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Abu-Muadh
06-21-2007, 01:09 PM
GIVING UP THE APPLICATION OF WEAK HADEETHS

IN SOFTENING ONE'S HEART FOR PRAISEWORTHY DEEDS

(FADAA'IL AL-A'MAAL)





(2 of 2)


Taken from "Tamamul Minnah"
By Imam Al-Albanee
{Rahimahullaah}



Translated by: www.asaala.com



It is widely spread among the people of knowledge and its students that weak hadeeth can be acted upon with reference to fadaa'il Al-a'maal (softening one's heart to do the praiseworthy deeds). Moreover, they believe that this matter is settled and beyond dispute, because an-Nawawee—may Allah have mercy on him—transmitted the unanimity over it in more than one book. However, there is a debate over this unanimity, because the variance over this matter is well-known; rather some examiner scholars believe that the weak hadeeth is not to be acted upon neither in rulings nor in softening one's heart to do the praiseworthy deeds. Sheikh al-Qaasimee said in Qawaa'idut-Tahdeeth, p. 94: 'This variance over the matter has been ascribed by Ibn Sayidin-Naas in 'Uyoonil-Athar to Yahyaa Ibn Ma'een, and As-Sakhaawee ascribed it to Abu Bakr Ibn al-'Arabee in Fatḥ al-Mugheeth. Moreover, it seems that this very opinion is also adopted by al-Bukhaaree and Muslim…it is also adopted by Ibn Hazm…'
I said: the previous opinion is the true one for sure in my opinion because of some matters:

The first: the weak hadeeth denotes an uncertain belief which is unanimously not permissible to be acted upon. Thus, who wants to exclude acting upon the weak hadeeth in praiseworthy deeds from the previous rule, then let him come with a proof for his claim, and I wish it would!

The second: I can understand from their saying: '…in fadaa'il Al-a'maal ' which refer to the deeds that have been proved valid with reference to the Sharee'ah, and that the weak hadeeth only mentions a particular reward for the doer. So, it is where such hadeeth can be acted upon in terms of fadaa'il Al-a'maal, because this week hadeeth does not legitimize the deed as it has been already legitimized by authentic means, rather it indicates a certain merit for the doer
And I believe that some scholars understood it this way like Sheikh 'Alee al-Qaaree—may Allah have mercy on him—who said in al-Mirqaah (2/381): 'His saying, that the weak hadeeth can be applied in fadaa'il Al-a'maal though its weakness is still unsupported. This was agreed upon unanimously as said by an-Nawawee, but it means the deeds that have been proved valid in the Book and the Sunnah'.

Thus, it is allowed to act upon it (i.e. the weak hadeeth) on the condition that the deed itself is proven valid by another saheeh hadeeth, but I believe that those who adopt this opinion do not really denote this clear meaning, because we find that they allow this application of the weak hadeeth to deeds which are not proved valid in other authentic hadeeths. An example on that would be saying Aqamaha Allahu wa Adaamaha (i.e. may Allah establish it (i.e. the prayer) and eternize it) right after hearing the words of Iqaamah. This was considered desirable by an-Nawawee along with the Author (Sayyid Saabiq) although the hadeeth that supports this deed is weak. Thus, this deed (i.e. the previous invocation after the words of Iqaamah) was not proved valid with reference to Sharee'ah by another saheeh hadeeth, and yet they desired it in spite of the fact that considering it desirable is one of the five rulings that must be proved valid by another saheeh hadeeth. Accordingly, many deeds have been legislated and classified "desirable" on the basis of weak hadeeths though such deeds are not proved valid in the authentic Sunnah. Hopefully, this example should be enough as we are going to deal with many other examples later on. However, what really matters herein is that the opponents know that the application of weak hadeeths regarding the heart's softening to do the good deeds is not absolutely allowed by those who opt for it. In this respect, al-Haafidh Ibn Hajar, in Tabyeenil-'Ajab pp. 3-4, said: 'It became widely spread that the people of knowledge are lenient with citing (weak) hadeeths—but not fabricated ones—with reference to fadaa'il Al-a'maal on the condition that the doer believes that such hadeeth is weak and that he must not spread it lest others apply it where it should never be acted upon, legitimize what is not legitimate, or that some ignorant thinks that it is an authentic hadeeth. And this meaning has been declared by Ustaadh (i.e. master) Abu Muhammad bin 'Abdis-Salaam and others. And one should be careful lest he comes under the Prophet's saying: "Whosoever narrated from me that which seems to be lying, then he is one of the Liars"; so how about the one who acts upon it?! And there is no difference in acting upon a hadeeth with reference to rulings or fadaa'il Al-a'maal, because both of them are considered (religious) legislation".

Hence, these are three crucial conditions upon which the weak hadeeth can be acted upon:
1. The hadeeth must not be fabricated.
2. The doer must know that it is weak.
3. The doer must not spread this action among people.

Unfortunately, we find that many scholars, not to mention the laymen, who are lenient with applying the aforementioned conditions as they act upon the hadeeth without any knowledge whether it is authentic or not; and yet if they know its weakness, they will not know its degree, whether it is slight or strong to the extent that it should not be acted upon. Moreover, they spread the action as if it was done upon an authentic hadeeth! As a result, the void acts of worship became widely spread among the Muslims and turned them away from the proper acts of worship which are proved to be valid in conformity with the Book and the authentic Sunnah.

Besides, the conditions that we have mentioned confirms that the majority of the scholars do not denote the meaning that we stood by previously, because it does not require any of these conditions as can obviously be seen.

And it seems to me that al-Haafidh sides with not acting upon the weak hadeeth where the deed itself is not proved valid with reference to Sharee'ah by another saheeh hadeeth for he said: "…and there is no difference between acting upon the (weak) hadeeth in terms of rulings or softening the hearts to do good deeds, because both of them are (religious) legislation". And this is the truth, because the weak hadeeth, which nothing supports it, may be of lying; rather it is in most cases no more than fabricated lying, and some scholars asserted this meaning on the basis that it comes under the Prophet's—peace be upon him—saying: "…which seems to be lying…" Thus, al-Haafidh followed it up saying: "so, how about the one who acts upon it?", and this opinion is also supported by Ibn Hibbaan in (adh-dhu'afaa' vo.1 pp.7-8 ): "Accordingly, every one who doubts about what he narrates whether it is authentic or not comes under this hadeeth". And we just say like what al-Haafidh said: "so, how about who acts upon it?!"

Thus, that was an explanation for what al-Haafidh said, and as for interpreting it (i.e. al-Haafidh's saying) with reference to the fabricated hadeeth and that it is what al-Haafidh meant by saying: "there is no difference between acting upon it regarding the rulings or fadaa'il Al-a'maal …", like what some contemporary Mashaayikh of Aleppo did, then this is very far from what al-Haafidh meant, because it is about the weak not the fabricated hadeeth as can obviously be seen!

And that al-Haafidh mentioned some conditions to act upon the weak hadeeth does not contradict what we have mentioned earlier, because we say that al-Haafidh mentioned them for those who are lenient with acting upon the weak hadeeth regarding fadaa'il Al-a'maal on condition that these hadeeths are not fabricated. Thus, it seems as if al-Haafidh says to them: "If you are to act upon the weak hadeeths, then you should abide by these conditions", and this is like what I did in this book. However, al-Haafidh did not declare that he is in their side regarding the permission upon these conditions, especially when he denoted that he is against that as we just mentioned.

In a nutshell, acting upon the weak hadeeths with reference to fadaa'il Al-a'maal (softening one's heart to do praiseworthy deeds) is not allowed where the deed itself is not proved valid with reference to Sharee'ah by another saheeh hadeeth. Moreover, those who side with it should observe the aforementioned conditions, and Allah is the Supporter.

And among the calamities of acting upon the weak hadeeths is that it leads the doers to exceed the limits of fadaa'il Al-a'maal into acting upon them regarding the rulings, or even the creed, and I have many examples on that, but I shall mention only one of them. There is a hadeeth that commands the one who offers the prayer to draw a line in front of him in case he could not find a Sutrah (i.e. screen), and in spite of the fact that al-Bayhaqee and an-Nawawee were among those who declared its weakness, they permitted the acting upon it unlike their Imaam ash-Shaafi'ee.

As for those who want to get more details on the matter, then they may see the introduction of Saheehut-Targheeb (1/16-36).
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NobleMuslimUK
06-21-2007, 11:45 PM
:sl:
Jazak'Allah Khair for this enlightment. I would appreciate more details, as the mosque I go to is a strict follower of Fadail-e-Amal. I attended their gathering once they call it Ijtimaah or Jor(gathering). Anyways the scholar from India was giving a speech and he said every muslim should have a copy of Fadail-e-Amal and follow it strictly, I was shocked. Also most of my relatives follow this school of thought and a minority follow the brelvi school of thought. I wanna explain to them about their bid'ah actions or the Fadail-e-Amal being full of Daeef(weak) and fabricated hadiths it contains. Also the fact that it contains many stories that are trademarks of the sufi beliefs. I face hostility from some of the regulars at the mosque, since its the closest mosque to me I go there, plus the Imam is a light sufi, and emphasises on Tawheed so I dont mind praying behind him. But some of the people give me dirty looks or nasty remarks, some go as far as calling me a deviant. Although all this doesnt bother me, but the fact is they propagate the weak or fabricated hadiths and the youngsters arent benefitting from it. May Allah guide us All, Ameen.

Allah swt knows best.
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vpb
06-21-2007, 11:47 PM
:sl:

bro Abu-Muadh, do u have the first part also?
may Allah az reward u for your effort. Ameen
Reply

Abu-Muadh
06-23-2007, 06:58 AM
Dear Brother "NobleMuslimUK":
Assalaamu Alaikum

I advise you brother to be patient and to hold on the truth and the right path even if you are alone and in this respect I herein quote a nice paragraph for you to read. Meanwile I advise you also to refer to this good site in Luton:www. calltoislam.com. You can contact us on this e-mail for further information:albani1421@yahoo.com


An important Paragraph from:
"Why I chose the Methodology of Salaf"


By Shaykh Saleem Al-Hilaali

Note: Whoever wants to read this valuable book in series he can go to this link: http://asaala.net/viewTopic.php?topicID=457



8 & 9: The adth of ‘Abdullah bin ‘Amr, and ‘Uqbah bin ‘mir :
«áÇó ÊóÒóÇáõ ÚöÕóÇÈóÉñ ãöäú ÃõãøóÊöí íõÞóÇÊöáæäó Úóáóì ÃóãúÑö Çááåö ÙóÇåöÑöíäó áÇ íóÖõÑøõåõã ãóäú ÎóÇáóÝóåõã ÍóÊøóì ÊóÃúÊöíóåõã ÇáÓøóÇÚóÉõ æóåõãú Úóáóì Ðóáößó »
«There always remain a party in my ummah that fights for the order of Allah, dominant, not harmed by those who oppose them, until the Hour comes while they are in that state.» Muslim
10. The adth of Abu Hurayrah :
«áÇ ÊóÒóÇáõ ØóÇÆöÝóÉñ ãöäú ÃõãøóÊöí ÞóæøóÇãÉð Úóáóì ÃóãúÑö Çááåö áÇ íóÖõÑøõåÇ ãóäú ÎÇáóÝóåÇ »
«There will always remain a group in my ummah, standing firm upon the order of Allah, they will not be harmed by those who oppose them.» a
11. The adth of Qurrah :
«ÅöÐóÇ ÝóÓóÏó Ãóåúáõ ÇáÔøóÇãö ÝóáÇ ÎóíÑó Ýöíßõã¡ áÇ ÊóÒóÇáõ ØóÇÆöÝóÉñ ãöäú ÃõãøóÊöí ãóäúÕõæÑúíäó áÇ íóÖõÑøõåõã ãóäú ÎóÇáóÝóåõã ÍóÊøóì ÊóÞóæãó ÇáÓøóÇÚÉõ »
«When the people of ash-Shm -in general-become unable to assume the burdens of religion, the rest of the Muslims shall be certainly of worse condition. There will always remain a group in my ummah that will be aided, they will not be harmed by those who oppose them until the Hour is established.» a
12. The adth of Jbir bin Samurah :
»áóäú íóÈúÑóÍó åóÐóÇ ÇáÏøöíäõ ÞóÇÆöãðÇ íõÞóÇÊöáõ Úóáóíúåö ÚöÕóÇÈóÉñ ãöäó ÇáãõÓúáöãöíúäó ÍóÊøóì ÊóÞõæãó ÇáÓøóÇÚÉõ«
«This religion shall not cease to be manifest – a group from the Muslims shall fight for it until the Hour is established.» Muslim
13. The adth of Sa‘d bin Abu Waqq , with two wordings:
»[æ]áÇó ÊóÒóÇáõ ØÇÆöÝóÉñ ãöäú ÃõãøóÊöí ÙóÇåöÑíäó Úóáóì ÇáÏøöíúäö ÚóÒöíÒóÉð Åöáì íóæãö ÇáÞöíóÇãóÉö«
«…and there will always remain a group in my ummah that is dominant upon the religion, honorable until the Day of Judgment.»
»áÇó íóÒóÇáõ Ãóåúáõ ÇáãóÛúÑöÈö ÙóÇåöÑíäó Úóáóì ÇáÍóÞøö ÍóÊøóì ÊóÞæãó ÇáÓøóÇÚÉõ«
«The people of the West shall not cease to be dominant upon the truth until the hour is established.» Muslim
14. The adth of Abu ‘Inabah al-Khawlni :
»áÇ íóÒóÇáõ Çááåõ íóÛúÑöÓõ Ýí åóÐÇ ÇáÏøöíäö ÛóÑúÓðÇ íóÓúÊóÚúãöáõåõãú Ýöí ØóÇÚóÊöåö Åöáóì íóæãö ÇáÞöíóÇãóÉö«
«Allah will never cease to cultivate some seedlings in this religion whom He shall employ in His obedience until the Day of Judgment.» asan
In summary, the adths about at-T’ifah al-Manrah are mutawtir, as is stated by a group of the people of knowledge. Among them; Shaykh al-Islm Ibn Taymiyyah in Iqti’ a-ir al-Mustaqm (p. 6), as-Suyi in Al-Azhr al-Mutanthirah (p. 93), and our Shaykh al-Albni, may Allah have mercy upon him, in alt al-‘dayn (pp. 39-40) as well as others.
In these adths, the group is described as ‘al-Manrah’, because they are dominant on the truth, and firm upon it; because Allah guards them under His protection, and makes them work under His Eye, until His order comes to pass while they are like that.
• Is there any difference or contradiction between the descriptions of Al-Firqah an-Njiyah, and a-’ifah al-Manrah?
In the authentic narrations of Allah’s Messenger , al-Firqah an-Njiyah and at-T’ifah al-Manrah are both mentioned with distinct descriptions related to methodology and condition.
As for the methodology, there are three distinct descriptions:
1. «What I am upon and my Companions.» as comes in the adth of ‘Abdullah bin ‘Amr bin al-‘ .
2. «The Jam‘ah.» as comes in the adth of Anas and Sa‘d .
3. «As-Sawd al-A‘am.» as comes in the adth of Abu Ummah .
These authentic prophetic descriptions are in agreement, not in disagreement. They are in accord, not contradicting. This is clarified by al-jurri, may Allah have mercy upon him, in his beneficial book ash-Shar‘ah (p. 14-15) where he said:
“Then, he  was asked: ‘Who is the saved [group]?’ So he  said in a adth:
» ãóÇ ÇóäóÇ Úóáíúåö Çáíóæãó æóÃóÕúÍóÇÈöí «
«What I am upon today and my Companions.»
and in another adth:
»ÇáÓøóæóÇÏõ ÇáÃóÚúÙóãõ «
«As-Sawd al-A‘am.»
and in another adth:
»æóÇÍöÏóÉñ Ýöí ÇáÌäøóÉö æåöí ÇáÌóãóÇÚÉ«
«One is in Paradise, and it is the Jam‘ah.»
I say : Their meanings are the same, if Allah wills.”
He has spoken the truth, and it is as he has said, because at-T’ifah al-Manrah is the Jam‘ah because the Jam‘ah is what agrees with the truth, even if you should be by yourself, as explained by the noble Companion, ‘Abdullah bin Mas‘d .
From ‘Amr bin Maymn al-Awdi, may Allah have mercy upon him:
“Mu‘th bin Jabal came to us during the time of Allah’s Messenger , and love for him touched my heart. I accompanied him constantly until I buried him in the dirt in ash-Shm. Then I constantly accompanied the most knowledgeable of the people after him, ‘Abdullah bin Mas‘d. So one day, delaying the prayer from its proper time was mentioned in his presence, so he said:
‘Then pray in your homes and let your prayer with them be subah [voluntary prayer].’”
‘Amr bin Maymn said, “So they said to ‘Abdullah bin Mas‘d: ‘Then what about the Jam‘ah in our case?’ He said to me, ‘O ‘Amr bin Maymn, most of the “Jam‘ah” is made of those who split from the Jam‘ah, the Jam‘ah is what is in agreement with the obedience of Allah, even if you should be by yourself.’”
This was quoted by the great scholar Abu Shmah in his beneficial book al-B‘ith ‘al Inkr al-Bida‘ wal-awdith (p.22) in support of his saying:
“When the order to stick to the Jam‘ah came, then the meaning is to stick to the truth and follow it. Even if those who stick to it are few and those who oppose it are many. Because the truth that which the first Jam‘ah was upon is from the Prophet  and his Companions, may Allah be pleased with them, one does not look to the masses of people of falsehood after them... (then he mentioned it.)”
The great scholar Ibn Qayyim al-Jawziyyah approved of this statement in his beneficial book, Ighthatu al-Luhfn min Ma’id ash-Shayn (1:69), where he said:
“And how excellent is the statement of Abu Muammad Ibn Ism‘l, known as Abu Shmah in his book al-awdith wal-Bida‘...” and he mentioned it.
So it becomes clear to anyone who can see that the Jam‘ah is what agrees with the truth even if it be one. This is at-T’ifah al-Manrah as described in the adths of the Messenger  as dominant upon the truth.
The word a-’ifah can be used for one or more in the language of the Arabs. The linguist of the jurists and the jurist of the linguists, Ibn Qutaybah ad-Dnawari said, in his beneficial book Ta’wl Mukhtalif al-adth (p. 45):
“They say that the least of a-’ifah is three, but their saying is erroneous, because a-’ifah can be one, three, or more than that. This is because it means a portion, and it means one. It has been used for a portion of people as Allah said:
 æóáúíóÔúåóÏú ÚóÐóÇÈóåõãóÇ ØóÇÆöÝóÉñ ãøöäó ÇáúãõÄúãöäöíäó 
And let a group [’ifah] of the believers witness their punishment. (An-Nr 24:2)
Here it means one or two.”
This is what is agreed upon by the scholars of language and religion as I have clarified in my book al-Adillah wa ash-Shawhid ‘al Wujb al-Akhth bi Khabar al-Wid fil-Akm wal-Aq’id (1:23).
So there is no reason to think that at-T’ifah al-Manrah is not the Jam‘ah.
It is also as-Sawd al-A‘am, since they are the Jam‘ah.
In his a (8:44) Ibn ibbn said:
“The order to stick to the Jam‘ah comes in general wordings but with a specific meaning. Because the Jam‘ah is the consensus of the Companions of Allah’s Messenger . So whoever sticks to what they adhered to, and deviates from those after them, he has not opposed the Jam‘ah, nor separated from it. Whoever deviates from what they were upon and follows those after them, then he has opposed the Jam‘ah. The Jam‘ah, after the Companions, are the people within whom religion, understanding, and knowledge are gathered, who stay away from the (deviant) desires in their state of affairs, even if their numbers are little, and not the riff-raff of the people and their hooligans, even if they are many.”
Isq bin Rahuwyah said:
“If you were to ask the ignorant about as-Sawd al-A‘am then they would say: the jam‘ah of the people. They do not know that the Jam‘ah is a scholar who holds fast to the way of the Prophet  and his path, so whoever is with him and follows him, then he is the Jam‘ah.”
In his beneficial book al-I‘tim (2:267), Imam ash-Shibi emphasized the correctness of this understanding, saying:
“See how what he has said makes clear the mistake of those who think that the Jam‘ah is the Jam‘ah of the people even if there is no scholar among them. This is the understanding of the commonfolk, but not that of the scholars...”
While describing at-T’ifah al-Manrah and al-Firqah an-Njiyah Al-Llak’i (Shar Usl I‘tiqd Ahl as-Sunnah wal-Jam‘ah 1:25) said:
“And the rejecters are angered by them, for they are as-Sawd al-A‘am, and the great majority. With them is knowledge, wisdom, understanding, insight, the right of rule and leadership, and kingship and the direction of affairs. They are the people of the jumu‘ahs, the battles or ghazawaat, the congregational prayers, the masjids, the rituals, the ‘ds, ajj, and jihd. They expend of the good things to the departers and arrivers: they are like haarib and qaarib; haarib is saadir and gaarib is waarid, and they are the guardians over the borderlines and the arches (i.e.entrances)] who make the utmost struggle jihad in Allah’s cause as He truly deserves.”
Shaykh al-Islam Ibn Taymiyyah said in Majm‘ al-Fatw (3:345):
“This is why they are called al-Firqah an-Njiyah; because they are Ahl as-Sunnah wal-Jam‘ah, and they are the great majority, and as-Sawd al-A‘am.”
I say: Ponder these valuable words, O brother, and memorize them. They will remove the confusions that come from interpreting the preceding adths of the Messenger of Allah  about splitting according to the erroneous understanding of the common people, and the misunderstanding of the premature jurists. They refute the doubts spread by the callers of the misguided sects who reject these adths based on the claim that they contradict reality, in that they necessitate the majority of the Islamic ummah’s entrance into the Hellfire, as they believe that the majority of the Islamic ummah practice the religion according to their innovations and misguidance. They did not realize that the majority of the Islamic ummah are drawn to the correct creed – if Allah wills – by the sound firah, and for this reason the heads of the mathhab of the Khalaf wished to die upon the religion of the old women.
There is no doubt that at-T’ifah al-Manrah is upon what the Prophet and his Companions were upon, because they are upon the truth, and the truth is what the Prophet and his Companions were upon. So whoever remains upon what the Jam‘ah was upon before the divisions began, even if he should only be one person, then that is the Jam‘ah.
With this, the signs of the methodology of al-Firqah an-Njiyah and at-T’ifah al-Manrah become clear:
[-] The Book and the Sunnah according to the understanding of the Salaf of the ummah, Muammad and those with him, and those who followed them faithfully until the Day of Reckoning.
[-] Calling to unify the ummah according to this understanding, for that is holding on to the rope of Allah.
[-] It is this that makes the return of this ummah’s lost glory possible, and the actualization of its awaited hope, because it is the religion that is founded upon man’s inherent nature, and Allah shall surely accomplish His purpose:
As for the condition of al-Firqah an-Njiyah and at-T’ifah al-Manrah:
There have been four distinct characteristics mentioned in describing it:
1. «There will always be a group...»
This means that they will always remain.
2. «Dominant upon the truth.»
This means that they will be aided.
3. «They will not be harmed by those who betray them nor those who oppose them.»
This refers to enraging the people of innovation and the disbelievers.
4. «All of them are in the Fire except for one.»
Meaning this group is saved from the Fire.
As for the fact that they shall remain, and be aided, the adths agree that at-T’ifah al-Manrah will remain firm in Islam until Allah brings about His command while they are in that state.
This important attribute has been emphasized by the people of knowledge, because it is a clear miracle of Allah’s Messenger  – for what he said has occurred.
Al-Munwi said in Fay al-Qadr (6:395):
“In this is a clear miracle; for Ahl as-Sunnah have not ceased to be dominant in every age until even now. Wherever innovation in its various forms appeared, be it from the Khawrij, the Mu‘tazilah, the Rawfi, or others, none of them were able to establish a state, nor was there any lasting power for them. Rather every time they kindled the fire of war Allah extinguished it with the light of the Book and the Sunnah. So to Allah is the praise and thanks.”
As for the anger of the people of innovation and the disbelievers, then this is the good group which Allah has planted, so its tree grew and became thick and firm such that it became established upon its trunk. No crookedness is seen in it, rather it is straight and fair. If the people of understanding about plants, the knowledgeable about their flourishing and withering, their fertility and bareness, were to see it – then they would be pleased and would love it. But were the people of forgery, falsehood, and lies were to cast their eyes upon it, their hearts would be filled with anger and grief... “Say: die in your rage.”
This is the attribute of the first exemplary generation:
 æóãóËóáõåõãú Ýöí ÇáÅöäúÌöíáö ßóÒóÑúÚò ÃóÎúÑóÌó ÔóØúÃóåõ ÝóÂÒóÑóåõ ÝóÇÓúÊóÛúáóÙó ÝóÇÓúÊóæóì Úóáóì ÓõæÞöåö íõÚúÌöÈõ ÇáÒøõÑøóÇÚó áöíóÛöíÙó Èöåöãõ ÇáúßõÝøóÇÑó 
And their likeness in the Injl is like that of a vine whose sprout extended and was strengthened and thickened such that it was established upon its trunk, pleasing to the cultivators, so that He may enrage the disbelievers with them. (Al-Fat 48:29)
There is no doubt that at-T’ifah al-Manrah is also described as Ahl al-adth, those who stand upon the teachings of the first noble generation of Muhammad  and his Companions and drank from the pure spring, the Book and the Sunnah.
The intent of enraging the disbelievers indicates that this group is a plant which Allah has planted, and the Messenger of Allah  was committed to its cultivation. So it is a proof of Allah’s Might; because it is a cause for the anger of the enemies of Allah who are active in trying to put out Allah’s light, and extinguishing its embers in the souls of the Muslims. But Allah will complete His light even if the idolators hate it, and He will make it prominent, even if the disbelievers despise it.
For this reason, you will see that people of innovation oppose Ahl al-adth in every age and place.
Abu ‘Uthmn ‘Abdur-Ramn bin Ism‘l a-bni, may Allah have mercy upon him, said in his book ‘Aqdatus-Salafi Abul-adth (p. 101-102):
“And the signs of the people of innovation are manifest upon its people. The most obvious sign and distinction is their severe enmity to those who carry the reports of the Prophet , and their attempts to degrade and abuse them. They call them ashawiyah, : [The term "hashawiyyah" refers to the lamen and those who adopt strange ideas. It was originally used by the people of innovation, especially the Mu'tazilah to describe the people of Sunnah and the people of hadeeth because the latter confirm the attributes of Allah as understood by the Companions, hold on to the book and Sunnah, and reject being controlled by reasoning or personal opinion in terms of religion texts].
ignorants hiriyah, and Mushabbihah out of their belief that the sayings of Allah’s Messenger  are devoid of any knowledge, and that knowledge is merely what Shayn has inspired them with; their corrupted reasoning, oppressive whisperings of their hearts which are devoid of good, and their empty words and proofs – rather, their false, evil doubts;
 ÃõæúáóÜÆößó ÇáøóÐöíäó áóÚóäóåõãõ Çááøóåõ ÝóÃóÕóãøóåõãú æóÃóÚúãóì ÃóÈúÕóÇÑóåõãú 
They are those whom Allah has cursed, so He made them deaf, and blinded their sight. (Muammad 47:23);
 æóãóä íõåöäö Çááøóåõ ÝóãóÇ áóåõ ãöä ãøõßúÑöãò Åöäøó Çááøóåó íóÝúÚóáõ ãóÇ íóÔóÇÁõ 
And whomever Allah disgraces, none can grant him honor, indeed Allah does as He wills. (Al-ajj 22:18)” end quote.
Amad bin Sinn al-Qan (died 258 H), may Allah have mercy upon him, said:
“There is no innovator in the world except that he hates Ahl al-adth, for when a man innovates, the sweetness of adths is removed from his heart.”
Abu Nar bin Sallm the Faqh (died 305 H), may Allah have mercy upon him, said:
“There is nothing more burdensome or despicable to the people of al-ild than hearing the adth and its narration with its chain.”
Abu Ism‘l Muammad bin Ism‘l at-Tirmithi said:
“Amad bin al-asan at-Tirmithi and I were with Abu ‘Abdullah Amad bin anbal when it was said to him: ‘O Abu ‘Abdullah, they mentioned Ab al-adth to Abu Qatlah in Makkah.’ So he said: ‘They are evil people.’ So Abu ‘Abdullah stood, brushing off his garment, and said: ‘Zindq, zindq, zindq.’ And he entered his house.”
In Ma‘rifat ‘Ulm al-adth (p. 4) al-kim said:
“And upon this we found – in our travels and in our lands – regarding all of those who connected to the various types of ild and innovation; that they do not look at at-T’ifah al-Manrah except with a scornful eye and call them ashawiyah.”
Abu Htim ar-Rzi said:
“The sign of the people of innovation is their attacks on Ahl al-thr, and the sign of the Zindqs is their calling Ahl al-thr ‘ashawiyah,’ in hopes of falsifying the narrations, and the sign of the Qadariyyah is their calling Ahl as-Sunnah ‘Mushabbihah,’ and the sign of the Rawfi is their calling Ahl al-thr ‘Nabatiyah’ and Nsibah. (Nsibah refers to those who provoke hostility against Ali and his family (Aalul Baiyt))’”
A-abni (‘Aqdah as-Salaf pp. 105-107) said:
“All of that is sectarianism, and there is not one fitting name to designate Ahl as-Sunnah except for Ahl al-adth.”
Then he said:
“I found the people of innovation, with regard to the names that they attached to Ahl as-Sunnah – and may they receive no virtue or blessing from Allah by them – following the manner of the idolators – may Allah curse them – with the Messenger of Allah . So they have different sayings about him; some of them called him a magician, some a soothsayer, some a poet, some a madman, some called him a fabricator, falsifier, liar. The Prophet  was innocent and far from these faults, and he was not but a chosen messenger and prophet. Allah, the Honored and Exalted, said:
 ÇõäúÙõÑú ßóíúÝó ÖóÑóÈõæÇú áóßó ÇáÃóãúËóÇáó ÝóÖóáøõæÇú ÝóáÇó íóÓúÊóØöíÚõæäó ÓóÈöíáÇð 
See how they set forth for you parables, so they are misguided and are not able to find a way. (Al-Furqn 25:9).
Similarly, the innovators – may Allah forsake them – have different sayings about the carriers of his reports, about the transmitters of his narrations, about the reporters of his adths, about those who follow him, and are guided by his sunnah, those who are known as ‘Asb al-adth.’ Some of them called them ashawiyah, some Mushabbihah, some Nbitah, some Nibah, and some Jabariyyah.
But Asb al-adth are protected from these faults, pure and free and cleansed of them, they are not but Ahl as-Sunnah of old, upon the path to Allah’s pleasure, the fair way, the strong, encompassing proofs. Allah, glorified be His praises, has guided them to following His Book, His Revelation, His Address, and to following His closest of friends, and to the imitation of His Messenger  in his reports in which he orders his ummah with good speech and actions, and in which he prohibits them from evil speech and actions, and He aided them in holding fast to the example of his life, and in seeking guidance through his Sunnah.”
I say: Just as the nations called one another against the nation of Islam, then similarly the sects of innovation assailed the Salaf, Ahl al-adth; because they are guardians over the sects just as the Islamic ummah is the guardian over the other nations. They desire the same thing – by this criticism of our witnesses to the Book and the Sunnah – as their predecessors the Rfiah, the Khawrij, and the Qadariyyah did before with our predecessors, the Companions of the Messenger of Allah .
Amad bin Sulaymn at-Tastari said: “I heard Abu Zur‘ah say:
“If you see a man belittling one of the Companions of the Messenger of Allah  then know that he is a zindiq. Because, to us, the Messenger is true, and the Qur’n is true, and it is only the Companions of the Messenger of Allah  that passed this Qur’n and the Sunan down to us. They only wish to criticize our witnesses, so they may reject the Book and the Sunnah, and they are the ones most deserving of criticism, they are zindqs.”
Shaykh al-Islm Ibn Taymiyyah said (Majm‘ al-Fatw 4:96):
“So it should be clear to you that those who censure Ahl al-adth and renounce their mathhab are ignorant, zindiqs and hypocrites without a doubt. For this reason, when it was conveyed to Imm Amad that Ahl al-adth in Makkah were mentioned in the presence of Ibn Abu Qatlah and he said, ‘evil people,’ then Imm Amad stood while brushing off his garment saying, ‘Zindq, zindq, zindq,’ and he entered his house. Because he was aware of his opponents.”
I say: Yes, this is how the nurturing scholars of this ummah used to attack the callers to misguidance and the astray sects and their hatchlings, being ever watchful, and giving warnings and clarifications, so that the good people would not fall into their company, or friendship, nor their deception.
2. Al-Ghurab‘: The Strangers
The discussion about al-Ghurab’ is from a number of angles:
1. The Prophetic adths Mentioning the Strangeness of Islam
Abu Hurayrah  narrated that the Prophet  said:
«Åöäøó ÇáÅöÓúáÇóãó ÈóÏóÃó ÛóÑöíÈðÇ æóÓóíóÚõæÏõ ÛóÑöíÈðÇ ßóãóÇ ÈóÏóÃó ÝóØõæÈóì áöáúÛõÑóÈóÇÁö»
«Islam began strange, and it will return strange as it began, so ub is for the strangers.»
Similar narrations on this topic are reported from a group of Companions, :
1. The adth of ‘Abdullh bin Mas‘d , in which he narrated that Allah’s Messenger  said:
«ÈóÏóÃó ÇáÅöÓúáÇóãõ ÛóÑöíÈðÇ æóÓóíóÚõæÏõ ßóãóÇ ÈóÏóÃó ÝóØõæÈóì áöáúÛõÑóÈóÇÁö»
«Islam began strange, and it will return as it began, so ub is for the strangers.»
They asked: “Who are the strangers?” He said:
» ÇáäøõÒøóÇÚ ãöäú ÇáÞóÈóÇÆöá«
«Those who separate from their people.»
– and in one narration:
«ÇáøóÐöíäó íõÕúáöÍõæäó ÅöÐóÇ ÝóÓõÏó ÇáäøóÇÓõ»
«Those who correct the people when they have become corrupt.»
2. The adth of ‘Abdullh bin ‘Umar bin al-Khab , who narrated that Allah’s Messenger  said:
«Åöäøó ÇáÅöÓúáÇóãó ÈóÏóÃó ÛóÑöíÈðÇ æóÓóíóÚõæÏõ ÛóÑöíÈðÇ ßóãóÇ ÈóÏóÃó. æóåõæó íóÃúÑöÒõ Èóíúäó ÇáúãóÓúÌöÏóíúäö ßóãóÇ ÊóÃúÑöÒõ ÇáúÍóíøóÉõ Ýöí ÌõÍúÑöåóÇ»
«Indeed Islam began strange, and it will return strange just as it began, and it will return between the Two Masjids just as a snake returns to its den.»
2. The adth of ‘Abdullh bin ‘Amr bin al-‘ , who said: “During the middle of the day while we were with him, Allah’s Messenger  said:
«ØõæÈóì áöáúÛõÑóÈóÇÁö»
«ub is for the strangers.»
They said: ‘Who are the strangers?’ He said:
«ÃõäÇÓñ ÕóÇáöÍõæäó Ýí ÃõäÇÓò ßóËöíÑò ãóäú íóÚÕöíåã ÃóßúËÑõ ãøãóäú íõØöíÚõåã»
«Righteous people among many evil people, those who disobey them are more than those who obey them.»”
– and in one narration:
«ÇáÝóÑøóÇÑõæúäó ÈöÏöíäöåöã íóÈóÚËóåõã Çááåõ ÚóÒøó æóÌóáøó íóæãó ÇáÞöíÇãóÉö ãóÚ ÚöíÓì Èúäö ãóÑúíóã Úóáóíúåö ÇáÓøóáÇãõ»
«Those who flee with their religion. They will be resurrected by Allah  on the Day of Judgement with ‘s bin Maryam .»

4. The adth of Ibn ‘Abbs, and Anas bin Mlik , which is similar to the adth of Abu Hurayrah .
5. The adth of Jbir bin ‘Abdullh, and Sahl bin Sa‘d , and it is similar to the second version of the adth of Ibn Mas‘d .
6. The adth of ‘Abdur-Ramn bin Sannah , in which he narrated that he heard the Prophet  saying:
«Åöäøó ÇáÅöÓúáÇóãó ÈóÏóÃó ÛóÑöíÈðÇ Ëõã íóÚõæÏõ ÛóÑöíÈðÇ ßóãóÇ ÈóÏóÃó ÝóØõæÈì áöáúÛõÑóÈóÇÁö»
«Islam began strange, then it will return to being strange as it began, so ub is for the strangers.»
They said: “O Allah’s Messenger, who are the strangers?”
He said:
«ÇáøóÐöíäó íõÕúáöÍõæäó ÅöÐóÇ ÝóÓõÏó ÇáäøóÇÓõ¡ æóÇáøóÐöí äóÝúÓöí ÈöíóÏöåö áóíóäÍóÇÒäøó ÇáÅöíúãóÇäõ Åöáì ÇáãóÏöíäóÉö ßóãóÇ íóÍæÒõ ÇáÓøóíá¡ æóÇáøóÐöí äóÝúÓöí ÈöíóÏöåö áíóÃúÑöÒõ Èóíúäó ÇáúãóÓúÌöÏóíúäö ßóãóÇ ÊóÃúÑöÒõ ÇáúÍóíøóÉõ Ýöí ÌõÍúÑöåóÇ».
«Those who are righteous when the people have become corrupt. By the One in Whose Hand is my soul! Faith will advance on Al-Madnah just like the advance of a flood. And by the One in Whose Hand is my soul! Islam will return between the two Masjids as a snake returns to its den.»

7. The adth of Sa‘d bin Abu Waqq , which is similar to the adth of ‘Abdur-Ramn bin Sannah .
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Abu-Muadh
06-23-2007, 07:05 AM
Dear brother "vpb" Wa alaikumus-Salamu wa rahmatullaah
This is the link in Islamicboard forum: http://www.islamicboard.com/general-...-hadeeths.html


Thank you brother
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vpb
06-23-2007, 08:40 AM
:sl:
Dear brother "vpb" Wa alaikumus-Salamu wa rahmatullaah
This is the link in Islamicboard forum: http://www.islamicboard.com/general-...-hadeeths.html (Warning against Weak and Fabricated Hadeeths)


Thank you brother
jazakallah khair bro :)
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S_87
06-23-2007, 08:47 PM
format_quote Originally Posted by NobleMuslimUK
:sl:
Jazak'Allah Khair for this enlightment. I would appreciate more details, as the mosque I go to is a strict follower of Fadail-e-Amal. I attended their gathering once they call it Ijtimaah or Jor(gathering). Anyways the scholar from India was giving a speech and he said every muslim should have a copy of Fadail-e-Amal and follow it strictly, I was shocked. Also most of my relatives follow this school of thought and a minority follow the brelvi school of thought. I wanna explain to them about their bid'ah actions or the Fadail-e-Amal being full of Daeef(weak) and fabricated hadiths it contains. Also the fact that it contains many stories that are trademarks of the sufi beliefs. I face hostility from some of the regulars at the mosque, since its the closest mosque to me I go there, plus the Imam is a light sufi, and emphasises on Tawheed so I dont mind praying behind him. But some of the people give me dirty looks or nasty remarks, some go as far as calling me a deviant. Although all this doesnt bother me, but the fact is they propagate the weak or fabricated hadiths and the youngsters arent benefitting from it. May Allah guide us All, Ameen.

Allah swt knows best.

:sl:

correct me if im wrong but the first post isnt talking about the book fadhaile amal you are talking about right :?
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NobleMuslimUK
06-24-2007, 12:12 AM
format_quote Originally Posted by amani
:sl:

correct me if im wrong but the first post isnt talking about the book fadhaile amal you are talking about right :?
Which Fadail-e-Amal you talking about then?
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