Before any Discussion on the Existance of Abdal in the light of Ahadith,Fatwa of Ibne Taimiyya R.A on Abdal/Qutubs.
(Because the Allegator on Fazail e Amaal try to Present wrongly that Ibne Taimiyya R.A. interpretation is on their side.)Ibn Taymiyya confirms the existence of Qutb and Awtad and Ghawt.
وأين هم من الأقطاب والأوتاد والأغواث والأبدال والنجباء؟
In the same Fatwa he says : and how can we compare the Angels with the Aqtab and Awtad and Abdal and Nujaba. (See Volume 4, P.232)
Ibn Taymiyya says the Awliya can have Kashf
ومن أصول أهل السنة : التصديق بكرامات الأولياء وما يجري الله على أيديهم من خوارق العادات في أنواع العلوم والمكاشفات ، وأنواع القدرة والتأثيرات
And one of the foundations of the believe of Ahlu Sunnah is the believe in Karamat of Awliya and the miracles which Allah lets happen trough them in different sciences and in the mukhaschafat and the varioused ways of might and influence they have. (Volume3, P.103)
Below Point is only for those Who are accusing/Abusing Fazail e Amaal for Wrong Aqeedah.
So My Point is very simple If Fazail e Amaal/Shaikh Zakaria is being Slandered and Abused for existance of Abdal/Kashf.........................
Then the abuser should do same for Ibne Taimiyya R.A. also because he has same believes.
(NAUZUBILLAH, IT IS ONLY for allegation maker)
(Actually Both Ibne Taimiyya R.A. and author of Fazail e Amaal Shaikhul Hadeeth Zakaria R.A. are from Ahle Sunnat Wal Jamaat whose Aqeedah is correct and from Quran and Hadith.Except for Waseela issue Where Ibne Timiyya R.A. has not permitted it from Prophet Muhammad S.A.W. after his death but he has not termed it Shirk as Some of the People say today.It is to be clarified here that Waseelsa is not Dua.Dua from anyone other than Allah is Totally shirk unanimously by all Ulema.
On rest all issues like 1.KARAMATE AULIA 2.EXISTANCE OF ABDAL 3.Prophet is Live in Grave, Ibne Taimiyyas view is same as majority of Ahle Sunnat and Ibne Timiyya is not with those who are making allegation on Fazail e Amaal)
Now the Discussion on Existance of Abdal
After quoting an extract from the book, Fadhaail-e-Aamaal, the objector states:
`Note: The Deobandi translator of Ikhmaalush Shiyaam defines Abdaal saying, Abdaal are a class of Awliyaa whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine command in various places of the world.’ (Ikhmaalush shiyaam Eng Trans p.59)
The Writer in his ‘note’ here, has quoted the definition of the Abdaal and thereafter refuted it by saying the words, ‘Astaghfirullah’.
After realising his ignorance, perhaps, he should repeat the Istighfaar.
The presence of the Abdaal, their extraordinary qualities and powers that Almighty Allah has availed to them is a fact that has been proven through various Ahaadith.
Hafiz Suyooti (RA) has written a complete treatise regarding this topic in which he mentions, “There are several narrations regarding them. Among those are the narrations of: 1) Sayyiduna Umar ibn al-Khattaab, 2) Sayyiduna Ali, 3) Sayyiduna Hudhayfa, 4) Sayyiduna Anas, 5) Sayyiduna Ubaadah ibn Saamit, 6) Sayyiduna Abdullah ibn Abbas, 7) Sayyiduna Abdullah ibn Umar, 8) Sayyiduna Abdullah ibn Mas’ood, 9) Sayyiduna Awf ibn Maalik, 10) Sayyiduna Mu’aadh ibn Jabal, 11) Sayyiduna Waathila ibn al-Asqaa, 12) Sayyiduna Abu-Sa’eed al-Khudriy, 13) Sayyiduna Abu Hurayra, 14) Sayyiduna Abud-Dardaa, 15) Sayyidatuna Umm Salmah (Radhiallaahu Anhum ajma’ee) and many others which are impossible to be enumerated.” (al-Khabaru Daal vol.2 pg.455 of al-Haawi)
In fact, Hafiz Suyooti (RA) and others have accepted that the narrations concerning the Abdaal have reached the status of Tawaatur (highest form of authenticity). (refer Nazmul Mutanaathir minal hadithil mutaawatir pgs.231-232)
Hafiz ibn Hajar (RA) and others have also accepted the authenticity of some of the narrations in which the Abdaal are mentioned.
From the abovementioned narrations, the Hadith of Sayyiduna Anas (Radhiallaahu Anhu) has been classified as Hasan (sound) by Haafiz al-Haythami, the Hadith of Sayyiduna Ubaadah ibn Saamit (Radhiallaahu Anhu) and the Hadith of Sayyiduna ibn Abbaas (Radhiallaahu Anhu) has been classified as Sahih (authentic) by Haafiz ibn Arraaq (RA), the Hadith of Awf ibn Maalik (Radhiallaahu Anhu) has been classified as Hasan (sound) by Hafiz ibn Arraaq. (Tanzihus-Sharee’ah vol.2 pg.307) and the Hadith of Sayyiduna Ali is Hasan (sound) according to Allaamah Suyuti (RA). (Al-la’aaliy vol.2 pg.332) and Hafiz Sakhaawi (RA) has regarded all its narrators as reliable. (al-Maqaasidul Hasanah pg.28)
The following is a list of some of those illustrious Ulama and Muhadditheen that were regarded to be Abdaals, by the scholars of the classical times: 1) Imaam Abdur-Rahmaan ibn Abi Haatim (Muqaddamah ibnus-salaah pg.421), 2) Imaam Abu-Muslim al-Khawlaaniy (Al-Jaami of Khaatib Baghdadi pg.382), 3) Imaam Shaafi’ee (Al-Maqaasidul Hasanah pg.28 and Taarikh Dimishq), 4) Yazeed ibn al-Aswad (Taarikh Dimishq vol.6 pg.112), 5) Imaam Jaabir ibn Marzooq (al-Aadaab of Imaam Bayhaqi pg.326 – Hadith985), 6) al-Qa’anabiy, 7) Hammaad ibn Salamah (Tahzeeb of Haafiz ibn Hajar vol.3 pg.13; Hadith1767), 8) Abdullah ibn Mubaarak (Tahzeeb of ibn Hajar)
From the abovementioned facts, it is firstly apparent that the existence of Abdaals are authentically proven by various illustrious Ulama, let alone in the numerous Ahaadith. Secondly, like the existence of the sun during broad daylight, similar is the case here with the Abdaals. However, this does not mean that these Abdaals are equal to the prophets (Alayhis salaam) as deduced by the objector from the story. The objector states:
‘This story makes this so called Abdaal equal to prophet Moosa (Alayhis salaam) and our messenger Muhammad (Sallallaahu Alayhi Wasallam) who spoke directly to Allah.’
First of all, to be common in one aspect does not necessitate equality in everything. If a person dresses like a prophet, does this make both of them equal? Did any of the prophets fly planes? Today, so many people can fly planes. Does this make them better or more knowledgeable than the prophets? Secondly, there is a world of difference between the Abdaals and the prophets (Alayhis salaam) in this very same action of speaking directly to Allah Ta’ala. The manner in which the prophets (Alayhis salaam) speak to Allah Ta’ala is far much different from the one that is between the Abdaals and Allah Ta’ala. In fact, in the holy Qur’aan, Allah Ta’ala states, ‘And your Lord said to the Ant ….’ Would any person in his sane mind even dare to irrationally claim that this ant is equal to any of the messengers of Allah Ta’ala?
The details of this will be explained under the discussion of Kashf and Ilhaam. In order to finally close the door on this discussion with regards to the Abdaal, we will suffice on quoting just one Hadith which will befittingly smash these objections into smitherings.
(Faculty of Specialty in Hadith Sciences
Madrasah In’aamiyyah, Camperdown)
Madrasah In’aamiyyah, Camperdown)