Tahqeeq Ahlul Hadith
By Shaykh Habibur Rahman A’zami (r.a)
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Tahqiq Ahl ul Hadith
bismillah ir rahman ir rahlm
1 A Novel Definition of Hadith
At the beginning of his lecture, the speaker stated that the word “Hadith” means “the word of Allah and the word of his Rasul.”
Comment on this:
Mawlana Habib ur Rahman points out that this is an entirely novel definition of Hadith. Up to this time, the accepted definition among the scholars of Islam, both muqallid and ghair muqallid, has always been: “The word, action, or taqrir, of the Messenger of Allah salallahu alaihi wa sallam .” (Here the word taqrir means selection, confirmation, or approval of some action.”) He quotes a well-known ghair muqallid writer Nawab Hasan Khan:
“Hadith dar istilah mash ‘hur qawl o fi’l o taqrir e rasul ast – alaihis salat o salam. ”
“The accepted meaning of hadith is the word action or taqrir of the Messenger – alaihis salat o salam.” Then, after referring to a less common definition which includes the word of a sahabi or tabi’i, he says, “O sawab awwal ast. ”
And the correct one is the first.” (Mask ul Khitam p.
A very well-known ghair rnuqallid writer of that time, Maulana Thana ullah Amritsrari, after distinguishing between Hadlth and Qur’an, has also written:
“In accordance with accepted principles, the Ahl ul Hadith understand Hadith to be secondary to Qur’an, and, to resolve any question, after looking in the Holy Qur’an, look first in the Hadith.” (Ahl ul Hadlth ka Madhhab p. 79)
2 Citing a Counterfeit Hadith as Evidence
I he speaker then put forward a claim that the name Ahl ul Hadith derives from the time of the Messenger of Allah salallahu alaihi wa sallarn himself, and that this name was accepted by the Sahabah kiram. In support of the first statement he quotes this hadith:
On the Day of Qiyamah the Ahl ul Hadith will come with their inkwells. Allah Almighty will say to them, “You are the Ahl ul Hadith. Now enter Paradise.”
In point of fact this hadith is counterfeit. Certainly the speaker would not be knowingly quoting a counterfeit hadith, so clearly he is not aware of its status. At the same time, this raises a question. If those ulamaa of today who do not accept the principle of taqlid are not in fact able to distinguish between genuine and
counterfeit hadTth, then how much right can they have io derive masa’il directly from hadith?
It is not only muqallid Ularnaa (DhahabT, Khatib, and SuyutT) who classify this hadith as counterfeit. Ghair muqallid ularnaa have also included it under this heading. (See Al Fawa’id ul Majmu’ah by Allamah Shawkani, p. 30)
The verdict of muqallid ularnaa on this hadith is to be found in Mawzu’ah on p. 112
Khatib has said that this hadith is counterfeit in
Al Mizan (Raqqi) has said that this hadith was falsely attributed to Tibrani.”
A BOOK DETAILING THE DECEPTION OF AHL -E- HADITH / SALAFI, A GHAIR MUQALLID GROUP BY EXPLAINING THE REAL MEANING OF AHL -E- HADITH AND THAT THIS GROUP HAD NO EXISTENCE BEFORE THE BRITISH COLONIAL ERA.
By Shaykh Habibur Rahman A’zami (RA)