"The imams have declared him weak for his poor memorization"
(In his commentary ofIbn Abi `Asim's Kitab as-Sunna1:76)
---
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-Barrrelates
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
Hajarsaid
in Kharija
ibn al-Salt'snotice
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 حدثناأبو
حنيفةعن
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."]
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 Asqalanisaid:
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
عنأبي
حنيفةعن
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)
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
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.”
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.’”
حدثنا
صالح بن عبد الرحمن قال ثنا عبد الله بن
يزيد المقرىء قال وحدثنا فهد قال ثنا أبو
نعيم قال ثناأبو
حنيفةرحمه
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.”
حدثنا
أحمد بن داود حدثنا إسماعيل بن سالم الصائغ
ثنا أبو معاوية أخبرني النعمان بن ثابتعن
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 Dawudnarrated
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 Marthadfrom Ibn
Buraydahfrom 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.’ Hesaid: ‘Why
did you not let him go?!’”
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
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
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 toImam
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]
---
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.”
Wahhabi/Salafi say: 1)
Imam Bukhari has stated: Imam
Abu Hanifah (Rahmatullah
alayh) was aMurji’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 HanifahRahmatullah
alayh hesaid ‘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/Salafisshould
*note that:
Imam
Bukhari informs us that he had taken these statements from
his*tutorNa’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
sectcalled 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
accusationcame
from.
I
have mentioned that Naeem Bin
Hammadconveyed 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 thatNaeem 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 criticismfrom
amongst the Muhaditheen likewise, Imam
Bukhari also received criticismfor
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:
Accusationmade
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 saidthat
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 cannotaccept
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 acceptAbdullah
binMubaarik’s claimthat Imam
Maaik was not a scholar.
We
also do not acceptImam Yahya bin
Mu’een’sclaim 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 enemiesof
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 ImamAbu
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 footnoteit
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
aMurji’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 thatImam
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
Ibn
Khaldun has touched upon the accusation that Imam
Abu Hanifahknew 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)
---
“Ghunyat-ut-Talibin”
Question:
Hadrat
Ghawth-ul-A`zham Sayyid Abdul
Qadir Gilani has designated
the Hanafis misguided in
his work “Ghunyat-ut-Talibin”.
What
would be the response to this?
Answer:
A`ala Hadrat Imam
Ahmad Rida Khan Barelwi has
written a response to a similar question and says that concerning
this book, “Gunyat-ut-Talibeen”, Shaykh
Abdul Haqq Muhaddith Delvi holds
that it is not written
by Ghawth-ul-A`zham at
all, but
this is a mere rejection. Imam
ibn Hajr Makki has clearly stated
that parts of this book are forgeries added
by those deserving of punishment.
He writes in “Fatawa Hadithiyya”, “Beware of being deceived by what is found in the ‘Ghunya’ of Shaykh Abdul Qadir Gilani. Someone plotted against him concerning this work, and Allah will surely take vengeance on them. Hence, he is free from that which was written.”
Also,
this book (Gunya) has deemedall of
the Asharites, i.e. Ahl Sunna wa’l Jama`ah, deviant and misguided.
It says, “…as opposed to what the Asharites said concerning the Speech of Allah being self-subsisting. Allah will soon take to account every misguided and misguiding deviant.”
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?
However,
it is totally false to
say that the “Ghunya” deems all Hanafis deviant. It
is clearly written in the text, “…they
are some of the companions (followers) of
Abu Hanifa”.
No
blame can come upon the Hanafis or their school just
because some of the Hanafis are censured. It is certainly
known that some of the Hanafis
were Mu`tazilite, like Zamakhshari,
Abdul Jabbar, Mutrizi, and Zahidi, the writer of Qunya, Hawi, and
Mujtaba,so what blame can come upon the Hanafis or
their school?
Like
some of the Shafi`is are Zaydi and
Shia,what blame can come upon the Shafi`is and their
school?
All
Wahhabis of the Najd claim to
be Hanbali, what blame can come upon the Hanbalis and
their school? Moreover all of these groups arose from the Muslims,
what blame can come upon Islam or the Muslims?
Furthermore,
it is written in “Bahjat-ul-Asrar”with
an authentic chain of narration from Muhammad ibn Azhar Sarifini, “
I
had a desire to see the men of the unseen. One day I saw at the grave
of Imam Ahmad a man whom my heart recognized to be one of the men of
the unseen. After completing his visit to the grave, the man left and
I followed. He arrived at the banks of the Tigris River and it
compressed its breadth to a foot’s width for him to cross over it.
Swearing to Allah, I stopped him and asked what his school was.
He
said, ‘I am a true Muslim and not from amongst the disbelievers.’
Believing the word ‘true’ (hanif) to be ‘Hanafi’,
I
went to Gawth-ul-A`zham to relate this occurrence to him. He was in
his room and the door was shut, yet as soon as I arrived he called
out, ‘Oh Muhammad! There is no Hanafi saint of such quality on the
face of the Earth.”
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)
In
summation, this work was composed during a time in which books were
handwritten, not printed, and it was easy, therefore, to add
forgeries into the text. This is why there are forgeries in the works
of Imam Ghazzali, and the works of Shaikh
ibn Arabi contain illicit additions beyond count. Imam
Sha`rani explained the forgeries attributed to ibn
Arabi in his book “Al-Yawaqit
wa’l Jawahir”, and even wrote that his own
works were subject to illicit additions in his own time by jealous
contemporaries. Hakim Sana’i, Hafiz Shirazi, and
others fell victim to the same malaise.
Shah
Abdul Aziz Delvi explained this phenomenon in his
work “Tuhfa-e-Ithna-`Ashariyya”, so in the same way,
the statements in “Ghunyat-ut-Talibin”
enumerating Hanafis among the deviated sects are forgeries.
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.
(Fatwa
Faiz ir Rasul, Vol. 1, pg. 154-6)
---
Wahhabi/Salafisoften
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)
--
اردو ترجمہ:
غیر مقلد سلفی فرقہ اکثر غنیۃ الطالبین جو شیخ عبد القادر الجیلانی رحمة اللہ کی
طرف منسوب ہے اس کو پیش کرتے ہیں۔ یہ لوگ کہتے ہیں کے وہ رفع یدین کرتے تھے اور
انہوں نے اھل الحدیث کی تعریف کی ہے۔ اصل میں غوث پاک نے صوفیہ، ابدال و اولیاء کو
اھل حدیث کہا ہے نا کہ اجکل کے نام نہاد اھل حدیث کو۔ اور وہ رفع یدین اس لیے کرتے
تھے کیونکہ وہ حنبلی تھے۔
غنیۃ
الطالبین، یہ کتاب شیخ الربانی، الغوث، حضرت شیخ عبد القادر جیلانی رحمتہ اللہ
علیہ سے منسوب ہے۔ 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۔
چند نکات جو
اس کتاب سے ثابت ہوتے ہیں:
1۔ آقا کریم صلی اللہ علیہ
وآلہ وسلم کا وسیلہ پکڑنا (صفحہ 17)
2۔ تعویذ لٹکانا (صفحہ
50-51)
3۔ قبور پر ایصال ثواب کا
اہتمام (صفحہ 50)
4۔ تصوف پر مکمل ایک باب،
جسمیں آپ نے صوفیاء کو ابدال و اولیاء کہا ہے۔ (صفحہ 454-449)
5۔ لیلۃ البراءت کے فضائل
(صفحہ 249-244)
6۔ بیس رکعات تراویح (صفحہ
265)
7۔ معراج کا سفر خواب نہیں
تھا بلکہ جسمانی تھا اور آقا کریم صلی اللہ علیہ وآلہ وسلم نے اللہ تعالیٰ کا
دیدار فرمایا (صفحہ 85)
8۔ باطل فرقوں کا رد (لفظ
حنفیہ اس کتاب کے بعض مخطوطات میں موجود ہی نہیں۔ دار الخیر والے چھاپے میں لفظ
غسانیہ ہے) (صفحہ 119) اور صفحہ 311 پر غوث پاک نے امام ابو حنیفہ کو امامِ اعظم
کہا ہے۔
9۔ دعا کے بعد چہرہ پر ہاتھ
پھیرنا (صفحہ 50)
10۔ صلوٰۃ التسبیح پڑھنا
(صفحہ 432)
----- By A.Ibrahim ----
On page 311, Shaykh JilanicalledImam Abu Hanifa as Imam al Azam.
صفحہ 311 پر غوث پاک نے امام ابو حنیفہ
کو امامِ اعظم کہا ہے۔
--
Note: Even
Salafi translator in Urdu accepted that some manuscripts mention Ghasaniyyah in
stead of Hanafiyyah.
My version of Dar ul Khayr mentions Ghasaniyah.
--
Also: The
nuskha taken by Dar ul Kutb al iLmiyyah, Beirut, Lebanon also does not say
Hanafiyyah but rather Ghasaniyah.
Quote: “Sayyiduna Ghawth al-A’zam writes: Some of the followers of Abu-Hanifa No’man ibn Thabit are called Hanafiyah Murjiyah whose belief is that, identifying the Prophets of Allah and testifying on all those things that came from Allah is called Eman.
(Imam) Barhuti has mentioned this in his book ‘Kitab al-Shajarah’ Cited in Ghunniyah al-Talibin page no: 187, Madina Publishing Co. Karachi edition. More Info: Here
---
The Falcon
Al-Shafi`i said:
"Knowledge revolves around three men: Malik, al-Layth, and Ibn
`Uyayna."
Al-Dhahabi commented:
"Rather, it revolves alsoaround 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,"
andSufyan 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.
"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
---
AUTHORITIES
OF THE SALAF-US-SAALIHEEN WHO ADHERED TO THE HANAFI MADH-HAB AND/OR TESTIFIED TO ITS PREVALENCE AND SUPERIORITY
Yahya
bin Ma’een (158H – 233H)
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:
“Ibn
al-Ma’een was an extremely staunch Hanafi in his Madh-hab, even
though he was a Muhaddith (master of hadith).” [Ar-Ruwat
al-Thiqat al-Mutakallim Fihim Bima La yujabu raddahum]
Imam
ad-Dhahabi states also in his famous Siyar:
“Abu
Zakariyyah (Yahya bin Ma’een) was Hanafi in Furoo’ (in the
rulings of fiqh)”
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:
“We
do not lie by Allah. We have not heard [rulings] better than Abu
Hanifah’s rulings and we have adopted most of his rulings.” (Tarikh
Baghdad 15:474)
Yahya
bin Ma’een also narrated that his teacher, Yahya bin Sa’eed,
adopted the rulings of Imam Abu Hanifah:
“And
Yahya ibn Sa‘eed adopted (yadh-habu) the rulings of the Kufans in
fatwa and he selected his rulings from their rulings and he followed
his rulings amongst his companions.” (Tarikh
Baghdad 15:474)
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:
“Two
things I did not believe would go beyond the arch bridge of Kufa, and
they have reached the furthest regions: the recitation of Hamzah (d.
156 H) and the opinions of Abu Hanifah.” [Tarikh
Baghdad]
Although
Sufyan ibn Uyaynah would have witnessed innumerable Stars of Uloom
(knowledge) of the Salaf-us-Saaliheen, amongst whom were the likes of
Imam Ahmad ibn Hanbal, Imam Shafi’i, Abdullah ibn al-Mubarak, Yahya
ibn Ma’een, etc. he states that he had seen none comparable to Abu
Hanifah.
“My
eyes have not seen the like of Abu Hanifah.” (Tarikh
Baghdad 15:460)
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
ibn Zuray‘ would say when remembering Abu Hanifah: “How far have
the grey mules flown with his fatwas!” [i.e. a figure of speech in
the Arabic language which expresses widespread prevalence.] (Tarikh
Baghdad 15:475)
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:
“When
a man asked Yazeed ibn Haroon, “O Abu Khalid! Who is the best in
fiqh from those you have seen?” I heard him reply, “Abu
Hanifah.” (Tarikh
Baghdad 15:468)
Ibn
Abdul Barr and others have narrated similar statements confirming
Yazeed ibn Haroon’s opinion that Abu Hanifah was the most
knowledgeable scholar from amongst the galaxy of luminaries he would
have had come across:
“Yazeed
ibn Haroon said: “I met a thousand men, and I wrote from most of
them. I have not seen from them [anybody] with better Fiqh (the
combined knowledge and understanding of the Qur’an and Sunnah), nor
more scrupulous, nor more learned, than five (men). The first of them
is Abu Hanifah.” [Jami‘
al-‘Ilm of Ibn ‘Abdul Barr]
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:“He
used to issue fatwas in accordance with Abu Hanifah’s
dicta.” [Tarikh
Baghdad]
Allamah
adh-Dhahabi relates a similar statement from Yahya bin Ma’een that
Wakee’ would issue fatwas according to the rulings of Imam Abu
Hanifah: “I
have not seen anyone better than Wakee`. He spends his night in
prayer, fasts without interruption, and issues fatwa according to the
verdict of Abu Hanifa. And Yahya bin Sa’eed al-Qattan also used to
give fatwa according to what Abu Hanifa said.” (Tadhkiratul
Huffaaz)
Many
other Muhadditheen have transmitted this as an accepted fact. Ibn
Abdul Barr, for instance, narrates the following with his chain: “Yahya
ibn Ma‘een said: “I have not seen the like of Wakee‘ [ibn
al-Jarrah] and he would give fatwa according to the opinions of Abu
Hanifah.” (Al-Intiqa’ fi Fada’il al-A’immati l-Thalathat
al-Fuqaha)
The
following two reports from Tareekh Baghdad are of a sufficient level
of authenticity to corroborate Wakee’ ibn al-Jarrah’s deference
to the rulings of Imam Abu Hanifah: “Ibn
Karamah narrated: We were with Wakee‘ [ibn al-Jarrah] (126 – 196)
one day and a man said: “Abu Hanifah erred!” Wakee‘ said: “How
can Abu Hanifah err when with him are the likes of Abu Yusuf and
Zufar in their logic; and the likes of Yahya ibn Abi Za’idah, Hafs
ibn Ghiyath, Hibban and Mindal in their memorisation of hadith; and
the like of al-Qasim ibn Ma‘n in his knowledge of language and
Arabic; and Dawud al-Ta’i and Fudayl ibn ‘Iyad in their
asceticism and their scrupulousness? The one whose sitting partners
are such, he cannot come close to erring, for if he erred they would
surely have corrected him.” (Tarikh
Baghdad 16:365)
“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.
“It
was said to al-Qasim ibn Ma‘n ibn ‘Abd al-Rahman ibn ‘Abd Allah
ibn Mas‘ood: “You are the descendant of ‘Abd Allah ibn Mas’ood.
Are you satisfied with being from the followers [literally: children]
of Abu Hanifah?” He replied: “Men have not sat with anyone more
beneficial than the company of Abu Hanifah.” Al-Qasim then said to
him: “Come with me to him.” So he came and when he sat with him,
and he stayed with him [for a while], he said: “I have not seen the
like of such .” (Tarikh
Baghdad 15:462-3)
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:
“He
narrated from his father and Abu Hanifah and he adopted his madhhab
(tamadhhaba lahu)…” [Tahdheeb
al-Tahdheeb]
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:
“Muhammad
ibn Bishr [narrated]: I would frequent Abu Hanifah and Sufyan. I once
came to Abu Hanifah and he said to me, “From where did you come?”
I replied: “From the company of Sufyan.” He responded: “Indeed
you have come from the company of the man, that if ‘Alqamah and
al-Aswad [two of the great Tabi’een] were present, they would need
the like of him.” Then I came to Sufyan who said to me, “From
where did you come?” I said, “From the company of Abu Hanifah.”
He responded, “Indeed, you have come from the company of the best
Faqeeh from the inhabitants of earth (afqahi ahl al-ard).” (Tarikh
Baghdad15:471)
‘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:
”Abdullah
ibn al-Mubarak said: “I saw the most pious of people, the most
scrupulous of people, the most learned of people, and the best Faqeeh
of people. As for the most pious of the people, [he is] ‘Abdul Aziz
ibn Abi Rawwad; as for the most scrupulous of the people, [he is]
al-Fudayl ibn ‘Iyad; as for the most learned of the people, [he is]
Sufyan al-Thawri; and as for the best Faqeeh of the people, [he is]
Abu Hanifah.” Then he said “I have not seen the like of him in
Fiqh.” (Tarikh
Baghdad 15:469)
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:
“Along
with Abu Hanifah I sought out hadith, but he beat us. So we took to
Zuhd (abstaining from the pleasures and conveniences of this dunya)
upon ourselves, but he excelled us. Then we sought fiqh along with
him, but he produced what you already know.”
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:
“Al-Hasan
said: I asked Abu ‘Aasim al-Nabeel, “Is Abu Hanifah a better
Faqeeh or Sufyan (al-Thawri)?” He replied, “The slave of Abu
Hanifah is a better faqeeh than Sufyan!” (Tarikh
Baghdad 15:468)
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:
“al-Shafi‘i
said: “All people are dependent on Abu Hanifah in fiqh.” (Tarikh
Baghdad 15:474) ”
“al-Shafi‘i
said: “I have not seen anyone better in fiqh that Abu Hanifah.”
Al-Khatib comments: He meant by his statement “I have not seen,”
“I do not know.” (Tarikh
Baghdad 15:474)
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:
“He
(Abu Hanifah) was the most learned of the people of his time.”
(kana a’lama ahli zamanihi) (Tarikh
Baghdad 15:473)
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:
“al-Hasan
ibn Muhammad al-Laythi said: “I came to Kufa and inquired about the
most devout (a’bad) of its inhabitants and I was directed to Abu
Hanifah. Then I came when I was an old man and inquired about the
best faqih amongst its inhabitants and I was directed to Abu
Hanifah.” (Tarikh
Baghdad 15:482)
---
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]
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.
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 alMaturidi 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 alNasafiyya 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 alNasafiyya 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 alNasafiyya 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 ‘IbaratilImam 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)
The
Prophetصلى
الله عليه وعلى آله وصحبه وسلم said; “Even
if the Deen would be on Surayya, then a person from among
the Persians would
get it from there.” [Muslim]
Imam
Jalal ud-Din as-Suyutiرحمه
الله remarked
about this Hadith; “In
this Hadith, That the Prophet صلى
الله عليه وعلى آله وصحبه وسلم has
given glad tidings about Imam
Abu Hanifa رضي
الله عنه.”
Ibn
‘Aabideen: “There were authentic Ahaadeeth that indicate
the virtue of Abu Haneefah, among which is the saying of the Prophet
, reported by Al-Bukhari and Muslim from Abu Hurayrah, and reported
by At-Tabaraani from Ibn Mas‘ood that the Prophet sallallaahu
`alayhi wa sallam ( may Allaah exalt his mention ) said: “Even
if faith were at Pleiades, some men from Persia would attain it.”
This Hadeeth was also reported by Abu Nu‘aym from Abu Hurayrah and
reported by Ash-Sheeraazi and At-Tabaraani from Qays ibn Sa'ad ibn
‘Ubaadah, with the wording: The
Prophet sallallaahu `alayhi wa
sallam ( may Allaah exalt his mention ) said: “If
knowledge were hanging at Pleiades, some men from Persia would reach
it."
The
wording of At-Tabaraani from Qays reads: “...and
the Arabs do not attain it, men from Persia would attain it.” The
narration by Muslim from Abu Hurayrah reads: “If
faith were at Pleiades, then a man from Persia would reach for it
until he attains it."
A
narration by Al-Bukhari and Muslim from Abu Hurayrah reads: “I
swear by the One in Whose hand my soul is, if faith were hanging at
Pleiades, a man from Persia would attain it.”
Persia does
not refer to the known country, but it refers to a non-Arab race, who
are the Persians, as per the narration by Ad-Daylami: “The best
of the non-Arabs are the Persians.”
As-Suyuti said: “This
Hadeeth narrated by Al-Bukhari and Muslim is an authentic source,
reliable in its reference to Abu Haneefah; its soundness is
agreeable, and it eliminates the need for the reports of the
biographers who have no knowledge about the sciences of Hadeeth, as
in the chain of narrators of those reports there are liars and
fabricators.
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