1. Objections toAhl al-Hadeeth answered - Kindly comment
Objection # 1:
The existance of Ahl al-Hadeeth can not be traced before the period of English rule in Indian Sub-continent. So its like a new sect in Islam.
A Historian of fourth century Hijri, Muhammad bin Ahmed bin Abi Bakr Al-Bashari al-Maqdasi (d. 375H) said regarding the people of Mansoorah (Sindh, A place, now comes in the area of Pakistan – Indian Sub-Continent] that: “Their Madhaahibs are that most of them are Ashaab Hadeeth (Ahl al-Hadeeth), and I saw Qaadhi Abu Muhammad Mansoori who was a Dawoodi and was an Imaam of his Madhab. He was on the practice of preaching and writing. He has written many good books.” [Ahsan ul-Taqaseem fi Ma’rifat il-Aqaleem Pg 481]
The people following the Minhaaj of Dawood bin Ali adh-Dhaahiri are called “Dhaahiri”, and they stay away from Taqleed.
Shaikh Muhammad Faakhiralah Abaadi, who died during the era of the Mughal Emperor, Ahmed Shaah bin Naasir ud-Deen Muhammad Shaah said that:“Doing the Taqleed of a specifc Madhab is not permissible according to the Jumhoor, rather Ijtihaad is waajib. The Bid’ah (Innovation) of Taqleed started in fourth century Hijri” [Risalah Nijatia in Urdu: Pg 41, 42]
Shaaikh Muhammad Faakhir further said: “But the Madhab of Ahl al-Hadeeth is proven more to be on Haqq than the other Madhaahib.”[Risaalah Najatiyah: Pg 41]
This proves that Ahl al-Hadeeth existed long before the birth of the Madrassah Deoband and the Madrassah Braiylee. Therefore the Objection that “Ahl al-Hadeeth did not exist before the British rule in India” is wrong and Baatil.
Objection # 2:
Mufti Abdul Haadi Deobandi etc have written that: “It is a historical fact that Ghair Muqallideen (who call themselves as Ahl ul-Hadeeth) did not exist before the British rule” [Nafs ke Pujaari: Pg 1]
Two kinds of people are called Ahl ul-Hadeeth:
1. Saheeh ul-Aqeedah (Thiqah wa Sudooq) Muhadditheen-e-Karaam, who do not do taqleed.
2. The Awaam (People) of Muhadditheen who are Saheeh ul-Aqeedah, and follow Kitaab-o-Sunnah without Taqleed.
Both these groups have existed since the Khair ul-Quroon to the present day.
No clear proof of Taqleed Shakhsi or Taqleed Ghair Shakhsi is proven from the Sahaabah Karaam, on the contrary Mu’aadh bin Jabal (radiallah anhu) said:“As for the Mistake of an Aalim then do not do his taqleed in the deen even if he is on guidance.” [Kitaab az-Zuhud by Imaam Wakee: Vol 1 Pg 300 H 71, Chain Hasan]
Sayyidunah Abdullah bin Mas’ood (radiallah anhu) said: “Do not do Taqleed (La Tuqallidu) of people in your religion.” [Al-Sunan al-Kubra lil Bayhaqi: Vol 2 Pg 0, Chain Saheeh]
There is no one among the Sahaabah who has oppoed this, therefore there is the consensus of Sahaabah on the prohibition of taqleed, and it also got proven that all the Sahaabah were Ahl ul-Hadeeth. It should be known that, the “Evidences” the opposers give against this Ijmaa do not contain the word taqleed in them.
The famous Notable Tabi’ee, Imaam Sha’bee (rahimahullah) said:“Whatever hadeeth of the Messenger of Allah (peace be upon him) the people give to you, hold firm to it; and the thing which they say from their opinion, throw it in the dustbin” [Musnad ad-Daarimi: Vol 1 Pg 67 H. 206, Chain Saheeh]
Someone presented the saying of Sa’eed bin Jubayr in front of Ibraaheem Nakha’ee, so Ibraaheem replied: “What would you do with the saying of Sa’eed against the hadeeth of the Apostle of Allah (peac be upon him)?”[Al-Ahkaam by Ibn Hazam: Vol 6 Pg 293, Chain Saheeh]
The permissibility or the obligation of taqleed is not proven from any one among the Taabi’een. Therefore this, and the other sayings clealy indicate that there was the consensus of Tabi’een in taqleed being prohibited. And this is the proof that all Thiqah and Saheeh ul-Aqeedah Taabi’een were Ahl ul-Hadeeth.
Taba’ Taabi’ee, Hakam bin Utaybah said: “You can take and reject anyone’s saying among the people, except the saying of the Apostle of Allah (peace be upon him).” [Al-Ahkaam by Ibn Hazam: 6/293, Chain Saheeh]
There is no proof of Taqleed Shakhsi or Taqleed Ghair Shakhsi found from a single Thiqah Taba Taabi’ee, therefore there is also the consensus on it that all the Thiqah and Saheeh ul-Aqeedah Taba Taabi’en were Ahl ul-Hadeeth..
One group from the successors of Taba’ Taabi’en have forbidden from doing Taqleed, such as Imaam Abu Abdullah Muhammad bin Idrees ash-Shaafi’ee prohibited from his or anyone else’s taqleed. [See: Kitaab al-Umm: Mukhtasir al-Muzani: Pg 1]
Imaam Shaafi’ee said: “And do not do my Taqleed” [Adaab ash-Shaafi’ee wa Manaqibuhu by Ibn Abi Haatim: Pg 51, Chain Hasan]
Imaam Ahmed said: “Do not do taqleed of any one of them in your deen.”[Masaail Abi Dawood: Pg 277]
It is narrated in one Saheeh hadeeth that Taaifah Mansoorah (The Saved Group) will always remain on Haqq.
Under the explanation of this hadeeth, Imaam Bukhaari said: “Meaning Ahl ul-Hadeeth” [Ahl ul-Hadeeth are the saved group on Haqq, meant in this hadeeth, according to Imaam Bukhaari] [Masa’lat ul-Ihtijaaj bi-Shaafi’ee by Khateeb: Pg 47, Chain Saheeh]
Imaam Qutaybah bin Sa’eed said: “If you see someone who loves Ahl ul-Hadeeth, then he is upon Sunnah” [Sharf Ashaab ul-Hadeeth by Khateeb Pg 134 H. 143, Chain Saheeh]
Imaam Ahmed bin Sanaad al-Waasiti said: “There is no Bid’ati (Innovator) on earth who does not hold animosity for Ahl ul-Hadeeth” [Ma’rifat Uloom ul-Hadeeth: Pg 4, Chain Saheeh]
We come to know that all the Saheeh ul-Aqeedah and Thiqah Ittibaa Taba’ Taabi’een were Ahl ul-Hadeeth and did not used to do Taqleed, In fact they even used to stop others from Taqleed.
Haafidh Ibn Taymiyyah has written that: “(Imam) Muslim, Tirmidhi, Nasaa’ee, Ibn Majah, Ibn Khuzaymah, Abu Ya’la, Al-Bazzaar, and others were upon the Madhab of Ahl ul-Hadeeth, they did not use to do taqleed of any specific Scholar among the Scholars, and neither were they Mujtahid in absolute way (Mutlaq)” [Majmoo Fatawaa Ibn Taymiyyah: Vol 20 Pg 40]
We come to know that all the Saheeh ul-Aqeedah and Thiqah Muhadditheen did not use to do Taqleed, rather they were Ahl ul-Hadeeth.
Nowadays some people claim that taqleed is obligatory upon a Ghair Mujtahid person. This saying of theirs gets refuted from the above mentioned saying of Imaam Ibn Taymiyyah, because the above mentioned Muhadditheen were neither Mujahid Mutlaq nor Muqallid, according to Haafidh Ibn Taymiyyah (rahimahullah).
It should be noted that the opinion of the above mentioned Muhadditheen not being considered Mujtahid is wrong. See: Deen Main Taqleed ka Masla Pg 51.
Imaam Qaasim bin Muhammad al-Qurtubi, who died at the later period of third century Hijri, wrote a book in refutation of Taqleed called “Al-Aydhaah fi ar-Radd Ala al-Muqallideen” [Siyar A’laam al-Nabula: Vol 13 Pg 329 T. 150]
The Truthful Imaam, Imaam Abu Bakr Abdullah bin Abi Dawood as-Sijistaani (rahimahullah), who died in 4th century Hijri, said: “And do not be from the nation who play about with their religion, or otherwise you will become the criticizer of Ahl al-Hadeeth” [Kitaab ash-Shara’eah by Al-Aajuri Pg 975, Chain Saheeh]
In the fifth Century Hijri, Haafidh Ibn Hazam al-Andalusi (rahimahullah) raised his voice, saying Taqleed is Haraam. [Al-Nabzat ul-Kaafiyah fi Ahkaam Usool ud-Deen Pg 70]
Haafidh Ibn Qayyim al-Jawziyyah anounced: “And this Bid’at (Taqleed) started in 4th century Hijri, the condemnation of which era was done by the holy tongue of the Apostle of Allah (peace be upon him]” [I’laam al-Mawqa’een Vol 2 Pg 208]
In his famous Qaseedah Noniah, Haafidh Ibn Qayyim said: “Oh the one who holds hatred for Ahl ul-Hadeeth and scolds them! Congratulations to your friendship with Shaytaan” [Al-Kafiyah ash-Shafiyah: Pg 199]
Imaam Abu Mansoor Abdul Qaahir bin Taahir bin al-Tameemi Al-Baghdaadi, said in his book: “All the people from Ahl us-Sunnah on the borders of Rome, Jazeerah. Shaam, Azarbaijan, and Baab al-Abwaab are on the Madhab of Ahl al-Hadeeth” [Usool ud-Deen: Pg 317]
From all the above mentioned evidences it gets proven that Ahl al-Hadeeth are Ahl us-Sunnah, and they have existed from the era of the Prophet (peace be upon him) to every era afterwards, walhamdulillah.
Now we will present some Ilzaami dalaail:
Evidence # 1:
Mufti Rasheed Ahmed Ludhianvi Deobandi said: “In about 2nd or 3rd century of Hijri, due to the disagreements among the people of Haqq, regarding the solutions of Furoo'ee and Juz'ee matters, five schools of thoughts were established, meaning: Madhahib-e-Arba'ah and Ahle-Hadith. From that time till today, Haqq (truth) is thought to have been residing among these five ways.” [Ahsan ul-Fatawa Vol 1 Pg 316]
From this Deobandi confession we come to know that Ahl al-Hadeeth have been existing on earth since 101 and 201 Hijri.
Evidence # 2:
The author of Tafseer Haqqaani, Abdul Haq Haqqaani Dahelwi said: “And Ahl us-Sunnah are Shaafi’ee, Hanbali, Maaliki, Hanafi, and Ahl al-Hadeeth are also included among them.” [Haqqaani Aqaaid al-Islaam: Pg 3]
This book was liked by the founder of Deobandi Madhab, Muhammad Qaasim Nanotwi. See the end of Haqqaani Aqaaid al-Islaam: Pg 264.
Evidence # 3:
In light of the above reference, Muhammad Qaasim Nanotwi also accepted Ahl al-Hadeeth to be part of Ahl us-Sunnah, and Haafidh Ibn Taymiyyah has written regarding Ahl us-Sunnah that: “And before the birth of Abu Haneefah, Maalik, Shaafi’ee, and Ahmed, there was a Famous and Ancient Madhab of Ahl us-Sunnah wal Jama’ah, verily that Madhab is the Madhab of Sahaabah.” [Minhaaj as-Sunnah al-Nabawiyah: Vol 1 Pg 256]
This proves that Ahl al-Hadeeth are Ahl us-Sunnah, and existed on earth even before the birth of Madhaahib Arba’ah. Walhamdulillah.
Evidence # 4:
While answering a question, Mufti Kifayatullah Dahelwi Deobandi said: “Yes Ahl al-Hadeeth are Muslims and are included among the Ahl us-Sunnah wal Jama’ah. Having a Marriage contract with them is permissible. Merely, due to the abandonment of taqleed, Islaam does not get affected, and neither is the abandoner of taqleed is considered out of Ahl us-Sunnah wal Jama’ah.” [Kifayat al-Mufti: Vol 1 Pg 325 Answer: 370]
Evidence # 5:
Ashraf Alee Thaanvi Deobandi wrote: “Even though Ijmaa has been narrated on the matter that making a fifth madhab besides these four madhabs is not permissible, meaning acting upon the masla which is against all the four madhabs is not permissible as the truth surrounds these four, but there is no daleel on it either, because Ahl adh-Dhaahir have been rising in every era and it is also not the case they all were Ahl al-Hawaa, they remained separate from this agreement. Secondly even if the Ijmaa gets proven, but the Ijmaa didn’t ever took place on Taqleed Shakhsi” [Tadhkirat ur-Rasheed: Vol 1 Pg 131]
The sayings of Kadhaabeen such as Mufti Abdul Haadi etc that “Ahl al-Hadeeth did not exist before the British rule” I absolutely false and Baatil. We have proven from the references of the Scholars of Truth and the confessions of Taqleedis that Ahl al-Hadeeth, who do not do Taqleed, have existed since the first century Hijri to every era afterwards. On the other hand, the Madhabs of Aale Taqleed and Deobandis, came into existance after the noble period of Khair ul-Kuroon in different eras, for example: the foundation of Deobandi Madhab was laid in 1867 A.D during the era of Britishers.
Ashraf Alee Thaanvi Deobandi was asked that if you were to rule, how would you treat the British people? He replied: “We will put them under our orders because when God gave us the Government so we will make them Mahkoom (to make them work under), but at the same time they will be made to live here with very comfort and ease because they have given us so much comfort, and this is the teaching of Islaam too and the teachings like Islaam are not found in any Madhab of the world.”[Malfoozaat Hakeem ul-Ummat: Vol 6 Pg 55, Malfoodh: 107]
We come to know that the Britishers have given so much comfort to Deobandis.
When a Britisher observed the Madrassah of Deoband, he expressed some very good thoughts about the Madrassah and wrote: “This Madrassah is not against the Government, but in favor, help and co-operation of this Government.” [Muhammad Ahsan Nanotwi by Muhammad Ayyoob Qaadri Pg 217, Fakhar al-Ulama Pg 60]
This is an important reference regarding the British government’s favorable, helper, and co-operated Madrassah of Deoband, which the Deobandis themselves have written, and did not oppose it.
Re: 1. Objections toAhl al-Hadeeth answered - Kindly comment
The fiqh of Ahle Hadith can be traced to the zahiri school of Imam Ibn Hazm Andlusi r.a. His mohalla is a great book indeed. But the Prophet saws said that my Ummah will not unite upon the error also we hear in hadiths that the Jamaah are the saved sect and in other narrations we hear that Allah's hand is on Majority body of Muslims. The suwud e Azam as per Shah Waliyullah r.a aare now those who are from haanfi, shafi'i, maliki and hanbali fiqh and following any one of them is following the suwud e azam and denying anyone is denying suwud e azam.
The way of Ahle hadith is impractical and lacks intellect when it comes to their stance for everyone to make ijtihad. We all know and even Shah Waliyullah r.a mentions this that Ibn Hazm was not right when he said one should make ijtihad. All are not cpaable to derive rulings from abrogsating and abrogated verses of Quran and the mansukh and nasikh, the Hadiths, their rulings and matn and to derive fiqh issues from them. If the way of Ghair Muqallidin was indeed right way then the Ilsmaic giants of learning such as Imam Nawawi, Imam ghazzali, Imam juwaini, Ibn hajar asqalani, Imam Muslim, Imam tirmidhi, Imam Hakim nishapuri, Imam bayhaqi, Imam jalaluddin suyuti, even ibn taymiyah, ibn al qaayim, ibn Kathir, KHATIB BAGHDADI, Imam dhaaabi, imam ibn wahb student of Mali, Imam abu Yusif and Imam Muhammad ibn hasan shaybani, Shaykh abdul haqq muhaddith dehlwi, Shah waliyullah dehlwi, shah abdul aziz dehlwi, Tajuddin ibn subki soo many ulema and mashaykh of shafi'i, ahnafi, hanbili such as ibn rajab hanbali, ibn jawzi, shaykh abdul qadir jilani r.anhuma ajmaeen. Now either they were on the right of either the ghair muqallid their way is right. the choice is for the people. The way is clear.