7. Jarah-e-Mubharn (ambiguous impugnment) is not worthy of acceptance. In other words, the mere statement of one who contests a Hadith, especially Ibn 1auzi, etc. (saying "This Hadith is weak" or "That narrator is weak") is not credible unless they explain the reason of the Hadith's weakness or narrator's defect, because Imams differ in the reasons of weakness. Some deem something to be a defect while others do not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been accepted as defects for a narrator. However, according to the Hanafi muzhab, none of these reasons qualify. - Noorul-Anwaar. Discussion on Ta 'an alal-Hadith

8. When there is a clash between impingement (larh) and placing in order (Tadeel), Tadeel will be accepted, not 1arh. Meaning, if a Muhaddith (Commentator on Hadith) has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labeled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state ofa Mu'min.

9. It should be remembered that if a Hadith is not sound (Sahib), it doesn't mean it's weak. Thus, if a Muhaddith says about a certain Hadith, "It's not Sahib", it doesn't necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hasan). There are several categories of Hadith between sound and weak (Sahih & Zaeef).

10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Siua (Six Famous Books of Hadith). The latter's namesake doesn't mean that all the Ahadith in these books are Sahih whilst every narration in other books aren't.

Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet صلی اللہ علیہ وسلم is found, it is a treasure for us irrespective of whether it is in Bukhari Sharif or not. It's really surprising that Ghair-Muqallids label the Taqleed of Imam Abu Hanifa رضی اللہ تعالٰی عنہ and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making Taqleed of these books.

11. The accepting of a Hadith without any query by a Faqih Aalim is proof of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak Hadith, it becomes strong. Imam Waliuddin Tabrezi رضی اللہ تعالٰی عنہ the compiler of Mishkaat, states, "When I ascribe the Hadith to these Commentators of Hadith (Muhadditheen), it is as if I have attributed it to the Holy Prophet صلی اللہ علیہ وسلم himself." 32.3-Introduction to Mishkaat

From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa رضی اللہ تعالٰی عنہ has used as proof can be weak because the Ummah acts upon them and the Ulama and Fuqahaa have also accepted them. Every Hadith has been reported by several chains of narration.

12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes conformity between the two and the clash to be lifted. Similarly, if the Ahadith are seemingly conflicting, it is necessary to give a meaning to them so that the conflict is erased and practice can be made on all. Examples of this follow,

Allahعزوجل states, "Read the amount of the Quran which is easy in namaaz," 32.4 However, a Hadith states, "The Salaah of he who doesn't read Surah Fatiha in it is not done." 32.5

Visibly, the Hadith contradicts the ayat. For this reason, the Hadith's meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The conflict is lifted and both the Quran and Hadith have now been acted upon.

The above Hadith also seems to go against the following ayat, "When the Quran is recited, listen to it attentively and remain silent." 32.6 - Surah Aaraal, Verse 204

WHEREVER THE HADITH OF THE HOLY PROPHET صلی اللہ علیہ وسلم IS FOUND, IT IS A TREASURE FOR US IRRESPECTIVE OF WHETHER IT IS IN BUKHARI SHARIF OR NOT.

Here, the Quran orders complete silence, while the muqtadi (person following the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have to conclude that the Quran's command is absolute while the order of the Hadith concerns someone reading namaaz alone or is addressing the Imam who is leading the Salaah. The recitation of the Imam is sufficient for the muqtadi. This principle is very important.

Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself and there is no way of conformity occurring, the Quranic ayat or superior Hadith will be given preference and the Hadith will be regarded as unacceptable for practice (being termed as either inapplicable (mansookh) or only for the uniqueness of the Holy Prophet صلی اللہ علیہ وسلم). There are examples of this.

13. A Hadith being proven to have weak narration is Qiyaamat for Ghair­Muqallids because the basis of their muzhab is these narrations alone. If a narration becomes weak, their ruling is revoked. However, this does not affect Hanafis, etc. because our proofs are not these narrations but only the verdict of the Imam (the Hadith corroborates his verdict). Yes, the proof of the Imam is Quran and Hadith, but when Imam Abu Hanifa رضی اللہ تعالٰی عنہ attained the Ahadith he issued verdicts from. They were all sound (i.e. their chains of narration were not those which are found in Bukhari and Muslim today).

Likewise, if the police throw a criminal in jail, their proof is the judgement of the judge, not the articles of the government's law. The articles are the proof of the judge or ruler. This is important to remember. Taqleed (i.e. following the Four Imams) is Allah’sعزوجل mercy and Ghair­Muqallids (i.e. those who reject it) are His punishment.