What is Fazaail-e-Aa’maal?

 
We begin with the Name of Allaah

All praise is due to Allah and may Allah’s peace and blessings be upon His messenger (saws). Verily the best speech is the book of Allah and the best guidance is the guidance of Muhammad sallallahu alaihiwasallam and the worst of affairs are the newly invented matters and every innovation is misguidance and all misguidance is in the fire. (Sahih Muslim Eng. Trans. Vol. 2 Page 40 no. 1885). To proceed: The religion of Islam is that which has been ordained by Allah, fully explained by the prophet sallallahu alaihiwasallam as understood and practised by the salaf-us-saliheen (the pious predecessors which includes the Sahâbah, Tabi’een and their followers).

The Sunnah has been preserved in its pristine purity in the books of Sunnah only because of the chain of narrators (isnaad) reaching up to the Prophet sallallahu alaihiwasallam, has been meticulously preserved by the Muhadditheen (Scholars of Ahaadeeth). In the words of Abdullah Ibn al-Mubarak (died 181 A.H.) on of the very illustrious teachers of Imam al-Bukhari, who said. “The isnaad is part of the religion and had it not been for the isnaad, whoever wished would have said whatever he liked”. Reported by Imam Muslim in the introduction to his Sahih. (Sharh Sahih Muslim – Arabic Vol. 1 Page 87 published by Darul Kuthubul-Islamiyyah, Lebanon).

Only the narrations which reach the level of Saheeh (authentic) or Hasan (good) as defined by the Scholars (Muhadditheen) are suitable to be held as evidence in matter of belief [such as creed (aqeedah) and the unseen (ghaib)], in the rulings and laws of the religion or in matters of worship. Only these can be attributed definitely and directly to the Prophet sallallahu alaihiwasallam.

Narrations which fail to reach these two standards will be collectively termed weak (Da’eef) and should not be attributed directly to the Prophet sallallahu alaihiwasallam in a definite form as clearly explained by Imam Nawawi in Sharh Sahih Muslim (Arabic Vol. 1, Page 81 – Darul Kuthubul Islamiyyah). Weak narrations provided their weakness is not sever, (i.e. There are no liars and / or fabricators and none suspected of lying or fabricating in the chain) can only be used to exhort or warn of a deed (amal) already sanctioned by the other authentic ahaadeeth (singular – hadeeth). If the weakness is severe (as in the case of false, fabricated, etc. ahaadeeth) it cannot be used for the above purpose as well. If such hadeeth are over to be quoted it should be only for the purpose of warning the Muslim community of false and fabricated ahaadeeth. Even then the defect should be clearly stated so that the ahaadeeth will not be attributed to the Prophet sallallahu alaihiwasallam.

The Muhadditheen have collected such narrations for the purpose of warning the community, in separate books Few examples of such books are :

1. Ak-Maudhooaathul Kubra by Mulla Ali Qari.
2. Al-Maudhooaathul Sughra by Mulla Ali Qari.
3. Al-La’aali-ul-Masnuah fil Ahadeethil Maudhoo’ah by Imam Suyooti.
4. Thanzeehus Shareeathil Marfoo’ah anil Ahadith-ish-Shaneeathul Maudoo’ah by Ibnul Iraq al-Kan’ani.

Attributing a saying not told by the Prophet sallallahu alaihiwasallam to the Prophet is a very grave sin and will lead the person to Hell. It is reported from a large number of Sahâbah from the Prophet sallallahu alaihiwasallam that he said “Whoever lies on me intentionally then let him reserve his seat in hell”. (Sahih Bukhari. Eng. Trans. Book of Knowledge, Chapter – The sin of a person who tells a lie against the Prophet sallallahu alaihiwasallam Vol. 1 Hadeeth no 106 and also by Imam Muslim in his preface to Sahih Muslim). Also it will include a person among the liars as can be seen in the following two ahaadeeth also found in the preface to Sahih Muslim.

1. “Whoever narrated a hadeeth from me which is seen as a lie then he is one of the liars[From Sharh Sahih Muslim (Arabic) by Imam Nawawi Vol. 1 Page 62 – Darul Kuthubul Islamiyyah]
2. “It is sufficient for a person to be a liar that he narrates all that he hears” (page 73 of the book referred to above).

And commenting on the above Imam Nawawi goes on to say “……. and there is no difference in the prohibition of lying on the Prophet either in what concerns the laws of the religion or in other than the laws like exhorting, warning, advising and the like of it, all of this is Haram (Forbidden). It is from the greatest of the grave sins and vilest of the abominable matters in the unanimous opinion of the Muslims ..etc”

In the light of this knowledge we shall examine a source reference of a long hadeeth from the original Urdu version of the book ‘Thabligi Nissab’, now renamed as “Fazail-e-Aa’maal”, written by Shaikh Maulana Muhammad Zakariyyah Kandalawi. The source reference which is in Arabic is not translated fully in the original version (which is in Urdu), nor is it found fully translated into the other languages (English/ Tamil / Singhalese). The Arabic source which can be seen in the Old Tamil Editions (untranslated) is itself strangely missing in the new editions in all the languages.

This book well known as the “Tha’leem Kitaab” of the Thablighi Jamaat, is reverently read in practically every mosque every day and the general public is made to listen to it in the pretext that it is a genuine and authentic book.

In the part entitled ‘Virtues of Salaah’ there is a sub-section called ‘Reproach on giving up Salaah’, hadeeth number 7 in this section is along hadeeth describing 5 rewards and 15 punishments. After quoting the hadeeth in Arabic a passage follows in Arabic which attempts to give the source of the hadeeth. This is not translated in to Urdu in the original “Tha’leem Kitaab” written by the author for Urdu readers. Further the translations of the book in to English, Tamil and Singhalese do not have the source reference as fully given in the Urdu version (a few inadequate comments are sometimes found in some editions regarding the source, but these do not reveal the true status of the hadeeth).

The translation o the Arabic source reference in “Thabligi Nisaab” (Urdu) by Sheikh Maulana Muhammad Zakariyyah Kandalawi, section “Fazail Namaaz”, Baad Awwal pg. 312 follows :

That which has been said in the explanation of the hadeeth in regard to the number does not tally with 15 as there are only 14. Maybe the narrator forgot the 15th. This has been said by Ibn Hajr al-Makkie* in his books ‘Zavaajir’.

I am saying : Abul Laith Samarkandy (1) has narrated the hadeeth in this book ‘Kurrathul Uyoon’, he has made 6 things as related to his world, saying that the 5th (of the above 6 things) is that “all the creations will hate him in this world” and that the 6th is that “that he will not have any part in the Du’aa of the pious”. Then he narrated the hadeeth till the end, and did not attribute to it (the hadeeth) to anyone.

Sheikh Nassr Ibn Muhammad Ibn Ibraheem As-Samarkandy (2) says in his book ‘Thanbeeh-ghul-Ghafileen’ that it will be said “whoever was constant in his five time prayers with congregation, Allah will honour him with 5 favours. Whoever was negligent in it, Allah will punish him with 12 things, 3 in this world, 3 at the time of death, 3 in the qabr (grave) and 3 on the Day of Judgement”, then narrated the like of it and then said “it has been narrated the like of this from Abu Dharr from the Prophet Sallallahu alaihiwasallam”.

And Suyooti said in his book ‘Zailul Aalee’ (3) after narrating with this meaning from the narration of Ibn Najjar in ‘Thareekh Baghdaad’ with the chain to Abu Hurrairah. (Then Suyooti quotes) “said in ‘Meezan’ (4) this hadeeth is false, composed it : Muhammad Ibn Alee Ibn Abbass on Abu Bark Ibn Ziyaad-an-Naisaboorie.”

I am saying : But said Al-Hafiz (5) in ‘Munabbahath’ from Abu Hurrairah that it was attributed to the Prophet sallallahu alai hiwasallam “the prayer is the pillar of Deen and in it are 10 things”. I have told (wrote) it in ‘Al-Hindiyyah’ and told (wrote) it Al-Ghazzali in ‘Dakaikul-Akhbaar’ (6) the like of it and a more complete one of it, and said “whoever protected it Allah honoured him with 15 things ..” to its end and narrated the hadeeth in detail.

End of Translation of the Arabic source given in ‘Thablighi Nissab’. We shall now discuss some important points in this extract, numbers (1) – (5) at the end of which the authenticity of the narration will become clear for the reader himself.

(1), (2) : The authors referred to in (1) and (2) are both the same person, i.e. : Abul Laith Nassr Ibn Muhammad Ibn Ahmed Ibn Ibraheem As-Samarkandi,

This is an error on the part of the author to give the idea that 2 separate writers are referring to this hadeeth in 2 different books. This sort of duplicity and its other varieties are categorized in the terminology of the scholars of hadeeth as ‘Thadlees’ which literally means ‘concealing’. This will by no means enhance the authenticity of a hadeeth but will further increase its weakness.

Imam Shamsuddeen Dhahabi, a renowned scholar in his book Siar a’alamin nubalaa (Vol 16 Page 323) writing about Abul Laith Saamarkandy says that “he dabbles in fabricated ahaadeeth” and further Imam Dhahabi in his book Thareekthul Islam (reference to period between A.H. 351-380, pg583) says “Thanbeeghul Ghafileen contains numerous fabricated ahaadeeth”.

(3) ‘Zailul Aalee’ is a book by Imam Suyooti. The full name of the book has not been given. The reason for doing so will be soon evident once the full name and its meaning is known, i.e. : “Zailul -La’aali-ul-Masnuah fil Ahadethil Maudhoo’ah” when rendered into English will read ‘Tails of made up pearls in fabricated Ahaadeeth’. Therefore ‘Tails of pearls’ only is given to make it seemingly authentic pearls for a person who is unaware of the full name of the books which is devoted to discussing the false and fabricated ahaadeeth for the purposes of warning the Muslims of their existence! Imam Suyooti quotes this ahaadeeth in this book from another book called ‘Thareekh Baghdaad’ by Ibn Najjar in which the chain of narrators are mentioned. In its chain appears a fabricator of ahaadeeth of the name of Muhammad Ibn Alee ibn Abbaas who attributes it to Abu Bakr Ibn Ziyaad an-Naisaboori.

(4) As for the identity of Muhammad Ibn Alee Ibn Abbaas as a fabricator it is mentioned in “Al-Meezan-ul-I’athidaal fee Naqaddirrijaal”, a book written by Imam Dhahabi which is quoted by Imam Suyooti. Imam Dhahabi declare this hadeeth as ‘Baatil’ or ‘False’ as it is fabricated.

(5) Al-Hafiz as he is popularly know is Al-Hafiz Ibn Hajr Al-Asqalani (773 – 852AH) and is the author of the world renowned commentary on ‘Sahih al-Bukhari’ known as ‘Fath-ul-Bari’, is not Ibn Hajr al-Makkie referred to in * of the above translation. The hadeeth which is quoted from ‘Munabbahaath’ (ie. the prayer is the pillar of the deen and in it are 10 things) is different from the hadeeth for which the source is being provided (ie. The hadeeth referring to the 15 punishments, etc..)

Munabbathaath which has been attributed to Hafiz Ibn Hajar is not found amongst the books written by him. Further the book has not been attributed to Al-Hafiz by any of the scholars including Imam Sakhawi who is one of his students. Also several scholars have actually refuted the saying that Munabbahaath is al-Hafiz’s book. Al-Hafiz Ibn Hajr al-Asqalani in his book ‘Lisan-ul-Meezan’ (a book analysing the standard of narrators and their narrations) in Volume 5 pages 295-297, has quoted the hadeeth concerning the 15 punishments for neglecting the prayer which is quoted above and said that it is a “manifest falsehood from the people of Tareeqahs (Sufi paths).”

(6) Dakaikul Akhbaar which has been attributed to Imam Ghazali by Maulana Zakariyya again cannot be found amongst Imam Ghazali’s compilations! Rather it is found with the full name “Dakaikul Akhbaar fi bayani dhikri ahlil Jannah wa ahwali ahlin Naar” as a book written by Abul Laith Samarkandy who is the very same person referred to in (1) and (2)!!!!

Note : Sheikh Abdul Aziz ibn Abdullah ibn al-Baz – the Grand Mufti of the Saudi Arabia said in his ‘Fatawaa’ (Vol 1, page 97) in reference to the hadith concerning 15 punishments : “It will be compulsory on a person who finds a paper containing this hadith that he burns it, and warns anyone he finds spreading this narration, in order to safeguard the Sunnah of the Prophet sallallahu alaihi wasallam from the lies of the liars”!!!!!.

We stop here with the analysis of the references given as by now it will be evident to the searcher of the truth and the one jealous for Islam, that it will be futile trying to authenticate this hadeeth.

Thus it is the conclusion that this hadeeth is false and fabricated. The hadeeth quoted from ‘Bukhari and Muslim’, the verdicts of Imam Nawawi (an authoritative Muhaddith) and sayings of the illustrious scholars of this Ummaah which are far too numerous to quote in such a small essay is that the Ummah must steer clear from quoting such hadeeth and its like. It should be quoted only for the purpose of warning that such false hadeeth exist. This is only one of the many such false and fabricated narrations which have been put into circulation amongst the Muslims. Insha-Allah further highlights of such false and fabricated ahaadeeth will follow so that the Muslims are warned and will be able to follow truly what the Prophet sallallahu alaihiwasallam said and not what has been falsely attributed to him. Because the prophet (saws) said “Whoever lies on me intentionally then let him reserve his seat in hell”. And our final call is that all praise be to Allah, the Lord of the Aalameen

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The truth about the Tabligi-Jamaa’at


We begin with the Name of Allaah

Jamaat-ut-Tableegh was Founded by Muhammad Ilyas who had pledged allegiance to Soofee Tariqahs, this group has exceeded all bounds in innovations and aspects of shirk, Muhammad Illiyaas, the heretical Deobandee who founded Jamaa’at ut-Tableegh in the 1920s, may Allaah give him what he deserves. For further information on him and his evil sect, one should refer to the book “al-Qawl ul-Baleegh fit-Tahdheer min Jamaa’at it-Tableegh” of the Noble Shaykh Hamood Bin ‘Abdullaah at-Tuwayjiree (d. 1413). Shaykh Saalih al-Fawzaan praised this book, saying that he did not leave out anything with regards to his exposing this deviant sect.

The Deobandis and the Jamaat Tableegh, for the people who think that Tj is spreading proper Quran and Sunnah, are from the most evil of these callers to the gates of Hell. We seek the protection of Allaah from Jamaa’at ut-Tableegh – a sect, which, in the name of da’wah, has spread colossal levels of shirk and zandaqah throughout the world, specifically in lands of kufr, where knowledge is scarce; and the refuge is with Allaah. And indeed, the ‘Ulamaa’ have made it clear that such deviants are more harmful and more devastating upon the Ummah than the kuffaar themselves. Furthermore, due to the aid of Ikhwaanis (the other major sect of the 14th-15th centuries) and their destruction of the principles of walaa’ and baraa’ and refutation and criticism, innovators like the Tableegh have been allowed to spread with little resistance. Yet, as the Messenger of Allaah (sallallaahu alayhi wasallam) stated, there will always remain a group apparent upon the truth which will not be affected by those who oppose them nor befriend them – and this group is Ahl us-Sunnah wal-Jamaa’ah.  And from the traits of Ahl us-Sunnah wal-Jamaa’ah is that they perform jihaad upon the innovators and heretics within the Ummah before the kuffaar outside of it. And this jihaad is a jihaad of proofs and knowledge-based refutations, not a jihaad of the sword. Ibn Qayyim stated in the prologue of his mighty Nooniyyah: “The Jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the Jihaad with the sword and spear… [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].

The inception of the Deobandi School of thought stems from the differences and disagreements with the Barelawis, and the subsequent formation of the Darul-Uloom Deoband in 1868 by Moulana Qasim Nanotwi. The term, Deobandi, is used to describe all those who were in agreement with the school of Deoband and its ideology. From amongst the Deobandi scholars is Moulana Muhammad Ilyas, the founder of the Tableeghi Jamaat.

Moulana Ilyas was much influenced by another prominent Deobandi scholar – Moulana Ashraf Ali Thanvi about whom he used to say, “Hazrat Moulana Ashraf Ali Thanvi has done a great service (to the religion). It is my heart’s desire that the teachings should be his and the Manhaj (methodology) of Dawah (propagation) be mine, so that this way his teachings become well-known. “Malfoozat Moulana Ilyaas (Sayings of Moulana Ilyaas), collected by Muhammad Manzoor Noomani, p.50, incident no. 56.

So, the Jamaat Tableegh shares the same ideology as the School of Deoband and may be considered as the Deobandis’ Da’wah organ. Whilst the Deobandis have been constantly bogged down because of the opposition by the Barelawis, the Jamaat Tableegh has been instrumental in the spread of Deobandism by hiding its true orientations and evading controversy.

Important Personalities amongst the Deobandis and the Jamaat Tableegh

1. Moulana Qasim Nanotwi (d. 1879): “The Darul-Uloom Deoband (the School of Deoband founded in 1868) was founded by Moulana Qasim Nanotwi.”Mashaikh-e-Chist (Eng. Trans.) p.222. He was ba’yt (taken the oath of allegiance) at the hands of Imdadullah Muhajir Makki Irshaadul-Mulook (Eng. Trans.) p.32.

2. Imdadullah Muhajir Makki (d. 1899): The highly revered Pir (spiritual guide) of the Deobandis. He is the spiritual guide of Moulana Ashraf Ali Thanvi, Moulana Qasim Nanotwi and Moulana Rasheed Ahmad Gangohi.

3. Moulana Ashraf Ali Thanvi (d. 1943): He was ba’yt at the hands of Haji Imdadullah Muhajir Makki and the author of many books like, “Bahishti Zewar” and `Tafseer Bayanul Qur’aan’. He named many of his books after his Pir, Imdadullah Muhajir Makki. Like Imdadullah Muhajir Makki, Ashraf Ali Thanvi too was an advocate of Wahdat al-Wajood. Ashraf Ali Thanvi’s teachings greatly influenced the founder of the Jamaat Tableegh, Moulana Ilyas.

4. Rasheed Ahmad Gangohi (d. 1908): Another prominent elder of the Deobandis, who was ba’yt at the hands of Imdadullah Muhajir Makki. Irshaadul-Mulook, (Eng. Trans.) p.32.One of his famous books is `Imdadus Sulook.’

5. Other Prominent Deobandi Scholars include: Khalil Ahmad Saharanpuri, Aashiq Ilahi Meerathi, Moulana Mahmoodul-Hasan Deobandi, Moulana Shabbir Ahmad Uthmani and Moulana Abdul-Rahim Lajpuri.

6. Moulana Ilyas, popularly known as Hazratjee: He was the founder and first Amir of the Jamaat Tableegh. Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the region of Sahaaranpoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.).

He was the Khalifah (successor) of Khalil Ahmad Saharanpuri, who was amongst the Khulafa of Rasheed Ahmad Gungohi Irshaadul-Mulook, (Eng. Trans.) p.12.

He founded the Jamaat Tableegh on Sufi principles and incorporated many Sufi practices like Muraqabah (meditation), Chillah (40 day seclusion period) and the silent Dhikr (remembrance) into the routines of his Jamaat.

Initially, he sought knowledge in this village, then later travelled to Delhi where he completed his studies at the Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which was setup in the year 1283 A.H. (1867 C.E.).He also sought knowledge under the guardianship of his older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-‘Uloom in Sahaaranpoor.

Later, he studied under Shaykh Ashraf ‘Alee Thanwee (1280 A.H. (1863 C.E.) – 1364 A.H. (1943 C.E.)), who was known to them as ((Hakeem al-Ummat)).

Likewise, he also studied under Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) – 1339 A.H. (1920 C.E.)) who was amongst the major scholars of the Madrasah Deoband and the Jamaa’ah at-Tableegh.

As for Shaykh Rasheed Ahmad al-Gangoohee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave bay’ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).

He later renewed his bay’ah (oath of allegiance) to Shaykh Khaleel Ahmad as-Sahaaranpooree who was one of the scholars of the Deobandiyyah group.

7. Moulana Muhammad Yusuf (d. 1965): Moulana Ilyas was succeeded by his son, Moulana Muhammad Yusuf (d. 1965), who became the second Amir of the Jamaat Tableegh. Inamul-Hasan succeeded Moulana Muhammad Yusuf. Presently, there is no Amir of the Jamaat Tableegh…

8. Moulana Zakariyah: The son-in-law of Moulana Ilyas Mashaikh-e- Chist (Eng. Trans.) p.307.and the author of Fazaail-e-Aamaal. He was well acquainted with Sufism and was given the Khilafah of all the four Sufi Tareeqahs by Moulana Khalil Ahmad Saharanpuri Mashaikh-e- Chist (Eng. Trans.) p.304-305.

9. Shaykh ‘Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa’ah at-Tableegh along with Muhammad Ilyaas and his son Shaykh Muhammad Yoosuf after him.

10. Shaykh Ihtishaam al-Hasan al-Kaandahlawee married the sister of Muhammad Ilyaas, and spent a long time commanding the Jamaa’ah at-Tableegh whilst in the companionship of Shaykh Muhammad Ilyaas, its founder.

The Training Manual of the Jamaat Tableegh and their manner of propagating their da’wah

Originally known as Tableeghi Nisaab, `Fazaail-e-Aamaal’ literally means the virtues (Fazaail) of actions of worship (Aamaal). It consists of a series of booklets written by Moulana Zakariyah Kandhalvi on the instructions of Moulana Ilyas (the founder of Jamaat Tableegh) as mentioned by Moulana Zakariyah himself in his autobiography `Aap Beeti.’

Fazaail-e-Aamaal consists of nine booklets, namely
Hikayaat Sahabah,
Fazaail-e-Dhikr,
Fazaail-e-Namaaz,
Fazaail-e-Tableegh,
Fazaail-e-Qur’aan,
Fazaail-e-Darood,
Fazaail-e-Ramadaan,
Fazaail -e- Sadaqat and
Fazaail-e-Hajj.

These series were compiled in two volumes and entitled, `Tableeghi Nisaab.’ They were intended to be the fundamental training guide for the cadre of the Jamaat Tableegh.

Later on, it was re-named, `Fazaail-e-Aamaal.’ This book originally in Urdu, has been translated to many different languages. But it has never been translated into the Arabic language as a whole.

They do not interfere in issues of forbidding the evil, believing they are at the stage of establishing an appropriate climate for Islaamic living, and that if they were to involve themselves in such issues, then this would place obstacles in their way and turn the people away from their da’wah.

They believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the scholars of this time.They have been affected by the ways of the Soofiyyah, whose da’wah is widespread in the Indian sub-continent.

It is imperative for every member of the Jamaa’ah at-Tableegh to have a Shaykh to whom he makes bay’ah (oath of allegiance) to, and whoever was to die whilst not having made bay’ah, then he has died the death of those in pre-Islaam. And often is the case that the bay’ah takes place in a public gathering so as to encourage all present to do likewise and give them all an impression that they are all in this together as one group. And the same is done amongst the women also.

Excessive love and respect is shown to the Shaykh to whom bay’ah has been given, as is excessive love shown to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet (sal-Allaahu `alayhe wa sallam).Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.

Their being taught the names of the major personalities of the Soofiyyah such as ‘Abdul-Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H., who wrote the book al-Mathnawee.

They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.

There are some members who claim to have adopted the thoughts of the Jamaa’ah an-Noor of Turkey.

They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and give da’wah, this being to such an extent that their members quite possibly have forgotten about the real meaning of jihaad in the path of Allaah.

They are very lenient when it comes to narrating weak ahaadeeth.In terms of ‘aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-continent, and that being the ‘aqeedah of the Maatureediyyah upon the Hanafee madhhab.

In the Arab lands they make a point of referring to Imaam an-Nawawee’s Riyaadh as-Saaliheen, whereas in non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat Al-Sahabah), and this being full of incorrect information and weak ahaadeeth.

And before you start reading other Articles of ‘Ulamaa’ of this era, such as the likes of Muhammad Aal ash-Shaykh, Shaykh Ibn Baaz, Shaykh al-Albaanee, Shaykh Ibn ‘Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee’, Aal-As-Shaykh, Shaykh Hammood at-Tuwayjiree, Shaykh al-‘Abbaad, Shaykh Hammaad al-Ansaaree, and others, I would like to respond to those who feel that speaking against deviant pseudo-Islaamic groups is a waste of time and energy is in fact total contradiction to Qur’ân and Sunnah. In Soorah Aal’imraan 3:110 Allah says “you are the best nation raised up among mankind (because) you command the good and prohibit the evil” Commanding the good is not sufficient in itself to earn us the title “Best of the Nations” it must be complemented by the prohibitions of evil {an Nahi ‘An Al-Munkar}

Not to mention the classical Ahaadeeth in which the prophet (saws) said “who ever sees evil should stop it with his hands, but if he is unable he should speak against it ……”{Narrated by Abu sa’eed al-khudree} and If we review the lives of the Sahâbah and the early scholars, we find them not only teaching Islaam, But also condemning whatever innovations {Bid’ah} or Deviations occurred around them, In every era there arose ideas which challenged the pure concept of Islaam, and were it not for scholars who arose to oppose them, the deviant ideas would have over whelmed the masses, “When some people mentioned to IMAAM AHMED IBN HANBAL {rahim’ullah} that they felt uneasy about critising people he replied,” If I were to remain silent, how would the ignorant masses know truth from falsehood?” Those who introduce heretical writings and deviant religious rites contrary to Qur’ân and Sunnah have to be exposed and the Muslim nation warned against them according to the unanimous agreement of Muslim scholars

Infact, Yahyaa ibn Maeen companion of IMAAM AHMED IBN HANBAL {rahim’ullah} was asked if one who fasted, prayed and secluded himself in the masjid was dearer to him than one who spoke out against people involved in Deviations, he replied, “When he fasts, Prays and secludes himself, he does so for himself alone, but if he speaks out against the Deviations, he does so for Muslims in general which is more Noble, Hence it is clear that openly opposing innovation {Bid’ah} and Deviations is of general benefit to Muslims in the practice of their religion and comes under the heading of “Jihaad fee sabeelil-laah” {struggle in Allah’s path} Purification of Allah’s religion and the repulsion of attacks against it is a general obligation {Fard kifaayah} on Muslims by unanimous agreement. For if Allah did not raise up some people to oppose the corruption preached by heretics, the religion would surely become distorted and deviant, The corruption of the Divinely revealed religion is far more terrible than the corruption resulting from the military conquest of the Non-Muslims, For when Non-Muslims over powers Muslims they are not able to corrupt the hearts of Muslims, or their religion except after some time, whereas, heretics corrupt the hearts from the very outset”, That’s why we should expose the evil of because this movement and Leaders recognizes Sufism and other deviant pseudo- Islaamic thinking like muraaqaba on graves as being valid and there is big list of scholars who has the same view for these Deviant pseudo-Islaamic groups and there likes.

Finally, inshallah i have posted a critical study of the ahadeeth and other material in the well known Tablighi Nisaab – Fazail-e-Aa’maal. Insha-Allah we ask the brothers and sisters to read this with an open heart, and remember the hadith of the prophet Muhammad (saws) when he said : “The one who loves for the sake of Allah and hates for the sake of Allah, he will taste the sweetness of Eemaan (faith)”. Thus it is a part of Faith, that we evaluate the evidences of those who preach Islam, and thus correct our Islam so that we may be guided.

In this regard, Ibn Sireen {rahim’ullah} said as quoted in the introduction to Sahih Muslim said: “This (hadeeth) is the religion! So be careful as to whom you take this religion”.

Ibn Taahir al-Maqdisi al-Haafidh {rahim’ullah} said, “I heard the Imaam, Abu Ismaa’eel ‘Abdullaah bin Muhammad al-Ansaari {rahim’ullah} saying, whilst in Haraah: ‘The sword was put to my neck five times [and each time] it was not said to me, ‘Leave your madhhab’ but it was said to me, ‘Remain silent about those who are in opposition to you’. So I would say, ‘I will not remain silent’.” [Aadaab us-Sharee’ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali].

Al-Humaidee, the Shaikh of al-Bukhaaree {rahim’ullah} said, “By Allaah, that I war against those who reject the Ahaadeeth of the Messenger (sallallaahu alaihi wasallam) is more beloved to me than that I should war against the same number of Non-Muslims.” [Al-Harawi in Dhamm ul-Kalaam].

Nasr bin Zakariyaa {rahim’ullah} said, I heard Muhammad bin Yahyaa adh-Dhuhlee saying, I heard Yahyaa bin Yahyaa saying, “Defence of the Sunnah is more superior than Jihaad in the path of Allaah.” So I said, “A man spends his wealth, tires his body and strives (in Jihaad), so is this one (still) better than him? He said, “Yes, by many times!” [Dhammu ul-Kalaam of al-Harawi].

Fudayl ibn ‘Iyaad {rahim’ullah} said: “Whichever man comes to asking for advice and he directs him to an innovator then he has acted deceitfully towards Islam, and beware of entering upon a person of innovation since they prevent from the truth.” (Al-Laalikaa’ee, no.261)

Thus, it is the order of the Sunnah of the Prophet Muhammad and the understanding of the Sahâbah that we evaluate the books that we read, and weigh it according to the Qur’ân, Sunnah and their interpretation by the Salaf-us-Salih. Keeping this in mind, with total commitment to understanding the truth for the sake of Allaah, we invite you to read the exposition of the book “Fazail-e-Aa’maal”. May Allah ta’laa have mercy on you. We ask Allah’s help to fill us with the right knowledge and Guide us and Grant the Ummah to loving the truth and its people. {Aameen}