By Shaykh Mohammed ibn Haroon Abasoomer
Question:
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 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:
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 hadiths only. In fact, he mentions hadiths 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 hadiths. The proverb is famous, “Don’t judge a book by its 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 Most High. This is a fundamental belief of every Muslim and cannot be contested. The manifestation of unseen things, however, is different and has taken place time and again from the time of the Companions (may Allah be pleased with them) 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 Companions (may Allah be pleased with them), i.e. visibility of the angels to Sayyidatuna ‘A’ishah (may Allah be pleased with her), Sayyiduna Ibn ‘Abbas (may Allah be pleased with them both) and others.
The punishment of the grave was heard and made manifest onto others. (See Hayat al-Sahabah 3/777,841). In the same manner, the washing off of sins in wudu is something we believe in because of the hadith of the Messenger of Allah (may Allah bless him and give him peace), although it is also part of the unseen.
It being part of the unseen, therefore, does not negate the possibility of its manifestation by Allah upon anyone of His chosen servants, as is the case in the above mentioned examples. The incident of Sayyiduna ‘Umar (may Allah be pleased with him) is quite well-known – when once while he was in Madinah and his army was in battle in a land far away, 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 Dala’il al-Nubuwwah of Abu Nu‘aym and Hayat al-Sahabah 3/808)
In this instance, Allah manifested for Sayyiduna ‘Umar (may Allah be pleased with him) 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 its refutation is a clear result of ignorance.
3. First of all, the word mawdu’ being written in the Arabic commentary does not necessitate that the actual hadith that was quoted is fabricated. In fact, the author Shaykh Muhammad Zakariyya cited that ruling (mawdu’) in regards to another narration, not in regard to hadith number 28. Anyone with even a slight knowledge of the Arabic language would have understood this from the passage.
Secondly, based on this misunderstanding, for one to proceed further and comment on that particular hadith (no. 28) being “a clear lie on the Prophet (may Allah bless him and give him peace)” is baseless and senseless as well. In fact, that hadith is hasan (fair), neither weak nor fabricated. (See Raf‘ al-Manarah 248 and al-Radd al-Muhkam al-Matin 138)
May Allah Ta‘ala save us all from such irrational decision-making regarding the noble sayings of the Messenger of Allah (may Allah bless him and give him peace).
And Allah Ta‘ala knows best.
Mohammed ibn Haroon Abasoomer
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