QUESTION
Q: In Fazail Amal you will find that some ahadith have been taken from the book called ’Zailul Aalee’ of Imaam Sooyuti, which means “Tails Of Pearls”, but in the meantime the real name of the book is “Zailul -La’aali-ul-Masnuah fil Ahadethil Maudhoo’ah” which means ’Tails of made up pearls in fabricated ahadeeth\’.
On the end of the page 21 and in the beginning of the page 22 in the book of Virtues of Salaat, you will find the the words ascribing Kashf of “seeing sins falling down from the limbs of the person performing Wudhu...” to Imaam Aboo Haneefah r.a. Kashf means, in Khandhlawi’s own words “divine manifestation of unseen things”(pg.128 of Virtues of Zikr).
Muslims know that seeing the unseen(ghaib) is only possible to Allah s.a.w.s., and the claim and lie that ppl are able to do such things is CLEAR SHIRK. And on top of that it is a lie on Imaam Aboo Haneefah r.a.
There is a hadith on page 142 of Virtues of Zikr, hadith no.28 which in english tells us about Adam a.s. and how he asked forgiveness from Allah when he saw the Prophet\’s s.a.w.s. name on the \’Arsh. Now, if u read the same hadith on the same page in arabic u will find a word MAWDU\’ which we know means fabricated. The same is not translated into english or Urdu for that matter. That is a clear lie on the Prophet s.a.w.s.?
ANSWER
A: 1. We definitely agree with the literal translation of the title of that book, but the object of the author was not to mention fabricated Ahaadith only. In fact, he mentions Ahaadith that some Ulama claim to be fabricated and then challenges that ruling. In some instances, he concedes to the verdict of those Ulama and in others he differs and proves the authenticity of these Ahaadith. The proverb is famous, ‘Don’t judge a book by it’s cover!’
2. There is a vast contrast between ‘manifestation of unseen things’ and to have knowledge of the unseen. As mentioned, knowledge of the unseen is only possessed by Allah Ta’ala. This is a fundamental belief of every Muslim and cannot be contested, however, the manifestation of unseen things is different and has taken place time and again from the time of the Sahaaba (Radhiallaahu Anhum) to our day. The angels of Allah are unseen to man, although we believe in their existence. Similarly, we believe that the punishment of the grave is true but it is unseen to us. However, the manifestation of these things were granted to some Sahaaba (Radhiallaahu Anhum), i.e. visibility of the angels for Sayyidatuna Aaisha (Radhiallaahu Anha), Sayyidunaa ibn Abbaas (Radhiallaahu Anhu) and others. The punishment of the grave was heard and manifested for others. See Hayaatus sahaaba vol.3 pgs.777, 841 In the same manner, the washing off of the sins in Wudhu is something we believe in because of the Hadith of Rasulullah (Sallallaahu Alayhi Wasallam) although it is part of the unseen. However, it being part of the unseen does not negate the possibility of it’s manifestation by Allah for anyone of His chosen servants as is the case in the above mentioned examples. The incidents of Sayyiduna Umar (Radhiallaahu Anhu) is quite wellknown – when once while he was in Madinah and his army was in battle in a land away from Madina, Allah made it possible for him to see his army’s position in the battlefields and he was able to command them from his Minbar in Madinah to change their position. (See Dalaailun nubuwwa of Abu Nu’aim and Hayaatus Sahaaba vol.3 pg.808)
In this instance, Allah manifested for Sayyiduna Umar (Radhiallaahu Anhu) what remained unseen to the rest of those that were present in that gathering. So, acts of Kashf have taken place many a time and it’s refutation is a clear result of ignorance.
3. Firstly, just by the word ‘Mawdhoo’ being written in the Arabic commentary does not necessitate that the actual Hadith that was quoted is fabricated. In fact, the author Shaykh Muhammad Zakariyyah cited that ruling (Mawdhoo) in general, in regard to another narration not in regard to Hadith no.28. Anyone with slight knowledge of the Arabic language will understand this from that passage.
Secondly, based on this misunderstanding for one to go further and comment on that particular Hadith (no.28) being ‘a clear lie on the Prophet (Sallallaahu Alayhi Wasallam)’ is baseless and senseless as well. In fact, that Hadith is Hasan (sound), neither weak nor fabricated. See Ra’ul Manaarah pg.248 and al-Raddul muhkamul mateen pg.138.
May Allah Ta’ala save us all from such irrational decision regarding the noble sayings of Rasulullah (Sallallaahu Alayhi Wasallam).
and Allah Ta’ala Knows Best
Ml. Muhammad ibn Ml. Haroon Abasoomar
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