” Some Muqallid People Oftenly Doing Objections on Ahl ul-Hadees ” Answers to those Objections

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” Some Muqallid People Oftenly Doing Objections on Ahl ul-Hadees ” … This Article will be Given the Answers to those Objections.. Read Article Completly ..

Nahmaduhu wa Rusalli ala Rasoolihil kareem,… Amma’ Ba’ad….
First Of All According to the Ahl ul-Hadees., Daleel is the Glorious Quraan, Sahii and Hasan Hadees and Ijmaa are Shara’ee Hujjah. They are also called “Adillah Shara’eeah”. The permissibility of Ijtihaad is proven from Adillah Shara’eeah, and there are several types of Ijtihaad:

1. Taking evidence from the Umoom (generality) and Mafhoom (meaning) of Quraan-o-Sunnah
2. Taking evidence from the Athaar of Salaf as-Saaliheen
3. A Qiyaas (Opinion, Notion) which does not go against Adillah Shara’eeah.
4. Masaalih Mursalah etc.

According to the Ahl ul-Hadeeth, Ijtihaad is permissible, therefore after taking from Adillah Thalathah, acting upon the fourth daleel is also permissible, on the condition that it would not be against Kitaab-o-Sunnat, Ijmaa, and Athaar of Salaf as-Saaliheen. In other words, the Adillah Arba’ah (Four Evidences) are Hujjah according to Ahl ul-Hadeeth with the above mentioned explanation…

Note: Ijtihaad is temporary and impermanent, therefore it cannot be given the status of permanent law, and neither can the Ijtihaad of one person be imposed as a necessary and permanent law upon another person.

After this introduction, Iam going to present the objections and accusations of Some people on Ahl ul-Hadeeth with their answers:…

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—>> MuQallideen Objection # 1:

The Shara’ee evidences, according to Ahl ul-Hadeeth, are only two: (1) Quraan, and (2) Hadeeth, there is no third evidence.

Answer: This Objection Is Invalid … The Prophet (peace be upon him) has said: “Allaah will never gather my Ummah upon misguidance” [Al-Mustadrak by Haakim: 1/116 H. 399, Chain Saheeh]
This hadeeth proves the Ijmaa of Ummat being a Hujjah.

1 Q: Is Ijma’ (consensus of scholars) definitive or speculative evidence? Please point this out in detail, may Allah reward you!

A: Abdul Azeez Bin Baaz Repled :: The certain Ijma’ is a definitive supporting evidence; it is one of the three fundamentals that is impermissible to oppose: the Book, Sunnah (whatever is reported from the Prophet) and Ijma’. The definitive Ijma` is the consensus of the Salaf (righteous predecessors) of the Companions of the Prophet (peace be upon him) (may Allah be pleased with them), for after their era difference increased and spread among the Muslim Ummah (nation based on one creed), as Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful with him) pointed out in his book Al-`Aqidah Al-Wasitiyyah and other scholars.

Of the evidences, Allah’s Saying (may He be Exalted)in Surah (Qur’anic chapter) Al-Nisa’:(Surah Al-Nisa’, 4: 115) And whoever contradicts and opposes the Messenger (Muhammad peace be upon him) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination!

May Allah help Muslims to understand His religion, hold fast to it and abandon whatever contradicts it. Verily, Allah is the All-Hearer, the Ever Near.

{ Ibn Baz fatwas }

2 Allah says (interpretation of meaning), “And whoever contradicts and opposes the Messenger (Muhammad [sal-Allýhu ‘alayhi wa sallam]) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell ý what an evil destination!” (Surah Nisa 4:115)

Imaam ibn Kathir rahimahullah mentioned in the tafseer of the part (“and follows other than the believers’ way”) refers to a type of conduct that is closely related to contradicting the Messenger . This contradiction could be in the form of contradicting a text (from the Qur’an or Sunnah) or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject.

3 Haafidh Abdullah Ghaazipoori Muhaddith (rahimahullah) said: “No one should conclude from this that the Ijmaa of Ummat and the Shara’ee Qiyaas are not Hujjah according to Ahl ul-Hadeeth, because when they both are proven from Kitaab-o-Sunnat, then following them also comes under the following of Kitaab-o-Sunnat” [Ibra Ahl ul-Hadeeth wal Quraan Pg 32]

4 ) Sheikh Abdulaziz Bin Abdullah ibn Baz rahimahullaah says that Ijmaa’ (consensus) of the sahaba is considered as proof just as sheikh al-Islam ibn Taymiyyah said at the end of his book al-Waasitiyyah and likewise sheikh Muhammad ibn Saalih al-‘Uthaimeen rahimahullaah said in his own explanation to his book Sharh ilm al-Usool tape no. 17/18 that ijmaa’ of the companions is proof as it cannot be said that when they united they opposed the Messenger sallallaahu ‘alaihi wa sallam becaus eAllaah protected their ijmaa’ just as He protected the Qur’an and the Sunnah. Mashaallaah strong detailed explanation from sheikh ibn ‘Uthaimeen rahimahullaah where he mentioned the hadeeth of ‘Irbaad ibn Saariyah “Upon you is to follow my sunnah and the sunnah of the rightly guided caliphs” Saheeh Sunan ibn Majah and others. This is from the highest forms of ijmaa’ and likewise similar to it is the satement of the Messenger sallallaahu ‘alaihi wa sallam “upon you is to follow Abu Bakr and ‘Umar after me…” Before these great scholars Imam Shaf’ee rahimahllaah and others have spoken in detail concerning this and refuted the doubts of those who oppose the scholars in this.

—>> This proves that the Ijmaa of Ummah is a shara’ee hujjah according to Ahl ul-Hadeeth (If it is proven), and the Shara’ee Qiyaas is also permissible as is explained in the introduction. Walhamdulillah.

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–>> MuQallideen Objection # 2:

According to the Ahl ul-Hadeeth, every person has the right to understand the Quraan and Hadeeth according to his personal understanding rather than the understanding of Salaf as-Saaliheen.

Answer:

This objection is absolutely wrong…. According to Ahl ul-Hadeeth, Quraan and Hadeeth should be understood according to the understanding of Salaf as-Saaliheen, and the personal understanding against the understanding of Salaf should be thrown against the wall.

* Verdict of the Permanent Committee, No. 1361 (1/165) there occurs, “Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of Allaahs Messenger (sallallaahu alaihi wasallam) and the Imaams of Guidance from the the first three generations (may Allaah be pleased with them), those whose goodness has been testified for by Allaahs Messenger (sallallaahu alaihi wasallam), “The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony.” Reported by Imaam Ahmad in his Musnad and also by al-Bukhaari and Muslim. And “the Salafis” (Salafiyyoon) is the plural of “Salafi”, which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah, those who call to them both, and to acting upon them, as a result of which they are from Ahl us-Sunnah wal-Jamaaah.”

There also occurs in their reply to the question, “I want the explanation of the word Salaf and also who are the Salafis?”, the following, “The Salaf [i.e. the Salafis] are Ahl us-Sunnah wal-Jamaaah, the followers of Muhammad (sallallaahu alaihi wasallam) from amongst the Companions and whoever follows their methodology until the Day of Judgement, and when the Messenger (sallallaaahu alaihi wasallam) was asked about al-Firqah an-Naajiyah (the Saved Sect), he said, “They are those who are upon what I and my companions are upon today” (Fatwaa No. 6149, 2/164).

Shaikh Ibn Uthaimeen states, “Who are the Ahl ul-Athar? They are the ones who follow the aathaar, they follow the Book and the Sunnah and the sayings of the Companions (radiallaahu anhum). And this does not befit any group (firqah) amongst the sects except the Salafiyyeen, those who adhere to the path of the Salaf” which occurs on the first tape of his explanation of “al-Aqeedat as-Safaareeniyyah”.

Likewise the Noble Shaikh stated in Sharh ul-Aqeedat ul-Waasitiyyah (1/123), “…There is no doubt, however, that one of them is truly Ahl us-Sunnah – but which one? Is it the Ash’arees, the Maatureedees or the Salafis? Whichever of them agrees with the Sunnah is considered to be Ahl us-Sunnah, whilst whichever of them opposes is not. So we say: The Salaf are Ahl us-Sunnah wal-Jamaa’ah, and this description cannot be true for anyone else besides them Rather Ahl us-Sunnah wal-Jamaa’ah are those who hold to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqidah of the Salaf – until the Day of Judgement and they are the Salaf.”

Shaikh Saalih al-Fawzaan said, “And the Salaf and whoever follows their way never cease to distinguish between the Salaf and their followers from those who are other than them from the Innovators and Astray Sects, and they call them (i.e. the followers of the Salaf) Ahl us-Sunnah wal-Jamaaah, the Followers of the Salaf, and their works are full of this, when they refute the sects in opposition to the sect (firqah) of Ahl us-Sunnah and the Followers of the Salaf.” (al-Bayaan p.130).

Imaam al-Asbahaanee (d.535H) – rahimahullaah – said: “The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.” [Al-Hujjah fee Bayaanil Mahajjah 1/364]

Abu Haneefah (d. 150H) (rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation” [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

lbn Taymiyyah (d.728H) – rahimahullaah – said: “There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq).” [Majmoo al-Fataawaa 4:149]

Imaam adh-Dhahabee (d.748H) – rahimahullaah – said: “It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into ‘ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf).”[Siyar 16/457]

As-Sam’aanee (d.562H) said in al-lnsaab (3/273): “As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them.” lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.” So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam’aanee, or before him.

Haafidh Abdullah Ropuri Muhaddith (rahimahullah) said: “The summary is that, we only know one thing and that is, it is not permissible to go against the Salaf” [Fatawa Ahl ul-Hadeeth: Vol 1 Pg 111]….

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—>> MuQalladeen Objection # 3:

According to the Ahl ul-Hadeeth, Only Saheeh Bukhaari and Saheeh Muslim are Hujjah. They do not follow the other books of ahadeeth.

Answer:

This objection is also invalid, because according to the Ahl ul-Hadeeth, the Saheeh ahadeeth are Hujjah, whether they are in Saheeh Bukhaari and Saheeh Muslim or in Sunan Abu Dawood, Sunan Tirmidhi, Sunan Nasaa’ee, Sunan Ibn Majah, Musnad Ahmed, Musannaf Ibn Abi Shaybah, and other books of ahadeeth. All of our books are witness that we also take evidence from the saheeh ahadeeth of the other books of ahadeeth, besides Sahihayn.,,,

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—>> MuQallideen Objection # 4:

The Ahl ul-Hadeeth do not do Taqleed.

Answer:

Yes! Ahl ul-Hadeeth do not do Taqleed, because the permissibility or the obligation of taqleed is not proven anywhere from Quraan, Hadeeth, and Ijmaa, and neither from the athaar of Salaf as-Saaliheen. In fact, .

1 Sayyidunah Abdullah bin Mas’ood (radiallah anhu) said: “Do not do the taqleed of men in your deen” [Al-Sunan al-Kubra by Bayhaqi: 2/10, Chain Saheeh]

Sayyidunah Abdullah bin Mas’ood also said: “Either become an Aalim (Scholars) or a Muta’allim (Student of knowledge), but in between both of them, do not become a Muqallid (Imma’atan)”

[Jaami Bayaan al- Ilm: 1/71,72 H. 108, Chain Hasan]

One of the meaning of Imma’atan is also Muqallid. [See: Taaj ul-Uroos Vol 11 Pg 4, Mu’jam ul-Wasiyat (Pg 26), and Al-Qamoos ul-Waheed of Deobandis (Pg 134)

According to Abdullah bin Mas’ood (radiallah anhu) there are three types of people:

a. Aalim
b. Student of Knowledge
c. Muqallid

He prohibited people from becoming a Muqallid, and ordered them to become an Aalim or a Student.

# 2 Sayyidunah Mu’aadh bin Jabal (radiallah anhu) said: “Even if an Aalim in upon guidance, do not do his taqleed in your deen.”[Jaami Bayaan al-Ilm: 2/222 H. 955, Chain Hasan]

Note: The clear permissibility of taqleed, either from the sayings or from the actions, is not proven from a single Sahaabi (Companion) from among all the Sahaabah.

On the contrary Haafidh Ibn Hazam al-Andalusi said:

“It is the proven Ijmaa of all the Sahaabah from beginning till the end, and all the taabi’een from beginning till the end that accepting all the sayings of a person from amongst them or from the people before them is prohibited and impermissible.”

[Al-Nabazat ul-Kaafiyah by Ibn Hazam Pg 71, Ar-Radd ala man Akhlad ilal ard lil Suyooti Pg 131-132, Deen Main Taqleed ka mas’ala Pg 34-35]

The most notable Imaam of Ahl us-Sunnah, Imaam Muhmmad bin Idrees ash-Shaafi’ee (rahimahullah) prohibited from doing his or anyone else’s taqleed. [Kitaab al-Umm, Mukhtasir al-Muzani Pg 1]

The famous Scholar of Ahl us-Sunnah, Haafidh Ibn al-Qayyim (rahimahullah) said: “This Bid’ah (of taqleed) originated in 4th century (Hiji)” [I’laam al-Mawqa’een Vol 2 Pg 208]

It is obvious that acting upon Kitaab-o-Sunnat and abstaining from the Bid’ah is the key to success in both the worlds….

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MuQallideen Objection # 5:

Waheed uz-Zamaan has said this, Nawaab Siddqiue Hassan Khan has said that, Noorul Hassan has written this, and Batalwi has written that……

Answer:

Whether it be Waheed uz-Zamaan, or Nawaab Siddique Hassan Khaan; Noor ul-Hassan or Batalwi, no matter what odd things they might have said or written, their individual sayings should not be imposed over the whole group of Ahl ul-Hadeeth; and unlike Muqallideen, Ahl ul-Hadeeth are not Akaabir Parast (Those who follow their elders blindly).

As for Waheed uz-Zamaan, he was a Matrook person. See: Monthly Al-Hadeeth Hazro: 23, Pg 36, 40.

Master Ameen Okarvi Deobandi Taqleedi has accepted that the Awaam and Ulama of Ahl ul-Hadeeth have, agreeably, rejected the books of Waheed uz-Zamaan by declaring them to be wrong. [Tahqeeq Masla Taqleed Pg 6]

Waheed uz-Zamaan used to consider taqleed to be obligatory for the people. [See: Nazal al-Abraar Pg 7, Pub. By Aale Deoband Lahore]. Therefore the justice is that all the references of Waheed uz-Zamaan should instead be presented against Aale Deoband and Aale Taqleed.

Noor ul-Hassan is Majhool ul-Haal. The books attributed to him are not counted among the list of reliable books according to Ahl ul-Hadeeth, rather all these books consist of Ghair Mufta Biha and Ghair Ma’mool biha masaail.

The summary is that, presenting the sayings of these or other scholars against Ahl ul-Hadeeth, is a great Dhulm upon them. If you really want to present something, then present the references of Quraan, Hadeeth, Ijmaa, Salaf as-Saaliheen such as: Sahaabah and Thiqah Taabi’een, and Thiqah Taba’ Taabi’een and Major Muhadditheen against Ahl ul-Hadeeth.

Note: According to the Ahl ul-Hadeeth, every saying going against Quraan, Hadeeth and Ijmaa is Mardood, no matter how high status the one who said or wrote it, holds..

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Objection # 6:

Mufti Abdul Haadi Deobandi etc have written that: “It is a historical fact that Ghair Muqallideen (who call themselves as Ahl ul-Hadeeth) did not exist before the British rule” [Nafs ke Pujaari: Pg 1]

Answer:

Two kinds of people are called Ahl ul-Hadeeth:

1. Saheeh ul-Aqeedah (Thiqah wa Sudooq) Muhadditheen-e-Karaam, who do not do taqleed.
2. The Awaam (People) of Muhadditheen who are Saheeh ul-Aqeedah, and follow Kitaab-o-Sunnah without Taqleed.

Both these groups have existed since the Khair ul-Quroon to the present day.

First Evidence:

No clear proof of Taqleed Shakhsi or Taqleed Ghair Shakhsi is proven from the Sahaabah Karaam, on the contrary Mu’aadh bin Jabal (radiallah anhu) said: “As for the Mistake of an Aalim then do not do his taqleed in the deen even if he is on guidance.” [Kitaab az-Zuhud by Imaam Wakee: Vol 1 Pg 300 H 71, Chain Hasan]
Sayyidunah Abdullah bin Mas’ood (radiallah anhu) said: “Do not do Taqleed (La Tuqallidu) of people in your religion.” [Al-Sunan al-Kubra lil Bayhaqi: Vol 2 Pg 0, Chain Saheeh]

There is no one among the Sahaabah who has oppoed this, therefore there is the consensus of Sahaabah on the prohibition of taqleed, and it also got proven that all the Sahaabah were Ahl ul-Hadeeth. It should be known that, the “Evidences” the opposers give against this Ijmaa do not contain the word taqleed in them.

Second Evidence:

The famous Notable Tabi’ee, Imaam Sha’bee (rahimahullah) said: “Whatever hadeeth of the Messenger of Allah (peace be upon him) the people give to you, hold firm to it; and the thing which they say from their opinion, throw it in the dustbin” [Musnad ad-Daarimi: Vol 1 Pg 67 H. 206, Chain Saheeh]

Someone presented the saying of Sa’eed bin Jubayr in front of Ibraaheem Nakha’ee, so Ibraaheem replied: “What would you do with the saying of Sa’eed against the hadeeth of the Apostle of Allah (peac be upon him)?” [Al-Ahkaam by Ibn Hazam: Vol 6 Pg 293, Chain Saheeh]

The permissibility or the obligation of taqleed is not proven from any one among the Taabi’een. Therefore this, and the other sayings clealy indicate that there was the consensus of Tabi’een in taqleed being prohibited. And this is the proof that all Thiqah and Saheeh ul-Aqeedah Taabi’een were Ahl ul-Hadeeth.

Third Evidence:

Taba’ Taabi’ee, Hakam bin Utaybah said: “You can take and reject anyone’s saying among the people, except the saying of the Apostle of Allah (peace be upon him).” [Al-Ahkaam by Ibn Hazam: 6/293, Chain Saheeh]

There is no proof of Taqleed Shakhsi or Taqleed Ghair Shakhsi found from a single Thiqah Taba Taabi’ee, therefore there is also the consensus on it that all the Thiqah and Saheeh ul-Aqeedah Taba Taabi’en were Ahl ul-Hadeeth..

Fourth Evidence:

One group from the successors of Taba’ Taabi’en have forbidden from doing Taqleed, such as Imaam Abu Abdullah Muhammad bin Idrees ash-Shaafi’ee prohibited from his or anyone else’s taqleed. [See: Kitaab al-Umm: Mukhtasir al-Muzani: Pg 1]

Imaam Shaafi’ee said: “And do not do my Taqleed” [Adaab ash-Shaafi’ee wa Manaqibuhu by Ibn Abi Haatim: Pg 51, Chain Hasan]

Imaam Ahmed said: “Do not do taqleed of any one of them in your deen.” [Masaail Abi Dawood: Pg 277]

It is narrated in one Saheeh hadeeth that Taaifah Mansoorah (The Saved Group) will always remain on Haqq.

Under the explanation of this hadeeth, Imaam Bukhaari said: “Meaning Ahl ul-Hadeeth” [Ahl ul-Hadeeth are the saved group on Haqq, meant in this hadeeth, according to Imaam Bukhaari] [Masa’lat ul-Ihtijaaj bi-Shaafi’ee by Khateeb: Pg 47, Chain Saheeh]

Imaam Qutaybah bin Sa’eed said: “If you see someone who loves Ahl ul-Hadeeth, then he is upon Sunnah” [Sharf Ashaab ul-Hadeeth by Khateeb Pg 134 H. 143, Chain Saheeh]

Imaam Ahmed bin Sanaad al-Waasiti said: “There is no Bid’ati (Innovator) on earth who does not hold animosity for Ahl ul-Hadeeth” [Ma’rifat Uloom ul-Hadeeth: Pg 4, Chain Saheeh]

We come to know that all the Saheeh ul-Aqeedah and Thiqah Ittibaa Taba’ Taabi’een were Ahl ul-Hadeeth and did not used to do Taqleed, In fact they even used to stop others from Taqleed.

Fifth Evidence:

Haafidh Ibn Taymiyyah has written that: “(Imam) Muslim, Tirmidhi, Nasaa’ee, Ibn Majah, Ibn Khuzaymah, Abu Ya’la, Al-Bazzaar, and others were upon the Madhab of Ahl ul-Hadeeth, they did not use to do taqleed of any specific Scholar among the Scholars, and neither were they Mujtahid in absolute way (Mutlaq)” [Majmoo Fatawaa Ibn Taymiyyah: Vol 20 Pg 40]

We come to know that all the Saheeh ul-Aqeedah and Thiqah Muhadditheen did not use to do Taqleed, rather they were Ahl ul-Hadeeth.

Nowadays some people claim that taqleed is obligatory upon a Ghair Mujtahid person. This saying of theirs gets refuted from the above mentioned saying of Imaam Ibn Taymiyyah, because the above mentioned Muhadditheen were neither Mujahid Mutlaq nor Muqallid, according to Haafidh Ibn Taymiyyah (rahimahullah).

It should be noted that the opinion of the above mentioned Muhadditheen not being considered Mujtahid is wrong. See: Deen Main Taqleed ka Masla Pg 51.

Sixth Evidence:

Imaam Qaasim bin Muhammad al-Qurtubi, who died at the later period of third century Hijri, wrote a book in refutation of Taqleed called “Al-Aydhaah fi ar-Radd Ala al-Muqallideen” [Siyar A’laam al-Nabula: Vol 13 Pg 329 T. 150]

Seventh Evidence:

The Truthful Imaam, Imaam Abu Bakr Abdullah bin Abi Dawood as-Sijistaani (rahimahullah), who died in 4th century Hijri, said: “And do not be from the nation who play about with their religion, or otherwise you will become the criticizer of Ahl al-Hadeeth” [Kitaab ash-Shara’eah by Al-Aajuri Pg 975, Chain Saheeh]

Eighth Evidence:

In the fifth Century Hijri, Haafidh Ibn Hazam al-Andalusi (rahimahullah) raised his voice, saying Taqleed is Haraam. [Al-Nabzat ul-Kaafiyah fi Ahkaam Usool ud-Deen Pg 70]

Ninth Evidence:

Haafidh Ibn Qayyim al-Jawziyyah anounced: “And this Bid’at (Taqleed) started in 4th century Hijri, the condemnation of which era was done by the holy tongue of the Apostle of Allah (peace be upon him]” [I’laam al-Mawqa’een Vol 2 Pg 208]
In his famous Qaseedah Noniah, Haafidh Ibn Qayyim said: “Oh the one who holds hatred for Ahl ul-Hadeeth and scolds them! Congratulations to your friendship with Shaytaan” [Al-Kafiyah ash-Shafiyah: Pg 199]

Tenth Evidence:

Imaam Abu Mansoor Abdul Qaahir bin Taahir bin al-Tameemi Al-Baghdaadi, said in his book: “All the people from Ahl us-Sunnah on the borders of Rome, Jazeerah. Shaam, Azarbaijan, and Baab al-Abwaab are on the Madhab of Ahl al-Hadeeth” [Usool ud-Deen: Pg 317]

From all the above mentioned evidences it gets proven that Ahl al-Hadeeth are Ahl us-Sunnah, and they have existed from the era of the Prophet (peace be upon him) to every era afterwards, walhamdulillah.

Now we will present some Ilzaami dalaail:

Evidence # 1:

Mufti Rasheed Ahmed Ludhianvi Deobandi said: “In about 2nd or 3rd century of Hijri, due to the disagreements among the people of Haqq, regarding the solutions of Furoo’ee and Juz’ee matters, five schools of thoughts were established, meaning: Madhahib-e-Arba’ah and Ahle-Hadith. From that time till today, Haqq (truth) is thought to have been residing among these five ways.” [Ahsan ul-Fatawa Vol 1 Pg 316]

From this Deobandi confession we come to know that Ahl al-Hadeeth have been existing on earth since 101 and 201 Hijri.

Evidence # 2:

The author of Tafseer Haqqaani, Abdul Haq Haqqaani Dahelwi said: “And Ahl us-Sunnah are Shaafi’ee, Hanbali, Maaliki, Hanafi, and Ahl al-Hadeeth are also included among them.” [Haqqaani Aqaaid al-Islaam: Pg 3]
This book was liked by the founder of Deobandi Madhab, Muhammad Qaasim Nanotwi. See the end of Haqqaani Aqaaid al-Islaam: Pg 264.

Evidence # 3:

In light of the above reference, Muhammad Qaasim Nanotwi also accepted Ahl al-Hadeeth to be part of Ahl us-Sunnah, and Haafidh Ibn Taymiyyah has written regarding Ahl us-Sunnah that: “And before the birth of Abu Haneefah, Maalik, Shaafi’ee, and Ahmed, there was a Famous and Ancient Madhab of Ahl us-Sunnah wal Jama’ah, verily that Madhab is the Madhab of Sahaabah.” [Minhaaj as-Sunnah al-Nabawiyah: Vol 1 Pg 256]

This proves that Ahl al-Hadeeth are Ahl us-Sunnah, and existed on earth even before the birth of Madhaahib Arba’ah. Walhamdulillah.

Evidence # 4:

While answering a question, Mufti Kifayatullah Dahelwi Deobandi said: “Yes Ahl al-Hadeeth are Muslims and are included among the Ahl us-Sunnah wal Jama’ah. Having a Marriage contract with them is permissible. Merely, due to the abandonment of taqleed, Islaam does not get affected, and neither is the abandoner of taqleed is considered out of Ahl us-Sunnah wal Jama’ah.” [Kifayat al-Mufti: Vol 1 Pg 325 Answer: 370]

Summary: Conclution

The sayings of Kadhaabeen such as Mufti Abdul Haadi etc that “Ahl al-Hadeeth did not exist before the British rule” I absolutely false and Baatil. We have proven from the references of the Scholars of Truth and the confessions of Taqleedis that Ahl al-Hadeeth, who do not do Taqleed, have existed since the first century Hijri to every era afterwards. On the other hand, the Madhabs of Aale Taqleed and Deobandis, came into existance after the noble period of Khair ul-Kuroon in different eras, for example: the foundation of Deobandi Madhab was laid in 1867 A.D during the era of Britishers.

Ashraf Alee Thaanvi Deobandi was asked that if you were to rule, how would you treat the British people? He replied: “We will put them under our orders because when God gave us the Government so we will make them Mahkoom (to make them work under), but at the same time they will be made to live here with very comfort and ease because they have given us so much comfort, and this is the teaching of Islaam too and the teachings like Islaam are not found in any Madhab of the world.” [Malfoozaat Hakeem ul-Ummat: Vol 6 Pg 55, Malfoodh: 107]

We come to know that the Britishers have given so much comfort to Deobandis.
When a Britisher observed the Madrassah of Deoband, he expressed some very good thoughts about the Madrassah and wrote: “This Madrassah is not against the Government, but in favor, help and co-operation of this Government.” [Muhammad Ahsan Nanotwi by Muhammad Ayyoob Qaadri Pg 217, Fakhar al-Ulama Pg 60]

This is an important reference regarding the British government’s favorable, helper, and co-operated Madrassah of Deoband, which the Deobandis themselves have written, and did not oppose it.

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MuQallideen Objection # 7:

Mufti Abdul Haadi Deobandi and others say that all the Muhadditheen were Muqallideen….

Answer :: This Objection is Absulotly Falshood ;;

1 . Anwar Shaah Kashmiri writes: “Know that Imaam Bukhaari was a Mujtahid, there is no doubt in that. And what became famous that he was a Shaafi’ee then it was only because of his accordance to Imaam Shaafi’ee in the famous Masaail [not otherwise]” [Faydh ul-Baari: 1/58].

2 Ibraaheem bin Abdul Lateef bin Muhammad Haashim Thathwi writes: “As for Imaam Bukhaari then Taaj as-Subki has mentioned him in his Tabaqaat (Shaafi’eeyyah) that he was a Shaafi’ee. Allaamah Nafees ud-Deen Sulemaan bin Ibraaheem refuted him and said: ‘Bukhaari himself was a Mujtahid like Abu Haneefah, Shaafi’ee, Maalik, and Ahmed’” [Sahq al-Aghbiya with reference from Ma Tamassu Ilaihi al-Haajjah: P. 26]

3 Zakariyyah Kandhalwi says in his special terminology: “[Chakki ka Paat yeh hai ke] Fact of the matter is that Imaam Bukhaari was strongly a Mujtahid.” [Taqreer Bukhaari: P. 52]

4: Abdur Rasheed Nu’maani writes: “According to me, Imaam Bukhaari and Imaam Abu Dawood as well are like the other Aimmah mentioned above. They were neither the Muqallid of a specific Imaam nor were they absolute Mujtahids” [Maa Tamassu Ilaihi al-Haajjah: P. 27]

5: Mufti Rafee’ Uthmaani says: “The opinion of Hadhrat Maulaana al-Imaam al-Haafidh Muhammad Anwar Shah Kashmiri, based on some proofs, is that Imaam Bukhaari was without any doubt a Mujtahid Mutlaq, and his book is the just witness of this fact” [Dars-e-Muslim: P. 72]

6 The “Shaikh of Deobandi Muqallideen, Shabbeer Ahmed Uthmaani writes:

“As for Muslim, Tirmidhi, Nasaa’ee, Ibn Maajah, Ibn Khuzaymah, Abu Ya’la, Bazzaar, and the other Muhadditheen like them, then they were upon the Madhab of Ahl ul-Hadeeth. They neither were the Muqallid of a specific Scholar among the Scholars, nor were they Mutlaq A’immah Mujtahideen”[Fath ul-Mulhim: 1/281]

7 “Mufti” Irshaad Qaasmi writes:

“Imaam Muslim…. It is written in the Muqaddimah of Fath (al-Baari) that he was upon the Madhab of Ahl ul-Hadeeth. He was not the Muqallid of anyone.”[Irshaad Usool ul-Hadeeth: P. 166]

8 Haafidh Ibn Hajar Al Asqalani rahimahullah says:

“…Because All of Us Ahlul hadeeth { [Al-Majma’ Al-Muassis Lil-Mu’jam Al Mufahris Pg 552]

9 Sheiku-Ul-Islam Ibn Taymiyyah (rahimahullah) replied:

“Praise be to Allah the Lord of Al-Alameen, As for Bukhaari and Abu Dawood, they were the Imaams from the people of Ijtihaad in Fiqh (Meaning Mujtahid Mutlaq), and Muslim, Tirmidhi, Nasaa’ee, Ibn Majah, Ibn Khuzaymah, Abu Ya’la, Bazzaar, and all the other people like them are upon the Madhab of Ahl ul-Hadeeth, (who) neither were the Muqallid of a specified Imaam, and nor were they from the Mujtahid Mutlaq Imaams” [Majmoo’ Fatawaa Ibn Taymiyyah: Vol 20, Pg 39-40]

From this tahqeeq and testimony, we come to know about four things:

1. According to Haafidh Ibn Taymiyyah, Imaam Bukhaari and Imaam Abu Dawood were Mujtahid Mutlaq, therefore declaring them Hanafi, Shaafi’ee, Maaliki, or Hanafi is wrong.

2. Imaam Muslim, Imaam Tirmidhi, Imaam Nasaa’ee, and others were upon the Madhab of Ahl ul-Hadeeth, and they were not the Muqallid of anyone, therefore writing them in the books of tabaqaat is wrong.

3. No one from the Muhadditheen was Muqallid.

4. There are two levels of Mujtahideen:
a. Mujtahid Mutlaq
b. Normal Mujtahid

From this great saying of Shaikh ul-Islaam Ibn Taymiyyah (rahimahullah), it gets proven that Imaam Muhammad bin Ismaa’eel al-Bukhaari (rahimahullah) was not a Muqallid but a Mujtahid.

Haafidh Dhahabi said regarding Imaam Bukhaari that: “And he is Imaam, Haafidh, Hujjah, The Leader in Fiqh and Hadeeth, with righteousness, Uluhiyyat, and deen, he is the Mujtahid of the people of earth”

[Al-Kaashif fi Ma’rifat man Lahu Riwayat fi al-Kutub as-Sittah: Vol 3 Pg 18 T. 4790]

It is written in the Muqaddimah of Faydh ul-Baari: “Know that Bukhaari was a Mujtahid, and there is no doubt in that” [Muqaddimah Faydh ul-Baari: Vol 1 Pg 58]

Saleemullah Khan Deobandi said: “Bukhaari is a Mujtahid Mutlaq” [Muqaddimah Fadhal ul-Baari: Vol 1 Pg 36]

The principle regarding the Mujtahid is that he does not do taqleed. Allaamah Nawawi Shaafi’ee said: “For verily a Mujtahid does not taqleed of a Mujtahid” [Sharh Saheeh Muslim: Vol 1 Pg 210 Under H.21, See: Saying # 5]

—>>I think This Proof is enough For Muqallideen who are telling lie on Muhadaseen that they are Muqalideen… Becaze Muqallid will do Taqleed to Mujthid .. Taqleed is Jahil.. Nauzubillah Muhadaseen are not jahil ….Sarfaraz Khan Safdar Gakhrawi Deobandi said: “And Taqleed is only for a Jaahil, who is unfamiliar with ahkaam and Dalaail, or does not have the ability to prefer and reconcile between the contradictions of Proofs” [Al-Kalaam ul-Mufeed fi Ithbaat ut-Taqleed: Pg 234]

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MuQalliden Objection # 8:

The existance of Ahl al-Hadeeth can not be traced before the period of English rule in Indian Sub-continent.

Answer:

A Historian of fourth century Hijri, Muhammad bin Ahmed bin Abi Bakr Al-Bashari al-Maqdasi (d. 375H) said regarding the people of Mansoorah (Sindh, A place, now comes in the area of Pakistan – Indian Sub-Continent] that: “Their Madhaahibs are that most of them are Ashaab Hadeeth (Ahl al-Hadeeth), and I saw Qaadhi Abu Muhammad Mansoori who was a Dawoodi and was an Imaam of his Madhab. He was on the practice of preaching and writing. He has written many good books.” [Ahsan ul-Taqaseem fi Ma’rifat il-Aqaleem Pg 481]

The people following the Minhaaj of Dawood bin Ali adh-Dhaahiri are called “Dhaahiri”, and they stay away from Taqleed.

Shaikh Muhammad Faakhiralah Abaadi, who died during the era of the Mughal Emperor, Ahmed Shaah bin Naasir ud-Deen Muhammad Shaah said that: “Doing the Taqleed of a specifc Madhab is not permissible according to the Jumhoor, rather Ijtihaad is waajib. The Bid’ah (Innovation) of Taqleed started in fourth century Hijri” [Risalah Nijatia in Urdu: Pg 41, 42]

Shaaikh Muhammad Faakhir further said: “But the Madhab of Ahl al-Hadeeth is proven more to be on Haqq than the other Madhaahib.” [Risaalah Najatiyah: Pg 41]

This proves that Ahl al-Hadeeth existed long before the birth of the Madrassah Deoband and the Madrassah Braiylee. Therefore the Objection that “Ahl al-Hadeeth did not exist before the British rule in India” is wrong and Baatil.

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MuQallideen Objection # 9 :

Ahl al-Hadeeth have favored the British People.

Answer:

Actually Britishers have given so much comfort to Deobandis.
When a Britisher observed the Madrassah of Deoband, they expressed some very good thoughts about the Madrassah and wrote: “This Madrassah is not against the Government, but in favor, help and co-operation of this Government.” [Muhammad Ahsan Nanotwi by Muhammad Ayyoob Qaadri Pg 217, Fakhar al-Ulama Pg 60]

This is an important reference regarding the British government’s favorable, helper, and co-operated Madrassah of Deoband, which the Deobandis themselves have written, and did not oppose it.

In 1857 when the Muslims fought the war for freedom, the Scholars were asked regarding Jihaad. The scholars gave the fatwa regarding Jihaad:

“In the conditions mentioned above, Jihaad is Fard al-Ayn”

In this fatwa, a famous Scholar of Ahl al-Hadeeth, Sayyid Nadheer Hussain Muhaddith Dahelwi (rahimahullah) has also signed. [See: The book of Muhammad Mian Deobandi, “Ulama Hind ka Shandaar Maazi”: Vol 4 Pg 179, and the book of Janbaaz Mirza (Deobandi) “Angraiz ke Baaghi Musalmaan” Pg 293].

After this fatwa, when the British people took control of Indian Sub-Continent, Sayyid Nadheer Hussain was imprisoned in the Jail of Rawalpindi for one year.

While on the other side, Meerthi Deobandi has written regarding Rasheed Ahmed Gangohi and Muhammad Qaasim Nanotwi that: “As they were deep-heartedly loyal to their kind Government, always remained to be loyal to them” [Tadhkirat ur-Rasheed: Vol 1 Pg 79]

The elder of these “Always Loyal to their English Govt.”, Fadhal ur-Rahmaan Gunj Muraadabaadi said: “What is the use of fighting, when I see Khidhar (alaihissalam) on the side of English People” [Haashiah Suwanih Qaasmi Vol 2 Pg 103, Ulama Hind ka Shandar Maazi: Vol 4 Pg 280]

It is very strange that how can Khidar (peace be upon him) come and take the side of English people after his death? Including Khidar (alaihissalam) on the side of English People is one of the biggest Frauds and lies of Deobandis.

Note: Not a single signature of a Deobandi is present on the Fatwa of Jang-e-Azaadi of 1857.

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