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 t 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
Posted on: Thu, 22 Jan 2015 06:14:09 +0000
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