Among the special honors and distinctions of Ahl al-Hadith is that they are the bearers of the methodology and understanding of the pious predecessors (Salaf al-Salih). They do not understand the Quran and Hadith based on their own intellect and reasoning, but rather, by relying on the understanding of the Salaf, the Companions of the Prophet, and the Imams of the religion and scholars of Hadith, they determine the meanings and specific implications of the Quran and Hadith. Some people raise many superficial objections to this and say that this is mere imitation of the Salaf, and Ahl al-Hadith condemn imitation. Yes! If it is called imitation in the literal sense, which sometimes applies to following as well, then there is no harm. But adherence to the understanding of the Salaf cannot be called imitation in the technical sense, i.e., personal imitation, which is blameworthy and forbidden. Rather, it is following the collective and unanimous methodology and understanding of the pious predecessors, which is the path of the believers and obligatory to follow. This is why following the Salaf is the slogan of Ahl al-Hadith.
A person or group that does not understand the Shariah texts according to the understanding and ijtihad of the Companions, the Successors, and the Imams of the religion is certainly misguided. Following the pious predecessors is indeed the path to guidance and reaching the truth and reality. This is the foundation that can save the Ummah from discord and division and establish society on correct Islamic beliefs.
◈ Imam of Andalusia, Muhammad bin Waddah Qurtubi, may Allah have mercy on him (199-286 AH), says:
فعليكم بالاتباع لأئمة الهدى المعروفين، فقد قال بعض من مضى : كم من أمر، هو اليوم معروف عند كثير من الناس، كان منكرا عند من مضي، و متحبب اليه بما يبغضهٔ عليه، و متقرب اليه بما يبعدهٔ منه، وكل بدعة عليها زينة و بهجة .
“It is obligatory upon you to follow the well-known Imams of guidance. One person from the Salaf said: Many actions are common among most people today, but they were rejected by the Salaf. Many actions are beloved to people today, but they were detested by the Salaf. Many actions today are a means of drawing near to people, but these same actions were a cause of distancing from the Salaf. Every innovation (on the surface) appears beautiful and splendid.”
◈ Qazi Shareek bin Abdullah, may Allah have mercy on him (177 AH), says:
أما نحن، فقد أخذنا ديننا هذا عن التابعين، عن أصحاب رسول الله صلى الله عليه وسلم، فهم عمن أخذوا .
“We have taken our religion from the Tabi‘in, they took it from the Companions of the Messenger of Allah, peace be upon him, and the Companions took it from whom (there is no need to ask).”
◈ Sheikh al-Islam, Abu al-Abbas, Ahmad ibn Abdul Halim, Ibn Taymiyyah, may Allah have mercy on him (661-728 AH), explains the necessity of adopting the understanding of the Salaf as follows:
ومن تدبر كلام أئمة السنة المشاهير فى هذا الباب، علم أنهم كانوا أدق الناس نظرا، وأعلم الناس فى هذا الباب بصحيح المنقول، وصريح المعقول، وأن أقوالهم هي الموافقة للمنصوص والمعقول، ولهذا تأتلف ولا تختلف، وتتوافق ولا تتناقض، والذين خالفولهم لم يفهموا حقيقة أقوال السلف والأئمة، فلم يعرفوا حقيقة المنصوص والمعقول، فتشعبت بهم الطرق، وصاروا مختلفين فى الكتاب، مخالفين للكتاب، وقد قال تعالى : وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ
“Whoever reflects on the statements of the famous Imams of the Sunnah will clearly understand that they had the deepest insight into religious sciences and possessed the greatest knowledge of authentic and explicit transmitted evidences. Their statements are exactly in accordance with transmitted and rational evidences. This is why their views are consistent with each other, not different, and they agree with one another, not contradictory. Those who opposed them did not understand the sayings of the Salaf and the Imams of the religion, nor did they comprehend the reality of transmitted and rational evidences. Thus, they went astray and fell into disagreement in Divine Revelation and became opponents of it. Whereas Allah Almighty has said: وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ And those who differ concerning the Book (Revelation) are in extreme dissension.”
✿ The Holy Quran commands following the understanding of the Salaf, Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O you who have believed! Obey Allah and obey the Messenger and those in authority among you.”
The primary meaning of those in authority are the Companions, the Followers (Tabi‘un), and the Imams of Hadith. This means that obedience and compliance to Allah and His Messenger ﷺ should be according to the understanding and methodology of the Companions, the Followers, and the Imams of Hadith.
✿ Also, Allah Almighty says:
فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ
“(O Companions of My Prophet!) If they believe as you have believed, then they will be rightly guided; but if they turn away, they will be in opposition.”
✿ Further stated:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ
“Allah is pleased with the emigrants and the helpers and those who followed them in goodness, and they are pleased with Him.”
↰ This means that just as Allah’s pleasure is with the emigrants and helpers among the Companions, similarly it is with those who follow these Companions.
Following the Companions means following their understanding and ijtihad, as Sayyiduna Ibn Abbas (may Allah be pleased with them both) used the understanding of the Companions as evidence while debating the extremists.
◈ He (may Allah be pleased with him) said:
أتيتكم من عند صحابة النبى صلى الله عليه وسلم، من المهاجرين والأنصار، لأبلغكم ما يقولون، المخبرون بما يقولون، فعليهم نزل القرآن، ولهم أعلم بالوحي منكم.
“I have come to you on behalf of the Prophet Muhammad’s (peace be upon him) emigrants and helpers among the Companions to convey their message to you. They are the people who explain (Quranic and Hadith evidences), are knowledgeable about them, the Quran was revealed upon them, and they know the Divine Revelation better than you.”
↰ To emerge from the ignorance, misguidance, and blind imitation of the Ummah, following the understanding of the Salaf is necessary. Just as the Ahl al-Sunnah wa al-Jama’ah group considers the Quran and Sunnah as the criterion of truth, similarly every sect necessarily considers it essential to understand the Quran and Sunnah according to the understanding of the Salaf. Thus, this is the consensus decision of the Ummah. However, just as not every claimant acts upon the Quran and Sunnah, similarly only the Ahl al-Hadith truly accept the understanding of the Salaf in its correct sense.
↰ In these lines, we want to mention the opinions of some Hanafi scholars in which the necessity and importance of understanding the Salaf and the condemnation of blind imitation have been stated:
➊ Allama Muhammad bin Ali bin Muhammad, Ibn Abu al-Izz, Hanafi, may Allah have mercy on him (731-792 AH) says:
وكيف يتكلم فى أصول الدين من لا يتلقاه من الكتاب والسنة، وإنما يتلقاه من قول فلان؟ وإذا زعم أنه يأخذه من كتاب الله لا يتلقي تفسير كتاب الله من أحاديث الرسول، ولا ينظر فيها، ولا فيما قاله الصحابة والتابعون لهم بإحسان، المنقول إلينا عن الثقات النقلة، الذين تخيرهم النقاد، فانهم لم ينقلوا نظم القرآن وهده، بل نقلوا نظمه ومعناه ولا كانوا يتعلمون القرآن كما يتعلم الصبيان، بل يتعلمونهٔ بمعانيه، ومن لا يسلك سبيلهم فانما يتكلم برايه، ومن يتكلم برايه وما يظنه دين الله، ولم يتلق ذلك من الكتاب فهو مأثوم وإن أصاب، ومن أخذ من الكتاب والسنة فهو مأجور وإن أخطأ، لكن إن أصاب يضاعف أجرة.
“How can a person speak about the fundamentals of religion who has not derived these principles from the Book and Sunnah, but rather from the statement of a person? If he claims to derive these principles from the Holy Quran, then he does not take the interpretation of the Quran from the Hadith of the Messenger of Allah, peace be upon him. He neither looks at the Hadith nor reflects on the statements of the Companions and the Successors which have been conveyed to us by those trustworthy narrators whom the critics of the Muhaddithin have selected. The statements of the Companions and the Successors are necessary because they did not merely transmit the words of the Quran, but also transmitted its meaning. They did not learn the Quran as children learn (only verbally), but they learned the Quran along with its meanings. Whoever does not follow their path will speak according to his own opinion, and whoever speaks according to his own opinion and considers it the religion of Allah, while he has not taken this opinion from revelation, even if he makes a correct judgment, he will be sinful. In contrast, whoever derives an issue from the Book and Sunnah, even if he errs, will receive reward. If he is correct, he will receive double reward.”
That is, merely claiming the Book and Sunnah is ambiguous, because every misguided sect also claims to derive issues from the Book and Sunnah. The decisive matter is that the Book and Sunnah should be understood according to the understanding of the Salaf, and no issue should be derived from divine revelation that contradicts the Salaf.
➋ Allama Ahmad bin Abdul Rahim, known as Shah Waliullah Dehlawi Hanafi (1114-1176 AH), considering the understanding of the Salaf as the methodology of the saved sect, writes:
الفرقة الناجية لهم الآخذون فى العقيدة والعمل جميعا، بما ظهر من الكتاب والسنة وجرى عليه جمهور الصحابة والتابعين، وإن اختلفوا فيما بينهم فيما لم يشتهر فيه نص، ولا ظهر من الصحابة اتفاق عليه، استدلالا منهم ببعض ما هنالك، أو تفسيرا لمجمله، وغير الناجية كل فرقة انتحلت عقيدة خلاف عقيدة السلف أو عملا دون أعمالهم
The saved sect (Jannati group) are those people who accept in both belief and practice that which is apparent from the Book and Sunnah and upon which the majority of the Companions and Tabi‘un acted. Yes! In matters where there is no known legal text, nor any consensus of the Companions on the issue, the people of the saved sect may differ among themselves by reasoning from certain evidences or interpreting ambiguous texts. On the contrary, the non-saved groups are every sect attributed to a belief that is against the pious predecessors (Companions and Tabi‘un) or adopts a practice not established from the Salaf.‘‘
◈ He also says:
إن الأمة اجتمعت على أن يعتمدوا على السلف فى معرفة الشريعة، فالتابعون اعتمدوا فى ذلك على الصحابة، وتبع التابعين اعتمدوا على التابعين، وهكذا فى كل طبقة اعتمد العلماء على من قبلهم، والعقل يدل على حسن ذلك، لأن الشريعة لا تعرف إلا بالنقل والاستنباط، والنقل لا يستقيم إلا بأن تأخذ كل طبقة عمن قبلها بالاتصال، ولا بد فى الاستنباط أن تعرف مذاهب المتقدمين، لئلا يخرج عن أقوالهم، فيخرق الإجماع.
“The Muslim Ummah is unanimous that it relies on its predecessors in understanding the Shariah. The Tabi‘in trusted the Sahabah, and the Tabi‘ al-Tabi‘in trusted the Tabi‘in, and similarly, every class of scholars trusted those before them. Reason also indicates that this method is good, because knowledge of Shariah comes from two things: transmission (narration) and deduction. Just as transmission is only possible if each class receives it connectedly from the preceding class, similarly in deduction it is necessary to know well the schools of thought of the predecessors so that no deduction contradicts the consensus of the Ummah by departing from the sayings of the Salaf.”
➌ Janab Anwar Shah Kashmiri Deobandi (1292-1352 AH) says:
“The most reliable way to understand the speech of the Holy Qur’an is the practice of the Prophet Muhammad, peace be upon him, and the interaction of the Sahabah and Tabi‘in.”
4. Mr. Shabbir Ahmad Usmani, a Deobandi philosopher (d. 1369 AH), writes:
تمسك بالقرآن (Taking the Quran as binding) does not mean that the Quran should be used as a playground for one’s own opinions and desires, rather the meaning of the Quran will only be valid if it does not contradict the authentic hadiths and the unanimous interpretations of the pious predecessors.‘‘
➎ Hafiz Muhammad Idris Kandhlawi, Deobandi (d. 1394 AH) writes:
“Therefore, the meaning of the Book and Sunnah and the knowledge derived and obtained from the Book and Sunnah will be exactly what the Noble Companions, may Allah be pleased with them, understood. Every innovator and misguided person claims that their corrupt beliefs are derived from the Book and Sunnah according to their own opinion and imagination. Hence, only those meanings and interpretations of the Book and Sunnah will be valid which the Noble Companions, may Allah be pleased with them, understood. No other meaning will be accepted. Whoever presents a meaning of the Book and Sunnah contrary to that of the Companions, this alone is proof of their misguidance and foolishness. If the Companions, may Allah be pleased with them, did not understand it, then how did this semi-Arabic speaker and semi-English speaker come to understand it? The term ‘semi’ is used because a complete Arabic speaker will understand only what the Companions, the Followers, and the Pious Predecessors understood, and a complete English speaker who is completely unaware of Arabic, if he is wise and knowledgeable, will not speak about the Book and Sunnah. Because a wise and knowledgeable person can never dare to explain the meaning of a book whose language he does not know. Just as an Arabic language scholar and literary person cannot comment on the explanation of English law, similarly an English speaker cannot comment on the interpretation of the Qur’an and Hadith, and merely looking at the translation and considering oneself a legal expert is also proof of ignorance.”
◈ They also write:
“These sects take the name of Islam, Allah, and His Messenger to deceive, and they interpret the verses and hadiths in meanings that are completely opposite to what the noble Companions, the Followers, and the learned scholars of the Ummah have understood. And it is clear that the religion is what the Companions understood, and whatever is against it is disbelief and misguidance. Muslims should not be deceived by them.”
➏ Mr. Sarfaraz Khan Safdar Deobandi Hayati (1914-2009) writes:
“If justice, God-fearingness, and honesty are applied to this matter, then after all, the Quran and Hadith were also present before the honorable Companions (may Allah be pleased with them), the great Followers (Tabi’in), and the Imams of religion and righteous elders. The meaning and interpretation they understood is the truth and correct one; all others are false and invalid. Therefore, it is the duty of the common people to ask every false worshiper and desire-driven person this question: The meaning you are attributing to such-and-such verse or such-and-such Hadith, is it established from the pious predecessors? If yes, then provide a clear and explicit reference. An enlightened eye, a perceptive heart. Otherwise, the meaning you present is such that it should be picked up and thrown out into the street! The common people should not go anywhere without this principle and rule. Then see who is on the side of truth? And which meaning of the Quran and Hadith is correct? If they do not do this and are negligent in it, then due to errors in the essentials of religion, they will never be successful before Allah, and due to their failure to act, they will share equally in the sin that befalls those who distort the Quran and Hadith.”
◈ They also write:
“Barelvi people should calmly consider whether the beliefs and practices they have adopted and are tirelessly promoting day and night were the beliefs and practices of the Companions of the Prophet, may Allah be pleased with them, the Followers, and the pious predecessors? If they were, then salvation lies in them, and if these beliefs and practices were not theirs, then they should worry about their own salvation, lest they regret it tomorrow. Deceived themselves and themselves they will regret!
➐ Janab Taqi Usmani Deobandi Hayati writes:
“The matter of the Quran and Hadith is extremely delicate. It is not appropriate for just anyone to benefit from the books of every person in their interpretation and explanation.”
◈ They also write: “The interpretation and explanation of religion is not possible without seeking guidance in the footsteps of the Companions of the Prophet, may Allah be pleased with them.”
These are the precious matters that cause trembling in the courts of blind imitation, which is another name for ignorance and misguidance. Trust is placed in the pious predecessors (Salaf as-Salih) and a connection is established with the victorious group (Taifah Mansurah). These fundamental matters are only explained when there is confrontation with any group other than Ahl al-Hadith, while mentioning them in opposition to Ahl al-Hadith is even forbidden, because this precious treasure is actually the doctrine of Ahl al-Hadith. No one other than Ahl al-Hadith upholds these golden fundamental matters. Therefore, the beliefs and actions of Ahl al-Hadith are exactly those of the pious predecessors. They do not deviate even slightly from the Salaf.
This is the proof and evidence that it is the right of Ahl al-Hadith. No other sect besides Ahl al-Hadith has any means to suppress falsehood and misguidance, because falsehood can only be refuted with the truth, not with falsehood.
While the followers of taqlid on one hand call the explanations of the victorious group of Imams of Hadith the truth, on the other hand, by establishing the monopoly of an individual, they claim that personal taqlid is obligatory, whereas personal taqlid is another name for deviation from the beliefs and practices of the pious predecessors. Here are one or two examples of this.
Benefit from graves and understanding of the Salaf:
◈ The famous Deobandi, Muhammad Badr Alam, Meerthi Sahib of Darul Uloom Deoband, speaks about “Sheikh al-Hadith” Anwar Shah Kashmiri Deobandi:
فقد سألت عنه مرة عن الاستفاضة من أهل القبور، هل يجوز ذلك أم لا؟ فقال لي : أما المحدثون، فلا أراهم يجوزونه، ولكن أجيز أنا، لكونه ثابتا عند أرباب الحقائق.
“I once asked him about obtaining blessings from the people of the graves, whether it is permissible or not? He told me: As far as the great Muhaddithin are concerned, I have not found them to consider it permissible. But I consider it permissible because it is established according to the Sufis.”
↰ This method of obtaining blessings from the dead was not present among the pious predecessors, i.e., the Companions, the Followers, and the Followers of the Followers, nor did it ever cross the minds of the great Muhaddithin. Kashmiri Sahib, knowing it to be a fabrication of misguided and heretical Sufis, has still made it a part of religion. Is this what is called adherence to the understanding of the Salaf? This is exactly what our Barelvi brothers also say; then what difference remains between them and the Deobandis?
Imitation and the understanding of the Salaf:
◈ Deobandis’ “Sayyid al-Taifah” Haji Imdad Hussain, known as “Imdadullah Muhajir Makki,” while distorting the meaning of the Holy Quran, says:
“Non-followers reject taqlid. يومنون بالغيب contains (a clear indication and even explicit mention) of taqlid.”
↰ None of the Khair al-Qurun Imams of Ahl al-Sunnah, i.e., the Sahabah, Tabi‘in, and Tabi‘ al-Tabi‘in, accepted the permissibility of taqlid, nor did anyone consider the verse mentioned by Imdad Hussain as an indication or explicit statement of taqlid. هاتوا برهانكم ان كنتم صادقين
