Abu Hanifah VS the Ahnaf of today !

Introduction:

The beliefs of the majority of the sects who ascribe to Abu Hanifah have deviated away from the Madhab of this great Imaam, Nu’maan Ibn Thaabit, Abu Hanifah (rahimahUllah).

This deviation is one of ‘Aqeedah and Fiqh. However we will only briefly discuss the ‘Aqeedah issues here.

The Ahnaf/Hanafi's of today are mainly found to be amongst the Brelwis and the Deobandis (as well as other minor sects). Both of these two sects have clearly deviated themselves away from ‘Aqeedah positions held by Imaam Abu Hanifah and have chosen the ‘Madhab’ of the Ash’aris (the founder of which was Abul Hasan Al-Ash’ari).

Below are two of the views held by this great Imaam (Abu Hanifah) which contradict the way of the Ash’aris (whose ideas and beliefs are found in the Deobandis and Brelwis, amongsts other sects) and two views which contradict the Brelwis only (excluding the Deobandis):

1) Allah Is Above The Throne:

Imaam Abu Hanifah openly declared the ascension of Allah above His Throne, and His ‘Uluww and Fawqiyyah (being high above) over his servants, and openly declared Takeer upon whoever doubts in that. [Al-Fiqh Al-Absat, p. 49-52]

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

“There is Ijmaa’ (consensus) from Ahlu Sunnah that Allah ascended over His Throne bi-Thatihi (by His Self)… There is Ijmaa’ from Ahlu Sunnah that Allah ascended over His Throne ‘Alaa Haqiqah (in a real sense), not ‘all Majaaz (metaphorically).” [Siyar A’laamin Nubalaa’, 17/566]

The Deobandis and Brelwis have both clearly deviated themselves away from this position and have adopted the ‘Aqeedah of the Ash’aris (which is contradictory to this above belief held by Ahlu Sunnah).

2) Abu Hanifah Never Performed Ta’weel:

Imaam Abu Hanifah and his companions were not known to perform Ta’weel (Interpretation - however any interpretation which is not in line with that of the Salaf is nothing more than a misinterpretation.) of the Attributes.

Rather Imaam Abu Hanifah declared that Ta’weel of the Attributes was a nullification of them, and it was the way of the Mu’tazilah.

Imaam Abu Hanifah 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.” [Al-Fiqh Al-Absat, p. 302]

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 Deobandis and Brelwis have both clearly deviated themselves away from this position and have adopted the ‘Aqeedah of the Ash’aris (which is contradictory to this above belief held by Ahlu Sunnah).

1) Shirk:

Imaam Abu Hanifah and some of his followers have prohibited the various types of shirk, major and minor. Such as; supplication and seeking aid from other than Allah [Roohul Ma’aani, 11/98 & 6/129], prostrating to other than Allah [Roohul Ma’aani, 17/213], taking oaths by other than Allah [Hashiyah of Ibn ‘Aabideen, 2/439-440], sacrificing for other than Allah [Tuhfatul Fuqahaa’, 3/67].

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

2) Tawassul:

Imaam Abu Hanifah said:

“It is detested that he (the supplicator) says, ‘By the Right of Your creation’.” [Sharh Al-Fiqh Al-Akbar, p. 198]

Imaam Abu Hanifah 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.’ [Sharhul ‘Aqeedatit Tahawiyyah, p. 234]

The Brelwis 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 Allah we ask you by the status of the Prophet (saws)’ or by saying ‘O Allah we ask you by virtue of ‘Abdul Qaadir Jelaani’ and other corrupt statements.

Conclusion:

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