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Tableeghi Jamaat: On the scale of Qur'aan & Sunnah

 tj

This is an initial response to investigate the claims of heresy, Bid’ah and shirk associated with and around Tableeghi Jamaat. The writer neither has any affiliations with Tableeghi Jamaat nor participates in their activities and has not completed their recommendation of going out for 4 months in the Path of Allah (SWT) to learn the work of Tableegh. However, the writer has read countless articles and books on the subject, heard many speeches , watched many youtube videos, and then discussed the issues directly with Scholars actively associated with Tableeghi Jamaat to get as accurate of a picture as possible. The writer has also written directly to Raiwind Markaz (Pakistan) in the past and received a thorough reply to the queries contained therein.  The writer is also fluent in Urdu in which most of the “original” material for and against Tableeghi Jamaat has originated from and which is also the first language of where this movement originates from.

 

 


 

Article under Review, formatting changes in progress! 

Introduction:

Asslamo Allaikum Wa Rahmatullahi Wa Barakatuh,

At the outset, it must be clarified that we are neither part of Tableeghi Jamaat nor have completed their recommendation of going out for 4 months in the path of Allah (SWT). Our only intention is to present the issue of “Tableeghi Jamaat” and their methodology in a manner which is understandable to people because in the Western world there are too many Muslims who have neither gone forth in the path of Allah (SWT) nor have ever bothered to seek clarifications firsthand about their principles and practice, rather their perception is based on googling or watching certain youtube videos about this group. During the process of research for this article, we read a number of sites which “claim” to have performed rigorous research but to be frank it was evident within reading a few paragraphs that they have neither studied the subject nor have ever consulted the Scholars and the experienced members of this movement.

First and foremost there is no such thing as “Tableeghi Jamaat” since there is no registered office, no site, no manual, no text claiming to be such. Since this movement prides itself in giving Dawah the public has ascribed the words “Tableeghi Jamaat” or “Jammatud-Dawah Wal-Tableegh” in the Arab world.

Secondly, there is no sect called “Tableeghi Jamaat” because those who go out in the path of Allah (SWT) vary in their adherence to Schools of Aqeedah (Asha’ari, Maturidi or Athari) and Schools of Fiqh (Hanafi, Maliki, Shaf’ae or Hanbali) and many around the world don’t even adhere to a School of Fiqh. There is no instruction, rule or principle that a particular Aqeedah or Madhab needs to be followed. However there is no participation or encouragement from Rawafidh (Shia). The Usool (principle) is for those go out in the path of Allah (SWT) to seek knowledge and Fatawa from ther local Scholars and as a result you see Jamaats (groups which go out) vary from being Ashari/Maturidi (Hanafi) to being Salafi and all shades in between and the those who are in charge of Shura (administration) in a particularly geographical area also vary depending on the Ulamah whom they consult. For those who like to condemn “Tableeghi Jamaat” as adhering to a specific school of Aqeedah of Madhab, we would like to request them to bring forth their clear and unambiguous proof rather than clippings of certain Scholars because as already stated that those who go out in Jamaat can vary.


Thirdly, “Tableeghi Jamaat” is a movement of Dawah for the revival of Islam as there are many other movements to return the Muslim (Ummah) as a whole to the life of Sunnah of our beloved Rasul-ullah (Sallaho Alaihe Wassallam) and Allah (SWT) knows best on the individual rankings and merits of these movements. All Muslims are requested to serve the Deen of Allah (SWT) according to the best of their ability and capacity in whichever organisation or movement they deem to be closer to Sunnah, advantageous and effective but its their responsibility to steer clear of propaganda and have Husnud-Dhan (Good thoughts) about their fellow Muslims as our Beloved (Sallaho Alaihe Wassallam) reminded us:


‏ ‏إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلَا ‏ ‏تَحَسَّسُوا ‏ ‏وَلَا ‏ ‏تَجَسَّسُوا ‏ ‏وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا وَلَا تَبَاغَضُوا وَلَا ‏ ‏تَدَابَرُوا ‏ ‏وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا


“Avoid suspicion, for suspicion is the gravest lie in talk and do not be inquisitive about one another and do not spy upon one another and do not feel envy with the other, and nurse no malice, and nurse no aversion and hostility against one another. And be fellow-brothers and servants of Allah.” [Muslim]


This booklet will neither address every single objection on “Tableeghi Jamaat” will it be the last word on the subject and those who have an inherent hatred towards this movement will no doubt attempt to refute or find faults in what is written and there is no objection to that because if they believe that this organisation is based on heresy and deviation then they are duty bound to refute it; all we ask our Muslims brothers and sisters to read with an open mind and make dua to Allah (SWT) to show them the right way.

Lastly, we recommend that anyone who has objections and reservations on the matter should discuss it directly with the Scholars of Tableeghi Jamaat in their respectively city (or country) and then further correspondence can also be done with the Shura of Tableeghi Jamaat and we reproduce the address in India and Pakistan for the purpose of correspondence. Before proceeding please evaluate your intention and ensure that it is to first and foremost to please Allah (SWT) and secondly to read and investigate with an open mind.

 

1 Tableeghi Jamaat Shura (India): Banglawali Masjid, 168 W. Nizamuddin, Basti Nizamuddin, New Delhi, India

 

2 Tableeghi Jamaat Shura (Pakistan): Madrassa Arabia, Raiwind, Lahore, Pakistan.

 

Jazakullah Khairun

 


Tableeghi Jamaat: The cult, the sect, the political party, the organisation?

There is no registered party, no office, no political group and no sect in the world called “Tableeghi Jamaat” and there is no manual or constitution. The administration of the Jamaat is based on Shura which is based in Nizamuddin-Markaz (New Delhi, India) and Muslims around the world write to and travel to the New Delhi to Shura and discuss administrative matters. There is no voting to elect the next leader, no Ba'yah at the hands of anyone after completing four (4) months.

Tableeghi Jamaat: Calling towards Hanafi Madhab?

There is no rule, no policy or guidance to stick to Hanafi or another madhab, everyone spending time with the Tableeghi Jamaat is encouraged to contact their own local trusted Islamic Scholars to ask for Fatawa and guidance. There is no rule to say that everyone who has spent 4 months must then write back or ask the Scholars back in India/Pakistan. The only reality is that almost all of the Scholars in India/Pakistan happen to follow the Hanafi Madhab because that is the prominent Madhab in those countries; conversely our discussions with Tableeghees in Saudia revealed that they mostly adhered to Hanbali Madhab as per the norm and prevalence in their countries. In our visits to Tableeghi Markaz (centres) in Malaysia & Sri Lanka and they mostly followed Shaf’ae Madhab so there is no call to one or any other Madhab.

In fact we have met and discussed with people associated with Tabeelghi Jamaat who didn’t follow any Madhab at all!

Tableeghi Jamaat: Calling towards prostration to other than Allah (SWT)?

The Shura of Tableeghi Jamaat and its Scholars (Arabs & Non-Arabs) in India/Pakistan are unanimous in their position that it is impermissible to prostrate to anything and anyone other than Allah (SWT) be it a living or dead human, a grave, a sacred site, a Mosque or otherwise.

We have not come across anyone who has an Aqeedah to the contrary, most objections in the speeches, articles and videos against Tableeghi Jamaat are usually copy/paste from text within Fadhail-e-Amaal but no explicit or clear statement in this regard. The matter of Fadhail-e-Amaal and what it entails will be discussed later.

Tableeghi Jamaat: Grave Worshippers?

NizamuddinDargah 25974The area of Nizamuddin (Dehi, India)  is famous as the shrine of Shaykh Khawaja Nizamuddin Awliya (RA) and many Muslims flock to his gravesite from around the world to perform various rituals and practises.  The Tableeghi Markaz of “Tableeghi Jamaat” has NOTHING to do with the shrine or the gravesite or its administration they just happened to be based next door and share the same vicinity. Furthermore, there is no participation from “Tableeghi Jamaat” in the rituals and customs of the gravesite of Shaykh Khawaja Nizamuddin Awliya (RA) . Calling “Tableeghi Jamaat” grave worshippers just because they perform Shura in the Mosque next door is like calling Muslims who frequent a Mosque next to a church “Christians”!

 

 

Bangalwali Masjid Nizamuddin Markaz IndiaThe Tableeghi Markaz (centre) is called “Bangla Wali Masjid” and its next to the Mazar (shrine) of Shaykh Khawaja Nizamuddin Awliya (RA) .The Tableeghi Shura Mosque is picture on your right. 

 

 

 

MAZAR-OF-Hazrat-Khwaja-NizaThe grave site of Shaykh Khawaja Nizamuddin Awliya (RA) is shown below which is separate and distinct from Tableeghi Markaz and the two have nothing in common geographically or administratively.

 

 

 

 

Tableeghi Jamaat: The Sufees?

There are within the Shura of Tableeghi Jamaat who are supporters of Tassawuff and also part of Tareeqa, however there is no compulsion (or requirement) for those involved in Dawah to accept or become part of Tassawuff.

In fact there are many contemporary Scholars around the world who are vociferously against Tassawuff ( and Tareeqas) yet support Tableeghi Jamaat and here we will suffice with the example of Sahykh Abu Bak'r Al-Jaziari (HA) who is well known in Saudia, condemns Tassawuff in very harsh manner and yet endorses the work of Tableeghi Jamaat with key issues and endorsements summarised as follows:

 

السؤال الأول :ما رأيكم في جماعة الدعوة ؟

 

الإجابة: رأيي أن جماعة التبليغ لا توجد جماعةفي العالم الإسلامي خيراً منها, وإني أدعو كل مسلم أن يكون معها ولا يقول فيهاسوءاً أبدا.ً

 


السؤال الثاني: هل خروج جماعة الدعوة والتبليغوما يقومون به له أصل من الكتاب والسنة ؟

 

الإجابة: إنهم يدعون إلى اللهتعالى ليعبد ويطاع فيما أمر به وأمر به الرسول,وإني أدعو المسلمين لنصرة هذهالجماعة, لأنها لا توجد اليوم جماعة تدعو إلى الله خيراً منها .

 

المجيب المحب: أبو بكر جابر الجزائري
الموافق: 31 /7 /2004

 

السؤال الثالث : ماهو نصاب التبليغ, وهل يُشترط في الخارج في سبيل الله أن يكون عالماً ؟

 

الإجابة: لا يشترط أن يكون عالماً, ولكن يشترط أن يكون مؤمناً صالحاً يعرفمحاب الله تعالى و مكارمه ويدعو إلى ذلك .

 

السؤال الرابع : ما هوالمقصود بالدعوة إلى الله تعالى ؟

 

الإجابة : هو أن يعبد الله تعالى بما شرحلعباده في كتابه, وما سنه رسول الله.

 

السؤال الخامس : هل الخروج فيسبيل الله تعالى للدعوة إلى الله تعالى وإنفاق المال وتحمل المشقة … يعدل الجهاد ؟

 

الإجابة : الخروج اليوم في سبيل الله وإنفاق المال في ذلك يعادل الجهاد لوكان اليوم جهاد, واليوم لا جهاد إلا الدعوة والإبلاغ, إذ المسلمون لا إمام لهم ولادولة إسلامية لهم.

 

Tableeghi Jamaat: Why the call  towards 4 months, 40 days, 3 days etc?

As previously stated that the focus of Tableeghi Jamaat is upon Dawah and personal reformation and it is their Ijtehaad that leaving aside the normal day to day 9 to 5 rat race temporarily and creating a temporary atmosphere (i.e. by going out in the path of Allah (SWT) in groups (Jamaats)) where everyone is striving to bring the commandments of Allah (SWT) and Sunnah of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) in their lives is an effective method. This change of environment is explicitly mentioned in a Hadeeth of Saheeh Bukhari where the man who killed 99 people and then completed his century (by killing the monk) was commanded by a Scholar to abandon his locality and move to a different location.

The duration of this temporary change of environment has evolved over the last 70+ years from a few hours to presently 1 year or 1 ½ years with the most common implementation being 4 months in a lifetime, 40 days in a year and 3 days every month. This is neither taken as an obligation nor Sunnah and the change in duration over the years is testimony to this timeframe being based on Ijtehaad and for administrative purposes only. Regarding the present system and duration we quote Shaykh Uthaymeen (RA) who said:

...With regard to limiting dawah to three or four days, or to two or four or six months, or two years, there is no sharaee evidence for that. But they think that this has to do with organization (of groups). If a person goes out for three days, and knows that he is limited to these three days, he will focus his mind and forget about worldly matters. This is the matter of organization, and is not an act of worship or a matter of shareeah...

Here, we want to ask the people who object two questions?

 

1 What if it was down to 3 1/2 months in a lifetime, 37 days in a year and 2 days in a month? Would you be satisfied with this or ask for evidence for these numbers?

 

2 What about Islamic courses for a weekend or ten days or even studying at an Islamic university for 2 years, 3 years or 4 years? Where does that come from?

 

Nevertheless we would like to state that even the 40 day and 4 months Ijtehaad is based on genesis of humans as mentioned in the Authentic Hadeeth of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) as follows:

عن أبي عبد الرحمـن عبد الله بن مسعود رضي الله عنه ، قال : حدثنا رسول الله صلى الله عليه وسلم وهو الصادق المصدوق قال : ( إن أحدكم يُجمع خلقه في بطن أمه أربعين يوما نطفةً ، ثم يكون علقةً مثل ذلك ، ثم يكون مضغةً مثل ذلك ، ثم يُرسل إليه الملك فينفخ فيه الروح ، ويُؤمر بأربع كلمات : بكتب رزقه ، وأجله ، وعمله ، وشقي أم سعيد . فوالله الذي لا إله غيره ، إن أحدكم ليعمل بعمل أهل الجنة ، حتى ما يكون بينه وبينها إلا ذراع ، فيسبق عليه الكتاب فيعمل بعمل أهل النار ، وإن أحدكم ليعمل بعمل أهل النار حتى ما يكون بينه وبينها إلا ذراع ، فيسبق عليه الكتاب ، فيعمل بعمل أهل الجنة ) رواه البخاري ومسلم

 Sayyidina Abdullah Ibn Masood (RA) narrates that Allah's Apostle (Sallallaho Alaihe Wassallam) the true and truly inspired, narrated to us, "The creation of everyone of you starts with the process of collecting the material for his body within forty days and forty nights in the womb of his mother. Then he becomes a clot of thick blood for a similar period (40 days) and then he becomes like a piece of flesh for a similar period. Then an angel is sent to him (by Allah) and the angel is allowed (ordered) to write four things; his livelihood, his (date of) death, his deeds, and whether he will be a wretched one or a blessed one (in the Hereafter) and then the soul is breathed into him. So one of you may do (good) deeds characteristic of the people of Paradise so much that there is nothing except a cubit between him and Paradise but then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of Hell (Fire) and (ultimately) enters Hell (Fire); and one of you may do (evil) deeds characteristic of the people of Hell (Fire) so much so that there is nothing except a cubit between him and Hell (Fire), then what has been written for him decides his behavior and he starts doing (good) deeds characteristic of the people of Paradise and ultimately) enters Paradise." [Bukhari]

Tableeghi Jamaat: The collective organisation done by Shura

The collective organisation of Tableeghi work on local and global level is done by Shura. Locally, the (local) Ameer conducts Shura daily at designated time and issues which cannot be resolved are escalated to Ameer of a zone or country or even escalated to Shura at “Bangla Wali Masjid” (India). Shura is the defacto method stipulated in the Qur'aan for Muslims to conduct their affaairs:

وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّہِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ وَمِمَّا رَزَقۡنَـٰهُمۡ يُنفِقُونَ  

[42:38] and those who have responded to their Lord (in submission to Him), and have established Salah, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them,

Tableeghi Jamaat: The daily Adhkaar

Those who participating in Tableeghi Jamaar are encouraged to follow the following routine daily:

 

 1 Recitation of atleast 1 Juz of Qur'aan daily (for those who are not Huffadh)

 

2 Recitation of atleast 3 Juz of Qur'aan daily (for those who are Huffadh of the Qur'aan)

 

3 Praying of Tahajjud Salah, daily

 

4 Reciting third Kalima 100 times daily after Fajar Salah and 100 times daily after Asar Salah

 

5 Reciting Salutations upon the Prophet (Sallaho Alaihe Wassallam) 100 times daily after Fajar Salah and 100 times daily after Asar Salah

 

6 Reciting Astaghfaar 100 times daily after Fajar Salah and 100 times daily after Asar Salah

 

These actions are neither Fardh nor Sunnh but mere recommendations for a beginner and the count is also a recommendation. Evidence for these Adhkaar are discussed in detail here.

Tableeghi Jamaat: Why the six points?


It is the Ijtehaad of Scholars Tableeghi Jamaat that if everyone in the Muslim Ummah works to inculcate six (6) qualities in their lives it will be easier to bring the whole of Islam into their lives and these six (6) qualities are as follows:


1 Firm and resolute Eemaan (faith)

 

2 Establishment and devotion in five times daily prayers

 

3 Gaining Islamic knowledge and Engagement in Dhik’r

 

4 Sincerity in actions

 

5 Respecting Muslim

 

6 Going out in the Path of Allah (SWT).

The objection on six (6) qualities is that why have they been chosen? Why not five pillars of Islam? The response is that besides the five pillars of Islam there have been many salient points conveyed in Hadeeth and in our times it is the Ijtehad of Scholars associated with Tableeghi Jamaat and these six (6) qualities are beneficial for the reformation of the Ummah, each point is individually backed from Qur'aan & Sunnah.

Tableeghi Jamaat: Why do they prioritise and concentrate on Muslims?

Tableeghi Jamaat is a group for self-reformation while reminding other believers to adopt the life ordained by Allah (SWT) and His beloved Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and this is explicitly proven from the Qur’aan:

 

 

وَذَكِّرۡ فَإِنَّ ٱلذِّكۡرَىٰ تَنفَعُ ٱلۡمُؤۡمِنِينَ 

 

[51:55] And keep reminding, because reminding benefits the believers.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡڪِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبۡلُ‌ۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأَخِرِ فَقَدۡ ضَلَّ ضَلَـٰلاَۢ بَعِيدًا

[4:136] O you who believe, do believe in Allah and His Messenger and in the Book He has revealed to His Messenger and in the Books He has revealed earlier. Whoever disbelieves in Allah and His angels and His Books and His Messengers and the Last Day has indeed gone far astray.

The present dire situation of the Muslim ummah is the direct result of their indulgence in sins, disobedience of Allah (SWT) and turning away from the noble Sunnah as clearly stated in the Qur’aan:

 

 

مَّآ أَصَابَكَ مِنۡ حَسَنَةٍ۬ فَمِنَ ٱللَّهِ‌ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ۬ فَمِن نَّفۡسِكَ‌ۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولاً۬‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدً۬ا  

[4:79] Whatever good comes to you, it is from Allah and whatever evil visits you, it comes from your own selves. We have sent you to be a Messenger for the people. Allah is enough to be a witness.

It is critical to understand that Tableeghi Jamaat is not a missionary group engaged in reforming or converting everybody else, rather it is a group which places self reformation at the heart of its objection. Many contemporary Muslims feel that since they are born to Muslim parents or have taken Shahadah they have attained the necessary level of faith (Eemaan) however we find in the Qur’aan that such an attitude is blameworthy and the Bedouin Arabs were chastised for such an attitude.

قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ وَإِن تُطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ لَا يَلِتۡكُم مِّنۡ أَعۡمَـٰلِكُمۡ شَيۡـًٔا‌ۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ

[49:14] The Bedouins say, .We have come to believe. Say, You have not come to believe; instead, you (should) say, We have surrendered‘ and the belief has not entered your hearts so far. If you obey Allah and His Messenger, He will not curtail (the reward of) any of your deeds in the least. Surely Allah is Most-Forgiving, Very-Merciful.

At the heart of the effort is sincerity towards fellow believers and desiring for them what one desires for oneself e.g. success in this world and the success in hereafter.

عَنْ أَنَس بن مالك رضي الله عنه ، عَنِ النَّبِىِّ صلى الله عليه وسلم قَالَ : ( لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

It was narrated from Anas ibn Maalik (RA) that the Prophet (blessings and peace of Allaah be upon him) said: “No one of you truly believes until he loves for his brother what he loves for himself.” [Bukhari]

Tableeghi Jamaat: Why do they make groups (Jamaats) and go out collectively?

Although it is fairly obvious that there is nothing wrong with visiting Muslims as a group to teach them their Deen, nevertheless we will produce 2 authentic narrations in this regard, firstly of Sayyidina Muadh Ibn Jabal (RA) who was sent to Yemen (as a Governor) to the Muslims (there) and part of his job was to teach and secondly the deputation of 70 Qur’aan reciters who were sent to give Dawah and to assist and teach the existing Muslims but they were ambushed and brutally murdered by treachery.

حدثنا أبو بكر بن أبي شيبة حدثنا وكيع عن شعبة عن سعيد بن أبي بردة عن أبيه عن جده أن النبي صلى الله عليه وسلم بعثه ومعاذا إلى اليمن فقال يسرا ولا تعسرا وبشرا ولا تنفرا وتطاوعا ولا تختلفا 

It has also been narrated by Sa'd b. Abu Burda through his father through his grandfather that the Prophet of Allah (may peace be upon him) sent him and Mu'adh (on a mission) to the Yemen, and said (by way of advising them): Show leniency (to the people) ; don't be hard upon them; give them glad tidings (of Divine favours in this world and the Hereafter) ; and do not create aversion. Work in collaboration and don't be divided. [Muslim]



حدثني عبد الأعلى بن حماد حدثنا يزيد بن زريع حدثنا سعيد عن قتادة عن أنس بن مالك رضي الله عنه أن رعلا وذكوان وعصية وبني لحيان استمدوا [ ص: 1501 ] رسول الله صلى الله عليه وسلم على عدو فأمدهم بسبعين من الأنصار كنا نسميهم القراء في زمانهم كانوا يحتطبون بالنهار ويصلون بالليل حتى كانوا ببئر معونة قتلوهم وغدروا بهم فبلغ النبي صلى الله عليه وسلم فقنت شهرا يدعو في الصبح على أحياء من أحياء العرب على رعل وذكوان وعصية وبني لحيان 

Narrated Anas:  The people of the tribes of Ril, Dhakwan, 'Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophet supported them with seventy men from the Ansar whom we used to call Al-Qurra'(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi'r-Ma'ana where they betrayed and martyred them. So, the Prophet invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer. [Bukhari]

Three minimum persons are required to form part of a Tableeghi Jamaat (group of inviters) and the evidence for this is as follows:

وعن عمر بن شعيب عن أبيه عن جده رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ “الراكب شيطان والراكبان شيطانان والثلاثة ركب‏"

Sayyidina Amr bin Shu`aib (RA) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "A single rider is (accompanied with) Satan and two riders are (accompanied with) two Satans. Three riders form a group.'' [At-Tirmidhi and Abu Dawud].

Tableeghi Jamaat: Why do they roam around in markets and neighbourhoods and invite random people towards Allah (SWT)?

Dawah towards the Greatness of Allah (SWT) is the responsibility of all Muslims, nevertheless Imam Ibn Katheer (RA) writes in his Tafseer of Surah Al-Masad (Chapter 111):


قَالَ الْإِمَام أَحْمَد حَدَّثَنَا إِبْرَاهِيم بْن أَبِي الْعَبَّاس حَدَّثَنَا عَبْد الرَّحْمَن بْن أَبِي الزِّنَاد عَنْ أَبِيهِ قَالَ أَخْبَرَنِي رَجُل يُقَال لَهُ رَبِيعَة بْن عَبَّاد مِنْ بَنِي الدَّيْل وَكَانَ جَاهِلِيًّا فَأَسْلَمَ قَالَ : رَأَيْت النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي الْجَاهِلِيَّة فِي سُوق ذِي الْمَجَاز وَهُوَ يَقُول " يَا أَيّهَا النَّاس قُولُوا لَا إِلَه إِلَّا اللَّه تُفْلِحُوا " وَالنَّاس مُجْمِعُونَ عَلَيْهِ وَوَرَاءَهُ رَجُل وَضِيء الْوَجْه أَحْوَل ذُو غَدِيرَتَيْنِ يَقُول إِنَّهُ صَابِئ كَاذِب يَتَّبِعهُ حَيْثُ ذَهَبَ فَسَأَلْت عَنْهُ فَقَالُوا هَذَا عَمّه أَبُو لَهَب 

Rabia bin Abbad Saili (RA) described something that happened before he became a Muslim: 'I saw the Prophet (Sallaho Alaihe Wassallam) addressing the peoplein the fair of Dhil-Majaz' He said, 'O People say There is no god but Allah and you will attain deliverance'. Then I saw behind him a white complexioned man with squinted eyes and two  hairlocks.He addressed the people, 'O People, he (Muhammad) is irrelegious, he is a liar'. Whenever the Prophet went to call the people towards monotheism, the other man would say his words. I asked the people 'Who was this man' and they said he was the Prophets uncle, Abu Lahab. [Ahmed]

Tableeghi Jamaat: Why don't they teach the 3 Tawheeds?

This objection is baseless because there is no divinely ordained division of Tawheed either in the Qur'aan or the Sunnah. In fact Shaykh Ibn Baz (RA) categorically states in his Fatwa that this is based on study and analysis. Moreover Shaykh Ibn Baz (RA) actually adds a fourth Taweed in the said article and also here . The fact that there is a dispute whether there are 3 Tawheeds or 4 Tawheeds and lack of evidence pointedly suggests that this isn't a division upon which the Salaf dwelled or agreed upon.

We will not discuss the matter in depth as to whether the division is sensible and advisable but merely suffice to say that this isn't one of the agreed upon matter amongst the Ahlus-Sunnah Wal-Jamaah and even those who chose to divide it can't agree whether it should be 3 or 4!

The crux of the Dawah of Tabeleeghi Jamaat is give Dawah and reform the Ummah towards the commandments of Allah (SWT) & noble Sunnah of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam). The domain of Tableeghi Jamaat is practical (reformation) and not Academic (refutation). Those who want to argue about division of Tawheed are advised to continue the Academic discussions and debates elsewhere.

The foundation of Tableeghi Jamaat is based on principles found in the Qur'aan and Authentic Sunnah and we need specific words in the rigorously authenticated Hadeeth of Saheeh Muslim in which Sayyidina Jibrael (AS) visits Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) as a human and a dialogue takes place, we will suffice with quoting two of the questions of the dialogue.


وقال يا محمد أخبرني عن الإسلام فقال رسول الله صلى الله عليه وسلم الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وسلم وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت إن استطعت إليه سبيلا

...and he (Sayyidina Jibrael (AS)) said: Muhammad (Sallallaho Alaihe Wassallam), inform me about al-Islam. The Messenger of Allah (Sallallaho Alaihe Wassallam) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad (Sallallaho Alaihe Wassallam) is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey...

قال فأخبرني عن الإيمان قال أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره

...He (the inquirer (i.e. Sayyidina Jibrael (AS))) said: Inform me about Iman (faith). He (the Holy Prophet (Sallallaho Alaihe Wassallam) ) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil...

Scholars of Hadeeth have agreed that this Hadeeth occured towards the later part of the life of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) and some have said after six to nine months or so Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) passed away from this world. Therefore Tableeghi Jamaat is content with using the exact words and terminology which was:

 

1  Divinely inspired by Allah (SWT);

 

2 Transmitted by the best of the Angels (Sayyidina Jibrael (AS);

 

3 Upon the best of creation Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam);

 

4  And taught to the companions (RA)

 

and don't concern themselves with divisions (3 or 4) not known by the Sahaba (RA), at all!

The Tableeghi Jamaat fulfill the requirements of fulfillment of Eeman adequately and decisively as it is the first point of the 6 and emphasis on Emaan emphatically and without compromise.

Tableeghi Jamaat: Why aren't they harsh on Bi’dah practises and Shirk on graves etc?

Who came with one methodology and one exclusive method of preventing vice? Who said that its a requirement for Tableeghi Jamaat to be Harsh on Bid'ah practices, all the time? Again we find that the rigorously authenticated Hadeeth in Saheeh Muslim instructs us that when encountering evil we have three options:

فليغيره بيده

...let him change it with his hand...

فإن لم يستطع فبلسانه

...if he is not able, then with his tongue...

فإن لم يستطع فبقلبه ، وذلك أضعف الإيمان

...and if he is not even able to do so, then with his heart, and the latter is the weakest form of faith...

We agree that Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam) has graded al amr-bi'l maroof, wa nahi al an munkar (encouragement of virtue and discouragement of vice) and made one method more virtuous then the other but to decisively impose one method and enforce it rigorously and permanently mandate it is not from the Sunnah. In addition, sometimes practical steps are avoided on purpose as evident from the following rigorously authenticated Hadeeth of Saheeh Bukhari:

حدثنا سعيد بن منصور حدثنا أبو الأحوص حدثنا أشعث بن أبي الشعثاء عن الأسود بن يزيد عن عائشة قالت سألت رسول الله صلى الله عليه وسلم عن الجدر أمن البيت هو قال نعم قلت فلم لم يدخلوه في البيت قال إن قومك قصرت بهم النفقة قلت فما شأن بابه مرتفعا قال فعل ذلك قومك ليدخلوا من شاءوا ويمنعوا من شاءوا ولولا أن قومك حديث عهدهم في الجاهلية فأخاف أن تنكر قلوبهم لنظرت أن أدخل الجدر في البيت وأن ألزق بابه بالأرض

Sayyida 'A'isha (RA) reported: I asked Allah's Messenger (Sallallaho Alaihe Wassallam) about the wall, circumpassing the House (i. e. whether the wall on the side of Hijr was included in the Ka'ba). He said, Yes. I said: Then why did they not include it in the House? He said: 'Your people ran short of the means (to do so). I said: Why is it that the level of its door is raised high? He said: Your people did it so that they should admit one whom they liked, and forbid him whom they disliked, and if your people were not new converts to faith, and I did not apprehend that their hearts would feel agitated at this. I would have definitely included (the area of) this wall-in the House and would have brought the door to the level of the ground [Muslim]

Tableeghi Jamaat: Workers make mistakes and don't fully follow Shariah

Tableeghi Jamaat is a movement of reformation and anyone trying to reform themselves will make mistakes from time to time and we don’t know any Islamic movements or group with 100% pure and innocent Muslims!

Consider them your brothers and sisters and inform them of their errors and you will be rewarded, otherwise this objection doesn’t hold any water.

Tableeghi Jamaat: Read and propagate weak and fabricated Ahadeeth

The purpose of Tableeghi Jamaat is reformation and to encourage the people towards goodness they read, propagate and encourage virtuous acts (Fahdail) and weak narrations are permitted in these matters as discussed at length by us.Fabrications are forbidden to be discussed and propagated and where such a mistake is occuring it should be brought to the notice of those doing it, however please note that a particular Master of Hadeeth may consider a narration to be fabricated while another may consider it weak (but not fabricated).

Tableeghi Jamaat: Why are the Arabs not involved? Why is it an Indian/Pakistani thing?

Nothing can be further from the truth!

1 Read the opinions of Saudi Scholars on Tableeghi Jamaat here

 

2 Watch the following talk by of Sheikh Jihani (HA) who is an ex-libyan footballer

 

 

 

Tableeghi Jamaat: Recommended books for Fadail (virtues)

The emphasis of Tableeghi Jamaat is to encourage Muslims towards goodness hence it is recommended that books of Fadail (virtues) are read and propagated, mainly three books are recommended to be read while in the path of Allah (SWT) and individually:

1 Hayatus-Sahaba (Lives of the Companions): Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), this work has been available in the Islamic world for decades with endorsement (foreword) by the Master Islamic Scholar Shaykh (Maulana) Abul Hasan Ali Nadwi (RA). The book is primarily complied from 131 Islamic sources detailed here, note that this is a separate and completely different work compared to the one mentioned (below) on number four (4) because it is often confused with it

2 Riyadus-Saliheen (Gardens of the Righteous): Classical Islamic compilation by the erudite Master of Hadeeth Imam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) and has been a standard work of Hadeeth of Fadail (virtues) for almost 800 years.

3 Muntakhab Ahadeeth (Selection of Ahadeeth on the six points of Dawah): Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), where specific Ahadeeth pertaining to the six (6) qualities of Tableegh, classification, categorisation, source and strength of all Ahadeth are given in Arabic underneath each narration.

4 Fazail-e-Amaal (Virtues of Actions): A series of booklets written by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) at various times and later combined together and printed as 3:

a Fazail-e-Amaal (Virtues of Actions), previously called Tableeghi Nissab and consists of:


    i  Hikayat-e-Sahabah (Stories of the Sahabah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)


    ii  Fazail-e-Quran (Virtues of the Quran) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)


    iii  Fazail-e-Namaz (Virtues of Salah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)


    iv  Fazail-e-Zikr (Virtues of Dhikr) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)


    v  Fazail-e-Tabligh (Virtues of Tabligh) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

    vi  Fazail-e-Ramadhan (Virtues of Ramadan) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)


    vii  Musalmano-ki-Maujudah-Pasti-ka-Wahid-Ilaj (Muslim Degeneration and its Only Remedy) by Shaykh (Maulana) Ihtisham ul-Hasan Kandhalwi (RA)

 

Please note that also wrote other books e.g. Fazal-e-Durood (Virtues of Salutations) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) which have never been recommended by Tableeghi Jamaat as its official curriculum to be read publicly.

 

b Fazail-e-Sadaqaat (Virtues of Charity) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

c Fazail-e-Hajj (Virtues of Hajj) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

 

Recommended books for Fadail (virtues) within Tableeghi Jamaat and objections

It is permissable while trying to propagate and encourage virtuous acts (Fahdail) to use weak narrations  as discussed at length by us.

General misconceptions and objections are answered in these lectures respectively

Specific misconceptions and objections are answered as follows:

 


 

Tableeghi Jamaat: Hayatus-Sahaba (Lives of the Companions)

This is an original Arabic compilation by Shaykh (Maulana) Yusuf Kandhalwi (RA) and well known throughout the Islamic world and equally admired throughout the four (4) corners of the Islamic world. There hasn't been any major criticism of this work and Shaykh (Maulana) Yusuf Kandhalwi (RA) has relied on 131 Islamic sources during its compilation

The only noteworthy objection on this compilation in Arabic is by Shaykh 'Abdullaah Ibn Humayd (died 1402/1991) and his criticism is superficial and it is possible that he actually confused  Hayatus-Sahaba (Lives of the Companions) with Fazail-e-Amaal (Virtues of Actions) which is often done, neverthless his Arabic refutation has been thoroughly answered here. Nothing substantive or detailed exists in English apart from stating that some of the stories of the the Sahaba (RA) may be weak to which we answer with the words of Shaykh Anwar Awlaki Shaheed (RA) well familiar to Western Muslims and in the introduction to Seerah lecturs, Shaykh Anwar Awlaki Shaheed (RA) said about the authenticity of Historical accounts:

...Scholars of Hadith were very stringent, very strict in their rules. While scholars of Seerah, were more liberal, more flexible. The reason is, when they were dealing with hadiths and drawing ahkam and drawing rulings, they wanted to make sure they were basing the rulings on hadiths that were sound. They do not want us to worship Allah based on weak sources. So that's why they applied very strict rules to hadith. However, when it came to Seerah, they were more flexible in their rules, because they saw this as history which does not affect ahkam. It does not affect rulings. There is no ahkam based on it. So imam Ahmed bin Hanbal, who is a scholar of hadith, he says when we talk about history we are more flexible. So you would find that writers of Seerah would accept narrations ,they wouldn't normally accept if they were dealing with hadith. So that's one track that was followed by our early scholars...


Tableeghi Jamaat: Riyadus-Saliheen (Gardens of the Righteous)

Classical Islamic compilation by the erudite Master of Hadeeth Imam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) and has been a standard work of Hadeeth of Fadail (virtues) for almost 800 years, no major criticism against this except by some to state that some of the Ahadeeth may be weak!

Imam Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (RA) was a Master of Hadeeth in Islam and his expertise in the matter is universally accepted and those who object to this compilation cannot find but a few Ahadeeth in the entire compilation even when they stretch to look for discrepancies.

Even if we were to accept their claim of a few weak Ahadeeth on face value it is well accepted in Islam that weak Ahadeeth are acceptable in issue of Fadail (virtues) and this issue is discussed in detail and at length here!

The fact remains that this is a classical work on Hadeeth and accepted by great Scholars of Hadeeth and students alike.

Tableeghi Jamaat: Muntakhab Ahadeeth (Selection of Ahadeeth on the Six qualities)

Arabic compilation which was much later translated into Urdu & English by Shaykh (Maulana) Yusuf Kandhalwi (RA), where specific Ahadeeth pertaining to the six (6) qualities of Tableegh, classification, categorisation, source and strength of all Ahadeth are given in Arabic underneath each narration. Nothing substantial to refute here as the sources and gradation of Ahadeeth are mentioned by the Author andsince and it is well accepted in Islam that weak Ahadeeth are acceptable in issue of Fadail (virtues) and this issue is discussed in detail and at length here!

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 1: The issue of Fazal-e-Durood (Virtues of Salutations):

Before beginning, lets recall the list of books which are part of Tableeghi Jamaat curriculum:

 

1 Fazail-e-Amaal (Virtues of Actions), previously called Tableeghi Nissab and consists of:

 

1 Hikayat-e-Sahabah (Stories of the Sahabah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

2 Fazail-e-Quran (Virtues of the Quran) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

3 Fazail-e-Namaz (Virtues of Salah) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

4 Fazail-e-Zikr (Virtues of Dhikr) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

5 Fazail-e-Tabligh (Virtues of Tabligh) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

6 Fazail-e-Ramadhan (Virtues of Ramadan) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

7 Musalmano-ki-Maujudah-Pasti-ka-Wahid-Ilaj (Muslim Degeneration and its Only Remedy) by Shaykh (Maulana) Ihtisham ul-Hasan Kandhalwi (RA)

 

2 Fazail-e-Sadaqaat (Virtues of Charity) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

3 Fazail-e-Hajj (Virtues of Hajj) by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

There are numerous youtube videos, blogs and articles devoted to discussing Fazail-e-Durood (Virtues of Salutations), please note that this book although written and authored by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) actually has nothing to do with Tableeghi Jamaat and those who try to link Tableeghi Jamaat with it actually are displaying their ignorance!

The objections on Fazail-e-Durood (Virtues of Salutations) are separate and distinct and can be discussed elsewhere but they are not pertinent to this subject and thread.

The ignorance of those trying to link Fazal-e-Durood (Virtues of Salutations) with Tableeghi Jamaat should be pointed out and they should be directed to a competent Darul-uloom to send their queries as this is a Deobandi or Tassawuff related issue but not realated to Tableeghi Jamaat and the Jamaat or their Shura shouldn't be made to answer this at all.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 2: Why are the sources of Hadeeth not mentioned?

This issue is answered by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) in the beginning (Foreword) of Fazal-e-Qur’aan (Virtues of Qur’aan) in which he writes:

It is important to note that whenever I have quoted a 'hadith' without mentioning the name of the book, it should be deemed to have been taken from one of the five books. Viz.,

 

1 'Al-Mishkat',

 

2 'Tanqih-ur-Rewat',

 

3 'Al-Mirqat'

 

4 Sharah-ul-Ihya-ul-Ulm'

 

5 and 'At-Targhib of Mindhiri'.  

 

On which I have relied and from which I have drawn extensively. Whenever I have quoted from any other book, the source has been mentioned.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 3: Was the Author senile when he wrote this?

Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) writes in Hikayat-e-Sahabah (Stories of the Sahabah):

...It was in the year 1353 A.H. that an eminent Sheikh, who is my patron and for whom I have every respect, enjoined me to compile a book containing stories of the companions.of the Holy Prophet (Sallallaho alaihe wasallam), with special reference to the Faith and Practices of the women and children of his time. The main idea underlying this behest was that Muslim mothers, while going to bed at night, instead of telling myths and fables to their children, may narrate to them such real and true tales of the golden age of Islam that would create in them an Islamic spirit of love and esteem for Sahabah, and thereby improve their 'Imaan'; and the proposed book may, thus, be a useful substitute for the current- story books. It became essential for me to comply with tlie desire of the Sheikh, for, besides being under moral debt and obligation to him for his immense beneficence, I consider the goodwill of such godly people to be the source of success in this world and the Hereafter. I knew my shortcomings and difficulties and, therefore, had been postponing the execution of this work for four years, when in Safar 1357 A.H., it so happened that I was advised by the doctors to suspend my regular duty of teaching for some time. I decided to utilize this period of rest for complying with the long-standing desire of the Sheikh, with the belief that even if my attempt did not Game up to his expectation, it would anyhow be a pleasant engagement for me and one likely to bring me spiritual blessings, in addition...

As clear in the words of the Shaykh the incident occured in 1357 (Hijrah) and here are the years of compilation of the various booklets:

 

1 Hikayat-e-Sahabah (Stories of the Sahabah) was compiled in Shawwal 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

2 Fazail-e-Quran (Virtues of the Quran) was compiled in Dhul-Hijjah 1348 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

3 Fazail-e-Namaz (Virtues of Salah) was compiled in Shawwal 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

4 Fazail-e-Zikr (Virtues of Dhikr) was compiled in Muharram 1358 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

5 Fazail-e-Tabligh (Virtues of Tabligh)was compiled in Safar 1350 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

6 Fazail-e-Ramadhan (Virtues of Ramadan) was compiled in Ramadhan 1349 by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)

 

So those objecting have converted his temporary illness of 1357 into senility and applied it across decades and what was temporary illness?

 

Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA)  writes in his Atuo-biography that this temporary illness was nosebleed and he was advised to not engage in heavy Academic work due to it and rest!

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 4: Why has he included Karamaat of Auliya in his compilations?

Why not?

Shaykhul-Islam Ibn Taymiyyah (RA) stated, "The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement."

 

Karaamat by their very nature are unbelievable events so if someone is to object on their impossibility then we will pose a few questions as follows:

 

1 Is the incident unbelievable to you or considering the Powers of Allah (SWT)?

 

2 Do you deny and limit the powers of Allah (SWT) ?

 

3 Do you deny all of the Karaamat as well which are all narrated by Shaykh Abdullah Azzam Shaheed (RA) in  his book, 'Ayat ar-Rahman fi Jihad al-Afghan' (p. 82-94 of the second edition)?

 

4 Do you deny all of these Karaamat which are authentically narrated?

 

1 - Abu Bakr:'A'ishah narrated: "When he was on his deathbed, my father said to me: "Verily, you have two brothers and two sisters." So, I became startled at this, as I only had two brothers and one sister. He referred to his then-pregnant wife, Bint Kharijah, saying: "I see that she is pregnant with a girl," and that turned out to be exactly the case." [Reported by ash-Shatibi in 'al-Muwafaqat' (4/85), and Ibn Taymiyyah mentioned it in 'Majmu' al-Fatawa' (11/318)]

 

2 - Abu Qurfasah: "The Romans imprisoned a son of the Companion, Abu Qurfasah. So, whenever it was time for prayer, Abu Qurfasah would climb the wall of 'Asqalan (in Syria) and call out: "O, son! It is time to pray!" And, his son would hear him all the way from the land of the Romans." ['Majma' az-Zawa'id' (9/396), and it is authentic]

 

3 - Ibn 'Abbas: "Ibn 'Abbas died in at-Ta'if, and a bird, the likes of which had never been seen before, was seen at his funeral. The bird entered the hole in the ground where Ibn 'Abbas was to be buried. So, we looked and waited to see if it would come out, and it didn't. When his body was finally placed in the ground, we could hear the verse {"O, the one in rest and satisfaction! Come back to your Lord, Well-pleased and well-pleasing!"} [al-Fajr; 27-8] being recited from the edge of his grave, but we were unable to find out who had recited it." [Reported by al-Hakim in 'al-Mustadrak' (3/543), and it is authentic]

 

4 - 'Umar bin al-Khattab: 'Abdullah bin Mas'ud narrated: "A man from among the humans went out and was met by a man from among the jinn, who said: "Will you wrestle with me? If you throw me to the ground, I will teach you an verse which, if you recite it when you enter your house, no devil will enter." So, he wrestled with him and threw him to the ground. He said: "I see that you are very small and your forearms are like the front paws of a dog. Are all the jinn like this, or only you?" He said: "I am strong amongst them. Let us wrestle again." So, they wrestled again and the human threw him to the ground. So, the jinn said: "Recite Ayat al-Kursi, for no one recites it when he enters his house except that Satan leaves, passing wind like a donkey."" It was said to Ibn Mas'ud: "Was that man 'Umar?" He said: "Who else could it have been, other than 'Umar?" ['Majma' az-Zawa'id'; 9/71, and it is authentic]

 

5 - Zayd bin Kharijah al-Ansari: Sa'id bin al-Musayyib narrated: "Zayd bin Kharijah al-Ansari died during the reign of 'Uthman bin 'Affan. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest, then Zayd got up and said: "Ahmad! Ahmad! He is in the first Book! Abu Bakr has spoken the truth! 'Umar has spoken the truth! 'Uthman has spoken the truth!"" ['al-Bidayah wan-Nihayah'; 6/293; and it is authentic]Sa'id then said: "Then, another man died shortly thereafter. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest. The man then got up and said: "Zayd bin Kharijah has spoken the truth!"" ['Majma' az-Zawa'id'; 8/230, and it is authentic]

 

6 - Hamzah bin 'Abd al-Muttalib: "When the bodies of the martyrs of Uhud were being relocated forty years after their burial (during the reign of Mu'awiyah), the foot of Hamzah bin 'Abd al-Muttalib was scratched in the process of being moved, and it started gushing blood." ['al-Bidayah wan-Nihayah'; 4/43, and it is authentic]

 

7 - al-'Ala' al-Hadrami: Abu Hurayrah narrated: "al-'Ala' al-Hadrami supplicated for rain, and it then began to rain in the middle of the desert. In another incident, he supplicated, and we were able to walk over the water in the Arabian Peninsula (near Bahrain), without even the bottom of our feet getting wet. When he died, we buried him, and after a while, we opened up his grave to find that he was not there." ['Majma' az-Zawa'id'; 9/276]

 

8 - Salman and Sa'd: "When Sa'd and the Muslim army arrived at the Tigris River during the battle of Qadisiyyah, Salman stopped and said: "A river from the rivers of Allah. Will it not carry the soldiers of Allah?" So, he took Sa'd by the hand and stepped onto the water, leading all 30,000 soldiers across the Tigris River on foot. The Persians saw this and escaped, saying: "The demons have arrived! The demons have arrived!"" [Reported by at-Tabari in 'at-Tarikh' (3/123), and Ibn Kathir in 'al-Bidayah wan-Nihayah' (7/64)]

 

9 - Khalid bin al-Walid: Khayshamah narrated: "Khalid bin al-Walid came to a man carrying a jug of alcohol, so, he said: "O Allah! Turn it into honey!" So, it turned into honey." [Reported by Ibn Hajar in 'al-Isabah fi Ma'rifat as-Sahabah'; p. 414]

 

...and these were collected from various other sources (Ibn al-Jawzi's 'Sifat as-Safwah,' Ibn Taymiyyah's 'al-Furqan,' adh-Dhahabi's 'Siyar,' etc.):

 

10 - Ahmad bin Fudayl narrated: "Abu Mu'awiyah al-Aswad went out for Jihad and took part in a battle in which the Muslims had surrounded a fortress on top of which a 'ilj (Roman disbeliever) was standing who would not throw an arrow or a stone except that he would strike his target. The Muslims complained about this to Abu Mu'awiyah, so he recited: {"And it was not you who threw when you threw. Rather, it was Allah who threw..."} [al-Anfal; 17] Then, he said: "Shield me from him." Then he got up and said: "Where do you wish for me to strike him?" They said: "In his private parts." Abu Mu'awiyah said: "O Allah! You have heard what they have asked of me, so grant me what they ask of me!" Then he said 'bismillah' and shot the arrow. The arrow went straight for the wall of the fortress, seemingly about to miss the disbeliever. Then, right when it was about to hit the wall, it changed course and shot straight up, striking the 'ilj in his private parts. Abu Mu'awiyah then said: "Your problem with him is over."" ['Siyar A'lam an-Nubala''; 8/43]

 

11 - Abu az-Zahiriyyah narrated: "I went to Tarsus, so I entered upon Abu Mu'awiyah al-Aswad after he had become blind. In his house, I saw a Mushaf hanging from the wall, so said to him: "May Allah have Mercy upon you! A Mushaf while you cannot even see?" He replied: "My brother, will you keep a secret for me until the day I die?" I said: "Yes." Then, he said to me: "Verily, when I want to read from the Qur'an, my eyesight comes back to me."" ['Siyar A'lam an-Nubala''; 8/43]

 

12 - Abu Hamzah Nasir bin al-Faraj al-Aslami - and he was a servant of Abu Mu'awiyah al-Aswad - narrates something similar: "Abu Mu'awiyah had lost his eyesight. So, if he wished to read from the Qur'an, he would grab around the room for the Mushaf until he would find it. As soon as he would open it, Allah would return his eyesight to him. As soon as he closed it, his eyesight would leave him." ['Siyar A'lam an-Nubala''; 8/43]

 

13 - Usayd bin Hudayr narrated: ...that while he was reciting 'al-Baqarah' at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then, he stopped reciting, and the horse became quiet, too. He started reciting again, and the horse was startled and troubled once again. Then, he stopped reciting, and his son, Yahya, was beside the horse. He was afraid that the horse might trample him. When he took the boy away and looked towards the sky, he could not see it. The next morning he informed the Prophet who said: "Recite, O Ibn Hudayr! Recite, O Ibn Hudayr!" Ibn Hudayr replied: "O Messenger of Allah! My son, Yahya, was near the horse, and I was afraid that it might trample him, so, I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, and I went out in order not to see it." The Prophet said: "Do you know what that was?" Ibn Hudayr replied: "No." The Prophet said: "Those were Angels who came near you for your voice, and if you had kept on reciting till dawn, it would have remained there till morning for the people to have seen it, as it would not have disappeared." ['Sahih al-Bukhari'; # 5018]

 

14 - adh-Dhahabi reported: "Salman al-Farisi and Abu ad-Darda' were eating out of a dish. Suddenly, the dish - or what was in the dish - began to say 'Subhan Allah.'" ['Siyar A'lam an-Nubala''; 2/348]

 

15 - Anas bin Malik narrated: "One night, 'Ubad bin Bishr and Usayd bin Hudayr left the residence of the Prophet on a very dark night. Suddenly, a light appeared that lit their way for them. When they parted ways, the light disappeared." ['Sahih al-Bukhari' (3805), the 'Musnad' of Ahmad (3/138), 'al-Mustadrak' of al-Hakim (3/288), and 'Siyar A'lam an-Nubala'' (1/299)]

 

16 - Abu Hurayrah narrated: ...that Bint al-Harith said, when Khubayb bin 'Udayy was a prisoner of the Quraysh in Makkah: "...By Allah, one day, I saw him eating from a bunch of grapes in his hand while he was locked in a steel cage, and there were no crops growing in Makkah at the time." ['Sahih al-Bukhari' (3045, 3889, 4086, 7402) and 'Siyar A'lam an-Nubala'' (1/249)]

 

17 - 'Urwah bin az-Zubayr narrated: "When 'Amir bin Fuhayrah was martyred, 'Amir bin at-Tufayl saw his body being lifted into the air. We considered that these were the Angels lifting him." ['al-Isabah fi Ma'rifat as-Sahabah'; 4/247]

 

18 - Umm Ayman narrated: "When I was making hijrah, and had no supplied or water with me, I was about to die of thirst. I was fasting, and when it was time to break my fast, I heard a noise above my head. So, I looked up, and saw a waterskin hanging above my head. I drank from it until I had quenched my thirst, and I was never thirsty again for the rest of my life." [''Siyar A'lam an-Nubala'' (2/224), 'at-Tabaqat' of Ibn Sa'd (/224), and 'al-Isabah' (4/415)]

 

19 - Ibn Hajar narrated: ...that when az-Zanayrah was tortured by the mushrikin so that she would renounce her Islam, her eyesight was taken away. So, the mushrikin said: "al-Lat and al-'Uzza took away her eyesight!" So, she said: "No, by Allah!" So, her eyesight was returned. ['al-Isabah fi Ma'rifat as-Sahabah'; 4/305]

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 5: Why have certain stories appear to take a Waseela and Tawassul?

Why not?

Despite the most vociferous objections many erudite Scholars of Islam allowed Tawassul from the living and those who passed away PROVIDED that the request is made to Allah (SWT) ALONE & EXCLUSIVELY, this matter is discussed in great detail here.

In this thread, we will simply suffice with providing quotations from Scholars of Islam who accepted Tawassul:

Imam Ahmad and Tawassul:

 

:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."

 

Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).

Imam Shawkani and Tawassul:

 

قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34

 

Al-Shawkani said, in Tuhfatul Dhakireen: "And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."

Al-Albani on Imam Hanbal and Imam Al-Shawkani:

 

:( الألباني في "التوسل أنواعه وأحكامه" ( 38 "...مع أنه قد قال ببعضه بعض الأئمة، فأجاز الإمام أحمد التوسل بالرسول وحده فقط، وأجاز غيره كالإمام الشوكاني التوسل به وبغيره من الأنبياء والصالحي

 

Al-Albani in 'Al-Tawassul': "Even though some of them have been allowed by some of the Imams, so for instance Imam Ahmad bin Hanbal allowed tawassul through the Prophet alone, and others such as Imam Al-Shawkani allowed tawassul through his [pbuh] and through others from the Prophets and the righteous."

Imam Nawawi on Tawassul:

 

النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى

 

[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)

Imam Ibn Khuzaymah and Tawassul:

 

:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

 

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

Ibn Hibban and Tawassul:

:( 8/456/ ابن حبان في كتابه الثقات ( 14411 مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.

 

In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times ..."

It must be pointed out that seeking aid from any one other than Allah (SWT) is SHIRK & IMPERMISSIBLE which is different to Tawassul and once its understood that these are two separate issues it will become easier to get to the heart of the matter.

There are four types of Tawassul

1 To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.

 

2 To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'

 

3 To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.

 

4 Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted.

And only the 3rd kind is differed upon.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 6: Why are certain incidents included which blend the reality between dream and real life and talk about Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) assisting in real life?

I believe that you are referring to the following incident of Fazal-e-Durood (Virtues of Salutations)  which has many youtube videos etc against it:

Abdul Wāḥid ibn Zayd Baṣrī (may Allāh have mercy on him) said, “I was travelling for the pilgrimage (ḥajj). Another person joined me as a travel companion and he would confer blessings upon the Noble Prophet(Sallallahu A’lihi Wassalam) all the time. I asked him the reason for his abundant conferring of blessings. He replied, ‘I was with my father on my first journey for pilgrimage (ḥajj). On our return, we stopped at a certain place to sleep. In my dream, I saw someone saying to me, ‘Wake up. Your father has passed away and his face has turned black.’ I woke up in alarm and saw that my father had really passed away and his face was slowly turning black. This whole series of events made me extremely worried and frightened. I fell asleep again and saw that four black men with clubs in their hands were standing by my father’s head when suddenly an extremely handsome saint wearing two green garments came and moved these men out of the way. He then passed his hand over my father’s face and said to me, ‘Wake up. Allāh has illuminated your father’s face.’ I said, ‘May my parents be sacrificed for your sake. Who are you?’ He replied, ‘I am Muḥammad .’

This has been narrated from Ihya of Imam Ghazali (RA) as follows:

 

وقال عبد الواحد بن زيد خرجت حاجا فصحبني رجل كان لا يقوم ولا يقعد ولا يتحرك ولا يسكن إلا صلى على النبي صلى الله عليه و سلم فسألته عن ذلك فقال أخبرك عن ذلك خرجت أول مرة إلى مكة ومعي أبي فلما انصرفنا نمت في بعض المنازل فبينما أنا نائم إذ أتاني آت فقال لي قم فقد أمات الله أباك وسود وجهه قال فقمت مذعورا فكشفت الثوب عن وجهه فإذا هو ميت أسود الوجه فداخلني من ذلك رعب فبينما أنا في ذلك الغم إذ غلبتني عيني فنمت فإذا على رأس أبي أربعة سودان معهم أعمدة حديد إذ أقبل رجل حسن الوجه بين ثوبين أخضرين فقال لهم تنحوا فمسح وجهه بيده ثم أتاني فقال قم فقد بيض الله وجه أبيك فقلت له من أنت بأبي أنت وأمي فقال أنا محمد

 

A similar incident is narrated Sifa al-safwa [Description of the elect] by Abu'l-Faraj ibn al-Jawzi Al-Hanbali (RA)

 

قال أبو الخير: الدعوى رعونة لا يحتمل القلب إمساكها، فليلقها إلى اللسان فتنطق بها ألسنة الحمقى. قال: وسمعته يقول: دخلت مدينة الرسول (،وأنا بفاقة فأقمت خمسة أيام ما ذقت ذوماأ فتقدمت إلى القبر فسلمت على النبي صلى الله عليه وسلم وأبو بكر وعمر وقلت أنا ضيفك الليلة يا رسول الله وتنحيت فنمت خلق المنبر فرأيت في النوم النبي صلى الله عليه وسلم وأبو بكر عن يمينه، وعمر عن شماله، وعلي ابن أبي طالب بين يديه. فحركني علي وقال لي: قم قد جاء رسول الله (، فقمت إليه وقبلت بين عينيه، فدفع إلي رغيفاً فأكلت نصفه وانتبهت وإذا في يدي نصف رغيف

 

...Abu al-Khayr al-Aqta` said: "I entered the city of Allah's Messenger and I was in material need. I stayed five days without eating anything. I came toward the grave and said Salam to the Prophet and to Abu Bakr and `Umar then said: "I am your guest tonight, O Allah's Messenger!" I then stepped aside and slept behind the Minbar. I saw the Prophet in my dream, with Abu Bakr to his Right, `Umar to his left, and `Ali in front of him. `Ali shook me and said, "Get up, Rasullullah is coming." I got up and kissed him between his eyes; he gave me a loaf of bread, I ate half of it; when I woke up I found half a loaf in my hand."

If this is unbelievable then the Karamah of Sayyidina Uthman (RA) & Sayyidina Saeed Ibn Jubayr (RA) proves that what we percieve to be unbelievable can happen:

 


وَرُوِي عَنْ " - ص 181 -" عُثْمَانَ بْنِ عَفَّانَ أَنَّهُ كَانَ يَقْرَأُ الْقُرْآنَ فِي رَكْعَةٍ يُوتِرُ بِهَا وَرُوِي عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ قَرَأَ الْقُرْآنَ فِي رَكْعَةٍ


 

Sayyiduna 'Uthman used to recite the Quran in a Rak'ah of Witr, and also Sayyiduna Sa'eed Bin Jubayr used to recite the Qur'an in a Rak'ah. [Tirmidhi]


 

Conclusion & Explaination:

We don't know the reality of these matters but these matters although may not agree with our intellect have been narrated by many Ulamah and are classed as Karamaat.

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 7: What is the status and authenticity of reciting Kalima 70,000 times to have the dead forgiven?

We believe that you are referring to the following incident of in Fazail-e-Dhik'r (Virtues of Rememberance):

Abu Yazid Qurtubi writes; "On learning that one who recites lailaha illallah 70,000 times becomes safe from the hellfire, I completed this number once for my wife and several times for my self as a provision for the hereafter. There used to live near us a young man who was known to have been blessed with the power of Kashf, even in respect of paradise and hell, but I hesitated to believe it. Once when this young man was dining with us, he uttered a cry of agony and claimed, "I see my mother burning in the fire of hell". When I saw him so perturbed, I thought of bestowing one of my stored collections of complete 70,000 recitations of lailaha illallah in favour of his mother, so that the truth of what this young man said could be tested. I quietly did so in my heart, without telling anybody else about it. As soon as I did this, the young man exclaimed, "My mother has been relieved of the punishment of hell!" (Fazail e aamaal, Virtues of Zikr, Page 128 eng trans)

Legal Status of reciting Kalima 70,000 times:

Nowhere in this incident has by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi claimed this to be a Hadeeth, rather its a practise attributed to some from the Salaf and as such on the practise itself, Shaykhul-Islam Ibn Taymiyyah (RA) gives a Fatwa:

 

وقد سئل شيخ الإسلام ابن تيمية – كما في "مجموع الفتاوى" (24/323) :  عمَّن ( هلَّلَ سبعين ألف مرة وأهداه للميت يكون براءة للميت من النار ) حديث صحيح ؟ أم لا ؟ وإذا هلل الإنسان وأهداه إلى الميت يصل إليه ثوابه أم لا ؟  فأجاب : " إذا هلل الإنسان هكذا : سبعون ألفا ، أو أقل ، أو أكثر ، وأهديت إليه نفعه الله بذلك ، وليس هذا حديثا صحيحا ولا ضعيفا " انتهى.

 

Q: About uttering Tahleel 70,000 times then gifting its reward it to the deceased will result with that the deceased never enter hell-fire, is this a sahih hadeeth or not? also, if one utters tahleel then gifted it to the deceased would that reward reach the deceased or not? A: It is not a sahih or even weak hadeeth. However, if one utters Tahleel then gift its reward to the deceased then that benefit the deceased. wallahu A'lam

Kashf:

The rest of the benefit is from Kashf of someone  and based on the statement of Shaykhul-Islam Ibn Taymiyyah (RA) it is possible that the person was being punished but the reward of the recital tipped the balance in favour of the deceased.  Shaykhul-Islam Ibn Taymiyyah (RA) states about Kashf and Karaamat:

 

وَمِنْ أُصًولِ أَهْلِ السُّنَّةِ: التَّصْدِيقُ بِكَرَامَاتَ الأَوْلِيَاءِ وَمَا يُجْرِي اللهُ عَلَى أَيْدِيهِم مِّنْ خَوَارِقِ الْعَادَاتِ فِي أَنْوَاعِ الْعُلُومِ وَالْمُكَاشَفَاتِ وَأَنْوَاعِ الْقُدْرَةِ وَالتَّأْثِيرَات ، وَالمَاثُور عَنْ سَالِفِ الأُمَمِ فِي سُورَةِ الْكَهْفِ وَغَيْرِهَا، وَعَنْ صَدْرِ هَذِهِ الأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَسَائِرِ فِرق الأُمَّةِ، وَهِيَ مَوْجُودَةٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ ۔

 

The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement.

 
Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 8: Why do dead people appear in dreams and seem to answer questions?

We are not sure as to which exact incident you are referring to but there true dreams are from Allah (SWT) and the student of Shaykhul-Islam Ibn Taymiyyah (RA) Imam Ibn Qayyim (RA) wrote a book called "Kitabur-Rooh (Book of the Soul)" which is very similar to stories mentioned in Fazail-e-Amaal.

 

وأما من حصل له الشفاء بإستعمال دواء رأى من وصفه له في منامه فكثير جدا وقد حدثنى غير واحد ممن كان غير مائل إلي شيخ الإسلام ابن تيمية أنه رآه بعد موته وسأله عن شيء كان يشكل عليه من مسائل الفرائض وغيرها فأجابه بالصواب   وبالجملة فهذا أمر لا ينكره إلا من هو أجهل الناس بالأرواح وأحكامها وشأنها

وبالله التوفيق

 

...With regards to the one whom cure reached him through the use of medicine, he saw his prescription in his sleep a great deal. And someone narrated to us who was not inclining ( or in favour) of ibn tayyimah (RA) that he saw him after his death and asked him about something connected to it from the issues of the compulsory actions and other than that. He answered with correctness with the following sentence: This issue is not distorted except by the most ignorant of people regarding the soul, it's rules and it's station. And with Allah only is ability.

There are two objections to this book of and answered Imam Ibn Qayyim (RA) as follows:

1 Earlier Works: Some claim that this is one of his earlier works and this is impossible because here he is narrating a story after the passing away of Shaykhul-Islam Ibn Taymiyyah (RA)

2  Forgery: Some claim that "Kitabur-Rooh (Book of the Soul)" is incorrectly assigned to Imam Ibn Qayyim (RA)  and this is decisively proven to be incorrect by Shaykh Bak'r Ibn Abdullah Abu Zayd (RA) who is an expert on the compilations of Imam Ibn Qayyim (RA) and categorically that this is his book.

 
Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 9: Why has Shaykh (RA) included the Hadeeth about punishment of one Huqb? Isn't it fabricated?

You are referring to the Hadeeth Number 8 in Fazail-e-Namaaz (Virtues of Salah) as follows:

The Prophet (Sallallaho alaihe wasallam) is reported to have said, " A person neglecting his salaat (even though he makes it up later) shall remain in Hell for a period of one Haqb. A Haqb is equal to eighty years of three hundred and sixty days each, and a day in the Hereafter shall equal one thousand years of this world."

It appears to us that you are unable to read and understand Arabic because this query is answered directly underneath the Hadeeth by Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) himself, nevertheless we shall summarise and provide four answers to your query:

1 Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) narrates it with the words "روي" thus indicating the weakness in chain


2 Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) himself explains that he was unable to find the original source in his collection and he actually narrates it from Majalisul-Abrar on the authourity of Shah Abdul-Aziz Dehalwi (RA) who was a Master of Hadeeth قال الشيخ بعد نقله في الكتاب : لم أجده فيما عندي من كتب الحديث ؛ إلا أن مجالس الأبرار أشاد به شيخ مشايخنا الشاه عبدالعزيز الدهلوي ...

3 In addition this Hadeeth is also mentioned in Tafseer Ruhul-Bayan with the full text from the Tafseer below for reference and click the link to read the full Tafseer تنوير الأذهان من تفسير روح البيان

 

قال في 'شرح الحكم العطائية' ولما علم الله تعالى ما في العباد من وجود الشره المؤدي إلى الملل القاطع عن بلوغ العمل جعل الطاعات في الأوقات إذ جعل في اليوم خمساً وفي السنة شهراً وفي المائتين خمساً وفي العمر زورة رحمة بهم وتيسيراً للعبودية عليهم ولو لم يقيد الطاعات بأعيان الأوقات لمنعهم عنها وجود التسويف فإذا يترك معاملته تعامياً وبطراً وبطالة واتباع للهوى وإنما وسع الوقت كي تبقى حصة الاختيار وهذا سر الوقت وكان الواجب على الأمة ليلة المعراج خمسين صلاة فخفف الله عنهم وجازاهم بكل وقت عشراً فاجر خمسين في خمسة أوقات قالوا وجه كون يوم القيامة على الكافر خمسين ألف سنة لأنه لما ضيع الخمسين عوقب بكل صلاة ألف سنة كما أقروا على أنفسهم بقولهم : {لَمْ نَكُ مِنَ الْمُصَلِّينَ} وفي الحديث : 'من ترك صلاة حتى مضى وقتها ثم قضى عذب في النار حقباً' والحقب ثمانون سنة كل سنة ثلاثمائة وستون يوماً كل يوم ألف سنة مما تعدون يعني ترك الصلاة إلى وقت القضاء إثم لو عاقب الله به يكون جزاءه هكذا ولكن الله يتكرم بأن لا يجازي به إذا تاب عنه كذا في 'مشكاة الأنوار' وفي الحديث : 'خمسة لا تطفأ نيرانهم ولا تموت ديدانهم ولا يخفف عنهم

 

4 So it may be weak and not fabricated and the issue is discussed in detail in the article about weak Ahadeeth here

 

At the heart of the effort is sincerity towards fellow believers and desiring for them what one desires for oneself e.g. success in this world and the success in hereafter.

 

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 10: Why has Shaykh (RA) included fabricated Ahadeeth in it at all?

Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) has relied on various classical books and authors for his research and there isn't a single narration which he has known to be fabricated and he has included it in his compilation. There are weak narrations but these are acceptable in matters of Fadhail as discussed by us here.

The matter is explained by Shaykh (Mufti) Hussain Kadodia (HA) that Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) has relied heavily upon the research of Allamah Jalauddin Suyuti (RA) who has quoted an alternative chain of a Hadeeth so the Author has included the narration in his book on the authority (and secondary chain) of Allamah Jalauddin Suyuti (RA).

It is on closer examination that secondary chain is found to be disconnected or fabricated so the inclusion (or creeping in) of fabricated narrations isn't deliberate, rather accidental. There are books upon books of actual Hadeeth compilations from Hadeeth Masters where Scholars have inadvertently included fabricated Ahadeeth and the Ummah has known about it and Scholars of Hadeeth have known about them.

So what should be done?

 

1 Fazail-e-Amaal is a book of virtues for laymen so they can read it and rely on the research of Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) and Allamah Jalauddin Suyuti (RA) . This is in line with the Qur'aanic commandment that laymen (who are not experts) should follow Scholars (who are experts) and a laymen is someone who has no ability to know that the secondary chain has a disconnect.

 

2 Where Scholars are reading the text to the masses and they regard a narration to be fabricated then these narations which the Scholar regards to be categorically fabricated should be not read and skipped as advised by Shaykh (Mufti) Hussain Kadodia (HA).

 

Its should be understood that the matter of declaring (or regarding) a narration to be fabricated can be an issue of difference of opinion amongst Scholars over a narrator. An example of such a case is the following article by Shaykh (Mufti) Taqi Usmani (HA) where the narrator Abu Bakr ibn Abi Saburah (RA) is discussed.

...When the Middle Night of Shabaan arrives, you should stand (Praying) in the night and should fast in the day following it.This Hadith is recorded by Ibn Majah in his Sunan, one of the famous six books of Hadith, and also by Baihaqi in his famous book Shu'ab-al-'iman'. Both of them have reported it without any comment about its authenticity. But after a critical analysis of its chain of narrators it is found that this tradition is mainly based on the report of Abu Bakr Ibn Abi Saburah whose narrations cannot be relied upon. That is why the scholars of Hadith have declared it as a weak (da'if) tradition. However, the allegation that the narrator of this Hadith i.e. Abu Bakr ibn Abi Saburah, is a fabricator who used to coin forged traditions does not seem correct. In fact, he was mufti of Madinah, a well-known jurist and he was appointed as a qadi (Judge) of Iraq in the days of Mansur and was succeeded in this office by Imam Abu Yousuf. He was a colleague of Imam Malik.

Once Mansur, the Abbasi Caliph, asked Imam Malik referred to three names, and one of them was that of Ibn Abi Saburah. Had he been a fabricator, Imam Malik would have never referred to his name in this context. But despite his high position among the jurists, his memory was not of the standard required for the uthenticity of a tradition. That is why most of the critics of Hadith like Imam Bukhari etc. Have held him as weak, but did not declare him a fabricator. Only Imam Ahmed is reported to have remarked about him that he fabricates Hadith. But this remark alone is not sufficient to hold him as a fabricator, for two reasons: Firstly Imam Ahmed was born long after him, and his contemporary scholars never held him as such, secondly the Arabic words used by Imam Ahmed are some times used for confusing one tradition with another, and not for deliberate fabrication.

This is the reason why the majority of the scholars of Hadith have held Abu Bakr ibn Abi Saburah as a weak reporter of Hadith, but they did not declare him as a forger or fabricator. Now, coming to his tradition about the fast of the 15th Sha'baan it is held by the scholars to be weak but i have not come across an authentic scholar who has treated it as a fabricated (Mawdu) Hadith. There are a number of books indicating the fabricated Ahadith, but this tradition is not included in these books as fabricated.

It is well-known that Ibn Majah consists of about twenty Ahadith held to be fabricated. The list of these fabricated AHadith is available, but the tradition in question is not included therein...

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 11: But why narrate well known fabrications like "My Companions are like the stars..."?

The common narration (amongst others) is as follows:

أصحابي كالنجـــوم بأيهم اقتديتم اهتديتم

My Companions are like the stars; whoever among them you follow, you will be guided.

It has been declared as fabricated by Shaykh Al-Albani (RA) in Silsala al-Ahadith ad-Da’ifa, No.58-61!

However, the counter arguments to the claim of Shaykh Al-Albani (RA) are many, primarily the similitude of companions like stars is clearly mentioned in an authentic narration.

Companions as stars in another Authentic narration:

النجوم أمنة للسماء، فإذا ذهبت النجوم أتى السماء ما توعد، وأنا أمنة لأصحابي، فإذا ذهبت أتى أصحابي ما يوعدون، وأصحابي أمنة لأمتي، فإذا ذهب أصحابي أتى أمتي ما يوعدون

The stars are a source of security for the sky, and when the stars disappear, there will come to the sky what is promised. I am a source of security for my Companions, and when I am gone there will come to my Companions what they are promised. And my Companions are a source of security for my Ummah, and when my Companions are gone, there will come to my Ummah that they are promised.” [Muslim]

10 Scholars of Hadeeth who consider it Authentic:

Secondly, the Shaykh (Maulana) Muhammad (HA) lists 10 Scholars of Hadeeth who have declared a similar narration to be authentic:

1 Imam Bayhaqi (rahimahullah) has mentioned that though all its chains are weak, its subject matter is supported by other authentic Ahadith. (Kitabul I’tiqad; Tuhfatul Akhyar of Ml. Abdul-Hayy Laknawi, pg.57, Al-Badrul Muneer, vol.9 pg.588 and Talkhisul Habir of Hafiz ibn Hajar, vol.4 pg.464)

 

2 Hafiz ibn Hajar al-Asqalani (rahimahullah) has also mentioned another authentic narration that implies the same meaning. (al-Amalil Mutlaqah pgs.59-62)

 

3 Furthermore, although Imam Ahmad ibn Hambal (rahimahullah) had refuted the authenticity of this narration at one stage of his life, in another instance, he actually accepted it. Shaykh Ibn Taymiyah (rahimahullah) has mentioned that, “Imam Ahmad had used these words as proof and this indicates that he regarded it as authentic.” (refer footnotes on Tuhfatul Akhyar pg.62)

 

4 Allamah San’ani (rahimahullah) has stated in his book entitled, ‘Tawdihul Afkar’: “As for ibn Abdil-Barr, he also used it as proof in his book, ‘Al-Tamhid’ and he did not comment on it. So, possibly, he considered the combination of all the chains a strengthening factor, or maybe he knew of other Ahadith that strengthen its meaning.” (Ibid pg.63) Furthermore, Hafiz ibn ‘Abdil Barr (rahimahullah) even clearly disagreed with those who completely deny its authenticity. See Jami’u bayanil ‘ilm, vol.2 pgs.180-181.

 

5 Imam Saghani (rahimahullah) has also classified it as Hasan. (Tuhfatul Akhyar, pg.54; Sharhut Tibi alal Mishkat)

 

6 Hafiz Ibn Kathir (rahimahullah) writes: “The opening paragraphs of the book of ‘Uthman Al-Darimi can give the impression of it being a strong narration” (Tuhfatu Talib, pg.141) i.e. It seems like Imam ‘Uthman Al-Darimi was of the view of this narration being strong.

 

7 My Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) writes: “This hadith is debated extensively, but it does have several chains. Therefore Ibn Rajab (rahimahullah) chose to quote it and to support this issue with it.” (Footnotes on: Ma’alim Irshadiyyah, pg.56)

 

8 Allamah Qasim ibn Qutlubugha (rahimahullah) – a renown Hanafi Muhaddith and Faqih- has stated, “it’s chains have defects, but they strengthen each other.” (refer Tuhfatul Akhyar pg.134)

 

9 The learned Muhaddith and Shafi’i Faqih (jurist), Hafiz ibn Hajar al-Haytami (rahimahullah) has classified this Hadith as Hasan (soundly authentic). (Tuhfatul Akhyar, pg.63)

 

10  ‘Allamah Ibn ‘Allan (rahimahullah)- the acclaimed commentator of Riyadhus Saliheen- said: “The defect in this chain in such a situation is harmless” (i.e. since it pertains to virtue) (Daleelul Faliheen, vol.1 pg.410, hadith:192)

 

Verdict of Imam Bayhaqi (RA):

Imam al-Bayhaqi (RA) also narrated the hadith (from Muslim, above) in al-‘Itiqad (1/318). Thereafter he referred to the the same famous ‘dubious’ report and then said:

    والذي رويناه هاهنا من الحديث الصحيح يؤدي بعض معناه

And the Sahih Hadith we narrated here supports some of its meanings.” (al-‘Itiqad, 1/318)

Verdict of Al-Hafidh Ibn Haj'r Al-Asqalani (RA):

 

Hafiz Ibn Hajr (d. 853 AH) commenting on al-Bayhaqi’s words said:

    صدق البيهقي، هو يؤدي صحة التشبيه للصحابة بالنجوم خاصة، أما في الاقتداء فلا يظهر في حديث أبي موسى، نعم يمكن أن يتلمح ذلك من معنى الاهتداء بالنجوم

“al-Bayhaqi said the truth. It shows the reliability of the particular likeness of the companions with the stars. As to (proof of their) following it is not evident in the hadith of Abu Musa. But yes, it is possible that he found a hint for that in guidance with the stars (i.e. in the purpose the stars serve at night)” (Talkhis al-Habir, 4/464)

 

Conclusion:

You may argue that this narration is weak but the usage of weak narrations has been discussed by us extensively, you may also argue that "some" Scholars have declared this narration to be fabricated but it is neither a foregone conclusion nor a consensus. There are plenty of Scholars who have declared this narration to be authentic and as far as its meaning is concerned it is 100% backed by verses of the Qur'aan and authentic traditions.