Monday, 12 March 2012

Was Imam Abu Hanifa a "Murjie" ?





"He [Albani] says of Imam Abu Hanifa:
"The imams have declared him weak for his poor memorization"
(In his commentary of Ibn Abi `Asim's Kitab as-Sunna 1:76)
---

Imam Al-Azaam Fil Hadith

The name Abu Hanifa R.A doesn't need any introduction, as he stands tall among the Scholars of Islam. But as history suggest us, no one is spared of false allegations by khwarij and other minor sect and one such claim is that,
 "There is no chain(Hadith) which involves Imam abu hanifa and also going back to Prophet (Peace Be Upon Him) or Sahaba".
---
Ibn `Abd al-Barr relates in"Al-Intiqa'":
`Abd Allah ibn Ahmad al-Dawraqi said: "Ibn Ma'inn was asked about Abu Hanifah as I was listening, so he said, "He is trustworthy (thiqatun), I never heard that anyone had weakened him."  No less than Shu'ba wrote to him [for narrations], and ordered him to narrate hadith.'

 Ibn Hajar said in Kharija ibn al-Salt's notice in "Tahdhib al-Tahdhib":
Ibn Abi Khaythama said:"If al-Shu'bi narrates from someone and names him, that man is trustworthy (thiqa) and his narration is used as proof (yuhtajju bi hadithihi)".

Many well-known shuyukh narrated from Imam Abu Hanifah, to name but a few: al-Thawri, ibn al-Mubarak, Hammad ibn Zayd and `Abd al-Razzaq (one of Imam al-Bukhari's shaykhs.)  Al-Mizzi in "Tahdhib al-Kamal" names about one hundred names of those who narrated from Imam Abu Hanifah.
---

1)
حدثنا يزيد حدثنا أبو قطن حدثنا أبو حنيفة عن عطية عن أبي سعيد عن رسول الله صلى الله عليه وسلم فذكر  مثله
Translation: Yazid narrated to us: Abu Qatan narrated to us: Abu Hanifah narrated to us from ‘Atiyyah from Abu Sa’id [al-Khudri] from Allah’s Messenger (Allah bless him and grant him peace), then he mentioned the equivalent of it [i.e. the words: "Whoever lies upon me deliberately, let him take his seat in the Fire."]
 Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:1, Page No: 361, Hadith No:401
 Click Here for Scanned Page (100
All the narrators are Thiqa and it is Rigorously Authentic hadith
Same hadith is present in Sahih Bukhari

A)
حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، قَالَ أَخْبَرَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي مَنْصُورٌ، قَالَ سَمِعْتُ رِبْعِيَّ بْنَ حِرَاشٍ، يَقُولُ سَمِعْتُ عَلِيًّا، يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم " لاَ تَكْذِبُوا عَلَىَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَىَّ فَلْيَلِجِ النَّارَ ".
Translation: Narrated `Ali: The Prophet said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire."

Reference: Sahih al-Bukhari Hadith No: 106 

B)
حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ " مَنْ يَقُلْ عَلَىَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ".
Translation: Narrated Salama: I heard the Prophet saying, "Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire."

Reference: Sahih al-Bukhari hadith no: 109

Above Hadith is an Mutawaatir hadith [Narrated from various chains]

Imam Ibn Hajar Asqalani said: 
Example of a Mutawaatir Hadeeth: The above-mentioned Hadeeth: “Whosoever falsely attributes anything to me…” is a Mutawaatir Hadeeth.[Ibn Hajar Asqalani Nukhbat ul fikr, page 22]

2)
حدثنا إبراهيم بن أبي داود قال حدثنا محمد بن المثنى قال حدثنا إسحاق بن يوسف الأزرق عن أبي حنيفة عن علقمة بن مرثد عن سليمان بن بريدة عن أبيه قال قال النبي صلى الله عليه وسلم الدال على الخير كفاعله
Translation: Ibrahim ibn Abi Dawud narrated to us: He said: Muhammad ibn al-Muthanna narrated to us: He said: Ishaq ibn Yusuf al-Azraq narrated to us from Abu Hanifah from ‘Alqamah ibn Marthad from Sulayman ibn Buraydah from his father: He said: the Prophet (Allah bless him and grant him peace) said: “The inviter to goodness is like its doer.” (no. 1545, vol. 4:204)
Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:4, Page No: 204, Hadith No:1545
Click Here for Scanned Page (101)  

All narrators are Thiqa 
Similar Hadith with slightly different chain is present in Musnad Ahmed

2A
مسند أحمد - بَاقِي مُسْنَدِ الْأَنْصَارِ - الدال على الخير كفاعله
حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ أَخْبَرَنَا أَبُو فُلَانَةَ كَذَا قَالَ أَبِي لَمْ يُسَمِّهِ عَلَى عَمْدٍ وَحَدَّثَنَاه غَيْرُهُ فَسَمَّاهُ يَعْنِي أَبَا حُنَيْفَةَ عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِرَجُلٍ أَتَاهُ اذْهَبْ فَإِنَّ الدَّالَّ عَلَى الْخَيْرِ كَفَاعِلِهِ

Translation: Ishaqq bin Yousuf from Abu Fulaan from Abu Haneefah from 'Alqmah bin marthad from Sulieman bin Buraidah from his father: He said: the Prophet (Allah bless him and grant him peace) said: “The inviter to goodness is like its doer.”
Reference: Imam Ahmed Book Musnad Ahmed, Vol 38, Hadith no 23027, Page no 132
Click Here for Scanned Page (102)   

3) 
باب بيان مشكل ما روي عن رسول الله صلى الله عليه وسلم في طلوع النجم الذي ترتفع بطلوعه العاهة أو تخف أي النجوم هو؟
حدثنا أحمد بن داود قال: حدثنا إسماعيل بن سالم قال: حدثنا محمد بن الحسن قال أخبرنا أبو حنيفة قال حدثنا عطاء بن أبي رباح عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم إذا طلع النجم رفعت العاهة عن أهل كل بلد.

Translation: Ahmad ibn Dawud narrated to us: He said: Isma’il ibn Salim narrated to us: He said: Muhammad ibn al-Hasan narrated to us: He said: Abu Hanifah narrated to us: He said: ‘Ata’ ibn Abi Rabah narrated to us from Abu Hurayrah (Allah be pleased with him): He said: Allah’s Messenger (Allah bless him and grant him peace) said: “When the star appears, calamity is lifted from the inhabitants of every land.” 
Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:6, Page No: 53, Hadith No:2282
Click Here for Scanned Page (103)    

4)
وحدثنا روح بن الفرج قال حدثنا يوسف بن عدي قال حدثنا عبد الرحيم بن سليمان الرازي عن النعمان بن ثابت أبي حنيفة عن حماد عن سعيد بن جبير عن ابن عباس رضي الله عنهما قال بعث رسول الله صلى الله عليه وسلم بضعفة أهله ليلا من جمع وقال لهم لا ترموا الجمرة حتى تطلع الشمس

Translation: Rawh ibn al-Faraj narrated to us: He said: Yusuf ibn ‘Adi narrated to us: He said: ‘Abd al-Rahim ibn Sulayman al-Razi narrated to us from al-Nu’man ibn Thabit Abi Hanifah from Hammad [ibn Abi Sulayman] from Sa’id ibn Jubayr from Ibn ‘Abbas (Allah be pleased with them): He said: “Allah’s Messenger (Allah bless him and grant him peace) dispatched the weak of his family in the night from Muzdalifah, and he said to them: ‘Do not pelt the jamrah until sunrise.’”
Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:9, Page No: 120, Hadith No:3495
Click Here for Scanned Page (104)     

5) 
حدثنا صالح بن عبد الرحمن قال ثنا عبد الله بن يزيد المقرىء قال وحدثنا فهد قال ثنا أبو نعيم قال ثنا أبو حنيفة رحمه الله عن هشام بن عروة عن أبيه عن عائشة رضي الله عنها أن فاطمة بنت أبي حبيش أتت النبي صلى الله عليه وسلم فقالت إني أحيض الشهر والشهرين فقال رسول الله صلى الله عليه وسلم إن ذلك ليس بحيض وإنما ذلك عرق من دمك فإذا أقبل الحيض فدعي الصلاة وإذا أدبر فاغتسلي لطهرك ثم توضئي عند كل صلاة
Translation: Salih ibn ‘Abd al-Rahman narrated to us: He said: ‘Abd Allah ibn Yazid al-Muqri’ narrated to us: He said: Fahd narrated to us: He said: Abu Nu’aym narrated to us: He said: Abu Hanifah narrated to us from Hisham ibn ‘Urwah from his father from ‘A’ishah (Allah be pleased with her) that Fatimah bint Abi Hubaysh came to the Prophet (Allah bless him and grant him peace) and she said: “I was menstruating for a month or two months.” The Messenger of Allah (Allah bless him and grant him peace) said: “That is not menstruation, but that is a [ruptured] vessel of your blood. Therefore, when the menstruation comes, leave Salah, and when it leaves [and post-menstrual bleeding begins], then bathe for your purification and then perform wudufor every Salah.”
Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:7, Page No: 157, Hadith No: 2732
Click Here for Scanned Page (105)      

6)
حدثنا أحمد بن داود حدثنا إسماعيل بن سالم الصائغ ثنا أبو معاوية أخبرني النعمان بن ثابت عن علقمة بن مرثد عن ابن بريدة عن أبيه قال جاء ماعز الأسلمي إلى رسول الله صلى الله عليه وسلم وهو جالس فأقر بالزنا فرده أربع مرات ثم أمر برجمه فأقاموه في مكان قليل الحجارة فلما أصابته الحجارة جزع فخرج يشتد حتى أتى الحرة فثبت لهم فيها فرموه بجلاميدها حتى سكت فقالوا يا رسول الله ماعز حين أصابته الحجارة جزع فخرج يشتد فقال هلا خليتم سبيله
Translation: Ahmad ibn Dawud narrated to us: He said: Isma’il ibn Salim al-Sa’igh narrated to us : He said: Abu Mu’awiyah narrated to us: al-Nu’man ibn Thabit (Abu Hanifa) reported to me from ‘Alqamah ibn Marthad from Ibn Buraydah from his father: He said: “Ma’iz al-Aslami came to Allah’s Messenger (Allah bless him and grant him peace) while he was seated and confessed [that he committed] adultery. He rejected his [confession] four times, and then he ordered his stoning. Thereupon, they stood him up in a place with few stones. When stones struck him, he began to worry, so he came out running until he reached al-Harrah wherein he was stopped by them and they pelted him with its stones until he became silent. Later, they said: ‘O Messenger of Allah! When stones struck Ma’iz he became worried and ran.’ He said: ‘Why did you not let him go?!’” 
Reference: Imam Tahawai, Book: Sharh Mushkil al-Athar, Volume No:1, Page No:379-380, Hadith No: 432 
Click Here for Scanned Page (106)      

7)
 حَدَّثَنَا عَبَّادُ بْنُ الْعَوَّامِ، عَنْ أَبِي حَنِيفَةَ، عَنْ إبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ الْمُنْتَشِرِ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: مَا جَلَسَ إلَى رَسُولِ اللهِ صَلَّى الله عَلَيه وسَلَّم أَحَدٌ فَقَامَ حَتَّى يَقُومَ.

Translation: ‘Abbad ibn al-‘Awwam narrated to us from Abu Hanifah from Ibrahim ibn Muhammad ibn al-Muntashir from Anas ibn Malik: He said: “No one ever sat with Allah’s Messenger (Allah bless him and grant him peace) and then stood up until he stood up.”
Reference: Musanaf Ibn Abi Shaybah, Volume no: 13, Page 169-170, Hadith No: 26182
Click Here for Scanned Page (107)       

8)
 حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ أَبِي حَنِيفَةَ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ لَمَّا رُجِمَ مَاعِزٌ قَالُوا: يَا رَسُولَ اللهِ مَا نصْنَعُ بِهِ، قَالَ: اصْنَعُوا بِهِ مَا تَصْنَعُونَ بِمَوْتَاكُمْ مِنَ الْغُسْلِ وَالْكَفَنِ وَالْحَنُوطِ وَالصَّلاَةِ عَلَيْهِ.
Translation: Abu Mu‘awiyah narrated to us from Abu Hanifah from ‘Alqamah ibn Marthad from Ibn Buraydah from his father, he said: When Ma‘iz was stoned, they said: “O Messenger of Allah! What shall we do with him?” He said: “Do with him as you do with your dead, of bathing, shrouding, perfuming and praying over him.” 
Reference: Musanaf Ibn Abi Shaybah, Volume no: 7, Page 155, Hadith No:11124
Click Here for Scanned Page (108)        

---

Abdullah Ibn Mubarrak said: 'He (Imam Abu Hanifa) was the Greatest of all those who was well-versed in Islamic laws'.
Imam Shaf’i said: 'All those who study Fiqh, are children of Imam Abu Hanifah' (Islamic law).
Imam Yahya Bin Mau’een said: 'there are no accusations on Imam Abu Hanifah Rahmatullah alayh, and he is clean from all lies'. Whoever wants to learn Fiqh, he is dependent upon Imam Abu Hanifah Rahmatullah alayh. The people should pray for Imam Abu Hanifah Rahmatullah alayh after their prayers. He was the one of the greatest scholars on the earth. When he used to recite the Qur’an at night, he used to cry so much that his neighbours used to pity him. The place were he died, Imam Abu Hanifah Rahmatullah alayh read the Qur’an seventy thousand times. He died on 15 Rajab, 150 A.H. At his funeral, there were so many people that the Salaah of Janazah had to be read six times. May Allah grant him peace and Blessings.
[Tazkarra Al Hufaz, Tarikh Ibn Kathir, By Hafidhh Dhabi and Hafidhh Ibn Kathir, “biography of Imam Abu Hanifah Rahmatullah alayh]

Ibn Taymiyyah says:
There is no doubt regarding Imam Abu Hanifah Rahmatullah alayh’s knowledge, people later attributed many lies to Imam Abu Hanifah Rahmatullah alayh, which were all untrue. The aim of such writings was to taint Imam Abu Hanifah Rahmatullah alayh.
[Minhaaj Al Sunnah Al Nabaweea, Vol./1, page. 259, By Hafidhh Ibn Taymiyyah]

Ibn Al Qayyim says:
Imam Abu Hanifah would not do Qiyyas, even if he found a weak Ahadith. There are two types of Qiyyyas:
1) Which is against the Qur’an and the Sunnah, this is not permissible:
2) One that is in the light of Qur’an/Sunnah, this is permissible, our Prophet [May Allah bless Him and grant Him peace] also gave permisiion to Ma'az Bin Jabal to do Qiyyas.

[Aalmul Muaqqeen chap Qiyaas]
---

Quote

Al-Madkhali says:
وأخطأ أبو حيفة حتى في الإرجاء ومات على الإرجاء وورث أناسا الإرجاء
Abu Hanifa has even committed error in Irdscha '. 
And he is as Murği 'died and others have the Irga' inherited from him.”
Read More: Here


Wahhabi/Salafi say:

1) Imam Bukhari has stated:

Imam Abu Hanifah
(Rahmatullah alayh) was a Murji’i. 
[Al Tareekh Al Kabir under the life history of Nauman Bin Thabit]

Imam Bukhari
also writes:
The time when Sufian Thuri (great scholar of Islam) heard news about the death of Imam Abu Hanifah Rahmatullah alayh he said Praise be to Allah that such a man had died as he was gradually destroying Islam. There could not be a worse person born in Islam’.
[Tareek Sagheer biography of Imam Abu Hanifah Rahmatullah alayh]

Imam Bukhari
also writes that:
On two occasions Imam Abu Hanifah
Rahmatullah alayh was ordered to repent from making blasphemous statements.
[Khitab Al Daufa Walmat Rukin by Imam Bukhari, Al Intiqa By Imam Abdul 'barr]


Wahhabis should *note that:
Imam Bukhari informs us that he had taken these statements from his tutor Na’eem bin Hamad. [Tareekh Al Saghir by Imam Bukhari]

Imam Bukhari was so impressed by his tutor that he never mentioned or used Imam Abu Hanifah Rahmatullah alayh as a reference for his bookAs Sahih Al Bukhari

 Although whenever he did mention Imam Abu Hanifah Rahmatullah alayh he referred to him as Kufi  (Nicknamed from his homeland - Kufa).

Before we proceed any further,
it is important to refer to one particular accusation against Imam Abu Hanifah (Rahmatullah) which was that he belonged to a deviant sect called the Murji'i.

To answer this, we first need to see what character Imam Abu Hanifah (Rahmatullah) possessed.

 *Importantly, who gave Imam Bukhari information regarding Imam Abu Hanifah (Rahmatullah) and In Sha Allah, we will demonstrate that he was not a Murjie and pinpoint from where this false accusation came from.

I have mentioned that Naeem Bin Hammad conveyed this information to Imam Bukhari, but before proceeding any further, let us take note of what Hafidhh Dhahabi, Hafidhh Asqalani and Kateeb al Baghdadi have written in connection to Naeem bin Hammad.

We learn that Naeem Bin Hammad was a famous Scholar from a region called Marau. He had sight in one eye only. During the later part of his life he went to live in Egypt. At first, he belonged to a sect called Jahmiyya, and was an active member. He then later left this sect and wrote a book, which was the first book to use the science of Musnad. These were a compilation of narrations by the Sahaba, which were placed in an alphabetical order, according to whom he had narrated the Hadith.

During this particular period, the Umma used to question whether the Holy Qur’an was Makhluq (created). When this question was put forward to Naeem Bin Hammad he did not give an explanation. He was then sent to prison along side Yaqub Faqia. He died in 228 Hijra. It was noted that no Janza [funeral prayer] was prayed over him and he was buried without a Kaffan [shroud].

[Tazkara tul Hufaz, Khateeb Baghdadi and Tahzeeb al Tahzeeb, by Hafidhh Dhahabi, Hafidhh Asqalani and Khateeb , biography of Naeem Bin Hammad]

This is a brief overview of his life and now we shall examine as to what status he held as a scholar. We shall do this by looking at what Hafidhh Dahabi and Hafidhh Asqalani have written, since they compiled together all the works by previous scholars who had written concerning Naeem Bin Hammad.

What follows, are their accounts:

Imam Abu Dawud said that:
Naeem Bin Hammad, had attributed 20 Hadith to the Prophet [May Allah bless Him and grant Him peace] which he in fact had never said, thus being fabricated sayings.

Here are two examples of such fabrications:

1) Abu Huraira reported that:

The Prophet of Islam [May Allah bless Him and grant Him peace] had said: "A time would come, when if you adhered to ten percent of Allah's commands you will succeed, and if you leave this ten percent you will die. (spiritually, not physically).


The Prophet [May Allah bless Him and grant Him peace] had never uttered such words, this is a Munkar narration.

2) Abu Huraira narrated that :

The Prophet [May Allah bless Him and grant Him peace] had said: "A time will come when my Ummah will be split into more than 70 sects. The worst will be those who indulge in Qiyyas (analogical deduction) in matters of uncertainty.”


Abu Zur’a said: “I asked Imam Yayha bin Mu’een, where did Naeen bin Hammad get this Hadith?

He answered that it has no origins and that this is not a Hadith but has been invented. Whatever Naeem Bin Hammad had said about Imam Abu Hanifah Rahmatullah alayh were all lies and had no substance.

Abu Zur’a said that whenever Naeem Bin Hammad would narrate a Hadith of the Prophet [May Allah bless Him and grant Him peace], he would add in his own words in the Hadith. Whenever he would narrate a fabricated Hadith he would attribute it to the “great Imam of Hadith.”

Daar Qutni said that whenever Naeem used to mention a fabricated Hadith, he would do so to support the Sunnah. He had a lot of Munkar narrations, which other Imams did not have.

[Mizan Al Etedaal, and Tahzeeb Al Tahzeeb, by Hafidhh Dahabi and Hafidhh Asqalani, biography of Naeem Bim Hamaad]

Imam Bukhari took his narrations from Naeem Bin Hammad for his book, Sahih al-Bukhari and Tareekh. Since Naeem Bin Hammad received criticism from amongst the Muhaditheen likewise, Imam Bukhari also received criticism for his book of Hadith from the scholars of Hadith.

This overview concerning the character
of Naeem Bin Hammad will allow us to understand that he was not a reliable Hadith expert in the eyes of the Scholars of Hadith.

Now we shall elaborate upon the statements made by Imam Bukhari about Imam Abu Hanifah (Rahmatullah) by noting what the scholars of Hadith had to say concerning him.

From this we can demonstrate that Imam Bukhari’s Tarikh is in no way free from error, nor did it remain uncriticised from hadith scholars. As a result, it would be unfair to “blindly” accept everything that has been written in it as the absolute Truth.

By now, it should have been made obvious that the person that gave Imam Bukhari (ie Naeem Bin Hammad) information regarding Imam Abu Hanifah Rahmatullah alayh was unreliable.
The Muhaditheen tell us that he used to make up fabricated Hadith of the Prophet [May Allah bless Him and grant Him peace], and he also made false stories about Imam Abu Hanifah Rahmatullah alayh. As we are told not to believe in his narrations, similarly, we should not accept those statements regarding Imam Abu Hanifah Rahmatullah alayh since they are all lies, according to Hafidhh Dhahabi and Hafidhh Asqalni.

Anyone who has read the the history of Islamic scholarship accepts and understands that criticisms were not only made against Imam Abu Hanifah Rahmatullah alayh but were also made against many of the Muhaditheen.

The simple principal is, that when accusations are made against any of the great scholars of Islam, who have the respect from the majority of the Umma those accusations are rejected. We shall provide you with some examples:

Accusation made against Imam Bukhari.

Hafidhh Ibn Hajar Asqalani stated:

Imam Bukhari was accused of saying that the Qur’an was Makhluq (Created) but in reality he was saying the words that we are reciting are Makhluq (Created). In one meeting a question was posed to Imam Bukhari, as to whether the Qur’an is Makhluq or not? He replied, that whatever we do is our doing, and our doing is Makhluq. When the Ulema heard about this everyone ceased to communicate to him, except for Imam Muslim and Ahmad Salma. However, Imam Muslim stopped taking any narrations from Imam Bukhari. Imam Muhammad Ibn Yahya (who was the teacher of both Imam Muslim, and Imam Bukhari) was also against Imam Bukhari on this issue. He then wrote many letters to various scholars informing them about Imam Bukhri’s belief of the Qur’an. The result of this was that wherever Imam Bukhari traveled the people would always harass him. Imam Bukhari prayed to Allah that He would take his soul into the next life. As a result from the fear of the scholars Imam Bukhari never clarified whether the Qur’an was Makhluq or not to the Scholars of the Kharasaan.

[Tahzeeb Al Tahzeeb by Hafidhh Asqalani]

From this incident, you can see what Imam Bukhari implied something else, but what people understood it to be was something else. It went so far that Imam Bukhari made Du'a for himself, "O Allah Take me away from this world” and Allah accepted his Du'a and he passed away; Both Hafidhh Asqalani and Hafidhh Ibn Kathir have mentioned in their books. The same happened to Imam Abu Hanifah: as he used to say one thing and the Khawarij and Mutazilah interpreted it as a completely different thing.

Another accusation:

Hafidhh Asqalani writes:

Imam Bukhari also had another teacher whose name was Ibn al Madini. Imam Bukhari used to attend his classes (Kitaab Al Ilaal) from which Ibn Al Madini used to teach from a book. This book was very precious to him and he would not allow anyone to come near it. One day, Ibn Al Madini went to visit some of his property and Imam Bukhari saw this as an opportunity to obtain the book. He went to Ibn Al Madini’s son and persuaded him with some money to part with the book for a short while. Once Imam Bukhari received the book he took it to be copied hastily. By the time Ibn Al Madini had returned, Imam Bukhari had returned the book. When classes resumed and Ibn Al Madini began to read from the book, he asked a question to his students. Before he finished the question Imam Bukhari had already produced the correct answer (which was from his book). Ibn Al Madini then realized that Imam Bukhari had seen the contents of his book. The shock of this behavior from Imam Bukhari sent Ibn Al Madini into a state of illness, from which he later died.

Hafidhh Ibn Al Asqalani after writing this account said that he did not believe it and then he gave the reason. He said that this was against the status of Imam Bukhari.

[Tahzeeb Al Tahzeeb, under “Life History of Imam Bukhari,” by Hafidhh Ibn Asqalni]

Imam Muslim
writes that:

Hadrat Abbas and Hadrat Ali (Radiall hu anhu) had a dispute between each other, so thay went to the Khaleefah of the time, i.e. Hadrat Umar (Radiall hu anhu) to settle their dispute. Hadrat Abbas (Radiall hu anhu) said, concerning Hadrat Ali (Radiall hu anhu) “O Ameer-ul-Mu’mineen, judge between me and this liar, sinner, disloyal person, betrayer” Hadrat Umar(Radiall hu anhu) then made his judgement in their affair.


[Sahih Muslim baab-ul-fayy]

Ibn Taymiyyah
writes:
Hadrat Ibn Mas’ud, and Hadrat Uthmaan (Radiall hu anhu) used to verbally abuse each other. Hadrat Ammar bin Yaasir said to Hadrat Uthmaan that Uthmaan, had become a kaafir. Hadrat Ali (Radiall hu anhu) once asked Ammar, “Do you not deny the God who Uthmaan worshipped?” Once, Husaid bin Huzair said to Sa’d bin Ubaidah, “You have become a munaafiq and you support the munaafiqeen!” In this way other Sahaba used to do this to each other but we know that when one pious person accuses another pious person it has no effect on his status.

[Minhaaj-as-Sunnah, chapter, ikhtilaaf-us-sahaba, by Hafidh Ibn Taymiyyah]

Sayyed Mawdoodi writes:
The scholars of Hadith criticized each other throughout history, but they were human and so have made mistakes. The reason for this was because sometimes a scholar may not like another scholar for a personal reason. This is why we see in history that scholars have criticized each other in strange ways. An example is of Ibn Abdul Barr, who wrote in his book Jaami’al-bayaan, Imam Hummad had once said that the scholars of Hijaaz have no knowledge. He also said that our children know more than them. He also said that Imams Ataa ibn Rubaah, Tawoos, and Mujaahid had no knowledge. Imam Zuhri said, whilst commenting on the scholars of Makkah, he had never seen anyone break the walls(i.e the rules) of Islam more than the scholars of Makkah. Even though great Sahaba and Taabe’een were resident in Makkah.

We know that Shaabee and Ibraheem Nakhee were great scholars but they used to attack each other. Shaabee said “Look at at Ibraheem Nakh’ ee! He asks me masaa’il by night and preaches to the people in the morning as though it is his own research!” Ibraheem Nakhee said: “Look at Shaabee! He is a liar, and narrates Hadith from Masrook, but he has never met him!” Imam Dahaaq once boasted that he know more than the companions. Imam Sayyid bin Jubair once said that Shaabee was a liar. He also said about Imam Ikramah that he is the student of Abdullah bin Abbas and he attributes false Ahadith to ibn Abbaas.

Imam Malik said about Muhammad bin Is-haaq that he is was one of the dajjaal. Imam Malik also said about the scholars of Iraq that they have become like the people of the book, so don’t say that they are speaking the truth or that they are lying.

Imam Abdullah bin Mubarak once said, “I don’t consider Imam Malik to be a scholarImam Abu Hanefah said about Imam ‘Amash that he has never kept the fast of Ramadhan nor taken the bath of major impurity. Imam Yahya bin Mu’een has criticised the high-ranking scholars of Hadith. He has even said that Imam Shafi’ is weak in Hadith. This is the situation of the scholars of Hadith but the strangest thing is that human weaknesses even overcame the Sahabah. For this reason the Sahabah used to critisize each other. An example is Abdullah bin Umar, who when was told that the Witr Salaah was not compulsory by Abu Hurairah, said that Abu Hurairah was a liar.

Hadrat A’isha (Radiall hu anha) once said the Anas bin Malik and Abu Sa’eed Khudree do not know anything

About Hadith as they were children at the time of the Prophet [May Allah bless him and grant Him peace]. Once Hasan bin Ali (Radiall hu anhu) interpreted a verse of the Qur’an and someone said that ibn Umar and Abdullah bin Zubair have given another interpretation. Hasan then said that they are both liars.

Hadrat Ali (Radiall hu anhu) once said that Mugheerah bin Shubah is a liar.
Ubaidah bin Thabit said that Mas’ood bin Aws Ansaari is a liar, even though he fought in the battle of Badr.

If one wants to investigate this matter further one can read the history of jarh-ut-ta’deel.

These books have critisised other scholars. The reason for this is that they were human and had human weaknesses and so sometimes they would call a weak scholar a good scholar, and vice versa. It is necessary to refer to these books carefully before making any presumptions about a particular scholar.
[Tafheemaat, chapter, maslak-e-it’daal, by Sayyed mawdoodi]


It is proved, from the above, that if a scholar claims something about another scholar then we cannot say that his claim is always correct. The only thing that we can conclude is that the claim is only the scholar’s personal view. If we say that the claim is always correct then we would have to accept every scholar’s word, which is impossible.


An example is that of Hadrat Abbas (Radiall hu anhu) claiming that the Ali (Radiall hu anhu) was a liar, sinner, and betrayer.

We cannot accept that Hadrat Ali (Radiall hu anhu) was actually that which Abbas (Radiall hu anhu) said. This is because we know about the greatness of Hadrat Ali (Radiall hu anhu) who was neither a liar nor betrayer. He was one of the ten who was given glad tidings of Jannah (Paradise) in their lifetime and the fourth Khaleefah of Islam.

We know also that Imam Malik was a great scholar so no-one can accept Abdullah bin Mubaarik’s claim that Imam Maaik was not a scholar.

We also do not accept Imam Yahya bin Mu’een’s claim that Imam Shaafe’ee was weak in Hadith.

 In the same way, no-one can accept the claims made against Imam Abu Hanefah by following what some scholars say about him.

In short, we have to see what the majority of scholars have said about a particular scholar and then accept or reject their opinions.

Now
let us look into the second person who is often used to justify attacks against Imam Abu Hanifah Rahmatullah alayh

2) Khatib al Baghdadi:

His correct name was Abu bakr Ahmed Bin Ali Al Khatib Al Baghdadi and he passed away 463 Hijra.

Khatib Baghdadi was a great scholar of Hadith wrote many books on Usul-al-Hadith (principles of Hadith) but his most popular book is Tareekh Baghdad, (written in 14 volumes). The copy that I am using was issued in Al Maktaba Salfia Al Madina Al Manawara. If we look at volume 13 under the life history of Nauman Bin Sabit (name of Imam Abu Hanifah Rahmatullah alayh) there are two chapters on Imam Abu Hanifah Rahmatullah alayh.

In the first chapter he writes how the other scholars have praised Imam Abu Hanifah Rahmatullah alayh and in the second chapter he talks about what the enemies of Imam Abu Hanifah Rahmatullah alayh said about him.

 Khatib Baghdadi said that I personally recognized the greatness of Imam Abu Hanifah Rahmatullah alayh and his knowledge. It is my right that where I have mentioned his excellence I can also bring forward the opinions of the people who were against him. The enemies of Imam Abu Hanifahh do not mention those narrations, which are in praise of Imam Abu Hanifahh. They only mention Khateeb’s narration, which are against him- and imply that al Khateeb too was against the Imam.

Before we go further, at this point it can be concluded that whatever has been said against Imam Abu Hanifah Rahmatullah alayh cannot be accepted as the truth:

Our Shaykh Shah Abu Al Hassan Zaid Farooqi Naqsh Bandi said: “In 1931 I was in Egypt. In that period an article was published in the popular newspaper Al Ahraam that Khateeb’s Tareek has been published and will be available soon. In his Tareekh there is one chapter against Imam Abu Hanifah.

Al Azhar decided that it was upon themselves to respond to this chapter written by Khatib Baghdadi.

This response was then printed in the footnote of the book Tareekh Baghdad. Upon reading the above book and its footnote it is clearly understood that the said chapter is totally untrue.

Furthermore it is noted that whosoever reported Khateeb’s accusations against Imam Abu Hanifah Rahmatullah alayy. We see that in the same book he also says that these narrators are not trustworthy. Moreover Muhadis Al Asar Alama Zahidul Al Kausri (Rahmatullah Alai) wrote a book called Taneeb Al Khatib in which he clarifies that truly these accusations are false and notes that all the evidences used were from the same book Tareekh Baghdad.

Now let us see what Khateeb says about Imam Abu Hanifah Rahmatullah alayh in Tareekh Baghdad under the biography of Imam Abu Hanifah Rahmatullah alayh. (a number of examples are taken)

1. Khateeb says Imam Abu Hanifah Rahmatullah alayh was from the Murj’iee
2. He says that Imam Abu Hanifah Rahmatullah alayh confirmed that Riba (interest) is halal (Permissible)
3. In Imam Abu Hanifah Rahmatullah alayh Halqas (meetings) there was no salutation
(Salaah/blessings) bestowed on the Prophet [May Allah bless Him and grant Him peace].
4. Imam Abu Hanifah Rahmatullah alayhs and his students were like Christians. (As’tagfirullah) (Changing Qur’an and Sunnah like the Christians).
5. Imam Abu Hanifah Rahmatullah alayhs followers said that his knowledge was greater than that of the Prophets [May Allah bless Him and grant Him peace]. (‘Astagfirullah’)
6. Imam Abu Hanifah Rahmatullah alayh used to say that had the Prophet [May Allah bless Him and grant Him peace] been present at his time he would have taken his opinion (that is He would have learnt many things) from me. (‘Astagfirullah’)
7. When a Hadith would be presented he would reject and say scrap this with the pig’s tale.

[Tareekh Baghdad by Khateeb Al-Baghdadi under Nu’maan Bin Thabit]

We do not need to go any further as you will have already realised that this is not acceptable by any Muslim. From the above accusations let us clarify one thing that the other accusations are very similar.

Imam Abu Hanifah Rahmatullah alayh said that if Usman Bathi Al Basri was present in my time he would have taken many of my opinions but the above narrator Khateeb al-baghdadi removed Usmans name and replaced it by the Prophet [May Allah bless Him and grant Him peace].
[Footnote, Tareekh Baghdad chapter Abu Hanifahh]

Khateeb took this information from Yusaf Bin Sabat, Abi Nassar, Azdi, and Al Wass Wassy, In the same book, Khateeb also wrote about these narrators, that:

One of them was who used to make fabricated Hadiths. One of them was weak in the Hadith, the other was a person who did not even believe in Hadiths. One of them was Qadari (Sect), one of them used to make up fabricated stories.

To prove that Imam Abu Hanifah Rahmatullah alayh was a Kaffir. From the writings of Khateeb, we are led to believe that Imam Abu Hanifah Rahmatullah alayh was an atheist, Jew, innovator, etc., etc., we seek shelter in Allah, from this!!!

Now we shall review the accusations that were made against Imam Abu Hanifah Rahmatullah alayh who said that he was a Murji’i.

Who were the Murji’ee? And who called Imam Abu Hanifah Rahmatullah alayh one?

Allama Shahar Sattaani, wrote in his famous book Al Milal, that:
In the early days the Shi’ahs began to propogate stories against Abu Bakr and Umar Radi Allaho unhooma. During a period where there were differences amongst the Companions, the Shi’ahs also made strange stories concerning their differences. It was also the time when the Khawarij declared the majority of Muslims, as Kafir they believed that whoever committed a major sin was a Kafir. At this time,the sahiah sect became famous. They said that differences that the companions of the Prophet [May Allah bless Him and grant Him peace] had should go without anything said about them, we should remain silent, and the matter will be dealt with Allah Sub Hana hu Wataala. They also believed that those Muslims who commit a great sin (Kabiraa) are not kafirs. Some of the Murji’e believed that Imaan (Faith) is embedded in the heart, so that, if someone utters blasphemous remarks, or worships statues, or has a belief like a Jew or Christian, or worships whatever he likes, he still is beloved to Allah and a perfect Muslim. They thus believed that if a Kafir was to perform a good act then he/she would receive no benefit from it, similarly, if a Muslim was to indulge himself in blasphemous he/she remarks, or commits any major sin, it would have no effect on his/her Imaan. In this way, they left all good actions out and they openly indulged themselves in bad actions.

*Imam Abu Hanifah Rahmatullah alayh also said that those who commit a major sin were not Kafirs. The enemies of Imam Abu Hanifah Rahmatullah alayh picked upon this point to argue that he was a Murji’e


Imam Abu Hanifah Rahmatullah alayh openly conducted good acts and never said not to do good actions. He also never encouraged people that worship what you like. The Mutazillah called everyone who did not agree with them concerning their belief as Murji’e. The Khawarij, on the other hand, argued that the one who claimed that to perform a major sin is not to be a Kafir. In this way, the Khawarij and Mutazillah gave Imam Abu Hanifah Rahmatullah alayh the title of Murji’ee. These two sects not only called Imam Abu Hanifah Rahmatullah alayh a Murji’e, but many other great scholars of Islam, such as: Hassan Bin Muhammad, Sa’eed Ibn Jubair, Talaq Bin Habib, Umar Bin Murar, Mahaarib Bin Wassaar, Maqaatil Bin Sulimaan, Hamaad Bin Abi Sulaimaan, called a number of the scholars as Murji’e.

[Al Milal, By Allama Shahar Sitaani, Madhab Al Islammiya and Hiyaat Imam Abu Hanifah Rahmatullah alayh, By Allama Abu Zuhraar Misri]

If Imam Abu Hanifah Rahmatullah alayh was a Murji’ee, it would have become apparent in all the Hanafi books that it is permissible to worship the cross, idols or you can be a Christian, Jew etc.

Why is it then that in the Hanafi books it is clearly stated that to worship idols, the cross etc., is Kufr? (See the books of Hanafi Fiqh)

Why is it also, that there is a special book, which explains what punishments are expected for those who perform bad acts? If you take any book concerning Hanafi Fiqh, you will see two chapters dedicated to explaining what things can make you a Kafir. The other chapters will deal with the punishments' that those people will receive who indulge themselves. In acts of adultery, stealing and other evil acts. This is a clear proof that those who claim that Imam Abu Hanifah Rahmatullah alayh is a Murji’ee, is repeating those accusations made by the Khawarij and the Mutazalah are wrong.

There is another accusation made by people that Imam Abu Hanifah Rahmatullah alayh knew only seventeen Hadith.

 Let’s examine what little truth this bears but before we go further let’s see the sources from which Imam Abu Hanifah Rahmatullah alayh extracted his information.

Iban Al Qayyim states:
Allah Soob ha Na hu Wat'aala sent the Prophet [May Allah bless Him and grant Him peace] to teach Islam. During that early period those that learnt became known as companions which were over hundreds of thousands, out of which one hundred and thirty (130) gave more Fatwas than the rest. There were seven amongst the companions that gave the highest number of Fatwas. Those seven were Umar Bin Khatab, Ali Bin Abu Talib, Abdullah Bin Masaud, Umul Momineen Aisha, Zaid Bin Sabet, Abdullah Bin Abbass, Abdullah Bin Umar Radi allahounhoom. Umar sent Abdullah Bin Masaud to reside at Koofa. This was because Abdullah Bin Masaud had great knowledge. Prophet [May Allah bless Him and grant Him peace] said in a statement that he was great scholar.

Once two groups of people came from Syria and Koofa to visit Umar. Umar gave gifts to both groups and the group from Koofa asked Umar “why is it that we have received less than the Syrians.” Umar replied: 'Did I not give you Abdullah Bin Masaud which is the greatest of all gifts'. Abdullah Bin Masaud often said that I know about every Surah in the

Qur’an and further who and what it was revealed for, if I know a person that knows more than me I must go to him and learn from him. Ibn Umar used to say Ibne Masaud is filled with knowledge. Imam Ibn Jareer says that there is no other companion whose students wrote all his Fatwas and his Fiqh, except Abdullah ibn Masuood. After a short while hundreds of other companions also went to Koofa to reside there. Later when Ali became Khaleefah he also moved to Koofa that is how Koofa became the capital of the Islamic State. This then influenced further companions to move to Koofa. Koofa became one of the center points of knowledge of the Companiuns. At that time the most popular school was of Ali and Abdullah Bin Masaud.

Later on some people started to attribute fabricated narrations linked to Ali. Which is why the only acceptable narrations of Ali are those which are through his generation and through students of Abdullah Bin Masuad. Ali and Abdullah Bin Masaud had many popular students like Umar Bin Sharjeel, Masrooq, Al Qamma, and others. And then Abraham and Hammad Bin Suleiman became their students and Imam Abu Hanifah Rahmatullah alayh became their student.

[Aalam Al Muwaqqaiy-een Chapter Qiyyas by Hafidhh Ibn Al Qayyim]

Imam Ibn Sa'ad says:
One large group of Companions started to reside in Kufa, There were more than five hundred companions residing in Kufa. That is why Umar Radi allaho unho said that Kufa is the center of the treasure. (Faith) Kufa was the center at that time of knowledge.
[Tabaqat Ibn Sa'ad volume 6 chapter Kufa]

In the very same Kufa Imam Abu Hanifah Rahmatullah was born. In the same place, he acquired his knowledge, he saw and learnt from the Companions and learnt from the Tabe'een. To learn more knowledge he often travelled to Makkah, Madina, Syria, Yemen and Basra. How can it be said that he only knew seventeen Ahadith? It is like saying to a Hafidhh of the Qur’an that he knows Surah Fatiha only!

Ibn Taymiyyah writes that:
Amongst the Scholars there were those who are Scholars of Ahadith, and some that were Scholars of Fiqh. The Scholars who are knowledgeable of both Ahadith/Fiqh are Imam Sahfi’, Imam Ahmed, Imam Ishaq, Imam Abu-Yusuf, Imam Abu Hanifah.They also had a very high status which was suitible for all of them Rahmatullahe ajmaeen.
[Kitab Al Istegatha page 13 by Hafidhh Ibn Taymiyya]

When Ibn Taymiyya writes and accepts that Imam Abu Hanifah was a scholar in Ahadith, and fiqh, then how can his followers discredit Imam Abu Hanifah, and say that he only knew seventeen Ahadith? 


Let us Not forget what his (Ibn Taymiyya's ) followers 
Today say regarding
Imam Abu Hanifah(RA)

Here

---

Wahhabi/Salafi said: Abu Hanifa "JAHMIYA KI MAWT MARAAY THAY" ... AstaghfirUllah,
In English it would mean: Imam Abu Hanifa died the "DEATH OF JAHMIYYAH" 
( Jahmiyyah was a kafir/misguided sect....)
Quote: Wahhabi says: “Imam Abu Hanifa (rah) as "Gumrah" "KAFIR" and "DAJJAL"
Wahhabi said in Urdu: "Chawal na mar Imam abu hanifa ko ab muslman sabit kar" 
English Translation: ^ Don't say rubbish and now prove Imam Abu Hanifa as a Muslim”
Wahhabi said:  "IMAM ABU HANIFA (RAH) WAS GUMRAH" 
Audhobillah min Dhalik !!
Read more - Proof /scan: Here

Ibn Khaldun has touched upon the accusation that Imam Abu Hanifah knew only seventeen hadith.

He has written about it in his book At-Muqadmah. He writes that this accusation is completely false as, Imam Abu Hanifah’s student Imam Abu Yusuf and Imam Muhammad narrated a great number of Hadith from Imam Abu Hanifah. Which they have written in their books, and they have written two books where they have accumulated all the Ahadith that they narrate from Imam Abu Hanifah; (the name of the books are Kitabul Al Athar by Imam Abu Yusuf, and Kitabul Al Athar by Imam Muhammad.)

More-over all the narrations of Hadith are accumulated in one book, which is called Jamie Al-Masaneed by Imam Abu Hanifah the famous scholar of Hadith/Fiqh.

Imam Abu Hanifah is one of the first people who have dictated books on Hadith/Fiqh. The Hadiths which Imam Abu Hanifah has narrated, he heard them directly from the Companions or the Tabeen (Student of the Companions) He was the first Imam in Hadith/Fiqh,

Imam Bukhari, Imam Muslim, Imam Nasai, Imam Tirmizi, Ibn Majah, etc, etc, they all came a very long time after him, So that is why his status should be the highest of all of them.

 From the famous scholars of Hadith/Fiqh he is the only one who is a Ta’bee (Who have seen the Companions) This Privilege was awarded to Imam Abu Hanifah and not to Imam Malik Imam Sahfi’, Imam Ahmed, Imam Bukhari, Imam Muslim, Imam Abu Dawood, Imam Tirmizi, etc, etc, He was unique in this privilege...
(Edited by ADHM)


---


Al-Shafi`i said: "Knowledge revolves around three men: Malik, al-Layth, and Ibn `Uyayna."
Al-Dhahabi commented: "Rather, it revolves also around al-Awza`i, al-Thawri, Ma`mar, Abu Hanifa, Shu`ba, and the two Hammads [ibn Zayd and ibn Salama]."

Sufyan al-Thawri praised Abu Hanifa when he said: "We were in front of Abu Hanifa like small birds in front of the falcon," and Sufyan stood up for him when Abu Hanifa visited him after his brother’s death, and he said: "This man holds a high rank in knowledge, and if I did not stand up for his science I would stand up for his age, and if not for his age then for his Godwariness (wara`), and if not for his Godwariness then for his jurisprudence (fiqh)."

Ibn al-Mubarak praised Abu Hanifa and called him a sign of Allah.

 Both Ibn al-Mubarak and Sufyan al-Thawri said:
"Abu Hanifa was in his time the most knowledgeable of all people on earth."
Ibn Hajar also related that Ibn al-Mubarak said:
 "If Allah had not rescued me with Abu Hanifa and Sufyan [al-Thawri] I would have been like the rest of the common people." Dhahabi relates it as: "I would have been an innovator."
--
Muhammad ibn Ahmad ibn Rizq reported to us: He said: Muhammad ibn ‘Umar al-Ji‘abi narrated to us: Abu Bakr Ibrahim ibn Muhammad ibn Dawud ibn Sulayman al-Qattan narrated to me: He said: Ihsaq ibn al-Buhlul narrated to us: He said: I heard Ibn ‘Uyaynah say: 
My eyes have not seen the like of Abu Hanifah.”
[Tarikh Baghdad 15:460] Imam Sufyan bin Uyaynah (d.198AH)
More info Here
--
---

Imam Abu Hanifa (ra)
Somebody said: “In such and such a mosque there is a circle that discusses Fiqh (Jurisprudence)”
Imam Abu Hanifa: asked, “Do they have a Master over them?”
They said: “No”
Imam Abu Hanifa said: They will Never Understand!”
[Ibn Muflih, al-Adab al-Shariyyah wa al-Minah al-Mariyya, Cairo, Maktaba Ibn Taymiyyah, 1978, 3.374]
---
Biography of Imam Abu Hanifa (RA)
A Must Read :Here
--

---
--

80 Books on Sunni Creed according to the Hanafi Madhhab

The following is a list of 80 works written by some well known scholars linked mainly to the Hanafi school of Islamic jurisprudence.  The list starts off with works ascribed to the great Imam Abu Hanifa himself and ends off with some titles from the last Islamic century.

 The works were all written in Arabic and some have been translated into other languages also.  The list also demonstrates that the Sunni-Hanafi scholars have always taken the issue of Aqida (Islamic creed) as a priority in order to disseminate the truth (haqq) over falsehood (batil) century after century.
Many of these works also address in a nuanced and academic way the deviations in terms of creed by members of the 72 deviant sects attached to Islam, as well as defending the status and standing of the early Hanafi school as being a true advocate and representative of the early Muslims (Salafus-Salihin) in terms of sound creedo. 

A lot of these works also address the patently false notions spread by open enemies of the Sunni-Hanafi school in this age who claim to be the real advocates of the Salafus-Salihin in this age of trials and tribulations.

80 BOOKS ON SUNNI CREED (AQIDA) ACCORDING TO THE
MADHHAB OF AL-IMAM ABU HANIFA (d. 150 AH)

1) Al-Fiqh al-Akbar attributed to Imam Abu Hanifa (d. 150 AH), rahimahullah. There is more than one recension, one being that of Hammad ibn Abi Hanifa and another from Abu Muti’i al-Balkhi whose recension is also known as al-Fiqh al-Absat. See below for a number of commentaries on this text. Other short works ascribed to the Imam include the following three works:
2) Kitab al-Wasiyya (the work has been published with the Sharh of Mulla Hussain ibn Iskandar al-Hanafi, Hyderabad, India, 1321 AH).
3) Al-Alim wal Muta’alim (it has been published with the notes of Shaykh Muhammad Zahid al-Kawthari) in the recension of Imam Abu Muqatil al-Samarqandi (d. 208 AH)
4) Risala ila Uthman al-Batti
5) Kitab al-Tawhid by Imam Abu Mansur al Maturidi (d. 333 AH)
6) Ta’wilat Ahlis Sunna wal Jama’ah also known as Tafsir al-Maturidi (published in 10 large volumes) by Imam Abu Mansur al Maturidi (d. 333 AH)
7) Kitab Usul-ud-din by Shaykh Jamal-ud-Din Ahmed ibn Muhammad. See Kashf al-Zunun of Hajji Khalifa, (2/1157). The author was one of the students of Imam Abu Mansur al-Maturidi (d. 333 AH)
8) Irshad al-Muhtadi fi usul al-Din by Imam Abul Hasan Ali ibn Sa’id ar-Rustufaghni (d. 345 AH). The author was one of the students of Imam Abu Mansur al-Maturidi (d. 333 AH)
9) Al-Hikma al-Nabawiyya fi Sharh al Fiqh al-Akbar by Imam Abul Qasim al-Samarqandi who is well known as Hakim Ishaq (d. 342 AH. See Kashf al-Zunun ( 2/1287) of Hajji Khalifa
10) Aqidatul Imam by Imam Abul Qasim al-Samarqandi (d. 342 AH). See Kashf al-Zunun (2/1157) of Hajji Khalifa
11) Sharh al-Fiqh al-Akbar ascribed to Imam al-Maturidi (d. 333 AH) but said to be actually by Imam Abul Layth al-Samarqandi (d. 373 AH)
12) Sharh al-Fiqh al-Akbar by Imam Muhammad ibn Muhammad ibn Abdus Sattar al-Kardari (d. 642 AH). A copy is held in Markaz al-Malik Faysal (no. 8684), Riyadh, Saudi Arabia.
13) Al-Irshad fi Sharh al-Fiqh al-Akbar (also known as al-Hikma al-Nabawiyya fi Sharh al-Fiqh al-Akbar) by Imam Akmalud-Din al-Babarti (d. 786 AH). See Kashf al-Zunun of Hajji Khalifa (1/69)
14) Sharh al-Fiqh al-Akbar by Imam Alaud-Din al-Bukhari (d. 841 AH). A copy is held in the Khuda Baksh manuscript library (10/486) in India
15) Sharh al-Fiqh al-Akbar by Imam Ahmed ibn Sayfud-Din al-Nasafi (d. 845 AH). A manuscript copy is held in al-Maktaba al-Jami’a (no. 459) in Beirut, Lebanon.
16) Sharh al-Fiqh al-Akbar by Imam Ilyas ibn Ibrahim al-Sinubi al-Rumi (d. 891 AH). See Kashf al-Zunun (1/854) of Hajji Khalifa. A manuscript copy is held in al-Maktaba al-Mahmudiyya (no. 1916) in Madina al-Munawwara
17) Sharh al-Fiqh al-Akbar by Imam Abul Muntaha al-Maghnisawi (circa 10th century). See Kashf al-Zunun of Hajji Khalifa, (2/1287). The manuscript mentioned by Hajji Khalifa was dated 939 AH. There are many manuscript copies of this commentary in several libraries.
18) Sharh al-Fiqh al-Akbar by Imam Ishaq al-Tabib al-Rumi (d. 949 AH). See Shadharat al-Dhahab (8/281) of Ibn al Imad al-Hanbali
19) Sharh al-Fiqh al-Akbar by Imam Muhammad Bahaud-Din ibn Lutfullah al-Rahmawi (d. 952 AH). A manuscript copy is held in Darul Kutub al-Misriyya (1/203) in Cairo, Egypt.
20) Al Qawl-ul-Fasl (commentary on al-Fiqh al-Akbar) by Imam Baha-ud- Din Zadah (d. 956 AH)
21) Sharh al-Fiqh al-Akbar (also known as Minah al-Rawd al-Azhar) by Mullah Ali al-Qari al-Hanafi (d. 1014 AH). The best edition is the one by our late Shaykh: Wahbi Sulayman Ghawji al-Albani (d. 2013) with his annotated notes known as al-Ta’liq al-Muyassar ala Sharh al-Fiqh al-Akbar
22) Sharh al-Fiqh al-Akbar by Imam Isma’il ibn Ishaq al-Khutayri (d. 1061 AH). See the Salim Agha manuscript (6/587) of this work in Istanbul, Turkey
23) Sharh al-Fiqh al-Akbar by Imam Abdul Awwal ibn Abdul Qayyum al-Mawsawi (died after – 1064 AH). A manuscript copy is held in Markaz al-Malik Faysal (no. 9260), Riyadh, Saudi Arabia.
24) Sharh al-Fiqh al-Akbar by Imam Nurud-Din al-Sharwani al-Barusawi (d. 1065 AH). See Hadiyatul Arifin (2/499) by Isma’il al Babani al Baghdadi
25) Sharh al-Fiqh al-Akbar by Imam Abu Ali Murad ibn Uthman al-Mawsili (d. 1092 AH). See Mu’jam al-Mu’allifin by Umar Rida Kahhala (12/213) and Hadiyatul Arifin (2/242) by Isma’il al Babani al Baghdadi
26) Sharh al-Fiqh al-Akbar by Imam Nurud-Din Ali ibn Murad al-Mawsili al-Umari (d. 1147 AH). See Hadiyatul Arifin (1/766) by Isma’il al Babani al Baghdadi. A manuscript copy is held in the British Museum (no. 1253)
27) Tuhfa al Nabi fi Sharh wa tarjama al Fiqh al Akbar li Abi Hanifa by Imam Kawz al Husari Mustafa ibn Muhammad al Rumi (d. 1215 AH). See Hadiyatul Arifin (2/454) by Isma’il al Babani al Baghdadi
28) Al-Misbah al-Azhar Sharh al-Fiqh al-Akbar by Shaykh Sulayman ibn Rasad al-Zayyati al-Misri (d. 1347 AH). See al-A’lam of Khayrud-Din Zirikli (3/125)
29) Al-Qawl al-Muyassar ala’l Fiqh al-Akbar by Imam Aza ibn Ali al-Hadidi (d. 1369 AH)
30) Al-Daw al-Abhar Sharh al-Fiqh al-Akbar by Imam Nasihi al-Fahimi. A copy is held in the Raza manuscript library (1/313, no. 243) in Rampur, India
31) Al-Durr al Azhar by Shaykh Abdal Qadir. It was published in Khanpur, India, by Matba’ Nizami in 1878 CE

32) Aqida of the Hanafi Mujtahid Imam: Abu Ja’far al-Tahawi (d. 321 AH). Though the Imam was a contemporary of both Imams al-Maturidi and al-Ash’ari, there does not seem to be any evidence that the three Imams ever met. The Aqida of al-Tahawi is formally known as Bayan al-Sunna wal Jama’a and a number of beneficial commentaries exist. The one to clearly avoid is the one by Ibn Abi’l Izz. The latter is a pseudo-Salafi favourite in this age, but take note, Ibn Abi’l Izz was held to be unreliable by more reliable Hanafi Imams and aqida specialists like Imam Ali al Qari (d. 1014 AH) in his Sharh al-Fiqh al-Akbar, as well as the later Hanafi Hafiz of hadith, Imam Muhammad Murtada al-Zabidi (d. 1205 AH) in his Ithaf al-Sa’ada al-Muttaqin. Ibn Abi’l Izz was also put on trial by certain scholars in his time for his deviant aberrations. See the following link for the trial of Ibn Abi’l Izz – TRIAL
Other commentaries include:
33) Sharh al-Aqida al-Tahawiyya by al-Qadi Isma’il ibn Ibrahim ash-Shaybani (d.629 AH)
34) Nur al-Lami wal Burhan al-Sati by Imam Najmud-Din Biqbaris ibn Yalankalij al-Turki (d. 652 AH). The manuscript is in Maktaba al-Sulaymaniyya (no. 2973), Istanbul, Turkey
35) Sharh al-Aqida al-Tahawiyya by Imam Shujaud-Din Hibbatullah ibn Ahmed al-Turkistani (d. 736 AH). See Kashf al-Zunun (2/1143) of Hajji Khalifa
36) Al-Qala’id fi-Sharh al-‘Aqa’id by Imam Mahmud al-Qunawi (d. 770 AH). See Kashf al-Zunun (2/1143) of Hajji Khalifa
37) Sharh al-Aqida al-Imam al-Tahawi by Imam Abu Hafs Siraj ud-Din Umar ibn Ishaq al-Ghaznawi al-Hindi (d.773 AH). See Kashf al-Zunun (2/1143) of Hajji Khalifa
38) Sharh Aqa’id al-Tahawi by Imam Muhammad ibn Abi Bakr al Ghazi al-Hanafi (he was one of al-Sakhawi’s [d. 902 AH] students and was from the 9th century AH)
39) Sharh Aqa’id al-Tahawi by Imam Mahmud ibn Muhammad ibn Abi Ishaq al-Hanafi of Istanbul (d. 916 AH). See Mu’jam al-Mu’allifin (12/193) by Umar Rida Kahhala
40) Sharh al-Aqida al-Tahawiyya by Imam Abul Abbas Ahmed ibn Mas’ud ibn Abdur Rahman al-Qunawi (9th century, see Mu’jam al-Mu’allifin [2/176] of Umar Rida Kahhala)
41) Nur al-Yaqin fi Usul ud-Din by Imam Kafi Hasan al-Busnawi al-Aqhasari (d. 1025 AH). See Kashf al-Zunun (2/1143) of Hajji Khalifa
42) Sharh Aqa’id al-Tahawiyya by Imam Abdur Rahim ibn Ali al-Amasi also known as Shaykh Zadah. See Mu’jam al-Mu’allifin (5/209-210) by Umar Rida Kahhala
43) Sharh al-Aqida al-Tahawiyya by Shaykh Abdal Ghani al-Ghunaymi al-Maydani (d. 1298 AH), with the notes of Dr Muhammad Riyadh al-Malih and Dr Muhammad al-Hafiz (all three were from Damascus)
44) Tabsira al-Adilla of Imam Abul Mu’in al-Nasafi (d. 508 AH)
45) Bahr al-Kalam by Imam Abul Mu’in al Nasafi (d. 508 AH)
46) Al-Tamhid fi-Usul al-Din by Imam Abul Mu’in al-Nasafi (d. 508 AH)
47) Al-Bidaya min al Kifaya fil Hidaya fi usul-ud-Din by Imam Nurud-Din Ahmed ibn Mahmud al-Bukhari al-Sabuni al Hanafi (d. 580 AH)
48) Risala fi Bayan al-I’tiqad ala Madhhab al-Imam al A’zam al-Mujtahid al-Muqaddam Abi Hanifa al-Nu’man by Shaykh Muhammad Yusuf Atif Pasha (manuscript preserved in Cairo’s Maktaba al-Azhar, no. 3488)
49) Al-Sayf al-Mash-hur fi-Sharh Aqida Abi Mansur al Maturidi by the Ash’ari scholar, Imam Tajud-Din al Subki (manuscript preserved in Maktaba Arif Hikmat, Madina)
50) Usul al-Din by Shaykh Abul Yusr al-Bazdawi (d. 493 AH)
51) Tafsir al-Nasafi (also known as Madarik al-Tanzil) is a Tafsir on the Qur’an with aspects from the Maturidi understanding within it by Imam Abul Barakat al-Nasafi (d. 710 AH)
52) Jami al-Mutun fi Haqq Anwa’ al-Sifat al-Ilahiyya wal Aqa’id al-Maturidiyya by Shaykh Ahmed Diya-ud-Din
53) Al-Musayira by Imam Kamal ibn al-Humam (d. 861 AH, who was the Mujtahid of the Hanafi school in his age, as well as being a student of al-Hafiz ibn Hajar al Asqalani in Hadith)
54) Al-Musamira Sharh al-Musayira li-Ibn al-Humam by Shaykh Kamalud-Din Muhammad, well known as Ibn Abi Sharif al-Maqdisi (d. 905 AH)
55) Hashiya of al-Hafiz Qasim ibn Qutlubugha (d. 879 AH) to his teacher: Imam Kamal ibn al-Humam’s al-Musayira
56) Aqida of Imam Abu Hafs Najmud-Din al-Nasafi (d. 537 AH). There are more than 70 works of various lengths in commentary to the short text by Imam al-Nasafi which shows its universal popularity amongst mainly Hanafi scholars after his death. A later article will list the known titles if Allah wills. Here are fifteen examples:
57) Sharh al-Aqa’id al Nasafiyya by Imam Sa’d al Din al-Taftazani (d. 791 AH). There is also an edition with the notes of the Indian Muhaddith: Shaykh Abdal Aziz al-Dehlawi (son of Shah Waliullah), printed by Maktaba al-Imdadiyya, Deoband, India.
58) Hashiyya al-Kayali (d. 870 AH) ala Sharh al-Aqa’id al Nasafiyya
59) Hashiyya al-Assam ala Sharh al-Aqa’id al Nasafiyya
60) Al-Hawashi al-Bahiyya ala Aqa’id al Nasafiyya
61) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Abdul Hakim ibn Shamsud-Din al-Hindi al-Siyalkoti (d. 1067 AH). A manuscript is preserved in Markaz al-Malik Faysal (no. 01158), Riyadh, Saudi Arabia
62) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ibrahim ibn Muhammad ibn Arab Shah al-Isfara’ini (d. 945 AH). A manuscript is preserved in Markaz al-Malik Faysal (no. 01148), Riyadh, Saudi Arabia
63) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Shaykh Abul Hasan ibn al Afdal. A manuscript is preserved in Markaz al-Malik Faysal (no. 04870), Riyadh, Saudi Arabia
64) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Shaykh Muslih-ud-Din Mustafa al-Qastallani. A manuscript is preserved in Markaz al-Malik Faysal (no. 07363), Riyadh, Saudi Arabia
65) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ahmed ibn Muhammad ibn Umar (d. 785 AH, well known as Ibn Khidr). A manuscript is preserved in Maktaba al-Awqaf (202[2, 241]) in Mawsul, Iraq
66) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Abdur Rahman ibn Ibrahim al-Kurdi (d. 1064 AH). A manuscript is preserved in al-Maktaba al-Abdaliyya (3/91, no. 1445) in Jami’ al-Zaytuniyya, Tunis, Tunisia.
67) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ilyas Pasha (Hasan ibn Hussain ibn Muhammad) al-Talishi (d. 964 AH). A manuscript is preserved in Maktaba Fatih Khan (5/236, no. 4)
68) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Hasan ibn Muhammad al-Finari (d. 886 AH). A manuscript is preserved in the Raza library in Rampur (1/284, no. 19) in India
69) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Ahmed ibn Yunus al-Shalabi (d. 947 AH). A manuscript is preserved in the Raza library in Rampur (1/126) in India
70) Hashiyya ala Sharh al Aqa’id al Nasafiyya by Imam Hussain ibn Hasan al-Hussaini al-Kalkali (d. 1014 AH). A manuscript is preserved in Darul Kutub al-Misriyya (1/173, no. 1089) in Cairo, Egypt
71) Hashiyya ala Sharh al Aqa’id al Nasafiyya lil-Taftazani by Imam Ali al-Qari (d. 1014 AH). Manuscripts are preserved in Munich (no. 866), Berlin (no. 2436); there is also a copy in the Princeton University manuscript collection in America
72) Al-Sawad al A’zam by Shaykh Abul Qasim al-Hakim al-Samarqandi (d. 342 AH). The author was one of the students of Imam Abu Mansur al-Maturidi (d. 333 AH). It has also been translated into English.
73) Salam al-Ahkam ala Sawad al-A’zam by Shaykh Ibrahim Hilmi al-Wafi
74) Al-Saha’if al-Ilahiyya by Shaykh Shamsud-Din al Samarqandi
75) Isharatul Maram min ‘Ibaratil Imam by al Qadi Kamalud Din Ahmed al Bayadi (d. 1097 AH). This work is based on the following 5 works: Al Fiqh al Akbar, al Fiqh al Absat, al Wasiyyah, al ‘Alim wal Muta’allim and Risala Abi Hanifa
76) Kitabut Tamhid li Qawa’id at Tawhid by Imam Abuth-Thana’ Al Lamishi Al Hanafi
77) Bad’ul Amali by Imam Sirajudddin al-Ushi (see the next 3 for commentaries to this work)
78) Daw’ al-Ma’ali Sharh Bad’ al-Amali by Imam Ali al-Qari (d. 1014 AH)
79) Mukhtasar Sharh al-Bakri ‘ala Bad’ al-Amali
80) Nukhbatul La’ali li Sharh Bad’ al-Amali by Imam Muhammad al-Rayhawi (d. 1228 AH)
---
List-Compiled by Abul Hasan Hussain Ahmed, London, UK
February 2015/Rabi al-Thani 1436 AH
(www.darultahqiq.com)
---
Edited by ADHM