Fath al-Rabbani

Benefits: … Imam Bukhari said: By this group is meant the people of knowledge.

Imam Ahmad said: “If they are not the people of hadith (i.e., the hadith scholars), then I do not know who they are.” That is, if by this group the people of hadith (i.e., the hadith scholars) are not meant, then I do not know who is meant.

Qadi ‘Iyad said: “Imam Ahmad intended by this the Ahl al-Sunnah wa’l-Jama‘ah and those who adhere to the methodology of the people of hadith.” That is, Imam Ahmad’s intent is the Ahl al-Sunnah wa’l-Jama‘ah, and those are the people who are followers of the methodology of the people of hadith.

Imam Nawawi said: It is possible that this group consists of multiple groups of believers, for example: the brave, the insightful, the jurist (faqih), the hadith scholar (muhaddith), the exegete (mufassir), those who enjoin good, those who forbid evil, the ascetic (zahid), and the devout worshipper (‘abid). And it is not necessary that they be gathered in one region. (See: Fath al-Bari: 13/363, 365; ‘Awn al-Ma‘bud: Hadith: 2484)

The summary of the discussion is that those who, in the form of knowledge and action, have served and preserved the Qur’an and hadith, are deserving of this glad tidings.

Shaykh al-Albani rahimahullah writes: It is a remarkable and beautiful coincidence that, in determining the context of this blessed hadith, the hadith scholars of every era and time, as well as every class, appear to be in agreement. Imam Ahmad ibn Hanbal, Imam Bukhari, Imam ‘Ali ibn al-Madini, Yazid ibn Harun, and among the later scholars, Khatib al-Baghdadi and others—none are seen to differ. Although the words are different, the intended meaning is the same. Such a strong consensus is rarely seen in the explanation and interpretation of any hadith. Some people become displeased at this particularity and are greatly aggrieved at the mention of the Ahl al-Hadith, but they should keep two things in mind. First, that passionate devotion to hadith and sunnah, and utmost attention and care for all the sciences of hadith and sunnah, as well as the biography, character, battles, and expeditions of the Prophet sallallahu alayhi wa sallam, and in teaching and learning hadith—these hadith scholars surpass all others. Second, after the earliest generations, the blessed ummah split into many sects; each group established its own principles and branches, and, observing the requirements of their school, began to deduce from specific hadiths and did not even consider looking elsewhere. But, may the Ahl al-Hadith be sacrificed, the crown of their forehead and the adornment of their parting has always been the statement of the Messenger sallallahu alayhi wa sallam. They have always embraced the command of the Messenger, regardless of whether the narrator is Shi‘a, Qadari, or from the Kharijite school of thought—being Hanafi or Maliki, etc., is another matter—provided he is a just Muslim and trustworthy. The Ahl al-Hadith have never fallen prey to factionalism or group prejudice. The hadith of the Messenger has always been their objective. May Allah reward them.

We conclude our discussion with the words of the eminent Hanafi scholar, Mawlana Muhammad ‘Abd al-Hayy Lakhnawi. He says: If a person looks with fairness and dives into the ocean of jurisprudence and its principles without narrow-mindedness, he will be fully convinced that in disputed matters, whether related to principles or branches, the position of the hadith scholars is preserved, strong, and supported by evidence. When I investigated and examined the disputed issues, I found the position of the hadith scholars to be the most just.

And why should it not be so? They are the inheritors of the sciences of Prophethood and the deputies of the Shari‘ah of Muhammad. May the Noble Lord grant us the great honor of their companionship and grant us the ability to adopt their love and character. (Summarized from Silsilah al-Sahihah: 270)