Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Volume 2, Page 428
What is your research regarding Waheed al-Zaman Hyderabadi?
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh. Ammā baʿd!
① Waheed al-Zaman was initially a staunch follower of Taqlid (blind adherence).
② Later, he inclined towards a semi-Sunni orientation.
③ In the final part of his life, he had become a Shi’a of the Tafdili type.
In the eyes of Ahl-e-Hadith scholars, Waheed al-Zaman was an extremely weak and abandoned narrator of Hadith.
For further details and critical assessments, refer to:
④ He believed that it is obligatory for a layperson to follow a Mujtahid or Mufti without specifying who exactly, i.e., in general.
Reference: Nuzul al-Abrar, Page 7
⑤ He also dared to label some of the noble Companions (رضي الله عنهم) as sinners.
Reference: Same source, Volume 3, Page 94
Du’a: “A’ādhana Allāhu minhu” (May Allah protect us from him).
According to Deobandi scholars, the translation of Waheed al-Zaman is considered acceptable.
Muhammad Yahya Siddiqi (son-in-law of Shabbir Ahmad Usmani Deobandi) writes:
"Thus it was decided that the Urdu translation of Maulana Waheed al-Zaman be given in the second column. My recommendation was also involved in including this translation because Allama Usmani himself liked it."
(Fadl al-Bari Sharh Urdu, Sahih al-Bukhari, Volume 1, Page 23)
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
❖ Question:
What is your research regarding Waheed al-Zaman Hyderabadi?
❖ Answer:
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh. Ammā baʿd!
① Waheed al-Zaman was initially a staunch follower of Taqlid (blind adherence).
② Later, he inclined towards a semi-Sunni orientation.
③ In the final part of his life, he had become a Shi’a of the Tafdili type.
❖ Status According to Ahl-e-Hadith
In the eyes of Ahl-e-Hadith scholars, Waheed al-Zaman was an extremely weak and abandoned narrator of Hadith.
- His narrations are not acceptable.
- His statements and books have been rejected by Ahl-e-Hadith scholars.
For further details and critical assessments, refer to:
- Hayat Waheed al-Zaman by Abdul Haleem Chishti (Page 101)
- Majmu’a Rasail by Master Muhammad Amin Okardwi, Hayati Deobandi (Volume 1, Page 6; Volume 3, Page 97)
- Tajalliyat-e-Safdar (Volume 1, Page 621)
❖ Beliefs of Waheed al-Zaman
④ He believed that it is obligatory for a layperson to follow a Mujtahid or Mufti without specifying who exactly, i.e., in general.
Reference: Nuzul al-Abrar, Page 7
⑤ He also dared to label some of the noble Companions (رضي الله عنهم) as sinners.
Reference: Same source, Volume 3, Page 94
Du’a: “A’ādhana Allāhu minhu” (May Allah protect us from him).
❖ Summary
- Waheed al-Zaman is considered “Matrook al-Hadith” (abandoned in Hadith).
- The Ahl-e-Hadith community completely disassociates from his books and statements.
❖ Status Among Deobandis
According to Deobandi scholars, the translation of Waheed al-Zaman is considered acceptable.
Muhammad Yahya Siddiqi (son-in-law of Shabbir Ahmad Usmani Deobandi) writes:
"Thus it was decided that the Urdu translation of Maulana Waheed al-Zaman be given in the second column. My recommendation was also involved in including this translation because Allama Usmani himself liked it."
(Fadl al-Bari Sharh Urdu, Sahih al-Bukhari, Volume 1, Page 23)
❖ For Further Research, See:
- Monthly al-Hadith: 23 (Pages 36, 40)
- Ameen Okardwi ka Taaqub (First Edition, Pages 49, 50)
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
