❖ Misconception:
The Imam should pronounce the Takbirs and Salam aloud, and the follower should say them quietly — what is the evidence for this?
Clarification — The Authority of Consensus (Ijma‘)
In matters where the Muslim Ummah has reached consensus, the greatest proof of their correctness is Ijma‘ itself.
The Messenger of Allah ﷺ said:
"My Ummah will never unite upon misguidance."
(Jami‘ al-Tirmidhi, Kitab al-Fitan, Hadith 2167)
Therefore, issues such as prayer, fasting, Hajj, and Zakat — upon which the scholars of the Ummah have unanimously agreed — are certainly based upon truth.
❖ Misconception:
Is this not double standards and shifting criteria?
It is claimed that Zubair Ali Zai declared approximately 165 narrations from Ibn Khuzaymah and Ibn Hibban (رحمهم الله) as authentic simply because they appear in Sahih Ibn Khuzaymah or Sahih Ibn Hibban, but in another work, Tashil al-Wusul, he classified 19 narrations from the same two scholars as weak.
The question raised: Is this not a double standard?
Clarification — The Scholars’ Critical Review of Hadith
The scholars who claimed to include only authentic Ahadith in their works:
- Imam al-Bukhari
- Imam Muslim
- Imam al-Hakim
- Imam Ibn Hibban
- Imam Ibn Khuzaymah
Later scholars of Hadith testified that all the narrations of al-Bukhari and Muslim are authentic and definitive, which is why these two books attained Talaqqi bil-Qubool (universal acceptance).
The Case of Other Muhaddithin’s Books
Imam al-Hakim (رحمه الله) claimed that the Ahadith in his book are authentic according to the conditions of Bukhari and Muslim. However, Imam al-Dhahabi (رحمه الله), in his commentary on al-Mustadrak, classified many narrations as weak.
A similar case occurred with the works of Ibn Khuzaymah and Ibn Hibban (رحمهم الله). Later Hadith scholars identified certain weak narrations within their books.
Conclusion:
If a scholar authenticates a narration from Ibn Khuzaymah or Ibn Hibban, it is valid.
If in another instance he grades a narration from them as weak, this too is valid — because Hadith scholars before him have done the same.
This cannot be considered a double standard or inconsistent methodology.
Ahl al-Sunnah’s Methodology
Authenticating and weakening Ahadith, as well as differing in fiqh, is an established scholarly method.
Imam Malik (رحمه الله) said:
"Every person’s statement may be accepted or rejected, except for the Messenger of Allah ﷺ."
Examples from the Hanafi School
Since you follow Imam Abu Hanifah (رحمه الله), here are examples from him and his students:
① Differences with ʿAbdullah ibn Masʿud (رضي الله عنه)
- Example 1: Congregational standing
- Ibn Masʿud (رضي الله عنه): Stand with the Imam in the middle and two on each side.
- Imam Muhammad: We do not act upon this; the Imam stands ahead, and the two stand behind. (Kitab al-Athar, p. 29)
- Example 2: Prostration for Surah Sad
- Ibn Masʿud (رضي الله عنه): No prostration.
- Imam Muhammad: Prostration is necessary; we follow the Hadith of Ibn ʿAbbas (رضي الله عنهما). (Kitab al-Athar, p. 602)
② Differences with ʿAli (رضي الله عنه)
- Takbirat al-Tashriq
- ʿAli (رضي الله عنه): From Fajr of ʿArafah till ʿAsr of 13th Dhul-Hijjah.
- Imam Abu Hanifah: Until ʿAsr of 10th Dhul-Hijjah only. (Kitab al-Athar, p. 502)
③ Differences with ʿUmar ibn al-Khattab (رضي الله عنه)
- Distribution of war booty
- ʿUmar (رضي الله عنه): Two shares for a mounted soldier, one for a foot soldier.
- Imam Muhammad: Three shares for a mounted soldier (one for him, two for the horse). (Kitab al-Athar, p. 448)
④ Differences between Imam Abu Hanifah and Imam Muhammad
- Joining Friday prayer late
- Abu Hanifah: Pray two rak‘ahs after Imam’s salam.
- Muhammad: Pray four rak‘ahs (Dhuhr). (Kitab al-Athar, p. 125)
- Giving zakat to one’s husband
- Abu Hanifah: Not allowed.
- Muhammad: Allowed. (Kitab al-Athar, p. 292)
Outcome
Respected Aamir Anwari, accepting some narrations of Ibn Khuzaymah (رحمه الله) and grading others as weak is not inconsistent methodology; rather, it is the practice of the scholars of Hadith and Fiqh throughout history.
The examples from Kitab al-Athar show that this was the way of the Salaf al-Salih.
Approach of Contemporary Scholars
- Shaykh ʿAbd al-ʿAziz ibn Baz (رحمه الله):
"Some scholars say forty men are required for Jumu‘ah; this is also Imam Ahmad’s opinion. But the stronger view is that Jumu‘ah is valid even with three."
(Fatawa Islamiyyah, vol. 1, p. 545) - Shaykh Ibn Jibreen (رحمه الله):
"A Muslim’s goal is truth; wherever he finds it, he takes it. The four Imams never bound anyone to follow them in every matter. If truth is found in another Imam’s view, it should be taken. However, searching for slips to follow desires is impermissible."
(Fatawa Islamiyyah, vol. 1, p. 442)
This is the methodology of Ahl al-Sunnah, the way of the Salaf al-Salih, and the hallmark of the Saved Sect, as the Prophet ﷺ said:
"ما انا عليه واصحابي"
(That which I and my Companions are upon.)
