The following are several translations from I’la’ al-Sunan, the famous compendium of Hanafi hadith proofs.
These translations were made available previously on different websites and are gathered here for ease of reference:
1. Introduction to I’la’ al-Sunan by Mufti Taqi Usmani
2. Al-Din al-Qayyim on the Necessity of Taqlid by Mawlana Habib Ahmad al-Kiranawi
3. Placing the Hands Below the Navel by ‘Allamah Zafar Ahmad al-’Uthmani
4. Not Raising the Hands in other than the Opening Takbir by ‘Allamah Zafar Ahmad al-’Uthmani
5. The Impermissibility of a Literal Joining of Salahs by ‘Allamah Zafar Ahmad al-’Uthmani
6. The Obligation of Attending Salah in Congregation by ‘Allamah Zafar Ahmad al-’Uthmani
7. The Prophetic Visitation by ‘Allamah Zafar Ahmad al-’Uthmani
8. Refutation of “Composite Nationalism” by ‘Allamah Zafar Ahmad al-’Uthmani
The following article is a translation of a section from the Urdu work, Tasawwuf Kiyā He, by Mawlānā Manzūr Nu’mānī. It comprises of a group of essays written by the author on his observations on Tasawwuf and, in particular, the practices (ashghāl) prescribed by the Sūfī guides (mashāyikh). He offers a strong argument for the need for Tasawwuf and a rationale for the specific practices designed by the scholars of Tasawwuf for spiritual reform. Although the original work comprises of essays by other authors, only those by Mawlānā Manzūr Nu’mānī are presented in this translation. His discussion and analysis is concerned mostly with the practical dimensions of Tasawwuf as they have been observed throughout history amongst its orthodox champions and handed down to its true inheritors in the present time. The other essays (which are not included in this translation) deal with Tasawwuf from its historical and academic/philosophical dimensions also. Continue Reading
Muftī Rashīd Ahmad Ludhyānwī
In a public gathering, Gandhi stated these words while delivering a speech: “I do not understand why I should not recite the kalimah? Why should I not praise Allāh? Why should I not accept Muhammad as His messenger? I have faith in the saints and the prophets of all religions.” Can Gandhi be called a Muslim for saying the aforementioned words? Please attend to the reply quickly, because I have need for it for a religious publication. Explain with proof, may the Most Merciful reward you. Continue Reading
Is performing the Fard salahs in jama’ah an obligation for men? If so, is this obligation discharged by performing them in congregation at home, in the workplace or another musalla? Or is it a further obligation to perform the jama’ah in the masjid?
‘Allamah Zafar Ahmad al-’Uthmani discusses the answers to these questions in detail in the section from his I’la’ al-Sunan translated in the file linked below. He provides a thorough analysis of the hadiths on the topic and carefully determines the position of the Hanafi madhhab from the statements of its great early jurists, like al-Halwani, Qadi Khan and al-Kasani (may Allah have mercy on them).
The translation includes the chapter of I’la’ al-Sunan that immediately follows on the valid Shar’i excuses that frees one of blame if he were to not attend the masjid for jama’ah. Continue Reading
Below we present a translation from Imām al-Bayhaqī’s celebrated work on Sunnī ‘aqīdah, al-I‘tiqād wa l-Hidāyah ilā Sabīl al-Rashād. In this passage, al-Bayhaqī (may Allāh have mercy on him) discusses the evidential basis on which a Muslim premises his faith. He discusses two basic types of thought processes (nazar) that lead one to believe in Allāh:
- First, deliberating on the created order, the heavens, the earth and the wonders of one’s own creation, and deducing from that the presence of a Powerful, Intelligent, Conscious, Wise and All-Knowing Creator and Fashioner.
- And second, reasoning from the miracles produced at the hands of the prophets – peace be upon them – and deducing thereby their honesty and integrity in everything they relate about the unseen realm, including the existence of the Creator and His eternal attributes. Continue Reading
by Mawlānā ‘Abdul Hayy al-Laknawī
When Jarh (narrator-criticism) and Ta‘dīl (narrator-accreditation) conflict with regards to a single narrator, in that some have criticised him and others have accredited him, then there are three views about this: Continue Reading
Fayslah Kun Munazarah
The Decisive Debate: On the Deobandi & Barelwi Conflict
Fayslah Kun Munazarah, first printed in 1933 CE, is a thorough rebuttal of the verdicts of disbelief against four senior scholars of the Deobandi School as presented in Husam al-Haramayn of Mawlawi Ahmad Rida Khan Barelwi. Sufficient details about the book are given in the author’s introduction below. Due to the paucity of material on the subject in the English language, many Muslims in the English-speaking world were easily swayed towards the view propounded in Husam al-Haramayn due to the vigour with which the fatwa is propagated by its English-speaking proponents and the gravity of the allegations made. The book translated here provides a balanced, level-headed, point-by-point critique of the fatwa in simple and easy-to-understand language, demonstrating with complete clarity the deception of the original accusations against the Deobandi elders and their innocence from the heresies ascribed to them. Sincere readers who have been exposed to the allegations will now have the opportunity to assess the validity of such claims. Allah, Most Exalted, commands in the Glorious Qur’an: “O you who believe, if a sinful person brings you a report, verify its correctness, lest you should harm a people out of ignorance, and then become remorseful on what you did.” (49:6) Continue Reading
Al-Din al-Qayyim: On Taqlid and Ijtihad
A Refutation of Ibn Qayyim al-Jawziyyah’s Arguments against Taqlid
In Allah’s Name, the Infinitely Merciful, the Beneficent. All praise to Allah, Lord of the Worlds. May blessings and peace shower on His final Messenger, Muhammad, his family and his companions.
This book is a translation of the treatise al-Din al-Qayyim by the late Indian scholar, Mawlana Habib Ahmad al-Kiranawi, published with a number of his other writings under the title Fawa’id fi ‘Ulum al- Fiqh. Al-Din al-Qayyim was written as a detailed refutation of Shaykh Ibn Qayyim al-Jawziyyah’s (691 H/1292 CE – 751 H/1349 CE) arguments against taqlid from his I’lam al-Muwaqqi’in which offers the most thorough denunciation of taqlid and its proofs to date. The refutation was written in Arabic by Mawlana Habib Ahmad under the supervision of Hakim al-Ummah Mawlana Ashraf ‘Ali al-Thanawi (d. 1362 H/ 1943 AD) as part of the general introduction to the 20-volume compendium of hadith- proofs for the Hanafi madhhab, I’la al-Sunan. Continue Reading