taymiyyah was that Ibn Tayimiyyah never made Takfir on those who did not accept his views. Here we analyze this conclusion made.

Note: Alhamdulillah, most of the Modern Day Salafi Najdi Da’wa groups today have are not having blanket Takfiri understandings. This is also true for modern day Saudi Arabia, since it’s inception by King Abdul Aziz Al-Saud, who had a moderate view.

Ibn Abdul Wahab (may) have also distanced himself from blanket Takfir of the entire Ummah as shown in the last letter in this article.

Ibn Abdul Wahab’s letter making Takfir and claiming none of his teachers understand ‘La-ila-ha-Ila-Allah‘

In the book “Al-Durar al-Saniyya fi al-Ajwiba al-Najdiyya” (الدرر السنية في الأجوبة النجدية), (Page 51, Volume 10), Ibn Abdul Wahab after is making Takfir of the people in Arabia, claims that only he knew the meaning of ‘La-ila-ha-Ila-Allah‘ and not even his teachers understood it properly. He further claims that any Ulema who claims to understand ‘La-ila-ha-Ila-Allah‘ is a liar!

On Page 50 to 51, Volume 10, it is mentioned:

Source: Page 50-51 Volume 10 Al-Durar al-Saniyya. Al-Durar al-Saniyya is a collection of views, fatwas, and letters, primarily from the scholars of the Najd region in Arabia. It was compiled by Abd al-Rahman ibn Qasim al-Asimi (عبد الرحمن بن قاسم العاصمي), a prominent scholar and student of Muhammad Ibn Abdul Wahhab.

Translation:

In the name of Allah, the Most Gracious, the Most Merciful.

From Muhammad ibn Abd al-Wahhab to any Muslim who receives this letter: Peace, mercy, and blessings of Allah be upon you.

Allah says in the Quran: “Those who continue to argue about Allah after people have accepted His message – their arguments are worthless before their Lord. His anger is upon them, and they will face severe punishment.” [Ash-Shura: 16]

Let me explain why this verse matters. Allah sent Prophet Muhammad (ﷺ) to show people the difference between truth and falsehood. The Prophet (ﷺ) explained everything people need to know about their religion so thoroughly that when he passed away, he left people on a path so clear that it was as bright as day.

Now, here’s the problem we face. There are evil people who, when they see someone teaching what Prophet Muhammad (ﷺ) commanded about La-ila-ha-Ila-Allah, start arguing and misleading others. They see someone explaining what practices are forbidden, like believing that righteous people have divine powers. Then they respond with emotional arguments like: “Are you calling Muslims disbelievers? How dare you disrespect the dead? But this family is known for their hospitality! That family is known for such good qualities!”

What they’re really trying to do is prevent people from understanding the true meaning of La-ila-ha-Ila-Allah. They want to hide the truth about two serious matters. It is a form of disbelief to believe that righteous people can help or harm you. It is also a form of disbelief to pray to these righteous people. Both of these acts take a person outside of Islam. When people finally understand these truths, they ask these misleaders: “We were ignorant before – why didn’t you teach us this earlier?”

Let me be completely honest about myself – I swear by Allah, besides whom there is no deity. Even though I studied religious knowledge and people thought I was knowledgeable, I didn’t truly understand the meaning of La-ila-ha-Ila-Allah. I didn’t properly understand Islam until Allah blessed me with this understanding. The same is true for my teachers – none of them understood this fundamental concept either.

So if any scholar from al-Arid (Najd) claims they understood the meaning of La-ila-ha-Ila-Allah or the true meaning of Islam before this time, or claims their teachers understood it, they are lying. They are deceiving people and falsely praising themselves. As proof of this, consider Abdullah ibn Isa – the most respected scholar we know in all of Najd, including al-Arid. His own words will reach you, confirming what I’m saying.

Therefore, O servants of Allah, fear your Lord. Don’t be arrogant toward Allah and His Prophet (ﷺ). Instead, be thankful that Allah has blessed you by sending someone to teach you your Prophet’s true religion. Don’t be like those who, as Allah describes: “Exchanged Allah’s favor for disbelief and led their people to destruction – They will enter Hell, and what a terrible place to settle.” [Ibrahim: 28-29]

Ibn Saud’s Letter calling the people of Mecca to Islam before attacking them

The following is a preserved letter from Ibn Saud (influenced by Ibn Abdul Wahab) to the Amir of Mecca, where he called them towards Islam. This means that as per the understanding of Ibn Abdul Wahab, he made takfir on the people of Masjidil Haram.

Source: Unwan Almajd fi Tarikh Majd, Page 261, written by Sheikh Uthman bin Bishr (1795-1873) who was a historian of the first Saudi state and Najd region, who was closely associated with early Saudi Governement

Translation:

Here’s the rewritten version with preserved Arabic transliteration:

“In the name of Allah, the Most Gracious, the Most Merciful. From Saud bin Abdul Aziz to all people of Mecca, scholars, Aghawat, and the Sultan’s judge. Assalamu ala man ittaba’a al-huda. You are neighbors of Allah’s House and residents of His sanctuary, secure in its security. We only call you to the religion of Allah and His Messenger. Say, ‘O People of the Book, come to a word that is equitable between us and you – that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we are Muslims.’ You are under the protection of Allah and then the protection of the Muslim leader Saud bin Abdul Aziz and your Emir Abdul Mu’in bin Musa’id, so gather around him and obey him as long as he obeys Allah. Wassalam.”

Ibn Saud,
7 Muharram 1218 AH

Explanation

Here, he is clearly calling the Amir of Mecca to Islam (making Takfir of Muslims)

Also, the greeting “Assalamu ala man ittaba’a al-huda” (Peace be upon those who follow guidance) was used by Prophet Muhammad ﷺ in his letters to various rulers and leaders during his time as a distinctive way of addressing non-Muslim rulers.

Defense: Ibn Abdul Wahab’s Letter clarifying him not making mass Takfir.

Although Ibn Abdul Wahab did make Takfir on the inhabitants of Arabia, the following is a preserved letter from Ibn Abdul Wahab taken from the book Al-Durar Al-Saniyya. This letter clarifis his position on making mass Takfir.

This letter concludes that he did NOT make Takfir on the entire Muslim Ummah as some have suggested.

Source: Page 131 Volume 10 Al-Durar al-Saniyya. Al-Durar al-Saniyya is a collection of views, fatwas, and letters, primarily from the scholars of the Najd region in Arabia. It was compiled by Abd al-Rahman ibn Qasim al-Asimi (عبد الرحمن بن قاسم العاصمي), a prominent scholar and student of Muhammad Ibn Abdul Wahhab.

Translation

In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad bin Abdul Wahhab: To whoever receives this from among the Muslims, peace be upon you and Allah’s mercy and blessings. To proceed:

Regarding what has been said about me: that I declare everyone to be disbelievers – this is a slander from enemies. Similarly, their claim that I say whoever follows the religion of Allah and His Messenger while staying in their land is not sufficient until they come to me – this too is slander. The only intention is following the religion of Allah and His Messenger, in whatever land one may be.

However, I do declare as disbelievers those who acknowledge the religion of Allah and His Messenger, then show enmity towards it and prevent people from it. Likewise, those who worship idols after knowing that this is the way of polytheists, and who beautify it for people – these are the ones I declare as disbelievers. Every scholar on the face of the earth declares such people as disbelievers, except for a stubborn person or an ignorant one. And Allah knows best. Salam.

The Sheikh’s sons and Hamad bin Nasir, may Allah have mercy on them, were asked: Do you believe in the disbelief of all people on earth absolutely? Or not?

They answered: What we believe as our religion, and what we accept as a path for our brothers, is that whoever denies what is necessarily known from religion, and the proof has been established against them, they become disbelievers by that action, even if they claim Islam. This is a matter of consensus among scholars.

Also considered a disbeliever: whoever denies the obligation of prayer, and when called to it, refuses to perform it out of rejection – they are executed in our view as a disbeliever. This is the position of Imam Ahmad, Ishaq, and others from the predecessors and successors, and it is what the evidence from the Book and Sunnah indicates. There is another opinion on this matter: that they are executed as a legal punishment, which is the famous position in the schools of Imam Malik, Shafi’i, and Abu Hanifa.

We also declare as disbelievers: whoever denies the obligation of Zakat and refuses to pay it, and fights the leader over it. We also declare as disbelievers: whoever hates anything from the religion of the Messenger ﷺ and insults it.

Some scholars, may Allah have mercy on them, have mentioned that disbelief and apostasy come in many forms. Some of it is doubt, some is belief, and some is speech. Whoever associates partners with Allah, or denies His Lordship or Divinity, or establishes intermediaries between themselves and Allah whom they invoke, rely upon, and ask from – they have committed disbelief by consensus, because this is like the action of idol worshippers who say “We only worship them that they may bring us nearer to Allah in position” [Quran 39:3]. They mentioned many types of apostasy, each type causing a Muslim to become a disbeliever and making their blood and wealth permissible.

As for declaring all people on earth to be disbelievers, we seek refuge in Allah from this. Rather, we believe that the nation of Muhammad ﷺ will never unite upon misguidance; indeed, Allah has protected it from that through His Prophet Muhammad ﷺ. A group from it will continue to be upon truth, victorious, not harmed by those who oppose them nor those who forsake them, until the Hour is established, as mentioned in authentic hadiths from the Messenger of Allah ﷺ. This is alongside his informing that his nation will take what the nations before them took, and will follow their ways, and walk their paths, as is established in the two Sahihs [Bukhari and Muslim], from the hadith of Abu Sa’eed, Abu Hurayrah, and others, from the Messenger of Allah ﷺ.

The Noble Book [Quran] has also indicated this, as Allah the Exalted said: “Like those before you who were stronger than you in power and more abundant in wealth and children. They enjoyed their portion; so you have enjoyed your portion as those before you enjoyed their portion, and you have engaged in idle talk as they engaged in idle talk. Their deeds have become worthless in this world and in the Hereafter, and they are the losers.” [Quran 9:69]

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The post Did Ibn Abdul Wahab made Takfir? first appeared on Tablighi Jamaat.

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.

The post Are there fabricated/Mawdu Hadith in Fadhail Amal? first appeared on Tablighi Jamaat.

Unlike Sheikh Bin Baz or Sheikh Uthaymeen, Sheikh Albani was not an officially appointed Mufti thus there is no official Fatwa of him with regards to Tablighi Jamaat. He has however given his stance in some of his talks.

Where did Sheikh Albani live?

Unlike popular belief, Sheikh Albani did not spent his life in Saudi Arabia. He lived most of his adult life in Syria and retired in Jordan.

• 1914: Born in Shkodër, Albania.
• 1923: Moved to Damascus, Syria with his family (Age 9)
• 1950s-1960s: Lived primarily in Damascus, Syria (Ages ~36-46) – He began studying Hadith here spending hours daily at the Zahiriyya Library in Syria.
• 1961: Began teaching at Islamic University of Medina (Age 47)
• 1963: Returned to Syria (Age 49)
• 1980: Moved to Amman, Jordan (Age 66)
• 1999: Passed away in Amman, Jordan (Age 85)

Sheikh Albani Audio Discussion with a Tablighi Brother

As Sheikh Albani did not issue official Fatawas, the following Audio was a discussion he had with regards to Tablighi Jamaat demonstrating his stance with regards to Tablighi Jamaat. We do not know when this discussion occurred but we believe it may have happened when he was in living the last of his life in Jordan.

Arabic Audio here:

Translation

[Tablighi Brother] OK Sheikh, I mean the question is directed to you, I just want to add partially to the answer. First, regarding going out in the Path of Allah (Jamaat) from my experience – going out in the Path of Allah depends on the person’s situation. If this person is a scholar, they go out to teach, and if they’re not a scholar, they go out to learn. And learning while going out in the Path of Allah is not about learning issues, hadith and fiqh, but rather learning virtues until the heart and chest are opened, so that the person develops the desire and inclination towards obeying Allah Almighty and preserving Allah’s commands and preserving the Sunnah of the Prophet peace be upon him, and going out in the cause of Allah is done until these qualities come.

[Sheikh Albani] Yes

[Tablighi Brother] Going out in the Path of Allah – both the scholar and the ignorant go out. The scholar teaches, and the ignorant and illiterate and student of knowledge learn. And the knowledge is knowledge of Fadhail until it opens the heart and chest to implement what one hears, because what’s important is not just collecting information without implementing it as that will be evidence against you on the Day of Judgment. And until the greatness of the Sunnah comes and its appreciation and veneration. For example, I saw someone in Pakistan who had performed ablution, he was a man around seventy or eighty years old and they said he was one of the shepherds, but when he had performed ablution he started searching in his pockets with a confused look as prayer time was approaching. He was searching as if he had lost something. They said “No, what are you looking for, did you lose money or papers?” He said “No, the miswak (tooth stick), where is the miswak?” He was searching for the miswak. They said these are simple things, the miswak – prayer is accepted without the miswak. He said “True, but the virtue of the miswak – how can I pray without the miswak?” He was very concerned about implementing the Sunnah and mentioned some hadiths about the virtue of the miswak especially with ablution and prayer. This is what we don’t find with many scholars who memorize books and have certificates and doctorates – you find one who goes weeks and months without carrying a miswak. Similarly with caring about praying in congregation, caring about enjoining good and forbidding evil – you find many scholars sitting in gatherings full of evil without moving a finger, neither in a good way nor otherwise. The greatness of religion and importance of religion comes into the heart through going out for ten days implementing the Sunnah at home with family.

[Sheikh Albani] Do you think these Sunnahs you mentioned are only found among the group who go out?

[Tablighi Brother] They are found among many people.

[Sheikh Albani] If this thing exists outside of Tabligh Jamaat for example, how did they achieve it without going out (in Jamaat)?

[Tablighi Brother] Yes, through going out they achieved this – what do you mean?

[Speaker 1] My question, may Allah bless you, was: Aren’t there other groups who have the characteristics you mentioned and perhaps others and better ones, and they’re not from Tabligh Jamaat? Are good characteristics limited to Tabligh Jamaat? This was my first question. The second question: Did those who are not from Tabligh Jamaat achieve these good characteristics through the same method as Tabligh Jamaat or through another method? If you say through Tabligh Jamaat’s method, I don’t think you’d say this because you know they’re not from Tabligh Jamaat nor are they on Tabligh Jamaat’s methodology. I think you’d say this, or do you have another opinion? I’ll say they achieved what they achieved through another method besides going out (in Jamaat).

[Tablighi Brother] I want to say, with respect, that the actions that a person practices while going out in da’wah can be practiced while not going out in da’wah.

[Sheikh Albani] Good

[Tablighi Brother] What are the movements of knowledge?

[Sheikh Albani] This is what we want. It doesn’t need explanation because I laid out two methods – the method of going out as you say to achieve these good traits, and the method without going out. Both methods achieve the characteristics as evidenced by their existence. Therefore, we must not delude people, even unintentionally, that the path to completing these faithful characteristics is what’s called going out in the Path of Allah, because then how would people understand as Allah said “And this is My straight path, so follow it and do not follow other paths.”

[Tablighi Brother] God forbid!

[Sheikh Albani] We’re not saying this. Let’s answer what you agree with, what you want to answer.

[Speaker 2] No no.

[Sheikh Albani] No, but why did you now, after an hour of discussion, understand yourself so you wouldn’t say this kind of going out didn’t exist? Why when I was talking to you, didn’t you say “No by Allah, it didn’t exist with Ibn Abbas”? Why do you still try to bring one hadith, two, three and more just like they say in Syria – excuse me – two, three and more? Consider how, due to its precision, the majority scholars of Sunnah made qiyas (analogical reasoning) in the fourth rank. Ibn Hazm rejected it completely, but I like his expression when he discusses those who make qiyas. In truth, he discusses qiyas that, in Syrian terms again, neither fits the scale nor shows direction – qiyas far from correctness. For example, now I lived with the Hanafi school. The Hanafi school, with your permission, if the worshipper completes his prayer forgetfully, his prayer is invalidated. What’s the evidence? They say by analogy with the one who does it intentionally.

[Tablighi Brother] Allahu Akbar!

[Sheikh Albani] This is comparing the opposite to its opposite – comparing the forgetful to the intentional. When Ibn Hazm examines these sayings, these analogies, what does he say? I mean, he always repeats saying “First, all qiyas is invalid” but the point is – brother, qiyas is not at all easy. Now one thing leads to another. The scholars of Najd, respected scholars, they are the best existing today on the face of the Islamic earth of course because there are no others, but despite that they have things we don’t agree with. The reason is lack of precision in consideration. For example, you know they place their hands after rising from bowing – what’s their evidence? Of course they have evidence they never speak without, but we want to study this evidence, contemplate whether it’s right or wrong. They say the Prophet peace be upon him when he stood in prayer placed his right hand on his left. He stood in prayer – this standing, correct words. What do I say then? I say this is evidence that doesn’t work, even though I say with them this is an authentic hadith – when he stood in prayer he placed his right on his left. Correct, authentic hadith, but this second standing – what’s the evidence it’s included in this text which primarily refers to the first standing? Is my speech clear here?

[Tablighi Brother] This is general speech, this is general speech.

[Sheikh Albani] Good, it’s not enough for one of them to say “Brother, these are general texts that include both the first standing and second standing.” Because we say many texts came about the Prophet placing his right on his left in the first standing, but do you have a single text showing the Prophet did so in the second standing? No such text exists. Therefore, using this general evidence for this specific act is not valid.

Let me give you a closer example of something that hasn’t happened yet but I fear it might: If a group enters at the time of Dhuhr prayer for example, and one wants to pray the Sunnah prayer east of the mosque, another west, etc., and someone calls “Let’s pray in congregation,” saying the Prophet said “Allah’s hand is with the congregation.” This is a hadith. “Let’s pray the pre-prayer Sunnah in congregation.” And perhaps they’ll support this with another hadith: “Prayer in congregation is twenty-five or twenty-seven times better than praying alone.” And maybe they’ll add a third hadith: “A man’s prayer with another man is more beloved than his prayer alone, and prayer of three is more beloved than prayer of two” and so on – authentic hadith, but invalid inference. Do you know how we would respond, professor, to those who use these apparently supporting evidences for praying Sunnah prayers in congregation? We don’t have a hadith saying the Prophet said “Don’t pray the pre-prayer Sunnah in congregation” – we don’t have this hadith. But what do we have? Did the Companions do this? The answer is no. Did they understand these hadiths as you understand them? The answer is no. Because if the answer was yes, also – did they leave implementing what they understood and you came to rectify where they shared your understanding but differed in implementation because they didn’t apply it? The answer is no.

This example, may Allah bless you, clarifies that any gathering or group that has no precedent in the pure early periods – we will find support for it like this man who cited three supports, three hadiths, but using these hadiths as evidence is wrong because the predecessors didn’t do this. Comparing situation to situation is very difficult, firstly, especially when it conflicts here with the cornerstone of Islamic societies, let alone worldly societies. Because some things changed and transformed after the first three generations, but there are things that, praise Allah, we still maintain with no difference between predecessors and successors. For example, maintaining prayers in mosques – this Muslims inherited successor from predecessor. But there are things successors do that predecessors didn’t do. Therefore I want you to pay attention to this observation – using texts as evidence – I say texts that the predecessors didn’t act upon – this error opens many innovations that we agree should be rejected. Then their proponents argue against us using the same evidences we want to use to justify our current situation.

This regarding going out in the Path of Allah – this going out known today. But professor, don’t you agree we should return to the agreed matter – that you mentioned and we don’t deny this – that many people’s conditions improved through this going out? I drew your attention that there are people from the scholars and others whose conditions also improved without this going out (in Jamaat). So don’t you agree with me that instead of individuals from these common people going out, and in Syrian terms instead of them wandering far from their land and family etc., isn’t it better for them to stay in their land as a group gathering in circles in the mosques studying Quran, studying Sunnah, studying trust? Isn’t this better than this going out (in Jamaat)?

May Allah bless you. Therefore we advise these people, and I know well that many who go out do so for sake of Allah not wanting reward or thanks, but “Sa’d brought them and Sa’d is confused” – this is not how, O Sa’d, you should bring the camels to water. This is not how you bring camels to water. (*This is a Arab proverb about a person who wants to do an important thing is unfortately distracted with other things)

Our Analysis – Sheikh Albani was very respectful and praises Tabligh for having Ikhlas

From this discussion, we can see that Sheikh Albani’s opinion is that there is no basis in Sunnah for the method of going out in Jamaat. However, he does praise the Jamaat saying that they are doing it with for the sake of Allah (with Ikhlas).

The Tablighi brother was very respectful and demonstrated a lot of patience in the duscession. However, he is not an A’lim, thus the argument he presented (i.e. Tabligh has changed so many people’s lives) is not a good argument from a scholarly sense. A muslim scholar would’ve given a stronger argument Tabligh.

The language that Sheikh Albani used was also very polite and respectful, demonstrating him to be a praiseworthy person.

We hope that those who claim to follow Sheikh Albani should also do the same.

The post Sheikh Albani on Tablighi Jamaat first appeared on Tablighi Jamaat.

Let’s be objective and fair

Sheikh Bin Baz has issued several Fatawas with regards to Tablighi Jamaat.

However, we find many Fatwas shared on the internet were ‘cut and paste‘ from full Fatawas. These Fatawas were taken out of context, mainly to push either a pro Tablighi Jamaat or anti Tablighi Jamaat stance.

We are off course pro Tablighi Jamaat. However, we want to be honest and share all his Fatawas even if it is critical towards Tabligh.

Our comments are in RED.

Download full references

Here is Sheikh Bin Baz’s Majmoo (Collection) of Fatawas for download

Download FULL Majmoo Al Fatawa Ibn Baz – ENGLISH

Sheikh Bin Baz Fatwa on Tablighi Jamaat #8/181

Question:

Some people say that the groups that the Hadith of Hudhayfah commands to abandon are the Islamic groups such as the Salafis, the Ikhwan (Muslim Brotherhood), and the Tablighis. What is your opinion on such a saying?

Answer:

(Part No: 8, Page No: 180)

When Hudhayfah asked, “O Messenger of Allah, we were in a state of Jahiliyyah (pre-Islamic time of ignorance) and evil, then Allah brought us this good. Will there be any evil after this good?”

The Prophet (peace be upon him) said, “Yes.”

Hudhayfah said, “Will there be any good after that evil?”

The Prophet (peace be upon him) said, “Yes, but it would be tainted with dakhan ‘i.e. a little evil’.”

Hudhayfah asked, “What will its dakhan be?”

He (peace be upon him) said, “There will be some people who will guide (people) according to something other than my guidance and will lead them according to something other than my Sunnah (whatever is reported from the Prophet). You will see their actions and disapprove of them.”

Hudhayfah said, “Will there be any evil after that good?”

He (peace be upon him) said, “Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them).”

Hudhayfah said, “O Messenger of Allah, describe those people to us.”

He (peace be upon him) said, “They will be from among us and speak our language (i.e. from among the Arabs).”

Hudhayfah asked, “What do you command us to do at that point?”

He (peace be upon him) said, “Adhere to the Jama’ah (group) of the Muslims and their leader.”

Hudhayfah asked, “What if there is no Jama’ah and no leader?”

He (peace be upon him) said, “Keep away from all those different sects, even if you have to bite (i.e. eat) the root of a tree, until you die while you are still in that state.”

(Related by Al-Bukhari and Muslim)

This important Hadith explains to us that it is Wajib (obligatory) on Muslims to adhere to the Jama’ah of Muslims and to cooperate with them wherever they may be, whether it is a Jama’ah that is found in the Arabian Peninsula, or Egypt, or Levant (the region covering Syria, Lebanon, Jordan, and Palestine), or Iraq, or America, or Europe, or in any other place.

When a Muslim person finds a group that is calling people to the truth, they should help them and be one of them, they should aid and encourage them to remain steadfast in adhering to the truth. If they cannot find a Jama’ah at all, then they should adhere to the truth and such a person will be the Jama’ah even if s/he is only one, as Ibn Mas’ud (may Allah be pleased with him) said to ‘Amr ibn Maymun: “The Jama’ah is that which is in accordance with the truth, even if you are on your own.”

Muslims have thus to seek the truth. If they find an Islamic center which promotes the truth, or a group in any place which promotes the truth i.e. calls people to the Qur’an,

(Part No: 8, Page No: 181)

Sunnah, and sound belief in Europe, Africa, or any other place, they should join them and seek the truth patiently and be with the people of truth.

This is what is Wajib upon Muslims. But if they cannot find anyone who calls people to the truth, whether a state or a group, then they must adhere to the truth on their own and be steadfast in doing so. In that case, they will be the Jama’ah, as Ibn Mas’ud (may Allah be pleased with him) said to ‘Amr ibn Maymun.

In these times – praise be to Allah Alone – there are many groups that call people to the truth, as in the Arabian Peninsula: (the Saudi government), Yemen, the Gulf, Egypt, Levant, as well as Africa, Europe, America, and India and Pakistan along with other places all over the world. There are many groups, Islamic centers, and Islamic societies that call people to the truth, proclaim the message, and warn against that which opposes it.

So whoever seeks the truth amongst Muslims in any part of the world has to look for these groups and when they find a group, a center, or a society that calls people to the Qur’an and Sunnah, they are to follow it and adhere to it.

Examples of such societies are Ansar al-Sunnah in Egypt and Sudan, Jam’iyyat Ahl-ul-Hadith in Pakistan and India along with other groups or associations that call to the Qur’an and Sunnah and devote their worship sincerely to Allah Alone without calling upon anyone else whether the occupants of graves or others.

Sheikh Bin Baz Fatwa on Tablighi Jamaat #8/331

Question:

M. ‘A. from America says: I travelled with Tabligh (a group calling to Islam) to India and Pakistan. We used to gather and pray in Masjids (mosques) that have graves inside them. Later, I was informed that praying in Masjids containing graves is Batil (null and void). What is the ruling on my prayer? Should I repeat it? What is the ruling on traveling with this group to similar places?

Answer:

In the Name of Allah. All Praise is due to Allah.

Tabligh does not have good knowledge in matters related to ‘Aqidah (creed). Thus, it is not permissible for anyone to set out with them. Only someone who has enough knowledge and insight about the True ‘Aqidah of Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim main body) can go to be able to guide, advise, and cooperate with them in good. Tabligh is a very active group that lacks knowledge and needs more knowledge and scholars to guide them in matters relating to Tawhid (monotheism) and Sunnah (whatever is reported from the Prophet).

May Allah grant us all understanding of His Religion and holding fast to it!

As for praying in Masjids where there are graves, it is not permissible. You have to repeat all the prayers offered there, for the Prophet (peace be upon him) said:

“Allah cursed the Jews and the Christians; they made the graves of their prophets places of worship.” (Agreed upon by Al-Bukhari and Muslim)

He (peace be upon him) also said:

“Indeed, those who preceded you used to take the graves of their prophets and righteous men as places of worship, so beware and do not make graves into Masjids; I forbid you to do this.” (Related by Muslim in his Sahih book of authentic Hadith)

There are many Hadiths to the same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Sheikh Bin Baz Audio on Tablighi Jamaat

Translation

Questioner: The Sunnah is like a ship of light – whoever boards it will be saved, and whoever leaves it will drown. The questioner will say: The lives of the companions had many qualities, among the most important were six qualities: good words, prayer, knowledge with remembrance, honoring Muslims, correcting intentions, and calling to Allah. So Tablighi Jamaat says they focus on these six qualities – is this approach correct?

Sheikh Bin Baz: Tablighi Jamaat has innovation (bid’ah). What is obligatory is following the Messenger, peace be upon him, in what he brought and asking about his methodology. Then if Tablighi’s work agrees with the Sunnah of the Messenger, it is acceptable, but their work should not be taken as a method and Sunnah. Rather, one should follow what Allah and His Messenger said, and a believer should proceed according to what Allah has prescribed for His servants and what His Messenger, peace be upon him, brought regarding security and prohibition in all matters – not just in six. Rather, the Messenger must be followed in everything, and what Allah has forbidden must be avoided, and people should be guided to that. This is what is obligatory upon the people of knowledge. Of course, Tablighi Jamaat should not be followed in this, rather one should be cautious of the innovations they have. What agrees with Sharia from them can be told that it is good, and what contradicts Sharia should be warned against.

Sheikh Bin Baz’s Endorsement of a Deoband Ulema

The following is mentioned in Sheikh Bin Baz’s official page:

Source: Sheikh Bin Baz’s Official Site – Ijaza

This page has the title ‘Sheikh Muhammad Shafi’s Authorization to Sheikh Abdul Aziz in Hadith and His Praise of Him‘. Mufti Muhammad Shafi was the Head Mufti and Sheikhul Hadith of Darul Uloom Deoband.

We can see here that Sheikh Bin Baz’s official page has a tribute and honor of Sheikh Muhammad Shafi’s endorsement. Sheikh Muhammad Shafii is not just a Deobandi but the Cheif Mufti of Darul Uloom Deoband. Sheikh Bin Baz’s honoring speaks volumes of his endorsement on Darul Uloom Deoband.

Translation

Title: Sheikh Muhammad Shafi’s Authorization to Sheikh Abdul Aziz in Hadith and His Praise of Him

In the name of Allah, the Most Merciful, the Most Compassionate. Praise be to Allah, and peace be upon His chosen servants, especially our master Muhammad, the chosen one, and his family, companions, and those who follow his guidance.

Thereafter: The weak servant Muhammad Shafi al-Deobandi, born in India and migrated to Pakistan, says: I narrate the entire Sahih of Imam Muhammad bin Ismail al-Bukhari from the preserver of his time, the venerable Sheikh Sayyid Muhammad Anwar Shah al-Kashmiri, by reading to him while I listened. And he from Sheikh al-Hind Maulana Mahmood Hassan, and he from Maulana Muhammad Qasim al-Nanotawi and Maulana Rashid Ahmad Gangohi, both from Sheikh al-Imam al-Hujjah Shah Abdul Ghani, and he from his father Sheikh Abu Said, and he from Shah Muhammad Ishaq al-Dehlawi, and he from the scholar of the nation Shah Abdul Aziz al-Dehlawi.

Muhammad Anwar Shah also narrates by authorization from Sheikh al-Hujjah Maulana Ahmad Ali al-Muhaddith al-Saharanpuri, author of annotations on Sahih al-Bukhari, from Shah Muhammad Ishaq al-Dehlawi, from Shah Abdul Aziz, from his father Sheikh al-Imam al-Hujjah Shah Waliullah al-Dehlawi, from Sheikh Abu Tahir al-Madani, from his father Sheikh Ibrahim al-Kurdi, from Sheikh Ahmad al-Qashashi, from Ahmad bin Abdul Quddus al-Shatawi, from Sheikh Shamsuddin al-Ramli, from Sheikh Zainuddin Zakariya al-Ansari, from Sheikh al-Hafiz Ibn Hajar al-Asqalani, from Ibrahim ibn Ahmad al-Nawafi, from Sheikh Abu al-Waqt Abdul Awwal bin Isa al-Sinjari al-Harawi, from Sheikh Abu al-Hassan Abdul Rahman bin Muzaffar al-Dawoodi, from Abu Muhammad Abdullah bin Ahmad al-Sarakhsi, from Abu Abdullah Muhammad bin Ismail al-Bukhari.

Likewise, I narrate Jami’ al-Tirmidhi in its entirety except for a small portion of its second part through the aforementioned chain up to Zain al-Din Zakariya al-Ansari, and he from Sheikh Omar al-Maraghi, from al-Fakhr ibn al-Bukhari, from Omar ibn Tabarzad al-Baghdadi who said: Abu al-Fath Abdul Malik bin Abdullah bin Abi Sahl al-Harawi al-Karukhi informed us, saying: Judge Abu Amir Muhammad bin al-Qasim bin Muhammad al-Azdi and Sheikh Abu Bakr Ahmad bin Abdul Samad bin Abi al-Fadl Abi al-Hamid al-Furji – may Allah have mercy on them – informed us by reading to them while I listened. They said: Abu Muhammad Abdul Jabbar bin Muhammad bin Abd bin Abi al-Jarami al-Marwazi al-Marzubani informed us by reading to them, saying: Abu al-Abbas Muhammad bin Ahmad bin Mahmoud bin Fudayl al-Mahbubi informed us, saying: Abu Isa Muhammad bin Isa bin Surah bin Musa al-Tirmidhi al-Hafiz – may Allah be pleased with him – informed us.

The weak servant Muhammad Shafi says: I narrate the entire Sahih of Imam Muslim from Sheikh al-Islam of Pakistan, Maulana Shabbir Ahmad, author of Fath al-Mulhim in explaining Muslim, by reading to him while I listened, and he from his teacher Sheikh al-Hind Maulana Mahmood Hassan through the chain mentioned earlier.

I narrate Sunan Abu Dawud, Sunan al-Nasai, and a portion of the second part of Jami’ al-Tirmidhi from Sheikh Maulana Asghar Hussain by reading to him while I listened, and he from his teacher Sheikh al-Hind mentioned through the previous chain.

I narrate al-Muwatta through the narration of Yahya bin Yahya, Muhammad bin Hassan, and Ma’ani al-Athar by al-Tahawi from Sheikh Mufti Aziz al-Rahman by reading to him while I listened, and he from his teacher Maulana Muhammad Yaqub al-Nanotawi from Sheikh Abdul Ghani al-Dehlawi through the previous chain.

Also, our Sheikh the Mufti narrates all six primary books and al-Muwatta with chain through authorization from Sheikh Fadl al-Rahman al-Kanj Murad Abadi, and he from Shah Abdul Aziz al-Dehlawi from his father, the authority of his time Shah Waliullah al-Dehlawi.

I also narrate the six books and al-Muwatta by reading the outlines to Maulana Muhammad Ashraf Ali al-Thanawi, and he read them to Sheikh Muhammad Yaqub al-Nanotawi, and he to Maulana Shah Abdul Ghani mentioned – may Allah the Exalted have mercy on him.

When Allah the Exalted blessed me with visiting Medina the Illuminated in Muharram 1387 H, and I visited Sheikh, the scholar Abdul Aziz bin Baz, Vice President of the University there, he asked me – despite his high status in knowledge and virtue – to authorize him to narrate hadith with all that I am permitted to narrate. So I authorized him with the mentioned chains, hoping to obtain his blessing. May Allah extend his life in spreading knowledge and following the traditions of the Chosen One ﷺ in health and wellbeing.

The servant,

Muhammad Shafi Servant of Dar al-Uloom: Karachi Pakistan

Sheikh Bin Baz’s Letter to Darul Uloom Deoband

The following was a letter written bu Sheikh Bin Baz to Darul Uloom Deoband. The letter was delivered by his two correspondence who attended a conference in Darul Uloom Deoband

From: Abdul Aziz Bin Abdullah Ibn Baz to their excellencies, my brothers who are participating in the conference.

May Allah guide them to whatever pleases Him and help them to support His Din (religion), Amen.

As-salamu alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you)

I would like to tell the participants in this conference that it would please me a lot if I could take part in this noble conference attended by many prominent scholars to share the celebration of the one hundred and fiftieth anniversary of Al-Jamiah Al-Islamiyyah (Islamic university). However, due to my many commitments, I could not come to the conference in person but I deputized my two noble brothers:

• His Eminence Shaykh Muhammad Ibn Ibrahim Ibn Qaud, Chairman of the Department of Dawah (calling to Islam) abroad
• His Excellency Shaykh Abdul-Aziz Ibn Nasir Al-Baz, the head of my office (*Translator’ s Note: This is not Sheikh Bin Baz. Sheikh Bin Baz is the one who wrote this letter)

The two Shaykhs referred to above are to represent the general presidency of the Departments of Scholarly Research, Ifta’, Dawah, and Guidance in the Kingdom of Saudi Arabia during this blessed meeting by the permission of Allah. I ask Allah (Glorified be He) to grant success to all the participants in this conference, to guide them to the straight path, and to make their efforts beneficial to Muslim peoples and countries.

All praise be to Allah Alone. Peace and blessings be upon His Messenger, his family, and Companions. It is one of the graces that Allah (Exalted be He) bestows upon His believing slaves all over the world that He makes from amongst them a group of people who take particular care of their brothers, who are in charge of educational foundations and who are generally concerned about Dawah all over the world. Such people allocate all their capabilities and exert great efforts to support both Islamic educational foundations and Dawah. They repel all difficult obstacles to raise the flag of Islam.

My honorable brothers: It pleases me that notables amongst the believers specially their scholars gather at any place to discuss the problems that face Muslims and exchange views regarding ways of setting their affairs aright, solving their problems, reinforcing the affairs of knowledge and its people, supporting educational foundations and guiding them in the right direction, and facilitating the attainment of knowledge for whoever wills.

The most important of all branches of knowledge is the proper Aqidah (creed). It is the Aqidah of Ahl-ul-Sunnah wal-Jamaah (those adhering to the Sunnah and the Muslim main body), which is based on the Glorious Quran and the authentic Sunnah (whatever is reported from the trustworthy Prophet) and that was followed by the Sahabah (Companions of the Prophet) and those who followed them rightly. Aqidah has thus to be explained to students and they have to be warned against all that opposes it.

The proper Aqidah is to believe in Tawhid-ul-Uluhiyyah (Oneness of Worship), Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship), and Tawhid-ul-Asma’ wal-Sifat (Oneness of Allah’s Names and Attributes). It is to believe that Allah Alone (Glorified be He) is the One Who deserves to be worshiped apart from all His creatures. It is also to believe that Allah is the Only One Who has the Most Beautiful Names and Supreme Attributes; no one or thing is comparable to Him, equal to Him, or parallel to Him and that He (Exalted be He) is not like any of His creatures regarding any of His Attributes.

Muslims must beware of destructive doctrines and false ideologies such as Communism, Al-Bahayya (Babism), and Al-Qadyaniyyah that found their ways into Muslim countries. Even though the doctrines mentioned above oppose the proper Aqidah and the purified Shariah (Islamic law), people who lack knowledge may be deceived by it and deluded by its propagators. Knowledgeable people have to clarify the truth and warn against such false ideologies to express their sincerity to Allah (Exalted be He) and His slaves, to forbid what displeases Him, and to fulfill the trust.

May Allah grant your conference success in all its decisions and recommendations! May Allah make it beneficial to Muslims and double your reward for it! I also ask Allah (Glorified be He) to set right the rulers and scholars of the Muslims all over the world, to guide them to apply the rulings of Shariah and to accept its judgments, and to beware of all that opposes it. Verily, Only Allah can respond to Dua’ and He is Able to do whatever He likes.

As-salamu alaikum warahmatullah wabarakatuh

Sheikh Bin Baz’s dream of Maulana Umar Palanpuri

Maulana Umar Palanpuri, who was one of the World Shuras of Tabligh passed away on May 1997 at the age of 68.

Soon after Maulana Umar’s death, Sheikh Bin Baz saw the Holy Prophet (SAW) in a dream. The Holy Prophet (SAW) was standing at a place, apparently waiting for someone to come. Sheikh Bin Baz asked the Holy Prophet (SAW): “Ya Rasulullah, are you waiting for someone to show up?”  The Holy Prophet said: “Yes, I am waiting for Umar Palanpuri Hind to arrive.”. After waking up, the Sheikh Bin Baz asked around and found out that Maulana Umar Palanpuri had recently passed away.  Sheikh Bin Baz wrote a letter to Maulana Umar’s eldest son, Maulana Yunus Palanpuri.

Maulana Yunus Palanpuri subsequently read this letter aloud, in the midst of all the Arab guests after the morning bayan at Nizamuddin markaz.

The post Sheikh Bin Baz On Tablighi Jamaat first appeared on Tablighi Jamaat.