Ahmadis Are Sunnis, but are they Hanafis? Should we Follow Majority?
Introduction
A debate that has been raging in the Indian subcontinent for some time now is whether or not Mirza Ghulam Ahmad(as) was Hanafi or Ahlul Hadith. This article shows the holistic and true view of Hazrat Mirza Ghulam Ahmad(as). Firstly to figure out whether or not Ahmadis are Hanafi or not is whether or not they are part of Ahlus Sunnah wal Jamaat or outside of it.
Only Ahmadis are Ahlus Sunnah Wal Jamaat
Only Jamaat-e-Ahmadiyya is Ahlus Sunnah Wal Jamaat and no one else is inside of Ahlus Sunnah Wal Jamaat
جماعت احمدیہ کی خصوصیت فرمایا۔ اس وقت روئے زمین پر کوئی اہل سنت والجماعت نہیں مگر احمدی ۔ جماعت تو وہی ہوگی جس کا امام ہو ۔ کیا ہمارے مخالف مسلمان ایک صف میں کھڑے کئے جاو میں تو ان کا کوئی امام ہے؟ ہرگز نہیں ۔ ہاں احمدی جماعت کا خصوصیت سے امام ہے ۔ پس اس وقت احمدیوں کے سوائے کوئی اہلسنت والجماعت میں سے نہیں ۔
Hazrat Maulana Noor-ud-Deen(RA) states: In this entire Earth there is no Ahlus Sunnah Wal Jamaat except Ahmadi. Jamaat is only that which has an Imam. If our opponents were gathered in one line/queue would they have one imam? Definitely not. But yes, Ahmadi Jamaat’s distinctiveness is from imam. Thus at this time, apart from Ahmadis no one else is from Ahlus Sunnah Wal Jamaat.1
Alhakam Feb 21, 1910 page 3 , Irshaadat-e-Noor Vol 2, Page 194 |
We consider ourselves to be Ahlus Sunnah Wal Jamaat, but how can in any way Non-Ahmadi Muslims be Ahlus Sunnah Wal Jamaat?
ہم اپنے آپ کو اہل سنت والجماعت یقین کرتے ہیں اور اس کا بڑا ثبوت ہمارے پاس یہ ہے کہ قرآن وسنت کو ہم نے اپنا امام و مقتدا مانا ہے اور یہ ایک جماعت ہے جو ا یک امام کے ماتحت ہے ۔ باقی لوگ کہ وہ کسی ایک امام کے ماتحت نہیں ہیں ن ان کے پاس کوئی سنت مسلم اور نہ ان کی کوئی جماعت ہے ۔ کس طرح اہل سنت والجماعت ہو سکتے ہیں ۔
Mufti Muhammad Sadiq(RA) states: With certainty we consider ourself Ahlus Sunnah Wal Jamaat and we have big proof of this that we accept Quran and Sunnat is our imam and leader and this is one jamaat that has one imam and is bound by it. Rest of the people
[Irshaadat-e-Noor Volume 3, page 304-305, Al-Badr April 24, 1913]
What Firqa[Sect] was Mirza Sahib from?
مرزا صاحب کس فرقہ میں سے تھے؟
سوالات
(۳) اگر حضورصلی اللہ علیہ وسلم کی امت میں داخل ہیں اور آپ کی ہی شریعت کے مجدد وصلح بن کر رسوم و بدعات و تفریق بین السلمین کے مٹانے اور شریعت محمدی صلی اللہ علیہ وآلہ وسلم کے تازہ کرنے کے لیے تشریف لاۓ ہیں تو اہل اسلام کے فرقہاۓ متفرقہ میں سے کس گروہ میں شامل اور کن اصول کے موافق لوگوں کو شریعت محمدی صلی اللہ علیہ وآلہ وسلم پرعمل کرنے کا حکم فرماتے ہیں؟
(۴) مرزاصاحب کے نزدیک اسلام کے فرقہاۓ مختلفہ میں سے وہ کون سا گروہ ہے جس میں خود بھی مرزا صاحب داخل ہیں اور اس کے اصول کے موافق لوگوں کو ہدایت فرماتے ہیں؟
جوابات
(۴۳) حضرت مرزا صاحب اہل سنت والجماعت خاص کر حنفی المذہب تھے ۔ اسی طائفۃ
ظاہرین علی الحق میں سے تھے ۔ والحمد لله رب العالمین۔
نورالدین
۲۹ اگست ۱۹۱۲
Mirza Sahib belonged to which sect?
Questions
(3) If they have entered the ummah of the Holy Prophet (peace and blessings of Allah be upon him) and have come as a reformer of his own Shariah to erase customs, innovations and differences between Muslims and renew the Shariah of the Prophet Muhammad (peace and blessings of Allah be upon him). Among the different sects of Islam, in which group and according to which principles does the Prophet (peace and blessings of Allah be upon him) order the people to follow the Shari’ah of Muhammad?
(4) According to Mirza Sahib, among the different sects of Islam, which is the group in which Mirza Sahib himself is included and guides the people according to its principles?
Answers
(43) Hazrat Mirza Sahib was a member of Ahle Sunnat wal Jamaat, especially Hanafi al-Madhab.
Praise be to God, Lord of the worlds
Now in response to this a few people say how can you say that 75-80% of those who claim to be Sunni are not Sunni. Secondly, when Deobandis say they are Ahlus Sunnah Wal Jamaat they do not consider Barelvis, when Najdis call themselves Ahlus Sunnah they do not consider
True Jama’ah does not mean Large Majority!
Definition of the Jama’ah is not a Large Group of People
Ishaq ibn Rawhuway said:
لَوْ سَأَلْتَ الْجُهَّالَ مَنِ السَّوَادُ الْأَعْظَمُ قَالُوا جَمَاعَةُ النَّاسِ وَلَا يَعْلَمُونَ أَنَّ الْجَمَاعَةَ عَالِمٌ مُتَمَسِّكٌ بِأَثَرِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَطَرِيقِهِ فَمَنْ كَانَ مَعَهُ وَتَبِعَهُ فَهُوَ الْجَمَاعَةُ وَمَنْ خَالَفَهُ فِيهِ تَرَكَ الْجَمَاعَةُ
If some of the ignorant ask, ‘Who are the great majority?’ They will say, ‘The large group of people.’ They do not know that the ‘united community’ is a scholar who holds onto the reports from the Prophet, peace and blessings be upon him, and his path. Whoever is with him and follows him is the ‘united community’ and whoever opposes him has left the united community.
Source: Ḥilyat al-Awliyā’ 9/238
Prominent Sahabi and teacher of Imam Abu Hanifa, Ibn Masud explains meaning of Jama’ah
Sahabi Ibn Mas’ud(RA) says even if you are alone and on the Haqq, you are part of the Jama’ah
Sayyidina Ibn Mas’ud [radi Allahu anhu] said: إنما الجماعة ما وافق طاعة الله وإن كنت وحدك
“The Jama’a is none other than that which complies with the obedience of Allah, even if you are alone.”
[Sharh Usul I’tiqad Ahl us-Sunna wal-Jama’a lil-Lalika’i; #160]
Ibn Masud says Majority split from the Jama’ah and the Jama’ah is that group that is on the haq even if you are alone!
Ibn Mas’ud(RA) also said:
إن جمهور الجماعة هم الذين فارقوا الجماعة الجماعة ما وافق الحق وان كنت وحدك
“The majority are those who split off from the Jama’a. The Jama’a is that which agrees with the Truth, even if you are alone.”
Nuaym bin Hammad, teacher of Imam Bukhari(RH) explains meaning of Jama’ah
Nuaym bin Hammad, teacher of Imam Bukhari(RH), explains Jama’ah is not contingent on amount of people
The great muhaddith, Nu’aim b. Hammad [d. 228 H], teacher of Imam Bukhari(RH) and author of Kitab ul Fitan, likewise said in explanation of this Hadith:
إذا فسدت الجماعة فعليك بما كانت عليه الجماعة قبل أن تفسد وان كنت وحدك فإنك أنت الجماعة حينئذ
“If the Jama’a becomes corrupt, then you must adhere to its practice before it became corrupt. Even if you are alone, then you by yourself would be the true Jama’a.” [ibid, p.265]
Ibn Qayyim(RH) explains meaning of Jama’ah and gives example of Imam Ahmad bin Hanbal(RH)
Ibn Qayyim(RA) explains Ijma(Consensus), Hujjat(Proof to be Accepted), Al Sawd Al Azam can be one person of Truth even if the whole world opposes him.
In explanation of the term Sawad al-A’zam, Ibn Qayyim al-Jawziyya [rahimahullah] wrote: واعلم أن الإجماع والحجة والسواد الأعظم هو العالم صاحب الحق وإن كان وحده وإن خالفه أهل الأرض
“Know that the Ijma [consensus], Hujja [proof], and Sawad al-A’zam is the scholar, man of the Truth, even if he is alone, and even if the people of the Earth oppose him.” [I’lam al-Muwaqi’in v.5 p.388]
Then Ibn Qayyim (RH) brings the example of the great Imam Ahmad bin Hanbal [radi Allahu anhu]:
Imam Ahmad bin Hanbal alone was the Jama’ah
وكان الإمام احمد وحده هو الجماعة
“And the Imam Ahmad alone was the Jama’a” [ibid, p.389]
During the Mihna, or the tribulation of khalq al-Quran, the vast majority of the Ulama, out of fear of the Abbasid ruler, either kept silent or pronounced the false creed that the Quran is a created thing. It was only Imam Ahmad who remained steadfast and courageously proclaimed the truth that the Quran is the uncreated Speech of Allah. Thus, at that time, the truth was represented by Imam Ahmad alone, he was the Jama’a of the Muslims.The fact of the matter is that only during the time of the Sahaba and the Salaf were the majority of the Muslims upon the truth. The Prophet [sall Allahu alayhi wasallam] predicted that in the latter days the majority of the people will be corrupt and those who remain upon the Truth will be the Ghuraba. The Hadith point to the fact that in the latter days, the Umma will have declined significantly, and become divided into numerous, astray sects. They will largely be negligent of the Sunna, but those whom the Prophet [alayihis-salam] praised in that time will be a revivalist tendency that is estranged from the majority of the people:
Islam will be in the hands of the Ghurabah(strangers) who will be minority in the future – Ghurabah Hadith explained
Islam in the future will be in the hands of Ghurabah(Strangers) who will be a minority but righteous. طُوبَى لِلْغُرَبَاءِ ، فَقِيلَ : مَنْ الْغُرَبَاءُ يَا رَسُولَ اللَّهِ ؟ قَالَ : أُنَاسٌ صَالِحُونَ ، فِي أُنَاسِ سُوءٍ كَثِيرٍ ، مَنْ يَعْصِيهِمْ أَكْثَرُ مِمَّنْ يُطِيعُهُمْ
Tuba is for the Ghuraba.” It was said: “Who are the Ghuraba, O Apostle of Allah?” He said: “A righteous people in the midst of the numerous evil people. Those who disobey them are more then those who obey them.”
Referring the Ghuraba or strangers, there are many ahadith about them which indicate that they will originally be small in number and persecuted
Islam will become Strange
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
بَدَأَ الإِسْلاَمُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ
Islam began as a something strange and it will return to being strange, so blessed are the strangers.
Source: Ṣaḥīḥ Muslim 145, Grade: Sahih
Ibn Qayyim(RH): Characteristic of the Ghurabah is that they won’t be of the Masses.
Ibn Qayyim(RH) commentates on the Ghurabah saying: فَهُوَ غَرِيبٌ فِي أُمُورِ دُنْيَاهُ وَآخِرَتِهِ لَا يَجِدُ مِنَ الْعَامَّةِ مُسَاعِدًا وَلَا مُعِينًا فَهُوَ عَالِمٌ بَيْنَ جُهَّالٍ صَاحِبُ سُنَّةٍ بَيْنَ أَهْلِ بِدَعٍ دَاعٍ إِلَى اللَّهِ وَرَسُولِهِ بَيْنَ دُعَاةٍ إِلَى الْأَهْوَاءِ وَالْبِدَعِ آمِرٌ بِالْمَعْرُوفِ نَاهٍ عَنِ الْمُنْكَرِ بَيْنَ قَوْمٍ الْمَعْرُوفُ لَدَيْهِمْ مُنْكَرٌ وَالْمُنْكَرُ مَعْرُوفٌ
He is strange in the affairs of his world and his Hereafter. He will not find support or cooperation from the masses of people, for he is a scholar among the ignorant, a companion of the Sunnah among the people of innovation, a caller to Allah and His Messenger among those who call to desires and innovations, commanding good and forbidding evil among people who view good as evil and evil as good.
Ibn Rajab summarizes the various scholars saying that the Ghurabah will be very few
Ibn Rajab summarizes by saying (highlighted in Blue):
وهم في آخر الزمان الغرباء المذكورون في هذه الأحاديث الذين يُصلحون إذا فسد الناس وهم الذين يُصلحون ما أفسد الناس من السنة وهم الذين يفرون بدينهم من الفتن وهم النزاع من القبائل لأنهم قلوا فلا يوجد في كل قبيلة منهم إلا الواحد والاثنان وقد لا يوجد في بعض القبائل منهم أحدٌ كما كان الداخلون إلى الإسلام في أول الأمر كذلك وبهذا فسر الأئمة هذا الحديث
They are the strangers in the last days mentioned in these traditions: those who reform the affairs when people have become corrupt, those who correct what people have corrupted of the prophetic tradition, those who flee from trials and tribulations to safeguard their religion, and those who have departed from the tribes. For they are few, only one or two will be found in some tribes or none at all in others, just as the first Muslims. This is how the Imams have explained this tradition.
Al-Awza’i says a similar statement to Bukhari 4897
Ibn Rajab quoting Al-Awza’i saying (highlighted in Pink):
أَمَا إِنَّه مَا يَذْهَبُ الإسلامُ وَلَكِنْ يَذْهَبُ أَهْلُ السُّنَةِ، حَتَّى مَا يَبْقَى فِي الْبَلَدِ مِنْهُم إِلاّ رَجُلٌ وَاحِدٌ
Islam will not disappear but the people of the Sunnah will disappear until none remain in any country except a single man.
Kitab ul Fitan by Nuaym bin Hammad(RH), teacher of Imam Bukhari(RH) has the narration of the persecuted Ghurabah and their similitude to Eisa ibn Maryam(AS).
Kitab ul Fitan volume 1 page 112
Book Link
Hazrat Ali(RA) explain that majority does not equal Haqq
Ali(RA) explains the obvious fact that Argumentum Ad Populum is a fallacy
Ali, may Allah be pleased with him, said:
إِنَّ الْحَقَّ والباطل لا يُعْرَفان بأقدار الرِّجَالِ اعْرِفِ الْحَقَّ تَعْرِفْ أَهْلَهُ واعْرِفِ الباطل تَعْرِفْ من أتاه
Verily, the truth and falsehood are not recognized by the measure of men. Know the truth and you will recognize its people. Know falsehood and you will recognize one who brings it.
Jamaat-e-Islami Leader Maulana Amin Ahsan Islahi explains Ghurabah hadith, majority not equalling haq, etc
Jamaat-e-Islami Leader Maulana Amin Ahsan Islahi in an Urdu Magazine mirrors what Ahmadis state, talks about Ghurabah hadith as well.
Maulana Amin Ahsan Islahi wrote the following in Tarjuman-ul-Quran (an Urdu magazine of Allama Maududi):
اسلام ميں نہ اكثريت كا كسی بات پر متفق ہو جانا اس كے حق ہونے كي دليل ہے، نہ اكثريت كا نام سواد اعظم ہے، نہ ہر بهيڑ جماعت كے حكم ميں داخل ہے، اور نہ كسی مقام كے مولويوں كی كسی جماعت كا كسی رائے كو اختيار كر لينا اجماع ہے
“Agreement reached by the majority on anything is not considered in Islam to be a proof of its being the truth; nor does every preponderance of people constitute a true majority. Every multitude of people is not an organised Community [Jama‘at], nor is the adoption of a particular viewpoint by the mullahs of a particular locality to be termed as Consensus.”
…
اس سے معلوم ہوا کہ ایک زمانے اس امت پر الیسا آئے گا جبکہ اس کے بڑے حصہ میں ضلالت کا اثر اسی طرح
میری امت میں ایک گردہ ہمیشیق پرتا رہے گا تو لوگ میں چھوڑیں گے ، ان کو کچھ ضرر نہ پہنچا میں گے ۔ ان احادیث کی روشنی میں زیر بحث حدیث کا مطلب یہ نکلا کہ ہر پوری است کبھی گرا نہ ہوگی ، بلکہ ایک جماعت خواده د کتنی ہی مختصر ہو ان پر قائم رہند گی اور وہی جماعت نا ہی ہے اس کے اوپر اللہ کا ہاتھ ہے ، بقیہ سب جہنم میں پریں گے یہ امر بھی بالکل واضح ہے کہ اگر وہ کثرت میں ہو گا نہ اپنی کثرت کو اپنے بری ہونے کی دلیل نظر ائے گا، بلکہ اس امت کے ۷۳ فرتوں میں سے ایک ہوگا اور اس سمور دنیا میں ان کی حیثیت اجنبی اور ہیگا۔ لوگوں کی ہو گی لیے تو اس حدیث میں امید کی کو ئی کرن نہیں ، کیونکہ اس حدیث میں اس جماعت کی دو علامتیں نمایاں طریقہ یہ بیان کردی گئ ہیں ، ایک تری کو وہ حضرت علی امر مسلم اور آپ کے طریق پر ہوگی“In it [Islam], one group, however small it is, will always be on the right path and that [group] is the Jama‘at, and Allah’s hand is on that Jama‘at and whoever cuts off from this Jama‘at would fall in Hell. This explanation is also backed up by the hadith of the Holy Prophet which is narrated by Hazrat Ibn Umar(ra) that:
وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللّٰهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي
“‘Indeed the children of Israel split into 72 sects, and my ummah will split into 73 sects. All of them are in the fire except one sect.’ They said: ‘And which is it O Messenger of Allah?; He said: ‘What I am upon and my Companions.
…
[the 73 hadith] makes us aware that a time will come upon the ummah that the majority will be on misguidance.
“There is no ray of hope in this hadith for the community which declares itself, solely on the basis of its numerical strength, to be the community under Allah’s protection. Because this hadith explicitly states two characteristic features of the Community: firstly, it will tread on the path of the Holy Prophetsa and his Companions and, secondly, it will be an insignificant minority.”
Immensely respect by Najdi Muslims, Imam Al-Barbahari states meaning Jam’aah is not that of large groups of people
In the book, Sharh al-Sunnah by Imam Al-Barbahari, it is written:
“[…] there will be no Jama‘at except with two conditions: that its methodology be based on the Quran, the sunnah and methodology of the righteous predecessors; and they must have a Muslim leader, to whom their affairs are referred. There is no religion except with a Jama‘at and there is no Jama‘at except with an imam; and there is no imam except by listening [to him] and obeying [him].”
“The Jama‘at […] does not necessarily mean that they should be many; even if it is a single person who is upon the truth, he is called a Jama‘at. Therefore, the Jama‘at is whoever is upon the truth; whether its followers are few or many.”
(Sharh as-Sunnah, Volume 1, page 40-43, Chapter: The Jama‘at will not exist except with two things)
Imam Al-Barbahari also said:
“The meaning of Jama‘at is not large numbers of people; rather, it is those upon the truth even if it is just a small group.”
The Barelvis who used to call them selves Sawd Al-azam(The Great Majority), had their biggest Mufti of their Wafiqaul Madaaris Board admit that numbers is not a sign of Truth in response to the growth of Engineer Muhammad Ali Mirza and even quote Bukhari and Muslim to prove their point.
Are Ahmadis Muqallideen or Ghayr Muqallideen? Are they Hanafi or Ahlul Hadith?
Muqallid is one who does Taqleed and Taqleed is accepting a view without proof. It should be known that there were madhabs other than the four Madhaib(Hanafi, Shafi’i, Maliki, and Hanbali) such as the Dhahiri Madhab in Al-Andalus.or the Madhab of Sufayan ath-Thawri.Firstly, Ahmadis are not Hanafis or Muqallideen in the same way as the Deobandi, Barelvi, or Syrian Hanafis. The reason is that our usool is fundamentally different.
Usool of the Ahnaaf: 1) Fiqh from Ulema > 2) Hadith >3) Quran
Usool of the Ahlul Hadith: 1) Hadith 2) Quran 3) Fiqh
Usool of Ahmadis: 1) Qur’an 2) Sunnah 3) Hadith 4) Ijma of Sahaba 5) Qiyas done by Mujtahideen
In comparison to the Hanafis, the Ahmadi Usool is closer to that of the Ahlul Hadith than the Ahnaaf. Ahmadi Usool is infact the same Usool of Imam Abu Hanifa but all groups of the Ahnaaf don’t follow his usool and rather if someone were to follow Imam Abu Hanifa’s usool they would cease to be “Hanafi” in the Modern sense of the term. The Usool of the Ahnaaf:
[Original Arabic] [Urdu] Every [Quranic] verse that goes against the saying of the Hanafi scholars is presumed to be abrogated, granted preference, or requires interpretation (ta’awil) “Every single verse that goes against the sayings of our companions, then know that it’s either abrogated…… or some other argument has priority on it, and it is better to interpret in such a way which poses no contradiction between the verse and the sayings of the companions.” [‘Usul Al Karkhi, pg 36]
[Original Arabic] [Urdu] “….Every single hadith that goes against the sayings of our companions, then know that it’s either abrogated.. [Usul al Karkhai page 29]As you can see they place their scholars above Ahadith.
Promised Messiah(AS)’s Dislike and Disassociation from Modern Hanafis
In a letter to Hakeem Noor-ud-Deen Bhervi(RA) who was a well known Ahlul Hadith Scholar he mentioned how Sufi Ahmad Jan had put a condition that a Hanafi had to marry his daughter however since Hakeem Noor-ud-Deen(RA) was an Ahle-Hadith this presented a problem. Masih Maud(AS) then wrote:At one point in his life Hazrat Mirza Ghulam Ahmad(as) disassociated himself from Modern Hanafi Taqlid due to the ghuluw (exaggeration and extremism) of Hanafis
This humble man had sent out many letter for your second marriage. One place that has responded seems in accordance with our desires. By this I refer to Mir Abbas Ali Shah Sahib’s letter that I am sending for your perusal. This letter has a strange condition that [groom] be Hanafi, not be a ghair-muqalad. Since Mir Sahib is Hanafi and my sincere friend Munshi Ahmad Jan Sahib (May God shower him with blessings), with whose blessed daughter this proposal is in front of us, was also a staunch Hanafi. That’s why they have put the condition of Hanafi. Even though all Muslims are part of Hanafi religion of Abraham but still there has to be an appropriate answer. Munshi Ahmad Jan… was not prejudiced. He knew about me that that I am not a believer in Hanafi taqlid and nor did I like it but even then this thought did not prevent him from love and sincerity.
Maktubat-e-Ahmad Volume 2, pg. 56Book Link
Masih Maud(AS) also acknowledged that the birth of the Ahlul Hadith/Ghayr Muqallideen movement was due to the spiritual rot and decay of the Ahnaaf and that they had began to treat their Ulema like prophets.
Don’t abuse the Ghair Muqallideen! Sect is from God
غیر مقلدین سے بھی تعصب نہ رکھو
حضرت پیر سراج الحق صاحب نعمانی تحریر کرتے ہیں : ایک روز حضرت اقدس علیہ السلام سے عرض کیا کہ حضور یہ وہابی غیر مقلد نا پاک فرقہ ( میں اس وقت سخت متعصب حنفی تھا جو ہے اس کی نسبت آپ کیا فرماتے ہیں؟ آپ سُن کر اور ہنس کر خاموش ہو گئے اور کچھ جواب نہ دیا ۔ دوسرے روز پھر میں نے ذکر کیا ۔فرمایا کہ یہ فرقہ بھی خدا کی طرف سے ہے برانہیں ہے ۔ جب لوگوں نے تقلید اور حفیت پر یہاں تک زور دیا کہ ائمدار بعد کو منصب نبوت دے دیا تو خدا نے اپنی مصلحت سے اس فرقہ کو پیدا کیا تا کہ مقلد لوگ راہ راست اور درمیانی صورت میں رہیں ۔صرف اتنی بات ان میں ضرور بری ہے کہ ہر ایک شخص بجاۓ خود مجتہد اور امام بن بیٹھا اور ائمہ اربعہ کو بُرا کہنے لگا۔ نے عرض کیا کہ اس فرقہ کے بانی اور پیشوا مولوی نذیر حسین صاحب کی نسبت آپ کیا فرماتے ہیں فرمایا کہ ہمارا مولوی نذیر حسین صاحب پر نیک گمان ہے وہ بھی ولی اللہ ہے ( تذکرۃ المہدی صفحہ 214،213)According to Hazrat Mirza Ghulam Ahmad’s disciple and biographer Pir Siraj-ul-Haq Numani, Nazir Hussain called Ahmad a ‘holy man’ while Ahmad called Nazir a ‘waliullah’.
One day I asked Hazrat Aqdas” [i.e., Mirza Ghulam Ahmad] “Hazoor, what do you say about the wahabi ghair-muqalads? Are they an impure sect? (I used to be a strongly prejudiced Hanafi back then).”
On listening to this, he smiled but stayed silent and didn’t say a word.
Next day, when I asked him again he said, “that sect is also from God and is not bad. When people stressed taqlid and Hanafism so much that they turned the four saints into prophets then God created this sect with his wisdom so that muqallids return to the right path and become balanced. The only thing bad about them is that each of them has become a mujtahid and an imam and started calling the four imams bad.”
I asked, “what do you think about the founder and the leader of this, sect, Moulavi Nazir Hussain?”
He said, “I have good impression of Moulavi Nazir Hussain and he is also a waliullah.”
I said that “Huzoor, I should ask for forgiveness for many bad things that I have uttered about Nazir Hussain”…
I traveled to Qadian, I said I am coming from Qadian. He asked, “did you also meet Mirza Ghulam Ahmad?” I said, “Yes I just came from his place.” He said, “It’s good that you went there and met him. He is a holy person similar to the holy people of the past”… He said, “if you go to Qadian, then convey my salam greetings in accordance with the Sunnah of the holy prophet.” (Tadhkiratul Mahdi, Numani, 1915: 214-215)
Tadhkiratul Mahdi pages 214-215Book Link
The Ahmadiyyah Ahle-Hadith Connection
There is definitely is an Ahmadi-Ahle Hadith Connection with many of the prominent Ashaab such as Maulvi Burhanudeen Jhelumi(Founder of the Ahle Hadith Chapters of Punjab) Maulvi Abdul Karim Sialkoti, Maulvi Muhammad Syed Ahsan Amrohi(Student of Nawab Sideeq Hasan Bhopali and Scholar in his own right), and Maulvi Noor-ud-deen(RA) just to name a few. Promised Messiah(AS) childhood friend was Batalvi and it was Batalvi who wrote the magnificient review of Barhin-e-Ahmadiyyah.Maseeh-e-Maud(as)’s Nikkah was with a Ahlul Hadith woman and was officiated by Ahlul Hadith Maulvi Nazeer Husayn Delvi
Hazrat Sahib(as) found out that his shadi(marriage) would happen in Delhi therefore you mentioned this to Maulvi Muhammad Husayn Batalvi because he had a list of all the Ahle Hadith girls and Mir Sahib was also Ahle Hadith and had a lot of meetings with him so he took the name of Mir Sahib from Hazrat Sahib. He wrote to Mir Sahib. Mir Sahib disliked this proposal due to the age difference but finally agreed and then allowed Hazrat Sahib to get married. He was accompanied by Sheikh Hamid Ali and Lala Mullah Wael. The marriage was recited by Maulvi Nazir Hussain. Nusrat Jehan Begum(ra) was was 18 years old at that time. Hazrat Sahib gave five rupees and a musalla to Maulvi Nazir Hussain.
Seeratul Mahdi Volume 1, 51Book Link
Promised Messiah(as) would sometimes pray in the Chini Masjid(Wahabi Mosque)
مسجد چینیاں میں نماز جمعہ
غالبا ۱۸۹۳ء کا واقعہ ہے کہ میں لاہور میں حضرت مسیح موعود علیہ الصلوۃ والسلام کے
ہمرکاب تھا ۔ نماز جمعہ کے لئے آپ مسجد چینیاں میں تشریف لے گئے اور نماز پڑھنے کے بعد فوراً تشریف لے آۓ ۔میں بھی حضور کے ساتھ تھا ۔
Friday prayer in Masjid Chiniyan
It is probably the incident of 1893 that I met the Promised Messiah (as) in Lahore
We were together. He went to Masjid Chinyan for the Friday prayer and came immediately after offering the prayer. I(Mufti Sadiq) was also with Huzur
Are Ahmadis Ahle Hadith?
In one sense Ahmadis are the True Ahle Quran, Ahle Hadith, True Hanafi etc but if we are talking about the group Ahle Hadith which was founded by Nadhir Husayn Delawi then the answer is no. Although Ahmadis are not Hanafis like Syrian Hanafis, Deobandis, or Barelvis at the same time while they are closed to Ahle-Hadith in Aqaid and Ta’amul (actions), they are ultimately not Ahle Hadith. The reason being that the Ahle Hadith put Ahadith above Qur’an rather than Qur’an above Ahadith. One is example is the issue of Abrogation.
The Promised Messiah (AS) compared the Ahle Hadith to Yahud(Jews):مفتی محمدصادق قادیانی نے ’’اہل حدیث و یہود‘‘ کا باب باندھ کر مرزا قادیانی سے نقل کیا : ’[ایسا ہی اس زمانہ میں ہمارا مقابلہ اہلحدیث کے ساتھ ہوا۔ کہ ہم قرآن پیش کرتے، اور وہ حدیث پیش کرتے ہیں۔‘‘
(ذکرِ حبیب ص۲۹۵، نیز دیکھئے ملفوظات مرزا ج۲ص۲۰۳)
If the above statement is taken holistically with the previous and following statements, it will be clear that Promised Messiah(AS) did not attach himself to any sect prior to his claim but in terms of methology and actions he was closer to Ahle-hadith than Hanafi however this statement shows that he was not boxed into the Ahle-Hadith box.Mirza Ghulam Ahmad(as) was a Sunni and would debate with his Wahabi Father in Law
[Mir Nasir Nawab] was Wahabi and Mirza Ghulam Ahmad(as) was of Ahlus Sunnah Wal Jama’ah. Sometimes they had the opportunity to pray together and many a times they would begin arguing over religion.
Seeratul Mahdi Volume 2, pg. 178 (Old Edition)
Book Link (New Edition)
This is exactly what was referred to before. In the past Ahlul Hadith were not considered Sunni by most people or even the average person. It is only in the present time where Ahlul Hadith have begun to call them selves Ahlus Sunnah where average muslims have considered these groups (Najdi and Deobandi) as part of Ahlus Sunnah.
Ahmadis are “Hanafi” in the sense they follow the same usool and methdology as Imam Abu Hanifa
Like was stated before, Ahmadis are not Hanafi like how Deobandi, Barelvi, or Syrian Hanafis are.Call your self Hanafi because of Hanafi Usool even though you are closer to Ahlul Hadith in Aqaid and ta’amul.
۱۲) مرزا غلام اور قادیانی کے بیٹے مرزا بشیر احمد (قادیانیوں کے خلیفہ دوم) نے لکھا ہے: ’’نیز خاکسار عرض کرتا ہے کہ احمدیت کے چرچے سے قبل ہندوستان میں اہل حدیث کا بڑا چرچا تھا اور حنفیوں اور اہلِ حدیث کے درمیان (جن کو عموماً لوگ وہابی کہتے ہیں، بڑی مخالفت تھی اور آپس میں مناظرے اور مباحثے ہوتے رہتے تھے اور یہ دونوں گروہ ایک دوسرے کے گویا جانی دشمن ہورہے تھے۔۔۔ اور ایک دوسرے کے خلاف فتویٰ بازی کا میدان گرم تھا۔ حضرت مسیح موعود علیہ السلام گو دراصل دعویٰ سے قبل بھی کسی گروہ سے اس قسم کا تعلق نہیں رکھتے تھے جس سے تعصب یا جتھہ بندی کا رنگ ظاہر ہو لیکن اصولاً آپ ہمیشہ اپنے آپ کو حنفی ظاہر فرماتے تھے اور آپ نے اپنے لئے کسی زمانہ میں بھی اہلِ حدیث کا نام پسند نہیں فرمایا۔ حالانکہ اگر عقائدوتعامل کے لحاظ سے دیکھیں تو آپ کا طریق حنفیوں کی نسبت اہل حدیث سے زیادہ ملتا جلتا ہے۔‘‘
(سیرت المہدی حصہ دوم ص۴۸، ۴۹ فقرہ:۳۵۷)
For some religious purpose Hazrat Maseeh-e-Maud(as) told Maulvi Noor ud-Deen(ra) to announce he was of Hanafi Madhbab even though he knew that Maulvi Noor ud-Deen(ra) was on aqaid Ahlul Hadeeth. In front of Hazrat Maseeh-e-Maud(as) Hazrat Maulvi Sahib presented a card having a poem (بہ مے سجادہ رنگین کن گرت پیر مغاں گوید که سالک بے خبر نبود زراہ ورسم منزلها) and underneath wrote “Noor ud-Deen Hanafi”. Hazrat Maseeh Maud(as) asked Maulvi Sahib what is Hanafi Usool? He responded “Huzoor, usool is Quran is given top priority, and if some answer is not found from there then you look to fa’il(actions) and qawl(sayings) of Holy Prophet (SAW) and this is found through Ahadith and after that Ijma’ and Qiyaas. Then Hazrat Maseeh-e-Maud(as) asked Maulvi Sahib what is your Madhab? Maulvi sahib said “Huzoor, my madhab is this exact thing”. Then Maseeh-e-Maud(as) took out Noor ud-Deen(ra)’s card and tossed it at him and smiled, “then what is this?”. Maulvi Sahib was embarrassed and became quiet.
Khaaksar(Mirza Bashir Ahmad) emphasizes that the meaning of the poem written by Maulvi Sahib meant that although I consider myself Ahle-Hadith but since my peer tells me to call myself Hanafi therefore I sacrifice my view in favor of his. Furthermore Khaaksar(Mirza Bashir Ahmad) states that before the popularity and trend of Ahmadiyyat in India there was a trend of Ahlul Hadith. Between Hanafis and Ahlul Hadith(who are typically called Wahabi by people) were very opposed to one another and engaged in debates with each other and they viewed each other as if they were mortal enemies. They engaged in futahat against each other.
In actuality before Hazrat Maseeh Maud(as)’s claim he didn’t attach himself to any group that would create hostility or opposition however he would always show that he was Hanafi based on usool and not in any age did he like having the name Ahlul Hadith attached to him. Even though if it is seen through the lens of ‘aqaid(beliefs) and ta’amul(actions) then it looks as if you were closer to Ahlul Hadith rather than Hanafis.
Seeratul Mahdi Volume 1, pg 333-334Book Link
خاکسارعرض کرتاہے کہ حضرت مسیح موعود علیہ السلام یوں تو سارے اماموں کو عزت کی نظر سے دیکھتے تھے مگر امام ابو حنیفہ کوخصوصیت کے ساتھ علم ومعرفت میں بڑھا ہوا سمجھتے تھے اور ان کی قوت استدلال کی بہت تعریف فرماتے تھے۔‘‘
(سیرت المہدی جلد اوّل صفحہ334روایت نمبر360طبع چہارم)
Ahmadis use Hanafi Usool to disagree with Hanafi rulings
Fiqah Ahmadiyya page 8
Valid points of the Ghayr Muqallideen and Muqallideen
The reason why you will see Promised Messiah attacking both groups and praising both groups is both groups are based on valid presuppositions. The Muqallideen are right when they say a layman will need to do Taqleed of a Mujtahid Imam as the Layman himself can not derive Fiqhi rulings and might fall into error. The Ghayr Muqallideen are right when they understand that Taqleed of a person should not go above the Taqleed of the Qur’an and Ahadith. Mujtahids should not be treated as infallible people or prophets. If the Qur’an and Ahadith are very clear about X being X, a Mujtahid saying Y, should not change the person’s view from X to Y. However since Ahmadis are closer to Ghayr Muqallideen in Aqaid and Ta’3amul it can be said that their foundations are stronger.Quran and Ahadith which support Ahmadi Usool (The Usool of Imam Abu Hanifa not that of Modern Ahnaaf)
- Quran
- Sunnah
- Hadith
- Ijma of Sahaba
- Qiyas of Mujtahideen
Quran – 4:60 یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَالرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّاَحۡسَنُ تَاۡوِیۡلً O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.
Quran 17:30وَلَا تَقۡفُ مَا لَیۡسَ لَکَ بِہٖ عِلۡمٌ ؕ اِنَّ السَّمۡعَ وَالۡبَصَرَ وَالۡفُؤَادَ کُلُّ اُولٰٓئِکَ کَانَ عَنۡہُ مَسۡـُٔوۡلًا ﴿۳۷
And follow not that of which thou hast no knowledge. Verily, the ear and the eye and the heart — all these shall be called to account.
“The people asked ‘Abdullah too many questions one day, and ‘Abdullah said: ‘There was a time when we did not pass so many judgments, but now that time is over. Now Allah, the Mighty and Sublime, has decreed that we reach a time when, as you see, (we are asked to pass many judgments). Whoever among you is asked to pass a judgment after this day, let him pass judgment according to what is in the Book of Allah. If he is faced with a matter that is not mentioned in the Book of Allah, let him pass judgment according to the way His Prophet [SAW] passed judgment. If he is faced with a matter that is not mentioned in the Book of Allah and concerning which His Prophet did not pass judgment, then let him pass judgment according to the way the righteous passed judgment. If he is faced with a matter that is not mentioned in the Book of Allah, and concerning which His Prophet and the righteous did not pass judgment, then let him strive to work it out, and let him not say ‘I am afraid, I am afraid.’ For that which is lawful is clear and that which is unlawful is clear, and between them are matters which are not as clear. Leave that which makes you doubt for that which does not make you doubt.'” Sunan Nasai 5397 and 5398
‘Ali (Allaah be pleased with him) said “The Messenger of Allah(ﷺ) sent an army and appointed a man as a commander for them and he commanded them to listen to him and obey. He kindled fire and ordered them to jump into it. A group refused to enter into it and said “We escaped from the fire; a group intended to enter into it. When the Prophet (ﷺ) was informed about it, he said “Had they entered into it, they would have remained into it. There is no obedience in matters involving disobedience to Allaah. Obedience is in matters which are good and universally recognized. Sunan Abi Dawud 2625 – SahihQuran and Ahadith is above Mujtahideen!
Shah Waliullah Delawi(RH)’s recognition of the need of one Madhab
Hujjatul Baligah page 53Fiqhi Views of Ahmadis, and the Madhab of the Promised Messiah (as)
What does it mean that Promised Messiah (A.S) is on the Hanafi madhab?
مسیح موعود کے حنفی مذہب پر ہونے سے کیا مراد ہے؟
مولوی بہاء الدین صاحب احمد آبادی نے پوچھا کہ مکتوبات امام ربانی میں مسیح موعود کی نسبت لکھا ہے کہ وہ نفی مذہب پر ہوگا ۔اس کا کیا مطلب ہے؟ فرمایا: اس سے یہ مراد ہے کہ جیسے حضرت امام اعظم قرآن شریف ہی سے استدلال کرتے تھے ۔اور قرآن شریف ہی کو مقدم رکھتے تھے ۔اسی طرح مسیح موعود بھی قرآن شریف ہی کے علوم اور حقائق کو لے کر آۓ گا۔ چنانچہ اپنے مکتوبات میں دوسری جگہ انہوں نے اس راز کوکھول بھی دیا ہے اور خصوصیت سے ذکر کیا ہے کہ مسیح موعود کوقرآنی حقائق کاعلم دیا جاۓ گا۔ ( الحام 10 راگست 1901 صفحہ 8)Maulvi Bahauddin Sahib Ahmadabadi asked that it is stated in the Maktubat Imam Rabbani regarding the Promised Messiah (A.S) that he will be from the Hanafi Madhab. What does it mean?
[Mirza Ghulam Ahmad (A.S)] said:
It means that just like the Great Imam (i.e Imam Abu Hanifa R.H) used to reason with Quran and put Quran above everything. Similarly, the Promised Messiah (A.S) will put forth the sciences and facts of the Holy Quran.
Furthermore, he also revealed in another place within the same book that Promised Messiah will be given the knowledge of Quranic sciences and facts.
Fiqhul Maseeh, pg 34Book Link
Guidance on following Hanafi Madhab in the absence of anything in Quran and Hadith
It is incumbent on my Jama‘at to follow any hadith which does not oppose and contradict the Holy Quran and sunnah, regardless of its authenticity and give preference to it over manmade jurisprudence. And if they are unable to find [elaboration on] a certain matter from the hadith, the sunnah or from the Holy Quran, in such a case, they should follow the Hanafi school of jurisprudence, because this school constitutes the majority [among the Muslims] and this is an indication of God’s will.
If, because of modern developments, the Hanafi school of jurisprudence is unable to provide an adequate judgement, the scholars of the community ought to determine such issues in accordance with their God-given reasoning.
A Review of the Debate between Batalavi and Chakrhalavi, pg 10-11
Both Hanafis and Ahle-Hadees use this above quote to prove their view that Maseeh-e-Maw’ud(AS) was either Hanafi or Ghayr Muqallid(One who does not do Taqleed). The Hanafis argue that since he puts Qur’an and Hadith above Fiqah he is a ghayr muqallid(one who does not do taqleed)
Hakeem ul-Ummat Maulvi Noor ud Deen(ra) was a fan of Shah Isma’eel Delawi who is respected by Deobandis and Wahabis.
Shortly after, a merchant from Bombay urged him to study two Urdu books, Taqwiyyatul Iman and Mashariqul Anwar, which were commentaries on portions of the Holy Quran. He made a thorough study of them. Thus was laid the foundation of his devotion to the Holy Book, which became the dominant passion of his life and ruled it to his last breath.
“First thing in Urdu lanuage was a book hearing from a soilder of Deoband and I liked it a lot. Through Allah’s Ihsan I also heard Shah Waliullah’s family’s books and it gave me a lot of benefit”
Hayat e Noor Pages 12-13You had one ustadh named Maulvi Irshad Husayn Sahib, he found out that despite being you being a mureed of silsila Naqshbandiyya, you highly praised Shah Isma’eel Shaheed. He changed a lot and said to Maulvi Noor ud-Deen “what do you know, I have more ‘ilm than him”. Then you replied:
“Yes! You may be more knowledgeable than him, but [Isma’eel’s] passion I don’t see you nor anyone comparable to him
Hearing this answer of yours, Maulvi Sahib became very angry
Hayat e Noor pg. 23Book Link
The Saints(Awliyahallah) recognized in Ahmadiyya are not only Sufis but also people like Shah Isma’eel Delawi Shaheed and Syed Ahmad Barelvi Shaheed who are revered by Deobandis and Ahlul hadith
Doctor Muhammad Ismail narrated to me that Hazrat Sahib took the the names of the elders of Islam with great respect and respected them. If anyone would make an allegation that this person has said this thing or done this action. He(as) would reply ina ma 3amal biniyyyat how do we know the reality of the situation/incident. These people were of their time great buzurg (saints). One should not make allegations or slander in their favor. Hazrat Mirza Ghulam Ahmad(as) would take the names of Hazrat Junayd(rh), Hazrat Shibli(rh), Hazrat Ba Yazeed Bustami, Hazrat Ibrahim Adham, Hazrat Dhu’l-Nun al-Misri, the four imams of fiqh, Hazrat Mansoor, Hazrat Abu al-Hasan Kharqani, and other sufis with great respect and sometimes would narrate their aqwal(sayings) and situation. Recently in this era there has been Maulvi Abdullah Sahib Ghanznawi whom you considered a buzurg(elder). In the same manner you considered Shah Waliullah Dehlvi, Hazrat Mujaddid Sirhindi, Syed Ahmad Barelvi, Shah Isma’eel Delhvi were buzurg(elders) and People of Allah. But the person you mentioned the most was Syed Abdul Qadir Jilani and you would narrate his articles. This Humble one urges that the way of the Promised Messiah was that if the past buzurg’s qawl (saying)and fa’3il(action) went against your opinion and research even then you wouldn’t put allegations on any buzurg and said that even if they said something specific for their time or made a mistake this would not make a difference in the buzurgi(eldership) and their adab should be protected
Hanafis of Today are Bidati
احناف رہے حنفی ، ان میں بدقسمتی سے اقوالِ مُردہ اور بدعات نے دخل پالیا ہے۔ حضرت امام اعظم رحمۃ اللہ علیہ تواعلیٰ درجہ کے متقی تھے، مگر اُن کے پَیروئوں میں جب رُوحانیت نہ رہی تو انہوں نے اور بدعتوں کو داخل کرلیا اورتقلید میں انہوں نے یہاں تک غلو کیا کہ ان لوگوں کے اقوال کو جن کی عصمت کاقرآن دعویٰ نہیں کرتا، رسول کریم صلی اللہ علیہ وسلم کے اقوال پر بھی فضیلت دے دی اور اپنے اغراض اور مقاصد کو مدِ نظر رکھ کر امام صاحبؒ کے اقوال کی جس طرح چاہا تاویل کرلی۔ لُدھیانہ میں مَیں ایک دفعہ تھا تو نوابوں کے خاندان میں سے ایک شخس میرے پا س آیا اور باتوں ہی باتوں میں انہوں نے کہا کہ مَیں پکا حنفی ہوں اور یہ بھی کہاکہ میرے چچا صاحب کو امام اعظم رحمۃ اللہ علیہ سے بڑی حسنِ عقیدت تھی ۔ یہانتک کہ انہوں نے مالا بدمنہ میں
امام صاحب ؓ کا یہ قول دیکھا کہ صرف جو اور انگور اور دوا اور یعنی چارقسم کی شراب حرام ہے، تو انہوں نے ولایت کی شرابیں منگواکر اسی ہزارروپیہ کی شراب پی۔ تاکہ امام صاحب ؒ کی سچی پیروی ہوجاوے۔ استغفراللہ ثم استغفراللہ۔ غرض اس قسم کی تاویلیںکرلیتے ہیں۔ عام طور پرشکایت کی جاتی ہے کہ جس قسم کا فتویٰ کوئی چاہے ان سے لے لے۔ حلالہ کا مسئلہ بھی انہوں نے ہی نکالا ہے۔ اگر کوئی عورت کو طلاق دے دے تو پھر جائز طو رپر رکھنے کے لئے ضروری ہے کہ وہ کسی دوسرے سے نکاح کرے اوروہ پھر اس کو طلاق دے؛ حالانکہ قرآن شریف میں کہیں اس کا پتہ نہیں ملتا اور احادیث میں حلالہ کرنے والے پر لعنت آئی ہے۔
The Hanafis, dead sayings and heresies have entered into them. He exaggerated to the extent that he gave superiority to the sayings of those people whose infallibility the Quran does not claim, even over the sayings of the Holy Prophet (peace and blessings of Allah be upon him) and he interpreted the sayings of the Imam as he wanted, keeping in mind his goals and objectives. Did it. Once when I was in Ludhiana, a person from the family of the Nawabs came to me and said in the same words that I am Pakka Hanafi[Hardcore Hanafi]
[Fix following translation]
خاکسارعرض کرتاہے کہ حضرت مسیح موعود علیہ السلام یوں تو سارے اماموں کو عزت کی نظر سے دیکھتے تھے مگر امام ابو حنیفہ کوخصوصیت کے ساتھ علم ومعرفت میں بڑھا ہوا سمجھتے تھے اور ان کی قوت استدلال کی بہت تعریف فرماتے تھے۔‘‘
(سیرت المہدی جلد اوّل صفحہ334روایت نمبر360طبع چہارم)
مولوی حضرت مسیح موعود علیہ السلام کی خدمت میں حاضر ہوا اورالگ ملاقات کی خواہش ظاہر کی جب وہ آپ سے ملاتو باتو ں باتوں میں اس نے کئی دفعہ یہ کہاکہ میں حنفی ہوں اور تقلیدکو اچھا سمجھتاہوں وغیرذالک آپ نے اس سے فر مایاکہ ہم کوئی حنفیوں کے خلاف تو نہیں ہیں کہ آپ بار بار اپنے حنفی ہونے کااظہار کرتے ہیں۔‘‘
(سیرت المہدی جلد 1 صفحہ334روایت نمبر360طبع چہارم)
Following a School of Thought
On one occasion, a preacher who was engaged in discussion with His Holinessas was speaking to him in a manner that made it seem that His Holinessas was also a supporter of the Wahhabi sect. The man would repeatedly express his dislike for the Hanafis and Wahhabis, and would say that he was a seeker of the truth. On this, the Promised Messiahas said: “If a person were to listen to my points of view in an affectionate and calm manner, they would find me to be a very loving person. I desire to settle matters in accordance with the Quran and Hadith. If a person agrees to settle issues in such a manner, whereby they accept whatever is in accordance with the Holy Quran and the authentic Hadith and disregards anything that contradicts them, then nothing would give me more pleasure; this is precisely what I stand for—this is the delight of my eyes.
My belief is opposed to the Wahhabis. In my view, anyone who refuses to follow a school of thought seeks to free themselves from divine law, because everyone cannot be a Mujtahid who is capable of deriving and interpreting divine law. Scant knowledge does not make someone worthy of being followed. If such a person were to free themselves from following all those who are righteous and who have purified mankind, would they be justified in doing so? The mysteries of the Holy Quran are not revealed except to those who are pure and holy. People who come to me must first be coloured—in a way—with the hue of Hanafi Islam. In my view, these four schools of thought are a blessing from Allah the Exalted. They may be likened to four walls which surround Islam. In order to support Islam, Allah the Exalted created such remarkable people who were extremely pious and spiritually purified. The reason that people have become corrupted in this day and age is only because they have stopped following the Imams. God Almighty loves two kinds of people: firstly, those whom Allah Almighty Himself purifies and grants knowledge; secondly, those who follow them. In my estimation, those who follow these people are good people indeed, because their souls were purified and they were closer in era to the Noble Messenger, peace and blessings of Allah be upon him. I have heard with my own ears, certain people using harsh language for Imam Abu Hanifah, may Allah the Exalted be pleased with him, but they are wrong in doing so.
Malfuzat Vol 1, pg. 534-535
مرزاد بین محمد صاحب لنگر وال ضلع گورداسپور نے مجھ سے بیان فرمایا کہ ایک
دفعہ مولوی محمد حسین صاحب بٹالوی نے ایک اشتہار دیا۔ جس میں رفع یدین، آمین وغیرہ
کے مسائل تھے اور جواب کے لیے فی مسئلہ دس روپیہ انعام مقرر تھا۔ دس مسائل تھے
حضرت صاحب نے مجھے سنایا اور فرمایا کہ دیکھو کیا فضول اشتہار ہے جب نماز ہر طرح ہو جاتی ہے تو ان باتوں کا تنازعہ موجب فساد ہے اس وقت ہمیں اسلام کی خدمت کرنے کی ضرورت ہے نہ کہ ان مسائل میں بحث کی ۔اس وقت تک ابھی حضور کا دعوی نہ تھا۔ پھر آپ نے اسلام کی تائید میں ایک مضمون لکھا نا شروع کیا اور میری موجودگی میں
دو تین دن میں ختم کیا اور فرمایا میں فی مسئلہ ہزار رو پید انعام رکھتا ہوں۔ یہ براہین اللہ یہ کی ابتدا تھی جس میں اسلام کی تائید میں دلائل درج کئے گئے تھے ۔
(سیرت المہدی حصہ ۳ صفحه ۴۵،۴۴)
Promised Messiah(as) never liked to be called Wahabi but in one case he was called a wahabi
احسان دل کوٹ کر لیتا ہے فریاکہ
احبان ایک نہایت عمدہ چیز ہے ۔ اس سے انسان اپنے بڑے بڑے ماموں کو زیر کرلیتاہے چنانچہ یاکوٹ میں اک شخص تھا جو کہ تم لوگوں سے لڑائی رکھتا تھا اورکوئی پیاری نے تا تھا میں سے اس کی صلح ہو۔ سیہانتک کہ اس کے بھائی اور عزیز و اقارب بھی اس سے تنگ آچکے تھے ۔ اس سے۔ میں نے بعض دفع معمولی ساسلوک کیا اور وہ اس کے بدلہ میں بھی ہم نے برائی سے پیش نہ آتا بلکہ جب ملتا تو بڑے ادب سے گفتگو کرتا۔ اسی طرح ایک عرب ایسے ہی آیا اور وہ وہابیوں کا سخت مخالف تھا یہانتک کہ جب اس ! کے بہانے وہابیوں کا ذکر بھی کیاجاتا تو گالیوں پر اتر آتا۔ اس نے میاں آکر بھی سخت گالیاں دینی شروع کیں اور وہابیوں کو برا بھلا ئے گا ہم نے اس کی کچھ پروانہ کر کے اس کی خدمت خوب کی اور اچھی طرح سے اس کی دعوت کی اور ایک دن جبکہ وہ غصہ میں بھرا ہوا وہابیوں کو خوب گالیاں دے رہا تھا کسی شخص نے اس کو کہا کہ میں کے گر تم مہمان بہرے ہو وہ بھی تو وہابی ہے۔ اس پر وہ خاموش ہوگیا اور اس شخص کا مجھ کو وہابی کہنا غلط نہ تھا کیونکہ قرآن شریف کے بعد بی صحیح احادیث پرعمل کرنا بھی ضروری سمجھتا ہوں بھی وہ شخص چند دن کے بعد چلا گیا اس کے بعد ایک دفعہ لاہور میں مسجد کو پھر ملا اگر چہ وہ وہابیوں کی صورت دیکھنے کا بھی روادارنہ تھا مگر چونکہ اس کی تواضع اچھی طرح سے ۔ کی تھی اس لیے اس کا وہ تمام جوش و خروش دب گیا اور وہ بڑی مہربان اور پیارسے مجھ کو ملا۔ چنانچہ بڑے اصرار کیا تھ مجد کو ساتھ لے گیا اور ایک چھوٹی سی مسجد میں میں کا وہ امام مقرر ہوا تھا مجھ کو بٹھایا اور خود نوکروں کی طرح پیکھا ۔ کرنے لگا اور بہت خوشامد کرنے لگاکہ کچھ چائے وغیرہ پی کر جاویں پیس دیکھو کہ احسان کس قدر دلوں کو سخر
کرتا ہے یہ
There is one Arab who was very anti-Wahabi so much that at their mention he would resort to insults. Even when he came to Mian, he started abusing the Wahhabis. Someone was abusing him and said to him that the person you are a guest at is a Wahabi. He became silent on this and it was not wrong for this person to call me a Wahhabi because I also consider it necessary to practice Saheeh Hadith after the Holy Quran.
Ameen Bil Jahr and Bismillah bil Jahr
Rafa Yadain
Rafa Yadain Someone asked is Rafa Yadain Obilgatory, Response: It is not Obligatory but one who does it, it is allowed Al Badr October 31, 1907
Fatiha Khalf ul Imam
Reciting Fatiha after the Imam (Ahmadis take the Shafi’i view instead of Hanafi view)
A Person asked is reading Fatiha Khalf-ul-Imam obilgatory?
Promised Messiah Replied: Yes, It is obilagtory.
Masah on Socks
Masah on the socks – Typically Ghayr-Muqallid position
If socks are worn already there is no need to take them off and do wudhoo again
Fiqa Ahmadiyyah
Taraweeh is 8 rakats not 20
Only 8 Rakats of Tarawih Not 20 – Typically Ahlul Hadith Position
It was asked regarding Taraweeh that since it is Tahajjud, what is the directives regarding praying 20 rak’ahs? Because Tuhjjud is 11 rak’ahs including witr. Promised Messiah (A.S) said, He said: The permanent Sunnah of the Prophet (S.A.W) is the same eight rak’ahs and he used to pray them at the time of Tahajjud and that is the best but it is permissible to recite it even in the early part of the night [i.e Taraweeh].
There is a tradition that he (S.A.W) read it in the early part of the night. The 20 rak’ahs were prayed later on but the sunnah is what I mentioned earlier. (Al Badr, 6 Feb 1908, pg 7)
Three Talaq is Equal to 1
Janaza Ghaib is Valid
Hands are wrapped in prayer around Chest
مرزا صاحب نماز میں ہاتھ سینہ پر باندھتے تھے۔
(ذکر حبیب صفحه ۲۴، فتاوی احمد بی جلد اصف۷۲)
باوجود اس کے کہ شروع عمر میں بھی ہمارے اردگرد سب حنفی تھے مجھے ناف کے نیچے ہا تھ باندھنا کبھی پسند نہیں ہوا بلکہ طبعیت کا میلان ناف سے اوپر ہاتھ باندھنے کی طرف رہا ہے ۔
(سیرت مہدی از مرزا بشیرج:۱ص:۱۰۳ )
Promised Messiah(AS)’s View was that fighting over Rafa Yadain and Ameen bil Jahr is waste of time
Ahmadis don’t force their views on each other on things like Rafa Yadain, Basmallah bil Jahr, Ameen bil Jahr
We, Ahmadis, from Hazrat Sahib(as)’s time and the time following his life have followed the practice that we do not impose on each other our views on each other, some do Ameen bil Jahr(Ameen out loud) and some do not and some do Rafa Yadain and some do not, some do Basmallah bil Jahr(Bismillah out loud) and some do not. Hazrat Sahib(as) said that all these actions(doing and not doing) are established from the actions of the Prophet(SAW) however whatever action the Holy Prophet(SAW) did usually or more times that would be the action that Hazrat Sahib(AS) would follow.
Seeratul Mahdi Volume 1, pg 147-148
مرزاد بین محمد صاحب لنگر وال ضلع گورداسپور نے مجھ سے بیان فرمایا کہ ایک
دفعہ مولوی محمد حسین صاحب بٹالوی نے ایک اشتہار دیا۔ جس میں رفع یدین، آمین وغیرہ
کے مسائل تھے اور جواب کے لیے فی مسئلہ دس روپیہ انعام مقرر تھا۔ دس مسائل تھے
حضرت صاحب نے مجھے سنایا اور فرمایا کہ دیکھو کیا فضول اشتہار ہے جب نماز ہر طرح ہو جاتی ہے تو ان باتوں کا تنازعہ موجب فساد ہے اس وقت ہمیں اسلام کی خدمت کرنے کی ضرورت ہے نہ کہ ان مسائل میں بحث کی ۔اس وقت تک ابھی حضور کا دعوی نہ تھا۔ پھر آپ نے اسلام کی تائید میں ایک مضمون لکھا نا شروع کیا اور میری موجودگی میں
دو تین دن میں ختم کیا اور فرمایا میں فی مسئلہ ہزار رو پید انعام رکھتا ہوں۔ یہ براہین اللہ یہ کی ابتدا تھی جس میں اسلام کی تائید میں دلائل درج کئے گئے تھے ۔
(سیرت المہدی حصہ ۳ صفحه ۴۵،۴۴)
One day I asked Hazrat Aqdas” [i.e., Mirza Ghulam Ahmad] “Hazoor, what do you say about the wahabi ghair-muqallids? Are they an impure sect? (I used to be a strongly prejudiced Hanafi back then). ” On listening to this, he AS smiled but stayed silent and didn’t say a word. Next day, when I asked him again he said, “that sect is also from God and is not bad. When people stressed taqlid and Hanafism so much that they turned the four saints into prophets then God created this sect with his wisdom so that muqallids return to the right path and become balanced. The only thing bad about them is that each of them has become a mujtahid and an imam and started calling the four imams bad.” [Tadhkiratul Mahdi p. 213-213]
Hanafis consider all the mujtahids of the Hanafi Madhab to be obligatory to follow! However, a wise person could think that this obligation is not Shariah-based but rather has been self-imposed over time due to certain notions. In this situation, you [Wahabis] raise the objection against the Hanafi school that they abandon clear religious texts and strictly follow unfounded juristic opinions and wrongfully adopt blind adherence to individuals. So, can’t the same objection be raised against you that why are you insisting on unfounded blind adherence?
[Al Haq Mubahisa Ludhiana Ruhani Khazain Volume 4. p. 20-21]
And since in this country the followers of Imam Abu Hanifa are more, therefore in such matters, prefer their decision over your own opinion. So that there is no dispute due to furui matters. Otherwise, Imam Abu Hanifa was neither a prophet nor a messenger, nor a Hakam or Mamur that his words must be obeyed. His opinion is just like my opinion. [Khutbat-e-Mahmood v. 5, p. 74]Hadhrat Mirza Bashir Ahmad RA states:
In the name of Allah, the Most Gracious, the Most Merciful. My revered mother narrated to me: “Before my marriage, Hazrat Sahib (referring to her husband) knew that his second marriage would take place in Delhi. So he mentioned this to Maulvi Muhammad Husain Bataalvi. Since at that time Maulvi Sahib had a list of all the Ahl-e-Hadith (followers of Hadith) girls, and Mir Sahib was also Ahl-e-Hadith and had a close relationship with him, he suggested Mir Sahib’s name to Hazrat Sahib. Hazrat Sahib then wrote to Mir Sahib. Initially, Mir Sahib disliked this proposal due to the age difference, but eventually agreed. After that, Hazrat Sahib married me. Sheikh Hamid Ali and Lala Mulla Wamil were also present with him (Hazrat Sahib). Maulvi Nazeer Husain performed the Nikah. This occurred on Monday, the 27th of Muharram, 1302 Hijri. At that time, I was eighteen years old. After the Nikah, Hazrat Sahib gave Maulvi Nazeer Husain five rupees and a prayer mat as a gift” [Seeratul Mahdi v.1.p.51]Mujaddid Alif Thani, Imam Rabbani, Shaykh Ahmad Sirhindi states:
It is likely that outwardly the scholars will deny their (Hazrat Isa’s) ijtihads due to the utmost cautiousness in deriving sources, and will consider them contrary to the apparent (teachings) of the Book. It is written in Fusool-e-Sitta by Khwaja Muhammad Parsa that after the descent (of Prophet Muhammad peace be upon him), Hazrat Isa (may Allah be pleased with him and may peace be upon him) will act according to the Hanafi school of thought, meaning the ijtihad (independent reasoning) of the soul of Allah will conform with the ijtihad of Imam A’zam (the great Imam Abu Hanifa), not that he will follow the Hanafi school, because his rank is higher than to follow any scholar of the Ummah (Muslim community) [Mujaddidi Aqaid o Nazariyyat p.172]Promised Messiah AS states:
On one hand, they acknowledge that the Promised Messiah is the same Messiah son of Mary, the Prophet of Allah upon whom the Gospel was revealed, to whom Angel Gabriel descended, who is one of the great Prophets of Allah. But on the other hand, they also say that when he comes back to earth, he will not even claim prophethood, rather he will be dismissed from the office of prophethood and will join the Muslim ummah of our Prophet (peace be upon him) and will abide by the Quranic law like ordinary Muslims. He will pray behind others just like ordinary Muslims. Some even say that he will be a Hanafi and will consider Imam A’zam (Abu Hanifa) as his Imam. However, it has not been explicitly stated which of the four spiritual orders (Qadri, Chishti, Suhrawardi or Naqshbandi like Mujaddid Sirhindi) he will join. In summary, these people have first granted him the title of prophethood and then reduced him to such a low rank – no sane person can do such a thing [Ruhani Khazain v.3 p.123]
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