✍ Written by: Abu Umair Hizbullah Baloch, Teacher at Madrasa Ta’leem al-Qur’an wal-Hadith, Hyderabad
فكم من حنفى حنفى في الفروم معتزلى عقيدة كالز محشری جا والله مؤلف الكشاف طورة ———- وكم من حنفى حنفی فرعا مرجی او زیدی اصلاً وبالجملة فالحنفية لها فروع باعتبار اختلاف العقيدة فمنهم الشيعة ومنوم المعتزلة ومنهم المرجئة
(al-Raf' wa al-Tahmeel fi al-Jarh wa al-Ta'deel, p. 27)
Translation:
“In terms of belief, the Hanafi school has many branches. Many Hanafis are Shi‘a, Mu‘tazila, and Murji’ah. Essentially, the Hanafi sect consists of those who follow Imam Abu Hanifah in jurisprudential matters, regardless of whether their beliefs align with his or not. If they align, they are complete Hanafis; otherwise, their creed will be clarified while still being called Hanafi. Many people follow Hanafi jurisprudence while holding Mu‘tazili, Murji’ah, or Zaydi Shi‘a beliefs.”
Even Shaykh Abdul Qadir Jilani, in his list of 72 deviant sects, included "Hanafiyyah" as one of the 12 branches of Murji’ah. Regarding them, he wrote:
وام الحنفية فهم بعض اصحاب ابى حنيفة النعمان بن ثابت زعموان الايمان هو المعرفة والاقرار يا الله و رسوله
Translation:
“The Hanafiyyah are a group of the companions of Abu Hanifah who claimed that faith consists solely of recognizing and affirming Allah and His Messenger.”
On the other hand, Shaykh Jilani identified the saved sect (Firqat an-Najiyyah) as:
واما الفرقة الناجية فهى اهل السنة والجماعة —– وما اسمهم الا اصحاب الحديث واهل السنة
(Ghuniyyat al-Talibin, pp. 214–222)
Translation:
“The saved sect is Ahl al-Sunnah wa al-Jama‘ah, known also as Ahl al-Hadith and the People of the Sunnah.”
Thus, according to Shaykh Abdul Qadir Jilani, the Hanafiyyah are among the deviant sects, having no affiliation with Ahl al-Sunnah wa al-Jama‘ah.
“I say with full insight that all present-day religious innovations—whether Christian missionary efforts, communism, Chakralwi movement, Hadith rejection, Qadianism, Shi‘ism, etc.—can be traced to Hanafi literature. No matter who decorated it, the feather always belonged to Hanafi jurisprudence.”
(Muroojah Fiqh ki Haqiqat, Sindhi, p. 30)
Contrary to this reality, Deobandis and Barelvis today claim that Mirza Qadiani was Ahl al-Hadith, a classic case of “the thief shouting thief”. But had he truly been Ahl al-Hadith, he would never have claimed divinity, Prophethood, or Messiahship, because according to the Imams of Islam, an Ahl al-Hadith is defined as:
صاحب الحديث عندنا من يستعمل الحديث
(Manaqib al-Imam Ahmad ibn Hanbal, p. 802)
Translation:
“He who acts upon Hadith is considered Ahl al-Hadith among us.”
Since Hadiths consider such claims as blasphemy and polytheism, Mirza being Ahl al-Hadith is impossible.
“Even if we hypothetically accept that these people were Ahl al-Hadith before apostasy, what stain does that place on Ahl al-Hadith? If some believers in the Prophet ﷺ later apostatized, did that tarnish the Prophet ﷺ or his companions? Did Satan’s fall affect the angels? Apostasy taints the apostate, not the truth. The Prophet ﷺ said Medina purifies itself of filth and hypocrisy. So if someone abandons the truth, it does not affect the truth.”
Shaykh Hafiz Muhammad Saleem حفظه الله shared that when Maulana Abdul Qadir Rupuri رحمه الله was accused in a debate of Qadianis being Ahl al-Hadith, he replied:
“Only milk can spoil, not urine.”
We shall now explore this claim through a doctrinal comparison:
[Due to the length, the article continues in the next message...]
Continued: Was Mirza Qadiani a Hanafi?
"Ay Sayyid Anwar, come to my aid, for this is the moment of help."
(Sirat al-Mahdi, vol. 3, p. 55)
He also wrote:
صلى الله عليك يا رسول الله وسلمك الله يا رسول الله
Similarly, Haji Imdadullah Deobandi composed poetry calling the Prophet ﷺ his helper in hardship.
(Kulliyat-e-Imdadiyah, p. 91)
Ashraf Ali Thanvi wrote:
“Help me, O my Prophet! In distress, you are my only refuge…”
(Nashr al-Tayyib, p. 156)
Barelvis and Deobandis hold such views and express them in their works.
(Sirat al-Mahdi, vol. 3, p. 71)
He permitted food distribution on the 40th day after someone's death, justifying it as a departure gift for the soul, much like how gifts are given at a daughter’s wedding.
(Sirat al-Mahdi, vol. 3, p. 183)
He promoted strange spiritual practices, built a cemented grave for his father, and buried him in the mosque courtyard.
(Sirat al-Mahdi, vol. 3, p. 178)
All of this aligns with grave-related practices found among both Barelvis and Deobandis.
(Sirat al-Mahdi, vol. 2, p. 98)
Deobandis believe:
“Drinking the water used to wash the feet of Maulana Thanvi leads to salvation.”
(Tazkirat al-Rashid, vol. 2, p. 113)
They claim:
“Truth is what comes from Rashid Ahmad Gangohi’s tongue.”
(Tazkirat al-Rashid, vol. 2, p. 17)
Mirza claimed to meet the Prophet ﷺ and saints while awake, similar to Sufi Deobandi beliefs.
(Izala-e-Auham, p. 94)
(Tazkirat al-Shahadatayn, p. 3)
Deobandis described Haji Imdadullah with the same title.
(Qasas al-Akabir, p. 69)
Mirza made statements echoing Hanafi scholars’ interpretations that allow for the coming of a Prophet who does not abrogate the Shariah.
(Haqiqat al-Wahy, p. 97; Ruhani Khaza’in, vol. 22, p. 100)
Mulla Ali Qari, Qasim Nanotwi, and Qari Tayyib Deobandi also penned similar explanations.
(Tahdheer al-Nas, pp. 4, 18; Aftab-e-Nubuwwat, p. 84)
“Our faith opposes Wahhabis. We consider abandoning taqleed a vice.”
(Ruhani Khaza’in, vol. 2, p. 332)
He said:
“We are not against Hanafis. I consider the four Imams like a protective wall around Muslims.”
(Sirat al-Mahdi, vol. 2, p. 49)
He disliked the term “Ahl al-Hadith” and never associated with it.
(Sirat al-Mahdi, vol. 2, p. 91)
(Sirat al-Mahdi, vol. 2, p. 48)
Nooruddin also wrote:
“We follow Qur'an and Sunnah, and if nothing is found clearly, we act upon Hanafi jurisprudence.”
(Marham-e-Yaqeen fi Hayat-e-Nooruddin, p. 32)
(Sirat al-Mahdi, vol. 3, pp. 43–45; vol. 2, p. 29; vol. 3, p. 231)
He wrote:
“We avoid Ahl al-Hadith terminology and do not equate Hadith with Sunnah.”
(Sahih Maw‘ud, vol. 2)
He labeled Ahl al-Hadith “troublemakers” and said their connection was a sign of apostasy.
(Tazkirat al-Shahadatayn, p. 51)
(Sirat al-Mahdi, vol. 3, p. 54; Hidayah, vol. 1, p. 151)
He rejected that touching one’s private parts breaks wudu.
(Sirat al-Mahdi, vol. 2, p. 36)
There is no doubt left that Mirza Ghulam Ahmad Qadiani was deeply rooted in Hanafi practice, both in belief and jurisprudence. His writings, debates, affiliations, and declared enemies all confirm his clear association with the Hanafi school, not Ahl al-Hadith.
❖ Strange Diversity within the Hanafi Sect
The story of the Hanafi school is quite peculiar. As Allama Abdul Hayy Lucknowi Hanafi stated:فكم من حنفى حنفى في الفروم معتزلى عقيدة كالز محشری جا والله مؤلف الكشاف طورة ———- وكم من حنفى حنفی فرعا مرجی او زیدی اصلاً وبالجملة فالحنفية لها فروع باعتبار اختلاف العقيدة فمنهم الشيعة ومنوم المعتزلة ومنهم المرجئة
(al-Raf' wa al-Tahmeel fi al-Jarh wa al-Ta'deel, p. 27)
Translation:
“In terms of belief, the Hanafi school has many branches. Many Hanafis are Shi‘a, Mu‘tazila, and Murji’ah. Essentially, the Hanafi sect consists of those who follow Imam Abu Hanifah in jurisprudential matters, regardless of whether their beliefs align with his or not. If they align, they are complete Hanafis; otherwise, their creed will be clarified while still being called Hanafi. Many people follow Hanafi jurisprudence while holding Mu‘tazili, Murji’ah, or Zaydi Shi‘a beliefs.”
Even Shaykh Abdul Qadir Jilani, in his list of 72 deviant sects, included "Hanafiyyah" as one of the 12 branches of Murji’ah. Regarding them, he wrote:
وام الحنفية فهم بعض اصحاب ابى حنيفة النعمان بن ثابت زعموان الايمان هو المعرفة والاقرار يا الله و رسوله
Translation:
“The Hanafiyyah are a group of the companions of Abu Hanifah who claimed that faith consists solely of recognizing and affirming Allah and His Messenger.”
On the other hand, Shaykh Jilani identified the saved sect (Firqat an-Najiyyah) as:
واما الفرقة الناجية فهى اهل السنة والجماعة —– وما اسمهم الا اصحاب الحديث واهل السنة
(Ghuniyyat al-Talibin, pp. 214–222)
Translation:
“The saved sect is Ahl al-Sunnah wa al-Jama‘ah, known also as Ahl al-Hadith and the People of the Sunnah.”
Thus, according to Shaykh Abdul Qadir Jilani, the Hanafiyyah are among the deviant sects, having no affiliation with Ahl al-Sunnah wa al-Jama‘ah.
❖ Religious Innovations and Fitnah in Hanafi Literature
Shaykh al-Arab wal-Ajam, Allama Abu Muhammad Badi‘ al-Din Shah al-Rashidi رحمه الله stated:“I say with full insight that all present-day religious innovations—whether Christian missionary efforts, communism, Chakralwi movement, Hadith rejection, Qadianism, Shi‘ism, etc.—can be traced to Hanafi literature. No matter who decorated it, the feather always belonged to Hanafi jurisprudence.”
(Muroojah Fiqh ki Haqiqat, Sindhi, p. 30)
Contrary to this reality, Deobandis and Barelvis today claim that Mirza Qadiani was Ahl al-Hadith, a classic case of “the thief shouting thief”. But had he truly been Ahl al-Hadith, he would never have claimed divinity, Prophethood, or Messiahship, because according to the Imams of Islam, an Ahl al-Hadith is defined as:
صاحب الحديث عندنا من يستعمل الحديث
(Manaqib al-Imam Ahmad ibn Hanbal, p. 802)
Translation:
“He who acts upon Hadith is considered Ahl al-Hadith among us.”
Since Hadiths consider such claims as blasphemy and polytheism, Mirza being Ahl al-Hadith is impossible.
❖ A Principled Response
Professor Maulana Hafiz Abdullah Bahawalpuri رحمه الله stated:“Even if we hypothetically accept that these people were Ahl al-Hadith before apostasy, what stain does that place on Ahl al-Hadith? If some believers in the Prophet ﷺ later apostatized, did that tarnish the Prophet ﷺ or his companions? Did Satan’s fall affect the angels? Apostasy taints the apostate, not the truth. The Prophet ﷺ said Medina purifies itself of filth and hypocrisy. So if someone abandons the truth, it does not affect the truth.”
Shaykh Hafiz Muhammad Saleem حفظه الله shared that when Maulana Abdul Qadir Rupuri رحمه الله was accused in a debate of Qadianis being Ahl al-Hadith, he replied:
“Only milk can spoil, not urine.”
❖ The Truth: Mirza Was a Hanafi
In both his early and later life, Mirza Qadiani adhered to Hanafi Fiqh and praised Hanafism. He taught and spread Hanafi practices and claimed harmony between his own beliefs and those of Imam Abu Hanifah.We shall now explore this claim through a doctrinal comparison:
[Due to the length, the article continues in the next message...]
Continued: Was Mirza Qadiani a Hanafi?
❖ ① Calling Upon Others Besides Allah
Mirza Ghulam Ahmad Qadiani would supplicate during distress:"Ay Sayyid Anwar, come to my aid, for this is the moment of help."
(Sirat al-Mahdi, vol. 3, p. 55)
He also wrote:
صلى الله عليك يا رسول الله وسلمك الله يا رسول الله
Similarly, Haji Imdadullah Deobandi composed poetry calling the Prophet ﷺ his helper in hardship.
(Kulliyat-e-Imdadiyah, p. 91)
Ashraf Ali Thanvi wrote:
“Help me, O my Prophet! In distress, you are my only refuge…”
(Nashr al-Tayyib, p. 156)
Barelvis and Deobandis hold such views and express them in their works.
❖ ② Grave Worship
Mirza wrote that a saint rose from his grave, sat before him in a kneeling posture, and was about to speak had someone else not been present.(Sirat al-Mahdi, vol. 3, p. 71)
He permitted food distribution on the 40th day after someone's death, justifying it as a departure gift for the soul, much like how gifts are given at a daughter’s wedding.
(Sirat al-Mahdi, vol. 3, p. 183)
He promoted strange spiritual practices, built a cemented grave for his father, and buried him in the mosque courtyard.
(Sirat al-Mahdi, vol. 3, p. 178)
All of this aligns with grave-related practices found among both Barelvis and Deobandis.
❖ ③ Veneration of the Pious
Mirza believed seeing saints erased sins.(Sirat al-Mahdi, vol. 2, p. 98)
Deobandis believe:
“Drinking the water used to wash the feet of Maulana Thanvi leads to salvation.”
(Tazkirat al-Rashid, vol. 2, p. 113)
They claim:
“Truth is what comes from Rashid Ahmad Gangohi’s tongue.”
(Tazkirat al-Rashid, vol. 2, p. 17)
Mirza claimed to meet the Prophet ﷺ and saints while awake, similar to Sufi Deobandi beliefs.
(Izala-e-Auham, p. 94)
❖ ④ Claiming the Title of “Mercy to the Worlds”
Mirza referred to himself as Rahmatul-lil-‘Alamin.(Tazkirat al-Shahadatayn, p. 3)
Deobandis described Haji Imdadullah with the same title.
(Qasas al-Akabir, p. 69)
❖ ⑤ Belief in Prophethood and Finality
Mirza made statements echoing Hanafi scholars’ interpretations that allow for the coming of a Prophet who does not abrogate the Shariah.(Haqiqat al-Wahy, p. 97; Ruhani Khaza’in, vol. 22, p. 100)
Mulla Ali Qari, Qasim Nanotwi, and Qari Tayyib Deobandi also penned similar explanations.
(Tahdheer al-Nas, pp. 4, 18; Aftab-e-Nubuwwat, p. 84)
❖ ⑥ Love for Taqleed and Criticism of Ahl al-Hadith
Mirza wrote:“Our faith opposes Wahhabis. We consider abandoning taqleed a vice.”
(Ruhani Khaza’in, vol. 2, p. 332)
He said:
“We are not against Hanafis. I consider the four Imams like a protective wall around Muslims.”
(Sirat al-Mahdi, vol. 2, p. 49)
He disliked the term “Ahl al-Hadith” and never associated with it.
❖ ⑦ Appointed as a Hanafi Debater
Hanafis appointed Mirza to debate Maulana Muhammad Husayn Batalwi on Hanafi vs. Wahhabi issues, and he lost.(Sirat al-Mahdi, vol. 2, p. 91)
❖ ⑧ Promoter and Preacher of Hanafism
Mirza instructed Maulvi Nooruddin, an Ahl al-Hadith by belief, to declare himself Hanafi, which he did, submitting to Mirza’s command.(Sirat al-Mahdi, vol. 2, p. 48)
Nooruddin also wrote:
“We follow Qur'an and Sunnah, and if nothing is found clearly, we act upon Hanafi jurisprudence.”
(Marham-e-Yaqeen fi Hayat-e-Nooruddin, p. 32)
❖ ⑨ Hatred Toward Ahl al-Hadith
Mirza openly mocked Ahl al-Hadith practices like raising hands, saying Ameen aloud, and praying with feet aligned.(Sirat al-Mahdi, vol. 3, pp. 43–45; vol. 2, p. 29; vol. 3, p. 231)
He wrote:
“We avoid Ahl al-Hadith terminology and do not equate Hadith with Sunnah.”
(Sahih Maw‘ud, vol. 2)
He labeled Ahl al-Hadith “troublemakers” and said their connection was a sign of apostasy.
(Tazkirat al-Shahadatayn, p. 51)
❖ ⑩ Mirza’s View on Prayer, Beards, and Cleanliness
He mocked Sura al-Fatihah in Salah, supported reciting in Persian, and cut his beard beyond the Sunnah.(Sirat al-Mahdi, vol. 3, p. 54; Hidayah, vol. 1, p. 151)
He rejected that touching one’s private parts breaks wudu.
(Sirat al-Mahdi, vol. 2, p. 36)
❖ Conclusion
Dear Readers!There is no doubt left that Mirza Ghulam Ahmad Qadiani was deeply rooted in Hanafi practice, both in belief and jurisprudence. His writings, debates, affiliations, and declared enemies all confirm his clear association with the Hanafi school, not Ahl al-Hadith.
