What is Iman(Aqidah)?

Murrah narrated from Abdullāh Ibn Mas’ūd (radiyallāhu ’anhu) that he said: ”Allah has divided manners between you just as he divided your provision. Verily, Allah gives wealth to whom He loves and whom He does not loves — but He does not bestow Īmān except upon whom He loves .

So whoever feels miserly about giving his wealth in charity, and he fears fighting the enemy in battle and he is reluctant to wake up and pray the night prayer, then he should [at least] plentifully say:

Lā ilāha illallāh, wa subhānallāh, wal-hamdulillāh, wallāhu akbar.”

Reported by Al-Bukhāri in Al-Adab Al-Mufrad, no. 275, graded saheeh by Al-Albāni in As-Saheehah, no. 2714. This narration is marfoo’, i.e., ascribed as the saying of Allah’s Messenger (salallāhu ’alaihi wasallam).

[source: Hadith, ”Allah has divided manners between you just as he has divided your provision — and Allah gives wealth to whom He loves and to those He does not love — but He does not bestow Imān except upon whom He loves…” Taken from Shaykh AbuKhadeejah website ]

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Iman(Faith), Tawheed(singling out Allah in worship) & Aqidah(Belief or Creed) are the Same things with different wording

The term “Aqidah’ (creed) and the term ‘tawheed’ have a single meaning. So, whether it is called `Aqidah (creed or belief) or whether it is called tawheed or whether it is called eemaan (true faith), then the meaning is one, even though the names differ. — [ Mentioned by Allamah Shaykh Salih Al-Fawzan in Explanation of Aqidah Tahaawiyyah, translated by Abu Talhah Dawud bin Ronald Burbank & same thing is mentioned by Allamah Shaykh Aman Al-Jami ]. Side Note:“Words like largest, greatest, highest, biggest, and tallest have similar single meanings, even though the words differ. For example: ‘Mount Everest is the highest/tallest/biggest mountain in the world.’”

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Never Stop Studying Aqeedah(Iman)

Source: The Salafi Centre of Manchester — YouTube
 Speaker: Allamah Shaykh Muhammad Amaan al-Jaami رحمه الله

“Indeed, it has been said by one whose heart is empty and far from the correct Aqeedah:
‘What is wrong with those who study Aqeedah, Aqeedah, Aqeedah all their lives? Five months or five years is enough!’”

Shaykh Muhammad Amaan al-Jaami رحمه الله responds:

❝The one who is deprived of something cannot give it. If he doesn’t have it, he speaks lightly of a heavy matter. We ask Allah to bless us with gifts from Himself. This is a sick person — if only he was aware of his sickness and his ignorance.❞

Aqeedah is not seasonal

• Aqeedah is obligatory to pursue constantly until you meet your Lord.
• It’s strange — no one says:
  “Why are you always studying the Book of Prayer or the Book of Purification?”
  But they say:
  “Why always Aqeedah?”

❝They only turn away from Aqeedah because of a sickness in their hearts.❞

Aqeedah is Eemaan — Aqidah & Iman have the same meaning, with different wording

• True Eemaan only exists when the heart is free from disease.
• A sick heart dislikes Aqeedah, dislikes enjoining good, and becomes agitated by righteousness.

❝Aqeedah is from the greatest parts of Eemaan — it includes the action of the heart.❞

Everyone must learn Aqeedah(Iman)

• Studying Aqeedah is not just for students of knowledge.
• Even the common Muslim is not excused from learning and understanding Aqeedah.

Below is a word-for-word Speech of Allamah Shaykh Muhammad Aman-al-Jami — posted by Salafi Menchester

SHAYKH MUHAMMAD AMAAN AL-JAAMI said:

Indeed it has been said by one whose heart is empty and far from the correct Aqeedah, “What is wrong with those who study throught their lives Aqeedah, Aqeedah, Aqeedah?
5 months or 5 years is enough for Aqeedah!”

The one who is deprived of something can’t give it!” If he doesn’t have anything, a heavy affair. We ask Allah to bless us with gifts from himself. This is a sick person, if only he was aware of his sickness and of his ignorance.

Al-Aqeedah is obligatory that you pursue it incessantly and adhere to it until you meet your Lord. How amazing is their affair! They don’t say why do you always study the book of prayer, book of purification and book of zakah, why don’t you study for two or three years then finish.

They do not turn away except from Aqeedah, the cause of this is there is a sickness in their hearts.

This Aqeedah is Eemaan, Eemaan is only established when your heart is free from
sickness, as for a sick heart then it dislikes Aqeedah, it dislikes enjoining the good forbidding the evil and it become agitated by good.

This Aqeedah is Eemaan, or rather this Aqeedah which we study is a part of the greatest parts of Eeman as we have mentioned.

We have clarified that Eemaan consists of speech of the tongue, action of the limbs and action of the heart. And Aqeedah which we study is an action from the actions of the heart.

Therefore study this Aqeedah at all levels, even the common person, no one is excused from studying Aqeedah.

End of speech — source: Study Aqeedah for 5 Months — Shaykh Muhammad Amaan al-Jaami — YouTube

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The Greatest Iman(Aqidah) is Shahada( لاَ إِلَهَ إِلاَّ اللَّهُ )

The prophet Muhammad said :”Iman has over seventy branches or over sixty branches, the most excellent of which is the لاَ إِلَهَ إِلاَّ اللَّهُ, — None has the right to be worshipped except Allah Alone and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith(faith).” — Sahih muslim

لاَ إِلَهَ إِلَّا اللَّهُ مُحَمَّدًا رَسُولُ اللَّهِ-The Statement is the Divider between Disbelief & Islam.( Laa ilaaha illa Allah Muhammadan Rasoolullaah — There is nothing worthy of worship in truth except Allah & Muhammad is the Messenger of Allah )

Negation(Laa ilaaha — There is nothing worthy of worship): Shirk(major shirk), kufr(major kufr) & Bidah(which constitute major shirk & major kufr); Disbelief

Affirmation(illa Allah — Only Allah is the worthy of worship in truth which is singling out Allah alone exclusively in worship called Tawheed); Islam

Methodology(Muhammadan Rasoolullaah — Muhammad is the Messenger of Allah, which simply means we worship Allah through the way of the final Messenger Muhammad ﷺ)

Shahada(Kalimah)

• The Shahādah (or testimony) is to say the following words:

أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

or

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Ash-hadu an laa ilaaha illallaah, wa ash-hadu anna Muhammadan ʿabduhu wa rasooluhu.
The meaning is: “I testify that none has the right to be worshipped except Allāh — and I testify that Muhammad is His slave and Messenger.”

With these words, a person becomes a Muslim.

The Shahādah is a statement that separates the people of the dunyā(world) and those in the hereafter into two categories: the muʾminūn(Believers) and the kāfirūn(Non-Believers). And in Simple words, “the Shahada is the divider between Disbelief and Islam” as Allamah Shaykh Muhammad bin Abdul-Wahab At-Tamimi(d.1206 AH) said.

• Laa ilaaha illallaah is the heaviest of good deeds on the scales on the Day of Judgement.
• The Shahādah is the key to eternal Paradise, without its utterance a person cannot be a Muslim.
• The Shahādah has a special place in Islām — it is the foundation of Islām. The rest of the four Pillars(Salah, Fasting, Charity, Hajj) and the other aspects of the religion put into practice these two statements of faith.
• The first part of Shahadah Laa ilaaha illAllaah consists of both negation and affirmation:

laa ilaaha: is a negation(An-Nafee), it negates the right to worship from everything besides Allaah. Simply it means rejection of shirk(major shirk), kufr(major kufr), and Bidah(which constitute shirk and kufr) called Disbelief.

illAllaah: this is an affirmation(Al-Ithbaat) of worship for Allaah alone with no partner. It means, singling out Allah in all forms of worship called Tawheed.

The second part of Shahada Muhammadan Rasoolullaah — simply means we worship Allah through the way of the final Messenger Muhammad ﷺ.

• Whoever commits shirk after the statement of the shahāda has negated his testimony of faith.Nowadays ignorant Muslims thinks saying Shahada(Kalimah) on the tongue, believing in the heart, believing prophet Muhammad is the last messanger and believing prophet Muhammad shariah law suffice even if the person does does major shirk action by practing major shirk istigatha, shafaah & Tawassul(Wasilah) through righteous Muslims who are not alive in this world. It is upon all Muslims to study their dīn and that which will nullify it.

• Many Muslims who ascribe to Islam violate this very basic requirement of the religion, therefore it is a must to study our dīn(Islam).

For example - In Daneil Haqiqateou Misguidance of Major Shirk:

A Critique of Daniel Haqiqatjou’s Views on Seeking Help from Prophets and Awliyā’ After Their Death

Today, I came across a clip in which Daniel Haqiqatjou claimed that Muslims who call upon “Jesus” or a deceased Shaykh have not committed Major Shirk (which expels one from Islam), but rather Minor Shirk, which does not.

He made a distinction between Muslims who call upon “Jesus” and the “Christian Kuffār.” According to him, the former do not believe that “Jesus” is God but only use him as a means of drawing closer to Allāh, whereas the latter explicitly believe Jesus is God. (Merely typing out this misguidance is disturbing.)

From this statement, it is clear that Daniel’s principle is: what expels a person from Islam is believing that something other than Allāh is God. By this flawed reasoning, even Jehovah’s Witnesses would not be disbelievers, since they do not hold that Jesus is God.

Even the idolaters of Jāhiliyyah, whom Allāh clearly called Kuffār in the Qur’an, did not believe their idols (Lat, Manāt, ‘Uzza, Hubal, Isāf, Nā’ilah, etc.) were the Almighty. They acknowledged Allāh’s existence and sometimes called upon Him directly.

Allāh says regarding them:

﴾وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى﴿

“And those who take protectors and helpers besides Him say: ‘We worship them only that they may bring us nearer to Allāh.’” [Zumar: 3]

This verse proves that those whom Allāh labelled as disbelievers still acknowledged Him as the Supreme Being. Yet, they were called Mushrikūn simply because they directed their supplications (du’ā) to others besides Allāh. This was the very Shirk for which the Prophet ﷺ fought Quraysh.

Allāh also says:

﴾قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَرَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلَا تَتَّقُونَ﴿

“Say (O Muhammad ﷺ): Who provides for you from the sky and the earth? Who owns hearing and sight? Who brings out the living from the dead and the dead from the living? Who controls the affairs? They will say: ‘Allāh.’ Say: Will you not then fear Him?”

This verse also shows that although they acknowledged Allāh as the One in control, they were still disbelievers because they supplicated to others besides Him.

Now, someone may object: “Daniel is speaking about Muslims who believe in Allāh and the Shariah of the Prophet ﷺ, whereas the Kuffār you’re citing did not accept Islam at all.”

The response is: merely claiming to believe in Allāh and the Prophet’s Shariah does not guarantee protection from disbelief when one commits acts of Kufr.

During the Prophet’s ﷺ time, there were people who outwardly accepted his Shariah and even fought in battles alongside him. Yet when they mocked some companions, Allāh Himself declared them Kuffār from above the heavens. One of them even came to apologize, but the Prophet ﷺ confirmed his disbelief.

Allāh revealed:

﴾لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴿

“Make no excuses. You have disbelieved after you had believed.” [Tawbah: 66]

This demonstrates that although they had faith beforehand, their actions of Kufr expelled them from Islam—even while claiming belief in the Prophet’s Shariah. If mocking the Sahābah, an act many may not even realize is Kufr, led to apostasy, then what about calling upon others besides Allāh, the very act committed by the Mushrikūn of Jāhiliyyah?

Also, consider the hadith of Abu Wāqid al-Laythī. Some new Muslims asked the Prophet ﷺ for a Dhāt Anwāt (a tree to seek blessings from) just as the idolaters had. The Prophet ﷺ replied that this was exactly like what Banī Isrā’īl had said:

أَجْعَل لَّنَا إِلَهًا كَمَا لَهُمْ آلِهَةً

“Make for us a god as they have gods.”

This proves that simply embracing the Shariah did not protect them from being likened to idolaters when their actions resembled theirs. Seeking blessings or help from others besides Allāh is no different—it is taking them as gods.

Further, the Sahābah declared Musaylamah al-Kadhdhāb and others who claimed prophethood as disbelievers, even though they acknowledged the Shariah of Muhammad ﷺ. They fought and killed them. If merely uttering the Shahādah or recognizing the Prophet’s Shariah were enough to prevent Kufr after committing blatant acts of disbelief, then Musaylamah and his followers would have been spared.

In short, Daniel’s claim is a dangerous misrepresentation of Islam. He needs to learn the true principles of Tawhīd.

These are only brief points suitable for a WhatsApp status, but for deeper understanding, one should study works such as Al-Qawā‘id al-Arba‘ and Kashf ash-Shubuhāt by Shaykh al-Islām Muhammad ibn ‘Abd al-Wahhāb, along with their explanations by reliable Salafi scholars.

This highlights the urgent need to study Tawhīd seriously and thoroughly.

— Extracted from the WhatsApp status of Abu Muhsinah Mubārak
 5th Ramadan 1446 AH
5th March 2024

Original article: Critique of Daniel Haqiqatjou's Views on Calling Upon Other Than Allah | Arrisaalah Publications 

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All the Islamic teachings are found within the boundaries of Shahada.

In summary:

Laa ilaaha illAllaah (none has the right to be worshipped except Allaah) has two pillars, and they are:

• 1.An-Nafee (negation) and
• 2.Al-Ithbaat (affirmation).

So if it is said to you: What are the pillars of laa ilaaha illAllaah? Then say, negation and affirmation.

Its conditions are seven, and it (saying the shahadah) will not benefit except with these conditions; someone has written them in a line of poetry and said:

1. Knowledge, 2. certainty, 3 .purity and 4 .sincerity and 5. your being truthful Along with love, 6. compliance, and 7 .acceptance of them

[Source 🔗The True Meaning of “Laa ilaaha illAllaah” and It’s Explanation from the Qur’an — Shaykh Fawzan | Dawud Burbank [Audio|En]]

For more about Shahada(Kalimah). Read books below:

• Aqeedah-ut-tawheed by Shaykh Salih Al Fawzan
• download from here: Aqidat-ut-Tawhid (The Creed of Monotheism) — Shaykh Salih al-Fawzan — E M A A N L I B R A R Y . C O M ………… ا لسلف ا لصا لح (free-pdf)
• I don’t know emannlibrary website, use it only to download books but don’t read anything from this website as I dont know about authenticity of this site plus if you want to buy a hardcopy then visit Shaykh Abu Khadija salafi book store online shop link: Aqidat-ut-Tawhid — Salafi Bookstore UK

What is Iman(Aqeedah)?

He [Jibreel] came to the Prophet sallallaahu`alaihi wa sallam whilst he was with his companions. He came to them in the form of a man and he sat with the Prophet sallallaahu`alaihi wa sallam , and asked him about Islaam, eemaan, and ihsaan . Then, he asked him about the Last Hour and its signs.

This is called the hadeeth of Jibreel or it is called the hadeeth of `Umar. It is a hadeeth which occurs through a number of chains of narration from a group of the companions, so it is an authentic hadeeth . The Shaykh Salih Al Fawzan ( rahimahullaah ) mentioned the narration of `Umar ibn al-Khattaab of this hadeeth . There is variations in the wordings of the hadeeth in other narrations. However, the meaning is one and the same.

[1] Hadith Reported in Saheeh Muslim no. 8. Refer to Jaami` al-Uloom wal-Hikam of Ibn Rajab 1/93, second hadeeth . From this hadith,

Eemaan(faith) has six(6) pillars i.e. 1.That you affirm your faith in Allah, 2.in His angels, 3.in His Books, 4.in His Apostles, 5.in the Day of Judgment, and 6. you affirm your faith in the Divine Decree about good and evil.

[ source: Taken from abdurahman.org site — Hadeeth of Jibreel : Islaam, Eemaan, Ihsaan & the Signs of the Hour — Shaykh Fawzan | Dawud Burbank [Audio|En] ]

“Al-Iman is:

(1) a statement on the tongue,

(2) belief in the heart,

(3) and actions of the limbs.

It increases with obedience and decreases with sin.”

Evidences from Hadith and Qur’an:

1. Saying on the tongue:

“Whoever says: La ilaha illallah…” — [Bukhari & Muslim]

2. Belief in the heart:

“…but Allah has made Iman beloved to you in your hearts…” — [Qur’an, Surah Hujurat 49:7]

3. Action of the limbs:

“Iman has over seventy branches… removing harm from the road is a branch of Iman.” — [Sahih Muslim]

4. Iman Increases and decreases:

“That they may increase in Iman along with their (present) Iman.” — [Surah Al-Fath 48:4]

“That is because they believed, then disbelieved; so their hearts were sealed…” — [Surah Al-Munafiqun 63:3]

“The Salaf and the scholars of Ahlus-Sunnah(sunni salafi major scholars) have consistently defined Iman as belief in the heart, speech upon the tongue, and action upon the limbs — increasing through obedience to Allah and decreasing through disobedience.”

What is Fuqahaa,Of Irja?

“The Fuqaha of Irja were among the early scholars who held that Iman is confined to the heart and tongue, and that actions are not part of Iman. This is a mistaken position. Some scholars from Ahlus-Sunnah adopted this view, but the major scholars excused them, acknowledging their overall adherence to the creed of Ahlus-Sunnah wal-Jama’ah. As a result, they were not counted among the Murji’ah sect.”

“Shaykh al-‘Allāmah Ṣāliḥ al-Fawzān stated that Imām Abū Ḥanīfah and his teacher did hold a view associated with Irjā’, but it was not the blameworthy form of Irjā’. This does not lessen the status of Imām Abū Ḥanīfah, who remains the first of the four great Imāms of Ahlus-Sunnah.”

Was Al-Allamah Imam Abu Hanifa raḥimahu llāh,accused of irja? | Answer by Allamah Shaykh Salih Al-Fawzan

Questionar: May man-grant: YOu shaykh GöOdness.

Should we study the book of At-Tahawi Even though Abu Hanifa is

accused of Irja?

Answer by Allamah Shaykh Salih Al-Fawzan: My dear brother, Abu Hanifa is not accused of Irja.

(He is) from the Imams of Ahl As-Sunnah Wal-Jama’ah.

He is the earliest of the four great Imams, may Allah have mercy on him.

He did not hold the view of Irja in the blameworthy sense.

And it does not remove him from Ahl As-Sunnah Wal-Jama’ah.

As for the people who hold complete irja, Then they are not from Ahl As-

Sunnah Wal-Jama’ah, yes.

End of speech — source: Was Abu Hanifa accused of Irja? | Shaykh Salih Al-Fawzan #fyp #trend #reminder #salafi — YouTube

What are the types of Murji’ah? — Allamah Shaykh Saalih al-Fawzaan

Question:

What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.

Answer:

The Murji’ah are of four types:

ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).

This is the statement of the Jahmiyyah.

This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.

TWO: Those who say that eemaan is testification in the heart only.

This is the statement of the Ashaa’irah (the Ash’arees).

This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger (sal Allaahu alaiyhi wa sallam) is True, and the Jews and Christians know that.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it — [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)

And they testify to it in their hearts.

Allaah Ta’aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)

So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts — so they did not become people of eemaan (mu’minoon).

THREE: The statement of those who are the direct opposite of the Ashaa’irah — and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.

Without doubt, this is a false statement since the hypocrites (munaafiqoon) — those who are in the lowest depths of the Fire — say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.

This is just as Allaah Ta’aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1–2)

And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)

FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ — those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.

This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action. cAllamah Imam Abu Hanfia falls into this category as stated above & we ask Allah to forgive him & forgive us.c

Shaykh Saalih al-Fawzaan
Masaa’il fil Eemaan p18, 19
Translated by Abu Abdir Rahmaan ibn Najam Source: https://abdurrahman.org/2012/03/11/what-are-the-types-of-murjiah-shaykh-saalih-al-fawzaan/

sunni-salafi, ahlehadess, ahlesunnah-wal-jamah, ahle-athar, taifatul-mansoora, firqa-an-najiyah scholars acknowledge Imam AbuHanifa from Ahlesunnah wal-jamah. People think, we don’t acknowledge Imam Abu Hanifa that’s a pure lie. Yes some scholars of the past critize Imam Abu Hanfia for many things but overall he fits into the fold of Ahle-sunnah-wal-jamah.source: Is Imam Abu Hanifah A Misguided Scholar?! | Shamsi for more on Imam Abu Hanfia see this playlist: Was Abu Hanifa accused of Irja? | Shaykh Salih Al-Fawzan #fyp #trend #reminder #salafi

SunniSalafi View on Imam Abu Hanifah | Is Imam Abu Hanifah A Misguided Scholar?! by Shamsi | Is Imam Abu Hanifah a Murji? | Is Imam Abu Hanifah from Ahlesunnah-wal-jamah?

Well Summarized by Shamshuddin Abu Aisha Bensafi

(Known as Shamshi — Teacher at Masjid Darussunnah)

When some Hanafi blind followers & fanatics accused him at Speakers’ Corner — Hyde Park, UK:

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Transcript:

Salaam Alaikum. Many people have noticed and have been asking on my live stream, outside in the streets, about Abu Hanifa. They say: “What do you think about Imam Abu Hanifa? Is he a mubtadi‘ (innovator)?”

I’m thinking, what is going on? Is there someone out there trying to spread that Imam Abu Hanifa is a mubtadi‘? A‘ūdhu billāh (I seek refuge in Allah). May Allah protect us.

My dear brothers and sisters, Imam Abu Hanifah — may Allah have mercy on him and bless him — was one of the great A’immah (Imams) of the Salaf. He is an Imam from the Imams of Ahl al-Sunnah wal-Jamā‘ah.

However, yes it is true that some of the Salaf (past scholars) did warn against him, because in the beginning he fell into some mistakes. Some of these mistakes he retracted, and some of the statements narrated about him were not true. Some things were true, and he did not repent from them — for example, the issue of Irjā’ (Irjā’ of the Fuqahā’).

As for other matters — such as Khalq al-Qur’an (the claim that the Qur’an is created) — some reports about him were false, while some issues were true, but in the end he retracted them. May Allah have mercy on him.

That is why the scholars of Najd, during the time of King Abdul Aziz (rahimahullah), when they wanted to print Kitāb al-Sunnah by Imam ‘Abd al-Rahmān ibn ‘Abdullāh ibn Ahmad ibn Hanbal (the son of Imam Ahmad) — rahimahullah — they removed the section where many statements of the Salaf were mentioned rebuking, warning against, and even making takfīr (declaring as disbeliever) upon Imam Abu Hanifa (rahimahullah).

They removed it because that part was no longer necessary, since later it was clarified:

• Some things said about him were not true.
  
• Some things were true, but he retracted them.
  
• Other things were mistakes, but that does not remove his status as an Imam of Ahl al-Sunnah.
  

Many of the early scholars clarified this, including Ibn Taymiyyah (rahimahullah) and others. They all acknowledged that he is an Imam of Ahl al-Sunnah wal-Jamā‘ah, and that we should only speak of him with respect and goodness.

As for today, we see youngsters who have not studied properly, speaking disrespectfully about Imam Abu Hanifa. This is a calamity, and such people should be ignored.

Imam Abu Hanifa was an Imam — in fact, one of the major A’immah of Ahl al-Sunnah wal-Jamā‘ah. Yes, he had mistakes, but no one is perfect. May Allah have mercy upon him.

So, these misguided movements that disrespect Imam Abu Hanifa and belittle him — this is not the way of Ahl al-Sunnah wal-Jamā‘ah. It is not the way of our scholars such as Shaykh al-Albani (rahimahullah) and those before him from the scholars of Sunnah.

So, be careful. I am free from that way. That is not the way of the Salaf.

Bārakallāhu fīkum. Wa sallallāhu ‘alā nabiyyinā Muhammad, wa ‘alā ālihi wa sahbihi ajma‘īn.

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End of Transcript

📎 Source: YouTube Link direct url: https://youtu.be/0Z3u30UrV_U?si=uro4nyYkIRq04Xlx

The Hadādiyyah make takfīr on major scholars, and they even attack Imam Abu Hanifah (rahimahullah). The first Imam to expose the misguidance of the Hadādiyyah was al-‘Allāmah Imam Rabī‘ ibn Hādī al-Madkhalī (rahimahullah). May Allah have mercy on him, forgive him, and forgive us all. Source: https://www.youtube.com/watch?v=aJux_R9Trvs see also: Defending Sh. Rabī' & Sh. al-Albānī against the Ḥaddādiyyah who accuse them of irjā' | Sh. ‘Arafāt & The Issue Of al-‘Udhr bil-Jahl (The Excuse Of Ignorance): A Refutation Of The Ḥaddādiyyah

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Imam Abu Hanifah took his mistake back.

Shaykh al-Albaanee says in Mukhtasar al-Uluww that most of what has been narrated about Abu Hanifah in this regard, that he spoke with the creation of the Qur’an is not free of criticism, and that if anything from it is authentic then it is all before Abu Yusuf, his student, debated him on the issue, after which his view became that it is uncreated.

Adh-Dhahabee brings with a good (jayyid) chain of narration, as occurs in Mukhtasar al-Uluww (p. 155) from Alee bin al-Hasan al-Kuraa’ee who said: Abu Yusuf said:

I debated Abu Hanifah for six months, and then our view became united that the one who said the Qur’an is created is a kaafir.

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

Imam Abu Hanifah had view of Irja — Iman is speech of the tongue, believe in the earth & action is not part of emaan(faith).

Further, there are abundant narrations from Abu Hanifah and Abu Yusuf indicating that they were clearly upon the way of the Salaf in the affairs of creed. The only thing that can be said is regarding the issue of eemaan (faith), for it is reported from him that he said that eemaan is “tasdeeq” (assent, belief) with the heart and affirmation with the tongue but actions (amal) is outside of the reality of eemaan” — and this is a form of irjaa’ (expelling actions from eemaan). However, Abu Ja’far at-Tahawi reports a narration regarding an incident in which a discussion took place between the two Imaams, Abu Hanifah (d. 150H) and Hammaad bin Zayd (d. 179H) which indicates that he returned back from that saying.

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

Un-authentic and lies on imam Abu Hanifah

It is proven that a lot of lies attributed to him which was not true.

Shaykh Abu iyaad mention in his articles that Abu Hanifah and His Students Were Upon the Aqidah of Ahl us-Sunnah, the Righteous Salaf

It is agreed upon by the people of verification that Imaam Abu Hanifah (d. 150H), and this two companions Abu Yusuf Ya’qub bin Ibraaheem al-Ansaaree (d. 182H) and Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), and others besides them likewise Abu Ja’far at-Tahaawi (d. 321H) were all upon the Salafi aqidah, and they are also from the generality of the Salaf of this ummah, like the other prominent scholars and Imaams of Ahl us-Sunnah in that time.

Many factions of the innovators from the later Hanafis ascribed to these scholars that they settled upon deviant beliefs, such as the saying of the creation of the Qur’an, or rejection of Allah’s uluww and all of this is from the inventions and fabrications of the people of innovation against the scholars of Islaam, in order to beautify and spread their innovations amongst the people.

There are a number of issues mentioned by the Scholars of the Sunnah and Hadeeth in relation to Abu Hanifah himself in that he used to speak with the creation of the Qur’an, but they also mentioned that he was asked to repent from that, and that after repenting, his affair remained upright, upon what would be presumed about this Imaam, and thereafter many of the Scholars of the Sunnah declared him innocent of this saying, from the head of them Imaam Ahmad.

Refer to: Kitaab us-Sunnah of Abdullaah bin Imaam Ahmad ( 1/192–194), Taareekh Bagdhaad of al-Khateeb (13/383–393), and also (13/384), and at-Tankeel of al-Mu’allimee (1/449), and Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 244) and Mukhtasar al-Uluww (pp. 155–157).

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

It’s true that many of the sects and individuals who ascribe to Allamah Imam Abu Hanifah is actually a ascription only in fiqh(fiqh Al asgar/fiqh Al furur) not in Iman,Aqidah and Tawheed.

Shaykh Abu iyaad mention in his articles:

The Splitting and Deviation of the Hanafis

Unfortunately, many of the Hanafis did not traverse the way of Imaam Abu Hanifah and his students. For many false beliefs entered into them from an early stage, close to the time of this Imaam, and they became callers to corruption, deviation and were the heads of innovations and desires. Many different factions appeared amongst them, and they can be summarized as follows:

The Hanafiyyah Jahmiyyah

The Hanafiyyah Mu’tazilah

The Hanafiyyah Murji’ah

The Hanafiyyah Shi’ah

The Hanafiyyah Zaydiyyah

The Hanafiyyah Karraamiyyah Mushabbihah

The Hanafiyyah Mareesiyyah

The Hanafiyyah Soofiyyah, or Mutasawwifah and beneath which are the four tariqahs:

The Qaadiriyyah

The Chistiyyah

The Suhrawardiyyah

The Naqshabandiyyah

Also amongst them are the Hulooliyyah and Ittihaadiyyah, who are the extremist heretical deviants

The Hanafiyyah Qubooriyyah (Grave-Worshippers), amongst which are the Barelwiyyah, Kawthariyyah and some of the Deobandiyyah

The Hanafiyyah Maturidiyyah

And there is an overlap between the last three for many of them share in the affairs mentioned, Maturidi Creed, Tasawwuf and Grave-worship, however, the above is to separate out all of the various orientations.

And thus many of those ascribing to and claiming to follow Imaam Abu Hanifah (rahimahullaah) swerved from his way specifically and from the way of the Salaf of this ummah generally, and they became many diverse sects, with the full acknowledgment of Hanafi Maturidis, and even the Kawthariyyah themselves. The only ones who followed the way of Abu Hanifah and his associates were the “Hanafiyyah Sunniyyah”, or the “Hanafiyyah Salafiyyah”, or the “Hanafiyyah Kaamilah”, and all of these are expressions of al-Allaamah Abdul-Hayy al-Luknowi (a Hanafi Scholar, d. 1304H).

Nowadays, many of the callers and students of knowledge do not follow Imam Abu Hanifah in ‘Aqīdah (Imān). They only follow him in fiqh — and even in fiqh they are extreme blind followers. When clear proofs come to them, they reject them out of fanaticism.

For the layman, it is acceptable to follow Imam Abu Hanifah in fiqh.

Shamshi encountered some of these Hanafi fanatics at the park. See the sources below:

Sources: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

https://youtu.be/N55A7PIBQws?si=e8TzE0Mjvv1mDPxQ

https://youtu.be/rKmZVKZCcAc?si=DfZqDmsAsel77r5n

https://youtu.be/0Z3u30UrV_U?si=FG4BkRsLDZ6wNZ0y

https://youtu.be/dftP85NNcnE?si=jRuDqivqNJYthHoP

https://youtu.be/XozpGQTe5tU?si=kqiS7QwRWsxZHA7c

Read Fiqh al-Akbar by Imam Abu Hanifah. This book is attributed to Imam Abu Hanifah by his students. The scholars differ regarding the authenticity of this attribution, but it is confirmed that the students of Imam Abu Hanifah compiled this book and attributed it to him.

The correct opinion, however, is that this book should not be attributed to Imam Abu Hanifah al-Nu‘mān, because the narrators of the book are weak and unreliable.

Do not read the Deobandi-Sufi commentaries on Fiqh al-Akbar. Instead, read it as a plain translation. You can find such translations online. If you come across a version from the Salafi network, then read it — but apart from Salafi sources, do not trust explanations or commentaries on Fiqh al-Akbar attributed to Imam Abu Hanifah.

If I remember correctly, Shaykh Muhammad al-Khamīs translated it and filtered out what is authentic, but it is not available in English now. However, you can read his work The Creed of the Four Imams. You can purchase a hard copy here at Salafi Bookstore UK: The Creed of the Four Imaams (this link is not affiliated). You may also search online for a PDF version.

In the same way, you can study the ‘Aqīdah (belief) of Imam Abu Hanifah, his teachers, and his students through the famous work of the great Hanafi jurist, al-‘Allāmah Shaykh Muhammad Jafar al-Tahāwī, entitled al-‘Aqīdah al-Tahāwiyyah.

You can find this book here: [Book Study] Aqeedah Tahaawiyyah (The Creed of Imam al-Tahawi) — AbdurRahman.Org.  (AbdurRahman.org is a trusted Sunni Salafi website.)

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There are two things when it comes to the mistakes of scholars

First: if they fit within the fold of ahlesunnah wal-jamah then their mistake is overlook and excused because their principles(usool) was Quran, Sunnah and the way of the salaf

Second: As for those whose principles(usool) is corrupted and he’s known from Ahlebidah then that Imam is misguided.And we hate ahlebidah imams,heads,leaders and callers according to the level of their misguidance and their innovation. We don’t encourage physical violence towards them.

Below are the speech of the major scholars regarding this affair:

‘There are some who speak about Imam Abu Hanifa are some who speak about Imam Abu Hanifa and criticise him. What is the response to this criticism?”

Response from Allamah Shaykh Salih Al-Fawzan: What are they saying about him? Let us look into what the Objection to Abu Hanifa is. Abu Hanifa was a human being, he could make mistakes and also be correct We do not claim he never made a mistake. Let it be clarified to us if there is criticism of Abu Hanifa or anyone else.

Abu Hanifa is the earliest of the four imams earliest of thefour imams and he is more

knowledgeable than others: It is said that he lived during the time of the students of the Companions and learned from them.

Some even say he leårnéd directly from the Companions.- Abu Hanifa is a revered Imam, a respected authority & one of four imams.

He is our imam in creed-(aqeedah) and knowledge. Thus, no one should disparage Abu Hanifa, may Allah have mercy on him.

End of speech

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

Allamah Shaykh Muhammed ibn Salih Al-’Uthaymin: There are scholars who are commended and known for good, they do not ascribe to a partisan sect from the people of innovation, but within their speech exists something from the speech of the people of innovation, like Ibn Elajr al-’Asqaläni and an-Nawawi may Allah have mercy upon them both.

For indeed, some foolish people have disparaged them unreservedly from every angle. To the extent it is has been narrated to me that some individuals say, ‘Fath al-Bäri [an explanation of the Sahih of Al-Bukari by Ibn Hajr] must be burned’, we seek refuge in Alläh, because [they falsely claim] that Ibn Hajr was an Ash’ari, but this is not correct.

Concerning these two men specifically, then I do not know Of anyone today who has contributed to Isläm, relating to the ahädith of the Messenger, close to what they have contributed.

What indicates this is that Alläh the Exalted, with His Might and Power, and I do not praise anyone above Allah, has allowed their works to be accepted and widely received by the people, students of knowledge and even amongst the Muslim masses.

Right now Riyäd us-Sälihin [by An-Nawawi], is read in countless gatherings and is in [nearly] every masjid and the people greatly benefit from it. And I hope that Allah grants me a book like this book, that every individual benefits from, in his house and in his masjid.

So how can it said about them that they are misguided innovators whom it is impermissible to ask Allah to have mercy upon, or that reading their books is prohibited and that Fath al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn Hajr] must be burned. Subhan Alläh! So how can it said about them that they are misguided innovators whom it is impermissible to ask Alläh to have mercy upon, or that reading their books is prohibited and that Fatb al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn klajr] must be burned.

Subhan Alläh! For indeed I say to them vocally, and by letting the situation speak for itself: ‘Take heed and lessen your blame upon them. If you are not able to do so, then try to fill the gap which they filled [which you will be unable to do].’ Who is able to contribute to Islam as much as these two men have contributed? Except if Alläh wills it.

Therefore I say, may Allah have mercy on an-Nawawi , ibn Wajr al-Asqaläni and whoever is Of their like; from those who Allah has brought benefit through to Isläm and the Muslims… Say Amin… [Audience says Amin].

End of speech — source: https://www.youtube.com/watch?v=sU8hS7PjrA4

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

A Question is posed to the Shaykh: “Why do you repudiate al-Turäbi, [Umar] al-Tilamsäni, al-Ghazäli and al-Qaradäwi; you declare them to be innovators, refute them, speak ill of them and leave off mentioning their good qualities. Whilst Ibn Wajr and an-Nawawi fell into innovation, yet you mention them with good and not the latter day ones?”

Shaykh Sälih Aal Ash-Shaykh: We say firstly, the likening this person has made [of al-Hafiz ibn Hajr and al-Nawawi to modern day innovators] is an evidence Of his own ignorance. How can he compare al-Häfiz ibn Hajr and al-Nawawi with the likes of al-Ghazäli, al-Turäbi and al-Qaradäwi?

As the poet Says: Where is the dust when compared to the stars? Where is the dung when compared to the camel? For they [al-Häfiz ibn Hajr and al-Nawawi] loved the sunnah; explained and clarified it. As for the mistakes they fell into, [then] they are minute in relation to what they clarified from the affairs Of Islam.

The people of knowledge have not ceased to benefit from their speech, rather, they understand the texts of The Book and the Sunnah in accordance to what they clarified, because they were truly people of knowledge. As for these contemporary individuals, the likes of al-Turäbi, al-Ghazäli, al-Qaradäwi, [Umar] al-Tilamsäni and those who resemble them, those are figureheads who called the people to disregard the Sunnah as well as to rejecting it.

so the affair is different between the one who errs and holds an inaccurate [view] in an affair, or in a branch from the subsidiaries, or in an affair of creed, or two [of the instances mentioned] and one who opposes in the a core foundation.

These people do not establish tawhid nor do they give it importance, rather, the people of tawhid have greatly suffered from them, as witnessed nowadays. Concerning al-Turäbi, his condition is known. He holds it a must that the foundations of Islam and the foundations of fiqh be renewed. He says that the scholars have set terms for the foundations of fiqh, however we are not bound by them, so, he [al-Turäbi] says it is a must that we set new foundations for fiqh in our time so that we can understand the Book and the Sunnah with what is befitting for Our time.

As for al-Ghazäli, he rejects the sunnah if it opposes his intellect or understanding, and al-Qaradawi traverses upon this same methodology, even if he does not show it the way al-Ghazäli does.

And [Umar] al-Tilamsäni does not truly know the tawhid of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs. And [Umar] al-Tilamsäni does not truly know the tawhid Of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs.

However this is not strange because these four and those who sow what they sow and resemble them are all students of the same school; the school of the Ikhwän al-Muslimün [Muslim brotherhood], a school that has foundations and methodologies that are well known. so it is not strange that this school Of thought produces the likes of these four, in fact, it is not strange that the likes of these [four] exist in our time so long as they have been cultivated upon the foundations of this school.

They should bc specifically warned against, because they misguided the youth in the name of ‘da’wah’ [propagation l. and the youth eulogize them with titles such as ‘callers to Isläm’.

As for al-Häfiz ibn Hajr and al-Nawawi, we have not heard on any day when a person spread a matter from the creedal matters; which they erred in, using as evidence the fact that al-Häfi(, ibn Hajr or al-Nawawi said it. Instead, their mistakes stayed confined to their era and the people continued to benefit from their extensive knowledge and enlightening understanding. As for the aforementioned individuals, they should not be compared with them, nor should they be placed on the same rank and the dust should not be compared with the stars.

Source: Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh — YouTube

We know A-Hadaddiyah movement which is to belittle 0r make tabdee(calling inovators) on major scholars of the past and present.Allamah Imam Rabi Hadi Al-Madkhali spoke first gainst Hadadiyaah movement.

https://www.youtube.com/watch?v=aJux_R9Trvs (listen here: Who Are The Ḥaddādiyyah? — Shaykh ‘Arafāt ibn Ḥasan al-Muḥammadī)

If a Student Falls into Mistakes, Should We Hate and Warn Against Him? — Shaykh al-Fawzan

Question: If a student of knowledge falls into some mistakes, and his ʿaqīdah is generally Salafī, is it obligatory upon us to hate and warn against him?

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

Advise him. It may be that he is ignorant or doesn’t know. Clarify and advise him. If he persists upon [his mistakes] then hate him in accordance to the level of his deviation.

Source: If a Student Falls into Mistakes, Should We Hate and Warn Against Him? — Shaykh al-Fawzan

end of speech

compiled by Ali Hussain DHuniya

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