Regarding Imaam Abu Hanifah (rahimullah)

[zakariya_w]

Imaam Abu Hanifah (Rahimahu ‘Llah) [1]
Taken from 'The Creed Of The Four Imaams'
By Al-Khumayyis

He is the imaam, the faqeeh, the Scholar of al-'Iraaq, Aboo Haneefah an-Nu'maan Ibn Thaabit Ibn Zawtaa at-Taymee al-Koofee, the master of Banee Taymullaah Ibn Tha'labah, it was said that he was from the sons of al-Faras.

He was born in the year 80H during the lifetime of the younger Companions, and he saw Maalik Ibn Anas when he came to them in al-Koofah. However, not a single letter from them has been confirmed from him.

Ahmad al-'Ijlee said, "Aboo Haneefah at-Taymee was from a group of oil dealers, he used to buy and sell silken fabrics."

And 'Umar Ibn Hammaad Ibn Abee Haneefah said, "As for Zawtaa, then he is from the people of Kaabil and he was born firm upon Islaam. And Zawtaa was in possession of the tribe of Taymullaah Ibn Tha'labah. So he was old and his allegiance was to them, then to the tribe of Qifl." He said, "And Aboo Haneefah was a fabrics merchant, and his shop was known in Daar 'Amr Ibn Hareeth."

And Nadr Ibn Muhammad al-Marwazee said, "From Yahyaa Ibn Nadr who said, "The father of Abee Haneefah was from Nisaa."

And Sulaymaan Ibnur-Rabee' relates from al-Haarith Ibn Idrees who said, "The origin of Aboo Haneefah is from Tirmidh."

And Aboo 'Abdur-Rahmaan al-Muqree said, "Aboo Haneefah was from the people of Baabil."

And Aboo Ja'far Muhammad Ibn Ishaaq Ibnul-Bahlool relates from his father, from his grandfather who said, "Thaabit, the father of Aboo Haneefah was from the people of al-Anbaar."

From Mukrim Ibn Ahmad al-Qaadee who said, Ahmad Ibn 'Abdullaah Ibn Shaadhaan al-Marwazee informed us from his father, from his grandfather: I heard Ismaa'eel saying, Ismaa'eel Ibn Hammaad Ibn Abee Haneefah an-Nu'maan Ibn Thaabit Ibnul-Marzabaan informed us from the sons of Faaris al-Ahraar, by Allaah softness never fell upon us. "My grandfather was born in the year 80H, and Thaabit went to 'Alee whilst he was young. So he supplicated for his blessing and for his offspring, and we hope that this supplications from Alee was answered through us.

Muhammad Ibn Sa'd al-'Awfee said, `I heard Yahyaa Ibn Ma'een saying, `Aboo Haneefah was reliable (thiqah), and he did not relate any hadeeth, except those that he had memorized, and he did not relate those that he had not memorized."

And Saalih Ibn Muhammad said, `I heard Yahyaa Ibn Ma'een saying, `Aboo Haneefah was thiqah in hadeeth.'

And Ahmad Ibn Muhammad Ibnul-Qaasim Ibn Mahraz relates from Ibn Ma'een, `There was no problem in Aboo Haneefah.' And he said another time. `He was from the people of truthfulness according to us, and he was not faulted with lying.' Indeed Ibn Hubayrah left the judiciary to him, so my father used to be a judge.'

From Shu'ayb Ibn Ayyoob as-Sareefeenee, Aboo Yahyaa al-Himaanee informed us, `I heard Abaa Haneefah saying, `I saw a dream that terrified me. I saw that I was digging up the grave of the Prophet (Sallahhaahu ‘alaihi-Wa-salam). So I came to al-Basrah, so I commanded a man to ask Muhammad Ibn Seereen, so he asked him. So he said, `This man is digging up the narrations of the Messenger of Allaah (Sallahhaahu- ‘alaihi-Wasalam)"

The muhaddith, Mahmood Ibn Muhammad al-Marwazee said, Haamid Ibn Aadam informed us, Aboo Wahb Muhammad Ibn Mujaahim informed us saying, `I heard 'Abdullaah Ibnul-Mubaarak saying, `If Allaah had not aided me through Abee Haneefah and Sufyaan, I would have been like the rest of the people."

From Ahmad Ibn Zubayr, Sulaymaan Ibn Abee Shaykh informed us, Hujr Ibn 'Abdul-Jabbaar informed me saying, `It was said to al-Qaasim Ibn Ma'n, `Are you pleased to be from amongst the boy servants of Aboo Haneefah?' He said, `The people have not sat in circle more beneficial than that of Abee Haneefah.' So al-Qaasim said to him, `Come with me to him.' So when he came to him, he stuck to him, and he said, `I have not seen the likes of this.'

And Bishr Ibnul-Waleed relates from al-Qaadee Aboo Yoosuf who said, `Once when I was walking with Aboo Haneefah, I heard a man saying to another, `This Aboo Haneefah does not sleep at night.' So Aboo Haneefah said, `By Allaah, do not relate from me that which I do not do.

'Abdur-Rahmaan Ibn Muhammad Ibnul-Mugheerah said, `I saw Aboo Haneefah pronouncing verdicts for the people at a mosque in al-Koofah, upon his head was a long black hood."

And Ibnul-Mubaarak said, `I have not seen a man more dignified in his gathering, nor having better' manners and mildness than Aboo Haneefah.'

Yazeed Ibn Haaroon said, "I have not seen anyone more easy going than Aboo Haneefah."

Wakee' said, `I heard Abee Haneefah saying, `Urinating in the mosque is better than some analogical deduction (qiyaas)."

And from Mu'aawiyah ad-Dareer who said, "Loving Abee Haneefah is from the Sunnah."

And from Mugheeth Ibn Badeel who said, `Aboo Haneefah was called by al-Mansoor to the judiciary, so he refused. So he said, `Do you desire that which we have?' So he said, "No, I am not appropriate." He said, `You have lied.' He said, "So the Leader of the Believers has ruled that I am not appropriate. Since I am a liar, then I am not appropriate. And if I was truthful, I would have informed you that I was not appropriate." So he was detained.

And Ismaa'eel Ibn Abee Uways relates something similar from ar-Rabee' al-Haajib, and in it Aboo Haneefah said, "By Allaah, I am not safe from pleasure, so how could I be safe from anger? So I am not appropriate for that." So al-Mansoor said, `You have lied. Rather, you are appropriate.' So he said, `How is it lawful for you to give authority to one who lies?' And it was said that Aboo Haneefah worked for him. So he judged in one affair and remained for two days, then he complained for six days and died.

And the faqeeh, Aboo 'Abdullaah as-Saymaree said, "He did not accept the position of judge. So he was beaten and detained and he died in jail.' And Hayyaan Ibn Moosaa al-Marwazee said, `Ibnul-Mubaarak was asked, `Is Maalik better in fiqh, or Aboo Haneefah?' He said, `Aboo Haneefah." And al-Khuryabee said, `No one finds fault with Aboo Haneefah, except one who is jealous, or an ignoramus.'

And Yahyaa Ibn Sa'eed al-Qattaan said, "We do not lie in front of Allaah. We have not heard anything better than the opinion of Abee Haneefah. And indeed we have taken many of his statements."

And 'Alee Ibn 'Aasim said, "If the knowledge of Imaam Aboo Haneefah was weighed against the knowledge of the people of his era, he would have outweighed them."

And Hafs Ibn Ghiyaath said, The speech of Abee Haneefah in fiqh is more intricate than poetry. No one finds fault with it except an ignorant person.

And Jareer said, `Mugheerah said to me, `Sit with Aboo Haneefah to gain fiqh, since if Ibraaheem an-Nakha'ee was living, he would sit with him.' And Ibnul-Mubaarak said, "Aboo Haneefah had more fiqh than the rest of the people."

Footnote:

[1] The following biography is taken from Siyar A'laamun-Nubalaa (6/394 -403), slightly adapted. For biographies of Aboo Haneefah, refer to: Tabaqaatul-Khaleefah (no. 176-327), Taareekhut-Bukhaaree (8/81), Taareekhus-Sagheer (2/43), al-Jarh wat-Ta'deel, (8/449-450), Kitaabul-Majrooheen (3/61), Taareekh Baghdaad (13/323-324), al.Kaamil fit-Taareekh (5/549. 585), Wafiyaatul-A'yaan (5/415-423), Tahdheebul-Kamaal (no. 1414-1417), Tahdheebut-Tahdheeb (1/98/4), Tadhkiratul-Huffaadh (1/168), Meezaanul-I'tidaal (4/265), al'Ibr (1/314), Maraatul-Jinaan (1/309), al-Bidaayah wan-Nihaayah (10/ 107 ), Taqreebut-Tahdheeb (10/449452), an-Nujoomuz-Zaahirah(2/12), al-Jawaahirul-Mudee'ah (1/26-32), Khilaasah Tahdheebul Kamaal (no. 402), Shadhamatudh -Dhahab (1/227-229).

[mujahideenryder]

wat is this from imam to imaam

seriosuly do u salafis want to be soo different from everyone else?

[Muawiyah]

It's a better transliteration innit?

[abby]

wat is this from imam to imaam

seriosuly do u salafis want to be soo different from everyone else?

chillax bro......I mean he did post something about Imam Abu Hanifa..Alhamdulillah


Jazak Allah, Zakariya, that was a very good article..

[zakariya_w]

Wa eyakkum Brother Abby, I am so happy because you spent your time benefiting from and enjoying the article as opposed to correcting 'so called' spelling mistakes, since when has there been a 'correct' way to transliterate Arabic words anyhow? This is a rhetorical question so no need to answer – LOL!

[haqq]

Assalaamualaikum:

I read the book this article is extracted from a few years ago. I explicitly remember reading the following sentence and it really bothered me.


...and he saw Maalik Ibn Anas when he came to them in al-Koofah. However, not a single letter from them has been confirmed from him.

However, there are much more detailed and authentic books on Al-Imam Al-Azam besides this one. And Allah Ta'ala Know Best.

Was-salaam,
haqq

[Abdur_Rahman]

Imaam Abu Hanifah (Rahimahu ‘Llah) [1]
Taken from 'The Creed Of The Four Imaams'
By Al-Khumayyis



jazakallahu khayr, this is a pretty good book
:thumbsup:

[Dhikr]

Assalamu 'alaykum,

There is another *excellent* detailed book on the lives and works of the four imams, entitled 'The Four Imams' by Muhammad Abu Zahra (pub. Dar al Taqwa, transl. by ustada Aishah Bewley) - if you are looking to learn more about the 4 main schools of thought, then read this book!

Heres an extract from the book:


The Life and Times of Abu Hanifa
His birth and lineage

According to most sources, Abu Hanifa was born in Kufa in 80 AH. Although there is almost total agreement on this, there is one source which posits 61AH, but this does not tally with the facts of his life since it is agreed that he did not die until 150 AH. Most say that he died after al-Mansur instituted the Inquisition. If he had been born in 61 AH, he would have been 90 at that time.
His father was Thabit ibn Zawti al-Farisi, a Persian. His grandfather was one of the people of Kabil who was captured in the Arab conquest of the region. He was enslaved to one of the Banu Taym and then freed. His wala' belonged to this tribe and so he was a Taymi by clientage. This information was transmitted by the grandson of Abu Hanifa, 'Umar ibn Hammad, but 'Umar's brother Isma'il said that Abu Hanifa was an-Nu'man ibn Thabit ibn an-Nu'man ibn al-Marzban. He said, "By Allah, we were never enslaved."


His upbringing

Abu Hanifa grew up in Kufa and was educated there and lived most of his life there as a student, debater and teacher. The sources in our possession do not mention his father's life or what his occupation and circumstances were but certain things about his circumstances can be deduced. He must have been wealthy, a merchant, and a good Muslim. In most books which recount the biography of Abu Hanifa, it states that his father met 'Ali ibn Abi Talib as a child and that his grandfather gave 'Ali some faludhaj1 on the day of Nawruz. This indicates that his family were wealthy since they were able to give the khalif sweets which only the wealthy ate.
It is related that 'Ali prayed for blessing for Thabit and his descendants when he saw him. This shows that he must have been a Muslim. It explicitly states in histories that Thabit was born into Islam and Abu Hanifa grew up in a Muslim household. That is confirmed by all scholars.
We find Abu Hanifa frequenting the market before he frequen-ted scholars. We see that throughout his life he engaged in trade and so we must deduce that his father was a merchant. It seems probable that he was a merchant in khazz silk and that Abu Hanifa followed his father's occupation as is the custom of people both past and present. It is also probable that, following the custom of most wealthy city dwellers, he memorised the Qur'an. That assumption tallies with what is known of Abu Hanifa being one of the people who was very frequent in his recitation of the Qur'an. It is reported that he used to recite the entire Qur'an seven times in Ramadan, and even if that is an exaggeration, it is based on the fact that he recited the Qur'an a lot. Many sources report that he learned recitation from Imam 'Asim, the source of one of the seven recitations (qira'at) of the Qur'an.2
Kufa was one of the two great Iraqi cities of the time. Iraq was home to many different religions, sects and beliefs and of various ancient civilisations. Syriac Christians were dispersed throughout it and they had schools there before Islam, in which Greek philosophy and the ancient wisdom of Persia were studied. Before Islam, Iraq was also home to several Christian sects where dogma was debated. After Islam, Iraq was a melting pot of diverse races and a place rife with confusion and disorder. There were clashes of opinion on politics and religion. The Shi'a and Mu'tazilites were there as well as the Kharijites in the desert. There were also the Tabi'un who strove to take knowledge from the Companions they met. Knowledge of the deen was transmitted freely there. It was an environment of clashing sects and conflicting opinions.
Abu Hanifa observed these diverse currents and his intellect was sharpened and sifted these differing views. It appears that while still in his youth he debated and argued people from various sects. This reveals his upright natural disposition. He concentrated, however, on commerce, going mainly to the markets and rarely to scholars. This remained the state of things until one day a scholar noticed his intelligence and cleverness and thought that he should not devote himself entirely to trade. He told him to frequent the scholars as he did the markets.
It is transmitted that Abu Hanifa said, "One day I was going past ash-Sha'bi who was sitting down. He called to me, 'Where are you going?' I said, 'I am going to the market.' He said, 'I do not frequent the market. I am concerned with going to the scholars.' I told him, 'I rarely frequent them.' He told me, 'Do not be heedless. You must look into knowledge and sit with the scholars. I discern alertness and energy in you.' That affected my heart and I ceased to frequent the market and began to turn to knowledge and Allah let me benefit from what he said." (Virtues of Abu Hanifa, al-Makki, pt. 1, p. 59) After ash-Sha'bi's advice, Abu Hanifa turned to knowledge and frequented the circles of the scholars.


His involvement in learning

But to which group did he go? As is seen from the historical sources, there were three fields of knowledge at that time: circles which discussed the fundamentals of dogma, which was the arena of the different sects; circles which studied the hadiths of the Messenger of Allah, may Allah bless him and grant him peace; and circles which deduced fiqh from the Book and Sunna and gave fatwa about things which arose.
We have three versions of what happened. One mentions that when he devoted himself to knowledge, he turned to fiqh after examining all the sciences which were known at that time. Two other versions clearly state that he first selected the science of kalam and debated with the sects and then Allah directed him to fiqh to which he completely devoted himself. We will examine the three versions.

It is related by various paths, including Abu Yusuf, that Abu Hanifa was asked, "How did you happen to come to fiqh?" He replied, "I will tell you. Success is from Allah and praise is His as He deserves and merits. When I wanted to learn knowledge, I looked at all the forms of knowledge and read some of them and thought about the end and usefulness of each. I said, 'I will go into kalam.' Then I looked and found that it had a bad aim and contained little benefit. When a man is proficient in it, he cannot speak openly and cast aside every evil and is likely to be called a sectarian.
"Then I examined literature and grammar, and found that the logical end of that discipline is to sit with a child and teach him grammar and literature. I examined poetry and saw that its end was eulogy, satire, lies and tearing apart the deen. Then I thought about the forms of Qur'an recitation (qira'at) and said, 'When I reach the end of it, young people will gather to read with me and discuss the Qur'an and its meanings and that is difficult.' So I said, 'I will seek hadith.' But then I said, 'To amass a lot of it I will have to have a long life before I will be of any use to people, and even then only youths will gather around me who will probably accuse me of lying and poor memory and that will be a burden for me until the Day of Rising.'
"Then I turned to fiqh and no matter which way I looked at it, it only increased in esteem and I could not find any fault in it. I saw that it involved sitting with scholars, fuqaha', shaykhs and people of insight and taking on their character. I saw that it is only by knowing it that the obligations are properly performed and the deen and worship established. Seeking this world and the Next World can only be done through it. If anyone desires to seek this world through it, he seeks a weighty matter and will be elevated by it. If someone wants to worship and divest himself, no one can say, 'He worships without knowledge.' Rather it will be said, 'This is fiqh and acting by knowledge.'"

This anedote is illustrative of the sciences which were prevalent in his time and shows that he chose between them as he was inclined.


Chapter Two
The Knowledge of Abu Hanifa
and its Sources


In the history of Islamic fiqh, there is no man both so highly praised and so severely criticised as Abu Hanifa, may Allah be pleased with him. This dichomtomy occurred because he was an independent faqih who had an independent method of thought as a result of deep study. Such a person must have admirers and detractors. Most of those who criticised him were incapable of following the course of his thinking or of understanding his perception. Many were narrow-minded and considered any method which involved more than the simple statements of the Salaf alone as being rejected innovation.
Some of his critics were very ignorant and knew nothing of his fear of Allah, integrity, great intellect and knowledge, and were unaware of his high position with the common and elite alike. It was almost within his own lifetime that lies were forged about him and that process continued apace after his death. On the other hand, there were also those who went to excess in his praise.
His contemporary, al-Fudayl ibn 'Iyad, a man renowned for scrupulousness, said about him, "Abu Hanifa was a faqih, a man known for fiqh, reasonably wealthy and known for graciousness towards all who visited him. He was steadfast in teaching knowledge both night and day. He had a good reputation and was often silent. He was a man of few words. When a question on the lawful or unlawful would come to him, he was good at pointing out the truth and he was loath to accept the ruler's money."
Ja'far ibn ar-Rabi' said, "I sat with Abu Hanifa for five years and never saw anyone silent longer than him. When he was asked a question of fiqh, sweat poured from him like a river before he spoke outloud."
His contemporary, Malih ibn Waki' said about him, "Abu Hanifa was very trustworthy. By Allah, he had a noble heart and preferred the pleasure of his Lord above everything. If swords had been used on him in the Cause of Allah, he would have endured that. May Allah have mercy on him and be pleased with him as He is pleased with the pious."
His contemporary, 'Abdullah ibn al-Mubarak, described him as 'the quintessence of knowledge.'
Ibn Jurayj observed about him at the beginning of his life, "He will have amazing importance in knowledge." After Abu Hanifa was an adult, he said, "He is the faqih. He is the faqih."
When Malik was asked about 'Uthman al-Batti, he said, "He was an average man." When he was asked about Ibn Shibrama, he said, "He was an average man." When he was asked about Abu Hanifa, he said, "If he had gone to these columns and formed an analogy which showed that they were made of wood, you would have thought that they were wood."
We cannot go into all the statements in praise of Abu Hanifa. All of his contemporaries, supporters or opponents, described him as a faqih. Perhaps the best description is that of Ibn al-Mubarak who said that he was 'the quintessence of knowledge'. He had the heart of knowledge and took it as far as it would go. He deduced questions, reached their essence and learned their basis and then built on them. He occupied himself with thought, knowledge and debates. Thus he debated with the mutakallimun and refuted the erroneous views of some of them and argued against various sects.
There were several treatises ascribed to him. He also has a musnad in hadith ascribed to him. If this ascription is true, he has a position in hadith. So his position in fiqh and extrapolation, understanding of hadiths and derivation of the causes of judgements and building on them is of the highest calibre. One of his contemporaries said that he did not know anyone with a better understanding of hadith than him. That was only because he derived the reasons behind the judgements, so that it was almost as if he did not turn to the outward words but understood the meanings and derived the intention behind them and connected that to similar matters and built upon it.
From where did Abu Hanifa obtain all this knowledge? What were his sources? What was his background? What enabled him to attain the high place given to him in the history of Islamic knowledge? The necessary background for turning a person towards distinction in knowledge comprises four things.

1. Innate qualities, or quasi-innate, or those which can be acquired which become like personal talents. In general, they are qualities which characterise a person's psychological disposition and intellectual gifts.
2. The mentors with whom a person studies, their effect upon him, and who define for him the method he chooses to follow or who show him the various methods by whose light the path for him to follow becomes clear.
3. Personal life and experiences and the events which touch his life or befall him which make him proceed in certain directions. Two individuals may have the same gifts and shaykhs but one will be successful and the other not, or he will set out on a path which does not lead to success because his personal life has ordained another path for him, and so the two go different ways.
4. The era in which he lives and the intellectual environment in which he liveds and in which his gifts flourishes.
We will look at each of these factors in turn.

[Abul Hasan]

jazakallahu khayr, this is a pretty good book
:thumbsup:


I disagree. It does contain some grave distortions that will be shown Insha'allah.

[Abul Hasan]

Imaam Abu Hanifah (Rahimahu ‘Llah) [1]
Taken from 'The Creed Of The Four Imaams'
By Al-Khumayyis...

:salam:

The compiler of that book: al-Khumayyis has done some tahreef. Here is an old posting i had saved to prove just a little from a lot:


-------------------------------------------------------------------------
From: GF Haddad
Date: Wed Nov 27, 2002 8:20 am
Subject: Tampered `Aqida of the 4 Imams



Wa `alaykum as-Salam:

>AQEEDAH OF THE GREAT 4 IMAAMS

Actually, this is the "Salafi" rewording of the `Aqida
of the four Imams, so beware.

>Imaam Abu Hanifah (Rahimahullah):
>
>When Imaam Abu Haneefah (Rahimahullah) was asked of his opinion of the one
>who says I do not know whether Allaah (Subhaanahu wa ta'aala) is above the
>heavens or on the earth, Imaam Abu Haneefah (Rahimahullah) said:
>
>He has disbelieved, because Allah (Subhaanahu wa ta'aala) says: "The Most
>Merciful rose above the Throne", and His Throne is above His (Subhaanahu
>wa ta'aala) seven heavens.

This citation from Abu Hanifa is a forgery.

>He was then asked, what if he said that Allah (Subhaanahu wa ta'aala) is
>above His (Subhaanahu wa ta'aala) Throne but he does not know whether the
>Throne is in the heavens or on the earth he said, he has disbelieved,
>because he has denied that He (subhaanahu wa ta'aala) is above the heavens.

This citation is also a forgery.

The correct text from al-Fiqh al-Absat (Azhariyya ed. p. 49-51) states:

Abu Hanifa said: "Whoever says, 'I know not whether
my Lord is in the heaven or on earth': he has committed
disbelief. [Abu al-Layth al-Samarqandi: Because he has
attributed place to the Deity.] Likewise, whoever says,
'He is on the Throne and I know not whether the Throne
is is the heaven or on the earth.' [Abu al-Layth: for
the same reason.] Allah Most High is on high (min a`la),
not low (min asfal). Lowliness (al-asfal) is in no
way an attribute of Lordship and Godhead whatsoever.
In this sense is the hadith... 'Where is Allah?'"

You can see that the text of the Imam nowhere contains the
interpolation: [1] "because Allah says: {The Most Merciful rose
above the Throne} and His Throne is above His seven heavens."
nor [2] "because he has denied that He is above the heavens."
These are found only under the pen of defenders of Tajsim
centuries after the Imam.

Further down in the same text the Imam states: "If someone says,
'Where is Allah?' The answer for him is that Allah existed when
there was no 'where,' no creation, nothing! And He is the Creator
of everything."

>[Quoted in Al-Uluww of Adh-Dhahabi, also in Sharh Aqeedah At-Tahawiyyah of
>Ibn Abi Al-Izz Al-Hanafi]

Al-Dhahabi - rahimahullah - did not take the above from the
original text of Imam Abu Hanifa but from the anthropomorphist
Hanbali Shaykh al-Harawi al-Ansari's tampered version in his
manifesto of Tajsim titled al-Faruq fil-Sifat (see my notice
on him). Similarly Ibn al-Qayyim in his anthropomorphist book
Ijtima` al-Juyush al-Islamiyya, and he adds more tampering -
Allah forgive them both.

>Imaam Abu Haneefah (Rahimahullah) also said,
>
>"He is something (shay'un) but not like other things, and the meaning of
>Shay'un is affirmed without affirming a body, limbs or organs. And He has
>no limit and no partner or opposite, and no similitude. And He has a Hand,
>a Face and a Self. As for what is mentioned in the Quran: the Face, the
>Hand, the Self (Nafs) then these are His Attributes without asking how.

The above is correct from al-Fiqh al-Akbar, in which he also said:
"not like the hand of creatures, and it is not a limb." So it is
clear that anthropomorphism is precluded.

>And it is not said that His Hand is His Power (Qudra) or Favour (Ni'ma)
>because this contains nullification of the Attribute, and this is the
>saying of the People of Qadr (Jabariyyah) and the Mu'tazila. Rather His
>Hand is His Attribute without asking how, and His Anger (Gadb) and
>Pleasure (Ridaa) are two Attributes without asking How."
>[Quoted in Fiqh al-Akbar' Page #.36-37]

The upshot is to preclude the sense of limb while committing
the meaning to Allah Most High (tafwid al-ma`na). I.e. all
lofty meanings other than limb are possible, including power
and favor.

>Imaam Malik Bin Anas (Rahimahullah):
>
>Imaam Malik (Rahimahullah) said when replying to the one who asked, 'How
>did Allah make Istawaa? (Ascension above the Throne),
>
>"Al-Istawaa is Known, and its how is unknown, to have faith in it is
>obligatory, and to question it is an innovation." Then he said to the
>questioner, "I do not think except that you are an innovator" and he
>ordered him to be expelled.
>[Quoted in Al-Asmaa was Sifaat' Page #.516]

The sahih version of the above, also in al-Asma' was-Sifat,
states: the how is inconceivable. This difference is essential,
because sitting and place are conceivable concepts. This means
that Imam Malik was saying: sitting, place, and direction are
precluded.

>It is related by Al-Harawi from Imaam Ash-Shafiee, that he said, Imaam
>Malik was asked about kalaam (Theological rhetoric) and Tawheed, so Malik
>said,
>"It is foolishness to think about the Prophet (Sal-Allahu 'alayhe wa
>sallam), that he taught this Ummah about istinjaa (cleaning after
>relieving oneself), but he did not teach them Tawheed. And Tawheed is what
>the Prophet (Sal-Allahu 'alayhe wa sallam) said:
>
>"I was commanded to fight the people until they say: There is no Deity
>worthy of worship besides Allah."
>[Quoted in Sahih Al-Bukhari and Sahih Imaam Muslim]

This report is true and its meaning undisputed. It shows that
Tawhid is One, not three. Its splitting into three is one of
the innovations of misguidance that created fitna among the
Muslims and is reminiscent of the Byzantine disputations.
It is strange that some are still confused over this.

>Imaam Muhammad Idrees Ash-Shaf'iee (Rahimahullah)
>
>Imaam Ash- Shafiee (Rahimahullah) said:

No, he did not say what follows. This is another forgery.

>"The belief that I am upon, and I saw Our Companions, the Ashab-ul- Hadith
>(People of hadith) - like Imaam Malik and Sufyan and others - to be upon is:
>
>Affirming the testimony that none has the right to be worshipped except
>Allah (Subhaanahu wa ta'aala) and that Muhammad (Sal-Allahu 'alayhe wa
>sallam) is the Messenger of Allah. And that Allah (Subhaanahu wa ta'aala)
>is above His Throne, above His heaven. He comes close to His creation
>howsoever He Wills, and He (Subhaanahu wa ta'aala) Descends to the lowest
>heaven howsoever He Wills."
>[Quoted in 'Awn al-Ma'bood' (13/41), and ibn Abu Ya'la reports it in
>'Tabaqaat al-Hanaabilaa' (1/283) with a chain of narration linked back to
>Imaam Ash-Shafi'ee.]

Al-Dhahabi in Siyar A`lam al-Nubala' (8:412) declared it a forgery.

>Imaam Ash-Shafi'ee (Rahimahullah) said on another occasion:
>
>"To Allah (Subhaanahu wa ta'aala) belong Names and Attributes that occur
>in His Book and His Prophet informed to the nation. It is not possible for
>anyone to refute (radd) them. So the one who contradicts this after the
>evidence has been established against him then he is a kafir
>(disbeliever), and as for before the establishment of the proof then he is
>excused due to ignorance, because the know

There is no dispute about this report nor its content.

>Imaam adh-Dhahabee (d.748H) - rahimahullaah - said: "It is authentically
>related from ad-Daaraqutnee that he said:

Another false attribution.

>There is nothing more despised by me than 'ilmul-kalaam (innovated speech
>and rhetorics).

This is where al-Daraqutni's words end. The rest is al-Dhahabi's.

>I say: No person should ever enter into 'ilmul-kalaam, nor
>argumentation. Rather, he should be Salafee (a follower of the Salaf).
>"[Siyar 16/457]

Incorrect. Al-Dhahabi said: "I say: The man [i.e. al-Daraqutni]
never entered into kalam.... rather he was a [true] Salafi."

Note: Unlike today's "Salafees" the Salaf did not lie nor tamper
meanings and wordings like Ahl al-Kitab, Rafidis, and other sects.

Truly there is nothing more despicable than non-Sunni Kalam except lying in the guise of Sunni Kalam.

Was-Salam

Hajj Gibril
-------------------------------------------------------------------

I have also seen al-Khumayyis disgraceful distortions that were levelled against al-Kawthari in that book. I checked a few of his claims - and they are shameful misrepresentations that are like the lies of a pseudo-Qadri, pseudo-Hanafi from Karachi a few years back on al-Kawthari.

[haqq]

I disagree. It does contain some grave distortions...

Yes, I noticed it as well.

[zakariya_w]

distortians, thats a shame 'cos the article was full of nothing but praise for Imam Abu Hanifah (rahimullah).

[muslim786]

distortians, thats a shame 'cos the article was full of nothing but praise for Imam Abu Hanifah (rahimullah).
If you read it closely you will see it has a hidden agenda, basically typical of a wahabi/salafi works.

[Usman]

Wow! Abul Hasan, u RoX m8. It appears that this sort of tahreef is the creation of the orientalists; because I've seen some of the "Graduates" from Glasgow University, and some of the Ph.Ds from UK as well,in Islamic Studies, who appear to have a distorted view regarding quite a few matters in ISlamic teachings. I've also been told by some scholars, that such misconceptions are spread by Christian Missionaries, as it is helpful during debates. Now I see how it is so.

JazakAllah once again ,

WAllahu Aalam

[Abul Hasan]

distortians, thats a shame 'cos the article was full of nothing but praise for Imam Abu Hanifah (rahimullah).


As per usual, you've missed the point. The topic wasn't about the praise on Imam Abu Hanifa, but the fact that the compiler: Khumayyis is a distorter and misquoter - and proof was given...

[abby]

distortions?!...aww man, I regret ever reading it...:(

[zakariya_w]

This post was a post with good words about Imam Abu Hanifah, a brief biography about him and you turned it from a brief biography into a thread discussing Aqeedah copied and pasted from an email, so if there is nothing wrong with what I have posted in terms of its contents then there is no need to turn this from a point of benefit to a casting of doubts. Point not missed, just decided to ignore it.