One of the reasons why I mentioned the reference was because the Ahle Hadith like to make us look baseless and weak.
There was an excellent example given by (I think) Maulana Safdar where he said that the hanafi use a book called "Taleemul Haq" and they use authentic books like Bukhari etc. So the Maulana explained that all the masaail were placed into one small book for easy education. Then he gave am example of the adhan, he asked the ahle Hadith guy to prove the method of giving adhan from using bukhari only. The result was that he couldn't do it, but little kids learning taleemul haq could.
The books always have their authentic source, we just need to understand that these books have been accepted by the majority and ARE sahih.
MAULANA AMEEN SAFDAR OKARVI
Some scholars of the madhhab did not include the two Siyar collections amongst the books of the Zahir al-Riwayah. The details of this exclusion as well as the contents of the six books form the content of a future article, in sha Allah.
These books are termed the Zahir al-Riwayah (manifest narrations) because they are narrated from Imam Muhammad through numerous reliable narrators and manifestly established mass-transmitted or well-known chains.
These books were compiled by Muhammad while he resided in Baghdad and were later transmitted through numerous chains from his students in numbers which preclude any possibility of their falsehood or fabrication.
The Zahir al-Riwayah primarily serve as a compendium of the legal opinions of the three preeminent imams of the madhhab, namely Abu Hanifah, Abu Yusuf, and Muhammad (who are also called sometimes Ashab al-Madhhab). The books do not limit themselves to the rulings of these three however, and include the legal opinions of other eminent scholars of the madhhab, such as Zufar ibn al-Hudhayl and Al-Hasan ibn Ziyad al-Lu’lu’i, as well as independent mujtahids outside the madhhab, the likes of Abu Thawr and Awza‘i (may Allah have mercy on them all).
Later, in the late third or early fourth century, Hakim Shahid Abu ‘l-Fadl Muhammad ibn Muhammad al-Marwazi al-Balkhi compiled the Kafi, a short, abridged collection of the legal rulings of all six books of the Zahir al-Riwayah. Organized in the conventional order of legal chapters and concise in its presentation, the Kafi (The Sufficing) truly lived up to its name, allowing students of law to easily identify the Zahir al-Riwayah rulings of the Hanafi school without having to pour over all six books and their relatively less-organized contents. Many scholars penned commentaries of the Kafi, the most recognized of them being Shams al-A’immah al-Sarakhsi’s Mabsut.
Written by Imam Shaikh Abul-Hussain Ahmed ibn Muhammad ibn Ahmed ibn Ja’far ibn Hamdan al-Qudūri, al-Baghdadi [362/973-428/1037]
This book of Imam Quduri (RA) is taught in all Hanafi institutes worldwide and it is of paramount importance to Hanafi Madhab so much so that Author Hidayah made it into body and actually wrote its commentary. In essence in our Darul-uloom (system) the student from start of Quduri to last of (Hidayah) keeps reading, reciting and understanding the text of Quduri. The hallmark of Quduri is that most of its Mas'ail are from verse of the Qur'aan, Hadeeth, Fatwa of Sahabi or Fatwa of Tab'ae and very few Mas'ail are deduced (through Qiyas)
Addendeum: The Author has looked through 61 books and written approximately 12,000 Mas'ail (in the original non-abridged version) and Allamah Aini (RA) writes in his commentary of Hidayah that after completing the book the author went to Hajj and after Tawaf held the manuscript in his hands in front of the Kabah and made dua for Allah (SWT) to inform him of his errors. After making the dua he went through the whole manuscript cover to cover and found the writing erased from 5-6 places (only) and this is considered the Karamat of author of Quduri
Written by Imam Shayk al-Islam Burhan al-Din al-Farghani al-Marghinani [530/1135-593/1197]
While writing the commentary it dawned on me that the Author of Hidayah has considered the main body of Quduri as his main subject and he explains it as commentary (in Hidayah). He carries and discusses the Masail of Quduri but sometimes in the middle of the chapter he sometimes brings text from Jami As-Sagheer he explains it as commentary (in Hidayah) and sometimes he has brought text from Al-Asl from Imam Muhammad (RA) which is called Mabsoot he explains it as commentary (in Hidayah). Thus we can deduce that the main body of Hidayah is explanaition of these books.
The Author of Hidayah brings narrations which are Rawi Bil-Ma'na and only quotes the part of the Hadeeth which is relevant to his discussion (and not the full text) and this can be a cause of confusion for some. Alhumdolillah I (Sameerud-Deen) has quoted full Ahadeeth (in my commentary) and where there are two Ahadeeth quoted then I have quoted both in full. I was unable to find references for four Ahadeeth (in the original text) but I have quoted alternatives to them. [/QUOTE]
Nur means illumination and its plural is Anwar al-Idah means that which makes it clear so Nur al-Idah means light which makes it clear. Ruh means soul so salvation of soul (from punishment) depends on knowing Mas'ail (of Fiqh) so the book is known in full as نور الإيضاح ونجاة الأرواح
In this book the author has only collected Mas'ail which are preferred as he himself stated:
ولا اذكر الا ما جزم بصحته اهل الترجيح
Thus it has become an excellent souirce of knowledge for youngsters and Maktab students.
The author first wrote the whole text of نور الإيضاح ونجاة الأرواح
Then he wrote a commentary of his own book and called it امداد الفتاح شرح نور الايضاح و نجاة الارواح
Then he abridged it even further and called it شرح مراقي الفلاح شرح نور الإيضاح (Ascent to Felicity)
This cannot be undone and I am sure it will be greatly appreciated.
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