A Dialogue Between a Hanafi and an Ahl-e-Hadith

Hanafi:
Assalamu Alaikum wa Rahmatullahi wa Barakatuhu.

Muhammadi:
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuhu. Please tell me, where have you come from?

Hanafi:
From here, from this very city.

Muhammadi:
Do you reside in Bahawalpur?

Hanafi:
Yes.

Muhammadi:
I have never seen you here before.

Hanafi:
Yes, this is my first time coming to your mosque.

Muhammadi:
Then what brought you here today?

Hanafi:
I have come to inquire about a matter.

Muhammadi:
Please go ahead, I am at your service.

The Truth About the Rumors Regarding Ahl-e-Hadith

Hanafi:
I have heard that Ahl-e-Hadith is a new sect that neither accepts the Companions of the Prophet (Sahaba), nor the Imams, and even insults the elders?

Muhammadi:
Brother! This is all propaganda spread by the opponents. If we speak honestly, we neither insult anyone nor curse anyone. Rather, we respect those who are worthy of respect and accept those who are on the truth.

Status of Ahl-e-Hadith and Imams

Hanafi:
So do you people accept the Imams?

Muhammadi:
Why not, we certainly accept them.

Hanafi:
But people say that you do not accept the Imams.

Muhammadi:
That is just like Christians claiming that Muslims do not accept Hazrat عیسیٰ علیہ السلام. So do you really not accept Hazrat عیسیٰ علیہ السلام?

Hanafi:
No no, we do accept Hazrat عیسیٰ علیہ السلام.

Muhammadi:
Then why do Christians say about you that you do not accept Hazrat عیسیٰ علیہ السلام?

Hanafi:
Because we do not accept them in the same way they do.

Muhammadi:
Exactly the same way, people say the same thing about us. We do not accept the Imams the way they do, so they think that we do not accept the Imams at all.

Following the Imams and Relation to the Prophet ﷺ

Hanafi:
So how do people accept the Imams?

Muhammadi:
Just like the Prophets.

Hanafi:
How do they accept them like the Prophets?

Muhammadi:
They follow them in such a way that sects are formed in their names. Whereas following and attribution is only the right of the Noble Prophet ﷺ.
How sad it is that Christians and Mirzais, who are disbelievers, also attribute themselves to their Prophet and are called “Christian” and “Ahmadi.” And you, who are Muslims, leave your Prophet ﷺ and attribute yourselves to an Imam and are called “Hanafi.”
So aren’t Christians and Mirzais better who at least kept their attribution to their Prophet?

Hanafi:
Since you do not call yourself “Hanafi,” does that mean you do not accept Imam Abu Hanifa, may Allah have mercy on him?

Muhammadi:
If we do not call ourselves Hanafi, it does not mean that we do not consider Imam Abu Hanifa ﷺ as an Imam. We do consider him an Imam, but we do not consider him a Prophet to associate ourselves with his name and call ourselves “Hanafi.”
You tell me, do you call yourself Shafi’i ? No, but do you not accept Imam Shafi’i ?

Hanafi:
We certainly accept Imam Shafi’i , but since we are Hanafi, there is no need to be called Shafi’i.

Muhammadi:
Exactly the same way, when we call ourselves Muhammadi or Ahl al-Hadith, what need remains for us to be called Hanafi?

Legitimacy and Superiority of Muhammadi Affiliation

Hanafi:
Why do you call yourself Muhammadi?

Muhammadi:
Just as you establish your affiliation by the name of the Imam and call yourself “Hanafi,” similarly, we affiliate ourselves by the name of the Prophet and call ourselves “Muhammadi.”
You tell me fairly: who is superior, the Prophet or the Imam?
And which affiliation is better, “Muhammadi” or “Hanafi”?

Hanafi:
The affiliation is undoubtedly better as “Muhammadi,” but being “Hanafi” is not wrong either.

Muhammadi:
Why is it not wrong? When your true spiritual father is the Messenger of Allah ﷺ, then attributing yourself to someone else is what kind of Shariah issue?
If a person, while having his real father, makes someone else his father, then either he is not the son of his father or he is disobedient and misguided who attributes himself to someone else.
The Messenger of Allah ﷺ said:

“لا ترغبو عن آبائکم فمن رغب عن ابیہ فقد کفر”

“Do not turn away from your fathers; whoever turns away from his father is a disbeliever.”
And in another hadith, He said:

“من ادعی الی غیر ابیہ وھو یعلم فالجنۃ علیہ حرام”

“Whoever deliberately attributes himself to anyone other than his father, Paradise is forbidden for him.”
When the Messenger of Allah ﷺ is our religious father, then leaving Him and attributing oneself to someone else is nothing but deviation from the religion.

The Shariah basis for being called Hanafi?

Muhammadi:
Now you tell me, has Allah Almighty said to become Hanafi?
Or has the Messenger of Allah ﷺ said so?
Or has Imam Abu Hanifa (may Allah have mercy on him) himself said so?

Hanafi:
No, no one has said that.

Muhammadi:
When neither Allah Almighty said so, nor the Prophet ﷺ commanded, nor Imam Abu Hanifa (may Allah be pleased with him) invited to it, then on what basis can this attribution (being called Hanafi) be considered correct?
When there is neither any type of “Hanafism” in Islam, nor any religious existence of it, nor any benefit of it in the Hereafter, then why should the attribution “Hanafi” not be called wrong?

Difference between attribution in the Salaf and the present era

Hanafi:
Then were all those people who were called “Hanafi” in the past wrong?

Muhammadi:
No, the “Hanafi” people of the past were not like those of today.
At that time, if the attribution was only in the sense of knowledge or teacher-student relationship, then it was not wrong.
But when this attribution is based on religious sectarianism, then this very attribution becomes misguidance.

Sectarian attribution: Ahl al-Hadith versus Hanafi

Hanafi:
If you say that being called “Hanafi” is sectarianism, then isn’t being called “Ahl al-Hadith” also sectarianism?

Muhammadi:
No, “Ahl-e-Hadith” is not a sect.
“Ahl-e-Hadith” is actually the very essence of Islam, because Islam means following the Prophet ﷺ, and following the Prophet ﷺ is only possible when his Hadith is acted upon.
Therefore, there is no choice but to become “Ahl-e-Hadith.”

“The Shariah Status of the Name ‘Ahl-e-Hadith'”

Hanafi:
Did Allah and His Messenger ﷺ command to become “Ahl-e-Hadith”?

Muhammadi:
If you are asking this question, then I ask you: has the Quran and Hadith commanded to become “Ahl-e-Sunnat”?
You yourself call yourself “Ahl-e-Sunnat.”

Hanafi:
Does the Quran and Hadith not command following the Messenger of Allah ﷺ?

Muhammadi:
Yes, there is a command to follow, but there is no command to adopt the name “Ahl-e-Sunnat.”

Hanafi:
But following the Sunnah is what is called following, and that is what being Ahl-e-Sunnat means.

Muhammadi:
Correct, but how will it be known which Sunnah is that of the Prophet ﷺ?

Hanafi:
This can only be known from Hadith.

Muhammadi:
Then how is it possible to have “Ahl al-Sunnah” without “Ahl al-Hadith”?
Just as Islam cannot exist without Sunnah, similarly, the determination of Sunnah is not possible without Hadith.
That is why we are practically “Ahl al-Sunnah” and religiously “Ahl al-Hadith.”
If we were not “Ahl al-Hadith,” then you would be like those whose claim is to be “Ahl al-Sunnah,” but whose practice is that of innovators.

Claiming to be Ahl al-Sunnah, but practicing innovation

See for yourself:

• They claim to be “Ahl al-Sunnah,” but follow imams.
• They say they are “Ahl al-Sunnah,” but celebrate Eid Milad-un-Nabi.
• They recite “Mawlid,” hold “Khatm” and “Gyarahvin” ceremonies.
• They perform acts like “Qul,” “Teja,” and “Chaliswan.”

All these are innovative acts, which are in no way proven from the Hadith of the Messenger of Allah ﷺ.
So tell me, how can a person who performs acts not proven by Hadith be “Ahl al-Sunnah”?

Hanafi:
Allah Almighty has named Muslims as “Muslim” in the Holy Quran, so why do you people call yourselves “Ahl al-Hadith”?

Muhammadi:
“Muslim” is our personal and fundamental name, just like a child is given a personal name at birth. Whereas “Ahl al-Hadith” is a descriptive name that reflects our style of conduct and methodology.
A person can have several names based on their profession, qualities, and interests. This practice is neither prohibited by Sharia nor disliked by custom.

The Prophet of Allah ﷺ had “Muhammad” and “Ahmad” as personal names, while “Hashir,” “Aaqib,” “Shafi’,” etc., were descriptive names that reflected the attributes and character of the Prophet ﷺ.

The Holy Quran also referred to the Christians by their scriptural description as “Ahl al-Injeel”:

وَلْيَحْكُم أَهْلُ الْإِنجِيلِ بِمَا أَنزَلَ اللَّهُ فِيهِ

“And let the People of the Gospel judge by what Allah has revealed therein.”
Similarly, there is a Hadith:

فَأَوْتِرُوا يَا أَهْلَ الْقُرْآنِ

“O People of the Quran! Perform the Witr prayer.”

Was the name “Ahl al-Hadith” used during the time of the Prophet ﷺ?

Hanafi:
But during the time of the Holy Prophet ﷺ, this name was not used for Muslims.

Muhammadi:
Why not? Although this name was not famous in that era, the name did exist.
The main point is that if a title or descriptive name is not wrong or bad, then there is no harm in using it, even if it was not known during the time of the Messenger of Allah ﷺ.
Its purpose is not division but clarification and distinction.

Names like “Ahl al-Sunnah,” “Ahl al-Hadith,” “Muhammadi,” etc., were not popular at that time because there was no need for them.
At that time, everyone was Muslim, and everyone’s way of life and methodology was the same. There was no sect.

When sectarianism later began, the need for distinctive names arose:

• When the Shia sect appeared, the name Ahl al-Sunnah wal-Jama’ah came forward.
• When the trend of Taqlid of Imams increased, the name Ahl al-Hadith was introduced.

These names indicate following the Messenger ﷺ and connection to the Messenger, so they are neither bad nor illegitimate.

Is it also correct to be called Hanafi under descriptive names?

Hanafi:
If keeping a descriptive or titular name is not an innovation, then what is wrong with being called “Hanafi”?

Muhammadi:
It is a great problem. If one person is called “Hanafi,” another “Shafi’i,” the third “Maliki,” and the fourth “Hanbali,” then sects and divisions will arise in Islam.

When Allah Almighty has called us “Muslim,” there should be a descriptive or titular name that is in harmony with Islam, clarifies Islam, and does not divide.

“Hanafism” is neither a type nor a branch of Islam, nor does it clarify Islam. Rather, it causes:

• Division in the religion.
• Sectarianism to arise.
• The concept of fragments in the religion.

This is why names like “Hanafi,” “Shafi’i,” etc., are a means of division in the religion and destruction based on it.

The only synonymous names for Islam can be:

• Muhammadi
• Ahl al-Sunnah
• Ahl al-Hadith

Among these three, “Ahl al-Hadith” is the most comprehensive name, because:

• Muhammadiyyat and Sunnah of the Prophet ﷺ are verified and confirmed only through Hadith.
• Hadith is the very source that explains the details of the Quran and clarifies the Sunnah of the Prophet ﷺ.

This hadith tells us that:
The claim of Deobandi, Barelvi, etc. to be “Ahl-e-Sunnat” is not correct because their actions are not according to the Sunnah.

Meaning and comprehensiveness of Ahl-e-Hadith

The name “Ahl-e-Hadith” is also more comprehensive because the term “Hadith” also applies to the Quran.
Therefore, “Ahl-e-Hadith” is the group that:

• Also acts upon the Quran.
• Also acts upon the Hadith.

Whereas the affiliation of “Hanafi”:

• Remains limited only to Hanafi jurisprudence, apart from the Quran and Hadith.
• Which is a harmful and limited scope.

Just believing does not establish affiliation

Hanafi:
We do believe in Hadith.

Muhammadi:
You only believe, do not act.
If you acted, you would be called “Ahl-e-Hadith.”

See, a person believes in many people, but affiliation is only made with the one with whom he has more connection.

For example:

• Muslims believe in Jesus (peace be upon him), but they are not called Christians, because they do not follow the Shariah of Jesus (peace be upon him).
• Mirzai also say that they believe in Muhammad ﷺ, but they are called Ahmadi because their actual affiliation is with Mirza Ghulam Ahmad, not with the Holy Prophet ﷺ.

You also:

• Believe in Hadith.
• Also believe in Imam Shafi’i (may Allah have mercy on him).

But:

• You are neither called “Ahl-e-Hadith”.
• Nor “Shafi’i”.

Why? Because your actual affiliation is with Hanafi jurisprudence, not with Hadith or Imam Shafi’i.

Whereas we:

• Also believe in the Imams.
• But we attribute ourselves only to Muhammad ﷺ because we follow only him.

That is why:

• We are neither called Shafi’i.
• Nor Hanafi.

Just believing is not enough, the essence is following

Hanafi:
Everyone believes in the Prophet ﷺ.

Muhammadi:
Yes, but just believing is not enough.
The real thing is to follow.

If one truly follows, then:

• There is no need to be called “Hanafi” or “Shafi’i”.
• Being called Muhammadi or Ahl-e-Hadith alone is sufficient and correct.

Need for an Imam or Following the Prophet ﷺ? Complete Clarification in the Hanafi and Muhammadi Dialogue

Hanafi:
Do you consider that after the presence of the Holy Prophet ﷺ, there is no Imam?

Muhammadi:
Is there any need for an Imam after the presence of the Prophet ﷺ?

Solution to Contemporary Issues: Imam or Prophet ﷺ?

Hanafi:
Life is continuously moving; new issues arise every day. From whom should their solutions ultimately be sought?

Muhammadi:
Their solutions should be sought from the Holy Prophet ﷺ.

Hanafi:
But you ﷺ are no longer present in this world, so how can issues be taken from you?

Muhammadi:
Are you not a believer in the life of the Prophet ﷺ?

Hanafi:
Yes, I am a believer in the life of the Prophet ﷺ.

Muhammadi:
If you believe in the life of the Prophet ﷺ, then what is the need for any other Imam? Whatever is required should be taken from the Prophet ﷺ.

Hanafi:
But what does he grant now?

Muhammadi:
If the Prophet ﷺ does not give anything now, then what is the meaning of “the life of the Prophet ﷺ“? And what is the benefit of this belief?

Hanafi:
The life of the Prophet ﷺ means that you ﷺ hear the greetings of peace.

Muhammadi:
So are the Prophets ﷺ alive only to hear salutations? What kind of life is this that their lovers indulge in polytheism and innovation in front of them, they see all this and remain silent, only keep hearing salutations?
Did the Prophets ﷺ come into the world only to hear salutations or did they come to end polytheism and innovation and to teach religion?

Hanafi:
You ﷺ have taught the religion and gone, there is no need to teach anything more now.

Muhammadi:
If you believe that you ﷺ have taught the religion and gone, then what is the need for an Imam now?

The status of the Imam in solving modern issues?

Hanafi:
New issues keep arising in life for which having an Imam is necessary.

Muhammadi:
Then tell me, who is your Imam nowadays? Who presents solutions to these new issues?

Hanafi:
Our Imam is Imam Azam Abu Hanifa, may Allah have mercy on him.

Muhammadi:
When was he born?

Hanafi:
In 80 Hijri. That is, about 70 years after the passing of the Holy Prophet ﷺ.

Muhammadi:
Do you also hold the belief of “Hayat al-Imam” (the Imam being alive) about Imam Abu Hanifa ﷺ, just as you do about the Prophet ﷺ?

Hanafi:
No, the Imam has passed away.

Muhammadi:
How long has it been since his death?

Hanafi:
About twelve and a half hundred years.

Muhammadi:
Now consider!
You believe the Prophet ﷺ is “Hayy” (alive), and the Imam is “deceased.”
There isn’t much difference in the time of their passing, so what kind of logic is this that:

• The Imam’s jurisprudence solves today’s modern issues
• But the teachings of the Prophet ﷺ fail and are of no use?

Imam Abu Hanifa’s Jurisprudence and the Religion of the Prophet ﷺ

Hanafi:
The Imam, during his lifetime, compiled jurisprudence in the light of the principles of religion in such a way that millions of issues were gathered in one place, sufficient until the Day of Judgment.

Muhammadi:
So, was the Prophet ﷺ unable to do this?
Why did the Noble Prophet not present a system that works until the Day of Judgment?
What is the reason that:

• The religion presented by the Prophet ﷺ failed within the first hundred years, and
• Imam Abu Hanifa (may Allah be pleased with him) presented a system that has been successfully followed for over twelve hundred years?

If indeed the work of Imam Sahib is so exalted and superior that:

• His jurisprudence is still followed to this day
• There has been no need for any new prophet or imam after him till now

Then why not just make Imam Abu Hanifa (may Allah be pleased with him) a prophet?
In this way:

• The dispute between Muhammadi and Hanafi would end
• Differences like Shafi’i, Maliki, Hanbali would not exist
• All Muslims would be called “Hanafi” and unity would be established in religion

Contradiction: Belief in the Life of the Prophet ﷺ, but Following the Imam

Now observe this strange contradiction:

• They believe in the life of the Prophet ﷺ
• They solve issues through the Imam Sahib
• They recite the Kalima: “Muhammad is the Messenger of Allah”
• They act by following Imam Abu Hanifa (may Allah be pleased with him)

This double standard is worthy of consideration.
If the Prophet ﷺ himself is the true guide and alive, then one should follow him alone, not any other imam.

Life of the Prophet ﷺ: A reasoned dialogue on belief, practice, and following the Imam

Hanafi:
Why do you people not believe in the life of the Prophet Muhammad ﷺ?

Muhammadi:
If indeed the Prophet Muhammad ﷺ were alive in this world, then we would certainly believe in the life of the Prophet ﷺ.
If this belief had any practical benefit, then we would definitely believe in it.

But when you yourself became “Hanafi,” then where did the belief in the life of the Prophet ﷺ go?
The truth is that you people are only verbally believers in the life of the Prophet ﷺ, but from the heart and mind you do not accept it as true.

If you truly believed in the life of the Prophet ﷺ from the heart, then you would never follow any Imam.
Your becoming “Hanafi” after the Messenger of Allah ﷺ is itself a clear proof that you do not consider the Prophet Muhammad ﷺ alive.

Because no Muslim can commit the disrespect of appointing anyone else as Imam or Pir during the life of the Prophet ﷺ.

If you are holding on to an Imam and Pir, then the clear meaning of this is:

• Either you do not believe the Prophet ﷺ is alive
• Or you do not consider him sufficient

Belief of Ahl al-Hadith: Barzakh Life

Hanafi:
So you people do not believe at all in the life of the Prophet ﷺ?

Muhammadi:
We believe in the intermediate life of the Prophet ﷺ, not in the worldly life.

Hanafi:
What does that mean?

Muhammadi:
It means that:

• The Holy Prophet ﷺ is not alive himself in this world
• Rather, you ﷺ are alive with Allah in the Barzakh (intermediate realm)
• In this world, your prophethood, religion, and teachings are alive

Acquiring Religion: From the Prophet ﷺ or the Imam?

Hanafi:
If the Prophet ﷺ is not alive in this world, then how do people take religion from him?

Muhammadi:
The Imam you follow, is he alive in this world today?

Hanafi:
No, he has also passed away.

Muhammadi:
Then how do you take issues from that Imam?

Hanafi:
His books are available, from them we take issues.

Muhammadi:
So are the Ahadith of the Holy Prophet ﷺ not available?

Compilation of Hadith and Fiqh: Reality and Difference

Hanafi:
The difference is that Imams wrote their books themselves, whereas Hadith were not written by the Prophet ﷺ himself, but were collected later by people.

Muhammadi:
So the Hanafi fiqh that you believe in, Imam Sahib himself did not write it.
It was also compiled later without any chain of narration.

Just as fiqh reached you, hadith also reached us.

The fiqh collected by an Imam like Abu Hanifa (رضی اللہ عنہ) is called “Hanafi fiqh”,
we, with much more certainty and chain of narration, call the sayings of the Prophet Muhammad ﷺ “Hadith-e-Rasool ﷺ“.

Allah’s Protection: Hadith or Fiqh?

Muhammadi:
Another difference is:

• Hadith is religion, and Allah Almighty has taken the responsibility to protect it
• The fiqh of any Imam is not religion, so Allah is not responsible for its protection

Hanafi:
Why is Allah not responsible for fiqh?

Muhammadi:
Because:

• Fiqh is based on human opinion
• and opinion can be either correct or incorrect

Fiqh is not revelation that it is always correct.
That is why every Imam has different fiqh:

• Fiqh keeps changing
• Hadith does not change

The Fundamental Difference Between Hadith and Fiqh

• Hadith is from the Prophet Muhammad ﷺ, it is the same for everyone
• Fiqh consists of the opinions of various Imams, each is different

Therefore:

• Hadith is religion, fiqh is not religion
• That is why Allah Almighty is the guarantor of the protection of hadith, not of fiqh

Fiqh and Hadith: Detailed Dialogue on Differences, Disagreements, and Understanding

Hanafi:
Is it true that Imam Abu Hanifa, may Allah have mercy on him, did not write Hanafi fiqh himself?

Muhammadi:
Yes, you can verify this with any scholar of religion.
If someone proves that Imam Sahib himself wrote down Hanafi fiqh, then we will also accept it.
The reality is that Hanafi fiqh was compiled by his students after Imam Sahib; Imam Sahib himself did not write it in book form.

Understanding Hadith and Fiqh: Can Only the Imam Understand Hadith?

Hanafi:
It is accepted that hadith is from the Prophet Muhammad ﷺ, but not everyone can understand hadith.

Muhammadi:
Does everyone understand fiqh?

Hanafi:
Fiqh is very easy.

Muhammadi:
Does this knowledge come without studying?

Hanafi:
No, it has to be studied.

Muhammadi:
So, does one not understand Hadith by reading it?

Hanafi:
Yes, one does understand, but understanding it is very difficult because there is a lot of disagreement in Hadith. Therefore, understanding Hadith is only the work of the Imam.

Disagreement in Hadith or in Fiqh?

Muhammadi:
All these are the things spread by the enemies of the Messenger ﷺ that there is disagreement in Hadith.
In reality, the disagreement is not in Hadith, but in Fiqh.

• Hadith of the Messenger ﷺ refers to the sayings, actions, and approvals
• Whereas Fiqh is a collection of human sayings and opinions

Since Hadith is religion and Allah Almighty has taken the responsibility of its protection, there is no room for disagreement in it.

Fiqh, since it is based on human opinions and reasoning, disagreement in it is inevitable.

Disagreements in Hanafi Fiqh: Clear Examples

Hanafi:
Is there really so much disagreement in Fiqh?

Muhammadi:
Yes, in Hanafi Fiqh there is so much disagreement that there is no limit to it.
There are three great Imams of Hanafi Fiqh:

1. Imam Abu Hanifa, may Allah have mercy on him
2. Imam Abu Yusuf, may Allah have mercy on him
3. Imam Muhammad, may Allah have mercy on him

Among these three Imams, there is a difference of opinion in two-thirds of the issues, as mentioned by Imam Ghazali (may Allah have mercy on him) in his book Mahwul.

Example Number 1:

Obligations of Prayer:

• Imam Abu Hanifa (may Allah be pleased with him): 7 obligatory acts
• The two companions (Imam Abu Yusuf and Imam Muhammad): 6 obligatory acts
• Conclusion: If ablution breaks during Tashahhud, according to Imam Abu Hanifa the prayer is not valid, according to the two companions it is valid

Example Number 2:

What is the ruling if the husband goes missing?

• Imam Abu Hanifa (may Allah be pleased with him): Wait for 120 years
• Some scholars: Wait until the age of the people who have died
• Some opinions: 90 years

Where should a Hanafi woman go in such a situation? Which ruling should she follow?

Example Number 3:

When is the time for Asr prayer?

• Imam Abu Hanifa (may Allah be pleased with him): When the shadow is twice the length
• The two companions: When the shadow is equal to the length

Example Number 4:

How many people are necessary to establish Jumu’ah prayer?

• Imam Abu Hanifa (may Allah be pleased with him): Four people
• The two companions: Three people

Example Number 5:

Used water (water that has been used)

• Some call it pure
• Some call it impure
• There is even disagreement on whether used water is more pure or less, more impure or less?

Summary:

• Hadith is based on the teachings of the Prophet ﷺ, there is no disagreement on this
• Fiqh is a collection of human opinions, in which there is severe disagreement
• Hadith is religion, and Allah Almighty has protected it
• Fiqh is not religion, therefore there is no guarantee of its protection

Hanafi:
You mentioned disagreements in fiqh, but that would be differences in scholars’ opinions.
After all, what is the decision of the Imam?

Muhammadi:
The point is that the disagreement is not only among scholars, but also in the statements of Imam Abu Hanifa (may Allah be pleased with him) himself.
Please observe:

📌 Used Water (Musta’mal Ma’)

• Imam Muhammad (may Allah be pleased with him) says that Imam Abu Hanifa (may Allah be pleased with him) stated:
  “Used water itself is pure, but it cannot purify another thing”
• Another statement of Imam Abu Hanifa (may Allah be pleased with him) has been narrated:
  “Used water is impure”
• Imam Hasan (may Allah be pleased with him) narrated:
  “This water is severely impure”
• Abu Yusuf (may Allah be pleased with him) narrated:
  “This water is lightly impure”

📌 Ruling on the saliva of a horse

Maniyyat al-Musalli has narrated four different narrations from Imam Abu Hanifa (may Allah be pleased with him):

1. Impure
2. Doubtful
3. Disliked
4. Pure

Now tell, which opinion should a Hanafi follower act upon?
Which one should be considered correct? Where should one go?

Jurisprudential differences, and the illogical fear of avoiding Hadith

Muhammadi:
Hanafi clerics make people averse to Hadith, under the pretext that:
“There is disagreement in Hadith!”
But they themselves do not show how much disagreement there is in jurisprudence.

These people are like the person:

فَرَّ مِنَ الْمَطَرِ وَقَامَ تَحْتَ الْمِيزَابِ

“Who ran away from the rain and stood under a drainpipe”

• Abandoned Hadith out of fear of disagreement
• And ended up stuck in the quagmire of jurisprudential differences

Whereas the reality is:

• There is no disagreement in the Hadith of the Messenger ﷺ
• Disagreement is only in jurisprudential opinions

Ahl-e-Hadith and the Principle of Taqlid (Imitation)

Hanafi:
Why don’t you people follow one Imam like we do?

Muhammadi:
We do not adhere to any one Imam because:

➊ There is no need to follow anyone after the Prophet ﷺ

• The Messenger of Allah ﷺ is our Imam
• After you ﷺ, following anyone is neither obligatory nor necessary

➋ There is no infallible person after the Prophet ﷺ

• Every human can make mistakes
• If we follow a non-infallible Imam and he makes a mistake, then:

  He can be forgiven for his ijtihadi (juridical) error

• But we will be misguided due to deliberate blind imitation

➌ There is no perfect personality after the Prophet ﷺ

If you become like “Hanafi,” then for beliefs you have to be “Maturidi”
Then for Sufism, sometimes:

• Qadri
• Chishti
• Suhrawardi
• Naqshbandi

Meaning:

• To receive the complete religion, you have to endure many hardships
• There is no one Imam, Pir, or Sufi who is comprehensive of the entire religion

➍ Following one necessitates denying the others

• When you accept only Imam Abu Hanifa (RA), then the other Imams:

  Imam Shafi’i (RA)

• Imam Malik (RA)
• Imam Ahmad bin Hanbal (RA)

You unintentionally reject all of them.
This creates sects.
Religion gets divided.
One religion is split into four parts because of this.

Clear Guidance of the Quran: Avoid Sectarianism

وَلَا تَفَرَّقُوا

“Do not become divided into sects”

وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ، مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا

“And do not be like those who became divided and differed after the clear proofs had come to them”

Therefore:

• After the Prophet Muhammad ﷺ, to hold on to only one person
• To create sectarianism in religion
• And to reject others on this basis
• Is against the Quran and leads close to polytheism

Hanafi:
Since when has your sect been established?

Muhammadi:
We have never formed a sect. A sect is that which breaks away from the original religion. A sect is one that, after the Messenger of Allah ﷺ, appoints one person as an Imam, follows him, and then establishes its affiliation in his name.
Whereas we:

• We do not follow any Imam after the Prophet ﷺ
• Nor do we associate ourselves with any Fiqh or Imam by name

We are the true Ahl-e-Islam, that is, the Ahl-e-Hadith, who:

• Have existed since the time Hadith has existed
• And Hadith has existed since the time of the Messenger of Allah ﷺ

We are not a new sect, but the original religion. We are not a sect, but the group that follows the Sunnah and Hadith of the Prophet ﷺ.

Ahl-e-Sunnat and Ahl-e-Hadith: What is the difference?

Hanafi:
Then why don’t you call yourselves Ahl-e-Sunnat like us?

Muhammadi:
Where are you Ahl-e-Sunnat?
You are Hanafi.
The true Ahl-e-Sunnat are us who:

• Are neither Hanafi
• Nor Shafi’i
• Nor Maliki
• Only and solely adhere to the Sunnah of the Messenger ﷺ

Hanafi:
But you call yourselves “Ahl-e-Hadith”!

Muhammadi:
Ahl-e-Hadith and Ahl-e-Sunnat are the same thing.
In fact, the original meaning of “Ahl-e-Sunnat” is Ahl-e-Hadith.
The difference is only in name; in reality, both are one and the same.

Reason for being called Ahl-e-Hadith

Hanafi:
Then why do you call yourselves Ahl-e-Hadith?

[Mohammadi:]
So that the difference between [Hanafi Ahl al-Sunnah] and [Original Ahl al-Sunnah] becomes clear.

• [Ahl al-Sunnah is] one who strictly adheres only to the [Sunnah of the Prophet ﷺ]
• Is not a follower of any Imam
• And who understands the Sunnah only from those Ahadith which are authentic
• Meaning, for whom the sole criterion of Sunnah is authentic Hadith

That is why we are called [Ahl al-Hadith].

Because:

• [Islam] is the name of the Sunnah of the Prophet ﷺ
• And the Sunnah is known only through [Hadith]

Therefore, [Ahl al-Sunnah can only be] one who is Ahl al-Hadith.
[Ahl al-Sunnah cannot exist without Ahl al-Hadith].

Why is Hanafi not “Ahl al-Sunnah”?

[Mohammadi:]
You are called Hanafi Ahl al-Sunnah, but in reality:

• This “Ahl al-Sunnah wal Jama’ah” attribution is [relative in comparison to Shia]
• Meaning it is only a [relative affiliation]
• But [practically you are not Ahl al-Sunnah], rather you are [Hanafi]

Because:

• You follow [Imam Abu Hanifa (RA)]
• And the definition of [Ahl al-Sunnah] does not include following any Imam

[Ahl al-Sunnah is:]

• One who acts only upon the [Sunnah of the Prophet ﷺ]

[Hanafi is:]

• One who follows [Imam Abu Hanifa (RA)]
• And considers only [Hanafi Fiqh] as the religion

Now if Hanafi and Ahl al-Sunnah are to be considered one, then it must first be proven that:
“The Sunnah of the Prophet ﷺ = Hanafi Fiqh”
And this is not possible.
When the Sunnah of the Prophet ﷺ and Hanafi Fiqh cannot be the same,
then Hanafi and Ahl al-Sunnah cannot be the same either.

There is no difference between Ahl al-Sunnah and Ahl al-Hadith, but there is between Hanafi and Ahl al-Sunnah

Hanafi:
I do not think there is any significant difference between Ahl al-Sunnah and Hanafi.

Muhammadi:
There is no difference between Ahl al-Hadith and Ahl al-Sunnah,
because:

• The Sunnah is also of the Prophet ﷺ
• The Hadith is also of the Prophet ﷺ

But there is a big difference between Hanafi and Ahl al-Sunnah.

Hanafism: A system created by the Ummah, Ahl al-Sunnah: The religion of the Prophet ﷺ

Muhammadi:
Hanafism is a fiqh created by the Ummah,
whereas Sunnah is the teachings of the Prophet ﷺ.
Just as there is a difference between the Prophet and the Ummah,
similarly there is a difference between Ahl al-Sunnah and Hanafi.
A Hanafi Ahl al-Sunnah person is:

• Whose nationality is Ahl al-Sunnah
• But whose sectarian family is Hanafi
• He is relatively Ahl al-Sunnah, practically Hanafi

That is:

• He is called Ahl al-Sunnah based on my father being a Sultan
• But he himself acts not on the Sunnah, but on jurisprudence

Religion is not lineage but acquisition

Muhammadi:
Religion is not a racial thing, that if the father was Hanafi, the son will be too.
Religion is:

• an acquisition
• a preference
• a combination of actions and beliefs

One can be Ahl al-Sunnah only if:

• he himself follows the Sunnah of the Messenger ﷺ
• not just because his ancestors were Ahl al-Sunnah

Whoever has adopted innovations,
or has chosen Hanafism or Barelvism,
he can be only relatively Ahl al-Sunnah,
not truly.

Religion relates to belief and practice, not lineage

Muhammadi:
Ahl al-Sunnah is not a nation, but a religion.

• A nation never changes
• Religion keeps changing based on actions and beliefs

What you practice is your religion:

• If you act upon the Sunnah of the Messenger ﷺ, then you are Ahl al-Sunnah
• If you follow any Imam, Pir, Fakir, or Wali, then your religion is that

Today, if Hanafi and Barelvi call themselves Ahl al-Sunnah, it is like:
Many people today call themselves “Muslims”,
although they are unaware of the true reality of Islam.
They are part of the Muslim nation,
but in practice and beliefs, they are far from Islam.

Pure Islam: Neither any ism, nor any jurisprudential color

Muhammadi:
Islam is pure milk:

• It does not tolerate the impure admixture of isms
• Nor does it allow the impure mixture of Imams

Whether the admixture is:

• Pure or impure
• Of an Imam or philosophy

If admixture occurs, the religion is no longer pure.

Ahl al-Sunnah is only that which:

• Is solely Ahl al-Sunnah
• Neither Hanafi, nor Barelvi, nor Deobandi

As soon as you associate any other affiliation with Ahl al-Sunnah:
“Hanafi Ahl al-Sunnah”, “Barelvi Ahl al-Sunnah”
it becomes not original, but adulterated,
and Allah Almighty:
“does not accept anything that is not original”.

Hanafi:
Whatever you say, the public considers only Hanafis, especially Barelvis, as Ahl al-Sunnah.

Muhammadi:
The public is not considered.
The public, in the language of the Quran, are كَالْأَنْعَامِ (like animals).
The real importance is given to reality — it should be seen that:

• What is the reality of Hanafi and Barelvi?
• And what is the true definition of Ahl al-Sunnah?

The reality of Ahl al-Sunnah and Bid’ah

Muhammadi:
Ahl al-Sunnah is:

• One who adheres to the Sunnah of the Prophet ﷺ
• And avoids innovations (Bid’ah)

Whereas:

• Hanafi and Barelvi are those who adhere to Hanafi jurisprudence and Barelvi customs
• And both of these are themselves a collection of innovations (Bid’ah)

Now when someone’s way of life itself is based on innovation, how can they be Ahl al-Sunnah?

Difference between popular custom and reality

Muhammadi:
The public or self-proclaimed claims of being Ahl al-Sunnah are not proof.
This is only a matter of customary recognition, which is not reality.

For example:

• In common custom, every Kalima reciter is called a Muslim
• Every bearded person is considered a Maulvi, Sufi, or Wali
• Whether polytheist or monotheist, Sunni or Shia — all are considered “Muslims”

This is the same convention that calls Mirzais “Muslims,” even though their kalima is the same as that of ordinary Muslims.

But the question is:
Does merely reciting the kalima make someone a true Muslim, regardless of their beliefs?
If Mirzais are disbelievers despite having the same kalima,
then how can someone who commits polytheism and innovation be Ahl al-Sunnah?

Being called “Ahl al-Sunnah” compared to Shia: A political convention

Muhammadi:
When Barelvis and Hanafis are called “Ahl al-Sunnah,” it is a relative identity in comparison to Shia.

• Since the majority are Barelvis, they are called Ahl al-Sunnah in common usage
• But calling Shia Ahl al-Sunnah does not make them Ahl al-Sunnah

For example:

• If a Hindu or Englishman calls a Mirzai a Muslim, does he become a Muslim?
• No! Because in religion the real thing is not convention but reality

The claim of Barelvis to be Ahl al-Sunnah

Hanafi:
Barelvis are not called Ahl al-Sunnah just because Shia call them so; they themselves are strong claimants.

Muhammadi:
No, they are not great, they are claimants by force.
If someone faces Bareilly, but calls the Qibla Kaaba,
and walks the path of Kufa, but claims Madina —
then who will call him truthful?
Just claiming is not enough.
Mirzais also loudly claim that they are Muslims.
So do they become Muslims by their claim?

Claiming to be Ahl al-Sunnah: The stance of Ahl al-Hadith

Hanafi:
You also only claim that we are Ahl al-Sunnah.

Muhammadi:
No, our claim is based on reality:

• We follow only and only the Messenger of Allah ﷺ
• We consider him the Imam, Guide, and Mentor
• And we do not affiliate ourselves to anyone else

If we also:

• follow any one Imam
• and name our group after him

then we would not be Ahl al-Sunnah but rather Hanafi or something else.

Calling Ahl al-Hadith “Wahhabi” issue

Hanafi:
People call you Wahhabi.

Muhammadi:
We do not call ourselves Wahhabi.
It is people like you who make us Wahhabi.

Hanafi:
Why do we need to make you Wahhabi?

Muhammadi:
So that everyone is naked in the same bathhouse,
everyone is a follower (Muqallid),
and no one can mock anyone else for following (taqlid).

Taqlid: Pride or Mockery?

Hanafi:
Is being a follower (Muqallid) also a mockery?

Muhammadi:
Yes, but only for the person who understands.

Hanafi:
How is it mockery?

Muhammadi:
Because “Taqlid” means:
to follow someone blindly
That is:

• Equivalent to putting a leash on animals’ necks
• This is why Allah and His Messenger ﷺ have never used taqlid for humans

The concept of “taqlid” in the Quran and Hadith is mentioned only for animals.

Hanafi:
Do you really not follow anyone?

Muhammadi:
Yes, we do not follow anyone.
Because taqlid is for animals, not for humans.
When this practice is not befitting human nature, then why should we adopt it?

Does everyone follow someone?

Hanafi:
I have heard that one cannot manage without Taqlid (imitation). Everyone imitates someone, like parents or teachers.

Muhammadi:
If obeying parents or teachers is called Taqlid,
and this is the Taqlid on the basis of which you call us non-muqallid (non-imitators),
then your Imams were also muqallid, because:

• Imam Abu Hanifa (RA) also had parents
• He also respected and honored his teachers

But you say that a Mujtahid is not a muqallid.

This is your scholars’ “Satanic Deception”.
Because the Taqlid under dispute is not about respecting parents or teachers,
rather it is:
“Accepting someone’s statement without evidence and considering it final proof”

Imitating the Holy Prophet ﷺ?

Hanafi:
So do you people not imitate the Holy Prophet ﷺ as well?

Muhammadi:
No! We follow the Holy Prophet ﷺ, not imitate him.

• Taqlid means: accepting the statement of someone whose statement has no Shariah evidence
• Whereas every word and action of the Prophet ﷺ is part of the Shariah, itself is evidence

Therefore:

• Following the Prophet ﷺ is not blind imitation but obedience.
• May Allah save every believer from blind imitation; it is a great curse.
• That a person puts such a rope around his neck:

  which he neither knows

• nor recognizes
• nor benefits him
• nor will intercede for him on the Day of Judgment

Basis for making an Imam your Imam?

Hanafi:
Do we not know our Imam?

Muhammadi:
Who told you that:
“This is your Imam”
“Put this rope around your neck”
“This one will help you cross over”
Whereas:

• The Prophet of Allah ﷺ is the one whom Allah has appointed as Imam
• Whose word you recite
• Whose Sunnah you have made the law
• Who is made the intercessor and savior

But you have abandoned following this Prophet and grabbed the Imam made by your household,
who on the Day of Judgment:

• Will neither recognize you
• Nor will help you be caught
• Nor will rescue you

If you are not a follower of blind imitation, then why do people call you Wahhabi?

Hanafi:
If you do not practice blind imitation, then why do people call you “Wahhabi”?

Muhammadi:
We do not call ourselves Wahhabi.
It is people like you who label us Wahhabi.

And this is a contradiction:

• If we are non-followers, then how are they Wahhabis?
• And if we are Wahhabis, then how are they non-followers?
• Both things cannot be true at the same time.

Accusations: The Tradition of the People of Innovation

Muhammadi:
This is all the result of the envy and hatred of the people of innovation.
Out of this envy, they:

• Call us by different names
• Even though these names reveal their own ignorance

This was also the method of the disbelievers of Mecca,
who used to say to the Holy Prophet ﷺ:

• ساحر
• شاعر
• کاہن
• مجنون
• کذاب
• مفتری

Then Allah Almighty said:

﴿انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا﴾

“See how these people invent strange names and examples for you; they have gone astray and cannot find a way.”

Now, regarding Ahl al-Sunnah and Ahl al-Hadith, observe the clear and explicit statement of the perfect Pir, Pole of the Poles, Imam of the Saints, Hazrat Sheikh Abdul Qadir Jilani (RA) in his book Ghunyat al-Talibin, which is a strong testimony in favor of Ahl al-Hadith:

🌟 Original Excerpt:

“اعلم ان لأهل البدعة علامات يعرفون بها، فعلامة أهل البدعة الوقيعة في أهل الأثر…”

Translation:
“Know that the innovators have certain signs by which they are recognized. One major sign is that they criticize and slander the Ahl al-Asar (i.e., Ahl al-Hadith), and speak ill of them. All this happens due to partisanship and enmity which they have towards the true Ahl al-Sunnah. There is only one name for Ahl al-Sunnah, and that is Ahl al-Hadith.”

✅ 1. Those who criticize Ahl al-Hadith are not Ahl al-Sunnah:

For those who speak ill of Ahl al-Hadith, Pir Abdul Qadir Jilani’s verdict is clear that they are innovators, and innovators cannot be Ahl al-Sunnah.

✅ 2. Wahhabis and those who call others non-followers are innovators:

Those who sometimes call Ahl al-Hadith “Wahhabi” or “non-follower” and other such derogatory names, they too are innovators, and innovators can never be Ahl al-Sunnah.

✅ 3. Ahl al-Sunnah are only Ahl al-Hadith:

It becomes absolutely clear from the statement of Pir Jilaniؒ that:
The only true name for Ahl al-Sunnah is “Ahl al-Hadith”.
Those who call themselves Ahl al-Sunnah otherwise are claimants by force, and in reality, they are not Ahl al-Sunnah.

✅ 4. Shah Abdul Qadir Jilaniؒ himself was Ahl al-Hadith:

When he said that “Ahl al-Sunnah are only Ahl al-Hadith”, it is necessary that he himself was also Ahl al-Hadith.
And since he was a perfect Pir and absolutely a Muslim, therefore:

✅ 5. Great saints have been among Ahl al-Hadith:

The fact that a perfect saint like Shah Abdul Qadir Jilaniؒ was Ahl al-Hadith is a clear proof that great saints have existed among Ahl al-Hadith.

✅ 6. The objection that Ahl al-Hadith are not saints is false:

To say that no saint has ever been among Ahl al-Hadith is a baseless and ignorant claim.
The very existence of Pir Abdul Qadir Jilaniؒ is a categorical refutation of this false objection.

✅ 7. Being Ahl al-Hadith is a condition for becoming a saint:

When Ahl-e-Hadith is the only saved sect (the group that attains salvation), and being a wali is a condition for salvation, it is proven that a wali can only be from Ahl-e-Hadith.

✅ 8. All the Awliya were Ahl-e-Hadith:

When a wali can only be from Ahl-e-Hadith, the conclusion is that all the true Awliya who have passed away were from Ahl-e-Hadith.

✅ 9. Whoever is not Ahl-e-Hadith, is not a wali either:

Whoever is not from Ahl-e-Hadith, even if the public has declared him a wali, in reality he is not a wali.

✅ 10. Being Ahl-e-Hadith is necessary for both salvation and wilayat:

In the light of Pir Jailani’s (RA) statement, it is established:

• Being Ahl-e-Hadith is necessary for salvation
• Being Ahl-e-Hadith is also a condition for becoming a wali

Whoever is not Ahl-e-Hadith, can neither be a wali nor saved.

The path to salvation, recognition of truth, and the standard of Hadith: A detailed dialogue

Hanafi:
You have scared me a lot.
Muhammadi:
It is your good fortune that you have understood the reality.
Otherwise, today many people are such who:

• No concern for their own salvation
• They are intoxicated and mesmerized by sectarianism
• And they consider supporting this sectarianism as service to religion

The real matter is to think and understand:

• First recognize the truth
• And then steadfastly adhere to it

How to recognize the truth?

Hanafi:
How will the truth be known? Everyone says that they are on the truth.
Muhammadi:
The truth is that which:

• Is based on the Sunnah of the Holy Prophet ﷺ
• And considers acting upon it as the only path to salvation

Everyone claims to be on the truth: What is the criterion for testing?

Hanafi:
Everyone says that I am on the truth. So how will it be known who is really on the truth?
Muhammadi:
There is a fundamental criterion to recognize the truth:
“Whoever does not adulterate the religion, is on the truth.”
With this criterion, you can evaluate every sect and group:

• Every sect in the world, after the Prophet ﷺ, has attributed itself to some Imam, Pir, or founder.
• These attributions themselves are proof that their religion has been mixed.

Whereas:
Ahl al-Hadith is the only group that does not attribute itself to any Imam or personality.
They only follow the Sunnah of the Prophet ﷺ, which is proven from Hadith.

What is the Sunnah of the Prophet ﷺ?

Hanafi:
What does Sunnah mean?
Muhammadi:
The definition of Sunnah is:

“ما سنۃ رسول اللہ صلی اللہ علیہ وسلم”

That is “the path, method, or practice which the Noble Messenger ﷺ has prescribed for the Ummah”

And:
Only the one who acts upon the Sunnah is called “Ahl al-Sunnah”.

How is the knowledge of Sunnah acquired?

Hanafi:
Where and how is the Sunnah of the Prophet ﷺ known?
Muhammadi:
The knowledge of Sunnah is acquired:

• By reading Hadith
• And by inquiring from the scholars of Hadith

Is every scholar a scholar of Hadith?

Hanafi:
Everyone must be a scholar of Hadith — whether they are Hanafi or Ahl al-Hadith?
Muhammadi:
No, the true and authentic scholars of Hadith are only the Ahl al-Hadith.

• People of other sects either do not read hadith
• or if they do read, they do not follow according to their own jurisprudential views

Therefore:
If you want to inquire about issues of hadith and sunnah, then consult Ahl al-Hadith scholars
and if you want to ask about any matter of Hanafi fiqh, then ask Hanafi scholars
Just as everything is obtained in its original and standard form from the agency, similarly knowledge of hadith is also obtained from the original experts.

Which books of authentic hadith are reliable?

Hanafi:
Which hadith books are reliable?
Muhaddithin:
Hadith books have grades. Their details are as follows:

✅ Highest grade books:

1. Sahih Bukhari
2. Sahih Muslim
3. Muwatta Imam Malik

These three books are the most authentic and the treasure of authentic hadith.

✅ Medium grade books:

1. Jami` at-Tirmidhi
2. Sunan Abi Dawood
3. Sunan an-Nasa’i
4. Musnad Ahmad ibn Hanbal

They contain a correct selection of hadith, although their grade is lower than Sahih Bukhari and Muslim.

⚠️ Third grade books:

1. Sharh Ma’ani al-Athar (Tahawi)
2. Mu’jam al-Tabarani
3. Sunan al-Kubra (Bayhaqi)

These include authentic, weak, and fabricated types of hadiths.
Therefore, reasoning from them cannot be done without caution.

❌ Fourth and fifth grade books:

They also contain fabricated or forged hadiths, so they cannot be relied upon.

Summary:

• Ahl al-Hadith is the group that is free from adulteration
• That follows only the Sunnah of the Prophet ﷺ
• And considers authentic hadith as the standard
• Other sects have become mixed religions due to affiliation with some Imam or Pir
• Salvation and being on the truth require avoiding adulteration

Hanafi:
Who made this classification of books (grades of hadith)?
Muhammadi:
This division was made by early hadith scholars and ulema. Especially read the famous book of Shah Waliullah Muhaddith Dehlawi, may Allah have mercy on him, titled “Hujjatullah al-Baligha”, InshaAllah everything will become clear.

Do all sects accept the classification of hadith?

Hanafi:
Do all sects accept this classification?
Muhammadi:
Yes, those who are called Ahl al-Sunnah, all sects accept this classification. That is, Bukhari, Muslim, Muwatta Imam Malik are all recognized as highest grade books.

Are all hadiths in Bukhari and Muslim authentic?

Hanafi:
Are all hadiths in the first-grade books authentic?
Muhammadi:
Yes, almost all hadiths are authentic. Especially Sahih Bukhari and Sahih Muslim are the most authentic collections, on which there is consensus of the Ummah.

Taqlid and Shirk: Is there really a connection?

Hanafi:
We have heard that you people also call taqlid shirk, but what relation does taqlid have with shirk?
Muhammadi:
Why not? Taqlid and shirk are together like a blouse and a skirt.
Shirk grows only on the soil of taqlid.
Every polytheist:

1. Is first a follower (muqallid)
2. Then falls into shirk

If there is no taqlid, then the environment for shirk would not arise.

Taqlid, ignorance, and blind devotion

Muhammadi:
Taqlid always makes a person ignorant and irrational.
And shirk also occurs where:

• There is lack of intellect
• Blind devotion predominates

Both (taqlid and shirk) have the same foundation:

– Considering someone greater than the limit
– Considering oneself extremely insignificant

This is precisely the definition of worship:
“Worship is to consider others great and to consider oneself insignificant in comparison.”
And this is exactly what:

– The follower does with his Imam
– Considers him excessively elevated
– Considers himself an animal
– And considers following the Imam as a means of salvation

This thinking gradually turns into shirk.

How is the Imam made a partner with Allah?

Hanafi:
How is the Imam made a partner with Allah?
Muhammadi:
In this way:
His words are considered a “divine command”
That is:

– What is exclusively the right of Allah and His Messenger ﷺ
– Is given to the Imam

In the light of the Quran, taqlid and shirk

Muhammadi:
In the Holy Quran, Allah Almighty said:

“أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ”

“Do they have partners who have ordained for them in the religion that which Allah has not permitted?”

This verse is a clear declaration that:

• Whoever creates matters of religion without Allah’s permission
• or considers His words as religion
• then he associates partners with Allah

The words of the Prophet ﷺ are only religion when they are from Allah,
so how misguided it is to make the opinions of Imams and scholars into religion!

Statement about making scholars and elders as Lords in Surah At-Tawbah

Muhammadi:
Allah Almighty said in Surah At-Tawbah:

“اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ”

“They have taken their scholars and monks as lords besides Allah.”

When Adi bin Hatim رضي الله عنه embraced Islam, he asked the Prophet ﷺ:
“I did not take my scholars as lords!”
The Prophet ﷺ said:
“Did you not consider their permissible as permissible and their forbidden as forbidden?”
Adi رضي الله عنه replied:
“Yes, that was the case.”
The Prophet ﷺ said:
“This is exactly taking them as lords.”

Summary

• Blind imitation is following without understanding
• It leads a person to the land of polytheism
• Whoever gives the status of religion to something other than Allah in religion, he considers a partner with Allah
• Accepting the words of an Imam as a Shariah proof is the beginning of polytheism
• Ahl al-Hadith is the group that saves itself from this blind imitation and polytheistic atmosphere

[ B]Hanafi:[/B]
We do not make our Imam a Lord; we only consider him an Imam.
Muhammadi:
This is exactly what the Jews and Christians used to say; they also did not call their scholars and elders “Lord,” but practically gave them the status of a Lord. That is why Allah Almighty called them “أَرْبَابًا مِّن دُونِ اللَّهِ”.
Changing the name does not change the reality.
The reality remains the same, no matter what name you give it.
The question is: Why do you make an Imam? For what purpose?

Purpose of making an Imam?

Hanafi:
To take matters of religion from.
Muhammadi:
This is exactly what Jews and Christians used to do. They also took matters of religion from their scholars and elders. When Hazrat Adi bin Hatim (RA) accepted Islam, the Prophet ﷺ declared this act as shirk.

So, there is no place for such imamate in Islam.

Mention of “Imam” in the Quran?

Hanafi:
It is mentioned in the Quran: “وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا”

Muhammadi:
This verse is about the Prophets (peace be upon them). The Quran has not called anyone other than a Prophet an Imam.
A Prophet can be an Imam, because اللّٰہ appoints him as an Imam
But no one except a Prophet can be an Imam.

Meaning of “A’immah ad-Din” in religion

Hanafi:
Great Imams of religion have passed in Islam.
Muhammadi:
Yes, “A’immah ad-Din” means:

• Experts in religious knowledge
• Those who provide scholarly guidance

But:
To make them such an Imam that:

• They are obeyed
• Their opinion is declared Shariah
• The foundation of a religion is laid in their name

All this is outside the Islamic concept of Imamate.

Source of Taqlidi Imamate: Shia concept of Imamate

Muhammadi:
The concept of imitative Imamat was first developed by the Shia.

• According to the Shia, there is no difference between an Imam and a Prophet
• According to their belief:

“The Prophet and the Imam draw water from the same spring and the same vessel”

This non-Quranic concept of Imamat was later also adopted by some groups among the Ahl al-Sunnah, and sects were established in the names of Imam Abu Hanifa, Shafi’i, Malik, Ahmad, etc.

Claim of “Infallible Imam”?

Hanafi:
The Shia call the Imam infallible, we do not say that.
Muhammadi:
If not verbally, then your practical actions show this:

• You accept the words of your Imam as final
• You do not leave room for objection or investigation

So even if you do not call him infallible, you accept him as infallible.
That is why we say:
In Islam, no one can be an Imam except the Prophet.
Making someone “Great Imam” is neither proven from the Quran nor from the Sunnah.

Will people be called by the name of the Imam on the Day of Judgment?

Hanafi:
We have made an Imam because it is in the Quran: “يَوْمَ نَدْعُوا كُلَّ أُنَاسٍ بِإِمَامِهِمْ”

Muhammadi:
This verse is actually about the Book of Deeds, not about the Imams you have appointed.

Immediately after this verse, it is said:

“فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَئِكَ يَقْرَءُونَ كِتَابَهُمْ”

Meaning:
“Whoever is given his Book of Deeds in his right hand will read it with joy.”

If “Imam” is taken to mean a personal Imam, then they can only be those whom Allah has made Imams, i.e., the Prophets, peace be upon them.

Who will be questioned in the grave and on the Day of Resurrection?

• Just as there is questioning in the grave:
  “من نبیُّک؟” — “Who are your Prophets?”
• Similarly, on the Day of Resurrection, nations will be called by the names of their Prophets:

“O nation of Moses, come; O nation of Jesus, come; O nation of Muhammad ﷺ, come.”
Fortunate are those people:

• Who have made the Prophet ﷺ their Imam
• And avoided following any non-Prophet[/B]

The Honor of Ahl al-Hadith: The Prophet ﷺ is the only Imam

Muhammadi:
Ibn Kathir, may Allah have mercy on him, says:

“ھٰذا أکبرُ شرفٍ لأصحاب الحدیث لأن إمامَهم النبی ﷺ”

Meaning:
“The greatest honor for the Ahl al-Hadith is that their Imam is the Prophet ﷺ himself.”
The conclusion will be:

• The Ahl al-Hadith will go to Paradise with the Prophet ﷺ
• And the followers will remain with their self-made Imams
• Then they will be taken to Hellfire with those very Imams

Hanafi:
Will our Imams go to Hell?
Muhammadi:
First tell me, who are your Imams?
Hanafi:
Our Imam is Imam Abu Hanifa, may Allah have mercy on him.
Muhammadi:
Okay, but how did he become your Imam?
Did Allah Almighty appoint him as an Imam?
Hanafi:
No, Allah did not appoint him.
Muhammadi:
Did Imam Abu Hanifa himself say that:
“I am your Imam, follow me”?
Hanafi:
No, he did not say anything like that.

Then how did he become an Imam?

Muhammadi:
When Allah did not appoint an Imam and
they themselves did not claim their Imamat,
then how did you accept them as an Imam?
Hanafi:
We ourselves have accepted and considered them our Imam.
Muhammadi:
So if just your acceptance can make someone an Imam,
then can anyone appoint whoever they want as an Imam?
How is this possible?
In prayer, a person becomes an Imam only when he intends to lead (Iqtidā).
If he does not intend, then no one can make him an Imam just by believing so.

Whom will Imam Abu Hanifa take to Paradise?

Muhammadi:
Think about one thing:

• Imam Abu Hanifa (may Allah be pleased with him) is

  considered an Imam by both Deobandis

• and Barelvis also consider him their Imam

Now the question is:
Whom will Imam Abu Hanifa take to Paradise?

• Deobandi?
• Or Barelvi?

Because:
Deobandis and Barelvis call each other disbelievers
and a disbeliever cannot enter Paradise.
Therefore:

• If Barelvis go to Paradise, then Deobandis will go to Hell
• If Deobandis go to Paradise, then Barelvis will go to Hell

Imam Abu Hanifaؒ is the Imam of both
So then with whom will he go?

The same is the case with Shia and Sunni

If:

• Shia go to Paradise with their Imams
• then where will Sunni go?

And if:

• Sunni go to Paradise with their Imams
• then where will Shia go?

Whereas:
Both of their Imams were apparently pious and righteous
and InshaAllah they will go to Paradise
but:

• Their followers have severe disagreements
• They are “Ba’d al-Mashriqeen” (enemies after the East)
• There is a world of difference in beliefs

So how can their followers both go to Paradise?

Conclusion:

• The reality is that the right of Imamat belongs only to the Prophet ﷺ
• After the Prophet, no Imam is worthy of being followed in that capacity
• To make anyone an Imam just by “being one’s own follower”:

  Is neither proven by the Quran

• Nor proven by the Sunnah
• Rather, it is the basis of misguidance and sectarianism

The deception of Taqlid and love of the Awliya – What is the criterion of salvation?

Hanafi:
From what you say, it seems that the matter of these Imams is a very big confusion.
Muhammadi:

Exactly so. And this is the cycle that those people go through who misunderstand the meaning of “المرء مع من أحب” (i.e., “A person will be with whom he loves”) and say:
“We love the Imams and the Awliya, so on the Day of Judgment we will be with them.”

The Claim of Love for the Imam and Salvation

They also say:
“Since the Ahl al-Hadith do not accept any Wali or Imam, they will not have any companionship.”

But we ask them:

Will Christians go to Paradise with Prophet Jesus (peace be upon him)?

• They also claim love.
• But since they do not follow the Prophet Muhammad ﷺ, their love is false and unacceptable.

Similarly:

• The Tabarra Shi’a claim love for Hazrat Hussain (may Allah be pleased with him).
• The followers of the Eleventh Imam remember Shah Abdul Qadir Jilani (may Allah sanctify his secret).

But their love:

• If it is filled with polytheism and innovation,
• And devoid of the Sunnah of the Prophet ﷺ,

then such love can never take them to Paradise.

True love is that which is accompanied by following

• Hazrat Isa (Jesus) AS will never love those who do not follow the Prophet who came after him, i.e., Muhammad ﷺ.

Similarly:

• Shah Abdul Qadir Jilani (RA) and
• other Awliya-e-Kiram (RA)

can never love those people:

• who abandon the Sunnah of the Prophet ﷺ
• commit shirk and bid’ah
• and consider following blind imams as a means of salvation

Clear Command of the Quran

“اتبعوا ما انزل الیکم من ربکم ولا تتبعوا من دونه اولیاء”

“Follow what has been revealed to you from your Lord and do not follow any guardian besides Him.”
By Awliya here it means those personalities whom people make not appointed by Allah but self-made leaders, whereas the only means of salvation is solely and only following the Prophet ﷺ.

The Trick of Satan

• All those in the world who are followers of shirk and bid’ah, in reality:
• their imam and spiritual guide is Satan
• they take the names of the people of Allah
• but their actions follow Satan

That is why Allah Almighty said:

“لا تعبدوا الشیطان”

“Do not worship Satan”

“ولا تتبعوا خطوات الشیطان”

“Do not follow the footsteps of Satan”

Satan’s Trick: Using the Names of Saints for His Own Business

• When Satan sees that someone is inclined towards the Sunnah of the Prophet ﷺ, he immediately tries to trap them through human agents
• He spreads innovations and polytheism under the names of saints
• The concept is about those elders, but the actual practice is based on worshiping Satan

What does the Quran say?

“الذین ضل سعیھم فی الحیوٰۃ الدنیا وھم یحسبون انہم یحسنون صنعا”

“Those whose efforts have been wasted in this world while they thought they were doing good.”

“ولا یغرنکم باللہ الغرور”

“Let not the deceiver (Satan) deceive you concerning Allah’s name.”

“ان الشیطان لکم عدوّ فاتخذوہ عدوا”

“Satan is your enemy, so consider him an enemy.”

On the Day of Judgment, the Saints Will Disown You

In many places in the Holy Quran, Allah Almighty has said:
The elders whom you call upon will be your enemies on the Day of Judgment,
and will be completely unaware of your worship.

• “وہم عن دعائھم غافلون”
  Reference: (Al-Ahqaf: 5)
• “ما کنتم ایانا تعبدون”
  Reference: (Yunus: 28)
• “یکونون علیہم ضدا”
  Reference: (Maryam: 82)

Until:
Prophet Jesus (peace be upon him) will be asked
“Did you say to take me and my mother as gods?”
He will clearly deny, saying “We said nothing; these were all their own actions.”

Conclusion

• The real leaders and guides of the misguided are the devils who planted the seeds of innovation and imitation in their hearts
• Those who made people worship in the name of righteous elders but in reality, their existence was only in minds

Do you want: The Sunnah of the Messenger ﷺ?

Then it will only be found in the Hadith of the Messenger ﷺ
And Hadith will only be found with the Ahl al-Hadith

If you want: The Sunnah of the Imam?

Then it will be found in Hanafi Fiqh
And Hanafi Fiqh only from Hanafi scholars
Decide! Which path do you want to follow?

The Sunnah of the Imam or the Sunnah of the Messenger ﷺ?

Hanafi:
The Sunnah belongs to the Messenger of Allah ﷺ, where did the Sunnah of the Imam come from?

Muhammadi:
Then why are you Hanafi? After all, what does Hanafi mean?

Hanafi:
A Hanafi is one who follows Hanafi Fiqh.

Muhammadi:
So what is called Hanafi Fiqh?

Hanafi:
It is the madhhab of Imam Abu Hanifa (RA).

Muhammadi:
And what does “madhhab” mean?

Hanafi:
Madhhab means “method” or “way”.

Muhammadi:
Exactly, and “Sunnah” also means method.
When we say this is the Sunnah of the Prophet ﷺ, it means that the Prophet ﷺ adopted this method or commanded us to follow it.
Therefore, the method you follow is actually following that Sunnah.

Hanafi:
That is absolutely correct, I understand now.

Following the Sunnah or Imitating the Imam?

Muhammadi:
That is why we say that Hanafi follows the method of Imam Abu Hanifa (RA), while Ahl al-Hadith follow the method of the Noble Prophet ﷺ.
But…

Hanafi:
But the method of Imam Abu Hanifa (RA) is also the same as that of the Messenger of Allah ﷺ.

Muhammadi:
It may be the same method or not, but the motivation for your actions is solely and only Hanafi Fiqh.
That is:

• Even if an action is according to the Sunnah of the Prophet, you still perform it considering it a Hanafi issue.
• If an action is against the Sunnah of the Prophet but is part of Hanafi fiqh, you still perform it.

For example:

• Raising the hands at the beginning you do, but not because it is the Sunnah of the Prophet, rather because it is the Hanafi method.
• You do not raise the hands when going into or coming out of Ruku'</B>, even though this is Sunnah of the Prophet, because it is not in Hanafi fiqh.
• Even if something is [B]not Sunnah of the Prophet but is in Hanafi fiqh, you give your life for it. For example:
  Raising the hands during Qunoot

Hanafi Approach – A Realistic Admission

Hanafi:
The reality is, we generally do not think whether our issue is according to the Sunnah of the Prophet ﷺ or against it.
We only remember that:

• We are Hanafi
• We have to follow Hanafi fiqh

Even if someone shows a hadith:

• We do not deny it
• But we do not act upon it either

Our mindset is:

• Either this hadith is not authentic
• or it is abrogated
• or something else is meant
• or our Imam did not act upon it, so why should we?

We only follow the religion of our Imam.

The Kalima Muhammad Rasul Allah ﷺ and the Imam’s practice?

Muhammadi:
When your behavior is like this, then it does not suit you to:

• Recite the Kalima Muhammad Rasul Allah ﷺ
• and call yourself Ahl al-Sunnah

If you acted upon the Sunnah of the Messenger ﷺ as strictly as you follow Hanafi jurisprudence, then you would certainly attain salvation. But how can salvation be expected in this condition?

Following the Messenger or imitating the Imam?

You follow Imam Abu Hanifaؒ.
If a person follows Prophet Musa (Moses) عليه السلام, he will not be saved either.
The Messenger of Allah ﷺ said:

“لو بدا لکم موسیٰ فاتبعتموہ وترکتمونی لضللتم عن سواء السبیل”

If Musa عليه السلام were to come today and you follow him and leave me, you will go astray.
When there is no salvation in following a noble prophet like Musa عليه السلام,
then how can there be salvation in following a jurist like Imam Abu Hanifaؒ?

The Call of Ahl al-Hadith – Only Following the Messenger ﷺ

We have no enmity towards Imam Abu Hanifaؒ.
Nor do we call you towards any other imam.

We only call you towards the Messenger of Allah ﷺ:

• Whose kalima you recite
• In whose following there is salvation
• And in whose following there is no salvation except

Think about it! The matter is about salvation.

If your end comes on this very Hanafism, then the matter can be very dangerous.

The Declaration of the Quran

“ھذا بلاغ للناس و لینذروا بہ و لیعلموا أنما ھو إلہ واحد و لیذکر أولو الألباب”

“This (Quran) is a message for mankind so that they may be warned through it, and so that they may know that there is only one God, and so that those of understanding may take admonition.”