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shudnt_have
07-27-2006, 03:03 AM
:sl:

I have recently got the second vol of this book. by SHeikh Kanddhlawee

I am not sure what does word, "Faadaail" means?

is it pronounced as the word, "Fazal?"


and also has anyone read that book? any comments?
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ABWAN
07-27-2006, 03:23 AM
wa alaikum asalam

I thought urdu people use 'za' in place of 'da' and thats why they say 'Fazal'. I think it means good deeds.

I have heard hadiths from it during 'ta'alim' and its *mostly* used by tabliqi ppl and its considered by them as a very very good book
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shudnt_have
07-28-2006, 03:05 AM
Originally Posted by ABWAN
wa alaikum asalam

I thought urdu people use 'za' in place of 'da' and thats why they say 'Fazal'. I think it means good deeds.

I have heard hadiths from it during 'ta'alim' and its *mostly* used by tabliqi ppl and its considered by them as a very very good book
hmmmmmmmmmmm......well if fadaal means "good deeds" then amaal means actions? (either good or bad) is that suppose to be lists of rewards for our good actions?

I am kind of lost here. Yep as far as I know it is true, T. J's use this book, but also...since most (almost all of these hadiths are by Sahih Bukhari or Imam Tirmidhi...) I dont think there is something wrong studying it ? Is it?:?
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shudnt_have
07-28-2006, 11:49 PM
Originally Posted by zÂk
basically fazaail = Virtues.
and aemaal = Deeds
so fazaail e aemaal = Virtues of Deeds
:sl:

Jazaks Zak Bro!
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SirZubair
07-29-2006, 02:49 AM
:sl:

I asked a Similar question on another forum.

Originally Posted by SirZubair,May 29 2006, 09:30 PM
:as:

i've been wanting to ask this question for awhile,..

..there is of Sahih Bukhari, Sahih Muslim, Sunan Abu-Dawud, and Imam Malik's Muwatta,..
..and then there is Faza'il amaal.

How do they rank?

Which of those do MOST scholors agree to?

Which of the Hadiths to most scholors Reject/not agree on?

Shukran in advance.

..if my question doesnt seem clear enough,let me know,i'll try to explain it better.

Wa'salaam.

-Zubair
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A brother named Othman replied saying :

Originally Posted by Othman,May 29 2006, 10:32 PM
Sahih Bukhari et al are books of hadith. Fada'il al-A'maal is a book of fada'il (virtues). They cannot be compared as you are intending.

As for acceptance and rejection of hadith, it is not done on the basis of compilations, but on individual ahadith. Further, it depends what the hadith is to be used for. Broadly, only the mutawatir is accepted for establishing points of the root aqeedah. For the creedal branches and for fiqh (shar'i ahkam) the scholars accept sahih and hasan ahadith, da'if hadith are not used. For virtues, even the da'if can be used.
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And so i went on to say ..

Originally Posted by SirZubair,May 29 2006, 10:45 PM
Akhi,i hate to sound stupid (but i do it so well,so there is no point in stopping..),what is the difference between a Hadith and a Virtue?

A virtue being full of moral excellence and righteousness,goodness.

So what does a Hadith consist of?

My knowledge on this topic is very little,so any information you can provide will be appreciated.

Shukran Br.Ohman.

Wa'salaam

-Zubair
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Another Brother (who is also a member of this forum :) )replied saying :

Originally Posted by `Abdullah,May 31 2006, 12:13 PM
In Sunni Islam there are Six major Hadith collections, which includes:

1. Sahih Bukhari, collected by al-Bukhari (d. 870), included 7275 hadiths
2. Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), included 9200
3. Sunan Abi Da'ud, collected by Abu Da'ud (d. 888)
4. Sunan al-Tirmidhi, collected by al-Tirmidhi (d. 892)
5. Sunan al-Sughra, collected by al-Nasa'i (d. 915)
6. Sunan Ibn Maja, collected by Ibn Maja (d. 886).
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And so Br.Othman returned to say :

Originally Posted by Othman,Jun 1 2006, 02:35 PM
The ahadith of the Messenger :saws: have many various classifications on the basis of various aspects. E.g. classification on the basis of reference of a particular authority (qudsi, marfu', mauquf, maqtu'), classification on the basis of the linkages in the isnad (musnad, mutassil, mursal...), calssification on the basis of the relability and memory of the narrators (sahih, hasan, da'if, mawdu'), etc. Importantly, each classification has a purpose behind it, and each has 'hukm' with regard to how/when it can be used, and where it cannot.

Mutawatir is a classification from amongst the classifications on the baisis on the number of reporters in each stage/generation (tabaqa) of the isnad. It refers to that hadith which has been reported by such a significant number of narrators in each generation, on a sensorially perceivable matter, such that it would be impossible for them to collude on a lie, or make the same mistake. It can be of two types. As for its hukm, it gives certain knowledge ('ilm ul-yaqeen) or in English, positive knowlegde. It is the strongest of hadith and as the scholars of hadith say it is above the science of hadith (in that the classification of sahih, hasan, da'if do not apply to it). Because it gives positive knowledge it is the only type of hadith which can be used to establish points of the foundational aqeedah, the 'asl of the aqeedah: that which determines whether someone is a Muslim or kafir. Also, what should be clear from the above, to deny the knowledge conveyed by it entails kufr.

The other main classification in those on the basis of the number of reporters in each tabaqa is the ahad (pronounced aahaad). It is that hadith which falls short of the conditions, any one or more, of the mutawatir. It is subdivided into three. As for its hukm, its carries speculative knowlegde: knowledge which is, on the balance of probablities, correct, but not certain. Acting upon it is obligatory, however it is is not used to establish points of aqeedah, those which distinguish iman from kufr.

As for 'creedal branches', that is simply my choice of words to refer to the furu' of the aqeedah. Those points which are ostensibily matters of belief (and therefore cannot fall under fiqh) but are established on the basis of ahad reports and therefore need to be believed in (tasdeeq), but are not part of the base aqeedah in that they do not form a criterion upon which iman/kufr can be decided. For example, belief in the angels is established by mutawatir. It is an article of the Islamic aqeedah, the denial of which would render one a kafir. As opposed to this, believing for example, that Abu Bakr and Umar the best amongst the Ummah of Muhammad :saws: (in that order, namely Abu Bakr, then Umar, may Allah be pleased with them) is clearly a matter of aqeedah, entailing no action. However it is established on the basis of ahad narrations, therefore we believe in it and those who don't have strayed, but they cannot be judged to be kuffar on this basis.

Having said that, the distinction between the asl and the furu' of the aqeedah, whilst extremely important, is one that the common Muslim on the street down not need to concern himself with. For him, anything that comes from the Messenger :saws:, in authentic chains, is to be accepted and believed. It is not for him to sit and consider whether it comes from ahad or mutawatir and so on, he does not have the 'tools' to do this anyhow. Really where the distinction is important is for the Qadi' presiding upon cases of apostacy, among other very particular cases, not requiring the common Muslim on the street to know the distinction.

Akhi, i hate to sound stupid (but i do it so well,so there is no point in stopping..),what is the difference between a Hadith and a Virtue?
May Allah rewards your efforts, and ours.

The defintion of a 'hadith', amongst the sagacious of its companions is: that which is associated (udeefo) to the Prophet :saws: of word, deed, consent or description. Thus any saying, action, tacit consent or description of the Messenger of Allah :saws: is a hadith. For our purposes here, a hadith is that which carries some sort of knowledge from or about the Messenger. Now for what purpose any given hadith can be used depends on how authectic any given hadith in its being associated with the Messenger, and in what sort of knowlegde, positive or speculative, it carries. By 'purpose' I refer to:

-Aqeedah (beliefs)
- Fiqh (actions)
- Fada'il (virtues)

For the 'asl of the aqeedah, only the mutawtir ahadith can be used. For the furu' of the aqeedah and for all fiqh, only the sahih and hasan amongst the ahad, and anything stronger can be used. For virtues even the da'if can be used.

To illustrate the the distinction between actions and virtues:

Questions like 'Is praying obligatory?', 'How is the prayer to performed?', 'When is the best time to pray 'Asr?', 'Are the lines to be formed with feet touching feet'? 'Are we to raise our hands when bowing?' etc are all questions relating to actions. Their answer can only be based on the hasan hadith and stonger (generally speaking, the higher level of da'if can be used in cases, but we don't need to dwell that deep for clarification of the matter at hand). But for simply highlighting the virtues of prayers, or sawm, or hajj or jihad, or accounting the rulers, or enjoining the good and forbidding the evil, even the dai'f reports can be used. They dont have to be, but the scholars generally allow thier use for this purpose. Of course the one using them should know that they are da'if and use them accordingly. The safer path, for those who don't know, is not to use them.

And also,is it true that alot of scholars dont agree with most of whats written in Fada'il al-A'maal?they consider it to be weak?
There is indeed many a da'if narration in Fada'il al-A'maal. However this is the point, it is a book of virtues, and thats it. Its chapters are aptly named: the virtues of salat, the virtues of sawn, the virtues of tabligh etc. It is not a book of fiqh and no fiqh (nor aqeedah, obviously) is to be taken from it. It was never intended for such.

In Sunni Islam there are Six major Hadith collections, which includes:

1. Sahih Bukhari, collected by al-Bukhari (d. 870), included 7275 hadiths
2. Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), included 9200
3. Sunan Abi Da'ud, collected by Abu Da'ud (d. 888)
4. Sunan al-Tirmidhi, collected by al-Tirmidhi (d. 892)
5. Sunan al-Sughra, collected by al-Nasa'i (d. 915)
6. Sunan Ibn Maja, collected by Ibn Maja (d. 886).
That is correct. However these are not the only ones. There are many more worthy collections of hadith, which are of great use and which in many cases provide information not provided by the above.
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I hope that helps.

Wa'salaam

-Zubair
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lolwatever
07-29-2006, 03:44 AM
salams guys
i actually heard that alot of the stuff in that book is unfounded, or was that riyadh-saliheen? sorry if im confusing.. but could someone clear up4me.

jazak salams
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lolwatever
07-29-2006, 05:47 AM
salams, oh cool sorry i totally ignored that post coz i thought the bro was quoting soemoen above him lol..

umm well in that case i think its better to stick to 100% authentic sources, because they're an exellent enough source of virtues and i think the descriptions of the rewads they provide is way more than enough for us to be happy and encouraged...

i mean, why do we need weak stuff when we can use our time reading authentic stuff which we still havnt learnt about yet?

take care all the best :)
salams
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SirZubair
07-29-2006, 05:52 AM
Originally Posted by zÂk
read the last part of the previous post.

Better read tht post completely.
its explained in an excellent way.
Yes, it is explained in an excellent way.

I rely on 4 people (as my teachers) when it comes to learning about Islam.

1) Shaykh Hamza Yusuf.
2) Shaykh Afroz Ali. (Not very well known around the world, but is well known in Sydney).
3) Br.Othman, whenever Shaykh Afroz is extremly busy and i am not able to get in touch with him.
4) My local imam. Although i don't ask him too many questions, whenever i do, i listen to all that he has to say and take everything into consideration.
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lolwatever
07-29-2006, 07:32 AM
i rely on one, Muhammad SAW :D

and i agree with any other person who says somoething in agreement with him PBUH, even if he's a kafir :D

salamz
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SirZubair
07-29-2006, 12:17 PM
Originally Posted by lolwatever
i rely on one, Muhammad SAW :D

and i agree with any other person who says somoething in agreement with him PBUH, even if he's a kafir :D

salamz
"... So, if you do not know, ask those of remembrance." (Surah Al-Nahl: 43)
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