The story of the Hanafi school of thought is very strange. Thus, Allama Abdul Ha’i Lakhnawi Hanafi states:
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
“From the perspective of belief, the Hanafi school has many branches and offshoots. Many Hanafis are Shia, Mu’tazila, and Murji’ah. In reality, the Hanafi sect is the group that follows Imam Abu Hanifa in subsidiary issues and religious practices, whether their belief aligns with the Imam or not. If it aligns, then they are called complete Hanafi, but even if they hold beliefs aligned with two opposing sects, they are still called Hanafi, but their beliefs will be clarified. In this manner, many people are Hanafi in subsidiary issues but Mu’tazili in belief, such as Zamakhshari, Najm al-Din al-Zahdi, Abd al-Jabbar, Abu Hashim, and Jabai’i and others. Similarly, many are Hanafi in subsidiary issues but Murji’ah and Zaydi Shia in fundamental issues.”
Similarly, the guide and praised Hanafi, Sheikh Abdul Qadir Jilani, wrote the details of seventy-two misguided sects with their names, and among the twelve branches of the Murji’ah sect, one is called “Hanafi.” About Hanafi, he writes:
وام الحنفية فهم بعض اصحاب ابى حنيفة النعمان بن ثابت زعموان الايمان هو المعرفة والاقرار يا الله و رسوله —–
That is, Hanafi is the name of some companions of Abu Hanifa whose view is that faith is the knowledge of Allah and His Messenger ﷺ and acknowledgment thereof.
Sheikh Jilani writes about the saved sect:
واما الفرقة الناجية فهى اهل السنة والجماعة —– وما اسمهم الا اصحاب الحديث واهل السنة
That is, the saved sect is Ahl al-Sunnah wa al-Jama’ah, whose name is As’hab al-Hadith (original Hadith) and Ahl al-Sunnah.
That is, according to Sheikh Jilani, Hanafi is among the misguided sects and has no connection with Ahl al-Sunnah wa al-Jama’ah.
Therefore, Sheikh al-Arab wal-Ajam, Allama Syed Abu Muhammad Badi’ al-Din Shah al-Rashidi, may Allah have mercy on him, states:
“I say this with insight that all current religious seditions, such as Christian missionary, communism movement, Chakralvi, denial of Hadith, Mirzai, Shia, etc., have their foundation in the books of Hanafi jurisprudence. Even if someone has made a bird out of a feather, the existence of the feather is in Hanafi jurisprudence.”
Dear readers, on the contrary, nowadays Deobandis and Barelvis have started saying that Mirza Qadiani was Ahl al-Hadith. This is like “a thief scolding the police chief.” If Mirza was Ahl al-Hadith, he would never have claimed divinity, prophethood, Christianity, etc., because according to the Imams, the definition of Ahl al-Hadith is:
صاحب الحديث عندنا من يستعمل الحديث
“That is, in our view, Ahl al-Hadith is one who follows the Hadith of the Messenger of Allah ﷺ.”
Whereas in the Ahadith, such claims are called disbelief and polytheism. Therefore, it is impossible for Mirza to be Ahl al-Hadith.
Fundamental Answer
The great scion of Ahl-e-Hadith, Maulana Professor Hafiz Abdullah Bahawalpuri (may Allah have mercy on him), in response to this, writes: If, hypothetically and impossibly, it is accepted that before apostasy these people were Ahl-e-Hadith, then what harm does that cause to Ahl-e-Hadith? You people are followers who speak such irrational things. If blind following had not killed your intellect, you would never have spoken such foolish things. Tell me, among those who believed in the Messenger of Allah ﷺ and then apostatized, did any harm come to the Prophet ﷺ or the community of the Companions? Did the expulsion of Satan from the presence of angels affect the community of angels? If someone turns away from Islam, can Islam be stained? The path of truth does not get corrupted by someone leaving it; rather, it becomes clearer. When a Muslim took the oath of allegiance and was about to leave Medina, the Prophet ﷺ said that Medina is a furnace; it does not tolerate hypocrites and filth. Whoever has filth inside leaves the truth; this does not bring any blame to the truth. What do the Deobandis write about Ahmad Raza Khan Barelvi? According to them, was he not the Imam of the misguided and misguiders? Similarly, the Barelvis do not hesitate to bestow titles on Rashid Ahmad Gangohi, Ashraf Ali Thanwi, and other Deobandi elders that are no less. Their emergence was in Hanafi thought, they flourished in Hanafi thought, and they adorned Hanafi thought. Tell me, did Hanafi thought become impure because of them? If their emergence did not harm the truth, then what will happen to Ahl-e-Hadith because of the emergence of Mirza or anyone else?
Our teacher, Fazilat al-Sheikh Hafiz Muhammad Saleem Sahib (may Allah preserve him) (Sheikh al-Hadith, Al-Mahad al-Salafi Karachi), told that the opponents of Maulana Abdul Qadir Ropari (may Allah have mercy on him), a debater of Ahl-e-Hadith, raised the objection that Mirza Qadiani was Ahl-e-Hadith? To this, he promptly replied: “Only milk is always spoiled; even urine is not spoiled.”
What is the Reality?
Honorable readers! The reality is that Mirza Qadiani remained a Hanafi both before and after his claim of prophethood and was eloquent in defining Hanafi beliefs; in fact, he continued to teach people about Hanafi teachings. But first and foremost is the matter of principles and beliefs, so we begin with beliefs. In the following lines, we will prove that the beliefs of Mirzai and the Hanafis are in harmony.
(1) Calling upon anyone other than Allah
Mirza Qadiani used to recite during times of difficulty and distress:
O Master Anwar, it is the time of help and victory
Meaning: O Messenger of Allah! A delicate moment has come upon your Ummah. Please come to my aid, for this is the time of victory.
These words are also mentioned:
صلى الله عليك يا رسول الله وسلمك الله يا رسول الله (ایضا)
The poetry of Haji Imdadullah Sahib Deobandi is also exactly in the same style:
I am caught in severe difficulty these days, O my Reliever, hear my plea
Ashraf Ali Thanvi Sahib says:
Help me, my Prophet, you alone are my refuge in this struggle, my Prophet
Where else do I have shelter except you? The army of hardship has overwhelmed me
The world is against me, O my Master, please take notice of me
I am alone and you are my ocean, O Messenger, may the cloud of sorrow never surround me again
According to the Deobandis, Ali (may Allah be pleased with him) is also a reliever of difficulties
For the Barelvi scholars, this is an established belief.
(2) Grave Worship
“When Mirza Qadiani prayed at the grave of an elder, the owner of the grave came out of his grave and sat before him on his knees. Mirza said to his companion that if it were not for you, I would have even talked to him.”
Some people used to take clothes off graves, and when Mirza Qadiani found out, he declared this act unlawful, after which these people stopped. ”
There is a story about Chehlum (the 40th day of death) from Mirza: This custom of Chehlum, that is, feeding and distributing food on the 40th day after a person’s death, is strongly opposed by non-followers… On this, Mirza said that the wisdom behind distributing food among the poor on the 40th day is that it is the day the soul departs; just as a girl is given something when she is sent off, similarly, food is given among the poor on the soul’s departure so that the deceased may receive its reward.”
Mirza also believed in strange spiritual insights and spiritual retreats (Chilla).
Mirza’s father’s grave was made solid and buried in the courtyard of the mosque.” –
Dear readers! How can a person holding these beliefs be Ahl-e-Hadith? These beliefs are well established among both branches of Hanafi school, Barelvis and Deobandis, whose elders’ books are full of them. Accordingly, Haji Imdadullah Sahib says:
A person with spiritual insight started reciting Fatiha at the shrine of Hazrat Hafiz Sahib. After reciting Fatiha, he said: Brother! Who is this elder? He is very playful. When I started reciting Fatiha, he told me to go recite Fatiha on a dead person; why have you come to recite Fatiha on the living? What kind of thing is this?”
For more such incidents, see the book “Fazail-e-Sadaqat” by Tablighi Jamaat leader Maulvi Zakariya
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Also, according to Deobandis, healing is obtained from the soil of graves.
Regarding belief, the absolute message of Mirzaism is: “The simple and straightforward belief of Ahmadiyyat in this regard is the same as that of Imam Abu Hanifa.”
Other Issues of Belief
According to Mirza, seeing elders leads to the forgiveness of sins.
And according to the Deobandis, elders are not of a low rank either. Consider the following:
“By Allah the Great, washing the feet of Maulana Thanvi and drinking (the water) is a cause of salvation in the Hereafter.”
And according to the Deobandis, the truth is only what comes from the tongue of Rashid Ahmad Gangohi.
Mirza wrote: Our Prophet ﷺ often met saints in a state of full wakefulness, and this is recorded in books, and the author of the treatise (Mirza himself) has also been honored with this privilege several times.
Similarly, Deobandi Maulvi Ali Mian wrote about Syed Ahmad Shaheed that he met the Messenger of Allah ﷺ and Abu Bakr رضي الله عنه in a state of wakefulness.
Mirza Qadiani calls himself Rahmat-ul-lil-Alameen (Mercy to the Worlds).
And according to the Deobandis, Haji Imdadullah is Rahmat-ul-lil-Alameen.
Whereas Allah, the Lord of the Worlds, addresses Muhammad Rasul Allah ﷺ in His beloved Book, the Holy Quran, saying:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
“We have sent you as a mercy to the worlds.”
Dear readers! In the above beliefs, Mirza Qadiani has strongly supported the Hanafi school. Salvation is based on belief; the first call of all prophets is the call to the belief in the Oneness of Allah (Tawheed), and the fundamental difference between Ahl-e-Hadith and Mirzais, Hanafis, Barelvis, and Deobandis is in belief.
In beliefs, Mirza Qadiani has shown so much conformity with the Hanafis that Hanafi scholars themselves are accepting it. For example, the spiritual guide and beloved of the Barelvi community, Khwaja Ghulam Farid Chishti Hanafi, says: “He (Mirza Qadiani) is by no means a denier of the beliefs and essentials of the religion of Ahl al-Sunnah wa al-Jama’ah.”
When someone used harsh words against Mirza in front of the Deobandi Hakim al-Ummah Maulvi Ashraf Ali Thanvi, he felt bad. Hazrat (Thanvi) changed his tone and said, “This is an exaggeration; we have no difference with them in Tawheed…”
Who is Imam Azam?
According to Ahl-e-Hadith, the greatest Imam is Muhammad Rasulullah ﷺ. Accordingly, the Muhaddith of Sindh, Sheikh al-Arab wal Ajam, Imam Sayyid Badiuddin Shah al-Rashidi, may Allah have mercy on him, writes:
“Beware! Ahl-e-Hadith do not have any Imam except only one Imam, that is the greatest Imam, the Honorable Messenger Muhammad ﷺ.”
When Shah Sahib, may Allah have mercy on him, founded the great Sindhi group, Jamiat Ahl-e-Hadith Sindh, he included this point explicitly in its manifesto:
“To accept only Muhammad ﷺ as the Greatest Imam.”
On the other hand, the Hanafis keep proclaiming Imam Abu Hanifa as the “Greatest Imam” and even hold conferences under this name. Mirza Ghulam Ahmad Qadiani has supported the Hanafis on this issue; thus, in
, he wrote Imam Abu Hanifa as the Greatest Imam and made strange interpretations minimizing attention to the Hadiths of the Prophet ﷺ, praising him eloquently. Mirza Bashir writes that: Hazrat Masih-e-Maud (Mirza) respected all names, but especially considered Imam Abu Hanifa superior in knowledge and understanding and highly praised his reasoning ability.
In fact, he was superior and higher than the other three Imams in Ijtihad, knowledge, insight, and wisdom.
Ahl-e-Hadith also respect Imam Abu Hanifa, but such exaggeration in praise can only be done by a Hanafi!
Belief in the Finality of Prophethood
The belief in the Finality of Prophethood is established through the proofs of the Quran and Hadith, and Muhammad, the Messenger of Allah ﷺ, is the Seal of the Prophets. However, in the books of Hanafi clerics, there are phrases that cast doubt on this great belief. For example, the sayings of “Hazrat Ghaus Ali Shah Qalandari Qadri” have been compiled by Maulvi Gul Hassan Shah Qadri under the title “Tazkira Ghausia,” in which on page 324 it is mentioned: Two persons came to Hazrat Abu Bakr Shibli for the purpose of allegiance; one was told to say: لا اله الا اللہ شبلی رسول اللہ He said, “Achi la hawla wa la quwwata illa billah.” You also recited the same phrase…….. The second person was called and told to say لا الہ الا اللہ شبلی رسول اللہ He replied, “Hazrat, I came to you with a different understanding; you have fallen only at the door of prophethood and are content with that (meaning I considered you to be more than a prophet).”
A disciple of Maulvi Ashraf Ali Deobandi saw a dream in which he was saying لا الہ الا اللہ اشرف على رسول اللہ and then upon waking, while reciting salutations, instead of Muhammad ﷺ, the name of Maulana Ashraf Ali came out of his mouth.
When the disciple narrated the dream, instead of reprimanding him and making him renew his faith, Maulvi Ashraf Ali encouraged him with these words: “There was consolation in this incident that the one you turn to is, by Allah’s help, a follower of the Sunnah.”
Maulvi Rashid Ahmad Gangohi said: And I swear by this that whatever I am not, in this era guidance and salvation depend on following me.
A Barelvi Maulvi Muhammad Asghar Alvi writes about his esteemed master Ahmad Raza that: No unholy word ever came to his blessed tongue and Allah Almighty protected him from every slip.
Imagine, being free from error is the status of the noble Prophets! About Ahmad Raza’s sleeping posture, it is written that:
He used to turn in such a way that both hands were placed under the head and the feet were drawn in, so that the head formed the letter “Meem,” the elbows “Ha,” the waist “Meem,” and the feet “Dal,” thus forming the name Muhammad (ﷺ). The benefit of sleeping in this way is that seventy thousand angels recite salutations around the blessed name throughout the night.
Moreover,
also writes: انی لاجد نور الله فی هذا الجبين (Indeed, I find the light of Allah on his (Ahmad Raza’s) forehead). Dear readers! These people have also distorted the meaning of Khatam an-Nabiyyin (Seal of the Prophets). For example, Mulla Ali Qari Hanafi writes:
اذا المعنى لاياتی نبي بعده ينسخ ملته
Meaning, the Seal of the Prophets means that after you ﷺ no prophet will come who will abrogate your religion.
Its meaning is that no prophet will come who abrogates the Shariah, but a prophet may come who does not abrogate the Muhammadan Shariah. What about Mirza? He also claimed to be a shadowy, luminous, and explanatory prophet.
Maulvi Qasim Nanotvi states that even if there were prophets elsewhere in your time, your status as the Seal remains intact.
According to the Deobandis, there are seven earths, and in each earth there is a prophet like our Prophet.
Qari Tayyib Deobandi writes: The status of the Prophet is not only prophethood but also the bestowing of prophethood; whoever attains the capacity of prophethood becomes a prophet before you.
This is exactly the meaning of Khatam an-Nabiyyin that Mirza Qadiani gave, writing:
The Holy Prophet ﷺ was made the owner of the Seal, meaning you were given the seal for the perfection of bestowal which was never given to any other prophet; for this reason, your name was established as the Seal of the Prophets, meaning your following bestows the perfections of prophethood and your spiritual attention shapes the spiritual prophet.
Imitation and Mirza Qadiani
Just as the Hanafis are passionate about Taqlid (imitation), Mirza Qadiani also considers Taqlid necessary. Accordingly, he has written:
Our religion is contrary to the Wahhabis; in our view, abandoning Taqlid is a defect because not everyone is a Mujtahid (independent jurist).
Nowadays, the reason people have gone astray is only that they have abandoned following the Imams.
That is, according to Mirza, Wahhabis are those who abandon Taqlid. Therefore, while declaring dissociation from those Wahhabis, he writes: I have never wished to be called a Wahhabi, and my name will not appear as a Wahhabi in any book.
A Maulvi came to Mirza and expressed a desire for a separate meeting. When he met him, in casual conversation, he repeatedly said that he is Hanafi and considers Taqlid good, etc. You told him that we are not against the Hanafis, so why do you repeatedly express that you are Hanafi? I consider these four Imams as a protective wall for Muslims, because of which they were saved from dispersion and chaos. Not everyone has the capacity to perform Ijtihad in religious matters. If these Imams had not existed, every qualified and unqualified person would have freely adopted their own way, and a great discord would have arisen in the Ummah of Muhammad. These Imams protected Muslims from becoming scattered. We respect them, acknowledge their greatness and favors. These Imams have been like a protective wall for Muslims.
Dear readers! Mirza has presented the teaching of Taqlid in many “beautiful” ways. Could this style be that of an Ahl-e-Hadith?
That is, according to Mirza, abandoning the Taqlid of these Imams causes discord, dispersion, freedom (in the sense of unrestrained choice), and disagreement! Now, among these four schools of thought, the one Mirza preferred for himself and his companions is the Hanafi school.
Mirza Qadiani as a Hanafi Debater
The Hanafis appointed Mirza Qadiani as a debater against Maulana Muhammad Hussain Batalvi. He debated Sheikh Muhammad Hussain Batalvi on Hanafi and Wahhabi issues and was disgraced.
Mirza’s Love for Hanafism
It has been observed that Mirza used the term Wahhabi for non-following Ahl-e-Hadith. He wrote that Nawab Nasir was of the Wahhabi sect and Mirza Sahib was of Ahl-e-Sunnat wal Jamaat; debates on their respective sects used to take place between them.
Mirza’s son Mirza Bashir writes: In principle, you always presented yourself as Hanafi; at no time did you prefer the name Ahl-e-Hadith for yourself.
Mirza himself writes: Whoever comes to us must first be given the color of Hanafism. In my opinion, these four sects are the grace of Allah Almighty and a protective boundary for Islam.
Maulvi Muhammad Ali Lahori wrote: Hazrat Mirza Sahib openly remained Hanafi in sect from the beginning to the end of his life.
Mirza, the Advocate and Preacher of Hanafism
Not only was Mirza himself a Hanafi, but he was also an advocate and preacher of Hanafism.
Accordingly, Mirza Bashir writes that Mirza wrote to Maulvi Nooruddin Sahib asking him to declare that he was Hanafi in sect, even though he knew that Maulvi Sahib was a follower of Ahl-e-Hadith. In response, Maulvi Sahib composed a couplet for Mirza Sahib, to which Mirza replied:
“This is what the colorful Sajada (prayer mat) says, O Pir Magan,
That the traveler is not unaware of the customs and stages of the path.”
Below this, Nooruddin Hanafi’s words were written… The humble one states that Maulvi Sahib wrote the couplet indicating that although in his own opinion he was Ahl-e-Hadith, since his spiritual guide (Pir) (Mirza) said to call himself Hanafi, therefore he sacrificed his own opinion for his guide’s opinion and called himself Hanafi
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Mirza gave such a Hanafi color to Maulvi Nooruddin that he wrote: “Our practice is based on the Book and Sunnah; if a matter is not explicitly found there, then in this country we follow Hanafi jurisprudence”
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In the above-mentioned incident, Nooruddin’s words: “My spiritual guide says to call myself Hanafi, therefore I sacrifice my opinion for his opinion” reflect his imitative mentality. Also, even before being caught in Mirza’s deceit, Nooruddin’s principles were the same as those of the Hanafis
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Mirza’s Hostility Towards Ahl al-Hadith
It has already been mentioned above that Mirza hated the title Ahl-e-Hadith; he never liked the name Ahl-e-Hadith at any time. Mirza’s principles and rules are completely different from those of Ahl-e-Hadith. Accordingly, he himself writes that: We speak differently from the terminology of Ahl-e-Hadith, meaning we do not consider Hadith and Sunnah as the same thing, whereas this is the method of the formal Muhaddithin.
Maulana Muhammad Hussain Batalvi, may Allah have mercy on him, published an advertisement regarding the ten distinctive issues of Ahl-e-Hadith, such as raising hands in prayer and saying Ameen, etc. About this advertisement, Mirza said that look, what a useless advertisement this is; when prayer is accepted in every way, disputing these matters causes discord.
Calling the advertisement published in defense of the Sunnah of the Prophet ﷺ useless and a cause of discord is the method of the followers of Taqlid (blind imitation) and is clear evidence of Mirza’s enmity towards the beloved Sunnahs of the Holy Prophet ﷺ and his hatred for Ahl-e-Hadith.
Mirza Qadiani issued a fatwa declaring jihad forbidden, and Ahl-e-Hadith were strongly opposed to this statement. Writing in detail about this incident, Mirza says:
And some provocative people of Punjab who called themselves Mohaqqiq or Ahl-e-Hadith had reached the Amir…
In the above statement, Mirza has called Ahl-e-Hadith provocative, which clearly shows that Mirza had intense hatred for Ahl-e-Hadith. About a certain Fatah Khan, it is written that: Fatah Khan was a resident of Rasoolpur connected to Tanda, District Hoshiarpur, and was a great believer in the presence (Mirza), but later under the influence of Maulvi Muhammad Hussain Batalvi, he became an apostate.
From this statement, it is clear that it was the work of the Ahl-e-Hadith scholars to rescue ordinary Muslims, especially the followers of Mirza, from his clutches and make them Muslim Ahl-e-Hadith, whom Mirza calls apostates. That is, according to Mirza, having a connection with Ahl-e-Hadith scholars, coming under their influence, and becoming Ahl-e-Hadith means being an “apostate.” Therefore, Maulana Muhammad Hussain Batalvi has been called the “First of the Disbelievers” and Maulana Shah Allah Amr Tasri has been called the “Most Stubborn Opponent.”
Mirza says: Muhammad Hussain Batalvi was the first to declare me a disbeliever; he was the first to run around everywhere holding the fatwa paper in his hand. Thus, in declaring me a disbeliever and apostate first, where Nazir Hussain Dehlvi took up the pen and adorned Batalvi Sahib’s fatwa with his testimony of disbelief, and Mian Nazir Hussain declared this humble one a disbeliever without pause or hesitation…
Distinctive Issues of Ahl-e-Hadith and Mirza Qadiani
In the previous lines, it has been mentioned with reference that Mirza declared the ten distinctive issues of Ahl-e-Hadith as publicity, futile, and a cause of corruption. Mirza’s son writes that:
The prayer of a young Ahmadi is not like that of an ordinary (Hanafi) Muslim? The form is the same
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Mirza used to mock the prayer of Ahl-e-Hadith like the Hanafis and used to call those who prayed according to Sunnah “stupid.” Thus, before Abdullah Sanori became an apostate, he used to say Ameen aloud, raise hands, etc. He narrates that: Once when I prayed behind you, after the prayer you smiled and said to me: Mian Abdullah! Now this Sunnah has been practiced a lot! and the indication was towards raising hands. Mian Abdullah Sahib says that from that day I stopped raising hands and even stopped saying Ameen aloud. Mian Abdullah narrates that I never heard Hazrat (Mirza) Sahib raise hands or say Ameen aloud, nor did I ever hear him say Bismillah aloud.
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On occasions like Shab-e-Barat, fireworks such as sparklers were brought home for play and entertainment, and they were lit. They watched the fireworks in front of you but did not forbid it; sometimes they even gave money for it. They did not completely reject customs like Ahl-e-Hadith… they would find some justification or benefit in them.
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Mirza Qadiani, when making the intention for prayer, would bring his thumbs up to his ears, meaning these two would touch each other.
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A person named Mian Habibullah prayed with Mirza Qadiani and wanted to place his foot alongside his, but Mirza pulled his foot towards himself, which embarrassed Mian Habibullah greatly.
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Regarding Ahl-e-Hadith standing in prayer with foot to foot, ankle to ankle, shoulder to shoulder, Mirza’s son comments: But Ahl-e-Hadith have emphasized this so much and exaggerated it to such an extent that this issue has become ridiculous. Now it seems that a prayer of an Ahl-e-Hadith cannot be valid unless he rubs his shoulder to shoulder, ankle to ankle, and foot to foot with the person next to him, whereas such closeness, instead of being beneficial, causes unnecessary disturbance in prayer.
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Dear readers! Note that calling strict adherence to Sunnah ridiculous and a cause of disturbance is nothing but a blind following mentality.
Mirza used to tell his followers: Pray in your own language during prayer.
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This same issue is mentioned in the Hanafi fiqh book Hidayah Awalin p. 151 regarding Ameen:
فان افتتاح الصلاة بالفاسية او قرأ فيها بالفارسية او ذبح وسمى بالفارسية وهو يحسن العربية اجزاء عند ابي حنيفة
Meaning, even if a person knows Arabic well but prays in Persian, according to Imam Abu Hanifa, the prayer is valid. The entire Ahl-e-Hadith view is that a person who does not recite Surah Al-Fatiha in prayer, his prayer is invalid. Contrary to this, Mirza says: I do not say that a person who does not recite Surah Al-Fatiha, his prayer is invalid because many elders and saints have passed who did not consider the recitation of Surah Al-Fatiha necessary, and I cannot consider their prayers wasted. If their prayers were invalid, how did they become saints? Since we have a kind of connection with Imam Azam and respect him greatly, we cannot issue a fatwa that the prayer is invalid. You (Mirza) did not say like the extremist Ahl-e-Hadith that a person who does not recite Surah Al-Fatiha, his prayer is invalid.
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Mirza used to trim or cut the excessively grown hair of his beard with scissors… This does not mean that a specific length of beard is prescribed by Shariah. Such minor matters are not regulated by Shariah but left to personal suitability and preference. The only intention is that the beard should not be shaved but kept, but growing the beard too long is also not liked. Thus, Mirza said that a beard grown more than a fist and two fingers in length should be trimmed. The probable reason is that a very long beard is considered against beauty.
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The above view about the beard is that of Hanafi followers.
Mirza’s way of shaking hands was the common one. He did not do the Ahl-e-Hadith style of handshake.
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Mirza Qadiani did not believe that ablution breaks by touching the private parts.
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Finally, we only say:
Who says there will be separation between Hanafism and Mirzaism?
This must be a rumor spread by some enemy!
