... al-Kamilah and Abu al-Hasanat Muhammad ibn 'Abd al-Hay al-Laknawi, and they fell into al-jarh wa al-ta'dil (the critique and vindication of narrators) ... is ... ?

The questioner: ... al-Kamilah and Abu al-Hasanat Muhammad ibn 'Abd al-Hay al-Laknawi, and they fell into al-jarh wa al-ta'dil (the critique and vindication of narrators) ... is ... ?

The Shaykh: Yes, it is not ... did 'Abd al-Fattah Abu Ghuddah comment on it?

The questioner : Yes.

The Shaykh: ... one turns away from the comments except for the rare ones, and relies on what is in the main text, which is by Abu al-Hasanat al-Laknawi; for this man is truly a distinguished scholar, one of the prodigies of the Hanafi scholars in India in his time, and in my belief, had he not died before reaching the age ofThe Shaykh : maturity, he would have benefited the Islamic world.

The questioner : ... .

The Shaykh: ... more mature and excellent, this book or these books in the science of terminology indicate his memory first, and the precision of his observations second, and the notes he mentioned in the chapters of the book "al-Ajwibah" are very useful and important for beginners in the science of hadith and its terminology, and I think he has some books on the Hanafi school, and on explaining some hadith books, the most important of which, in my belief, is his explanation which he named al-Mumajjad in explaining al-Muwatta, I forgot the first word.

The questioner : ... .

The Shaykh : Yes?

The questioner : ... .

The Shaykh: The point is that this book is the Muwatta of Imam Ahmad Muhammad al-Shaybani, his narration of Imam Malik ibn Anas, the Imam of the City of Migration, and this is one of the Muwattas mentioned ... they speak about "the Muwatta of Malik ibn Anas," and they say that "his Muwatta" has several narrations, among which is the narration of Muhammad ibn al-Hasan al-Shaybani, and it differs from "the Muwatta of Imam Malik" in its style, and it seems he boasted in his style of the style of his teacher Malik ibn Anas; for the style of Imam Malik is that he often mentions some of the hadiths reported in the chapter, then mentions his opinion and the sayings of the scholars of Madinah ... the weakness of those hadiths, sometimes he agrees with the hadiths and rarely disagrees with them in his saying: that the scholars of Madinah are not on this hadith, Imam Muhammad ibn al-Hasan al-Shaybani - may Allah have mercy on him - when he narrated this "Muwatta" from Imam Malik, he left his opinions and sayings and his reliance on the scholars of Madinah, he reversed that, and whenever he mentioned a hadith from the path of Imam Malik, he mentioned his opinion and the saying of Imam Abu Hanifah, so in many of the hadiths he says: and Abu Hanifah said so, and the majority of our companions are upon it ... and the witness now I remembered the name in full "al-Ta'liq al-Mumajjad 'ala Muwatta al-Imam Muhammad".
You see Abu al-Hasanat in many of his comments on this book ... it contains what the majority of scholars are upon.
Returning to where we were: this Abu al-Hasanat al-Laknawi only speaks after every hadith from the hadiths of his Muwatta, most of which he narrated directly from his teacher Malik, sometimes it may be necessary in some hadiths that support his school or the school of his Imam ... , but it appears from his speech that he began ... for the Hanafi sectarian bias that prevails over the majority of scholars of India and Pakistan who are Hanafis, ... the evidence in the schools then he distinguishes by what is stronger in his view ... from the Sunnah, from these examples that come to my mind at this hour, when he came to the hadith: he mentioned the school of Imam al-Shafi'i and ... that reciting al-Fatihah ... is obligatory in the loud prayers, ... Malik reciting in the silent prayers without the loud prayers from his teacher Abu Hanifah; he does not recite ... not in the silent nor in the loud prayers, he cites the evidence of these scholars, then he takes a middle path that agrees with the school of Imam Ahmad - may Allah have mercy on him - - which is the school of Malik - that he recites in the silent prayers without the loud prayers, and he cites many of the evidence of the Hanafis who are accustomed to argue with every hadith regardless of its authenticity or weakness, from these hadiths for example that are not authentic: , he clarifies in a detached manner how this hadith is not authentic, which contradicts that in ... , so here he took a middle position between those who say it is obligatory; the obligation of reciting Surat al-Fatihah absolutely; whether the follower is behind the imam in the loud prayer or the silent prayer, then he refuted the school of Imam Abu Hanifah which sees no recitation absolutely even in the silent prayer, and he took the middle path which ... only Imam Ahmad - may Allah have mercy on him - , although very, very few of the Hanafi scholars go out from the saying of their followed imam, which is the saying of Imam Malik ... absolutely even in the silent prayer.
Likewise, he opposed the school of all the Hanafis when he preferred the sunnah (recommended practice) of raising the hands, or more correctly we should say: ... raising the hands at the bowing and the rising from it, perhaps he went to the raising with every takbir (saying Allahu akbar), ... that now, but that he preferred the raising at the bowing and ... from it, and at the standing for the first tashahhud (testification) to the third rak'ah (unit of prayer); this is ... mentioned that he said that, and by that he opposed the Hanafi scholars who explicitly state that raising the hands other than the takbir of intention is disliked to the extent of prohibition, and they built upon this ruling ... their saying of the dislike of praying behind the Shafi'is; because they raise their hands in these takbirs, and I said earlier that he said it is recommended to raise and not ... ; because he took a middle position between the Hanafis on one side and the Shafi'is on the other by combining the hadiths that affirm and the hadith of Ibn 'Umar and Abu Humayd al-Sa'idi and ... and others who narrated the raising in those three places; at the takbir of intention, at the bowing, and at the final rising, he combined these hadiths with the hadith of Ibn Mas'ud - may Allah be pleased with him - which Abu Dawud and others narrated from him that he said to some of his companions: Shall I not pray for you the prayer of the Messenger of Allah - peace and blessings be upon him - ?! Then he raised his hands at the takbir of intention ... so he intended not to discard this negating hadith; so he came out with the following advice that both the raising and the leaving are sunnah (recommended practice), and the sunnah (recommended practice) is then to raise sometimes and leave sometimes; implementing both sides of the hadith; the affirming hadiths and the negating hadith of Ibn Mas'ud, there is another hadith in the meaning of the hadith of al-Bara' in the meaning of the hadith of Ibn Mas'ud; which is the hadith of al-Bara' ibn 'Azib, but this hadith of al-Bara' has a weak man in it, I think - because the time with it is old - his name is: Yazid, this narrator's name is: ibn Ziyad al-Hashimi al-Dimashqi.
The point is: that this man had he lived longer and we saw from him ... in the disputed issues between the Hanafis and others more than what appeared in this explanation; because he explained ... , and it is "al-Ta'liq al-Mumajjad 'ala Madhab al-Imam Muhammad", so in most of the letters that ... in asking about it, he actually indicates that he is a person who combines the knowledge of hadith terminology and the knowledge of fiqh (Islamic jurisprudence) which is called today comparative fiqh, but we must say the truth: that any person who lived long years worshipping Allah - Blessed and Exalted is He - with one of the followed schools, it is never easy for him to get rid of taqlid (following a scholar without knowing his evidence) for one period, but he gradually progresses in that, and for this reason there may be in those letters something that cannot be ... , the inclination - for example - and also naturally in that 'Abd al-Fattah Abu Ghuddah to rely on the saying of those who authenticated Abu Hanifah and discard the sayings of the other Imams; for they are the majority of scholars from the critics who weakened Abu Hanifah at least from the side of ... , this inclined, and we hope that the inclination is not from the effects of control ... , but rather it is what became clear to him so he went to authenticating Abu Hanifah contrary to Imam Ahmad, al-Bukhari, Muslim, and the majority of the hadith scholars, this is what comes to my mind now in answer to that question.