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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 permision to Ma'az Bin Jabal to do Qiyyas.
[Aalmul Muaqqeen, Chap,Qiyaas]
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And he is as Murği 'died and others have the Irga' inherited from him.”
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/Salafis 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 book “As 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 scholar”
Imam 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 criticised 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 thm 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 tha 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 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?
Today say regarding
Ibn Khaldun has touched upon the accusation that Imam Abu Hanifah knew only seventeen hadith.
Can anyone justly say that this is a statement of the Shaykh?
The book designates all Ahl Sunnat as misguided so what is the complaint if it states something similar about Hanafis?
Saints can never be considered misguided and deviant, especially those saints whose sainthood is attested to by Gawth-ul-A`zham (Fatawa Ridawiyyah, 12-Volume Edition Vol. 9, pg 28)
Even if we were to accept that they are not forgeries, there would still be no harm, because the Shaykh only deemed some Hanafis misguided who followed Imam Abu Hanifa in subsidiary rulings. This is similar to the case of Deobandis, Mawdudis, and their like, who are called Hanafi because of their following Imam Abu Hanifa in subsidiary rulings, yet are misguided and deviant.
Wahhabi/Salafis often quote from Ghuniyah tut talibeen attributed to Shaykh Abdul Qadir Jilani (Rahimahullah) that he used to do Raful Yaddain and praised Ahlul Hadith. Actually the great Shaykh has called Sufis, Abdaal, and Awliya as Ahlul Hadith not fake Ahlul Hadith of today. Also he used to do Raful Yaddain because he was a Hanbli.
Ghuniya tut Talibeen attributed to al-Ghawth, Shaykh ar-Rabbani Sayyid Abdul Qadir al-Jilani (Rahimahullah).
I have the Arabic one published by Dar ul Khair, Beirut, Lebanon and also Damuscus, Syria)
Although there have been some interpolations made into the book as said by Ibn Hajr al-Makki (rah) but overall it is a great book which approves concepts and fiqh of Ahlus Sunnah.
It proves the following points.
1. Taking Waseela of Prophet Muhammad (Peace be upon him). (Pg. 17)
2. Hanging Ta'weez. (Pg. 50-51)
3. Doing Isaal ath thawaab at graves. (Pg. 50)
4. Whole chapter dedicated to Tassawuf where he calls Sufis as Abdaal and Awliya. (Pg. 449-454)
5. Virtues of Layla tul bar'aah (Pg. 244-249)
6. Tarawih to be 20 Rakahs. (Pg. 265)
7. The Prophet seeing Allah on Miraaj with his eyes and it not being a dream. (Pg. 85)
8.
Refutation of misguided sects (Note: Word Hanafiyyah is not used in
many manuscripts. In this manuscript which is published by Dar ul
khayr it says Ghasaniyah in stead of Hanafiyyah. Pg. 119).
Also
on page 311, Shaykh Jilani called Imam Abu Hanifa as Imam al Azam.
9. Wiping hands on face after making dua. (Pg. 50)
10. Praying Salat ut Tasbih (Pg. 432)
--میرے پاس جو نسخہ ہے وہ دارالخیر بیروت لبنان اور دمشق شام سے ہے۔ چہ جائیکہ امام ابن حجر مکی کے مطابق اس کتاب کے اصل متن میں کچھ کمی بیشی ہے، لیکن بالعموم یہ ایک بہترین کتاب ہے، جو اہلِ سنت و جماعت کے فقہ و نظریات کی ہی توثیق کرتی ہے۔
The Falcon
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
---WHO ADHERED TO THE
HANAFI MADH-HAB
AND/OR TESTIFIED
TO ITS PREVALENCE AND SUPERIORITY
Yahya bin Ma’een was the teacher of countless luminaries of the Salaf-us-Saaliheen, amongst whom were Imam Ahmad bin Hanbal who would say, “If Yahya Ibn al-Ma’een has not heard of a hadith then that hadith does not exist!”, and Imam Ahmad’s fellow student, Ali Ibn al-Madeenee, who was the famous teacher of Imam Bukhari in whose presence Imam Bukhari confessed to feeling uniquely small in stature (in terms of knowledge). Whenever Ahmad bin Hanbal and Ali bin al-Madeenee would disagree on a matter while studying the Ahadith together, they would refer it to Yayha bin Ma’een. Ali ibn al-Madeenee sums up the tremendous standing of Yahya bin Ma’een in the following statement:
“The knowledge in Basrah ended up with Yahyaa ibn Abee Katheer and Qataadah; and the knowledge in Koofah ended up with Aboo Ishaaq and al-A’mash; and the knowledge in al-Hijaaz with Ibn Shihaab and ‘Amr ibn Deenaar; and the knowledge of these six was transmitted to twelve men: Ibn Abee ‘Aroobah, Ma’mar, Shu’bah, Hammaad ibn Salamah, the two Sufyaans (i.e. Sufyan bin Uyaynah and Sufyan al-Thawri – both mentioned later in this article), Maalik, al-Awzaa’ee, Ibn Ishaq, Hushaym, Aboo ‘Awaanah (and) Yahyaa ibn Abee Zaa’idah. And it came to Ibn al-Mubaarak and Ibn Mahdee and Yahyaa ibn Aadam – and the knowledge of ALL these came to Yahyaa ibn Ma’een.”
Imam ad-Dhahabi, an undisputed authority according to even the Salafis, in transmitting authentically the descriptions of the narrators of Ahadith, narrates the well-accepted fact that Yahya bin Ma’een was a very staunch Hanafi:
Yahya ibn Sa’eed al-Qattaan (120 H – 198 H)
The founder of the science of al-Jarh wa l-Ta’deel, Yahya bin Sa’eed was an undisputed and recognised authority amongst the Salaf-us-Saaliheen of his era. Imam Ahmad ibn Hanbal said regarding him: “I have not seen anyone better than Yahya bin Sa’eed with my eyes.” Al-‘Aini narrates in ‘Umdatul Qaari that between ‘Asr prayer and Maghrib, Yahya ibn Sa’eed would sit leaning on a pillar in his Masjid, whilst luminaries of the calibre of Yahya ibn Ma’een, Ahmad ibn Hambal, and Ali ibn Al-Madeenee would stand in front him for the entire period with great humility, seeking answers to their questions on the Deen. Despite the fact that Yahya ibn Sa’eed’s stature in the field of Deeni knowledge was such that he could easily have claimed the right to Ijtihaad (the right to derive rulings directly from the Quran and Sunnah), he admits that he adopted most of Imam Abu Hanifah’s rulings, and he testifies to their superiority:
Yahya bin Ma’een also narrated that his teacher, Yahya bin Sa’eed, adopted the rulings of Imam Abu Hanifah:
Sufyan Ibn Uyaynah (107H – 198H)
Sufyan Ibn Uyaynah was amongst the greatest Muhadditheen of his era, regarding whom Imam Ahmad bin Hanbal stated: “I did not see anyone who knew the Sunnah better than him.” and regarding whom Imam Shafi’i stated: “I have not seen anyone as readily equipped for knowledge as Sufyaan, and I have not seen anyone who withheld more than him from giving religious verdicts, and I have not seen anyone who better explained the Hadiths than him.”
Sufyan Ibn Uyaynah mentions the widespread prevalence of the rulings of the Abu Hanifah alongside the prevalence of the Mutawaatir (mass-transmitted) recitation of the Qur’an as transmitted by Hamzah, both of which had reached the furthest regions of the Ummah during the era of the Salaf-us-Saaliheen:
Yazeed bin Zuray’ (101-182)
Ali bin al-Madeenee narrates that his teacher, Yazeed bin Zuray’, would express surprise at the widespread acceptance the rulings of Imam Abu Hanifah had acquired during the era of the Salaf-us-Saaliheen:
Yazeed bin Haroon (118H – 206H)
Regarded as amongst the greatest Muhadditheen of his era, Yazeed bin Haroon was the teacher of the likes of Ahmad bin Hanbal, Yahya bin Ma’een and Ali bin al-Madeenee. Ali bin al-Madeenee said regarding him: “I have not seen a greater memorizer of hadith than Yazeed bin Haroon.” al-Hasan ibn Ali narrated Yazeed’s testimony that Imam Abu Hanifah was the greatest Faqeeh that he had ever seen:
Wakee’ bin al-Jarrah (126 – 196)
He was the famous teacher of Imam Shafi’i, Imam Ahmad ibn Hanbal and countless other luminaries of the Salaf-us-Saaliheen. Imam Ahmad once stated that Wakee’ ibn al-Jarrah possessed the most superior memory that he had ever come across. Khatib Baghadi states in his biographical note on Wakee’ that he would issue fatwas according to Imam Abu Hanifah’s rulings:
“Yahya ibn Ma‘een said: “I have not seen [anybody] superior to Wakee’ ibn al-Jarrah!” It was said to him, “Not even Ibn al-Mubarak?” He said, “Ibn al-Mubarak indeed had excellence, but I have not seen [anybody] more virtuous than Wakee‘. He would face the qiblah and memorise his hadiths. He would stand [in prayer] in the night and fast continuously. He would give fatwa according to the opinion of Abu Hanifah, and he had heard many hadiths from him.” Yahya ibn Ma‘een said: “And Yahya ibn Sa‘eed al-Qattan would give fatwa according to the opinion of Abu Hanifah also.” (Tarikh Baghdad15:653)
Qasim ibn Ma’n ibn Abdur-Rahman ibn Abdullah ibn Mas’ood (d 175 H)
The following narration relates how Qasim ibn Ma’n, the great-grandson of Hadhrat Abdullah ibn Mas’ood (radhiyallahu anhu), was once assailed for being a “child” (i.e. an ardent follower) of Imam Abu Hanifah.
Shu‘ayb ibn Ishaq ibn ‘Abd al-Rahman (118 H – 189 H)
Ibn Hajar Al-‘Asqalani states in the biography of this luminary who was the teacher of the likes of Ishaq ibn Rahwaya, that he had adopted the Madh-hab of Imam Abu Hanifah:
Sufyan ibn Sa’id al-Thawri (97 – 161 H)
He was one of the greatest Huffaz from the Atba’ al-Tabi’een (third generation of Muslims after the Sahabah and Tabi’een). Shu’bah ibn al-Hajjaj, Sufyan ibn ‘Uyaynah, Yahya ibn Ma’een, Abu ‘Aasim al-Nabeel and others referred to him as “the commander of the believers in hadith” (amir al-mu’minin fi l-hadith) (Tahdhib al-Tahdhib 4:113) His authority in all fields of knowledge is undisputed. In the narration below, Sufyan al-Thawri explicitly testifies to the superiority of Imam Abu Hanifah in Fiqh over all others upon face of the Earth:
‘Abdullah ibn al-Mubarak (118 – 181)
He was an undisputed authority in all fields of Knowledge whose merits are innumerable. Sufyan ibn ‘Uyaynah said, “I looked into in the matter of the Sahabah and I did not find any virtue in them over Ibn al-Mubarak except their companionship of the Prophet (Allah bless him and grant him peace) and their battles with him.” Abdullah ibn Mubarak testified to Imam Abu Hanifah’s superiority in Fiqh:
Mis’ar ibn Kidam (d. 155)
He was the Imam to whom even great authorities would refer to when they differed in the field of knowledge. Ibrahim ibn Sa’eed al-Jawhari narrates that, “When Shu’bah and Sufyan differed they would say, ‘Let us go to the weighing scales, Mis’ar.” Mis’ar’s standing and rank can be gauged from the fact that both Sufyan ath-Thawri and Shu’bah were widely regarded as Ameer-ul-Mu’mineen (Chief of the the Believers) in Hadith, the highest rank in the field of Hadith amongst the Salaf-us-Saaliheen. Hafiz adh-Dhahabi narrates in Manaqib Abi Hanifah that Mis’ar ibn Kidam said:
Abu ‘Aasim al-Nabeel al-Dahhak ibn Makhlad ibn al-Dahhak (122 – 214)
Abu Aasim was amongst the greatest and eldest of al-Bukhari’s teachers in Hadith. In the narration below, while proclaiming Imam Abu Hanifah’s superiority in Fiqh, Abu Aasim employs hyperbole in order to emphasise Imam Abu Hanifah’s superiority over others:
Imam ash-Shafi’i (150 – 204 H)
The following narration of Imam Shafi’i proclaiming everyone (i.e. the Salaf-us-Saaliheen of his era) to be dependent upon Imam Abu Hanifah in Fiqh, has been transmitted by numerous Fuqaha and Muhadditheen throughout the ages:
Makki bin Ibrahim (126 – 215 H)
He was blessed with a long life such that he was privileged to be both a student of Imam Abu Hanifah as well as being one of the senior teachers of Imam Bukhari. Most of Bukhari’s thulaathiyat narrations (sanads containing only three narrators) run through him. Proclaiming Imam Abu Hanifah’s superiority in knowledge, Makki ibn Ibrahim stated:
The Greatest Scholar of the City of Knowledge
Over a thousand Sahabah, including ‘Abdullah ibn Mas’ud, ‘Ammar ibn Yasir, ‘Ali ibn Abi Talib, Abu Musa al-Ash’ari, and seventy Sahabah (radhiyallahu anhum) who participated in Badr, had migrated to and settled in Kufa, It thus became a hub and centre of learning of all the Deeni sciences. Kufa’s standing in the field of Hadith, for example, can be understood from the fact that when al-Hakim, the author of the famous Mustadrak, devoted a chapter to listing the great Muhadditheen of the Salaf-us-Saaliheen, he mentioned forty narrators from Madīnah, twenty-one from Makkah, and two hundred and one from Kūfah (including Imām Abū Hanīfah). Imam Abu Hanifah was recognised by the Kufans as being the greatest Faqeeh living amongst them at that time:
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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)
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.
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
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
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)
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
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
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
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)
74) Al-Saha’if al-Ilahiyya by Shaykh Shamsud-Din al Samarqandi
