Why Are We Ahl-e-Hadith?
Ahl al-Hadith is a descriptive name, and giving a descriptive name according to the spirit of the Shariah is permissible. Its proof is from the Prophet صلى الله عليه وسلم, who, addressing the memorizers of the Quran, said:
((يااهل القران او تروفان الله وتزيحب الوتر))
Meaning: O people of the Quran, recite the odd-numbered (witr) prayer; indeed, Allah is witr and loves witr.
In this hadith, the people addressed with the title Ahl al-Quran were Muslims. Regarding these people, Allah said:
هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَٰذَا
Meaning: He has named you Muslims in the Quran and in the earlier scriptures.
However, the Messenger of Allah صلى الله عليه وسلم addressed these Muslim memorizers with the title Ahl al-Quran, while Allah Almighty addressed the Jews and Christians as Ahl al-Kitab (People of the Book). He called the Christians واهل الانجيل.
Although the mentioned verse from Surah Al-Hajj and other Shariah evidences have established that these people are also named Muslims. Ahl al-Kitab, Ahl al-Injil, etc., are their descriptive names, which proves that there is no harm in giving descriptive names.
The Reason for the Naming of Ahl al-Hadith:
Since the best of eras, the name of Ahl al-Hadith and Ahl al-Sunnah has been well-known in opposition to the people of innovation. It should be noted that Ahl al-Sunnah and Ahl al-Hadith are synonymous terms; however, there is a reasonable reason for calling them Ahl al-Hadith, which is that the word Hadith is used collectively for the Quran and Hadith. As Allah has referred to the Quran as Hadith in many places.
Surah Az-Zumar verse 23, Surah At-Tur verses 33, 34, Surah Al-Qalam verse 44, Surah An-Najm verses 59, 60, Surah Al-A’raf verse 185, Surah Al-Kahf verse 6, etc., besides these clear verses, the Prophet Muhammad (peace be upon him) himself used the word Hadith for the Book of Allah.
Similarly, the Holy Prophet صلى الله عليه وسلم also referred to his sayings as “Hadith.”
From these Shariah evidences, it is understood that Ahl al-Hadith means those who act upon the Quran and the sayings of the Prophet ﷺ. Our brother here has stumbled greatly; mistakenly, he says that Hadith can be Sahih (authentic), Da‘if (weak), Hasan (good), Mursal (disconnected), Mu‘dal (defective), Munqati‘ (broken), Marfū‘ (attributed to the Prophet), Mawqūf (attributed to a companion), Maqṭū‘ (attributed to a successor), and many other types besides these. It is unclear which ones they accept: Sahih Ahl al-Hadith or Da‘if Ahl al-Hadith, Mursal Ahl al-Hadith or Hasan Ahl al-Hadith, Mawqūf Ahl al-Hadith or Maqṭū‘ Ahl al-Hadith.
Brother, spit out your anger; it blinds a person to knowledge and makes him delusional. Consider calmly that all the types you mentioned are categories of the Prophet’s sayings or of the chains of narration?
If they are of the chains of narration, certainly they are of the chains of narration, then your objection is futile and born out of prejudice, whose ignorance has watered it and hatred has dug it; نصرۃ العلوم has acted as fertilizer, and Hafiz Arshad has sprayed ignorance, misleading the general public.
May Allah protect us from every affliction, especially the plague of Deobandism.
Perhaps you remember, or perhaps you do not, that Da‘if and Mursal etc. are you. Because Mursal is, in your view, a proof, which is a type of weak narration. Rather, if the author of “Tuhfat Ahl al-Hadith” claims that he is among the real Ahl al-Hadith because he has fabricated two hadiths, then what harm can we do to them?
The Reason for the Name Salafi Athari: –
Imam Sam’ani wrote in his famous work “کتاب الانساب” under the root Al-Athari that
هذه النسبة الى الاثر بين الحديث واهله واتباعه وانتسب بهذه النسبة ابوبكر سعد بن عبدالله بن على الأثرى الطوفي المولودسنه 413 المتوفى 490ه.
That is, Imam Abu Bakr, who died in 490 AH, was called Athari because he was associated with the Ahl al-Hadith sect; Athari means one who follows and adheres to Hadith.
This proves that Ahl al-Athar and Ahl al-Hadith are synonymous terms. Similarly, Allama Sam’ani also wrote about the term Salafi that this sect is attributed to the Salaf.
Personal Attribution :-
From the aforementioned arguments, it has been established that it is permissible to attribute descriptive names to the Book of Allah, but there is no evidence from the Quran and Sunnah to attribute descriptive names to any member of the Ummah. After the tragic martyrdom of Hazrat Usman Ghani (RA), when sedition, corruption, and factionalism arose among the blessed Ummah, someone asked Hazrat Abdullah bin Abbas (RA) whether he was Alawi or Usmani. Hazrat Ibn Abbas (RA) replied:
((لست على ملة على ولاملة عثمان بل انا على ملة رسول الله ﷺ))
Meaning, I am neither from the nation of Ali (RA) nor from the nation of Usman (RA), but I am from the nation of the Messenger of Allah (peace be upon him).
Based on these facts, Ahl al-Hadith do not believe in personal attribution because it is not supported by the Quran and Hadith.
Mulla Ali al-Qari Hanafi states:
(ومن المعلوم ان الله تعالى ماكلف احدا ان يكون حنفيا اومالكيا او شافعيا او حنبليا بل كلفهم أن يعملوا بالسنة )
Meaning, it is clear and evident that Allah Almighty has not burdened anyone to become Hanafi, Shafi’i, Maliki, or Hanbali, but He has made it obligatory for all servants to follow the Sunnah of the Prophet (peace and blessings be upon him).
Objection:-
Some Companions of the Prophet were called Alawi and some were called Uthmani.
If the Hanafi-Shafi’i attribution is wrong and is towards a non-Prophet, then Hazrat Ali and Hazrat Uthman, to whom the Companions attributed, were also from the Ummah; they were not Prophets, so how can that be correct?
Answer:
Firstly: Nowhere in Bukhari does it say that some Companions were called Alawi and some Uthmani. This is the author’s slander. If they show this from Bukhari, we will reward them with a copy of Bukhari ان شاء اللہ.
Probably the author lacks the ability to understand Bukhari, otherwise, he would not have made such a mistake.
Secondly: Jhangvi Sahib repeatedly claims that for us, the Companions are the standard of truth,
if this is accepted for argument’s sake, then the question arises: why have you abandoned the ‘standard of truth’ and become Hanafi then Deobandi? Why are you not called Uthmani or Alawi?
Thirdly: Let us tell you what is actually in Bukhari and what misconception the author (Tuhfa Ahl al-Hadith) is creating. The well-known Tabi’i Sa’d bin Ubaidah Salmi (may Allah have mercy on him) says:
( عن أبي عبد الرحمن وكان عثمانيا فقال لابن عطية وكان علويا )
Meaning Abdul Rahman Salmi, who was Uthmani, said to Ibn Atiyah Alawi
. In explaining these words, Hafiz Ibn Hajar says:
(كان عثمانيا يقدم عثمان على على فى الفضل ، وكان علويااى يقدم عليا في الفضل على عثمان )
Meaning by Uthmani is meant that they considered Uthman (may Allah be pleased with him) superior to Ali (may Allah be pleased with him), and by Alawi is meant that they considered Ali (may Allah be pleased with him) superior to Uthman (may Allah be pleased with him).
This is the same meaning of Alawi and Uthmani that Maulana Umar Ali Saharanpuri explained in the marginal notes of Bukhari between the lines. It proves that due to this belief of the two, some people used to call them Alawi and Uthmani. But our kind author is extracting from this that they themselves called themselves Alawi and Uthmani, انا للہ وانا الیہ راجعون.
Even worse is the falsehood that the Companions taught them this.
Whereas Abu Abdul Rahman Salmi (Abdullah bin Habib) is not a Companion but a Tabi’i. Approximately 170, and Ibn Atiyah’s name is Hubban bin Atiyah. Hafiz Ibn Hajar says that he is mentioned in Bukhari but his conditions are not known, nor is there any criticism or praise found.
So, he is an obscure figure. But how tragic it is that the author of “Tuhfa Ahl al-Hadith” calls these obscure Tabi’in Companions.
Misrepresentation is not befitting of scholars. You have the right to scholarly disagreement with Ahl al-Hadith; we do not deny you that. But to provide evidence for your mimetic affiliation, it was necessary that this suspicion be free from falsehood and based on truthfulness and honesty. Probably, in enmity towards Ahl al-Hadith, you have crossed the limits of scholarship and reached hatred and animosity. These are incurable diseases that rob a person not only of modesty but also of the blessings of honesty, integrity, and truthfulness, making him blind and deaf. May Allah protect every Muslim from these. آمین یا الہ العلمین
Fourthly: It is possible that the author of Tuhfa Ahl al-Hadith may find this false excuse that even if not Companions, at least they were Tabi’in, but even then, a personal affiliation with the best of generations is established. However, it has already been stated that interaction with the best of generations is the only argument that is beyond objection, and since it has been objected to, it is not a valid proof.
The Antiquity of Ahl al-Hadith
They say that before the British era, the sect called Denier of Jurisprudence among Ahl al-Hadith was not seen at all; show me any hadith where the Denier of Jurisprudence is called Ahl al-Hadith.
Answer: Firstly: Brother, what do you mean by jurisprudence? If you mean the chapters of Hanafi jurisprudence, then we certainly deny those. If by jurisprudence you mean your understanding of religion, then we absolutely do not deny that.
This is your exaggeration.
Secondly: Can you prove from any verse of the Quran or any Prophetic hadith that the followers of Imam Abu Hanifa, the group of Hayati Deobandis, are called Ahl al-Sunnah? If you show such a hadith, we will not only give you a deserved reward but also admit that the Hanafi Hayati Deobandi group is included in Ahl al-Sunnah.
If you cannot prove this, then according to your own established principle, you yourself fall outside of “Ahl al-Sunnah.”
The Companions of the Prophet were Ahl al-Hadith:
It does not require any proof that none of the Companions were followers (mukallid). Hanafi, Shafi’i, Maliki, Hanbali, etc., are all inventions that came after them. When a young man would go to Hazrat Abu Saeed Khudri (RA) for seeking Hadith, he would say
(مرحبا بوصية رسول الله صلى الله عليه وسلم امرنا رسول الله صلى الله عليه وسلم ان توسع لكم في المجلس وان تفهمكم الحديث فانكم خلو فنا واهل الحديث بعدنا )
meaning: You have the blessed advice of the Messenger of Allah صلى الله عليه وسلم. The Prophet صلى الله عليه وسلم commanded us to be generous in our gatherings for you and to explain the Hadith to you. You are our successors, and after us, you are the people of Hadith.
Hazrat Abu Bakr (RA) says
(أية ارض تقبلنى واى سماء تظلنى ان قلت في كتاب الله برأيي )
If I interpret any verse of the Quran according to my own opinion and conjecture, then no earth will carry me, and no sky will shade me.
Hazrat Umar Farooq (RA) says
(اتقو الرأى في دينكم )
Meaning: Avoid introducing opinion and conjecture into the true religion.
( اياكم واصحاب الراى فانهم أعداء السنن اعيتهم الاحاديث ان يحفظوها فقالوا بالرأى فضلوا وأضلوا )
Meaning: Stay away from the people of opinion (Ahl al-Ra’y), because these people are enemies of the Prophetic Sunnah. Due to their inability to preserve the Prophetic Hadith, they issue rulings based on opinion and conjecture, which causes them to be misguided themselves and to mislead others.
Hazrat Ali Murtaza (RA) says
(لو كان الدين بالراى لكان اسفل الخف أولى بالمسح من اعلاه وقد رايت رسول اللهﷺ يمسح على ظاهر خفيه )
Meaning: If religion were based on opinion, then wiping over the socks would be better than wiping below them, but I saw the Messenger of Allah صلى الله عليه وسلم wiping over the socks.
The Followers of the Tabi‘in Were Also Ahl al-Hadith:.
After the Companions of the Prophet, the trustworthy group of the Ummah, the Tabi‘in, were also Ahl al-Hadith. No Tabi‘i was Hanafi, Shafi‘i, Maliki, or Hanbali, nor did they consider anyone’s opinion or analogy superior to the Quran and Sunnah and follow it.
Caliph Hisham ibn Abd al-Malik asked Imam Zahri
(این انتم اصحاب الحديث )
O people of Hadith, where were you?
Imam Shafi‘i once told his student Amir that
(امض بنا نفر من أصحاب الحديث )
A group of Ahl al-Hadith should also accompany us.
Imam Ibn Qutaybah states that A‘mash and ‘Ala’ ibn ‘Abd al-Rahman were Ahl al-Hadith.
Ibn ‘Ammar states that ‘Abd al-Malik, ‘Asim al-Ahwal, ‘Ubayd Allah ibn ‘Umar, and Yahya ibn Sa‘id al-Ansari are the scale of the Ahl al-Hadith of Kufa and Madinah.
The Followers of the Tabi‘in Were Also Ahl al-Hadith:.
Imam Sufyan Thawri says that angels are the guards of the heavens and the Ahl al-Hadith are the guards of the earth.
Imam Muslim states that Ayyub al-Sakhtiyani, Ibn Awn, Malik ibn Anas, Shu’bah, Yahya ibn Sa’id Qattan, Abd al-Rahman ibn Mahdi, and those who came after them were the Ahl al-Hadith.
Followers of the Followers of the Tabi‘in
The period following the Tabi‘in was an important era for the compilation of Hadith. During this time, great Imams of Hadith were present, such as Imam Shafi‘i, Imam Ali ibn al-Madini, Imam Ahmad ibn Hanbal, Imam Ibn Mu‘in, Imam Bukhari, Imam Muslim, Imam Abu Zur‘ah, Imam Abu Dawood, Imam Dawood al-Zahiri, Imam Abu Hatim, Imam Tirmidhi, Imam Nasa’i, Imam Ibn Majah, Imam Ibn Khuzaymah, and others. All of them were Ahl al-Hadith and were the leaders and chiefs of Ahl al-Hadith in their respective eras. These venerable personalities formed a consistent group and assembly within themselves. They were pure followers and callers of the Book and Sunnah. They acted upon it exclusively and invited others towards it.
The books they compiled can still be found in the market today. Some are in Arabic, while translations of others have also been published. Study them and gauge the love and reverence they had for the Sunnah. First, they establish a heading. Under it, they continuously quote the Prophetic sayings so that you will not find any trace of narrators’ opinions or speculative reasoning. At no point will you see these people contradicting the Sunnah. Yes, they were human, so it is possible that in some places they erred in establishing a heading, but the prescription they give to the reader for reading and acting upon is derived from the Sunnah.
This is the religion and stance of Ahl al-Hadith.
A Permanent School of Thought:-
Jhangvi Sahib, covering up this reality, has written that you have received a severe blow, or it has been dealt to you. In books, the term Ahl-e-Tareekh (people of history) is used for historians, Ahl-e-Tafseer (people of exegesis) for commentators, and similarly Ahl-e-Hadith (people of hadith) for hadith scholars. Not for non-followers (ghair muqallideen). Show me in any hadith sharif or its commentary where a denier of fiqh is called Ahl-e-Hadith.
First of all, your lie is that in books of Aqeedah and Fiqh, where commentators of hadith mention sectarian differences, they also state that “this is the belief of Ahl-e-Tareekh” or “this is the position of Ahl-e-Tafseer” on a particular Shariah issue. Just quote one authentic reference from any book on this. But this is absolutely impossible. A strong denial of this is coming ahead. To conclude with you, we present the statement of a Deobandi scholar, Maulana Mufti Rasheed Ahmad Sahib. The Maulana says that:
Around the second or third century Hijri, among the people of truth (Ahl-e-Haqq), five schools of thought were established due to differences of opinion in resolving subsidiary and partial issues. That is, the four madhahib and Ahl-e-Hadith. From that time until today, the truth has been considered dependent on these five methods.
See how broadly and enlightenedly the Maulana acknowledges the reality. But you are mixing them with Ahl-e-Tareekh and Ahl-e-Tafseer.
Brother, if the meaning of Ahl-e-Hadith is one who narrates hadith, then the meaning of Ahl-e-Fiqh would be one who narrates fiqh, and the meaning of Hanafi would be one who writes down the sayings of Hanafi Imams but does not act upon them. سبحان اللہ If scholars like you increase in the world, then the Day of Judgment is near. The more painful thing is that you say, “Show from any book that a denier of fiqh is called Ahl-e-Hadith.” Whereas we have repeatedly clarified that we are not deniers of fiqh at all; this is your injustice. Your demand is exactly like asking you to prove that a denier of hadith is called Ahl-e-Fiqh.
Your Hakim al-Ummat Maulana Ashraf Ali Thanvi says:
Their method was that first they looked at the Book of Allah; if they did not find a ruling there, they looked at hadith; if they were still not satisfied, they looked at the fatwas of the Sahabah and Tabi‘een. If they did not find a ruling anywhere, then out of necessity, they resorted to qiyas (analogy). This is the beginning of Ahl-e-Hadith, although at that time two groups had emerged: Ahl-e-Takhreej and Ahl-e-Hadith. But there was no enmity or hostility between them; rather, often Ahl-e-Takhreej would abandon their sect if a hadith contrary to their belief reached them from Ahl-e-Hadith. Similarly, if Ahl-e-Hadith found something opposing their opinion from the Sahabah or Tabi‘een, they would abandon it and follow each other, considering their work as service to the religion.
In summary,
See, Maulana Thanvi recognizes Ahl-e-Hadith as an independent school of thought and does not count them among the killers of fiqh. Rather, he describes the principle of Ahl-e-Hadith as giving precedence to the opinions of the Sahabah and Tabi‘een over their own opinions and qiyas.
Testimony of the Hadith Commentators:
Pick up any commentary book on Hadith in the field of Maqadim and you will find that while explaining the differences of the Ummah, the position of Ahl al-Hadith is also stated. To the best of our knowledge, the commentaries on Hadith by Imam Ibn Abdul Barr التمهيد لما في الموطا من المعاني والاسانيد are counted among the oldest books. He mentions the differences in almost every issue while explaining the viewpoint of Ahl al-Hadith.
Regarding whether the prayer of followers will be valid if the Imam leads the prayer without purification due to forgetfulness or other reasons, he mentions this difference and says:
(وبهذا قال جمهور فقها الامصار واهل الحديث)
That is, the majority of jurists and the position of Ahl al-Hadith is that there is no need for the followers to repeat the prayer.
The Hanafi position is that Khamr (intoxicant) is only that which is made from the juice of grapes, whereas according to the majority of the Ummah, the definition of Khamr (wine) is that which impairs the intellect, and this name applies to every intoxicating drink whether made from grapes or something else. Explaining this difference, he says:
(وقال اهل المدينة وسائراهل الحجاز وعامة اهل حديث وأئمتهم ان كل مسکر خمر حكمه حكم خمر العنب )
That is, according to the people of Medina, all Hijazi scholars, the general Ahl al-Hadith, and their Imams, every intoxicant is Khamr and its ruling is like that of grape wine.
(3) Discussing the purity and impurity of the saliva of a cat, he states that according to Imam Malik and the people of Medina, Imam Laith ibn Saad and his followers, Imam Awza’i from Sham, Sufyan al-Thawri from Iraq, Imam Shafi’i and his students, Imam Ahmad ibn Hanbal, Imam Ishaq, Imam Abu Thawr, Imam Abu Ubaid, the group of Hadith narrators, and Ahl al-Hadith, the saliva of a cat is pure.
(4) Discussing the authority of Mursal (unconnected) Hadith, he says that the interruption in the chain is the reason for the prohibition of acting upon it:
(وقال سائر اهل الفقه وجماعة اصحاب الحديث في كل الامصار فيما علمت)
That is, this is the position of all jurists and all members of the Ahl al-Hadith group.
(5) Regarding the rejection of the narration of an unknown person, he states:
(و مارايت احداً من أهل الحديث يخالف هذا المذهب )
That is, I have not seen a single Ahl al-Hadith who opposes accepting the narration of an unknown person.
We have only pointed out from the first volume. If the sayings of Imam Ibn Abdul Barr of this nature are collected, the matter will become very lengthy. We only indicate below the brief volumes and pages where, while explaining the differences of the schools of thought, the position of Ahl al-Hadith is also stated.
Volume 2: p. 5, 137, 176, 315, 304, 349
Volume 3: p. 40, 53, 104, 188, 237, 275, 64, 75, 163, 264, 154
Volume 4: p. 314, 109, 162, 37, 251, 289, 336
Volume 5: p. 115, 239, 210, 11, 42, 268
Volume 6: p. 69, 96, 18, 206, 261, 438, 445, 449, 339, 416, 472, 488
Volume 7: p. 13, 33, 172, 51, 148, 83
Volume 8: p. 176, 171, 412, 107, 411, 377
Volume 9: p. 161, 165, 79, 243, 252, 164, 170, 184, 238, 229, 220, 110, 213, 216, 249
Volume 10: p. 51, 121, 122, 225, 243, 254, 53, 72, 123
Volume 11: p. 137, 11, 24, 48, 200, 221
Volume 12: p. 127, 72, 129, 251
Volume 13: p. 80, 188, 274, 321, 349, 284
Volume 14: p. 58, 14, 301, 13
Volume 15: p. 20, 43, 44
Volume 16: p. 341, 273, 293, 294
Volume 17: p. 426
Volume 18: p. 202, 283, 277
Volume 19: p. 37
Volume 22: p. 338, 258
Volume 24: p. 242
Author’s Open Challenge to Ahl al-Hadith
Whoever studies books written on sects or directly reads jurisprudence and commentaries on hadiths, it is not hidden from them that the Imams of the religion, while explaining sectarian differences, also present the viewpoint of Ahl al-Hadith.
We state with full responsibility and firm conviction in our religion and faith that Mr. Jhangvi cannot present an example of any Muslim researcher in the world who, while committing to the differences of sects in his compilation, has not expressed the stance of the sect of Muhadditheen, i.e., Ahl al-Hadith. Mr. Jhangvi should make a strenuous effort and, along with the entire team active in refuting Ahl al-Hadith from Dioband, point out any book. Despite my lack of knowledge, I will prove that at such and such place he has explained the religion of Ahl al-Hadith.
If, despite this, Mr. Jhangvi insists on denial, then there is no cure for such stubbornness.
Testimony of Imam Abu Hanifa’s Student, Imam Abdullah bin Mubarak
Hazrat Imam Abdullah bin Mubarak, who passed away in 181 AH, says:
الدين لاهل الحديث والكلام والحيل لاهل الرأي والكذب للرافضة
Meaning, the religion (Islam) is with the Ahl al-Hadith. Fabricating things and devising tricks is the habit of the people of opinion (Ahl al-Ra’y), and lying is the work of the Rafidah.
A testimony of the Hanafi scholars:
Pick up any comprehensive book of Hanafi jurisprudence and you will find the author repeatedly stating that this is the doctrine of Ahl al-Hadith; this is not just a claim but let us also point out many examples.
Allama Taftazani, deceased 758 AH, in the discussion of consensus while researching an issue states that
(وعليه عامة أهل الحديث والشافعية )
meaning that generally Ahl al-Hadith and Shafi’is are also on this.
Elsewhere he states that
وعند بعض أهل الحديث يوجب العلم لانه ولا عمل الاعن علم
meaning action is a branch of knowledge. When there is no knowledge, how can there be action? Therefore, the doctrine of Ahl al-Hadith is that knowledge and certainty are obtained from solitary (ahad) reports.
Fakhr al-Islam Hanafi, deceased, states that
قال بعض أهل الحديث يوجب علم اليقين لما ذكرنا أنه وجب العمل ولا عمل من غير علم وقد ورد الاحاد احكام الاخرة مثل عذاب القبر رؤية الله تعالى بالابصار ولاحظ لذالك الا العلم
meaning some Ahl al-Hadith have said that certain knowledge is obtained from solitary reports. Because when action is obligatory, how can it be without knowledge? And whatever has been reported regarding the punishment of the Hereafter, the punishment of the grave, and the vision of the Lord, its purpose is knowledge and belief.
Accordingly, Allama Abdul Aziz Bukhari, deceased, states that
ذهب أكثر أهل الحديث الى ان الاخبار التي حكم اهل الصنعة بصحتها توجب علم اليقين بطريق الضرورة وهو مذهب احمد بن حنبل
meaning the doctrine of Ahl al-Hadith and Imam Ahmad ibn Hanbal is that the hadiths which the scholars of hadith have declared authentic provide the benefit of certainty.
Haji Khalifa Katib Chalmi Khafi, deceased 1067 AH, in the mention of Usul al-Fiqh, quotes from Imam Ala al-Din Hanafi’s book Mizan al-Usul that
واكثر التصانيف في أصول الفقه لاهل الاعتزال المخالفين لنا في الاصول ولاهل الحديث المخالفين لنافى الفروع ولا اعتماد على تصانيفهم
most books on Usul al-Fiqh are by Ahl al-Hadith and Mu’tazila. Ahl al-Hadith differ with us in the branches (furu’), and the Mu’tazila in the principles (usul), therefore their books cannot be relied upon.
Allama Ibn Hammam writes in Sharh al-Hidayah that
حكمهم عند جمهور الفقهاء وجمهور أهل الحديث حكم البغاة وعند مالك يسفتابون فان تابوا والاقتلوا دفعا لفسادهم لا لكفر هم وذهب بعض أهل الحديث إلى أنهم مرتدون لهم حكم المرتدين
meaning the majority of jurists and Ahl al-Hadith consider the Kharijites as rebels. According to Imam Malik (may Allah have mercy on him), they should be given the opportunity to repent; if they repent, well and good, otherwise they should be killed to eliminate corruption, and this killing is not due to their disbelief. Some Ahl al-Hadith hold the position that the Kharijites are apostates and the ruling for apostates applies to them.
In the book Al-Seer, chapter on rebels, the same position is mentioned by Allama Ibn Najim in Kanzah’s Sharh
and Allama Shami has quoted it
. Allama Qureshi Hanafi, deceased 775 AH, states that
(وقال كثير من اصحاب الحديث انه يقع على من لقى الرسول وسمع منه شيئا ولومرة )
and many Ahl al-Hadith have said that whoever has been لقاء و سماع نبوی علیہ التحیة والسلام even once is a companion (Sahabi).
Mulla Ali al-Qari Hanafi, deceased 1014 AH, in Sharh Fiqh Akbar in the discussion of faith states that
قال ابو حنيفة وسفيان الثورى ومالك والاوزاعي والشافعي واحمد وعامة الفقهاء واهل الحديث
meaning in this issue the position and ruling of Imam Abu Hanifa, Imam Sufyan al-Thawri, Imam Malik, Imam Awza’i, Imam Shafi’i, Imam Ahmad, the general jurists, and Ahl al-Hadith is the same.
Many but a handful:-
We have already pointed out the signs; if the statements of the Akabir of the Hanafis in this regard are comprehended, the matter would become very lengthy. We still have many things to explain. And the book has already become four times longer than we anticipated. Therefore, I will suffice with these few statements. Yes, if we are compelled and the need arises, we will also present this matter in detail. ان شاء اللہ
