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What is a Mozu^o Hadith.

What is the criteria of taking Mozu^o Ahadith

According to the principles of Hadith, a Hadith will be measured according to its Sanad
(chain of narrators). The Muhadditheen have written extensively on the various narrators
and their authenticity. If in the Sanad of the Hadith, there is a narrator who is accused of
fabrication, the Hadith will be classified as Mawdhoo. It is not permissible to quote a
Mawdhoo Hadith even for Fadaail (virtues). It is permissible to quote a Daeef Hadith
(weak) for Fadaail on condition the Hadith is not very weak.

And Allah Knows Best

Mufti Ebrahim Desai (F # 13296)



5) The Ahadith are divided into the following categories according to there strength
and weakness:

1. Saheeh is that which is established by the transmission of Udool (upright

narrators) complete in precision, which has neither an obscure defect nor
discrepancy with a more reliable narrator. If these characteristics are present in
the most perfect and complete manner then it is Saheeh lizaatihi(in and of itself).
2. If there is some sort of deficiency, and that which repairs the deficiency exists due
to multiplicity of narrations, then it is Saheeh lighayrihi(due to other narrations).
3. If this doesn’t exist then it is Hasan lizaatihi(in and of itself). The deficiency
which is considered in Hasan is lack of accuracy while the remaining
characteristics are as they were.
4. If the conditions considered in Saheeh are missing, altogether or partially, then it
is Dha’eef.
5. If a Dha’eef is proven through many routes and its weakness is mended, then it is
called Hasan lighayrihi(due to other narrations).
6. If it is fabricated, then it is Mawdhoo’.

Numbers 1,2,3 and 5 can be used as a proof in legal rulings. 4 can be used in virtues of
actions. 6 cannot be used at all.

Ref: Muqaddamah lis Sheikh Abdul Haq Addahalwi Pg:5 – Mishkatul Masabeeh
(Qadeemi Kutub Khana)fd (F #14965)

Regarding hadith,it seems there are some that are deemed "reliable" and
"Unreliable",which hadith are binding ? Please be specific.

A Hadith can be categorized with regards to its authenticity into basically 4 types, 1) Sahih
(authentic), 2) Hasan (sound), 3) Dha'eef (weak), 3.1) Dha 'eef Jiddan (very weak), and 4)
Mawdhoo (fabricated) The first 2 types can be used as proofs for the different laws in Shari'ah.
The third can be used (with a few conditions attached) to establish virtues for any specific deed or
person. (This is accepted by the vast majority of the Muhadditheen). 3.1 and 4 cannot be used for
anything besides for the purpose of explaining to somebody it's classification. They cannot be
quoted in any lecture, book, etc. with the intention of inspiring people through its contents.
Rasulullah (Sallallaahu Alayhi Wasallam) said, 'He who lies (about a speech) of mine should
prepare his abode in the fire.' (Bukhari) Hence, the Ulama have deduced that it is Haraam
(forbidden) for one to quote any fabricated Hadith without explicitly mentioning its fabrication. As
for 3.1 (very weak, which is also referred to by the words, 'very unreliable'), because of it being so
weak, the Ulama have joined it to Mawdhoo (fabricated) Ahaadith. So, they share the same law
as mentioned above. (For further reference, see Sharh Nukhbatul Firk of Haafiz ibn Hajar;
Tadreeburraawiy of Haafiz Suyyooti and; Al-Ajwibatul fadhilah of Ml. Abdul Hayy Laknawiy) and
Allah Ta'ala Knows Best Moulana Muhammad ibn Moulana Haroon Abbassommar FACULTY OF


There are no fabricated Ahaadith in Fadhaail-e-Aamaal of Hadhrat Shaykh Zakariyya (RA).

Hadhrat Shaykh was an authority in Hadith.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai



In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

The authenticity of ahadith depends on the sanad of the hadith. However, the verification
of the sanad being sound or not is the function of the muhadditheen. For the layman, he
should rely on literature of reliable Ulama. Fazaail A’maal is compiled by Hazrat Shaikh
Zakariyya (RA). The only reason people will object on Faizaail A’maal is because they
do not know the high and lofty academic status of Hazrat Shaikh Zakariyya (RA).

Hazrat Shaikh Zakariyya (RA) was a renowned Muhaddith and accepted as such by
Ulama of all rankings, Arab and non-Arabs. He compiled many commentaries of ahadith
in Arabic, for example Bazlul Majhool, commentary of Abu Dawood and Awjazul
Masalik, the commentary of Muatta Imam Malik. Both these commentaries are popular
and books of reference, even among Arab Ulama.

When a muhaddith compiles ahadith and some of them are daeef, it is acceptable in
fazaail especially when the status of the hadith is pointed out. This is not unique in
Fazaail A’maal. It is a common practice among many muhadditheen. Such an approach
should not deter one from benefiting from such books. The same applies with Fazaail

And Allah knows best


Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

A brief introduction:

This kithab was compiled by Hazrath Shaikh Zakariya (Rahimahullah). It consists of

Aayaats of the Quran, Ahadith, stories of the Sahabah and stories of the pious
predecessors that explain the virtues of good deeds. The object of the book is to
encourage the Muslims on doing good deeds, and not to explain any ruling of Shari’ah.
Shaikh Zakariya (Rahimahullah) was not the first to write a kithab of this manner, but the
likes of this kithab have been written by the authors of the past, like Kithab-u-Zuhd by
Abdullah bin Mubarak (Rahimahullah), Fadhaiulul Quran by Imam Shafi’
(Rahimahullah), Al Adabul Mufrad by Imam Bukhari (Rahimahullah), Al Targheeb Wal
Tarheeb by Ibnul Qayyim Munziri (Rahimahullah), etc.

The role of Fazail-e-A’mal in Tableegh Jama’at

It is a total misconception that Fazail-e-A’mal is the guide book of Tableegh Jama’at.

This book only consists of the virtues of good deeds. The concept of Tableegh Jama’at
was not derived from this book, nor is the jama’at dependant on this book to do the work
of tableegh. They thought it necessary to stipulate such a book that would encourage
people towards good deeds, and this book served the purpose; therefore, the people who
join this work are advised to stipulate a specific time for the reading of this book.
However, it is not compulsory upon each an every person who joins this effort to read
this book. Many of the Arabs who are doing this effort chose to read Riyadu-s-Saliheen
instead, and they are allowed to carry on with this work. Similarly, Riyadu-s-Saliheen is
also read in many of the masjids in Colombo on certain days of the week. Therefore, it is
totally incorrect to regard this book as the guide book of Tableegh Jama’at.

Some objections made against Fazail-e-A’mal:

1. A common comment made against Fazail-e-A’mal is that some of the narrations

mentioned in it are weak and fabricated. This comment is not totally correct, as there are
no fabricated narrations in this book. There are dha’eef (weak) narrations in Fazail-e-
A’mal. However, it is important to point out that the word dha’eef, literally translated as
‘weak’, is a terminology and should not be understood in its general sense. Its application
is based on the rules explained in the sciences of hadith. Moreover, weak narrations are
not acceptable only in regards to aqeedah and the rulings of Islamic jurisprudence.
Majority of the scholars have accepted weak narrations as far as virtues of good deeds
are concerned. Even Imam Bukhari (Rahimahullah) has brought weak narrations in his
book, Al Adabul Mufrad, which shows that he also accepts weak narrations in regards to
virtues of good deeds.

2. Some scholars claim that there are such narrations in Fazail-e-A’mal, especially in Fazail-
e-Durood, that prove that the author had beliefs of shirk and believed in the
Omnipresence of Nabi (Sallallahu Alaihi Wasallam). These are false allegations made
against the author, who was one of the most prominent scholars of the Ahlus Sunnah wal

Firstly, such allegations are made mostly by Arab scholars, who are unaware of
the difference between the Deobandis and the Barelwis. They regard both these
groups to be one, as both of them are from , and attribute the beliefs of Barelwis
to the Deobandis. It is some of the Barelwis who believe in grave-worshipping
and the Omnipresence of Nabi (Sallallahu Alaihi Wasallam), and these beliefs
have been attributed to the Deobandis. Some of these Arab scholars, like Shaikh
Ibn Uthaymeen (Rahimahullah), retracted from what they said after the actual
situation was explained to them.

Secondly, the author has mentioned references for each and every narration or
incident he has mentioned. Therefore, any comments regarding these narrations or
incidents should be attributed to the author of the reference provided, as Shaikh
Zakariya (Rahimahullah) has absolved himself by giving the reference.

Thirdly, most of the incidents mentioned in Fazail-e-Durood are of pious

predecessors. It is incorrect to say that these are fabricated Ahadith, as the word
Hadith is used for the sayings of Nabi (Sallallahu Alaihi Wasallam). It is also
incorrect to confirm the beliefs of the author through these incidents, as the object
of the author was only to emphasise on the virtues of durood mentioned in them.

Moreover, most of the incidents mentioned are dreams, and no rulings of Shari’ah
can be derived from dreams. It is farfetched to confirm someone’s faith from a
dream, of another person, mentioned in his kithab.

Lastly, most of the copies of Fazail-e-A’mal do not have Fazail-e-Durood

attached to them, and it is not considered as part of the kithab-reading stipulated
by the Tableegh Jama’at.

3. It is incorrect to compare the Shias, Qadiani, etc. with Tableegh Jama’at as we have
clarified above that Tableegh Jama’at is not based on the narrations of Fazail-e-A’mal;
and none of the narrations of Fazail-e-A’mal are fabricated.

To end thereof, one should not be misguided with all the false accusations on this
jama’at, but rather look at how the Ummah has benefited through this jama’at. We
should always supplicate to Allah Ta’ala to show us the right path and save us from the
misguidance of Shaitan. Moreover, we should always bear in mind that the pious and the
learned amongst the Ummah cannot be unanimous upon something that is false or not
part of Islam, as Nabi (Sallallahu Alaihi Wasallam) has mentioned:

‫إن الله ل يجمع أمتي أو قال أمة محمد صلى الله عليه وسلم‬
‫على ضللة ويد الله مع الجماعة ومن شذ شذ إلى النار‬

Allah Ta’ala will not unite the Ummah of Muhammed (Sallallahu Alaihi Wasallam) upon
misguidance. Allah’s help is with majority. Whoever deviates from them will be thrown
into the fire of Jahannum.

Sunan Al Tirmizi Vol.2 Pg.39 (H.M. Sa’eed Company)

A thought provoking act

How will one account for the many thousands of people all around the world, Arabs and
non-Arabs, and of all works of life, be they great Ulama, Muftis, intellectuals or
professionals, to be associated with this noble work. They all cannot be wrong. They
must have encountered something positive in this work for them to be part of it. The
solution is, come within and see for yourself.

And Allah knows best


Ml. M. Jawed Iqbal (Sri Lankan),

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

As for the role of weak Ahaadith, Imaam Sakhawi (RA) has mentioned in his book, 'Al-Qawlul
Badee' (pg.473): 'Regarding weak narrations there are 3 views, a) It cannot be accepted at all, b)
It will be accepted if there are no other Ahaadith to substantiate that particular chapter / topic, and
c) It will be accepted for virtues of deeds and not for the different laws in Shari'ah.' Imam Sakhawi
further states: 'And this (third view) is the view of the majority.

Moulana Abdul Hayy Laknawi (RA) further comments regarding the credibility of these 3 views in
his book, 'Al-ajwibatul faadhilah' (pg.53). He says regarding the first view, 'It is a weak view.' And
regarding the second view, 'It is an absurd exploitation.' And regarding the third view, 'It is
the straight path.'

So, the answer to your question is, 'Yes' a weak Hadith can be used, but only to ascertain a virtue
for a specific deed. However, even in doing so there are some conditions that apply. (Refer al-
Qawlul Badee and Al-Ajwibatul Faadhila pgs.40-41)

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abbassommar



Hanafi School

Imam Abu Hanifa (RA)states, “Dha’eef narrations from Rasulullah (Sallalahu Alaihi
Wasallam) precede analogy. Analogy is not permissible when there is a dha’eef hadith
present. (Al-Mahala of Ibn Hazm 3:61)

Ibn Hu’mam (RA) says, “Istihbaab (preferable) is proven from dha’eef which has not
reached mawdoo’.” (Fath al-Qadeer 2:139)

What classification must the Hadith fall under before we can act upon it?