Imam Abu Hanifa was strong in hadith

Tawthiq (declaring someone thiqa) and ‘Adalat of Imam Abu Hanifa

“’Allama ibn Abdil Barr (in al-Intiqaa’) has listed the names of scholars from the Fuqaha’ and Muhadithin who praised Imam Abu Hanifa and thought of him as thiqa (trustworthy). The following are some of them:
1. Imam Abu Ja’far Muhammed bin Ali’ bin al-Husayn (d 118) says about Imam Abi Hanifa, “how excellent is his guidance, and his ways and manners, and how great (akthar) is his insight in fiqh.” The words used are Ism Mubalagha.
2. Yahya’ bin Ma’in does Tawthiiq by referencing Shu’ba, “(he is) thiqa, I have not heard anyone declaring him weak, Shu’ba would write to Imam Abu Hanifa requesting the Imam to narrate ahadith, and what to say of Shu’ba.”
3. Abdullah bin Shabarma would praise the Imam a lot, the following shows how much love he had for the Imam, he said, “Women are unable to give birth the likes of an-Nu’man.”
4. ‘Ali bin al-Ju’d said, a person came to Zuhayr bin Mu’awiya, Zuhayr asked the individual, “where have you come from? He said, “I’m coming from Imam Abu Hanifa.” Zuhayr replied, “Spending one day with Imam Abu Hanifa is better for you than you coming to me for a month.”
5. Abdullah bin Mubarak praised Imam Abu Hanifa abundantly. He’s composed poetry praising the Imam. (Which is quoted in the book but I’m not translating it).”
Imam Abdul Barr lists a total of 67 Ulema who are well known as Imams and Muhadithin. Some of them are Imam Sufyan at-Thawri, Hammad bin Abi Sulayman the Imam’s teacher (d 120), Sufyan bin ‘Uyayna, Shuraykh al-Qadi, Yahya bin Sai’d al-Qattan, ‘Abdur Razzaq bin Hummam Sin’ani, Imam Shafi’I, Waki’ bin al-Jarrah, Sulayman bin Mihran al-A’mash (d. 148), Yahya bin Mai’in (d.233), and others.

Some quotes by ‘Ulema of Jarh wa Ta’dil

1. Shaykh ‘Ali bin al-Madini (d. 234), Imam Bukhari’s Shaykh, says about Imam Abu Hanifa, “At-Thawri, Ibn al-Mubarak, Hammad bin Zayd, Hisham, Waki’, ‘Ubbad bin al-‘Awwam, Ja’far bin ‘Awn narrate from Imam Abu Hanifa, and he is Thiqa.” (Khayratul Hisan li ibn Hajar al-Makki)
2. Yahya bin Ma’in (d. 233) says about Imam, “he’s thiqa in Hadith.” (Tahdhib al-Kamal)
3. Imam Ahmed bin Abdullah ‘Ujli (d. 261) has mentioned Imam Abu Hanifa in his book, Tarikh at-Thiqat.
4. Imam Yahya bin Ma’in said, “Imam Abu Hanifa was thiqa, he would not narrate a hadith except if he had memorized it, and he wouldn’t narrate a hadith which he had not memorized.” (Tahdhib al-Kamal)
5. Imam Isra’il bin Yunus (d. 159) says, “How wonderful of a man is an-Nu’man, he memorized every hadith in which had fiqh (jurisprudence) and was the most inquisitive in it.” (Tarikh Baghdad)
6. Muhaddith Abu Hafs bin Shahin (d. 385) has included Imam in Tarikh Asma’a at-Thiqat.
7. Makki bin Ibrahim says, “He was the most knowledgeable people of his time.” (Tahdhib al-Kamal)
8. Imam Dhahabi places him in Tadhkira ul Huffadh.
9. Imam Dhahabi says about Imam, “Abu Hanifa, an-Nu’man bin Thabit, was one of the intelligent ones of mankind (Bani Adam).” (Al-‘Ibar)
10. ‘Allama Suyuti puts the Imam in Tabaqat al-Huffadh.

From the Manaqib of Imam

1. He’s was Tabi’i.
2. Has narrated ten ahadith from seven companions of the Prophet (peace be upon him), mentioned in the Jami’ al-Masanid by Imam Khwarizmi. Several treatise (sections in books) have been written devoted to his narrating directly from the companions by the following Muhaddithin: Abu Hamid Hadrami (d. 321), Abu al-Husayn ‘Ali bin Ahmed ‘Isa al-Nahqafi, Abdur Rahman bin Muhamed Sarakhsi (d. 439), Hafidh Abu Sa’d as-Simtan (d. 443), Abu Ma’shar ‘Abdul Karim Tabari (d. 478), and ‘Allama Abdul Qadir Qurashi (d. 775).
3. ‘Allama Khuwarizmi mentions about 250 ahadith narrated by Imam via a Tabi’i and a companion.

‘Allama Abdul Wahhab as-Sha’rani in al-Mizan al-Kubra says, “Allah ta’ala has indeed blessed me in reading three of the authentic copies of Musnad of Imam Abu Hanifa. It had writings (Khatt) of the Huffadh; the last of them was Al-Hafidh ad-Dimyati. I noticed that the Imam only narrates from the best of Tabi’i, who are ‘Udall, Thiqa, who are from the best of generations as testified by the Prophet (peace be upon him), the likes of al-Aswad, ‘Alqama, ‘Ata, ‘Ikarma, Mujtahid, Makhul, al-Hasan al-Basra, and others like them (Allah ta’ala be pleased with them all). For all of the narrators who are between the Imam and the Prophet (peace be upon him) are ‘udul, Thiqa, well known, the best, there is no liar in it, nor one who is charged with lying. It’s is enough for you, O brother, as an ‘adalat (him (the Imam) being thiqa) that the Imam chose them (for narrating) for he (the Imam) chose them while acting cautiously, being wary and with have compassion for the Prophet’s (peace be upon him) Ummah.”

Hafidh Abu Nu’aym has narrated with a linked (muttasil) chain in Musnad of Abi Hanifa on the authority of Yahya bin Nasr bin Hajib that he said, “I entered upon Imam Abu Hanifa’s place which was filled with books, so I said, “what is this”? He (Imam) said, “These are all ahadith, I narrate only a few of them from which benefit can be derived.”
Ibn Ahmed Makki in Manaqib Imam A’adham says, “Abu Hanifa chose from 1,040 ahadith to put in Kitab al-Aathar.”
Imam Sufyan at-Thawri said about Imam Abu Hanifa, “He takes from the ahadith that are authentic, from narrators who are trustworthy, and the actions done last by the Prophet (peace be upon him). (Al-Intiqaa’)
Imam Hasan bin Salih bin Yahya says about the Imam that if a sahih hadith is mentioned regarding an issue, Imam would take it. (Al-Intiqa’)
Imam A’adham and science of Jarh wa ta’dil
1. Imam Hammad bin Zayd says, “We didn’t know the kunya of ‘Amr bin Dinar except through Abi Hanifa. (Once) we were in the Masjid al-haram and Amr’ was with Abu Hanifa. We said to him, “O Abu Hanifa, talk to him, and tell him to relate ahadith to us,” Imam Abu Hanifa said, “O Aba Muhammed, narrate ahadith to them, and he didn’t say ya Muhammed.” (Al-Jawhar al-Madiyya Fi Tabaqat al-Hanafiya)
2. Hammad bin Zayd is a student of Imam Abu Hanifa, and Ibn Abdil Barr says, Hammad narrates copiously from Imam Abu Hanifa. (Al-Intiqaa’)
3. Imam Bayhaqi narrates that Imam Abu Hanifa says regarding Imam Sufyan at-Thawri through Abu Sa’d Sighani, “O Abu Hanifa, what do you about narrating from Sufyan at-Thawri, Allah ta’ala have mercy on him.” Imam said, “Write from him, for he is trustworthy, except for what he narrates from Abi Ishaq on the authority of al-Harith, and the ahadith of Ja’far al-Ju’fi.” (Jawhar al-Madiyya)
4. Imam Dhahabi in Tadhkira ul Huffadh on the section of Imam Ja’far Sadiq narrates from the Imams of Jarh wa Ta’dil the likes of Yahya bin Ma’in, and Abu Hatim concerning the Tawthiq of Imam Ja’far, and cites the ta’dil of Imam Abu Hanifa, “I have not seen a better Faqih than Ja’far bin Muhammed.”
5. “The first one to make me (Sufyan bin ‘Uyayna) sit in ahadith session was Imam Abu Hanifa, and when Sufyan bin ‘Uyayna came to Kufa, the Imam told the people that Sufyan took ahadith from ‘Amr bin Dinar, then the people of kufah flocked to Sufyan to hear his ahadith.”(Jawhar al-Madiyya) This shows the Imam’s weighty words regarding someone’s ‘adalat, as the people of Kufah went to Sufyan after the Imam told them about him.
6. ‘Allama ibn Hajar quotes Imam Abu Hanifa in regards to Zayd bin ‘Ayyash, “Abu Hanifa said, “Zayd bin ‘Ayyash is unknown (majhul).” (Tahdhib at-Tahdhib)
7. ‘Allama Qurashi quotes Imam Abu Hanifa in regards to Talq bin Habib, “Abu Hanifa said, “Talq bin Habib had leanings/was from the Qadariyya (a sect).” (Jawhar)
8. ‘Allama Qurashi quotes Imam Sahib in regards to ‘Amr bin ‘Ubayd, “May Allah ta’ala curse ‘Amr bin ‘Ubayd, he opened the door to ‘Ilm ul Kalam for people.” (Jawhar)
9. ‘Allama ibn Hajar quotes Imam Sahib in regards to Jarh of Jahm bin Safwan and Muqatil bin Sulayman, “Abu Hanifa said, “There has come two distorted, evil opinions from the east, one of them Jahm’s Ta’tiil (from a particular sect), and Muqatil’s Tashbih” (another sect’s attribute). In a narration from Abi Yusuf, on the authority of Abi Hanifa, “Jahm went too far in negating (Allah ta’ala’ attributes) to such an extent, he said, “He is nothing”, and Muqatil did excess in affirming, to such an extent that he made Allah ta’ala like his creation.” (Tahdhib at-Tahdhib).
10. Imam Dhahabi, the historian, Muhaqqiq, added Imam Sahib in his list of those whose opinion is taken in the field of Jarh wa Ta’dil, he mentioned Imam Sahib in the book “Dhikru man Yu’tamadu Qawluhu Fi al-Jarh wa at-Ta’dil.” Mentioning those whose sayings are relied on in the science of Jarh wa Ta’dil.
11. Muhyi ud Din ‘Allama Qurashi says about Imam Abu Hanifa, “Know that Imam Sahib’s words are accepted in the science of Jarh wa Ta’dil, The scholars of this science have accepted Imam’s words and have acted accordingly, just like they have taken the opinions of Imam Ahmed, Bukhari, Ibn Ma’in, Ibn al-Madini, and others from the scholars of this science. This should tell you of his (Imam’s) greatness, his vast knowledge, and his leadership.”
12. ‘Allama Sakhawi has included Imam Sahib in his list of those whose opinion is taken in the science of Jarh wa Ta’dil, and he places the Imam at the end of the list of Tabi’in in this science.

Imam Sahib’s Methodology

Imam Sahib said, “I take from the book of Allah ta’ala, and if I find it (proof for an issue, I take it) and if I don’t find it in there, I take from the Sunnah of the Prophet of Allah (peace be upon him) and the authentic narrations which is spread out in the hands of those who are trustworthy who narrate from those who are trustworthy (Scholars who are thiqa). Then if I don’t find it in the Quran, or the Sunnah, I take from the sayings of the Companions, and I leave those which I don’t want (are weak), and I don’t leave their sayings (the companions) for someone else’s sayings. And if the matter reaches to Ibrahim (Nakhi’i), Sha’bi, Al-Hasan, ‘Ata, ibn Sirin, Sai’d bin al-Musayyib, and others, so they were those who did ijtihad, and just like how they did ijtihad, I have the right to do ijtihad just like them.”

All of the above taken from (Ahnaf Huffadh Hadith Ki Fan Jarh wa Ta’dil main khidmaat – Service of the Hanafi Ulema’ who were Huffadh in the field of Jarh wa Ta’dil).

Imam Abu Hanifa a Tabi’i

Majority of the Muhadithin agree that a person becomes a Tabi’i by meeting/encountering a Sahabi and seeing him, and it’s not a condition that he keep his company and narrate from him (a Sahabi). The definition of a Tabi’i agreed upon by Imam Nawawi, Allama Iraqi and others is a person who meets a Sahabi and doesn’t necessarily keep his company.

Some of the scholars who agreed that Imam Abu Hanifa was a Tabi’i:
Hafiz ibn Hajar al-Asqalani, Ibn Hajar Haythami, Mulla Ali Qari, Imam Suyuti, Imam Dhahabi (who mentions him in Tadhkiratul Huffadh), Allama Iraqi, Ibn Sa’d, Ad-Daraqutni, Hafidh al-Mizzi, Al-Khatib al-Baghdadi, Imam Nawawi, Hafidh ibnul Jawzi, Hafidh Abu Umar bin AbdulAllah, Imam Al-Jazri, Allama Tawrishti, Imam Al-Yafai’I, Allama Ahmed Al-Qastalani, Al-Aziniqi, Allama ‘Ayni, Hafidh Sim’ani, Al-Hafidh Abdul Ghani Al-Maqdisi, and many others.

Imam Abu Hanifa narrating from a Sahabi
The hadith narrated by Imam Abu Hanifa with his chain to the Prophet, that he said said: whoever seeks understanding in the religion of Allah, Allah will take care of his worries, and will provide him from where he does not anticipate.” As mentioned in Al-Jawhar al-Madiya (with its chain).
Al-Khuwarizmi said, “Amongst his merits which no one after him shares is that he narrated from the companions of the Prophet (peace be upon him). Indeed the scholars agree on that, even though they disagree upon the numbers (of narrations from the companions).” The author says the meaning of al-Khuwarizmi by scholars is the Hanafi scholars in particular, for many of them (hanafi scholars) have agreed upon that.
Allama ‘Ayni has established him as narrating him from the companions, and so has Ali al-Qari who said, “the relied upon position (of him narrating from a Sahabi) is that it is established”.

Allama Marghinani Sahibul Hidaya

All praise belongs to Allah, exalted is He. Peace and blessings be upon his messenger, Muhammed and his companions and the Ulema al-‘Amiluun.

(He is) al-Allama’, an Alim, in the area known as Ma Wara An-Nahr (Transoxania). Burhan ud Din, Abu al-Hasan Ali bin Abi Bakr bin Abdil Jalil al-Marghinani al-Hanafi, author of al-Hidaya wa al-Bidaya in the (hanafi) Madhab. He was one of those who were filled with knowledge, Allah (Exalted is He) have mercy on him.”
(Source Siyar ‘Alam an-Nubula of Imam Dhahabi)

“Ali bin Abi Bakr bin Abdil Jalil al-Farghani Burhan ud Din al-Marghinani ar-Rushdani, author of al-Hidaya, Kitab al-Bidaya, Kifayatul Muntaha approximately in 80 volumes, Kitab at-Tajnisi wa al-Maziid, and Manasik al-Hajj. He passed away in 583 Hijri. He also has Mukhtar Majmu’ an-Nawazil and a book on inheritance. He met many scholars and gathered their information.”
(Source Taj at-Tarajim Fi Tabaqat al-Hanafiya by Allama’ ibn Qutlubagha)

“’Ali bin Abi Bakr bin Abdil Jalil Al-Farghani al-Marghinani, Abu al-Hasan Burhan ud Din, (he’s amongst) the high ranking hanafi scholars. He was a Hafidh, Mufassir, Muhaqqiq, Adiib, from the Mujtahid scholars. He authored:
1. Bidayatul Mubtadi,
2. Al-Hidaya Fi Sharh al-Bidaya
3. Muntaqi al-Furu’
4. Al-Faraid
5. al-Tajniis wa al-Maziid
6. Manasik ul Hajj
7. Mukhtarat al-Manazil”
(Source Al-‘Alam Zarkali)

“’Allama Burhan ud Din Abu al-Hasan ‘Ali bin Abi Bakr bin Abdil Jalil bin Khalil bin Abi Bakr, born on the 8th of Rajab in the year 511 Hijri. He was a descendent of the first Khalifa Abu Bakr as-Siddiq (Allah ta’ala be pleased with him).
He studied with Najmuddin Nasafi, Sadru Shahid Hussam ud Din, Sadru Shahid Tajjud Din, Diya’ ud Din Muhammed bin Husayn and Shaykh Baha ud Din.
He passed away on the 14th of Dhul Hijja 593 Hijri, in Samarqand.
His Works
Allama’ Marghinani was a great Faqih, his contemporaries, Qadi Khan and Mehmoud bin Ahmed the author of Muhit Burhani, praised him.
1. Bidayatul Mubtadi – Abu Bakr bin ‘Ali ‘Aamili wrote it into poetry. The work is chosen from Jami’ al-Saghir and al-Quduri.
2. Kifayatul Muntaha – long commentary on Bidayatul Mubtadi in 80 volumes.
3. Kitab al-Muntaqa
4. Kitab at-Tajniis Wa al-Mazid
5. Kitab al-Manasik al Hajj
6. Nashrul Madhahib
7. Mukhtarat an-Nawazil
8. Faraid al-‘Uthmani
9. Hidaya – medium commentary on the Bidayatul Mubtadi. Started in 573 and finished after 13 years. It’s been translated into many languages. Imam Shah Wali ullah’s brother Shah Ahlullah translated it into Farsi.
                                                                                     Commentaries on al-Hidaya
The amount of commentaries and notes indicates it’s acceptance amongst scholars, over fifty commentaries have been written on it, a few are mentioned below:

1. Al-Fawaid – Hamiid ud Din ‘Ali (d 667 Hijri) bin Muhammed Darir, author of Mufid ul Mufti, commentary on the first half of al-Hidaya.
2. Nihaya – Hussam ud Din Hasan (d 710 Hijri) bin Ali Signaqi – This commentary was finished in Rabi’ al-Awal in the year 700 Hijri.
3. Mi’raj ud Diraya ila Sharh al-Hidaya – Qawwam ud Din Muhammed (d 749 Hijri) bin Muhammed Bukhari.
4. Nihayatul Kifaya Fi Dirayatil Hidaya – by Imam Taj ud Din Umar bin Sadr as-Sharia’at Ubaydulllah Mehbobi, finished in Sha’ban of 673.
5. Ghayatul Bayan – Qawwam ud Din Amir Katib (d 758 Hijri) bin Amir Umar
6. Fath ul Qadir – Shaykh Kamal ud Din Muhammed bin AbdilWahid, known as Ibn al-Hummam (d 841 Hijri). Mulla Ali Qari wrote a Hashiya on Fath ul Qadir in two volumes, and ‘Allama Ibrahim (d 956 Hijri) summarized it in one volume.
7. Kifaya – Mehmoud bin Ubaydullah bin Mehmoud Taj ud Shari’at did takhrij of the Ahadith mentioned in al-Hidaya.
8. Nasbur Raya Fi Takhrij Ahadith al-Hidaya – Jamal ud Din Yusuf Zaylai’ (d 762 Hijri)
9. Nihaya – Qadi Badr ud Din Mehmoud bin Ahmed ‘Ayni (d 855 Hijri)
(Source Tadhkira Musannifin Darsi Nidhami by Akhtar Rahi)

“’Ali bin Abi Bakr bin Abdil Jalil al-Farghani, Shaykh ul Islam, Burhan ud Din al-Marghinani, al-‘Allama, al-Muhaqqiq, author of Al-Hidaya.”
(Source Abdul Qadir al-Qurashi Al-Jawhar al-Madiya)

“He was an Imam, Faqih, Hafidh, Muhaddith, Mufassir, possessor and master of different sciences, intelligent, Muhaqqiq, having far insight, Mudaqqiq , ascetic, pious, Fadil, Mahir (proficient), Usuli, Adiib, poet, eyes have not seen anyone like him in knowledge and adab (literature).”
(Source ‘Allama al-Lucknawi Al-Fawaid al-Bahiya)

“Ibn Kamal Basha placed him amongst the scholars of Tarjih (giving priority to one opinion over another); others placed him amongst the scholars of Takhrij. Allama Lucknawi considers him from the Mujtahids in the Madhab.”
(Source Intro to Nasb ar-Raya)

(Removal of misunderstanding relating to the ahadith mentioned in al-Hidaya)
“Some respected scholars have attributed weakness to Allama’ Marghinani in ahadith because of the ahadith mentioned in it that relate to the different masa’ils. Even Shaykh AbdulHaq ad-Dehlawi has said, “Hidaya is one of the famous, relied upon books, it has put doubt (that the Shafi’i Madhab is more in accordance with the ahadith than the Hanafi Madhab) because it’s author has mentioned the ahadith, for the most part, relied on intellectual evidence and the ahadith that he brings is not devoid of weakness in the eyes of Muhadithin. (And so) his time spent with hadith seems to be very little. But Shaykh ibn al-Humam’s (may Allah ta’ala reward him) Sharh on the Hidaya has compensated it and he has worked with much research.”
(However) Allama’ Marghinani spent his time being occupied with ahadith; rather he was a Muhaddith and a Hafidh of Ahadith. And the ahadith that he mentions are not weak because they’re taken from the books of the early (mutaqaddimin) scholars. The case is similar to Imam Baghawi in Masabiih us Sunnah and Shah Waliullah in Hujjatullah al-Baligha who relied on the books of the early Imams without referencing or mentioning the sanad, just like this, Allama Marghinani has mentioned the narrations by relying on the books of the early Imams. Because of the fitna of Tatar, the loads of knowledge were lost, and many of the books that were in circulation went missing. And so, the scholars who did takhrij looked for the ahadith in the books that were prevalent in their time and didn’t look into the books of the early Imams. Because of this, the scholars (who did takhrij) had to say, concerning a number of narrations, “We couldn’t find the narration with this wording” (the wordings mentioned in Hidaya). For it is apparent that they, mukhrijin, have stated explicitly “I couldn’t find it”, whereas the ahadith (which they couldn’t find) are found in Kitab al-Aathar, Mabsut of Imam Muhammed and others. Other books have similar cases; in Imam Bukhari’s Ta’liqaat there are many narrations which ibn Hajar has said similar to what he said in Takhrij of al-Hidaya. And the reason for Imam Bukhari’s Ta’liqaat’s narrations is because of the loss of the early Imams’ books.”

Mawlana then discusses the possibility of this lack of knowledge (which isn’t a bad thing) to scholars such as Allama Ibn Hajar, who was mistaken in saying Allama’ Razi didn’t have any kids, which was wrong as history books and biographical notes state otherwise.

“Allama’ Qasim bin Qutblugha has written a work on takhrij which Hafidh Ibn Hajar says, “I don’t know” (concerning the narration mentioned in al-Hidaya), and the name of the book is Maniyat ul Laam’i Fi Ma Faata Min Takhrij Ahadith al-Hidayatihi Li Zaylai’.”

Mawlana goes on to say that when the scholars who did the Hawashis write “Gharib Jiddan or Nadir Jiddan” it’s only Lafdhi, for if one were meticulously looking at the ahadith in al-Hidaya he would find that the meanings can be established by the wordings of the ahadith in the Sihaah. A story is related about Mawlana Fakhr ud Din Zaradi established the rulings of al-Hidaya via Sahihayn instead of those mentioned in al-Hidaya.

Hidaya has over 50 commentaries and Hawashis. Mawlana has mentioned 34 of them.
As for the Takhrij, he mentions four, the three of them mentioned above, and the last one by Allama’ AbdulQadir al-Qurashi.

(Source Halaat Musannifin Darsi Nidhami by Maulana Muhammed Haneef Gongohi)

Nowadays Muslims have started attacking scholars, whose caliber is well known amongst the scholars. One of them is Allama Marghinani. Just like any scholar, he made mistakes, and because of that some have slandered this great ‘Alim, to such an extent that they say he might have purposely fabricated ahadith to show that the Hanafi Madhab is stronger than the Shafi’i. This is huge a slander against the ‘Allama, as can be seen above that the Ulema’ have praised him abundantly, and so to come out and say that he fabricated ahadith or lacked ahadith is wrong and pure ignorance and ta’assub. The number of commentaries that have been written on this work is alone enough to give credence to the author as well as the book. The hanafi Ulema don’t rely solely on the ahadith mentioned in the book, rather they have all the shuruh mentioned above which mention plentiful evidences for the hanafi Madhab. The verbal attacks on the hanafi Madhab is purely out of ignorance, for if a person wants to learn the many proofs of the Madhab he doesn’t have to look far.
As a side note, the Hanafi Ulema’ (from them Allama’ Lucknawi) have stated explicitly that ahadith shouldn’t be taken from fiqh works like this which don’t have sanad (which should be a given since it’s a fiqh book and not a hadith book), even though the author is a Mujtahid in the Madhab, as in the case of Allama Marghinani. And to think that the Ulema rely solely on the ahadith and don’t critique it in their lessons is lack of knowledge, for every true, God-fearing Alim will tell the truth.

Some of the commentaries can be downloaded from http://www.al-mostafa.com/
Or read online: http://feqh.al-islam.com/books.asp
Allah ta’ala knows best.