Aqeedah & Fiqh Q&A With Hafiz Zubair Ali Zaee

This article contains questions on Aqeedah and Fiqhi issues and the answers are given by Shaykh Haifz Muhaddith Zubair Ali Zai (RahimAllah) along with foot notes by Omar Ibn Saleem

Article Contents
Q1) How to convey greetings to the Prophet – Ya Rasool Allah Salamun Alayka?
Q2) maximum number of days one can offer Qasr
Q3-4) Shariah ruling on Taweez/Amulets in Islam
Q5) Explanation of “Good Bidah’/ Bidah e Hasanah used by Umar (ra)
Q6) Ruling on Kissing Quran
Q7) Permissibility of Music from hadith of Daff on Eid Day?
Q8) Milad un Nabi vs. Zeyr Zabr Peysh
Q9) Ruling on facing legs towards Kabah
Q10) Qaza vs. Qaza e Umri Namaz ka Tareeqa
Q11) Reciting Fatiha behind Imam instead of paying attention?
Q12) Communication between Girl and Boy after their Nikah and before customary departure of girl from her house
Q13-14) Difference between Mushrik and Muslims indulging in Shirk
Q15) Catch22! Pray first or help the injured first?
Q16) Ghusl of Janabah
Q17) Can we donate organs after death?
Q18) Size of Umar (ra) Moustache?
Q19-20) Are jews and Christians from People of Emaan or believers?
Q21) Different Ways to give Charity
Q22) Eating food of specific bidah days
Q23) Rabbi ul Awwal
Q24-26 ) Imam Abu Hanifa and Rafadayn?
Q27) Income from Selling books containing weak hadiths , Halal or Haram?
Q28) On day of Judgement we will be called by other Fathers or Mothers name?
Q29) Did other Prophets also felt the same quivering after getting 1st revelation like Prophet (pbuh)?
Q30) Hijab in front of in laws Kids
Q31) Tabarrukaat (belongings attributed to the Prophet (pbuh)
Q32) Praying on clothes with Sperm stain
Q33) Reciting Quran and Blowing on ourselves as a treatment?
Foot Notes
Brief biography of Shaykh Hafidh Zubair Ali Zai


Zubair Ali ZaeeZubayr `Ali Zaee: Now the question – answer session begins. I will try to answer according to my capability. May Allah (Subhanahu wa ta’ala) give us the ability to speak, hear and follow the truth.

Backround: Ameen.

AnchorQuestion #1: It is reported in Sunan an-Nasa`ee with the wordings “Yaa Rasool Allah Salamun `Alayka ….” So if today we convey our greetings to the prophet (peace and blessings be upon him) in this very same manner, then why is it objected upon?

Zubayr `Ali Zaee: (Rather) We ask (you) in return, which narration in Sunan an-Nasa`ee informs such that after the death of the Prophet (peace and blessings be upon him), except for the (moment of) Tashahud during salah1 and while visiting and standing in front of the grave of the prophet (peace and blessings be upon him)2, the Sahaaba in their masaajid and majlis (circles of study) used to greet the prophet (peace and blessings be upon him) by using the words “Yaa Rasool Allah salamun `Alayka”. If any such Saheeh narration is present in Sunan an-Nasa`ee then (please) inform us so that we can also practice this deed, for we are Ahlul Hadeeth, Ahlus Sunnah and these two are different names but with same meanings, for Sunnah and hadeeth are related (or similar). Also in Tirmidhi (and elsewhere) it is narrated that trees and stones used to greet you (the messenger of Allah)3 with the wordings “Assalamu `Alayka yaa rasool Allah”…. I also remember that hadeeth wherein the Messenger of Allah (peace and blessings be upon him) said, “I would never pass by a rock or a tree without it saying, ‘Peace be upon you, O Messenger of Allah’ [al-Haythami, Majma’u’z-Zawaid, 8:259]. So the case is such that the Prophet (peace and blessings be upon him) was greeted as such (in this manner) when he used to pass by, but today he (peace and blessings be upon him) is not present among us in this world and has left this world. With regards to the greeting while standing at the grave – it is proven from the Sahaaba such as `Abdullah ibn `Umar; and we also have saheeh narrations that enjoins us to use a similar phrase of greeting (Assalamu `Ala Ahlid Diyaari minal Mumineen) generally (while visiting or passing) by the graves. So considering this if someone goes to the grave (of the prophet) then yes he may use these (exact) terms (as `Abdullah Ibn Umar used); but other than these (specific situations), I do not know of any evidence that permits such an action. If the stones used to greet the Prophet (peace and blessings be upon him), it was so because he (peace and blessings be upon him) used to pass in front of them (or through that path). So these people (Ahlul Bid`ah) are wrong in their deduction (understanding) from this hadeeth.

So near graves, it is proven to say Assalamu `Ala Ahlid Diyaari minal Mumineen as well as (saying) Assalamu `Alaykum Ahlad Diyaari mial Mumineen, as is reported in Saheeh Muslim. And (only) if you are blessed enough to reach the grave of the prophet (peace and blessings be upon him), such that the Saudi authorities open the door to the grave of the prophet (the blessed Hujrah) for you then you may enter and say Assalamu `Alayka yaa Rasool Allah and this is proven.

AnchorQuestion #2: What is the time limit (number of days) for which one could pray Qasr (shortening the number of rak`ah in salah)? (Our journey is such that) We return back home after a week (or weeks) so upon returning (home) are we to (continue) praying Qasr or should we pray the complete salah (in the normal way as it is offered)?

Zubayr `Ali Zaee: The preponderant (Rajeh) saying in regards to this topic is that if you happen to stay (qiyaam) at a place for 20 days (or more) then you are to offer the salah In full, but if you (happen to stay for) 18 days, 17 days, 16 days (and such) then you are to do Qasr. Some of our ulema say that if you stay for 3 days (i.e. if your stay is for a duration of 3 days or more) then you have offer your prayers in full but this statement is not Rajeh, rather it is marjooh (criticised or refuted). The correct saying (understanding) on this topic is (taken from) the narration of `Abdullah ibn Abbas (radhiallahu anhu) in Saheeh al-Bukhaari4. So according to this (ruling) if you happen to stay at some place for a week; but (note that) this place should not be your office-premises/work-area (where you work) because if you are staying at your office (for such a long time) then you have to offer the prayer in full5 but if you are going elsewhere as a traveller then you are to do Qasr during your journey and return to praying in full (normal form) when you reach home.6

AnchorQuestion #3: What is the Shari`I ruling of amulets (Taweedh) in Islam?

Zubayr `Ali Zaee:: By Taweedh, I suppose this questioner intends to ask about those amulets that are worn or hung around (one’s body parts) because (linguistically) saying “I seek refuge in Allah (`Audhu billah)” is also a form of Taweedh i.e. `Audhubillahi Minash shaytaanir rajeem and this (phrase) holds a high significance in Islaam and this is to be read when reciting the Qur`an (as well) but this practice of hanging such amulets around the neck, on the arm, along with the ear, on the wall and it’s kinds – then these kinds of amulets have no basis (in Islaam) and nothing (regarding this) is found from the Prophet (peace and blessings be upon him) or the Sahaaba (radhiallahu anhum). We do happen to have a narration from `Aisha (radhiallahu anha) about Tameema but (this) Tameema is [words not clear but the shaykh meant to say this tameemah is diff. from what we see today], and nevertheless one should refrain from these acts (of wearing amulets) and the preponderant ruling is that since there is no evidence found (permitting such amulets and their usage) we should not indulge in them. Secondly we should not even use these amulets for “blocking the means”7 because Mushrikeen prepare such amulets which have inscribed on them the names of the 12 Imaams (of the Shi`as), (phrases like) Yaa Ali madad (help), images of palms/claws8, numerical symbols such as addition and it’s likes, also they (i.e. those who make amulets) write the names of (the most accursed one’s) among the Kuffar such as that of Fir`aun and etc. and all of these are Shirkiyah (polytheistic and condemned) in nature so using amulets for the purpose of blocking the means is also not permissible.

AnchorQuestion #4: Are Qur`anic Amulets permissible?

Zubayr `Ali Zaee: With regards to Qur`anic amulets then no such evidence is found from the Prophet (peace and blessings be upon him) or the Sahaaba (radhiallahu anhum) but some narrations can be found from Taba`een and Taba` Taba`een and there is a difference of opinion among the salaf on this subject. We don’t declare (purely) Quranic amulets as Shirk or Kufr but we say that it should be abstained from and if someone makes use of (pure) Qur`anic amulets then we won’t issue such fatwas (of Shirq and Kufr) against him.9

AnchorQuestion #5: It is said that there are no types of Bid`ah (such as good or bad), so the words “good innovation” used by `Umar (radhiallahu anhu) fall under which category? We are aware that the `Asl (actual) ruling of praying taraweeh (in Jam`at) was taught and legislated by the Prophet (peace and blessings be upon him) himself but what is the understanding for the usage of these words by `Umar (radhiallahu anhu)?

Zubayr `Ali Zaee: Regarding Bid`ah the case is such that it is either linguistic or legislative in deen (shar`iat) and these are the two main understandings of the term Bid`ah. So the scholars have explained that one is from the linguistic (or non Islamic) perspective10 and other is from the religious perspective and all forms of religious innovation are misguidance. `Abdullah Ibn `Umar (radhiallahu anhu) said, “Every innovation is misguidance, even if the people see it as something good.”11 And so did the prophet (peace and blessings be upon him) say, “Every innovation is misguidance”12. Now the statement of `Umar (radhiallahu anhu) is to be understood in the linguistic context and not the religious context.13 Because this (matter of praying taraweeh in congregation) is already proven (via the prophet) and it cannot be an innovation at all so we say that those who call this act as an innovation is a linguistic innovation and does not become a religious innovation, meaning there was no legislative requirement for `Umar (radhiallahu anhu) to mean his wordings in the legislative (religious) manner (as explained above because it was not a bid`ah in `Asl) so this statement is taken linguistically… Meaning this act is not a Bid`ah, the prayer of taraweeh in congregation is established from the Prophet (peace and blessings be upon him)14 and thus this does not qualify it to be a bid`ah so the usage of this term (good innovation) is in the linguistic manner (only).

AnchorQuestion #6: What is the ruling on kissing the Qur`an (out of love/respect)?

Zubayr `Ali Zaee: There is a narration regarding this in Sunan ad-Darimee with the wordings that Ikrimah (radhiallahu anhu) used to take the Qur`an and place it on his face repeating, “This is the speech of my lord, this is the speech of my lord” and all the narrators of this narration are thiqah (trustworthy) but a problem that arises is that the chain is not connected because the narrator who is narrating from Ikrimah has not met Ikrimah the son of Abu Jahl, because Ikrimah was approximately was martyred during the khilafah of Abu Bakr (radhiallahu anhu), so ibn abi Mulayka who is a thiqah narrator, but this (narration) is Mursal and he is among the kibaar Maraaseel. Secondly Allah (subhanahu wa ta’ala) says in his Book “ ..And whoever honors the symbols of Allah – indeed it is from the piety of hearts “ [Surah al-Hajj verse 32]. So in the light of this verse our opinion is that kissing the Qur`an is permissible and the evidence for this (Fatwa) is found from the verse of the Qur`an itself that this is the word of Allah and it is being respected.15

AnchorQuestion #7: It is relayed from Bukhaari and other books of ahadeeth via `Aisha (radhiallahu anha) that she had two girls in her presence who were reciting poetry and playing the daff and Abu Bakr (radhiallahu anhu) entered upon them (in their house) and wasn’t aware of the prophet (peace and blessings be upon him) was lying down. He (Abu Bakr) forbid `Ayesha (radhiallahu anha) from continuing what was going on ; so the prophet (peace and blessings be upon him) said “every nation has it’s day of Eid and today is the day of our Eid” [Narrated by al-Bukhaari, 944; Muslim, 892 ] so can we deduce the permissibility of music from this hadeeth? If not then what is the reply of those scholars who come on TV and prove such a deduction?

Zubayr `Ali Zaee: The reply to such (an analogy) has already been given by Shaykh Irshad ul-Haqq Athaari (hafidhahullah) in his book16 and this (book) has been published and I understood the indication you are giving i.e towards Javed Ghamdi (a dajjal and a big fitnah). All the words in such type of ahadeeth are saheeh and playing the Daff on the day of Eid is also permissible17. Apart from this if the poems or quotes are not shirkiyah (or contain something that violates the shar`iah) then it is also permissible. But we have saheeh ahadeeth that prohibit music. The prophet (peace and blessings be upon him)’s hadeeth in Saheeh al-Bukhaari wherein he said among the signs of Qiyaamah would be such that some people will permit music. This is a saheeh hadeeth and the criticism of Ibn Hazam on this hadeeth (or prohibition) is Mardood (rejected or condemned).18 Another saheeh hadeeth that comes via Sayyedena `Abdullah Ibn `Abbas (radhiallahu anhu) as reported in Musnad Ahmad, Sunan Abi Dawood and others that the Messenger of Allah (peace and blessings be upon him) said: “Verily Allaah has prohibited upon you: Alcohol, gambling, and the Koobah (drum)”19 and there are many more (ahadeeth) other than this. We have with us a book called Ahadeeth ul-Ma`azif fil Meezan by Shaykh `Abdullah ibn Yusuf al-Juday al-Iraaqi which is a brilliant book having saheeh ahadeeth on this topic and he has deduced (the prohibition of music) from the ayahs of Qur`an al-Kareem….

AnchorQuestion #8: If the `Asl (ruling , deducation or legislation) of Eid Milaad un-Nabi is not from Qur`an and hadeeth then what is the evidence for seeratun Nabi conference and Shuhadaah e Kashmeer conference? Even during Milaad ; people indulge in the rememberance of Allah and his Messenger…. and even the `Araab (diacritical or vocalization marks {such as damma, kasra, fatha, or in Urdu: Zer, Zabar, pesh} for the purpose of identity and pronunciation)20 was added after the Prophet (peace and blessings be upon him).

Zubayr `Ali Zaee: What do you exactly infer from Eid milaad un-Nabi? If what you mean is to invite and accommodate people on 12th Rabi ul-Awwal or more or less one day before or after and host a speech wherein you would speak on the virtues of the prophet (peace and blessings be upon him), saheeh ahadeeth are taught to people and they learn from it then this is correct! who says such a thing (or event) is prohibited? No one says such an organization is prohibited whether it be on the 12th of Rabi ul-Awwal, 14th or whenever one can enlist the virtues of the prophet (peace and blessings be upon him)… “And have We not raised high your fame?” [Sura Al-Inshirah Ch 94 Ayat 4]. Now we differ with you when you infer Eid Milaad un-Nabi to be (a show) where the youth are carrying flags, wearing weird outfits carrying wooden swords (and acts of such kinds to display their so called zeal of loving the prophet). Once I was passing by and saw them carrying swords. I exclaimed (in astonishment) ‘May allah do good’ are these swords real or fake?. When I took a closer look I found out they were fake and had paint on them. So these kinds of ceremonies or marches are Bid`at and have been taken from the Shi`ee – the Fatimad dynasty21 . We say that if such a(similar procession or) march or show is organized for Shuhadaah e Kashmir or for any other purpose then even such a march is not lawful. Have you seen me or any Ahlul Hadeeth `Aalim stage such a march show wherein the youth are carrying flags, wooden swords, music is on, so on and so forth?.. I say No ! this is not right . If from conference what you intend is a platform where you discuss about Seeratun Nabi, where lectures are given in Masaajid or any other place, then this is permissible and no one prohibits this. So we say that even you all should hold lectures about the prophet (peace and blessings be upon him), inform the masses about the saheeh ahadeeth, inform them of such saheeh ahadeeth which they don’t follow.

[Audio ommitted – The shaykh mentions an incident he recollected wherein a Deobandhi Tableeghi Jam`at fellow when asked to deliver a quick admonishment in the form of a sermon ended up blurting out all the shirqiyah, kufriyah and weird karaamati incidents mentioned in their books to the extent that the people beseated there got ashamed of it and requested him to sit down. Those who wish to hear may download the audio/video link provided and scroll forward to duration 12:39.] (cont.) Regarding `Aaraab I (Zubayr) say that even if `Aaraab isn’t there, still the Qur`an is to be recited as it is written (now). For e.g: when we say “Obama is a Kaafir”, in that Obama is spelt as أ و
ب ا ما or أوباما i.e we put zabar above the alphabet Alif and Kaafir has zabar (fatha) above kaaf and Zer under Faa .. as such… so even if we don’t put this `Araab we will still read it as Obama Kaafir (so) even if you were to invent another form (of `Araab). As once I told a man that you have to and will read it in this way itself i.e Alhumdulillahi Rabbil `Alameen and you cannot read it as AlhamdE Lullah…. and if he does so (on purpose) then he becomes a Kaafir.

AnchorQuestion #9: It is said that in Sunan Abi Dawood the Imaam who spat towards the direction of the Ka`bah was removed from his position so what is the ruling of facing our legs towards the Ka`bah?

Zubayr `Ali Zaee: It is better to not face your legs towards the Ka`bah, though there is no daleel for such an act or ruling but since in our (Indo-Pak) custom and society it is regarded as something detestable, then it is better to be cautious and such a custom which is not violating the Shar`iah should be respected, even the prophet (peace and blessings be upon him) used to care about such customs (that didn’t oppose the deen). This is exactly why he did not kill the Munaafiqeen lest the people spoke “Muhammad kills his companions” so this narration22 is Saheeh and it is better to not face one’s legs towards the Qiblah.23

AnchorQuestion #10: Kaza (making up for a missed prayer) salah is valid or not? If yes then how do we make up for the missed prayers?

Zubayr `Ali Zaee: Yes it is valid. For example if you happened to oversleep today then whenever you get up you have to pray the missed prayer (that you missed during your course of sleep). But if your intention of making up the missed prayers is regarding making up the prayers (of a long duration) such as that of 20 years (or so) then there is no evidence of making up for this long duration. One should sincerely repent and increase in praying voluntary prayers (i.e nawaafil).24

AnchorQuestion #11: Allah says that when the Qur`an is being recited then pay attention to it, so doesn’t this mean that Ahlul Hadeeth reject this verse by reciting Faatiha behind an Imaam (instead of paying attention)?

Zubayr `Ali Zaee: No we are not denying this verse because Allah (subhanahu wa ta’ala) says, “Read ye (Oh Prophet and those behind him) therefore as much of the Qur’an as may be easy (for you)” [Surah Muzammil 73:20]. Secondly this verse which you speak of “When the Quran is recited to you, listen to it with attention and keep silent. It may be that you also are blessed with mercy.“ [Qur`aan 7:204]. (Even) your own (Hanafi) Akaabir (elders) say that this ayah was revealed for the Disbelievers and not regarding the Muslims. If what you understand is that when the prophet (peace and blessings be upon him) used to recite the Qur`an, the sahaaba used to make noise or create disturbances then this is a wrong understanding, this is not proven at all. The kuffar used to make noises as Allah (subhanahu wa ta’ala) himself said that the Kuffar used to say “Listen not to this Qur’aan, and make noise in the midst of its (recitation)’” [Qur`aan 41:26] but Allah (then) said “….listen to it with attention …” The Kuffar used to say “…Make noise in the midst of its (recitation)…” but Allah (then) said “…and keep silent…”.25

AnchorQuestion #12: What is the ruling on the act of having a man and a woman marry each other but the girl be sent to her in-laws after 2-3 years and amidst this duration can they both talk to each other?

Zubayr `Ali Zaee: Yes if the Nikah has been conducted and the departure (of the girl) is delayed then it is permissible and the evidence for this is present. Sayyedna `Ali (radhiallahu anhu) married Fatima (radhiallahu anha) before Uhud but the departure of Fatima (radhiallahu anha) was after Uhud and secondly she is his (lawfully wedded) wife now so they can (obviously) talk and from the Shar`ee perspective there is no harm in this .

But with the fiance one cannot talk (after the engagement until they marry). I’m aware that even these fiancee girls and boys talk to each other and there is no reality of this “fiancee” alias in Shar`iah (i.e direct marriage is the actual custom) and people keep on chit-chatting. And let me tell you! This is not it, there’s a lot of fitnah with this phone nowadays in the world. I’ve come to know that there’s something called as a voice changer wherein one can transform his voice electronically into a female’s voice and then he plays a prank on him (a friend or etc) pretending to be (some random woman say) Shaziya and says “This is Shaziyah speaking, please recharge my phone for 100 rupees”. And by indulging in such pranks they end up looting this man [this is a must watch part in the clip – 18:35 onwards].

AnchorQuestion #13: What is the difference between a Mushrik and one who accepted or proclaimed the islamic shaahadah (testimony of faith) kind of Mushrik? If there is no difference then [words not clear].

Zubayr `Ali Zaee: A Hindu can also be a mushrik as well as a Muslim who indulges in shirk …this is distinct enough, the distinctions between the two are very clear.

AnchorQuestion #14: Is the slaughter of this Muslim indulging in shirq halaal?

Zubayr `Ali Zaee: See, both these Mushriks (i.e one like Hindu and one who associates partners with Allah or indulges in kufr and shirq al-Akbar) are designates of hell-fire. But the problem now is that, there may be a Muslim who you consider to be a Mushriq but in reality he is not one.26 He may be a Bid`ati, a deviant, ignorant (of the correct ruling as he might have been brought up in a false environment under false scholars and) etc., so about such a person the ruling is different and we have already clarified in our article that the slaughter is halaal. And about this (faulty) practise of issuing a fatwa against the common masses, such as many Ahlul hadeeth (ulema and laymen)declare that the entire sect (such as Barelviyah) and all of it’s associates are Mushriks but this is not right.27

AnchorQuestion #15: If an injured individual passes by a person who is about to pray and the time of prayer will end soon so should he pray first or help the injured?

Zubayr `Ali Zaee: The answer to this is an easy one. Exercise your own Ijtihaad in this matter. How am I to decide what he should do at that time? He should himself (with wisdom) decide what he ought to do at that very moment and priority should be given to whatever he feels is important. Whoever exercises his ijtihaad (and errs) will get (atleast one) reward.

AnchorQuestion #16: During ghusl of Janaabah, if one forgets to pour water over his head thrice, is the Ghusl then valid?

Zubayr `Ali Zaee: If he did not pour water at all, such that the head/hair is dry then ghusl is not counted but if he did pour water such that his entire body got wet (including his head) then the ghusl is valid. Pouring water three times is not compulsory, one time will suffice (if water is poured properly).28

AnchorQuestion #17: Is it permissible to donate the organs of a dead person after his death?

Zubayr `Ali Zaee:No, there is no evidence of this, rather abusing the dead body has been prohibited in the Shar`iah.29

AnchorQuestion #18: Did `Umar ibn al-Khattab (radhiallahu anhu) have a long or twisted moustache? Somebody narrated such an incident to us, is this authentic?

Zubayr `Ali Zaee: Yes definitely. This is proven that `Umar (radhiallahu anhu) had a long moustache and he used to twist it as well. “ اذإ ناك هبراش لتف بضغ “. This is authentically narrated in Imaam Ahmad’s Kitaab ul-`Ilal wa Ma`rifatur Rijaal (2/73- 1589)30; Tabraani’s Mu`jam al-Kabeer31. But at the same time it is proven that `Abdullah ibn `Umar used to trim his moustache so thin that his skin used to be seen32 as the prophet (peace and blessings be upon him) commanded to trim it33. Now the better stance is to not trim it completely or fully and using a razor or shaving the moustache completely is not proven from the Prophet, the Sahaaba, Taba`een but we can find this act among the Taba Taba`een such as Sufyaan ibn Uyaynah (rahimahullah) – an esteemed muhaddith of Makkah – but it is better to not shave it completely, rather trimming is better.

AnchorQuestion #19: If some `Aalim claims that the Jews and Christians are from among the people of Emaan in the light of Qur`an then is this saying right?

Zubayr `Ali Zaee: Never, this is false, undoubtedly wrong. In the light of Qur`an, the Jews and Christians are not Muslims or Ahlul Emaan. Until and unless they do not believe and follow the Prophet (peace and blessings be upon him) and Qur`an, they can never be Mu`min. They make a false interpretation and deduction from the verse that states “…Surely, those who believed in Allah, and those who are Jews, and Christians, and Sabians….” *Qur`an, 2:62+. Here “ ہَادُوۡا وَ النَّصٰرٰی

“ are those who passed away before the Islamic arrival of the Prophet (peace and blessings be upon him). Once the prophet (peace and blessings be upon him) has come then no one has any way out now (except via believing in him alayhis salaam). The prophet (peace and blessings be upon him) is reported to have said in Saheeh Muslim, “By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire.”34. Why did the prophet (peace and blessings be upon him) explicitly mention Jews and Christians only? In actuality, under the sky the two divinely inspired religions are only these two (as of now), so when Jews and Christian will abide in hell-fire forever then Hindu and Buddhist are undoubtedly to enter it first.

AnchorQuestion #20: If an `Aalim allows a christian to enters his masjid and pray as he likes, so what is your opinion about this (act)?

Zubayr `Ali Zaee: Baatil. This is wrong. They should not be let in our masaajid. Ask him (so-called `Aalim) to produce his evidence for this stance. God Forbid this means he also allows them to carry the statue of Jesus (alayhis salaam) and Maryam (alayhis salaam) or etc.

AnchorQuestion #21: What is the way or mode to give charity? Some people donate a goat as charity is this right?

Zubayr `Ali Zaee:This is alright but it is better to donate in a more useful way such as if a man has no flour (or basic amenities) then one should donate some flour or some money to help him financially (for his and his family’s need).35

AnchorQuestion #22: What is the ruling on eating from the food which though is in the name of Allah (i.e. not sacrificed for any other peer or any other deity) but its eating is stipulated on a specific day such as the food which is eaten after the Milaad un-Nabi preparations?

Zubayr `Ali Zaee: Avoiding it is better.

AnchorQuestion #23: Please elaborate on the reality of the incident that took place on the 12th of Rabi ul-Awwal, in chakwaal (Punjab, Pakistan)

Zubayr `Ali Zaee: To me, all this is a forgery. If some one wants to investigate then he may ask and verify from our Saheeh ul-Aqeedah, Ahlul Hadeeth brothers residing in that village. We cannot rely upon others like Barelvi and Ahlul Bid`ah. The era we are living in anything can happen (i.e. can be forged). Such a big foot, a 6 feet long foot (print) which they claim to be of the prophet (peace and blessings be upon him) himself? Did you know that the body (structure) of the prophet (peace and blessings be upon him) was like that of a normal human being and his grave is also present (for one to look and ponder). So are the graves of Abu Bakr as-Siddeeq and some of the other Sahaaba still present. So he was normal in structure… what is this 6 feet, 6.5 feet long foot.

Background: A brother said if it was 6 feet long then he (peace and blessings be upon him) would have been at least 40 feet tall.

Zubayr `Ali Zaee: Yes, all of this is false.

AnchorQuestion #24: Is prayer valid without Raf `al Yadain?

Zubayr `Ali Zaee: I do not know. Raf `al Yadain is a proven sunnah from the Prophet (peace and blessings be upon him)36 and the narrations which negate that the prophet (peace and blessings be upon him) ever prayed without raf `al yadain are not authentic.37 None of them (are authentic). For the rest, whether the prayer is valid or not, is between you and Allah.38

AnchorQuestion #25: Is Raf `al Yadain proven via Imaam Abu Haneefah?

Zubayr `Ali Zaee: It is not proven from him. It is proven from the Prophet (peace and blessings be upon him), from the sahaaba, from Abu Bakr as-Siddeeq, from `Ali (radhiallahu anhu) so we do not see any necessity to descend (i.e. go and find proves from the later generations).

AnchorQuestion #26: Where did Imaam Abu Haneefah collect the ahadeeth negating raf `al yadain from?

Zubayr `Ali Zaee: He did not collect any hadeeth, if he did collect ahadeeth (like other Muhadditheen) then he would have left us his book, where is that book? Now the author of the book called “Muwatta Imaam Muhammad” is Muhammad ibn al-Hasan ibn Farqad ash-Shaybani who near the Muhadditheen was a weak narrator according to the Muhadditheen.39 Imaam Ahmad ibn Hanbal has criticised him, Imaam Yahya ibn Ma`een said “he is nothing” and it is also authentically proven that he was a liar – Qadhi Abu Yusuf said he used to lie upon me and we have more criticism on Ibn Farqad (ash-Shaybaani). So that book is no longer a Hujjah and Imaam Abu Haneefah (Rahimahullah) is free from this.40

AnchorQuestion #27: If a publishing house indulges in publishing and selling a literary work, which has weak ahadeeth in it, is this source of income halaal?

Zubayr `Ali Zaee: This is an incorrect work, (publishing weak narrations that could do more harm than benefit as in most cases in the Indo-Pak region especially) is incorrect. As far as his money is concerned then it is between him and Allah. This (earning) is doubtful because publishing such books which have weak ahadeeth in them, the Ulema have deemed it impermissible to sell them, rather in some places burning them have been ruled. [Words not clear] in Kutub Hazra minal-Ulema he has enlisted many references showing how we shouldn’t sell such books. Let me narrate to you an incident.

Once there was a ruler by the name Abu Yusuf Ya`qoob bin Yusuf adh-Dhaahiri al-Maraakushi minal muwwahideen rahimahullah. He died in 595 A.H. Meaning approx 900 years from today. Approx 900 years ago this khalifah used to rule over maraakash41 – Africa and some parts of Europe. He has been mentioned in Tareekh ibn Khaalikan, Siyaar `Alam an-Nubula and Tareekh ul-Islaam of Hafidh Dhahabi [words not clear]. The moment he became the khilafah, he raised the flag of Jihaad and attacked the Kuffar and reached till France. Secondly he used to lead the 5 times prayer himself and according to his investigation, anyone who abandoned prayer was a kaafir so whoever abandoned prayer he used to kill him. Also, he implemented the shar`ee hudood (punishment) upon his very own relatives and whenever an oppressed or needy woman used to seek his help when he was travelling or surveying he ensured that he met her needs. Apart from these good qualities his major achievement is that when he became the Khalifah, he issued a legal verdict that under my rule none of the `Ulema will ever indulge in Taqleed (blind following). And then he commanded that all of these fiqhi books (corrupted or those books that opposed Qur`an and hadeeth) to be burnt. During his time the Maliki Fiqh was prominently followed so before burning he had commanded to remove all ahadeeth and Qur`anic verses from it . He said he used to see animal carts being loaded with such books and he burnt all of them and eventually abolished the (Ta`ssubi) Maliki Fiqh (of that time which opposed Qur`an and sunnah). He commanded that a fatwa should be given only in accordance to the four sources i.e Qur`an, Hadeeth, Ijmaa and Ijtihaad. He used to sit under the throne and on the throne he had kept three things. He used to say this is the Qur`an, this is the ahadeeth and this is the sword and nothing else.

Background: Subhanallah!

Zubayr `Ali Zaee: They (Deobandhis and barelvis) say Ahlul Hadeeth originated at the time of British,42 so we say who is this (ruler) then? He was among our Akaabireen, we supplicate, Oh Allah! resurrect us with him.

Background: Ameen

Zubayr `Ali Zaee: Sultan Abu Yoosuf Ya`qoob ibn Yusuf at-Tawheedi rahimahullah. He was a Muwwahhideen. Actually his forefathers had some bid`ah in their beliefs. Of them was Ibn Tumrat who had conquered much of Africa and had claimed to be al-Mahdi43 so Abu Yoosuf wiped away the doctrines left behind by Al-Mahdi. Hafidh adh-Dhahabi (rahimahullah) wrote that after becoming the khaleefah he invited Ahlul Hadeeth and used to request them to pray for him and his conquests. And before he died he instructed in his will that he should be buried such that people could see his grave and thus (be reminded to)seek forgiveness for him. What an amazing Mujaahid he was!
So such books should not be sold and it’s earning is doubtful. These books are to be sold under one condition and that is to give it to an `Aalim so that he could read it and then refute it and this is right but to sell it to the common masses is not permissible.

AnchorQuestion #28: In Surah Bani Israeel, under verse 71 it states that people will be called upon along with their Imaams. My question is that how will people be called upon in Qiyaamah? They will be called by addressing them with their father (i.e Ibn name of the father) or mother (Ibn name of the mother)?

Zubayr `Ali Zaee:This verse [17:71] “(Remember) the day when We will call every people with their Imam….” Muffassireen have deduced two interpretations from this verse. One is that people will be called according to their book of deeds. Some on the right some on the left. Even this meaning is saheeh. Another (interpretation) is that they would be called by their Imaam – one whom they used to obey- like “these belong to fir`aun’s party; these belong to Namrood; these belong to Shaddaad”. Hafidh Jalaaluddin Suyuti and Ibn Katheer both have written that this Ayah is of the greatest evidence that describes the virtue of Ahlul Hadeeth because our Imaam is Muhammad (peace and blessings be upon him). So they will be called by Imaam Abu Haneefa and it may be that Imam Abu Haneefah would come along with us and tell them “go away”. Imaam Abu Haneefa rahimahullah did not ask you to become Hanafi. Ahmad Raza Khan barelvi says that if we agree to what the Ahlul Hadeeth say then our Aimmah since 1100 years would be looked upon as Mushriqeen, i.e. we have to leave Salafus Saaliheen since 1100 years. I hereby challenge Barelvis and Deobandhis that in all these 1400 years since Sahaaba, Taba`een, and the generations after them, wherein a renowned `Aalim of this Ummah who ever proclaimed, “Oh People become Muqallideen, leave Qur`an and hadeeth, close your eyes and walk behind the Imaam for we are Muqallideen”… No one has ever said such a thing. Rather I just finished writing a treatise yesterday wherein I have enlisted 122 such Ulema about whom the Muhadditheen have said “Laa Yuqallidu” i.e. he did not do taqleed, he was a ghair Muqallid. And out of excitement I ended up writing 110 . I had announced to write 100 but ended up with 110 from every era – Sahaaba, Taba`een, Taba Taba`een and so on. So we say show us 2-4-10 Ulema (who called for Talqeed). Your very own Ulema for e.g Zayli, Ayni, In fact Shah waliullah dahelvi (such as in his book Insaaf Fi Bayan Sabab Al Ikhtiklaaf) has opposed taqleed. He was a hanafi, a soofi… Read his Hujatullah il-Baaligha on this issue.44 He says whoever does Raf `al Yadain I like him. Now in karachi, deobandhis have published this from [words not clear] publishing center in Urdu but they have tampered with this and have changed it to mean/appear “Whoever does not do raf `al Yadain I like him”.

Background: Laughs, they forgot to manipulate the texts before and after them

Zubayr `Ali Zaee: Look how cruel they are! So the hadeeth that says that people will be called by the name of their mother is weak, rather the established one is that they will be called by their father’s name.45 Imaam Bukhaari who was a Faqeeh has titled one of the chapters in his Saheeh that states: “Chapter: Calling the people by their father’s name” *under Good Manners and form (Al-Adab)] and the evidence he brought the narration of Ibn `Umar (radhiallahu anhu) under it regarding a betrayer that on the day of judgement every betrayer will have a flag …just like Zardari who falsely promised (the people) of electricity but it was all a lie. So every betrayer will have a flag and imagine how big a flag will zardari have (for all his treachery) unless he repents (and if it is accepted)? So then it will be said: “This is the treachery of so and so who is the son of so and so”. So here Bukhaari has deduced this understanding from the word “Ibn Fulaan” and the hadeeth regarding the mother is weak.

AnchorQuestion #29: Is there any other Prophet who faced the astonishing and quivering experience as our prophet Muhammad (peace and blessings be upon him) faced after the very first revelation upon him?

Zubayr `Ali Zaee: We do not need to delve deep into investigating such issues. It is informed that when Allah ordered Musa (alayhis salaam) to [words not clear] the stick he got scared to the extent that he started running showing his back. (Then Allah said) “…Come, do not fear…” So we should be silent on these issues. Always remember to be very cautious in regards to speaking about the Prophet (peace and blessings be upon him) lest you utter a word that is insulting in regards to the prophet46. Ahlul Hadeeth are agreed upon the fact that anyone who speaks ill of even the shawl of the prophet (peace and blessings be upon him) is a kaafir. He is a khabeeth.

AnchorQuestion #30: Is it mandatory to observe hijaab in front of the kids of my husbands younger and elder brother?

Zubayr `Ali Zaee: Yes hijaab has to be observed.

AnchorQuestion #31: What is your opinion about the tabbarrukaat (belongings attributed to the prophet) in Baadshah masjid?

Zubayr `Ali Zaee: It is not genuine and lacks a chain. We say, How we wish we had one hair of the prophet (peace and blessings be upon him) so we would spend all our belongings for it. Just like how the Taba`een used to say.

AnchorQuestion #32: Is it valid to pray with clothes that have a stain of sperm on them?

Zubayr `Ali Zaee:No it is not valid, Maniy is impure. Wash it or if it is dry then scratch it off. Prayer with this is invalid.47

AnchorQuestion #33: can we make use of certain ayahs in the Qur`an to recite and blow upon us as a treatment?

Zubayr `Ali Zaee:Yes it is permissible. The evidence for this is the hadeeth in Saheeh Muslim which says that whoever can help his brother should do so48, and he (peace and blessings be upon him) also said: “Show me your du`as which you use as a cure, anything which is free from Shirq is permissible”. We have this strange thing happening in Hazro where there is a Deobandhi Qaari who recites or reads the Qur`an in the reverse order i.e., he starts from the last surah An-Naas and then he descends backwards. I have never heard or seen such a thing (In Islaam) and for such (an idiotic) act of his they (the common folk) exclaim “Ma sha Allah Ma sha Allah”.

May Allah (subhanahu wa ta’ala) make me, you, all of us steadfast upon the path of Qur`an and Hadeeth and now the seating of question and answer ends and I take your leave with this. I say this speech of mine and seek forgiveness from Allaah, the Mighty, for myself and you
Transcription and translation ended at instance 38:13 of the audio/video clip 49

AnchorFoot Notes

See (13.7) The Dua’a of Tashahud:
One such example would be the narration wherein `Abdullah Ibn `Umar (radhiallahu anhu) after returning from travel entered the Masjid (an Nabawi) and said Peace be upon you Oh Messenger of Allah, Peace be upon you oh Abi Bakr, Peace be upon you oh Father [Reported by al-Bayhaqi in his Sunan (10271); Musannaf ibn Abi Shaybah (11792) and Shaykh Zubayr `Ali Zaee rahimahullah authenticated this in his Tahkeeq of the book Fadhaile Durood o Salaam, Page 140-142] The narration is reported via `Ali, Jaabir, `Aisha and others which has different wordings. The wording of `Ali reports : “Whenever we went around in the environs of Makkah in the early of days of his prophethood, the trees and rocks we encountered would declare: ‘Peace be upon you, Oh Messenger of Allah!’ [Tirmidhi, Manaqib: 6; Darimi, Muqaddima: 4; al-Haythami, Majma’u’z-Zawaid, 8:259-260, 2:607; Ali al-Qari, Sharhu’sh-Shifa, 1:628. Other routes can be seen at Qadi Iyad, ash-Shifa, 1:307; Khafaji, Sharhu’sh-Shifa, 3:71, Müslim, Fadail: 2; Tirmidhi, Manaqib: 5; Musnad, 5:89, 95, 105; Ibn Hibban, Sahih, 8:139] Narrated Ibn Abbas: The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer [Saheeh al-Bukhaari, 2.20.186; Jaami` at-Tirmidhi, Book of travelling; Ibn Maajah, Book 5, Hadith 1128; Sunan Abi Dawud (1230) mentions 17 days]. There is a hadeeth mentioned in Sunan Abi Dawud 1235, under chapter If He Encamps In Enemy Territory, He Shortens The Prayer, wherein Jaabir Ibn `Abdullah (radhiallahu anhu) narrated that The Messenger of Allah (peace and blessings be upon him) stayed at Tabuk twenty days; he shortened the prayer (during his stay). However though this narration has been reported by many such as Musnad Ahmad (14139); Musannaf Ibn `Abdur razzaq (4335), Ibn Hibban (2752); Bayhaqi (3/102), ), Ibn Abi Shaybah and others with a Mursal chain but this has been authenticated via the way of Ma`mar by Ibn Hibban (2749), Shu`aib al-Arnaout, Ibn Hajar, Albaanee and others but Shaykh Zubayr `Ali Zaee (rahimahullah) considers it weak because Yahya ibn Abi Katheer did not affirm his samaa and he is a mudallis.
See :

(i) Can a person shorten his prayer before leaving his city? :
(ii) The traveller may shorten his prayers even if he is not encountering any difficulty:
(iii) If he makes up prayers from the time when he was travelling when he is back home, can he shorten them or should he offer them in full? :
(iv) For more details see Shaykh Saleh al-Fawzan’s article from
Blocking the means here refers to the intention and aqeedah of people that correlates with the saying “ Prevention is better than cure”. So under the pretext of this proverb Muslims tend to justify wearing Amulets prior to them getting affected by evil eye or black magic. This is a false practise and has no basis in Islaam, rather this is a form of Shirq if done using non Islamic amulets or with an incorrect intention. With regards to using Islamic amulets then also such a practise is not permissible because the prophet (peace and blessings be upon him) did not legislate this, rather on the contrary he taught us the Du`as (or Adkhaar) which are to be recited morning and evening so as to protect oneself. You can learn these Du`as from here : and we also have an android application for the same. For our Android Applications on islamic topics visit :
The shaykh here could be referring to the Shi’a and Jewish understanding of 5 infallible powers or sources which the Shi`a call as panjtani paak or some other forms of Illumanity sketches, wallahu `alam.
A point to be noted here for this question as well the previous question is that the topic of Amulets both Islamic (du`as from Qur`an and sunnah) as well as Non Islamic has been discussed along with the narrations that prohibit it and permit it here: . In this research paper we have enlisted the ruling on wearing amulets and have refuted the weak narrations some bring in their defense. The opinion of many scholars has been discussed in the same article , the conclusion for which is that Non Islamic amuelts are Shirq and Kufr and Islamic amulets are not permissible or Haraam . Please go through this article for more benefit In sha Allah. Another point to keep in mind is that Islamic amulets or pure Qur`anic amulets here refers to those amulets which do not have even a single word, gesture, symbol, sign apart from what is exactly found in the Qur`an and sunnah. A single symbol or gesture or text inserted along with the Qur`anic text or line make this a shirqiyyah amulet.
Going to masjid via Cars, electricity, ec
Related by many, one of who is al-Bayhaqee in his al-Madkhal (no. 191). See a list of 40+ Athaar of our salaf warning from innovation here:
Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and others
Ash-Shaatibi rahimahullah refuting those who divide Bid`ah into types on religious grounds said: “This categorization of Bid’ah is something new which has no supportive evidence to it, moreover, it contradicts the definition of Bid’ah, because any deed which has an evidence which legislates it to be obligatory, recommended or allowed is by definition not an innovation, and it would have been included in the general recommendation of good deeds. Therefore, considering a matter to be a Bid’ah yet claiming the existence of an evidence to recommend it is a contradiction in terms.” Imam ash-Shatibi also said: “Linguistically bid’ah (innovation) means ‘a newly invented matter’. The Sharee’ah definition of bid’ah is: “A newly invented way *beliefs or action+ in the religion, in imitation of the Sharee’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed.” [al-I’tisaam of ash-Shatibi, 1/37; Also see Shaykh Albaanee’s Dha`eefah Vol. 2 page 17-19 under the hadeeth of Ibn Mas`ood (radhiallahu anhu) where he explains this topic in a beautifully summarized way] Sunan an-Nasa’ee 1605 in the Book : The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day in the chapter : Qiyam during the month of Ramadan and in other books
See this document for the verdicts of scholars permitting this:
Part of this book has been translated and uploaded here: . This article also enlists the ahadeeth and athaar forbidding music and musical instruments absolutely along with the agreement of different Madhaahib in different era on this prohibition as quoted by Shaykh `Abdul Qaadir
There are certain conditions to be applied in scenarios permitting daff. You can see them in the above link (under footnote # 16) search for the title : “ Those special occasions on which daff ONLY accompanied by singing is allowed are:”
Shaykh Albaanee (rahimahullah) and others have refuted Ibn Hazam (rahimahullah) on this topic in his book tahreem at-Tarab . Ibn Hajar (rahimahullah) quotes in his Fath (10/52) that Ibn Hazm claimed there is a break between Al-Bukhaari and the narrator (of that hadeeth), Sadaqah bin Khaalid. Ibn Hajar quoted Ibn Salah’s detailed statement from his Uloom al-Hadeeth against Ibn Hazam’s objection. Also Ibn Hajar’s shaykh, Al-Haafidh Al-Iraaqi stated that the isnaad is found connected in Al-Ismaa’eeli’s work, entitled Al-Mustakhraj, which collects together other chains of narrators (or similar ones) for the same hadeeths mentioned in Al-Bukhaari’s collection. For more details see the work of Ibn Hajar who brought almost all the chains of Bukhaari’s Mu`allaq reports in his Taghleequt Ta’leeq.
See this image to know how the original or ancient Qur`anic scripts before the `Aaraab used to look. . Another amazing website of a brother who has an excellent collections of different manscripts and issues articles refuting the Non Muslims objecting to the preservation of Qur`an on these grounds. See: . Also see Preservation of Qur`an and hadeeth during and after the Prophet (peace and blessings be upon him) :
See this link to learn when was this bid`ah first started both in the arab land and in India and Pakistan:
Narrated on the Authority of: Abu Sahlah as-Saib ibn Khallad: “A man led the people in prayer. He spat towards qiblah while the Apostle of Allah (peace and blessings be upon him) was looking at him. The Apostle of Allah said to the people when he finished his prayer: He should not lead you in prayer (henceforth). Thenceforth he intended to lead them in prayer, but they forbade him and informed him of the prohibition of the Apostle of Allah (peace and blessings be upon him). He mentioned it to the Apostle of Allah (peace and blessings be upon him) who said to him: Yes. The narrator said: I think he (the Prophet) said: You did harm to Allah and His Apostle. [Sunan Abi Dawood, Kitaab as-Salah, Hadeeth 482, Saheeh.] The reason is explained in the hadeeth that comes before this hadeeth which says :”Who of you likes that Allah turns His face from him? He(peace and blessings be upon him) further said: When any of you stands for praying, Allah faces him. So he should not spit before him, nor on his right side. He should spit on his left side under his left foot. If he is in a hurry (i.e. forced to spit immediately), he should do with his cloth in this manner. He then placed the cloth on his mouth and rubbed it off.” *Sunan Abi Dawood, Kitaab as-Salah, Hadeeth 481] The Shaykh here is speaking in context with a situation or circumstance when for e.g you are sitting in a Masjid and people object to you spreading your legs facing the Ka`bah then out of respect to elders and to custom it is better if one avoids arguing and fighting and rather just fold his legs back in. This in no way means that the Shaykh (rahimahullah) is making this haraam or implying that no matter what the situation or place is one has to never spread his legs facing the Qiblah. As a matter of fact, when the prophet (peace and blessings be upon him) entered (inside) the Ka`bah, the floor of the Ka`bah or the Ka`bah was under his feet. When the prophet (peace and blessings be upon him) did sujood thereby facing one of the walls (while he was inside) , but naturally his feet pointed towards the opposite wall of the Ka`bah, so if such an act of pointing the foot/feet towards the Qiblah/Ka`bah was makrooh then the prophet (peace and blessings be upon him) would have been the first person to both inform us and avoid it himself. Also not to forget that Bilaal (radhiallahu anhu) climbed on top of the Ka`bah during the day of conquest. Thus the shaykh is only citing his opinion so as to avoid brawls and arguments among Muslims. Also As-Suyuti reported: A foundational principle of the school of Imam Ash-Shafi’ee states: الْعَادَة مُحَكَّمَ ة | Habits (customs) are a basis of judgment. [ Al-Ashbah wa Natha’ir 7-8]. So a custom that does not oppose Qur`an and Hadeeth is not haraam.
Here is an article that enlists some general methods to repent from Qur`an and Sunnah: Please note that this is not related to this question in specific
The topic of reciting Faatiha behind Imaam in audible prayers has been a dispute in the Ummah of Muhammad (peace and blessings be upon him) since centuries. However, in the light of Usool al-Hadeeth and after verification it is undoubtedly crystal clear that faatiha always has to be read behind the Imaam in both silent and loud prayers. The ahadeeth that prohibit recitation behind the Imaam are general ahadeeth and do not specify faatiha as such in a specific form, however the ahadeeth and athaar that command the muqtadi to recite faatiha behind the Imaam are specific and in abundant such that Imaam Bukhaari and Bayhaqi and others have written books on this topic refuting those who deny the obligation of reciting faatiha behid the Imaam. I shall present only two such specific narration among the many :
(1) The Prophet (peace and blessings be upon him) said : “There is no prayer for the one who does not recite the Opening of the Book (i.e. Surah Faatihah) BEHIND THE IMAAM” [Al-Qira’ah Khalf al-Imaam by Al-Bayhaqi (P. 47), Saheeh] (2) It is narrated on the authority of Yazeed ibn Shareek (Taba`ee) who asked Umar (radhiallahu anhu) about reciting (qira’t) behind the Imaam so he (`Umar) responded saying “ read Surah faatiha (behind the Imaam)”. (Upon this) Yazeed asked (`Umar) : “Even if you are present (in the prayer leading as an Imaam)?”. `Umar replied : “(Yes) even if I am the Imaam”. Yazeed then asked “ (And) what if you are reciting loudly (i.e leading in an audible prayer) ?” `Umar (radhiallahu anhu) replied : “(Yes) even if I am reciting loudly (you have to recite al-Faatiha) “ [Ref: Mustadrak al-Haakim, Hadeeth 873. Saheeh by Haakim. Adh-Dhahabi wa Hafidh Zubayr `Ali Zaee in his Maqaalat walillahil hamd] See this short 60 second video clip please : Also see this and this
Making takfeer or even tafseeq of a Muslim is a serious issue. People rush to issue a fatwa as soon as they see a barelvi or etc indulge in a form of shirq or Kufr as kaafir. There are plenty of rules and regulations regarding this subject. One has to be very careful and follow the guidelines of the scholars on such issues especially. See this book please of Shaykh Muhammad ibn `Abdil Wahhab :
The Method of doing Ghusl and it’s rulings in brief : . Also here is a brilliantly chalked out video gesture showing the method to do ghusl:
There is a difference of opinion on this issue. Please see :
حدثىي أتي قال حدثىا إسحاق ته عيسي انطثاع قال رأيت مانك ته أوس وافر انشارب نشارت ذوثتان فسأته عه ذنك فقال حدثىي
زيد ته أسهم عه عامر ته عثد الله ته انستير عه أتي أن عمر ته انخطاب كان إذا كرت أمر فتم شارت ووفخ فأفتاوي تانحديث
حدثىي زيد ته أسهم عه عامر ته عثد الله ته انستير أن عمر رضي الله عى كان إذا غضة فتم شارت ووفخ رواي انطثراوي في ” انمعجم انكثير ” تسىد
صحيح وروى وٌ وأتو زرعة في ” تاريخ ” . This is also noted in As-Suyuti’s History of the Khualafa and `Ali Muhammad as-Sallabi’s bio of `Umar.
Read the whole hadeeth in Saheeh Bukhaari, Vol. 7, Book 72, Hadith 780
The prophet (peace and blessings be upon him) said: “Whoever does not take from his mustache, then he is not from us.” [Jami` at-Tirmidhi, Book of Manners, Book 43, Hadith 2986, and in Musnad Ahmad (19263) Saheeh]. This command became more incumbent after “When the Messenger of Allah (Allah bless him & give him peace) wrote a letter to the King of Persia (kisra) inviting him to Islam, he (kisra) tore the latter apart and then sent two of his people to the Messenger of Allah (Allah bless him & give him peace). When they entered onto the Messenger of Allah (Allah bless him & give him peace), their beards were shaven and they had grown a big moustache, the Messenger of Allah (Allah bless him & give him peace) disliked to even look at them, and said; “Who commanded you to do this? They replied that their Lord (kisra) had ordered them to do so. The Messenger of Allah (Allah bless him & give him peace) said, “But my Lord has ordered me to shorten my moustache and lengthen my beard….” (al-Bidaya Wal-Nihaya, under chapter titled ذكر
272/262/ بعثه إلى كسرى ملك الفرس 4 )
Saheeh Muslim, Book 1, Hadith 284
See The blessed virtues of charity as showerd upon us by Allah :
See the superb virtue of Raf `al Yadain and it being reported in a tawaatur form here :
Not one narration our Hanafee brothers bring forward is acceptable. All of them have weaknesses in them.
The reason why Sh. Zubayr rahimahullah said this statement is because unlike the atmosphere prevelant in the middle east, the hanafee brothers in India-Pak-Bangladesh have a very different attitude towards the ahadeeth of rasool Allah (peace and blessings be upon him). The shaykh and many of us who have dealt and been with them have experienced both publicly as well as in personal discussions that from the biggest of their `Aalims to the lowest of their laymen – most of them (and not all ) are completely submerged into Taqleed (blind following) due to ignorance, desires or ego such that in order to save their Madhab they will go to any extent possible, even reviling and attacking the integrity of the sahaaba. See here : This is not something found recently rather this is an issue that is found among every school of thought in the history , especially the Hanafee against whom even Ibn al-Qayyim has penned down paragraphs after paragraphs in his `Ilam al-Muwaqqeen. Those who live and interact only in the west or Gulf countries do not have even the slightest of idea about the extremism that propells from the ahnaaf in the Indian subcontinent. Same is the case with the Ahlul Hadeeth laymen and some learned folks. The laymen end up abusing, cursing and engaging in vile arguments over disputed and detailed matters of which they do not have the knowledge in its entirety and some of the learned section sometime go beyond bounds in criticizing them. However the prayer remains valid. Most of the Ahnaaf do not deny the existence of raf `al yadain as a sunnah as it is prevalently found in the Hanbali and Sha`fee madhab and to my knowledge no scholar has enlisted raf `al yadain as a rukun (pillar) of salah without which the prayer is invalid.
See the translation of Sh. Zubayr’s book here :
One of our brothers has translated and transcribed an excellent treatise on this topic. Scroll down to Objection no. 6 :
Download from:
One such hadeeth is reported by Abu Dawood and many others that states : “On the Day of Resurrection you will be called by your names and by your father’s names, so give yourselves good names. “ *Sunan Abi Dawud 4948]. Majority of the scholars have said it is broken but Shu`aib al-Arnout in his tahkeeq of Abu Dawood enlists the route to say this is acceptable. I am not aware of which route or turuk is Hafidh Zubayr rahimahullah speaking of here. The weak hadeeth of calling by the names of their mother is discussed by Ibn al-Qayyim in Mukhtasar Abi Dawood 7/250.
“Verily, the servant may speak a single word for which he descends into the Fire farther than the distance between East and West.” [Sahih Muslim, Book 42, Number 7120]
Sahih Muslim, Book 35, Number 6518
Note: This transcription is produced keeping in mind the vast majority of audience among our Muslim brothers and sisters and thus accordingly has been translated in an easy-to-understand language ensuring that the original meaning is retained. It is made sure that the statements are translated conveying the full meaning intended by the native dialect. So, should there be any correction(s), recommended modification(s) then please do let us know via the blog

AnchorBrief Biography of Muhaddith Hafiz Shaykh Zubair Alee Zaee (Rahmiullah)

His Name & Lineage:-
He is Shaikh Al-Allaamah Al-Haafidh Zubair Alee Za’ee (hafidhahullah). He belongs to the Pathaan race,and belongs to the tribe called “Alee Za’ee” of pathaans. His name with his lineage is as follows:“Muhammad Zubayr bin Mujaddad Khaan bin Dost Muhammad bin Jahaangeer Khan bin Ameer Khaanbin Shahbaaz Khan bin Karam Khaan bin Gul Muhammad Khan bin Peer Muhammad Khaan bin Azaad Khaan bin Allaahdaad Khaan bin Umar Khaan bin Khawaajah Muhammad Khaan bin Johaa bin Akhgar binHangash bin Peerdaad Khaan” Tribe, Agfhaan Alee Za’ee.

His Birth:-
The Muhaqqiq, Shaikh Zubair Alee Za’ee was born in 25th June, 1957 at Peerdaad near Hazro: District Attock, Pakistan. From his predecessors, Peerdaad Khaan had colonized this village after coming from Ghazni (Afghanistan).His respectable Father, Haaji Mujaddad Khaan (B. 1926) is a famous religious and socialist personality of his region; and is a member of Majlis Shoora Jama’aat Islaami. Due to the movement of Khatam-e-Nubuwwat and efforts against Bhutto (The Corrupt Politician), he has been jailed for two times.

His Education:-
Shaikh Zubair Alee Za’ee studied until F.A, and then after that he completed his B.A from a privateinstitution; and in 1983, he passed the exam of M.A in Islaamic Studies.In 1994, he also completed his M.A in Arabic from Punjab University, Lahore.He loved reading books from his childhood. In 1972, he read the first volume of Saheeh Bukhaari, afterwhich in a period between 1972-1974, he became Aamil bil Hadeeth, meaning Ahl-e-Hadeeth. From that time on, his purpose of life changed to learning and preaching of hadeeth.

His Teachers:-
In order to learn the hadeeth of the Prophet (peace be upon him), he studied from many famous Shuyookh ul-Hadeeth of this era, the names of whom are as follows:
Shaikh Abul Fadhal Faydh ur-Rehmaan Thawree (D. 1996).
Shaikh Abu Muhammad Badee ud-Deen Shaah Raashidi as-Sindhee (D. 1996).
Shaikh Abul Qaasim Muhibullah Shaah Raashidi as-Sindhee (1995).
Shaikh Ataullah Haneef Bhojiani (1987).
Shaikh Abdul Mannaan bin Abdul Haqq Noorpoori (hafidhahullah)
Shaikh Haafidh Abdus Salaam bin Muhammad Bhutwi (hafidhahullah)
Shaikh Haafidh Abdul Humayd Azhar (hafidhahullah)
Shaikh Abu ar-Rijaal Allaah Ditta Sohdarwi (He benefitted from him a lot)
Shaikh Abdul Ghaffaar Hassan
Shaikh Muhammad Ayyoob Shainkwi
Shaikh Abu Aisha Saabir bin Ashraf Naghaarchawi

More Information:-

Furthermore, in 1990 he did the dorah of hadeeth from Jaamia Muhammadia, G.T Road Gujranwala and with the grace of Allah, he passed it with the first position in the whole Jaamiah.
He has also passed the exam of Wafaaq ul-Madaaris as-Salafiyyah, Faisalabaad.
He is completely skilled in Speaking, Writing, and Reading the Pashto, Hindko, English, Greek, and ArabicLanguages; whereas he can only read and understand the Faarsi Language.
He got married in 1982, from whom Allah (swt) gave him three sons and four daughters.
One of the sons,Abdullah, is the Haafidh of Quraan, while the other son Mu’aadh is in the process of doing Hifdh.
He has been preaching with honesty and courage, and spreading the da’wah of Ahl al-Hadeeth.
In 1983, inhis region, there was no Mosque for Ahl al-Hadeeth, and today there are about 11 mosques where the voices of “Qala Allah” and “Qala Rasoolullah” are being raised.
No one is being able to compete with himin his tough opposition to Taqleed, and his love for tahqeeq, and the fanatic Hanafi Deobandi and BrailwiPeople are becoming Ahl ul-Hadeeth very quickly.
Debate with a group of Christians:-
To reveal the truth and to expose the baatil, he has also been debating with people. In 1997, he had adebate with a group of Christians in the religious School of Christians named, ZBI. In this debate, ShaikhAbdul Humayd Azhar, Shaikh Taalib ur-Rahmaan Shaah, and Shaikh Muhammad Rafeeq Salfi were also present. During the debate, the christian speaker presented to him, a version of Greek Bible saying that this is the real text, and he challenged him to find a mistake in it. Since Shaikh Zubair Alee Za’ee was skilled with the Greek Language, which the Christian group didn’t know about, he immediately took the Bible and showed them the contradictions of Bible in the Geneology of Jesus (peace be upon him), and as a result of which,the Christians ran away from that place, and one Christian embraced Islaam, wal-hamdulillah!

Other Debates:-

He had a debate with the Mirzaais in the city of Attock, in which a Mirzaai named Imtiyaaz, declaredShahaadah and became Muslim during the debate. And the remaining Mirzaais ran away from that place,saying that we are going to bring more people to assist us, but they never came back.
In a place named Kohaat Jungle Khayl, Shaikh Taalib ur Rehmaan (hafidhahullah) had a debate with adeobandi munazir, Master Ameen Okarvi, in which Shaikh Zubair was assisting Shaikh Taalib.Immediately after the debate, a deobandi named Rooh Rawan Sultaan became Ahl al-Hadeeth
He also had a debate with a Mamati Deobandi of Hazro, on the issue of Taqleed in Hari Poor Hazarah, in which the Deobandi speaker, Qaari Chann Muhammad was badly defeated and exposed. The tapes of this debate are also available.
He had a debate with a famous Takfeeri of Karachi named, Doctor Mas’ood ud-Deen Uthmaani, in hisMosque. During the debate, this doctor ran away and a big part of his group repented from their baatil aqaaid.
He has even debated with the founder of the sect Mas’oodia meaning Jama’at ul-Muslimeen named,Mas’ood Ahmed BSC, in Islamabad at the house of Mas’ood’s son, Sulemaan. In this debate, Mas’ood, the founder of this new sect, became speechless. And the Jama’at ul-Muslimeen of Hazro, broke their bayt with Mas’ood and became Ahl al-Hadeth.
From the overall report of his debates with the people of different views, it has been proven that he is asuccessful Munaazir, and he attacks his enemies with the loaded arrows of Quraan and Hadeeth, as aresult of which, there remains no choice for the opposers but to run away, and this is the true destiny of baatil. (Innal Baatila kana zahooka)

His Achievements:-
Since he is a servant of the Maslak of Muhadditheen that’s why he also keeps relations with the people of Maslak Ahl al-Hadeeth. He does not belong to any specific group, or Political party. On the contrary, he has been chosen the Ameer of six different Organizations of Ahl al-Hadeeth in their Ijtimaa’:
1) MarkaziJamee’at Ahl al-Hadeeth,
2) Ghuraba Ahl al-Hadeeth,
3) Jama’at Ahl al-Hadeeth Hazro,
4) Ahl al-HadeethSupreme Council,
5) Markaz ud-Da’wat, and
6) Hizb ullah.
Besides an excellent memory, Allah (swt) has also gifted him with alofted fervency of tahqeeq. This fervency demands a huge Library. That’s why, the Shaikh has also established a great and huge Library,by spending much of his money, and his library is called “Maktabat uz-Zubayria”. A huge amount of booksare found in this library from several different genres, such as books on: Quraan, Uloom ul-Quraan,Hadeeth, Uloom ul-Hadeeth, Matoon ul-Hadeeth, Shuruhaat ul-Hadeeth, Asmaa ur-Rijaal, and Fiqh ul-Madhaahib, Kutub al-Faraq, Lughat and many others. And especially all the masadir wa marajih of ahadeeth are present. The Shaikh spends most of his time in this Library, getting him busy in hisAcademic and research works.However, he is also in touch with those in Dar us-Salaam Riyaadh/Lahore for the past five years, that’swhy he also stayed in Lahore and Riyaadh for some time on the demand of the people in Maktabah, andduring this time, he also got the opportunity to perform Hajj and Umrah. During his stay in Sa’udia, he also got to meet several different Shuyookh such as: Shaikh Safi ur-Rehmaan Mubaarakpoori, ShaikhAzeez Shams, and Abul Ashbaal Shaaghif Bahari, etc.The Shaikh is a very simple and straightforward person. Modishness, illusoriness, deceptiveness,arrogance of knowledge, and pride for righteousness is not found in him even upon finding. Just like theblessing of his vast studies and excellent mind, Allah has also gifted him a vast heart. He deals very kind-heartedly when leading others in Knowledge. He puts all the references and tahqeeqaat in front of theone who asks him, in fact, he even hands over the photo-copies of his unpublished works very open-heartedly.Takhreej, Ta’leeq, and Asmaa ur-Rijaal of the ahadeeth of Prophet (peace be upon him) is his forte. Untilnow, he has authored a huge amount of books and tahqeeqi maqalaat in Urdu, and Arabic. The followingare some of the names of the books, he authored or did tahqeeq of:

Urdu Books:-

Noor ul-Aynain fi Ithbaat Raf ‘ul-Yadain (Published) – A book by reading which many Hanafis became Ahlal-Hadeeth. This book deals with the issue of Raf ul-Yadain in and after ruku.
Al-Qaul as-Saheeh fee maa tawatur fee Nuzool il-Maseeh (Published).
Takhreej Namaaz Nabawi (Published).
Tasheel al-Wusool fi Takhreej Ahadeeth Saalaat ar-Rasool (Published).
Noor ul-Qamrain (Published): This is an answer to one Chapter of the Deobandi book called Hadeeth aur Ahl al-Hadeeth.
Al-Kawakib al-Dariya fee Wujoob il-Faatihah Khalf al-Imaam fil Jahriyah(Published) – This books dealswith the issue of reciting Faatihah behind the Imaam.
Jannat ka Raasta (Published)
Hadiyat ul-Muslimeen (Published) – A collection of Forty ahadeeth
Ta’daad Raka’aat Qiyaam Ramdhaan ka Tahqeeqi Jaiza (Published) – This book deals with the issue of thenumber of Rak’aahs in the Qiyaam of Ramadaan.
Noor ul-Masabeeh (Published) – It also deals with the issue of Taraweeh.
Takhreej Riyaadh us-Saaliheen (Published) – In this book he has done the takhreej of the ahadeeth of Riyaadh us-Saaliheen of Imaam Nawawi.
Takhreej Fatawa Islaamiyaa (2, 3, 4 Vol)
Takhreej Ahadeeth: Ar-Rusool kanak taraah (Published).
Al-Bawarik al-Mursalah Ala Dhulumaat it-Tabsarah.
Master Ameen Okarvi ka Ta’aqqub (Published) – In this book he has refuted the accusations of the hugeDeobandi Aalim Ameen Okarvi, which he put on Shaikh Zubair Ali Zai. After writing this book, the Shaikheven sent this book to Ameen Okarvi during his life, but he could not answer him back.
Akadheeb Aale Deoband (Published)
Al-Qaul al-Muteen fil Jaher bit-ameen (Published) – This is a detailed book proving that the Ameen shouldbe said loudly behing the Imaam after Surah Faatihah, and he besides providing the proofs of Ahl al-Hadeeth, he has also refuted the proofs of the opposers.
Nasar al-Ma’bood fi ar-Radd Ala Sultaan Mahmood (Published) – Sultaan Mahmood is a Brailwi of the city of Hazro. In this book, the Shaikh has refuted the wrong Masaail of Fiqh Hanafi and has proven that theyare against Quraan, Hadeeth and Khulafa Raashideen.
Al-Sunan wal Mubtad’aat: Translation of the Arabic book of Umar bin Abdullah bin Abdul Man’am.
Talkhees al-Ahadeeth al-Mutawatirah ma’ SharhAsr-e-Haadhir ke chand kadhaabeen ka tadhkirah – (which means) – The mention of some Liars of this Era.
Al-Ta’sees fi Mas’la al-Tadlees (Published) – A detailed work explaining the definition, ruling and types of Tadlees, and the mention of some famous mudalliseen.
Tarjumah al-Anwaar fi Shumaail al-Nabi al-Mukhtaar by Baghwi – Translation of the book of ImaamBaghawi on the Shumaail of our Prophet (Peace be upon him).
Tarjumah (Translation of) Juzz Rafa Sha’ar Ashaab ul-Hadeeth by Imaam HaakimTozeeh ul-Ahkaam (Published) – This is a great work containing the precious Fatawaas of Shaikh ZubairAli Zai on different aspects of life and Islaam.
Translation and Ta’leeq of Juzz al-Qira’at by Imaam Bukhaari (Published)
Translation and Ta’leeq of Juzz Raf ul-Yadain by Imaam Bukhaari (Published)
Translation, Tahqeeq, Takhreej, and Fawaaid of Muwatta Imaam Maalik(Published) – An Excellent work of Shaikh on the Muwatta of Imaam Maalik.
Translation, Tahqeeq, and Fawaaid of Shumaail at-Tirmidhi (Published).
Chay Ikhtilaafi Masaail (Six Controversial Issues)
Ithbaat at-Ta’deelTranslation, Tahqeeq and Hawashi of “Haaji ke Shab-o-Roz (The day and night of a Pilgrim)” by Khaalidbin Abdullah al-Naasir (Published)
Azwaa ul-Masaabih fi Tahqeeq Mishkaat al-Masaabih (Published) – It contains the tarjumah, tahqeeq,Takhreej, and Fawaaid of Mishkat al-Masabih by the Shaikh.
Translation and Tahqeeq of Sharh Hadeeth Jibreel by Shaikh Abd al-Muhsin al-Abbad (Published) – Thiswhole book is written in the explanation of a single hadeeth, which is narrated in Sahih Muslim, in which the Angel Jibreel comes in the form of a man to the Prophet and asks him some questions about Islaam toteach the Muslims.
Deen Main Taqleed ka Masla (Published) – This is a detailed book in refutation of Taqleed.
Tofeeq ul-Baari fi Tatbee’ ul-Quraan wa Saheeh ul-Bukhaari (Published)
Anwaar ut-Tareeq fi radd Dhulumaat Faisal al-Haleeq (Published) – A clean-shaved Brailwi Aalim named Faisal, tried to answer some arguments of the Shaikh in Noor ul-Aynain. And Shaikh wrote a counter-response to his objections, after which no reply came from him.
Fadhaail al-Durood (Published)
His risalah on the issue, Is the prayer valid behind the one who is a Ghaali Bid’ati?(Published)
Saif ul-Jabbaar fi Jawaab Zahoor wa Nisaar (Published) – Two Persons named Zahoor and Nisaar tried toanswer a few arguments of Shaikh in his Risalah “Is the prayer valid behind a Ghaali Bid’ati”, and theShaikh wrote them back in response through Letter, and this silsilah of exchanging letters in answeringeach other continued for some time, which later was complied and converted into a book.
Aale Deoband se 210 sawalaat (210 questions to Deobandis) (Published)
Quraan is Allah’s Kalaam and not a Creation – (Published)
Besides all these works, Shaikh is also the director of Monthly Magazene “Al-Hadeeth”, in which peopleget to read and learn some excellent tahqeeqaat and Fatawaa of Shaikh every Month.And there are many other works of Shaikh, which I won’t mention due to the length’s sake.

Arabic Books:-

Tahqeeq and Takhreej of Musnad al-Humaydi – The Shaikh has done the Tahqeeq and Takhreej of Musnad Humaydi by taking the help of two Qalmi ancient Nuskhas from seventh century. He has also pointed towards four hundred mistakes of the Nuskha of Habeeb ur-Rehmaan al-A’dhami Deobandi in histahqeeq. And he has also done the Takhreej and the Fawaaid of the narrations of Imaam Humaydi fromother books of ahadeeth.
Nayl al-Maqsood fi Ta’leeq ala Sunan Abi Dawood wa Takhreej ul-Ahadeeth – It is an explanation of SunanAbu Dawood. It includes the tasheeh and tahqeeq of the matan, tahqeeq and takhreej of ahadeeth, theruling on each hadeeth with regard to its authenticity and weakness, Sharh, Fiqhi Fawaaid, refutation of the misguided sects, and the takhreej of the narrations of abu dawood from the tareeq of Abu DawoodTasheel ul-Mujtaba by Imaam Nasaa’ee, Al-Sughra.
Takhreej Sunan Tirmidhi – with the takhreej of the narrations in baab also, the takhreej of Shumaail at-Timidhi, and the takhreej of Kitaab al-Illal
Takhreej an-Nihaya fil Fitan wal Malahim
Takhreej Seerat Ibn Hishaam
Tuhfat ul-Ulama fi Takhreej Kitaab ad-Du’afa lil Bukhaari – This is an excellent takhreej of the book of Imaam Bukhaari which includes the mention of weak narrators of hadeeth. The Shaikh has done itstakhreej and tahqeeq from the best qalmi nuskha of the book, and he has put the hukum on each narratorwith regards to Jarh and Ta’deel, He has also done the takhreej of the sayings of Imaam Bukhaari in thisbook. There are many narrators in the Qalmsi Nuskha which were not mentioned in the Published Nuskha.
Takhreej Ahadeeth Minhaaj ul-Muslim.
Al-Siraaj ul-Muneer fi Takhreej ul-Ahadeeth wal Athaar Tafseer Ibn Katheer – In this book, the Shaikh has done the takhreej of the ahadeeth of the huge work of Imaam Ibn Katheer famous as, Tafseer Ibn Katheer
Al-Asaaneed us-Saheehah fee Akhbaar al-Imaam Abi Haneefah – In this book, the Shaikh has gathered allthe sayings of Aimmah and Muhadditheen, that have ever been narrated, regarding the praise and criticizm of Imaam Abu Haneefah. This book was liked by Shaikh ul-Arab wal Ajam, Maulaana AbuMuhammad Badee ud-Deen Shaah Raashidhee as-Sindhee (rahimahullah) [The Teacher of Shaikh Zubair] Tahqeeq wa Takhreej Ahadeeth: Ithbaat Adhaab al-Qabar lil Bayhaqi – The Muqaddimah to this book was written by the great Shaikh Maulaana Abul Qaasim Muhibbullah Shaah Raashidhee Sindhee(rahimahullah) [The Teacher of Shaikh Zubair].
Talkhees Kaamil Ibn Adee
Kalaam ad-Daraqutni fi Asmaa ur-Rijaal fi Sunanihi.
Tahqeeq wa Takhreej Juzz Ali bin Muhammad al-Humaydi
Takhreej wa Tahqeeq Muwatta Imaam Maalik
Takhreej wa Tahqeeq Buloogh ul-Maraa
Takhreej wa Tahqeeq Mishkat al-Masabih
Sihaah Sittah Kaamil fi Mujlad Tasheeh Nuskhah Sunan Abu Dawood wa Sunan Ibn Majah
Fee Dhilaal as-Sunnah Silsilah fi Siyaahat il-Ummah Islaamabaad
Anwaar us-Saheefah fil ahadeeth id-Da’eefah min al-Sunan il-Arba’ah ma’a al-Adillah – In this huge work, the Shaikh has gathered all the Weak ahadeeth of Sunan Arba’ah (Sunan Abu Dawood, Sunan Ibn Majah, Sunan Nasaa’ee, Sunan Tirmidhi) and has also explained the reason for the weakness of each hadeeth.
Anwaar us-Sunan – This is a refutation to the book of Naymawi Hanafi called “Athaar us-Sunan”.
Kitaab ath-Thiqaat wad-Du’afaa wal Matrokeen min al-Ma’asireen wa Ghairuha – In this book, the Shaikh has graded the narrators (People) of this century as per Jarh and Ta’deel of other trustworthy Scholars, just as the Muhadditheen used to do in old times by grading each narrator as Da’eef, Matrook, Thiqah, etc…
Biography taken from: Professor Doctor Khaalid Zafarullah With the Additions of: Raza Hassan
Shaykh Zubayr Alee Za’ee (rahimahullah) has passed away on 10th November 2013. May Allaah forgive all his sins and grant him the highest rank in Jannah for his lifetime efforts of spreading and preaching the True Tawheed of Allaah! Ameen