Timeless Relevance of Ahl al-Hadith Manhaj: Principles & Challenges

The Timeless Relevance of Ahl al-Hadith: Principles and Contemporary Challenges

The Timeless Relevance of the Manhaj of Ahl al-Hadith: Principles, Insights, and Contemporary Challenges

Introduction:

Alhamdulillah, I had the honor of translating some valuable writings of Sheikh Kifayatullah Sanabili Hafizahullah on the subject of “Manhaj” into English. These writings encompass profound and insightful discussions on the fundamental principles of Islam, scholarly issues, and contemporary challenges. These topics provide intellectual and practical guidance in the light of the Quran and Hadith, acquainting readers with the true essence of the religion.

These writings shed light on various topics, including the strategies of the Salaf regarding the differences among the Companions (Sahaba), the discussion on whether “Kalima Tayyiba” is mentioned in the Hadith, and the Shariah principles of scholarly disagreements. For instance, the approach of the Salaf concerning the disputes among the Sahaba is elaborated, showcasing how they addressed these matters with wisdom and caution—an exemplary model for Muslims today. Similarly, the topic “Is Kalima Tayyiba mentioned in Hadith?” is analyzed deeply, clarifying its historical and doctrinal aspects.

Furthermore, these writings examine the deviations associated with the term “Manhaj” and the superficial political games played in its name, explaining how some individuals misuse the sacred principles of Islam for personal gain. Sheikh Rabi al-Madkhali Hafizahullah’s poignant and thought-provoking response on the principles of Jarh wa Ta’deel (criticism and praise in Islamic scholarship) is also included, highlighting their significance and the dangers of their misuse.

Additionally, profound insights are provided on the etiquettes of disagreeing with falsehood, the harms of intellectual arrogance, and the impact of bias in dawah (Islamic propagation). These writings also emphasize the dangers of engaging in scholarly debates or discussions with unqualified individuals, explaining how such unnecessary debates can lead to the degradation of knowledge.

Moreover, the contemporary differences between the Madkhali and Saruri groups and their connection to Khawarij tendencies are thoroughly addressed. Through these discussions, readers are guided to understand these issues and find a clear path to their resolution.

Among these articles is the significant topic, “Since when has Ahl al-Hadith existed?” It is established that the Manhaj and beliefs of the Ahl al-Hadith are aligned with those of the Prophetic era. It is argued with evidence that the Manhaj of Ahl al-Hadith is not new but the same ancient methodology followed by the Messenger of Allah صلى الله عليه وسلم and the Sahaba. These writings also demonstrate that associating the existence of a sect solely with its name is incorrect; instead, its principles and beliefs must be examined to determine its historical roots.

In conclusion, these writings highlight the foundations of Islam, scholarly principles, and steadfastness in methodology. Through these articles, readers can delve into the depths of religion and grasp its true essence. May Allah grant us the ability to derive guidance from these writings and implement them in our lives. Ameen.

1. A Painful and Eye-Opening Answer bySheikh Rabee al-Madkhali (Hafizahullah)

Regarding a Question on Jarh wa Ta’deel

(al-Dharii’ah ila Bayaan Maqasid Kitaab al- Shariah: 3 / 213-216)

Question:

Sheikh (May Allah Preserve You), the question is:
How can we perform services to attain closeness to Allah through the science of Jarh wa Ta’deel, which is considered the most noble of all sciences?

Answer:

To reach this level, you must possess the knowledge, piety, abstinence, sincerity, and dedication necessary for it. Only then will you truly understand how to attain closeness to Allah through this science and how to protect the religion through it. The knowledge of Jarh wa Ta’deel is a magnificent science, and very few people manage to enter this field and become worthy of it. Even among the prominent memorizers of Hadith, many were not counted among the Imams of Jarh wa Ta’deel by the scholars.

And I say to all of you: I am not among the scholars of Jarh wa Ta’deel. I advise my brothers to avoid extremism and exaggeration. I am merely a critic; I have critiqued certain individuals based on their mistakes, but people have given it a different color. I declare my disavowal before Allah from such extremism and exaggeration. Do not say that Sheikh Rabee is an Imam of Jarh wa Ta’deel. I testify before Allah that I do not like this at all.

Brothers! Abandon these exaggerations. By Allah, I have long detested such things in my heart. I see people giving Ibn Khuzaymah the title of “Imam al-A’immah” (Leader of the Imams)—he indeed was a great Imam—but this title! By Allah, it seems very heavy to me. What grand titles have become widespread among Muslims? The Companions, may Allah be pleased with them, used to say, “Umar said,” “Uthman said,” and “Ali said.” Before these noble personalities, what is our standing? (May Allah be pleased with them all.)

Stop making mountains out of molehills. If someone possesses knowledge and is aware of the Manhaj of the Salaf and offers critique, know that the scholars of Jarh wa Ta’deel have provided us with information on those who are liars, abandoned, innovators, unreliable, weak, trustworthy, just, and reliable. We are merely critics. I am a weak critic, highlighting mistakes that others may have overlooked or are unaware of. So, leave these matters aside!

If someone has knowledge and awareness of the Manhaj of the Salaf and sees clear innovation before him, he should clarify it with sincerity and dedication, aiming with pure intention for advice and the protection of the religion. An innovator, through his innovations, distorts the image of the religion, speaks about Allah without knowledge, and spreads his deviation in the name of the religion, whether his error pertains to beliefs, worship, methodology, politics, economy, or anything else.

This cycle of exaggerations and grand talk has gone on for too long, to the extent that some people are now following the path of the Rafidah and Sufis in terms of extremism and adornment. We disassociate ourselves before Allah from such extremism and adornment. O people! Follow the Manhaj of the Salaf in moderation and balance. Keep people in their rightful place without any exaggeration or excess. May Allah bless you!

In this field, we are merely students of knowledge. We have offered critique on certain mistakes with some understanding. So, brothers! My advice to you is to follow the way of the righteous Salaf in seeking knowledge, morals, and preaching. Avoid harshness and exaggeration. Let your dawah be one of gentleness, kindness, and high morals. By Allah! The propagation of the Salafi dawah can only succeed through this pure and clean approach.

I say that some people forcibly attribute themselves to this Manhaj and adopt low morals and conduct, clashing with Salafiyyah in the name of Salafiyyah. Through this behavior, they have damaged the image of the Salafi dawah. I advise the youth to fear Allah, gain beneficial knowledge, perform righteous deeds, and invite others with knowledge and wisdom.

Brothers! Social media has further fueled these lowly and extremely unjust methods, and all this is being done in the name of Salafiyyah. This situation has allowed malicious and misguided people to mock those who call themselves Salafis, as they mock the disputes among them and clap with joy at their discord.

Therefore, I advise these people to repent before Allah, adopt a refined approach, and invite people to Allah with wisdom and good advice. I would say to such people that if any of you have acquired knowledge and are knowledgeable in Tafsir, then present your articles related to Tafsir for the benefit of the people, explaining the verses related to rulings, morals, and beliefs. Engage people in something that benefits them—this is the work of dawah.

If someone is in the field of Hadith, let them publish articles about the meanings, rulings, halal and haram, and ethics found in Hadith. Fill the world with knowledge in this way! People need such knowledge. Instead, this ongoing cycle of mutual criticism tarnishes the image of the Salafi Manhaj and repels people. End this slandering, whether on the internet or anywhere else, and in any city or country, and present beneficial knowledge to the people. And avoid disputes and debates with others, as well as amongst yourselves.

You have read in this book (al-Shari’ah by al-Ajurri) that the Salaf despised debates. Therefore, do not engage in debates unless there is a genuine need, and in such cases, only a knowledgeable scholar who is capable of prevailing over the people of innovation should engage. Do not grapple with each other or get into arguments. If someone makes a mistake, let the scholars correct it. Stop trying to defeat each other or engaging in petty back-and-forth arguments. This mutual conflict has greatly harmed the Salafi dawah and inflicted such severe damage that there is no precedent for it in the “History of Ahl al-Sunnah.”

This cursed and satanic internet has further paved the way for these troubles; whenever someone scratches their head, they dump all their dirt onto the internet. So, put an end to these actions! Speak with knowledge; this will cause both you and your dawah to be respected. Those who lack knowledge should refrain from writing anything for the public, whether on the Internet or elsewhere. Distance yourselves from spite, jealousy, and inner animosities. Otherwise, I swear by Allah, this dawah will die. I hope that none of you (the listeners) will be involved in this (mutual fighting). I pray to Allah to keep us all steadfast upon the Sunnah!

O brothers, listen! Whoever possesses knowledge and strength in it should write beneficial things for people on the internet, especially regarding the interpretation of the Quran. This is a vast topic encompassing beliefs, morals, rulings, promises and warnings, and matters of halal and haram. Tafsir is like an ocean; you may draw as much from it as you desire. Similarly, use the knowledge you have of hadith, and explain them with the best scholarly commentaries available. Present your efforts on topics of belief, worship, and morals to people gently and wisely. By Allah, you will see how this Salafi dawah progresses and reaches heights, illuminating the entire world.

But currently—may Allah bless you—Salafiyyah is going through a dark phase due to these behaviors. My advice to you is to avoid conflicts on the internet and refrain from such behavior in other places as well. This is my advice to you. Those who possess knowledge should speak, write, and invite others with knowledge, calling people to religion with evidence and proof. Avoid division and discord, and do not spread disunity amongst yourselves. If someone makes a mistake, inform the scholars so they can correct it.

May Allah bless you, guide you on the right path, and bring your hearts together!

(al-Dhari’ah ila Bayaan Maqasid Kitaab al-Shariah: 3 / 213-216)

2. Binding Everyone to the Opinion of a Single Individual or Group

The Reasons for Differences in the Ummah

The reasons for differences in the Ummah can be categorized into two types:

• Temporary Reasons
• Permanent Reasons

Temporary Reasons for Differences

Temporary reasons refer to those causes of disagreement that can be resolved, such as:

• Ignorance of textual evidence
• Denial of textual evidence
• Arbitrary interpretations of the texts

Solution:

• Belief in the texts
• Returning to the texts upon becoming aware of them
• Following the understanding of the Salaf instead of arbitrary interpretations

Allah says:

O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (peace be upon him), if you believe in Allah and on the Last Day. That is better and more suitable for final determination. [An-Nisa: 59]

This verse teaches us that if a disagreement arises due to temporary reasons, the moment such reasons are resolved, the disagreement should also immediately cease.

Permanent Reasons for Differences

Permanent reasons refer to causes of disagreement that can never be eliminated, such as:

• Differences in thinking
• Variation in intellectual abilities
• Strengths and weaknesses in reasoning and deduction
• Differences in depth or leniency of understanding

Solution:

Disagreements caused by permanent reasons cannot be resolved entirely. Allah and His Messenger (peace be upon him) have not provided any solution for eliminating such differences. Instead, these differences have been tolerated, and the parties involved in such disagreements have even been promised rewards.

The Prophet (peace be upon him) said:

“If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allah and His Apostle’s verdict), he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong (i.e. against that of Allah and His Apostle), even then he will get a reward.”
[Bukhari: 7352]

This demonstrates that disagreements arising from permanent causes are tolerable. In such cases, the truth can lie with any party.

Therefore, an individual should adopt the opinion they are most convinced by while clarifying what they perceive to be incorrect. However, they must not impose their opinion on others with arrogance or intellectual dominance.

Can Someone Be Bound to Follow a Specific Opinion?

Sheikh Adnan Ar’oor, a student of Sheikh Al-Albani, writes:

“Is it permissible to force someone to adhere to a specific opinion or ijtihad?
It is impermissible to compel anyone to follow a particular opinion, ijtihad, or the ijtihad of another scholar, no matter how knowledgeable or esteemed the scholar may be, or regardless of the number of scholars who support this view. This applies to disagreements in creed, methodology, acts of worship, transactions, or personal matters.
The only binding evidence is that which comes from a definitive verse, a clear and authentic hadith, a well-established consensus, or a view widely known and accepted by the Salaf. Beyond this, each person is bound only by their ijtihad, within the framework of authentic texts and valid reasoning.
Those who bind others to opinions outside of these criteria are both ignorant and excessively biased. Often, their ignorance and bias lead them to impose their views on their brothers or force them to follow the ijtihad of the scholars they imitate.
Those who accept their views are considered rightly guided, while those who reject them are deemed misguided innovators. Consequently, they sever ties with anyone who disagrees with them and even with those who maintain relations with their opponents. They openly disassociate themselves from their opponents and from those who fail to do so as well.
Through such behavior, they divide the ranks of Muslims and create various forms of discord. Truly, such actions cannot come from someone who possesses even the slightest knowledge, piety, or intellectual understanding. And Allah is the source of help.”*
[Manhaj Al-I’tidal, p. 43, Sheikh Adnan Ar’oor]

3. Deviations and the Superficial Politics Played in the Name of “Manhaj”

Some people use the word “Manhaj” as if it’s an insult! You might have heard this complaint as well, but the question worth pondering is, who is truly responsible for this?

In reality, there are some individuals who are introducing the term “Manhaj” among the Ahl al-Hadith in India as if presenting a new concept, teaching them things as though they are unfamiliar with them. Some even claim outright that the Indian Ahl al-Hadith lack knowledge of “Manhaj” and are in dire need of being taught it.

“Manhaj” and “Madhhab”:

Those unfamiliar with the history of the Indian Ahl al-Hadith do not realize that what they are attempting to introduce as “Manhaj” has been accepted by Indian Ahl al-Hadith all along, under the terms “Madhhab” or “Maslak.” The word “Manhaj” is essentially synonymous with “Madhhab” and “Maslak,” and is simply used more frequently nowadays.

For instance, Allama Sanaullah Amritsari wrote a book titled:
“The Madhhab of the Ahl al-Hadith”
Today, if someone following the “Manhaj” were to write on this topic, they would title it:
“The Manhaj of the Ahl al-Hadith”

In response to Allama Sanaullah Amritsari, another scholar wrote a book titled:
“The Forty on the Fact That Sanaullah Is Not on the Madhhab of the Muhaddithin…”
And today, if someone of the “Manhaj” persuasion were to write a similar book, they would replace “Madhhab” with “Manhaj” and title it:
“The Forty on the Fact That Sanaullah Is Not on the Manhaj of the Muhaddithin…”

The point is that the path on which they claim to invite others under the name of “Manhaj” is, in fact, the very path the Indian Ahl al-Hadith have already been on. The only difference is that they refer to this path as “Madhhab” and “Maslak,” meaning the “Madhhab of the Salaf” or “Maslak of the Salaf,” or the “Madhhab of the Muhaddithin” and the “Madhhab of Ahl al-Hadith.”

And not just in India — if you sift through the books of earlier scholars worldwide, you will rarely encounter the word “Manhaj.” Instead, you will mostly find the terms “Madhhab” and “Maslak,” such as “Madhhab al-Salaf” and “Maslak al-Salaf,” or “Madhhab al-Muhaddithin” and “Madhhab Ahl al-Hadith.”

In fact, you may be surprised to find that some proponents of “Manhaj” will quote the words of earlier scholars, in which they used the term “Madhhab,” and translate it as “Manhaj.”

For example, Ibn Taymiyyah wrote:
“And the Madhhab of Ahl al-Sunnah wa al-Jama’ah is an ancient Madhhab.” [Minhaj al-Sunnah al-Nabawiyyah 2/601]
A “Manhaj” preacher translated it as:
“The Manhaj of the Salaf is ancient; the Manhaj of the Salaf is old.”

From the above lines, it is clear that the earlier Indian Ahl al-Hadith scholars understood and accepted this invitation under the terms “Madhhab al-Salaf” and “Madhhab Ahl al-Hadith,” which is today being introduced under the label “Manhaj.”

“Manhaj” and Ambiguous Statements:

Above, we discussed those who are unfamiliar with the history of Indian Ahl al-Hadith and their theological and jurisprudential Madhhab and Maslak, yet, due to their obsession with the word “Manhaj,” desire to appear as reformers among the Indian Ahl al-Hadith. But among this crowd are also those who, fully aware of everything, make ambiguous statements for the sake of their personal pride.

These individuals have made the invitation under the name of “Manhaj” into a riddle, avoiding a straightforward statement that the very things earlier Ahl al-Hadith accepted under the name “Madhhab al-Salaf” are what they are now presenting as “Manhaj al-Salaf.” If asked to clarify, they will deliver lengthy speeches on what “Manhaj” supposedly means, but they will never openly admit that this is the same invitation which was presented in India by earlier Ahl al-Hadith under the titles “Madhhab al-Salaf” or “Madhhab Ahl al-Hadith.”

Some even go so far as to claim that these are “Manhaj-related matters” unknown to Indian scholars. Their reluctance to acknowledge this truth and their ambiguous statements stem from the fear that, if they do so, they will lose the “distinction” and “novelty” which they hope will make them appear “special” and “prominent” without any real substance.

These “Manhaj” tricksters, hungry for fame and recognition, have cast simple-minded Ahl al-Hadith youth into strange confusion. One young Ahl al-Hadith, describing his experience with “Manhaj” influences, once said to me:
“Ever since I started listening to so-and-so’s (Manhaj) lectures, I have begun to doubt myself as to whether I am truly on the correct Manhaj or not!”

I replied, “This is exactly the condition of those youths who, despite being men, start visiting quacks for so-called ‘male enhancement,’ and, within days, they begin doubting their own masculinity and strength.”

On the other hand, we see a whole new crop of young people emerging in every street corner, who are consumed with the task of determining which Ahl al-Hadith scholar is “Manhaji” and who is “non-Manhaji.”

Superficial Politics in the Name of “Manhaj”:

Let us now turn to those cunning individuals who have exploited the aforementioned confusion surrounding “Manhaj” to fuel their petty politics.

Institutional Jealousy:

Some individuals, despite their lack of stature, have taken on the management of large institutions, not due to competence, but by the chance of inheritance. Since they lack the necessary capabilities, they have turned to wielding the sword of “Manhaj” with a desire for “material gain.” They have entered the arena of self-proclaimed criticism and evaluation. Now, in their view, all charitable organizations that do not fund them are non-Manhaji, and those wealthy individuals who do not donate to them, or even the institutions that receive donations from other affluent people, are also considered deviant from “Manhaj.” These people believe the only way these groups can align with the correct Manhaj is by bowing to their treasury.

At this point, one recalls Sheikh Atif Sanabali’s candid observation, which he shared in a specific context on his social media:
“The BJP’s most effective tactic is nationalism and patriotism… anyone they want to suppress, dominate, or discredit is labeled anti-national… The rulers’ favorite tool among the clerics is… ‘Manhaj, Manhaj’… Any active or influential cleric they want to undermine or suppress is branded as non-Manhaji to destroy and discredit them… Modi = Molvi.” (End of quote)

They find or fabricate a “pretext” (and this group is not lacking in deceitful schemes) to humiliate a person so severely that they are forced to leave the town. The difference between a worldly sinner and a world-seeking scholar is that the former indulges in his desires, admitting his sins, while the latter cloaks his worldliness with piety and pretends to uphold religious accountability. The business of deception by the self and Satan is vast; people have always sought it in bars, whereas if they sought it in schools and spiritual centers, they might discover it much sooner.
(Reference: Tadhkira Azad, p. 63, 64 — the brackets and terms here are also attributed to Maulana Azad.)

Finally, let it be noted that the game of manipulation and ugly politics in the name of “Manhaj” is only just beginning. If this issue is not addressed promptly, the situation in the Arab world, where a divisive culture under the guise of “critique and evaluation” has disturbed even the senior scholars, will soon be mirrored here, especially among the Ahl al-Hadith community.

Sheikh Sarfaraz Faizi rightly stated:
“Critique and evaluation were essential to alert the public and students of knowledge about unqualified and misguided preachers. However, when certain scholars began using it to highlight their own prominence, to appear more Salafi than others, and out of jealousy, to pull down their own contemporaries, this class of people emerged who do not hesitate to speak against the nation’s great scholars. These are individuals who might struggle to even read a single page of the Quran correctly; if they were to sit before these scholars, they would be overcome with fear. But the freedom of social media allows them to say whatever comes to mind. A group of youth is now emerging under the banner of Manhaj, whose primary activity has become criticizing scholars day and night. This is how the seeds of extremism, or Khawarijism, are sown, and this

time, it is taking root under the guise of Manhaj.” (End quote)

It should be clarified that there is indeed a need for critique and commentary on unqualified and misguided preachers, but the appropriateness of using the terms “critique” and “evaluation” in this context is a matter I intend to address in a separate article.

In any case, everyone needs to be vigilant against the aforementioned deceit and schemes. Before getting excited or praising any slogan like “Manhaj,” “Manhajism,” or “Manhaj Revolution,” one must examine its true essence and remember that there is nothing wrong with the terms “madhhab of the Salaf” or “madhhab of Ahl al-Hadith.” Associating these terms alone is sufficient for salvation in this world and the Hereafter.

4. Engaging in intellectual discussions or debates with any random person is tantamount to disgracing knowledge.

Imam Malik (rahimahullah d. 179 AH) said:

“It is a form of disrespect to knowledge that you discuss with everyone who asks you.”
[Al-Jami’ li Akhlaq al-Rawi 1/205, and its chain is authentic]

Imam Malik (rahimahullah) also said:

“It is an insult to the scholar that he answers everyone who talks to him or responds to everyone who questions him.”
[Al-Faqih wal-Mutafaqqih 2/418, and its chain is good]

A similar statement is reported from Imam Malik’s student, Imam Shafi’i (rahimahullah, d. 204 AH):
“It is a disgrace to knowledge that you debate with everyone who wants to debate you or argue with everyone who wants to argue with you.”
[Manaqib al-Shafi’i by Al-Bayhaqi 2/151; its chain contains narrators I could not verify.]

Imam Ahmad bin Hanbal (rahimahullah, d. 241 AH) said:

“It is not befitting for people of knowledge and those who know Allah to respond every time an ignorant person speaks out of ignorance, debate him, or engage in discussions with him. By doing so, they end up sharing in his sins and get caught in the sea of his transgressions.”
[Al-Sunnah by Ahmad ibn Muhammad al-Khallal 1/228]

Imam Shu’bah bin al-Hajjaj (rahimahullah, d. 160 AH) said:

“Al-A‘mash saw me one day teaching some people and said, ‘Woe to you, Shu’bah! Do not hang pearls around the necks of pigs.”
[Musnad Ibn al-Ja’d, p. 129, and its chain is authentic]

Imam Ahmad explained this statement, saying, “Do not engage in intellectual discussions with unworthy people.”
[Al-Adab al-Shar’iyyah by Ibn Muflih 2/108]

Shaykh Albani (rahimahullah) said:

“It is not appropriate for students of knowledge to pay attention to the cries of every random individual. This is a never-ending cycle. Whenever some ignorant person, worse than Abu Jahl, gets a random thought, we take it seriously, give it attention, respond to it, and engage in debates and lectures over it. This is completely inappropriate.”
[Silsilat al-Huda wal-Nur 860]

Dr. Al-Sharif Hatim bin Arif Al-Awni (Hafizahullah) said:

“Many young people with little knowledge argue with me, thinking they have sufficient understanding to challenge and debate. I tolerate this behavior, even appreciating their spirit of rejecting intellectual servitude and clerical dominance over minds. But this tolerance ends when the ignorant person, due to their ignorance, becomes arrogant, assumes you know less than them, and considers themselves too superior to benefit from you.”
[Facebook Post]

Shaykh Sanaullah Sagar Teemi (Hafizahullah) said:

“Only respond to matters where silence would cause greater harm; otherwise, often adopt silence and an attitude of wise ignorance. Some individuals only aim to derail you from the straight path and entangle you in fruitless debates, pushing you from the heights of humanity to the depths of animalistic behavior. These are idle people who have sold their conscience and pen to feed their devilish desires.”
[Facebook Post]

5.Intellectual Arrogance (Ilmi Takabbur) and Preaching Bias (Dawati Ta’assub)

Academic service (ilmi Khidmat) and the propagation of faith (Dawat-e-Deen) are vast fields of work. Naturally, we cannot address every aspect of these tasks. We firmly believe that working in every area of preaching and fulfilling its rights simultaneously is impossible for anyone except the prophets (peace be upon them). With the cessation of prophethood, this distinction has also ended. Today, each person can only work within the limits of their inclination, capacity, and limited resources.

In such circumstances, everyone should dedicate themselves to their tasks with full effort and devotion, believing that many tasks are enabled by Allah for others, which are also beneficial and necessary for the community. If someone deludes themselves into thinking that all responsibilities of preaching, guidance, and advising the community rest solely on their shoulders, and they alone are holding every front, they should reassess their belief in the finality of prophethood.

After the Prophet Muhammad (peace be upon him), if any group can be deemed the best, it is the group of the Companions (may Allah be pleased with them). Whether in knowledge and jurisprudence, piety and devotion, worship, guidance, or preaching, they have no parallel. Their education and training were directly overseen by the Prophet (peace be upon him). Even so, the Prophet (peace be upon him) highlighted the unique qualities of individual companions:

Anas bin Malik (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:
“The most merciful of my Ummah towards my Ummah is Abu Bakr; the one who adheres most sternly to the religion of Allah is ‘Umar; the most sincere of them in shyness and modesty is ‘Uthman; the best judge is ‘Ali bin Abu Talib; the best in reciting the Book of Allah is Ubayy bin Ka’b; the most knowledgeable of what is lawful and unlawful is Mu’adh bin Jabal; and the most knowledgeable of the rules of inheritance (Fara’id) is Zaid bin Thabit. And every nation has a trustworthy guardian, and the trustworthy guardian of this Ummah is Abu ‘Ubaidah bin Jarrah.”
(Sunan Ibn Majah, Hadith 154, with an authentic chain)

When even among the Companions, some possessed qualities that others did not, how can anyone in today’s age claim to embody all virtues alone? Thus, recognizing one’s limitations and acknowledging the merits of others is essential.

Some people, even though they do not consider themselves experts in every field and regard their work as incomplete, boast that the only legitimate religious work is what they are doing, while others are engaged in meaningless, irrelevant, and unproductive efforts.

• If someone distributes a few copies of the Qur’an among non-Muslims, they dismiss the efforts of scholars, institutions, organizations, or movements as having nothing to do with the propagation of religion. Such activities, in their view, are nothing but ignorance.
• If someone establishes a small seminary, they see it as the fortress of Islam. Anyone uninvolved is labeled as “not among us” and accused of heading toward ruin.
• If someone learns a few points about comparative sects, they believe that debating and disputing these issues is the only mark of an Islamic preacher. Those who refrain from it or do not support it are deemed ignorant and dishonorable.
• If someone holds a few sessions of admonition and advice, they claim exclusive rights to piety and devotion, while others are considered sinful and wicked.

In short, everyone considers their work as the ultimate endeavor and labels others as failures or incompetents.

Some of these people are simply naive and confused, while others deliberately adopt the mindset that to assert their worth and the importance of their work, they must criticize and denigrate others.

Whether motivated by a desire for fame or to attract the support of virtuous individuals, such behavior is petty. Engaging in beneficial and righteous work is commendable. However, is denigrating and criticizing others the only way to prove the value and righteousness of one’s efforts?

(Excerpt from the editorial “Ahl al-Sunnah,” June 2015, by Kifayatullah Sanabili)

6. Is the Kalima Tayyiba Found in Hadith?

Some individuals spread claims among the public that no true Muslim could dare to utter. Among these claims is the assertion made by certain people that the Kalima Tayyiba, “لا إله إلا الله محمد رسول الله” (La ilaha illa Allah Muhammadur Rasulullah), in its entirety, is not mentioned in any Hadith. Not only do they deny this, but they also challenge the opposing side to debates on the matter.

Readers might wonder why these individuals raise such an issue about Kalima Tayyiba. The answer lies in their two objectives:

1st Objective:
By denying the presence of the Kalima Tayyiba in Hadith, they aim to convince the public that the teaching of the Kalima Tayyiba originates from the imams of Fiqh. Consequently, they claim that those who do not follow the imams of Fiqh cannot even correctly recite their Kalima, let alone perform their other religious duties properly.

2nd Objective:
Some individuals from among the followers of Taqlid have exaggerated the status of their so-called saints to the extent that they replaced the name of the Prophet صلى الله عليه وسلم in the Kalima Tayyiba with the names of their saints. Inna Lillahi Wa Inna Ilayhi Raji’un.

For example:

• “La ilaha illa Allah Ashraf Ali Rasulullah” (May Allah protect us!)
  A follower of Maulana Ashraf Ali Deobandi narrated a dream where he recited “La ilaha illa Allah Ashraf Ali Rasulullah” in the dream. Upon waking up, he continued to utter the name of Maulana Ashraf Ali instead of Prophet Muhammad صلى الله عليه وسلم while sending blessings. Instead of reprimanding the follower, Maulana Ashraf Ali comforted him by saying, “This incident reassures you that the one to whom you turn for guidance is truly a follower of the Sunnah by Allah’s grace.” [Risalah Imdad, pg. 35].
  
• “La ilaha illa Allah Shibli Rasulullah” (May Allah protect us!)
  Similarly, Hakim Muhammad Sharif, a representative of the leader of the Barelvis, Pir Jamaat Ali Shah Lasani, wrote that two individuals came to Sheikh Shibli for allegiance (bay’ah). One was a scholar and the other a simple farmer. After initiating the scholar into bay’ah, Sheikh Shibli asked him to recite, “La ilaha illa Allah Shibli Rasulullah.” When the scholar recited the formula of seeking refuge (Ta’awwudh), Sheikh Shibli scolded him. Later, he asked the farmer to recite the same, but the farmer remained silent. Sheikh Shibli insisted, asking, “Why do you hesitate? Do you agree with the scholar?” The farmer replied, “I came here considering you to be in the position of God. You are merely speaking about the station of the Prophet صلى الله عليه وسلم.” [Manazil al-Abrar, pg. 106].
  
• “La ilaha illa Allah Chishti Rasulullah” (May Allah protect us!)
  Pir Meher Ali Shah Golravi from the Barelvis wrote:
  “The existence of a seeker becomes a manifestation of the Muhammadan reality, where he utters the Kalima in the form of ‘La ilaha illa Allah Chishti Rasulullah’” [Tahqiq al-Haq fi Kalimat al-Haq, pg. 127, Golra Rawalpindi].
  

This kind of manipulation and betrayal is a blatant act of replacing the status of Allah’s Messenger صلى الله عليه وسلم with the names of their saints. When the people of Tawheed noticed this grave betrayal, they strongly opposed it. Unable to provide a justification, these individuals started demanding proof of the original Kalima Tayyiba instead. They claimed that ”  “لا إله إلا الله محمد رسول الله,”” (La ilaha illa Allah Muhammadur Rasulullah) in its entirety is not mentioned in any Hadith. Along with this denial, they continued to challenge the opposing side to debates.

The public must be made aware that such statements are nothing but deceit and lies. The truth is that the Kalima Tayyiba, “لا إله إلا الله محمد رسول الله,” in its entirety, is indeed found in multiple authentic Hadiths.

Below is one such authentic Hadith with the chain of narration, so the public can decide who is truthful and who is not.

Authentic Hadith Supporting the Kalima Tayyiba

Imam Bayhaqi رحمه الله (d. 458 AH) recorded:
“Abu Hurairah رضي الله عنه narrated from the Prophet صلى الله عليه وسلم that Allah revealed in His Book about a rebellious group: ‘When they were لا إله إلا الله (La ilaha illa Allah), they grew arrogant’ (Surah As-Saffat: 35). And He further revealed: ‘When those who disbelieved harbored haughtiness, Allah sent tranquility upon His Messenger and the believers and made them adhere to the word of piety (Kalimat al-Taqwa), of which they were most deserving and rightful.’ This word لا إله إلا الله محمد رسول الله (La ilaha illallah Muhammadur Rasulullah), which the polytheists rejected on the day of Hudaybiyyah when the Prophet صلى الله عليه وسلم made an agreement with them.”
(Kitab al-Asma wal-Sifat by Bayhaqi, Vol. 1, pg. 263, Hadith no. 195, Maktabat al-Sawadi, Jeddah, First Edition. Authentic chain: Also recorded by Tabari, Hanai, and Ibn Mandah.)

Authenticity of the Hadith

This Hadith is completely authentic.

• Imam Abu al-Qasim al-Hussain bin Muhammad al-Hanai (d. 459 AH) commented:
  “This Hadith is authentic.” [Fawaid al-Hanai, Vol. 1, pg. 154]
  
• All narrators in the chain are truthful and reliable. Their biographies are well-documented in books of Hadith sciences.
  

Conclusion

This proves that the Kalima Tayyiba, “لا إله إلا الله محمد رسول الله,” is not man-made but divinely taught by the Prophet صلى الله عليه وسلم. Those who claim otherwise should repent. The public should remain cautious of such individuals who deceive and hide the authentic teachings of the Prophet صلى الله عليه وسلم. May Allah guide them and grant all Muslims the ability to adhere to the Qur’an and Sunnah. Ameen.

7. Leniency or Verification in Historical Narrations?

It is not correct to make an absolute statement regarding leniency or verification in historical narrations. For instance, it is incorrect to claim that historical narrations should not be scrutinized according to the principles of Jarh wa Ta’deel (criticism and validation). Likewise, it is also incorrect to assert that every historical narration must necessarily be assessed by these principles. The correct approach is to provide a detailed perspective on this matter.

✿ Historical Narrations Based on Accusations:

If historical narrations are used as a basis for a Shar’i ruling, contradict established facts, or include serious accusations against Sahabah (companions), Tabi’een, or well-known personalities, then investigating such narrations becomes essential. The evidence for this lies in the Qur’anic verse:

“O you who believe! If a rebellious evil person comes to you with news, verify it, lest you harm people in ignorance, and afterwards you become regretful of what you have done.” [Al-Hujurat: 6]

Reflecting on the latter part of this verse and its context of revelation reveals that it applies to this type of news. Furthermore, there are numerous texts in the Qur’an and Sunnah that severely prohibit making false claims, accusing others without evidence, or speaking against the truth.

✿ Historical Narrations About General Incidents:

If the historical narrations do not involve the aforementioned issues but instead pertain to general events, descriptions of virtues, or significant contributions of individuals, such narrations can be transmitted without strict verification. The evidence for this is found in the following hadith:

“Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”
[Sahih al-Bukhari, Hadith 3461]

However, while narrating this second category without verification, one must refrain from confirming their absolute truth or falsehood. Instead, both possibilities should be acknowledged, as is evident from the Prophet’s (صلى الله عليه وسلم) statement:

“Do not believe the people of the Book, nor disbelieve them, but say, ‘We believe in Allah and whatever is revealed to us, and whatever is revealed to you.’”
[Sahih al-Bukhari, Hadith 7362]

Summary and Application:

We adhere to this distinction and detailed perspective regarding historical narrations. Wherever we assess historical narrations according to the principles of Jarh wa Ta’deel or emphasize the necessity of verifying historical accounts, our discussion is limited to the first category of narrations.

The Problem Today:

Unfortunately, the current trend among many people is the opposite of this detailed approach. They blindly accept every narration related to accusations and allegations, sometimes elevating them to the level of Tawatur (continuous and unanimous transmission). However, when it comes to narrations about virtues or positive achievements, they impose such strict criteria that even the authentic ahadith of Sahihayn (Sahih al-Bukhari and Sahih Muslim) would fail to meet those standards.

8. Madkhali and Saroori Disputes and Manifestations of Kharijism

By Fadhilatul Sheikh Abdul Mueed Madani

Building a balanced mindset, moderate thinking, and behavior aligned with these principles is essential in human life. A balanced mindset and approach signify and guarantee success for an individual. One benefit of this is that a person does not unnecessarily hurt others, nor does he become a source of ideological and intellectual disturbance, nor does he introduce new confusions and worries.

Imbalance does not manifest in just one form; it appears in various ways. Currently, the most dangerous imbalance is seen when those responsible for social and communal matters act without rules and regulations, trying to control everything, thus becoming a source of widespread corruption, disregarding moral values, religious principles, social justice, and official responsibilities. They make everything subject to their whims, prioritize personal interests over public welfare, and consider aligning with every immoral and deceitful person as a great achievement, adopting hypocrisy as a recipe for success.

This extreme form of dishonesty and hypocrisy is a profound imbalance. It only spreads disorder and infects the entire social order with decay, but the problem is that distorted minds and flawed leadership see this as a form of perfection.

A superficial form of imbalance, also leading to widespread disorder, is when a person elevates a minor issue in religion to a fundamental principle or begins to declare a permissible act as either essential Islam or outright disbelief. Alternatively, they may regard personal biases or quirks as the core of religion, or interpret mutual disputes as integral to the faith, turning the acts of branding people as disbelievers or stirring up turmoil into adventurous pursuits. They lack even a scent of knowledge but attempt to portray themselves as scholars, turning the activities of religious preaching and issuing fatwas into a business, and people begin to celebrate this irresponsible behavior.

These forms of imbalance are currently visible in the intellectual and preaching domain, and such insistence has rejuvenated Kharijism, with its signs becoming apparent. These various forms of corruption are fueled by the bad intentions and malpractice of misguided religious leaders who adopt hypocrisy and deception as their way of life. To strengthen their leadership, they associate with anyone, considering every hypocrite as a valuable addition to their ranks. Such leadership operates under the mindset described in “They consider every shout as being against them,” and believes in making compromises with the corrupt to save their failed leadership. They open the doors to permissiveness, giving every random person the chance to spread disorder.

Among the many fitnas (trials), two are currently the most significant:

1. The Secularly Educated Impersonating Religious Scholars

Those with a secular educational background are pretending to be muftis, preachers, khateebs (orators), religious guides, mentors, and purifiers. They occupy pulpits and appear on television, flaunting themselves as if the scholars failed in their duties, compelling them to step into the arena. This claim finds much acceptance among the public. They continue pushing the notion that scholars are useless, shallow-minded, quarrelsome, and self-centered, so they should be dismissed and ignored. They promote themselves as possessing purer and superior knowledge, and some manage to convince people through their distinctive pronunciations, long beards, and flowing robes. Others captivate people’s minds through cunning and manipulation, even subjugating scholars to their service and admiration.

This phenomenon is particularly evident in Bombay and its surrounding areas within the Ahl al-Hadith community, where these people are receiving roles on pulpits, which historically never happened. Ahl al-Hadith has never tolerated the appointment of incompetent individuals to carry out religious responsibilities. However, the flexible leadership in these areas has made this possible, embracing what was once unimaginable for the community.

This is the era of democracy, where the gardener and hunter are both pleased. The public’s likes and dislikes now define the standards for preaching and oration, and everyone follows this path. In such a situation, who can stop whom, and who will listen to whom?

Islamic sciences and religion are not monopolies; anyone can learn and fulfill their duties in the religious field. However, it’s absurd for those who have only skimmed a few books and are ignorant of the structure of religion, its principles, and regulations, to simply memorize a few speeches and claim to be experts. Every task has its principles and guidelines, and no one can undertake it without adhering to these. Otherwise, it’s nothing but fraud. Religious principles and guidelines are even stricter and carry significant responsibilities. If they are followed correctly, acceptance in both this world and the Hereafter is possible; otherwise, it is not. When fraud conceals reality, people begin to praise even the most baseless actions.

2. Another Fitna is the Secularly Educated’s Extremism in Thought

This group, holding secular educational backgrounds, believes there isn’t a single scholar in India they can benefit from. They are extremely shallow, ignorant of the faith, rustic, and self-deluded. They are idol worshipers of personalities, the internet, and television. They have no regard for religion, knowledge, or scholars. They are a team described as “young and foolish.” They are so ignorant that any deceitful person can mislead them in the name of religion, which many are doing. Their entire concept of religion, faith, and knowledge revolves around the Rabi’i and Saroori disputes.

What Are the Rabi’i and Saroori Disputes?

Dr. Rabi’ al-Madkhali is a respected scholar and author, known for his contributions. He studied at the Islamic University of Madinah and taught for a few years at Jamia Salafia in Banaras before spending the rest of his career at the Islamic University. He held positions from professor of hadith to head of postgraduate studies and earned recognition as an excellent teacher and sincere Salafi scholar. Scholars like Al-Albani, Ibn Baz, Ibn Uthaymeen (may Allah have mercy on them), and Sheikh Salih Al-Fawzan strongly supported and endorsed his preaching and written works.

Sheikh Sarwar Zain-ul-Abideen is a Syrian Salafi scholar. He also taught at the Islamic University of Madinah. There have been many scholarly debates between him and Sheikh Rabi’ on issues of creed and methodology. It is commonly believed that Sheikh Sarwar has a leaning towards the Ikhwani (Muslim Brotherhood) ideology and specifically supports their views on governance.

This debate extended so widely that followers of each side formed two distinct groups: the Rabi’ites and the Sarwarites. The debate further intensified because Sayyid Qutb’s influence was widespread across the Arab world; his writings were celebrated everywhere. Sheikh Rabi’ was the first to examine Qutb’s writings in detail, exposing the deficiencies, especially those concerning the fundamental and methodological aspects of religion. This scrutiny infuriated the Ikhwani activists and some Salafis who were inclined towards the Brotherhood, leading to a backlash against him using all academic and non-academic means to discredit and reject him.

Consequently, the debate developed into a prolonged contestation and rivalry that has now lasted nearly thirty years, with supporters on both sides publishing books, pamphlets, magazines, websites, and even online content to continue the argument. Though originally a scholarly debate, it was made public, largely due to those looking to sow discord. This dispute has now, for some, become the criterion for judging who is truly Salafi.

Those who have unreasonably set it as a standard now see very few scholars in India who meet their criteria. Some followers, with an extremist mindset, wield the ‘Rabi’ite sword’ against all Ahl al-Hadith scholars. In principle, Sheikh Rabi’ was correct. However, when debates are prolonged and each side gathers followers, the matter often degenerates, leading to personal attacks and the degradation of each other’s reputations. At this point, the debate can no longer be considered an unbiased gauge of truth and falsehood. A properly conducted debate aims only at refuting falsehood and ends there; it has a specific scope, ambiance, and distinct essence.

To use a broom as a pen or acid as syrup is utter folly. Those with an extremist, ‘Kharijite’ mentality who seek to establish their own identities have made these debates a criterion for ‘categorizing people.’ They sit and decide who is a scholar and who is not, who is accepted and who is rejected, who is Ahl al-Hadith, and who is not. For them, Islamic teachings are limited to reading the Rabi’-Sarwari debates and ignoring all other sources of knowledge, with no need to listen further.

They regard themselves as fully entitled to judge all Muslims worldwide, and if someone were to label their actions as ‘Kharijism,’ they are quick to take offense. They apply a double standard—intolerant towards others, but ultra-sensitive about themselves. If they are bold enough to nullify others’ knowledge, actions, and beliefs, they should also be prepared to accept criticism about themselves.

When this debate first emerged, Sheikh Abu Bakr Zaid wrote his book, Tasneef al-Nas (Classifying People).

At that time, there was criticism that he had adopted a passive stance. The Ikhwanis extensively used this book in their favor, but now, as the naive are using the Rabi’-Sarwari debate to label some as Ahl al-Hadith and others not, to declare some scholars as authentic and others as not, the points in Tasneef al-Nas have become a reality, with the uneducated using this debate as a standard to make judgments on scholars. By doing so, they are manifesting several traits of the

Kharijite mentality.

1. Those indulging in this fitnah are often secularly educated and thus uninformed about religious principles and foundations, fitting the description of Sufaha al-Ahlam (foolish-minded).

2. A majority of them are Ahdath al-Asnan (young, immature).

3. They have a naive confidence in their knowledge and are quick to issue verdicts (fatwas).

4. They are highly self-righteous, considering themselves exceptionally pious.

5. They turn trivial issues into major disputes.

6. They propagate debates between scholars instead of spreading religious teachings.

7. They are quick to spread discord, acting as significant obstacles to genuine Islamic outreach and preaching.

These seven traits of the Kharijite mentality are evident in them. They should be concerned about their hereafter and avoid fitnah-mongering. It would be better for them to stay connected with reliable scholars nearby and not be misled by any shallow-minded influences.

If our voice reaches Sheikh Rabi’ حفظه الله through social media, we request him to advise those using his name to spread discord and engaging in Kharijite-like behavior to cease these actions, focus on learning and practicing Islam, repent to Allah, and protect Muslims from their deviations and fitnahs.

In this era, the attitudes of young and inexperienced individuals often tend towards recklessness. They generally crave political intrigue, factionalism, and fame. Lacking maturity and dignity, they ignore social and communal responsibilities, enjoying the novelty of creating distinct identities and causing fitnah. Their behavior undermines religion, knowledge, scholars, decency, and modesty, leading even well-mannered youth to become frivolous. Either they face alienation and isolation, or, in their attempts to become leaders, they fill the lives of the young and unwise with poison.

Those self-proclaimed leaders become severe offenders due to their influence. Such ignorant and shallow-minded leaders are always a source of misguidance and destruction for the youth.

Under Sheikh Rabi’s name, all Sufaha al-Ahlam and Ahdath al-Asnan have become misguided friends of Salafiyyah, lacking intellect and dignity, operating their factional ‘shops,’ and misleading others.

9. Madkhali, Sarwari Disputes, and Manifestations of Kharijite Thought

By: Sheikh Abdul Mueed Madani

Balanced thinking, a moderate mindset, and corresponding behavior are essential for a successful human life. A balanced perspective and attitude not only signify success but also guarantee it. One advantage of such an approach is that it prevents a person from unnecessarily offending others or causing intellectual and mental unrest. It also helps avoid creating new complications and troubles.

Imbalance, however, can manifest in various ways, and the most dangerous form today is when individuals responsible for social and collective matters act without principles or regulations, seize control over everything, and become a source of widespread corruption. They disregard moral values, religious principles, social justice, and professional responsibilities, prioritizing personal interests over public welfare. This is extreme hypocrisy and dishonesty, a severe form of imbalance that leads to widespread disruption and undermines the entire social system. Sadly, corrupt mindsets and leadership consider such actions praiseworthy.

Superficial Imbalances Leading to Widespread Corruption

A shallow form of imbalance arises when individuals, in the name of religion, turn trivial issues into fundamental matters or declare permissible things as either pure Islam or absolute disbelief. They elevate personal whims to the level of religion, portray internal disputes as the essence of faith, and turn heresy or discord into a crusade. Despite lacking even a basic understanding of knowledge, they aspire to become scholars and engage in preaching and issuing religious rulings irresponsibly, leading to widespread chaos.

Currently, such imbalances are evident in intellectual and missionary circles, where insistence on flawed ideas has fueled the resurgence of Kharijite tendencies. These distortions stem from the dishonesty and malpractices of corrupt religious leaders, who adopt hypocrisy and collusion to consolidate their positions. They align with anyone and everyone to sustain their leadership, considering partnerships with wrongdoers a prerequisite for survival. This behavior opens the floodgates to permissiveness and provides opportunities for mischief to thrive.

Two Prominent Modern-Day Fitnahs

1. Secularly Educated Pretenders in Religious Leadership

Today, individuals with secular educational backgrounds pose as muftis, preachers, religious leaders, mentors, and reformers. They occupy pulpits and television platforms, arrogantly claiming that scholars have failed to fulfill their duties, necessitating their intervention. The public often embraces such claims, which have grown to the extent that these individuals belittle traditional scholars, portraying them as ineffective, ignorant, contentious, and self-serving. They argue that their own understanding is far superior.

Some of these individuals win over people through eloquent speech, long beards, and carefully planned strategies. In places like Mumbai and its surrounding areas, the Ahl-e-Hadith community is allowing such individuals to take over mosques and pulpits, which is unprecedented in its history. Previously, the Ahl-e-Hadith never tolerated assigning religious duties to those unqualified. However, local leaders have now compromised, embracing such permissiveness and enabling self-interest to flourish over principles, leading to the weakening of the community’s roots.

In today’s democratic era, public approval has become the standard for preaching and oration. Consequently, unqualified individuals are being allowed to influence religious work, while the established principles of Islamic sciences are ignored. Such actions undermine both religious and worldly credibility unless veiled by deception.

2. Extremism Among Secularly Educated Groups

Another dangerous phenomenon is the emergence of secularly educated individuals with extreme views. These groups hold the belief that there are no competent scholars left in India worth benefiting from. This faction, ignorant of religious knowledge and deeply arrogant, is engrossed in personality worship, internet sensationalism, and television appearances. They lack respect for religion, knowledge, or scholars and represent the “Sufahaa al-Ahlaam, Ahdaath al-Asnaan” (foolish-minded, young) described in traditions. These individuals are easily deceived in the name of religion, and their entire focus revolves around petty disputes, particularly the so-called “Rabee’i-Sarwari” debates.

The Rabee’i-Sarwari Disputes

Dr. Rabee Al-Madkhali, a renowned scholar, author, and teacher, studied at the Islamic University of Madinah. He served in various capacities, including as a professor of Hadith and the Dean of Graduate Studies. His contributions were endorsed by prominent scholars like Sheikh Albani, Sheikh Ibn Baz, and Sheikh Ibn Uthaymeen.

Sheikh Sarwar Zain Al-Abideen, a Syrian Salafi scholar, also taught at the Islamic University of Madinah. A significant intellectual debate occurred between these two scholars over issues of creed and methodology. Sheikh Sarwar was perceived to lean toward Ikhwani activism, particularly their stance on governance, which Sheikh Rabee strongly opposed. Sheikh Rabee critically analyzed the works of Sayyid Qutb, exposing their methodological flaws related to core Islamic principles.

This debate, fueled by the widespread influence of Qutb’s writings, created two factions: Rabee’i and Sarwari. The disagreement, which started as an academic exchange, escalated over three decades, involving public campaigns, pamphlets, and online platforms. What was initially a scholarly matter became a public controversy, with some misusing it to determine one’s adherence to Salafism.

While Sheikh Rabee’s criticism was fundamentally valid, prolonged disputes and factionalism often lead to personal attacks, making the issue less about truth and more about rivalry. Such conflicts should remain confined to scholarly circles and not become public spectacles. Turning a broom into a pen or acid into a drink serves no purpose other than to fuel discord.

These modern fitnahs, driven by ignorance and extremism, undermine the integrity of Islamic scholarship and cause harm to both the faith and its adherents. May Allah protect us from such trials.

The Individuals with a Khariji Mentality

The individuals with a Khariji mentality, who aim to establish a distinct identity for themselves, have adopted these disputes as the principle of “Tasneef al-Nas” (categorizing people). These short-sighted individuals arbitrarily decide who is a scholar and who is not, who is rejected and who is accepted, who is Ahl-e-Hadith and who is not. For them, the teachings of religion are limited to reading Sarwari-Rabee’i debates, shutting their eyes and ears to everything else, without needing to listen further or study more.

These Sufaha al-Ahlam (foolish dreamers) assume they have full authority to pass judgments on all Muslims worldwide. However, if someone applies the ruling of Kharijism to their behavior, they act as though they are on the verge of death. They are hypersensitive about criticism of themselves while ruthlessly critical of others. If they dare to nullify the knowledge, actions, and beliefs of others, they should also be prepared to accept criticism about themselves.

When this dispute initially began, Sheikh Abu Bakr Zaid wrote his book Tasneef al-Nas. At the time of its writing, it was alleged that he had taken a soft stance. The Ikhwanis heavily used this book to support their cause. However, now, the way certain shallow-minded individuals exploit the Rabee’i-Sarwari debates to label some as Ahl-e-Hadith and others as non-Ahl-e-Hadith, some as ignorant and others as learned, some as credible and others as non-credible, the reality of this book is becoming evident.

The ignorant have adopted these disputes as their standard to pass judgments on scholars, which reflects several signs of Kharijism in their behavior:

• Mostly Secularly Educated: They lack knowledge of religious principles and foundations, making them fall into the category of Sufaha al-Ahlam.
• Mostly Young and Immature: They are typically Ahdaath al-Asnaan (young boys lacking wisdom).
• Overconfidence in Their Knowledge: They are quick to issue fatwas with undue haste.
• Arrogance in Their Piety: They portray themselves as overly righteous.
• Creating Issues Out of Non-Issues: They amplify trivial matters into significant religious disputes.
• Preaching Disputes Instead of Religion: Instead of propagating the teachings of Islam, they propagate scholars’ disputes.
• Spreading Corruption: They are highly disruptive and serve as significant obstacles to genuine religious propagation.

These seven traits of Kharijism are evident in their conduct. They should focus on their afterlife and refrain from spreading discord. It would be better for them to connect with credible scholars in their vicinity and avoid being misled by shallow-minded individuals.

If this message reaches Sheikh Rabee’ (Hafidhahullah) via social media, we request him to advise those misusing his name to cease their disruptive behavior, focus solely on learning and practicing religion, repent to Allah, and protect Muslims from their misguided actions and tribulations.

In this era, the temperament of young and shallow-minded individuals is often characterized by recklessness. They are typically engrossed in politics, factionalism, leadership ambitions, and a craving for fame. They lack seriousness and dignity, ignoring social and communal sensitivities as well as religious responsibilities. Instead, they derive great pleasure in creating separate factions and identities and enjoy spreading discord. Through their behavior, they trample on religion, knowledge, scholars, dignity, and modesty.

A promising young individual becomes a frivolous show-off, or worse, destined for deviation and isolation. Those who assume the role of their leaders poison the lives of immature and shallow-minded youth, becoming outright criminals through their conduct. Such ignorant and shallow leaders always lead young individuals astray, causing their ruin. Under Sheikh Rabee’s name, all Sufaha al-Ahlam and Ahdaath al-Asnaan prove to be misguided allies of Salafism, lacking wisdom and dignity,

while setting up their misguided shops that lead others astray.

10. Refutation of the Concept of Haazir o Naazir (Present and Omnipresent)

Belief of Haazir o Naazir in the light of the Qur’an, Hadith, and the understanding of the Salaf

We will accept what is proven and will not engage in speculation.
By the understanding of the Salaf.

Evidence from the Qur’an:

1. Surah Yusuf: 102
   “This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad صلى الله عليه وسلم). You were not (present) with them when they arranged their plan together, and (also, while) they were plotting.”
   
2. Surah Al-Qasas: 44
   “And you (O Muhammad صلى الله عليه وسلم) were not on the western side (of the Mount), when We made clear to Musa (Moses) the commandment, and you were not among those present.”
   

Evidence from Hadith:

1. Sahih al-Bukhari: 458
   Narrated by Abu Huraira (رضي الله عنه):
   A black man or a black woman used to sweep the mosque, and he or she died. The Prophet (صلى الله عليه وسلم) asked about her (or him). He was told that she (or he) had died. He said, “Why did you not inform me? Show me his grave (or her grave).” So he went to her (his) grave and offered her (his) funeral prayer.
   
2. Sahih Muslim: 1342
   The Prophet (صلى الله عليه وسلم) said in his supplication:
   “O Allah, You are the Companion during travel, and the Guardian of the family.”
   

Evidence from the Understanding of the Salaf:

• Sahih al-Bukhari: 1010
  Narrated by Anas bin Malik (رضي الله عنه):
  Whenever drought threatened them, Umar bin Al-Khattab used to ask Al-Abbas bin Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah! Bless us with rain.” And so it would rain.

Analysis of Shahid (Witness) and Shaheed (Martyr)

Surah Al-Baqarah: 143
“Thus We have made you [true Muslims – real believers of Islamic Monotheism, true followers of Prophet Muhammad صلى الله عليه وسلم and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad صلى الله عليه وسلم) be a witness over you.”

1. Sahih al-Bukhari: 4487
   Narrated by Abu Saeed al-Khudri (رضي الله عنه):
   The Messenger of Allah (صلى الله عليه وسلم) said, “Noah will be called on the Day of Resurrection and he will say, ‘Labbaik and Sa`daik, O my Lord!’ Allah will say, ‘Did you convey the Message?’ Noah will say, ‘Yes.’ His nation will then be asked, ‘Did he convey the Message to you?’ They will say, ‘No Warner came to us.’ Then Allah will say (to Noah), ‘Who will bear witness in your favor?’ He will say, ‘Muhammad and his followers.’ So they (i.e. Muslims) will testify that he conveyed the Message. And the Apostle (Muhammad) will be a witness over yourselves, and that is what is meant by the Statement of Allah “Thus We have made of you a just and the best nation that you may be witnesses over mankind and the Apostle (Muhammad) will be a witness over yourselves.”

Is the Ummah also Haazir o Naazir?

The Kalima Shahadah (Testimony of Faith)

Judgment:
This belief (of Haazir o Naazir) is Shirk (associating partners with Allah).

Who is Haazir o Naazir?
Only Allah is present and omnipresent.

11. Since When Has Ahl al-Hadith Existed?

In answering this question, many people divert their research in the wrong direction, focusing on when the name “Ahl-e-Hadith” began to be used.

First and foremost, we must understand the correct method for determining the history of something’s existence. Should its history be determined by its name, or by its attributes, qualities, and essence?

The straightforward answer is that the existence of anything cannot be determined solely by its name. Instead, we must examine its characteristics, attributes, and core substance to establish when it began to exist. Let’s understand this point with a few examples:

Example of a Land

Take the example of a land. If someone asks, “When did the land of Pakistan come into existence?” Would the answer be “after the partition of India”? Was there no existence of this land before the partition? Certainly, this land existed before, but the name “Pakistan” was given later. Changing the name does not make the land itself new.

Example of a City

Consider the city of Mumbai, which is renowned worldwide. If someone asks, “When did Mumbai come into existence in India?” would the answer be “17–18 years ago,” just because it was previously called “Bombay” and not “Mumbai”? Certainly, “Mumbai” is a new name, but does renaming the city alter the date of its existence? Not.

Example of Individuals

Many people, after accepting Islam, change their names—for example, to Abdullah or Abdur Rahman. Does adopting a new name change their date of birth? If a new Muslim named Abdullah is asked, “When did you come into this world?” should the answer be the date he adopted his new name or the date he was born?

Example of a Religion

If someone asks, “When did the Christian religion come into existence?” would the answer be “when the term ‘Christian’ was first coined”? Or would it be “from the time of the Prophet Jesus (peace be upon him)”? The name “Christianity” was adopted later, but that does not mean the religion did not exist before.

Returning to the Main Point

The same principle applies to religious denominations. The antiquity or novelty of a denomination cannot be determined by its name alone but by its methodology, beliefs, and principles.

• If a group adheres to new principles and methods, even if it adopts an old name, its denomination will be new.
• Conversely, if a group follows ancient principles and methods, even if it chooses a new name, its denomination remains old.

When determining the history of a denomination, instead of focusing on its name, one must examine its methodology and principles to see when they came into existence. If the principles and methodology are new, the denomination is new; if they are ancient, the denomination is ancient.

As for the name, that is a separate matter. Discussions about the appropriateness of a name can occur, but a name alone can never serve as evidence of antiquity or novelty.

Thus, even if the name is new but the beliefs and principles are ancient, the denomination is ancient. Conversely, if the name is ancient but the beliefs and principles are new, the denomination is new. Merely adopting an old name does not make a new denomination ancient, nor does adopting a new name make an ancient denomination new.

History of Ahl-e-Hadith

Now, if we want to determine the history of the Ahl-e-Hadith denomination, we should examine their beliefs, principles, methodology, and way of reasoning. Look at their religious practices, prayers, fasting, and pilgrimage. Then, ask whether their beliefs, principles, and methodology existed during the Prophetic era or not. Do their religious practices align with the practices of the Prophetic era?

If yes—and undoubtedly yes—then this denomination is ancient, and its existence dates back to the Prophetic era, walhamdulillah.

This same criterion should be applied to determine the history of any denomination. For other denominations, regardless of whether their names are old or new, their beliefs, principles, and methodologies, when scrutinized, will find no evidence from the Prophetic era. However, this unique distinction of alignment with the Prophetic era is exclusive to the Ahl-e-Hadith denomination.

Conclusion

The Ahl-e-Hadith denomination is not a new denomination. No one in the world can prove it to be new. The most they can argue is about when the name “Ahl-e-Hadith” came into use.

However, even if we hypothetically assume that the name was adopted in the modern era (despite there being ample evidence of the name’s antiquity), this would still not make the denomination new. To claim it is new, one would have to prove a difference between the methodology of the Ahl-e-Hadith and the methodology of the Companions—and this is impossible.

Thus, the existence of the Ahl-e-Hadith denomination dates back to when Hadith (the commands of Allah and the Messenger صلى الله عليه وسلم) came into existence, as this is the core belief and principle of Ahl-e-Hadith. Walhamdulillah.

12.  That Darkness Was Indeed Better, for the Steps Were on the Path!

Shaykh Al-Albani (رحمه الله) says:

“I also wish to remind you that the calamity we were afflicted with in the past has now been replaced by an entirely opposite calamity. In the past, even students—let alone scholars—were victims of blind imitation, and the general masses were in an even worse state. We had become completely rigid in religious adherence, and this rigidity persisted among Muslims for a long time.

Today, the situation has changed, and a blessed call to return to the Qur’an and Sunnah is being raised. Undoubtedly, this has brought about positive effects and great benefits. However, the very issue we complained about in the past has now turned into its opposite. Previously, we were troubled by rigid imitation, and today we are distressed by this excessive freedom of thought.

The situation has reached the point where anyone who hears a few things about the Qur’an and Sunnah—without having direct understanding of them—believes they are now knowledgeable. Often, such individuals hear bits and pieces from certain preachers, some of which are correct and some incorrect. Yet, after hearing these things, they start thinking they have become scholars. They feel entitled to speak in such a manner: ‘I feel this way,’ ‘In my opinion,’ or ‘I consider this wrong.’ Consequently, they begin issuing verdicts on every minor and major issue, even though their condition is such that they cannot properly read a single hadith! This situation is extremely dangerous.

In my personal opinion, when faced with two extremes—on one side, blind adherence to the four traditional madhhabs, and on the other, the claim by every Muslim to possess knowledge and ijtihad—there is no doubt that remaining steadfast upon the madhhab of one’s forefathers, while disregarding the claims of today’s ignorant individuals who have acquired no real knowledge, is the better path.

In such a scenario, it has been rightly said: ‘That darkness was indeed better, for the steps were on the path!'”

[Jami’ Turath al-‘Allama al-Albani fi al-Manhaj wa al-Ahdath al-Kubra, 6/129]

Note: The poem quoted by Shaykh Al-Albani (رحمه الله), “بعض من أهون الشر بعض حنانيك,” translates literally as: “Be kind! Some evils are lesser than other evils.”

This is actually a verse by the pre-Islamic poet Tarafah ibn al-Abd, which later became a proverbial saying. Similarly, in Urdu, a poetic expression has also become proverbial for such occasions. Hence, the corresponding Urdu verse has been used in the translation.

13. The Difference Between a “Worldly Sinner” and a “Worldly Scholar”

Committing evil in the name of “evil” is not as dangerous as committing evil under the guise of “goodness and reform.” In the first case, the harm remains confined to those who are directly involved. However, in the second case, the evil spreads beyond the wrongdoers, engulfing innocent and naive individuals as well. If you wonder how the names of some good and righteous individuals are linked to various tribulations in Islamic history, know that this is the result of shrouding “mischief and corruption” under the cover of “reform and accountability.”

This craft is most skillfully practiced by worldly scholars. Their greatest cunning lies in disguising every act of corruption with the veil of “reform and accountability.” Whether it is for gaining cheap fame, craving for power and position, harboring envy and hatred, suffering from an inferiority complex, expressing arrogance and superiority, or taking revenge on enemies or rivals—such scholars wield the sword of “reform and accountability” in every case.

It must be noted that, in such matters, the foundation of “reform and accountability” is often built upon either outright lies or “half-truths,” “selective omissions,” and “fabricated meanings and intentions.” This deceit and trickery have been prevalent in every era and among scholars of all types.

Particularly, manifestations of “enmity caused by contemporariness” (al-mu`asarah aslu al-munafarah) are largely rooted in such practices. While no one denies the need and importance of scholarly authenticity and sound methodology, the current era has witnessed a war in certain circles under the banner of “scholarly authenticity” and “reform of methodology.” This war has given rise to endless insinuations, criticisms, debates, and arguments, which naïve and pure-hearted people often perceive as genuine scholarly differences.

In this regard, commenting on a specific personality, Maulana Abul Kalam Azad (رحمه الله) said beautifully:

“Their efforts and struggles were widely praised among the masses and elites alike. Yet, their self-indulgence was such that, while sitting on the mat of asceticism, they wore the crown of Pharaoh. Whenever they saw people inclined toward another scholar or mystic, they immediately launched an attack with their army of followers—sometimes through debates and arguments, sometimes by accusing them of corrupt beliefs, and at other times by inventing excuses and pretexts. (And this group has no shortage of deceit and trickery!) They would humiliate and disgrace the individual to the point that he was forced to leave the town.

The difference between a ‘worldly sinner’ and a ‘worldly scholar’ is that the former indulges in his desires while acknowledging his sinfulness, whereas the latter does so under the guise of religiosity and apparent adherence to Shari’ah. The deceptions and tricks of the soul and Satan are vast and widespread. People have always looked for them in taverns, but had they sought them in madrasas and monasteries, they might have found them sooner.”

[Tazkira Azad, pp. 63–64]

It is crucial for everyone, especially the general public, to remain aware of such deceptions and tricks. Before getting carried away or applauding slogans of reform, accountability, or scholarly differences, they must examine the true nature and reality of these claims.

(Editorial of Majalla “Ahl al-Sunnah,” Issue 96, by Kifayatullah Sanabili)

14. The Importance of Disagreeing with Falsehood and Its Etiquette

Importance:

The identification of falsehood should be based on the texts of the Qur’an and Sunnah, along with the understanding of the Salaf (righteous predecessors), not on personal preferences or inclinations.

1. The purpose of the Prophets’ mission was to disagree with the greatest falsehood, which is shirk (polytheism), and to prevent people from it. The Companions also opposed falsehood, like when Ibn Abbas debated with the Khawarij, followed by the Followers.
   
2. The first part of our kalimah (declaration of faith) itself is based on disagreement with falsehood.
   
3. Duty of the Ummah: Commanding good and forbidding evil:
   
   • Kuntum khaira ummatin ukhrijat linnaasi ta’muroona bilma’roofi wa tanhawna ‘anil munkar (Surah Al-Imran 3:110).
4. Distinguishing between truth and falsehood is necessary: Today, many people have lost the ability to differentiate between faith and disbelief, and some participate in shirk and disbelief, such as interfaith marriages.
   
5. Disagreeing with falsehood is an act of goodwill towards the people of falsehood:
   
   • “Fa’ana akhuzu biḥujazikum ‘ani al-naar, wa hum yaqtahimuna fiha.” (Sahih al-Bukhari 6483)
6. Disagreeing with falsehood benefits oneself as well:
   
   • “Kaanu laa yatanahawna ‘an munkarin fa’aloohu” (Al-Ma’idah: 79)
   • “Wa in tarakoohum gharikoo jamee’an” (Sunan at-Tirmidhi T Shaakir 2173)
7. Success depends on it: Surah Al-Asr.
   
8. Allah’s help is also with the people of truth:
   
   • Hatta iza stay’asar rusulu wa zannoo annahum qad kuziboo ja’ahum nasruna (Surah Yusuf: 110)
9. The greatest source of unity in the Ummah: Lessons from the Battle of Jamal and Siffin.
   
10. Salvation and reward in the Hereafter.
    

Etiquette:

1. Correct Intention: One’s intention must be sincere, as a lack of sincerity constitutes shirk (associating partners with Allah). There should be no fanaticism or ostentation in knowledge. Sometimes, instead of seeing the truth, one might see another’s arrogance.
   
2. Knowledge: The response must be based on knowledge; otherwise, it is ignorance. Those who respond without knowledge end up refuting falsehood with more falsehood.
   
3. Wisdom: Consideration of benefits and harms (masalih and mafasid). If the harm outweighs the benefit, or if responding will strengthen falsehood by concealing it, then it’s best to refrain.
   
4. Justice:
   
   • {Wala yajrimannakum shanaanu qawmin ‘alaa allaa ta’diloo; i’diloo huwa aqrabu littaqwa} (Al-Ma’idah: 8)
   • {Latjidanna ashadannaasi ‘adaaawatan lillazeena aamanoo alyahooda wallazeena ashrakoo walatjidanna aqrabahum mawaddatan lillazeena aamanoo allazeena qaalooo innaa nasaraa} (Al-Ma’idah: 82)
5. This was evident during the battles of Jamal and Siffin.
   
6. Trustworthiness:
   
   • Wa iza tutlaa ‘alaihim aayaatunaa baiyinaatin qaala allazeena laa yarjoona liqaa’anaa i’ti biquraanin ghairi haazaaa aw baddilhu; qul maa yakoonu lii an ubaddilahoo min tilqaaa’i nafsee (Yunus: 15)
7. Gentleness
   
8. Distinction Between Preaching and Imposing: An example is the mistake of attributing the incident of turning Mount Safa into gold.
   
9. Difference Between Refutation and Disrespect: For instance, the issue of insulting the Prophet (peace be upon him):
   
   • “Wa laa tasubbu allazeena yad’oona min doonillahi fa-yasubbul-laha ‘adwan bighayri ‘ilm.” (Surah Al-An’am: 108)
10. Difference Between Declaring as Misguided and Declaring Disbelief: Allowance of ignorance (excusing ignorance):
    
    • “Izaa qaal ar-rajulu li-akhihee yaa kaafir, faqad baa’a bihee ahaduhuma.” (Sahih al-Bukhari 6103)
11. Clear and Direct Disagreement: Truth should be clear, and the people of truth should be distinct. There should be no confusion of truth and falsehood in the name of tolerance. Example: Surah Al-Kafirun.
    

15. The Organizational (Jamaa’atii) Name “Ahl-e-Hadith” in the Light of the Quran and Hadith

Determining the Correctness of Names

The question of whether the name of an individual, organization, or any other entity is correct or incorrect is fundamental. Many people are unaware of the basis for such judgment and assume that for a name to be correct, it must explicitly exist in the Qur’an and Hadith. This is a significant misconception and, at times, a misguidance by cunning minds.

We will discuss the names of organizations later. First, let us address the issue of individual names.

Individual Names

Individual names are mentioned in the Qur’an and Hadith:

Qur’an:

For example, Allah says in the Qur’an:

“So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage…” [Surah Al-Ahzab: 37]

Hadiths:

Numerous hadiths also mention individual names. In our society, names for individuals are often chosen while attempting to ensure they align with the Qur’an and Hadith. People frequently consult scholars about the correctness of a name or present specific names to scholars for approval. Scholars, by the grace of Allah, respond to such queries.

The question arises: When the issue of an individual’s name arises, how is it determined whether it is correct or not?

Is every name deemed incorrect if it does not explicitly appear in the Qur’an and Hadith? Or is a name considered incorrect if it contradicts the teachings of the Qur’an and Hadith?

Certainly, the latter is the correct approach. A name’s correctness is not judged based on whether it is mentioned in the Qur’an and Hadith, but rather on whether it contradicts the teachings of the Qur’an and Hadith.

Thus, any name that does not contradict the teachings of the Qur’an and Hadith is considered correct by scholars, even if that name has no mention in the Qur’an, Hadith, or the era of the Companions. Moreover, even names that are not derived from the Arabic language but belong to other languages are deemed permissible.

Why is it that, in the case of individual names, there is no demand for them to explicitly exist in the Qur’an and Hadith?

The answer lies in the fact that during the Prophetic era, the approach toward names was based on whether they contradicted Islamic teachings. Names that contradicted Islamic teachings were changed, while those that did not were accepted.

Organizational Names

Organizational names are also mentioned in the Qur’an and Hadith:

Qur’an:

Allah states:

“Allah has forgiven the Prophet (SAW), the Muhajirun (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad صلى الله عليه وسلم) in the time of distress (Tabuk expedition, etc.), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful.” [Surah At-Tawbah: 117]

Hadiths:

Hadiths also indicate that during the Prophetic era, names were assigned to groups based on distinctive qualities. For instance:

• Ahl al-Hijrah (People of Migration): Mujashi’ said: I took my brother to the Prophet (صلى الله عليه وسلم) after the Conquest (of Mecca) and said, “O Allah’s Messenger (صلى الله عليه وسلم)! I have come to you with my brother so that you may take a pledge of allegiance from him for migration.” The Prophet (صلى الله عليه وسلم) said, “The people of migration (i.e. those who migrated to Medina before the Conquest) enjoyed the privileges of migration (i.e. there is no need for migration anymore).” I said to the Prophet, “For what will you take his pledge of allegiance?” The Prophet (صلى الله عليه وسلم) said, “I will take his pledge of allegiance for Islam, Belief, and for Jihad (i.e. fighting in Allah’s Cause).” [Sahih al-Bukhari 5/152, No. 4305]
  
• Ahl al-Badr (People of Badr): The Prophet (صلى الله عليه وسلم) said to `Umar: “Who knows, perhaps Allah has looked at the warriors of Badr and said (to them), ‘Do whatever you like, for I have forgiven you.” [Sahih al-Bukhari 4/76, No. 3081]
  
• Ahl al-Suffah (People of the Bench): Abu Hurairah said: “I entered with the Messenger of Allah and found milk in a vessel. He said, ‘O Abu Hirr (Abu Huraira)! Call the People of the Bench to me.’ So I went and invited them. They came, asked permission, and entered.” [Sahih al-Bukhari 8/55]
  

From this evidence, it is clear that during the Prophetic era, group names were assigned based on distinctive qualities, similar to how individual names were assigned. Thus, if a Muslim group today possesses a distinctive quality, its name can be based on that quality.

For instance, a group of Muslims today stands out for adhering exclusively to Hadith (the Qur’an and Sunnah). Since this is their distinctive quality, naming this group “Ahl-e-Hadith” (People of Hadith) based on this quality is perfectly valid.

No one has the right to object by demanding that the exact name must be mentioned in the Qur’an or Hadith. If such an objection is valid, then the same logic should apply to individual names, rendering every name not explicitly mentioned in the Qur’an and Hadith invalid. If such an objection regarding individual names is incorrect, then it is also incorrect for organizational names for the same reason.

Refuting Some Doubts

Multiple Names for One Group:

Some people object, saying that “Ahl-e-Hadith” has multiple names, such as “Salafi” and “Mohammadi,” implying they are divided into factions.

The response is that having multiple names does not imply division. For instance, the Prophet (peace be upon him) had multiple names. Does this mean these names belonged to different Prophets? Likewise, Allah has 99 names. Does this mean these names belong to different deities? Certainly not.

Thus, having multiple names does not imply division.

The Quran Names Us as Muslims:

Some object by saying the Qur’an names us as “Muslims.” Allah states:

“He (Allah) Who has named you Muslims both before and in this (the Qur’an).” [Surah Al-Hajj: 78]

Indeed, the Qur’an names us as Muslims. However, the verse does not prohibit assigning additional names. For example, the Qur’an also refers to earlier groups as “Ahl al-Injil” (People of the Gospel):

“Let the people of the Injeel (Gospel) judge by what Allah has revealed therein.” [Surah Al-Ma’idah: 47]

Additionally, within the Companions, some were called “Muhajirun” and others “Ansar.” Allah says:

“Allah has forgiven the Prophet (SAW), the Muhajirun (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad SAW) in the time of distress (Tabuk expedition, etc.)…” [Surah At-Tawbah: 117]

Thus, alongside the name “Muslim,” other names may also be assigned. If one argues that this verse restricts us to the name “Muslim,” then the same objection would apply to individual names, prohibiting names like Khurshid or Anjum.

Conclusion

Just as assigning names to individuals is proven from the Qur’an and Hadith, assigning names to organizations is also proven. Furthermore, just as it is not necessary for an individual’s name to be explicitly mentioned in the Qur’an and Hadith for it to be correct, it is also not necessary for an organization’s name to be explicitly mentioned.

However, both individual and organizational names mustn’t contradict the teachings of the Qur’an and Hadith. The name “Ahl-e-Hadith” does not contradict any teaching of the Qur’an or Hadith. Therefore, objections to this name are baseless.

16. The Punishment for Blasphemy in Islam and the Difference Between “Blasphemy” and “Refutation”

Understanding the difference between blasphemy and refutation is crucial. Those who fail to grasp this distinction often mistake others’ refutation or disagreement for blasphemy. In response, they begin hurling insults and engaging in slander, and when advised that insulting others is inappropriate, they justify their actions by saying, “We are also insulted.” However, in reality, no one insulted them—what occurred was a refutation.

This same misunderstanding and stubbornness are seen in non-Muslims who insult the Prophet Muhammad (peace be upon him). When Muslims protest against their blasphemous behavior, they reply, “Muslims also insult our deities and sacred figures. So, if we speak against their Prophet, what crime have we committed?”

This response leaves some naïve Muslims confused. They begin to wonder whether their criticism of others is justified. Eventually, they console themselves by thinking, “We are on the truth, so we have the right to speak out, while others are on falsehood, so we can say whatever we want about them.” However, this mindset is entirely contrary to the teachings of Islam. In truth, such people fail to distinguish between blasphemy and refutation and become entangled in confusion.

Islam teaches us to call out falsehood for what it is, meaning to refute it. However, Islam strictly forbids insulting the people of falsehood. Therefore, responding to refutation with blasphemy and accusing Islam and Muslims of insulting others is sheer injustice.

The Qur’an is filled with refutations of false deities, but there is not a single verse in the entire Qur’an that permits insulting these deities. On the contrary, the Qur’an explicitly prohibits cursing or insulting false gods. Allah says:

“And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do.”
[Surah Al-An’am: 108]

Reflect: If Islam does not permit insulting the false gods placed in opposition to Allah, how can it allow insulting anyone else?

In Islam, the greatest enemy of humanity is Satan, and the Qur’an repeatedly describes him as a “clear enemy” of all humans. Yet, even with this, Islam does not allow Muslims to curse or insult Satan. Instead, the Prophet Muhammad (peace be upon him) explicitly instructed Muslims to refrain from cursing Satan. The Prophet (peace be upon him) said:

“Do not curse Satan, but seek refuge in Allah from his evil.”
[Musnad al-Mukhlis: Hadith 1572, authenticated by al-Albani in Sahih al-Jami’, Hadith 2422]

Reflect again: If Islam forbids cursing Satan—the greatest enemy of Muslims—can it possibly encourage its followers to insult their opponents or degrade others?

Not only does Islam prohibit cursing others, but it also forbids self-deprecation, even though this is a personal matter that causes no harm to others. For instance, the Prophet (peace be upon him) said:

“None of you should say Khabuthat Nafsi, but he is recommended to say ‘Laqisat Nafsi.'” [Sahih al-Bukhari, Book of Manners, Chapter: One Should Not Say ‘My Soul Has Become Vile,’ Hadith 6179]

Thus, Islamic teachings leave no room for cursing anyone—be they friends or foes, supporters or opponents.

Islam commands its followers to call out falsehood and refute it. If a non-Muslim considers Islam false and rejects it, they are free to do so. However, there is no permission in Islam to insult anyone, nor is it permissible for others to insult Islam or the Prophet Muhammad (peace be upon him).

If someone does not accept the Prophet Muhammad (peace be upon him) as the Messenger of Allah, they are free to disbelieve. But if they insult him, they are not free. In Islam, the punishment for insulting the Prophet is death.

Islam rejects false religions but gives others the freedom to reject Islam if they so choose. Allah says:

“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.”
[Surah Al-Baqarah: 256]

However, Islam does not insult other religions or their leaders. Therefore, others have no right to insult Islam or the Prophet Muhammad (peace be upon him).

It is essential to understand the difference between blasphemy and refutation and to limit oneself to refuting opponents without resorting to insults.

17. The Salaf’s Approach of Silence on the Disputes Among the Companions

The way to maintain silence on the disputes among the Companions was demonstrated, both in word and deed, by Saad ibn Abi Waqqas (may Allah be pleased with him), his supporters, and Umar ibn Abdul Aziz (may Allah have mercy on him). These figures praised the virtues of both parties involved in these disputes and refrained from making any judgment on them. They did not attribute error or correctness to either side nor did they consider it appropriate to mention these disputes at all. Instead, they chose complete silence.

This is the true meaning of adopting silence on the disputes of the Companions, and this is the authentic methodology of the Salaf (the Companions and the Followers).

However, after the era of the Salaf—the best of generations—had passed, some of the later scholars not only broke this silence on the Companions’ disputes but also judged between the parties, declaring one side’s ijtihad (independent reasoning) to be correct and the other’s to be mistaken. This is not only breaking the silence but also making judgments on their disputes, which is a serious matter. This approach is certainly not the methodology of the original Salaf (the Companions and Followers); rather, it is the approach of some scholars who came after the best generations.

If, in any matter, the methodology of later scholars contradicts the methodology of the original Salaf—the best of generations—then it cannot be considered the Salaf’s methodology, even if these later scholars are associated with the Salaf, as is the case with judging the Companions’ disputes, creating the four schools of jurisprudence, and adhering strictly to one of these four.

Today, many people can be found who not only break the silence on the disputes among the Companions but also make judgments between them and yet claim that they are maintaining silence on these disputes. They even refer to certain later scholars to try to present this approach as Salaf’s methodology. However, this is certainly not the approach of the original Salaf (the Companions and Followers). Therefore, they should attribute this stance only to the later scholars among Ahl al-Sunnah, not to the original Salaf (the Companions and Followers).

The methodology of the original Salaf (the Companions and Followers) regarding the Companions’ disputes is vastly different. For the Salaf, making judgments on these disputes was out of the question; even discussing them was not permissible.

18. The Words of Even the Greatest Scholar Are at the Tip of the Shoe:

Some scholars, especially orators, have popularized this dramatic expression among the general public of Ahl-e-Hadith: “If even our greatest scholar says something against the Qur’an and Sunnah, we will place his words beneath the sole of a shoe.” This kind of rhetoric has not only turned the general public into self-proclaimed Mujtahids but has also lowered the respect and esteem of scholars to the level of their shoe soles. Today, if a scholar is perceived (even if mistakenly) to have made an error in a matter, such individuals treat him with outright disdain, not only disregarding his words but also disrespecting the person himself. Even those scholars who initiated this style of rhetoric are not spared.

It mirrors the principle: “The one who indulges in immorality will first lose respect for the partner in that act.” Similarly, the first individuals to lose respect in the eyes of the masses are the very scholars who taught them this kind of rhetoric. If they doubt this, they should observe the tone and language of those who disagree with them.

It must be understood that if even the greatest scholar does say something contrary to the Qur’an and Sunnah, it would either be due to his lack of knowledge of the relevant evidence or due to a misunderstanding of it. In such cases, his error would be considered an Ijtihadi error, and the Prophet Muhammad (صلى الله عليه وسلم) has promised a reward even for an Ijtihadi mistake. This reward is granted for the sincerity and effort in seeking the truth, even if one fails to reach it.

How remarkable it is that scholars are respected even when they make mistakes, yet some reduce their efforts to “beneath the sole of a shoe”! SubhanAllah! If a scholar makes such a statement about himself out of humility, it can be tolerated. However, using such rhetoric for others—especially the greatest of scholars—is far from any principle of respectful disagreement. This kind of language has blurred the line between a scholar and a layperson when discussing religious matters. Today, in the eyes of the public, the only distinguishing feature of a scholar is their greater knowledge of Nusoos (texts), as if they were merely a search engine for textual references.

However, the real difference between a scholar and a layperson lies in their ability to derive evidence and deduce rulings (Istidlal wa Istinbat). This skill is exclusive to scholars, even if they are unaware of certain pieces of evidence. In contrast, a layperson, no matter how many books they carry, is entirely devoid of this capability.

It is this ability of Istidlal wa Istinbat that earns a scholar a reward even when they make a mistake. Therefore, if the greatest scholar makes an error, their effort remains commendable and even deserving of a reward in the sight of Allah. While their statement may be rejected, it will never be treated with disdain or placed beneath a shoe. Instead, it will become a part of Islamic jurisprudential history. If the mistake does not oppose prior consensus, it may even serve as a strong foundation against future claims of Ijma’ on that particular matter.

19. Why is There the Greatest Love for the Messenger of Allah (صلى الله عليه وسلم)?

Islam demands that every believer should hold the Messenger of Allah (peace be upon him) as the most beloved of all creations. One should love him even more than one’s own life. If this is not the case, then one’s faith is at risk.

Anas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
“None of you will have faith till he loves me more than his father, his children, and all mankind.”
— [Bukhari: Book of Faith, Chapter: Loving the Prophet is part of faith, Hadith no. 15].

The question arises: Why should every believer have the greatest love for the Prophet (peace be upon him)? The main reason is that his love motivates one to follow his teachings. Alongside this, there are qualities in his personality that naturally demand the highest level of affection.

Before discussing these qualities, let us examine why one loves someone. If we look at the worldly attachments people have, we find that there are typically three reasons behind every love:

• The benevolence of the beloved
• The character of the beloved
• The beauty of the beloved

In worldly loves, typically only one of these factors is present; for instance, someone may love another solely due to their benevolence, regardless of their character or beauty. Similarly, some people may be drawn to a person due to a specific skill or expertise, even if that person lacks beauty or goodness. Likewise, beauty alone can attract admiration, even if the individual has a bad character.

However, when it comes to the love of believers for the Prophet Muhammad (peace be upon him), he is the only beloved figure in all of humanity who embodies all of these reasons for love simultaneously, and each at the highest degree.

Imam Nawawi (may Allah have mercy on him) says:
“One’s inclination may be for the pleasure one feels from someone’s appearance, voice, or food, or it could be for the inner qualities that one appreciates in pious individuals, scholars, or any person of virtue. Alternatively, love may stem from the good someone has done for them or for alleviating their troubles. All of these reasons are found in the Prophet (peace be upon him), who possesses external and internal beauty and perfection, encompassing every virtue and quality. Moreover, he has bestowed great kindness upon all Muslims by guiding them to the straight path, continuous blessings, and protection from the hellfire.”
— [Sharh Nawawi on Muslim: 2/14].

Explanation in More Detail:

Benevolence

The favors and kindness of the Prophet (peace be upon him) cannot be summed up in a few words. His entire life is filled with benevolence toward humanity. He has done so much for humanity that when historians write about his noble life, they title their books “The Benefactor of Humanity.”

What greater favor could there be than his concern for saving even his enemies from the eternal fire of hell, sacrificing his peace and comfort in this concern until the verse was revealed:
“Perhaps, you would kill yourself (O Muhammad صلى الله عليه وسلم) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Qur’an).”
— [Al-Kahf: 6].

He (peace be upon him) himself illustrated his benevolence toward humanity with an example:
“My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them (from falling into the fire) but they overpowered him and rushed into the fire. The Prophet (صلى الله عليه وسلم) added: “Now, similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the Fire, but you insist on falling into it.”
— [Bukhari: Book of Softening of the Hearts, Chapter: Refraining from Sins, Hadith no. 6483].

Reflect on this hadith and imagine that someone was attempting suicide by jumping into a well, and you went to rescue them, only for them to start cursing you and even physically assaulting you. Would you still try to save them? Probably not, and you might even end up pushing them into the well.

However, the Prophet (peace be upon him) did not act in this manner. Despite being mistreated and even physically harmed, such as during the incident at Ta’if where he endured verbal abuse and was stoned until he bled, he maintained his compassion. When the angel of mountains offered to crush his oppressors under two mountains, he refused, saying,
“No, rather I hope that Allah will bring from their progeny those who will worship Him alone without associating partners with Him.”
— [Bukhari: Book of the Beginning of Creation, Chapter: Mention of Angels, Hadith no. 3231].

Reflect on this: Those who had disobedient children set against them were also given a mighty angel of the mountains for their support. Those who were pelted with stones were granted control over the mountains. If today’s people had such power, what would they do? People say that if Muhammad (peace be upon him) had possessed nuclear power, he would have destroyed all of humanity (God forbid). Listen, O ignorant ones! Our Prophet (peace be upon him) was granted an even greater power — the angel of the mountains, who alone could overcome countless armies, who controlled the mountains, maintaining the balance of the world. And this power was given to him against those who wronged him. Yet, he did not use this power against those oppressors, showing mercy not only to them but to the generations to come from them. Today, countless families worldwide trace their lineage back to them. What greater kindness could there be to humanity than this?

Before this community, many nations faced widespread divine punishment due to their heinous crimes. Despite similar transgressions existing in some parts of this community, they are spared from collective punishment because the Prophet of Mercy (peace be upon him) made this supplication:
“I asked my Lord not to destroy my community by drowning, and He granted it. I asked Him not to destroy my community by famine, and He granted it.”
— [Musnad Ahmad ibn Hanbal: 1/175, authenticated].

Character

Another reason people love someone is due to the greatness of their character and virtues. For example, someone may be highly skilled in an art, and people love them for it. Someone may be very brave, and people admire them for it. A person with a high moral character also becomes beloved. If a person possesses good character and virtues, people love them for it.

The Prophet (peace be upon him) possessed outstanding character and virtues in every noble matter. Take bravery, for example. Anas (may Allah be pleased with him), who served the Prophet (peace be upon him) for ten years, said:
“The Prophet (peace be upon him) was the best of people and the bravest of people. Once, the people of Madinah were frightened by a sound at night, so they went toward it. The Prophet (peace be upon him) had gone before them to investigate the matter, riding a horse belonging to Abu Talhah, without a saddle, with his sword hanging on his neck. He said, ‘Don’t be afraid, don’t be afraid,’ and then said, ‘We found it (the horse) to be fast.’”
— [Bukhari, Book of Jihad: Chapter on carrying the sword, Hadith 2908].

Today, some people claim to love the Prophet (peace be upon him) but, when it comes to bravery, sing the praises of Ali (may Allah be pleased with him). There is no doubt that Ali (may Allah be pleased with him) was a brave Companion, but listen to Ali’s account of the Prophet’s bravery:
“When the battle was intense, and the two sides met, we would seek shelter with the Prophet (peace be upon him), and none of us would be closer to the enemy than him.”
— [Musnad Ahmad ibn Hanbal: 1/156, Hadith 1346, authenticated by Shaykh Al-Arnaout and Hakim and Dhahabi].

Such was his bravery. As for his moral character, his rank is attested to by the Creator of the universe:
“And verily, you (O Muhammad صلى الله عليه وسلم) are on an exalted standard of character.” [Quran, Al-Qalam: 4].

Consider this remarkable example of his character from this hadith: ‘Amr ibn al-As (may Allah be pleased with him) said:

“The Messenger of Allah (peace be upon him) used to turn his face and speak kindly even to the worst of people, showing compassion, so much so that he would turn toward me and speak to me in a way that made me think I was the best among the people. So I asked, ‘O Messenger of Allah, am I better, or is Abu Bakr?’ He said, ‘Abu Bakr.’ I asked, ‘Am I better, or is Umar?’ He said, ‘Umar.’ I asked, ‘Am I better, or is Uthman?’ He said, ‘Uthman.’ When I asked these questions, he answered me truthfully, and I wished I had not asked him.”
[Mukhtasar al-Shama’il, Hadith 295, authenticated by Al-Albani].

Reflect on how the Prophet (peace be upon him) displayed such good character with a common Companion that it made the Companion think he was the best among all the Companions. But when he asked, he realized that although each Companion had their rank, the Prophet (peace be upon him) treated everyone equally with such high moral character. Can you find anyone in the world today who can speak with someone in a way that makes them feel they are the most respected person in their eyes? Such exemplary moral character is impossible to replicate.

If one only considers the greatness of the Prophet’s character, even if they were an enemy, they would come to love him the most in all of humanity. This is not hypothetical but is demonstrated by examples. During the Prophet’s time, there was a notable enemy of his named Thumama ibn Uthal. He was detained in the Prophet’s mosque for only three days. During this time, no one forced him, nor was he invited to Islam. However, after three days, when he was released, merely because of the Prophet’s high moral character, this renowned enemy accepted Islam and began to love the Prophet deeply. His words upon accepting Islam were:
“O Muhammad (صلى الله عليه وسلم), by Allah, there was no face more hated to me than yours, but now your face has become the most beloved to me on this earth.”
[Bukhari, Book of Expeditions: Chapter on the delegation of Banu Hanifa and the story of Thumamah ibn Uthal, Hadith 4372].

If people are inspired to love someone for their noble character, then they should love the Prophet of Allah (peace be upon him) because he possesses unmatched character in every noble virtue.

Beauty and Grace (husn-o-jamaal)

The third reason why people of this world love someone is due to beauty and grace. This quality was present in you, Prophet Muhammad (صلى الله عليه وسلم), to the fullest degree. Anas ibn Malik, who served you for ten years, said:
“The Prophet (صلى الله عليه وسلم) was the best, the bravest, and the most generous of all the people.”
[Bukhari: Book of Jihad and Expeditions: Chapter on Courage in War and Cowardice, Hadith No. 2820].

Poets are usually the most skilled at describing beauty, and among the Companions, there was a poet named Hassan ibn Thabit (RA), who beautifully portrayed the splendor of the Prophet (صلى الله عليه وسلم) in his verses. He said:
“My eyes have never seen anyone more beautiful than you,
And no woman has ever given birth to anyone more handsome than you.
You were created free from every flaw,
As if you were created the way you wanted to be.”
[The Diwan attributed to Hassan ibn Thabit, p. 2. There is no solid evidence that these verses are attributed to Hassan ibn Thabit (RA), so they may or may not be his, but in any case, they belong to a believer, and Allah knows best.]

“My eyes have never seen anyone more beautiful than you,
And no woman has ever given birth to anyone more handsome than you.”

“You were created free from every flaw,
As if you were created the way you wanted to be.”

Consider both verses. In the first verse, the word “ajmal” appears in the first part, while “ahsan” is used in the second part. Though “jameel” and “haseen” are synonymous, when used together, they must be differentiated. “Jameel” signifies beauty in terms of color and radiance, while “haseen” refers to the beauty of form and features. For someone to be considered fully beautiful, they must be both “jameel” and “haseen.” If one is only “jameel,” meaning they have a good complexion but lack appealing features, they cannot be deemed beautiful. Similarly, if someone’s features are good but their complexion is not, they too cannot be rightfully considered beautiful.

In the verse by Hassan ibn Thabit (RA), the second line is not a mere repetition of the first; rather, the Prophet’s poet indicates that the Prophet (صلى الله عليه وسلم) was both “jameel” and “haseen,” meaning he was truly beautiful. Now, observe the second verse, where Hassan ibn Thabit (RA) described the extent of the Prophet’s (صلى الله عليه وسلم) beauty in such a magnificent way that there is no parallel in the world of poetry. The Poet of the Prophet states that when one sees the Prophet’s (صلى الله عليه وسلم) immense beauty, it feels as if he was created according to his desire and chose his beauty as he wished.

To understand this expression, consider that nearly everyone strives to beautify themselves. Women, in particular, are most concerned with this; when they stand before a dressing table, they invest all their energy in enhancing their appearance. If Allah were to say to any of these women, “O woman, you have the choice to create yourself as you wish!” imagine how beautiful she would make herself, selecting the highest degree of beauty and grace for herself.

Hassan ibn Thabit (RA) intended to say that upon seeing the Prophet’s (صلى الله عليه وسلم) beauty, one feels as if Allah granted him the ability to choose his appearance, and he selected the highest degree of beauty and grace.

This depiction of beauty is unparalleled in the work of any poet. It’s not due to a lack of literary talent but rather because no poet had ever seen someone as beautiful as the Prophet (صلى الله عليه وسلم) to be able to express such a natural admiration.

In any case, the Prophet (صلى الله عليه وسلم) reached the pinnacle of beauty and grace. If people love someone because of their beauty, then they should love the Prophet (صلى الله عليه وسلم) the most.

Conclusion

Note: All of these reasons for love were found to the fullest degree in the personality of the Prophet (صلى الله عليه وسلم). One who possesses these virtues is entitled to say:

“None of you is a true believer until I become dearer to him than his father, his child, and all of humanity.”
[Bukhari: Book of Faith, Chapter on Love for the Prophet being Part of Faith, Hadith No. 15, narrated by Anas].

This demand for love towards the Prophet (صلى الله عليه وسلم) is not without reason. When all the causes of love exist in the highest degree in the Prophet’s (صلى الله عليه وسلم) personality, it is a natural requirement that he be loved the most.

The causes of love represent only one aspect of love for the Prophet (صلى الله عليه وسلم). There are other aspects, such as the demands of love for the Prophet, actions to increase this love, and so on. However, as these are not the focus of this writing, we will limit ourselves to a brief mention. I intend to write about these aspects in the future.

May Allah grant all Muslims the love of the Prophet (صلى الله عليه وسلم) above all others and the ability to follow him. Ameen.