"The Reality of Deobandis' Book ila al Sunan"
Part 2
🧵
Part 2
🧵
The purpose of this thread is to present a few more discussions so that people can gain some knowledge beyond the principles of this book.
1:- Tahawi mentioned the Hadith of one Rak'ah Witr regarding Muawiyah (RA), in which Ibn Abbas (RA) said that Muawiyah (RA) is Faqih, and in response, it was said that perhaps Ibn Abbas (RA) had practiced Taqiyyah. x.com
Zafar Ahmed Usmani not only tried to prove this argument correct, but also defended the objection raised by Hasan Sambhali Deobandi (that it is a weak interpretation) and stated that in certain conditions, Taqiyyah is permissible.
إن لله وإنا إليه راجعون
إن لله وإنا إليه راجعون
This man not only rejected a Hadith that was against his Madhhab, but also accused a companion of the Messenger of Allah of practicing Taqiyyah. (Astagfirullah)
2:- There is a difference of opinion among the Ahnaf and the majority regarding how many pieces of cloth should be used in the shroud, and there is a Hadith from Aisha Siddiqah (RA) on this matter, which is absolutely authentic, but it goes against the Hanafi Madhhab. In response x.com
to this, Zafar Ahmed Usmani writes: "The matter of shrouding and burial mostly concerns men, not women."
This means that this Hadith is not being accepted simply because Aisha Siddiqah (RA) is a woman.
إن لله وإنا إليه راجعون
This means that this Hadith is not being accepted simply because Aisha Siddiqah (RA) is a woman.
إن لله وإنا إليه راجعون
One of the characteristics of this book is that when Zafar Usmani is unable to critique a Hadith based on its chain of narration and text, he does not spare even the companions of the Messenger of Allah (PBUH). In the same way, he has also deemed the honorable
Umm Sharik Ansariyah (RA) as مجهولہ (unknown).
3:- Zafar Usmani, while citing a Hadith from Tirmidhi as evidence, writes (in fact, this Hadith has been declared fabricated): "Imam Tirmidhi is far too distinguished to mention any fabricated Hadith in his Jam'i." x.com
However, in another place, Zafar Usmani himself has explained the fabricated nature of a Hadith from Jam'i Tirmidhi. 😭 x.com
4:- Defense of Zaif, Kazzab and Dajjal Narrators
In the same way, Zafar Usmani has defended many weak, even matrook, and Kadhab narrators, among which the first example is that of (1) Waqidi (کذاب) x.com
In the same way, Zafar Usmani has defended many weak, even matrook, and Kadhab narrators, among which the first example is that of (1) Waqidi (کذاب) x.com
In addition, the list of Zaif, Matrook and Kadhab narrators whose defense has been made.
2- Jabir bin yazeed al Ja'fi (کذاب( (The Funny thing is that even Imam Abu Hanifa called him a Kadhab)
3- Muhammad bin Abdullah al-Arzami (متروک)
2- Jabir bin yazeed al Ja'fi (کذاب( (The Funny thing is that even Imam Abu Hanifa called him a Kadhab)
3- Muhammad bin Abdullah al-Arzami (متروک)
4- Salman bin Dawood Shazkoni (کذاب)
5- Nadr bin Abdul Rahman al-Khazzaz (متروک)
6- Kharja bin Musayyab (متروک)
7:- Muhmmad Bin Humaid Al Razi (ضعیف. Some scholars of Hadith have also called him a Kadhab)
5- Nadr bin Abdul Rahman al-Khazzaz (متروک)
6- Kharja bin Musayyab (متروک)
7:- Muhmmad Bin Humaid Al Razi (ضعیف. Some scholars of Hadith have also called him a Kadhab)
8:- Abd Al Rahman Bin Ishaq Al Wasti (ضعیف)
9:- Nuh Ibn Abi Mariyam (کذاب)
10:- Hasan bin Ziyad al-Lulawi (کذاب)
9:- Nuh Ibn Abi Mariyam (کذاب)
10:- Hasan bin Ziyad al-Lulawi (کذاب)
In addition to this, many other liars and weak narrators have been defended in this book, and evidence has been presented based on their narrated reports.
End 🧵
End 🧵
Loading suggestions...