This excerpt is taken from the book of Muhaddith al-Asr Sheikh Zubair Ali Zai, may Allah have mercy on him, titled Ahl-e-Hadith: A Descriptive Name.
Question: Why are we Ahl-e-Hadith? Why are we not just Muslims? Was any Sahabi Ahl-e-Hadith? Or did anyone name themselves Ahl-e-Hadith? Clarify with evidence why we are Ahl-e-Hadith. (جزاکم اللہ خیراً) This question is from the 'Jamaat al-Muslimeen' (Firqah Masoodiyah), and they have also presented a hadith from Bukhari that Jamaat al-Muslimeen and its Imam must be followed.
(Umm Khalid, Kamra Cantt)
Answer: ’’مسلمین‘‘ is the plural of Muslim, and collectively Muslims are those who are obedient and submissive. Muslims have many names and titles. For example, Muhajireen, Ansar, Sahabah, and Tabi‘een, etc. In an authentic hadith it is mentioned: [فادعوا بدعوى الله الذي سماكم المسلمين المؤمنين عباد الله] So call them by the name of Allah’s call, the one who named you Muslims, believers (and) servants of Allah.
Reference: (Sunan Tirmidhi 2863 and he said: "Hasan Sahih Gharib" and Sahih Ibn Hibban (Mawared: 1222-1550) and Al-Hakim: 1/71, 118, 236, 421, 422 and Al-Dhahabi agreed)
Its chain of narration is authentic. Yahya bin Abi Kathir has specified the hearing.In the narration of __ARABIC_3, it is mentioned: ARABIC_4__ Call the Muslims by their names: Muslims, believers (and) servants of Allah, the Mighty and Majestic, which Allah, the Mighty and Majestic, has named them.
Reference: (Musnad Ahmad: 4/130, Hadith 17302 and the wording is in 4/202, Hadith 17953, and its chain is Hasan)
The chain of this narration is Hasan Lidhatah. One of its narrators is Abu Khalaf Musa bin Khalaf, who is considered trustworthy by the majority of hadith scholars, therefore it is صدوق حسن الحدیث.
Reference: Musnad Ahmad (5/244, Hadith 23298)
also contains a Sahih supporting narration, hence the mentioned narration is completely authentic. والحمدللهFrom this hadith, it is understood that Muslims have other names as well, therefore the claim of some people that: our name is only one: Muslim, is incorrect and false.
In the introduction of Sahih Muslim, the famous Tabi'i Muhammad bin Sirin, may Allah have mercy on him, has written the statement: [فينظر إلى أهل السنة فيؤخذ حديثهم]
Thus, attention was given to the Ahl al-Sunnah and their hadith was accepted.
Reference: (Chapter 5, Hadith number 27, Taqreem Dar al-Salam)
This statement is narrated by its narrators and is agreed upon by Imam Muslim. Sahih Muslim has been read by thousands and millions of scholars, yet no one has objected to this statement that the name Ahl al-Sunnah for Muslims is incorrect. It is evident that there is consensus among Muslims that the name Ahl al-Sunnah is correct.
In a Sahih hadith, it is mentioned that the victorious group will always prevail. In its explanation, Imam Bukhari says: [يعني أهل الحديث]
Meaning, this refers to Ahl al-Hadith.
Reference: (Mas'alah al-Ihtijaj bil-Shafi'i lil-Khatib: p.47 and its chain is authentic)
Imam Bukhari's teacher, Ali ibn Abdullah al-Madini, in explaining such a narration, says: [هم أهل الحديث] They are Ahl al-Hadith.
Reference: (Sunan al-Tirmidhi, Chapters of Tribulations, Chapter on the Misguided Imams: Hadith 2229, Al-Awadh version: 9/74 and its chain is authentic)
Imam Qutaibah ibn Sa'id said: [إذا رأيت الرجل يحب أهل الحديث... فإنه على السنة]الخ
If you see a person who loves Ahl al-Hadith... then (understand that) this person is following the Sunnah.
Reference: (Sharaf Ashab al-Hadith lil-Khatib: p.134, Hadith 143 and its chain is authentic)
Ahmad ibn Sinan al-Wasiti said: [ليس في الدنيا مبتدع إلا وهو يبغض أهل الحديث]
There is no innovator in the world who does not harbor enmity towards Ahl al-Hadith.
Reference: (Ma'rifat 'Ulum al-Hadith lil-Hakim: p.4 and its chain is authentic)
Imam Ahmad bin Hanbal says: [إن لم تكن هذه الطائفة المنصورة أصحاب الحديث فلا أدري من هم]
If this group Mansurah does not mean the people of Hadith, then I do not know who they are.
Reference: (Ma'rifat Ulum al-Hadith by Al-Hakim: p.2 and Sahih Ibn Hajar in Fath al-Bari:13/250)
Hafs bin Ghiyath said about __ARABIC_13: ARABIC_14__ They are the best people in this world.
Reference: (Ma'rifat Ulum al-Hadith by Al-Hakim: p.3 and its chain is authentic)
Imam Shafi'i says: [إذا رأيت رجلاً من أصحاب الحديث فكأني رأيت النبي ﷺ حياً]
When I see any person from اصحاب الحدیث, it is as if I see the Prophet ﷺ alive.
Reference: (Sharaf Ashab al-Hadith by Al-Khatib: p.94, Hadeeth 85 and its chain is authentic)
The truthful Muhaddith Imam Ibn Qutaybah al-Dinawari (d. 276 AH) wrote a book: [تأويل مختلف الحديث في الرد على أعداء أهل الحديث] In this book, he strongly refuted the enemies of 'اہل الحدیث'.
All these statements are undeniably and unanimously widespread and famous among the Muhaddithin.
Therefore, it is clear that there is a consensus of the Imams of the Muslims on the legitimacy and authenticity of the name ’اہل الحدیث‘. And it is as clear as the sun that the Muslim Ummah cannot have consensus on misguidance.
The Messenger of Allah ﷺ said: [لا يجمع الله أمتي أو قال: هذه الأمة على الضلالة أبداً ويد الله على الجماعة]
Allah will never gather my Ummah, or He said: He will never gather this Ummah on misguidance, and the hand of Allah is over the Jamaat (consensus).
Reference: (Al-Mustadrak:1/116, Hadith 398-399, and its chain is authentic)
From these few mentioned evidences, it is understood that the descriptive name and title of the Muslims is Ahl al-Hadith and Ahl al-Sunnah, and this group is the victorious sect.
The term Ahl al-Hadith has only two possible meanings:
① The rightly guided noble Muhaddithin (scholars of Hadith)
② The rightly guided common people who follow the methodology of the Muhaddithin by evidence.
Reference: See: Muqaddimah al-Firqah al-Jadidah (p. 19) and Majmu' Fatawa Ibn Taymiyyah (4/95)
It is established that the victorious sect will enter Paradise because they are the people of truth. So, will only the noble Muhaddithin enter Paradise and their common followers remain outside at the door?
It is understood that the victorious sect includes both the Muhaddithin and their followers. Those who understand the Quran and Hadith with their intellect and deny consensus, Masood Ahmad BSc Takfiri wrote:
We also call the Muhaddithin Ahl al-Hadith. The above-mentioned statement of Zubair Sahib supports us, not contradicts us.
Reference: (Al-Jama'ah al-Qadimah bi-Jawab al-Firqah al-Jadidah: p. 5)
Those who narrate Hadith are called Muhaddithin.
This is also known to the Muslim masses that the Sahabah and Tabi‘in narrated Hadith, therefore it is established that all the Sahabah and Tabi‘in were Muhaddithin (people of Hadith).
A new "revelation" has descended upon Masood Sahib, who arrogantly declares: The Muhaddithin have passed away, now only those remain who quote from their books.
Reference: (الجماعة القدیمہ:ص29)
Commenting on this, respected brother Dr. Abu Jaber Abdullah Damanwi says: It seems that the meaning of the statement is that just as the chain of prophethood ended with Muhammad Rasulullah ﷺ, similarly the chain of Muhaddithin (Hadith scholars) has also ended with a particular Muhaddith, and now until the Day of Judgment no Muhaddith will appear, and whoever comes now will only be a transmitter. Just as people have closed the door of Ijtihad, and someone ended the chain of Imams after the twelve, the author might think that similarly the arrival of Muhaddithin has also ended. However, he has not mentioned any evidence for this. The narrations about the narrators (Ilm al-Rijal) are not considered significant by him anyway, but he has taken his own statement as proof in this matter. Whereas, whoever has passion for the science of Hadith is counted among the Muhaddithin.
Reference: (Khilasat al-Furqat al-Jadidah: p.55)
Reference: Sahih Bukhari (7084)
Hadith: [تلزم جماعة المسلمين وإمامهم] Hold firmly to the Jama'ah (the Muslim community) and its Imam.On this hadith, in the explanation of __ARABIC_22, Hafiz Ibn Hajar states:
ARABIC_23__ The meaning of this hadith is: What should a Muslim do in a state of disagreement before there is consensus on a caliph?
Reference: (Fath al-Bari:13/35 H7084)
Ayni Hanafi writes: [وحاصل معنى الترجمة أنه إذا وقع اختلاف ولم يكن خليفة فكيف يفعل المسلم من قبل أن يقع الإجتماع على خليفة]
The summary of this chapter is: When there is disagreement and no caliph, what will a Muslim do before there is consensus on a caliph?
Reference: (Umdat al-Qari: vol. 24 p. 193 Kitab al-Fitan)
In the explanation of __ARABIC_25, Qastalani writes:
ARABIC_26__ One who is agreed upon as a caliph.
Reference: (Irshad al-Sari: vol. 10 p. 183)
Abu al-Abbas Ahmad bin Umar bin Ibrahim al-Qurtubi (d. 656 AH) writes:
[يعني: أنه متى اجتمع المسلمون على إمام فلا يخرج عليه وإن جار كما تقدم وكما في الرواية الأخرى: فاسمع وأطع، وعلى هذا فتشهد مع أئمة الجور الصلوات والجماعات والجهاد والحج وتجتنب معاصيهم ولا يطاعنون فيها]
That is: Whenever all Muslims unite on an Imam (Caliph), no rebellion will be made against him even if he is unjust, as has passed, and as mentioned in another narration: So listen and obey (even if he strikes your back). According to this hadith, prayers, congregations, jihad, and Hajj (etc.) are performed together with unjust rulers. Their sins are avoided, and they are not criticized.
Reference: (المفہم لما اشکل من تلخیص کتاب مسلم:ج4 ص57)
Qurtubi further states: [فلو بايع أهل الحل والعقد لواحد موصوف بشروط الإمامة لانعقدت له الخلافة وحرمت على كل أحد المخالفة] So if (all) the people of authority and decision pledge allegiance to a deserving person, then his caliphate is established, and it becomes forbidden for anyone to oppose him.
Reference: (المفہم:ج4 ص57-58)
From the explanations of the hadith commentators, it is understood that جماعت المسلمین and their Imam refer to the caliphate and the Caliph. This is further confirmed by another narration from Sayyiduna Hudhayfah رضي الله عنه in which the Messenger of Allah ﷺ said: [فإن لم تجد يومئذ خليفة فاهرب حتى تموت]الخ
So if you do not find a caliph on that day, then flee until death.
Reference: (Sunan Abi Dawood: 4247 and Sahih Abi Awana 4 / 476 with a good chain, Sakhr bin Badr is trustworthy, Ibn Hibban and Abu Awana, and Sabi' bin Khalid is trustworthy, Al-Ajli and Ibn Hibban, and the hadith has supporting narrations)
An important benefit: Ibn Battal Al-Qurtubi (d. 449 AH) said:
[فإذا لم يكن لهم إمام فافترق أهل الإسلام أحزاباً فواجب اعتزال تلك الفرق كلها]
So when these people do not have an imam (caliph) and the Muslims are divided into parties (factions), it is obligatory (fard) to stay away from all these sects.
Reference: (Sharh Sahih Al-Bukhari by Ibn Battal: 10/32)
Two types of people have tried to benefit from the hadith narrated by Sayyiduna Hudhayfah (RA):
Those who formed a paper party (Hizb) called "جماعت المسلمین" and an ordinary man became its imam, although this party is not the caliphate of the Muslims and its so-called imam is not a caliph.
Those people who have made a paper caliph who has neither an army nor any power, this paper caliph does not have an inch of land under control. This caliph neither waged jihad against the disbelievers nor enforced the Shariah punishments; calling him a caliph is a mockery of the caliphate.
In the explanation of
Reference: Surah Al-Baqarah, verse 30
, Hafiz Ibn Kathir writes:[وقد استدل القرطبي وغيره بهذه الآية على وجوب نصب الخليفة ليفصل بين الناس فيما يختلفون فيه ويقطع تنازعهم وينتصر لمظلومهم من ظالمهم ويقيم الحدود ويزجر عن تعاطي الفواحش]
Qurtubi and others have argued from this verse that establishing a caliph is obligatory so that he may resolve disputes among people and end conflicts, support the oppressed against the oppressor, enforce the limits (hudood), and prevent indecency and immoral acts.
Reference: (Tafsir Ibn Kathir: 1/204)
Qadi Abu Ya'la Muhammad bin Al-Husayn Al-Farra and Qadi Ali bin Muhammad bin Habib Al-Mawardi have also stipulated jihad, politics, and enforcement of hudood as conditions for a caliph. See:
Reference: (Al-Ahkam As-Sultaniyyah (p. 22) and Al-Ahkam As-Sultaniyyah by Al-Mawardi (p. 6) and Monthly Al-Hadith: 23, p. 39)
Mulla Ali Qari Hanafi writes: [ولأن المسلمين لابد لهم من إمام يقوم بتنفيذ أحكامهم وإقامة حدودهم وسد ثغورهم وتجهيز جيوشهم وأخذ صدقاتهم]
It is necessary for Muslims to have an Imam (Caliph) who enforces the laws, establishes limits, protects borders, prepares the army, and collects zakat (with authority) from the people.
Reference: (Sharh al-Fiqh al-Akbar: p146)
Contrary to the interpretations of the scholars, creating a paper Caliph who is unable to enforce Shariah limits in his own house and cannot protect the walls of his own home (etc.) is the work of those who want to promote sectarianism and false ideologies within the Muslim Ummah.
In a hadith it is stated: [من مات وليس له إمام مات ميتة جاهلية] Whoever dies without having pledged allegiance to an Imam (Caliph) around his neck dies the death of ignorance (Jahiliyyah).
Reference: (Al-Sunnah by Ibn Abi Asim: 1057, and its chain is Hasan, also see Sahih Muslim: 1851)
In its explanation, Imam Ahmad says: [تدري ما الإمام؟ الذي يجتمع المسلمون عليه، كلهم يقول: هذا إمام، فهذا معناه]
Do you know who the Imam is in this hadith? It is the one upon whom all Muslims reach consensus. Every person says that this is the Imam (Caliph), this is the meaning of this hadith.
Reference: (Questions of Ibn Hani, p. 185, paragraph: 2011, Al-Sunnah by Al-Khallal, p. 81, paragraph: 10, Al-Musnad from the issues of Imam Ahmad, vol: 1, referenced in Al-Imamah Al-Azhmah among Ahl al-Sunnah wal Jama'ah, p. 217)
In short, the Imam and جماعت المسلمین use hadiths as evidence to show that some people's formation of paper-based groups and appointing paper-based leaders is completely wrong and entirely contrary to the understanding of the pious predecessors.
Some people get very upset at the name "Ahl al-Hadith" and try unsuccessfully to spread among the general public that this name is sectarian because we are Muslims, so we should be called Muslims only. Therefore, we have presented numerous evidences from our predecessors, muhaddithin, and great imams that being called Ahl al-Hadith is not only permissible but also preferred, and this is the victorious group.
