"The Reality of Book ila al-Sunan"
Shaykh Khalid has described Ila al-Sunan as a great book of the Hanafi Madhhab; therefore, we want to present the authenticity of this book before the people.
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Shaykh Khalid has described Ila al-Sunan as a great book of the Hanafi Madhhab; therefore, we want to present the authenticity of this book before the people.
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Ila al-Sunan was written by Mawlana Ashraf Ali Thanvi's student, Zafar Ahmad Usmani, so that the rulings of the Hanafi Madhhab could be proven through hadiths. The story of how this book was written is also very interesting. If I ever get the opportunity, I will definitely write
about how this book came into existence. ان شاء اللہ.
Now, let’s get straight to the topic.
This book is a collection of falsehood, contradictions, and deception. We will present the statements of scholars regarding this at the end, In shā’ Allāh.
Before that, I want to
Now, let’s get straight to the topic.
This book is a collection of falsehood, contradictions, and deception. We will present the statements of scholars regarding this at the end, In shā’ Allāh.
Before that, I want to
mention the principles stated in this book and how they have been used as a basis to classify hadiths as authentic or weak.
1:- Zafar Ahmad Usmani stated this principle in the introduction of the book (the introduction was first published under the name Al-Nihāyah al-Sikan,
1:- Zafar Ahmad Usmani stated this principle in the introduction of the book (the introduction was first published under the name Al-Nihāyah al-Sikan,
and later, Abu Ghuddah republished it with his research under the title Qawāʿid fī Uṣūl al-Ḥadīth) that all hadiths in Musnad Ahmad are acceptable.
Then, this principle has been used throughout the book to support his Madhhab.
Wherever a hadith is weak or munkar,
Then, this principle has been used throughout the book to support his Madhhab.
Wherever a hadith is weak or munkar,
this principle is applied to prove it authentic. However, when a hadith from Musnad Ahmad goes against his Madhhab, Zafar Ahmad Usmani abandons this very principle.
(It is also a fact that Imam Ahmad ibn Hanbal (رضي الله عنه) himself declared some hadiths in Musnad Ahmad to be
(It is also a fact that Imam Ahmad ibn Hanbal (رضي الله عنه) himself declared some hadiths in Musnad Ahmad to be
weak or Munkar.)
Yet, he make every effort to prove such hadiths weak.
2:- Musnad Abu Awana
Zafar Ahmad Usmani has presented the same principle regarding Musnad Abu Awana.
However, you will be surprised to know that Musnad Abu Awana contains narrations from fabricators
Yet, he make every effort to prove such hadiths weak.
2:- Musnad Abu Awana
Zafar Ahmad Usmani has presented the same principle regarding Musnad Abu Awana.
However, you will be surprised to know that Musnad Abu Awana contains narrations from fabricators
(kadhdhāb ruwāt).
Imam Dhahabi, while discussing one of Abu Awana’s narrator, Muhammad bin Al-Balwi, states:
Imam Darqutni said that he used to fabricate hadiths, yet Abu Awana narrated a hadith from him in his Sahih, which is fabricated (mawḍūʿ).
Imam Dhahabi, while discussing one of Abu Awana’s narrator, Muhammad bin Al-Balwi, states:
Imam Darqutni said that he used to fabricate hadiths, yet Abu Awana narrated a hadith from him in his Sahih, which is fabricated (mawḍūʿ).
3:- The Tahsīn of Imam Tirmidhi.
Zafar Ahmad Usmani writes Imam Tirmidhi's declaration of a hadith as Hasan is sufficient for using that hadith as evidence.
However, the truth is that any student of knowledge with even a little understanding of the science of hadith knows that
Zafar Ahmad Usmani writes Imam Tirmidhi's declaration of a hadith as Hasan is sufficient for using that hadith as evidence.
However, the truth is that any student of knowledge with even a little understanding of the science of hadith knows that
Imam Tirmidhi was mutsahil in declaring hadiths as Hasan or Sahih. Imam Tirmidhi's ruling is not acceptable until other scholars of hadith confirm its authenticity.
Zafar Ahmad Usmani has also acknowledged this fact in this same book, but when a hadith aligns with his Madhhab,
Zafar Ahmad Usmani has also acknowledged this fact in this same book, but when a hadith aligns with his Madhhab,
he is ready to break every rule he has established and disregard every principle he has mentioned.
4:- Istadlal of mujtahid from hadith.
Zafar Ahmad Usmani has stated a principle that: when a mujtahid derives legal reasoning from a hadith, it will be considered an
4:- Istadlal of mujtahid from hadith.
Zafar Ahmad Usmani has stated a principle that: when a mujtahid derives legal reasoning from a hadith, it will be considered an
authentication of that hadith.
This principle has also been quoted by Ibn Humam.
Ibn Salah mentions in Al-Muqaddimah: "The actions of a scholar or their fatwas based on hadith do not imply a ruling of authenticity for that hadith from their side."
This principle has also been quoted by Ibn Humam.
Ibn Salah mentions in Al-Muqaddimah: "The actions of a scholar or their fatwas based on hadith do not imply a ruling of authenticity for that hadith from their side."
The benefit of adopting this principle is that any weak hadith can be made authentic through this principle, as long as it matches the fatwas of Imam Abu Hanifa. However, despite all this, Zafar Usmani has declared weak any hadith that other mujtahideen have used for
Istadlal. This means that Zafar Usmani has overlooked this principle in those cases.
5:- Mukhtalif fīh hadith and rāwī.
Zafar Usmani writes: When a hadith has Mukhtalif fih narrations, with some declaring it sahih or hasan and others declaring it weak, it will be considered
5:- Mukhtalif fīh hadith and rāwī.
Zafar Usmani writes: When a hadith has Mukhtalif fih narrations, with some declaring it sahih or hasan and others declaring it weak, it will be considered
hasan. Similarly, when a narrator has differing opinions about him, with some declaring him thiqah and others declaring him weak, he will be considered hasan al-hadith.
This principle is not a universally accepted. For a detailed discussion on this principle, one can refer
This principle is not a universally accepted. For a detailed discussion on this principle, one can refer
to Shaykh Badiuddin Shah Rashidi’s book Naqz Qawa'id ‘Uloom al-Hadith.
All students of knowledge know that the judgment about a narrator is made based on karain and shawahid . However, Mawlana Usmani has tried to benefit from this principle in a way that if a
All students of knowledge know that the judgment about a narrator is made based on karain and shawahid . However, Mawlana Usmani has tried to benefit from this principle in a way that if a
hadith is in line with the Hanafi Madhhab, even if its narrator is weak, Munkar, or a fabricator, he tries to prove its narration as Hasan. Zafar Usmani’s method of reasoning with this principle is that if there is a single statement of authentication about a fabricator,
he uses that statement to rule that there is a difference of opinion about the narrator and declares his narration to be hasan.
This is something that even a beginner student of knowledge knows—that there is no weak narrator who has no statement of authentication, and there is
This is something that even a beginner student of knowledge knows—that there is no weak narrator who has no statement of authentication, and there is
no trustworthy narrator who has no opposing statement. So, after this, how can a fabricator’s narration be considered mukhtalif fih based on a single statement?
Moreover, the interesting thing is Zafar Usmani forgets this principle when a hadith goes against the Hanafi Madhhab.
Moreover, the interesting thing is Zafar Usmani forgets this principle when a hadith goes against the Hanafi Madhhab.
I will conclude my thread on these five principles, but this book is full of such principles. It even mentions about Suyuti if he chooses to remain silent after presenting a hadith, that hadith will be considered hasan. For more information about this book, it would be beneficial
to read Shaykh badiuddin Shah Rashdi's "Naqz Qawa'id Fi Uloom Al Hadith" and Shaykh Irshad Ul Haq Athari's "Ila al-Sunan fi al-Mizan".
"Scholars' opinion on this book"
"Scholars' opinion on this book"
Muhadith of Madina, Shaykh Hammad Ansari (رحمہ اللہ), states about the book Ila al-Sunan: Ila al-Sunan is filled with fabricated narrations, and its majority of proofs consist of false or weak hadiths. x.com
Shaykh Adab Mahmood Al-Hamsh writes: This book has been published in 21 volumes along with three introductions. It contains major calamities and significant, shameful tribulations. x.com
From this, everyone can gauge the position of Shaykh Khalid Al-Mushayqi in presenting this book of the Deobandis as a great Hanafi work, and what credibility of Shaykh himself remains when, without even knowing about the book, he is declaring it to be a Great book?
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End 🧵
Correction: Qawa'id Fi Uloom Al Hadith
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