Aboo Haneefah Vs. The Hanafees Of Today

[TheAuthenticBase]

Aboo Haneefah Vs. The Hanafees Of Today

Introduction:

The beliefs of the majority of the sects who ascribe to Aboo Haneefah have deviated awayfrom the madhab of this great Imaam, Nu’maan Ibn Thaabit, Aboo Haneefah (ra).

This deviation is one of ‘aqeedah and fiqh. However I will only discuss the ‘aqeedah issues here in this post.

The Hanafees of today are mainly found to be amongst the Brelwees and the Deobandees (as well as other minor sects). Both of these two sects have clearly deviated themselves away from ‘aqeedah positions held by Imaam Aboo Haneefah and have chosen the ‘madhab’ of the Ash’arees (the founder of which was Abul Hasan Al-Ash’aree).

Below are two of the views held by this great Imaam (Aboo Haneefah) which contradict the way of the Ash’arees (whose ideas and beliefs are found in the Deobandees and Brelwees, amongsts other sects) and two views which contradict the Brelwees only (excluding the Deobandees):

1) Allaah Is Above The Throne:

Imaam Aboo Haneefah openly declared the ascension of Allaah above His Throne, and His ‘uluww and fawqiyyah (being high above) over his servants, and openly declared taker upon whoever doubts in that. (1)

Also Imaam At-Talamankee (d. 429) said:

“There is ijmaa’ (consensus) from Ahlu Sunnah that Allaah ascended over His Throne bi-Thaatihi (by His Self)… There is ijmaa’ (consensus) from Ahlu Sunnah that Allaah ascended over His Throne ‘alaa haqeeqah (in a real sense), not ‘all majaaz (metaphorically).” (2)
​

The Deobandees and Brelwees have both clearly deviated themselves away from this position and have adopted the ‘aqeedah of the Ash’arees (which is contradictory to this above belief held by Ahlu Sunnah).

2) Aboo Haneefah Never Performed Ta’weel:

Imaam Aboo Haneefah and his companions were not known to perform ta’weel (3) of the Attributes.

Rather Imaam Aboo Haneefah declared that ta’weel of the Attributes was a nullification of them, and it was the way of the Mu’tazilah.

Imaam Aboo Haneefah said:

“It is not to be said that His Hand is His Power, nor His Bounty; because that is a nullification of the Attribute, and it is the statement of the people of qadar and I’tizaal.” (4)
​

No doubt, that denial occurs by ta’weel, as it negates the meaning with which it (the Attribute) came, and affirms another meaning for the texts, which is neither apparently understood, nor written as such.

The Deobandees and Brelwees have both clearly deviated themselves away from this position and have adopted the ‘aqeedah of the Ash’arees (which is contradictory to this above belief held by Ahlu Sunnah).

1) Shirk:

Imaam Aboo Haneefah and some of his followers have prohibited the various types of shirk, major and minor. Such as; supplication and seeking aid from other than Allaah (5), prostrating to other than Allaah (6), taking oaths by other than Allaah (7), sacrificing for other than Allaah (8).

The Brelwees have clearly deviated themselves away from this position and have adopted something quite contrary to this belief held by Ahlu Sunnah.

2) Tawassul:

Imaam Aboo Haneefah said:

“It is detested that he (the supplicator) says, ‘By the Right of Your creation’.” (9)​

Imaam Aboo Haneefah said:

It is detested (hated) for the supplicator to say, ‘I ask You by the right of so and so,’ or, ‘By the right of Your Prophets and Messengers,’ or, ‘By the right of the Sacred (Holy) House and the Sacred Sanctuary.’ (10)
​

The Brelwees have clearly deviated themselves away from this position and have adopted something quite contrary to this belief held by Ahlu Sunnah, by saying statements like ‘O Allaah we ask you by the status of the Prophet (saw)’ or by saying ‘O Allaah we ask you by virtue of ‘Abdul Qaadir Jeelaanee’ and other corrupt statements.

Conclusion:

So after this we come to the conclusion that not everyone who ascribes himself of Imaam Aboo Haneefah is in agreement with him in terms of creed (‘Aqeedah).

Footnotes:

(1) Al-Fiqh Al-Absat, p. 49-52

(2) Siyar A’laamin Nubalaa’, 17/566

(3) Ta’weel: Interpretation. However any interpretation which is not in line with that of the Salaf is nothing more than a misinterpretation.

(4) Al-Fiqh Al-Absat, p. 302

(5) Roohul Ma’aanee, 11/98 & 6/129

(6) Roohul Ma’aanee, 17/213

(7) Haashiyah of Ibn ‘Aabideen, 2/439-440]

(8) Tuhfatul Fuqahaa’, 3/67

(9) Sharh Al-Fiqh Al-Akbar, p. 198

(10) Sharhul ‘Aqeedatit Tahaawiyyah, p. 234

Source: http://theauthenticbase.wordpress.com/2010/10/26/aboo-haneefah-vs-the-hanafees-of-today/

 

[BrotherInIslam7]

:salam2:

MashaAllah.. I hope brothers and sisters from the Indian subcontinent read this thread very carefully and try to benefit from it.

Wonderful contribution.. JazakAllahu Khayran..

 

[faaraa]

JAZAKALLAHU KAHIR for sharing..

FEE AMANILLAH

 

[twas19]

As salam alaykum
According to hanafi religion while you are offering salah behind Imam you are not suppose to recite surah al fateha .All is upto the Imam to do while in ahadith its clearly written that no salah without surah al fateha .I remember there was thread in which many users stated that a person should recite the opening chapter during salah.Can anyone comment on this?.

 

[BrotherInIslam7]

As salam alaykum
According to hanafi religion while you are offering salah behind Imam you are not suppose to recite surah al fateha .All is upto the Imam to do while in ahadith its clearly written that no salah without surah al fateha .I remember there was thread in which many users stated that a person should recite the opening chapter during salah.Can anyone comment on this?.

The stronger opinion is for the the people praying behind the Imam to also recite the fatiha after the imam.

Please read the below fatwa :-

Praise be to Allaah.

Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.

The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”

The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]

Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”

Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”

Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)

The Standing Committee was asked a similar question and replied as follows:

The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:

“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.

They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.

Link : http://islamqa.com/en/ref/10995/

 

[twas19]

jazakallah brotherinislam7 one more clearification.I know it very well that we should offer sunnah prayers in all of our salah although its not necessary but its rewarding.How many sunah rakah's you need to offer befor dhuhar and asr salah is it 2 or 4?.The mosque which i visit is related to hanfi sect so all people over there offer 4.

 

[BrotherInIslam7]

jazakallah brotherinislam7 one more clearification.I know it very well that we should offer sunnah prayers in all of our salah although its not necessary but its rewarding.How many sunah rakah's you need to offer befor dhuhar and asr salah is it 2 or 4?.The mosque which i visit is related to hanfi sect so all people over there offer 4.

:salam2:

Waa Iyyak

The stronger view (and widely accepted) view is that there is 4 rakah before Zohr and 2 after it. However, there is also narration present supporting 2 rakah before Zohr prayer (that which you have mentioned).The 4 rakah before Zohr and 2 after it constitutes the Sunnah Muakkadah in addition to 2 rakah before fajr, 2 after Maghrib and 2 after Isha (12 rakah in total).

Please read 'The Book of Virtues' in Riyadh Us Saliheen to understand this in detail. Link Here.

As for Asr prayer, 4 rakah of Sunnah Ghair Mu'akkadah can be performed. It is mentioned in one of the hadeeth that Prophet SallAllahu Alleihi Wa Sallam performed them 2 rakah followed by 2 rakah (ie seperated by tasleem).

And you can find all this in the link of Riyadh us Saliheen. I hope this answers your questions. Please feel free to ask for clarification(s).

Wasalaamalaykum waa rahmatullahi

 

[daywalker]

As salam alaykum
According to hanafi religion

 

[twas19]

:salam2:

brother daywalker i may have mistaken!

 

[Al-Kashmiri]

As-salaamu `alaykum

Let's keep this discussion, if there is one centred to the topic and avoid raising the fiqhi issues because they're subsidiary... Unless you wish to illustrate instances where Abu Haneefah, Abu Yusuf, Muhammad Ash-Shaybaanee (rahimahullaah) and the early Ahnaaf differed with the modern Hanafis.

Baarak Allaahu feekum.

 

[ShahnazZ]

At my masjid's Sunday School, we recently had a teachers' meeting about this topic. Because we adhere to the Hanafi madhab there (to avoid confusion since little kids would be all over the place if they were being taught the rules of all the madhahib), we literally decided that our goal would be to "de-Desify" Islam and "remove the Desi from Hanafi" (the former term was used by one of the brothers and I came up with the latter phrase ). Alhamdulillah, I'm just glad that there is an awareness that culture contaminates religion and we're now on our guards.