THE CREED OF IMAAM ABOO HANEEFAH (D.150H)

By: Shaykh Muhammad Ibn Abdur-Rahman al-Khumayyis

[A]: THE STATEMENT OF IMAAM ABOO HANEEFAH IN REGARDS TO TAWHEED:

Firstly, his belief concerning the Tawheed of Allaah and an explanation of the Sharee'ah legislated Tawassul, and a complete destruction of the Innovated Tawassul:

1. Imaam Aboo Haneefah said, "It is not befitting for anyone to call upon Him, except by Him,35 and With the supplication that He has permitted and ordered, that which is instructed in His statement:

"And Allaah has Beautiful Names, so call upon Him by them, and leave the company of those who deviate concerning His Names. They will be recompensed for what they used to do." [Soorarul-A'raaf7: 180]."36

2: Aboo Haneefah said, 'It is detested for the supplicator to say, 'I ask You by the right of so and so,' or, 'By the right of Your Prophets and Messengers, and by the right of the Sacred House and the Sacred Sanctuary."37

3. And Aboo Haneefah said, 'It is not befitting for anyone to call upon Allaah, except by Him, and it is even more detestable for him to say: By the junctures of Honor from your Throne,38 or 'By the Right of Your Creation."39

Secondly, his statement in affirmation of the Attributes and a refutation upon the ]ahmiyyah:

4. And he said, " Allaah is not to be described with the attributes of the creation. And His Anger and His Pleasure are two Attributes from His Attributes, without inquiry into their modality (bilaa kayf), and this is the statement of Ahlus-Sunnah wal-Jamaa'ah. He becomes Angry, and He becomes pleased, and it is not to be said: His Anger is His Punishment and His Pleasure is His Reward. And we describe Him as He described Himself, One, Eternal, He does not beget, nor is He begotten, and there is none equal to Him, the Ever-Living, A1l-Capable, A11-Hearing, Ever- Watchful, A11-Knowing. The Hand of Allaah is above their hands. It is not like the hands of His creation, and His Face is not like the faces of His creation."40

5. And he said, "And He has a Hand and a Face and an Essence (dhaat), as Allaah the Exalted mentions in the Qur'aan. So whatever Al1aah the Exalted mentioned in the Qur'aan in regards to the Face and the Hand and the Essence, then these are His Attributes without inquiry into their modality (bilaa kayf). And it is not to be said that His Hand is His Power, or His Bounty (ni'mah), because it is nullification of the Attribute, and it is the statement of the people of al-Qadar and al- I'tizaal."41

6. And he said, "It is not befitting for anyone to say anything about the Essence (dhaat) of Allaah. Rather, He is to be described with what He described Himself, and he is not to say anything about Allaah based upon his opinion. Blessed and Exalted is Allaah, Lord of the Worlds."42

7. And when he was asked about the Divine Descent (nuzool), he said, "He descends, without inquiry into the modality of it."43

8. And Aboo Haneefah said, " And Allaah the Exalted is called upon upwards, and not downwards, because downwards is not a quality of Ruboobiyyah (Lordship) and Uloohiyyah (Divinity) in anything."44

9. And he said, "And He becomes Angry and He becomes Pleased, and it is not to be said that His Anger is His Punishment and His Pleasure is His Reward."45

10. And he said, "And no likeness is to be drawn between Him and any of the things from His creation, nor does He resemble His creation. He always had and will have His Names and Attributes."46

11. And he said, "And His Attributes are not like the attributes of the creation, and His Knowledge is not like our knowledge, and His Capability is not like our capability, and His Sight is not like our sight, and His Hearing is not like our hearing, and His Speech is not like our speech."47

12. And he said, "Allaah the Exalted is not to be described with the attributes of the creation."48

13. And he said, "And whoever described Allaah a meaning from the meanings of the human beings, then he indeed disbelieved."49

14. And he said, "And His Attributes are dhaatiyyah (related to His Essence) and fi'liyyah (related to His action), As for those that are dhaatiyyah, then they are the likes of al-Hayaat {Life), al-Qudrah {Capability), and al-'Ilm {the Knowledge), and as-Sama' {the Hearing), and al-Basr {the Sight), and al-Iraadah (Will). As for those that are fi'liyyah, then they are the likes of Creation {takhleeq), and providing sustenance {tarzeeq), and setting up {inshaa), and creative ability {al-Ibdaa'), and production {as-Sana') and other than that from the Atttibutes related to action. They have not ceased, and they shall not cease to be His Attributes." 50

15. And he said, "Allaah has always been the performer of His Action, and the Action is an Attribute in eternity. And the performer is Allaah the Exalted, and the Action is an Attribute in eternity, and the subject to whom it is done is the creation, and the Action of Allaah the Exalted is not created."51

16. And he said, "Whoever says, 'I do not know whether my Lord is above the sky, or in the earth,' then he has indeed disbelieved. Likewise, whoever says that He is above the Throne, ' And I do not know whether the Throne is in the sky, or in the earth.”52

17. A woman asked him, 'Where is your Lord whom you worship?' So he said, "Verily Allaah the Exalted is above the sky (fis-samaa'), not in the earth." So a man said to him, 'Have you seen the statement of Allaah the Exalted,

"And He is with you." [Sooratul-Hadeed 57:4]

He said, "He is as you are when you write to a man, 'Verily I am with you,' whilst you are absent from him."53

18. And likewise he said, "The Hand of Allaah is above their hands, not like the hands of His creations."54

19. And he said, "Verily Allaah is free from all imperfection, and Exalted,

"And He is with you." [Sooratul-Hadeed 57:4]

 He said, "He is like when you write to a man, 'Verily I am with you, whilst you are absent from him."55

20. And he said, "Indeed He spoke to Moosaa (as), and it was not that he (Moosaa) spoke to Him."56

21. And he said," And He spoke with His Speech, and the Speech is an Attribute in eternity."57

22. And he said, "And His Speech is not like our speech."58

23. And he said, "And Moosaa (as) heard the Speech of Allaah, just as Allaah the Exalted said,

"And Al1aah spoke to Moosaa directly." [Sooratun-Nisaa' 4:164]

And indeed Allaah the Exalted spoke, and it was not that Moosaa (as) spoke [to Allaah]."59

24. And he said, "And the Qur'aan is the Speech of Allaah, it is written upon the pages, and preserved in the hearts, and recited upon the tongues, and it was revealed upon the Prophet (saw).”60

25. And he said, "And the Qur'aan is not created."61

[B]: THE STATEMENTS OF IMAAM ABOO HANEEFAH CONCERNING AL-QADAR:

1. A man came to Aboo Haneefah wanting to argue with him about al-Qadr (Divine Pre-Decree), so he said to him, “Do you not know that the one who looks into al-Qadr is like the one who looks at the sun with his bare eyes? The more you look into it, the more confused you become."62

2. Imaam Aboo Haneefah used to say, "And Allaah the Exalted was always knowledgeable of things before they existed."63

3. And he said, "Allaah knows the condition of the absentee in his absence, and He knows what his condition would be if he were present. And A1laah knows the condition of the one who is present in his presence, and He knows what it would be like in his non-existence."64

4. Imaam Aboo Haneefah used to say, "And His Divine Pre-Decree (al-Qadr) is in the Preserved Tablet (al-Lawhul-Mahfoodth)."65

5. And he said, "And we affirm that Allaah the Exalted commanded the Pen to write. So the Pen said, 'What shall I write, O Lord?' So Allaah the Exalted said, "Write what will happen up until the Day of Judgement,' due to the statement of Allaah the Exalted,

"And everything that they do is in Records. And everything, small and large, is written." [Sooratul-Qamar 54:52-53]."66

6. Imaam Aboo Haneefah said, 'There is nothing in this world, nor in the Hereafter, except that He willed it."67

7. Imaam Aboo Haneefah said, “Allaah created things from nothing."68

8. And he said, "And Allaah the Exalted was the Creator before He created."69

9. And he said, "We affirm that the servant is with his deeds, and his acknowledgement and his knowledge is created. So since the performer of the action is created, his actions have more of a right to be created."70

10. And he said, “All of the actions of the servants from the movements and the moments of rest are earned by them. And Allaah the Exalted has created them, and they were all willed by Him and His Knowledge and His Pre-Destination (qadaa) and His Pre-Decree (qadar)."71

11. Imaam Aboo Haneefah said, "And all of the deeds of the servants from movements and moments of rest, were earned by them in truth and Allaah the Exalted created them, and all of them are from His Will (mashee'ah), and Knowledge ('ilm), and His Pre-Destination (qadaa), and His Pre-Decree (qadar). And all acts of obedience were obligated by the Command of Allaah the Exalted, and by His Love (mahabbah), and b1 His Pleasure (ridaa), and His Knowledge ('ilm), and by His Will (mashee'ah), and His Pre-Destination (qadaa), and His taqdeer (Pre Decree). And all of the acts of disobedience take place with His Knowledge ('ilm), and His Pre-Destination (qadaa), and His taqdeer (Pre Decree), and His Will (mashee'ah), not with His Love (mahabbah), not with His Pleasure (ridaa), nor with His Command."72

12. And he said, "Allaah the Exalted created the creation pure from kufr (disbelief) and eemaan (faith).73 Then He spoke to them and commanded them and prohibited them. So whoever disbelieved, disbelieved with his action and his rejection (inkaar) and his denial (juhood) of the truth by forsaking Allaah the Exalted, and whoever believed, believed with his action, and his affirmation (iqraar) and his attestation (tasdeeq) with the success of Allaah the Exalted and His aid for him."74

13. And he said, "And the progeny of Aadam came out of his loins looking like specks. So He made them intelligent and spoke to them and commanded them with eemaan (faith) and prohibited them from disbelief. So they affirmed ruboobiyyah (Lordship) for Him, so that was eemaan from them, so that was the fitrah that they were born upon. And whosoever disbelieved with disbelief after that, then indeed he changed and became altered. And whomsoever believed and attested, then indeed he became firm and remained established."75

14. And he said, "And He is the one who ordered and pre-destined things, and nothing can occur in this world, nor in the Hereafter, except with His Will and Knowledge, and Divine Pre-Ordainment and Pre- Decree, and He has written in al-Lawhul-Mahfoodh {the Preserved Tablet}."76

15. And he said, "No one from amongst His creation is compelled to disbelieve, nor to have faith. Rather, He created them individually, and eemaan and kufr are the actions of the servants. And Allaah the Exalted knows the one who disbelieves as a disbeliever during his condition of disbelief, so when he believes after that, then He knows him as a Believer, and He loves the one whom He knows to change.”77

[C]: THE STATEMENTS OF IMAAM ABOO HANEEFAH CONCERNING AL-EEMAAN:

1. He said, "And faith (eemaan) is affirmation (iqraar) and attestation (tasdeeq)."78

2. And He said, "Faith (al-emaan} is affirmation with the tongue, and attestation in the heart, and affirmation alone cannot be eemaan."79

3. And Aboo Haneefah said, "And eemaan (faith) does not increase, nor does it decrease."80 I say, his statement in denial of the increase of eemaan and its decrease, and his statement in labeling eemaan, and stating that it is attestation in the heart and affirmation with the limbs, and that the action is left out of the reality of eemaan. This statement of his is what separates between the 'aqeedah (creed) of lmaam Aboo Haneefah in regards to eemaan, and the 'aqeedah of the rest of the Scholars of lslaam such as Maalik, ash-Shaafi' ee, Ahmad, lshaaq, al-Bukhaaree, and other than them, and the truth is with them. The statement of Imaam Aboo Haneefah is in opposition to the correct position, but he gets a reward either way. Indeed it has been mentioned by Ibn 'Abdul-Barr and Ibn Abil-'Izz that Imaam Aboo Haneefah retracted this statement, and Allaah knows best.81

[D]: THE STATEMENTS OF IMAAM ABOO HANEEFAH CONCERNING THE COMPANIONS:

1. Imaam Aboo Haneefah said, "We do not mention anyone from amongst the Companions82 of the Messenger (saw), except with goodness."83

2. And he said, "And we do not declare ourselves free from anyone from amongst the Companions of the Messenger (saw), nor do we attach ourselves to one of them, to the exclusion of another."84

3. And he used to say, "The stay of one of them with the Messenger of Allaah (saw) for one hour is better than the righteous action of one of us done throughout his lifetime, even if it is long."85

4. And he said, "And we affirm that the most excellent of the people after our Prophet, Muhammad (saw), is Aboo Bakr as-Siddeeq, then Umar, then 'Uthmaan, then 'Alee, may Allaah bestow His Mercy upon all of them."86

5. And he said, "The most excellent of the people after the Messenger of Allaah (saw) are Aboo Bakr and 'Umar and 'Uthmaan and 'Alee. And we refrain from all of the Companions of the Messenger of Allaah (saw), except when mentioning them in a beautiful manner."87

[E]: HIS PROHIBITION FROM KALAAM  AND CONTROVERSIES IN THE RELIGION:

1. Imaam Aboo Haneefah said, "The people of desires in al-Basrah are many, and I entered it twenty odd times, sometimes 1 stayed there for a year or more, or less, under the impression that the science of kalaam (rhetoric) was the greatest of sciences."88

2. And he said, "I used to look into kalaam, to the extent that I became highly-skilled in it, fingers were pointed at me in regards to it. And I used to sit close to the circle of Hammaad Ibn Abee Sulaymaan. So a woman came to me, so she said, ‘A man has a slave-woman, he wishes to set her free according to the Sunnah, how should he set her free?' So I did not know what to say, so I commanded her to ask Hammaad, then she must return and inform me. So she asked Hammaad, so he said, 'He should set her free whilst she is free from menstrual periods, and complete the freeing process, then leave her until she has gone through two menstrual cycles. So when she has perforrned ghusl (ritual bathing), then she becomes permissible for him to marry.' So she returned to me, so I said, 'I have no need for kalaam,' and I took my shoes, so I sat with Hammaad."89

3. And he said, “May Allaah curse' Amr Ibn 'Ubaydah, for verily he opened up for the people a path to kalaam in that which does not benefit them in terms of kalaam."90 And a man asked him saying, 'What do you say about the kalaam that he relates to the people about the nonessential characteristics (al-a'raad) and the bodies (al-ajsaam)?' So he said, "These are philosophical statements. Stick to the athar (narration), and the path of the SaIaf,91 and beware of all newly invented affairs, for verily they are innovations."92

4. Hammaad lbn Abee Haneefah said, 'My father -may Allaah have mercy upon him -entered upon me one day, and with me were a group from the people of kalaam, and we were arguing at a door. So when I heard him approaching the house, I went out to him. So he said to me, 'O Hammaad, who is with you?' I said, 'So and so, and so and so, such and such, and such and such,' and I named to him those who were with me. So he said to me, 'O Hammaad, leave alone al-kalaam (theological rhetoric).' He said, 'And my father was not a man who mixed things up, nor was he from amongst those people who commanded something, then prohibited it.' So I said to him, 'O father, did you not used to command me with it?' He said, 'Yes, O son of mine, and today I prohibit you from it.' I said, 'And why is that?' So he said, 'O my son, verily these retarded ones are from the people of kalaam, from amongst those who you will see that they used to be upon one word and one religion, until Shaytaan came between them. So now you find amongst them enmity and differing, so be upon clarity..."93

5. And Aboo Haneefah said to Aboo Yoosuf, "Beware of speaking to the common-folk about the foundations of the Religion by way of kalaam, since they blindly follow you, so they will become pre-occupied with that."94

So this is a portion from his -may Allaah have mercy upon him - statements and what he believed with regards to the issues of the usool (foundations) of the Religion, and his position towards kalaam (theological rhetoric) and those who use it.

FOOTNOTES:

35 The Prophet (saw) said, "Whoever swears by other than Allaah, then he has indeed disbelieved and committed Shirk." Related by Aboo Daawood (3/570), at-Tirmidhee 0/253), who said: "A Hasan Hadeeth." It was authenticated by Imaam ash-Shawkaanee in Naylut-Awtaar (8/257) and by al-Albaanee in Irwaa'ut-Ghaleel (no.2561). And he (saw) said about the statement: 'What Allaah wills and what you will.' "Do you make me one to be called upon along with Allaah? Say: What Allaah alone wills." Related by al-Bukhaaree in al-Adabul-Mufrad (no.783), and by Ahmad (1/214), and an-Nisaa'ee in al-'Amalul-Yawm wa- Laylah (no.995), and Ibn Maajah (no.2117). It was authenticated by al-Arna'oot in Takhreejul-Musnad Abee Bakr (p. 55), and by al-Albaanee in as-Saheehah (no.139).

36 ad-Durrut-Mukhtaar ma'a Haashiyah Raddul-Muhtaar (6/396-397)

37 Sharhul- 'Aqeedatut- Tahaawiyyah (p. 234) and Ithaafus-Saadaatul-Mustaqeem (2/285) and Sharhul-Fiqhil-Akbar (p. 198) of al-Qaaree.

38 It was hated by Imaam Aboo Haneefah and Muhammad Ibnul-Hasan that a man say in his supplication, "O Allaah, verily I ask you by a juncture of Honour from Your Throne: despite the absence of a text to permit it. As for Aboo Yoosuf, then indeed he permitted it due to a text from the Sunnah, wherein it was reported that the Prophet (~) said in his supplication, 'O Allaah, verily I ask you by the junctures of Honour from Your Throne, and by the utmost degree of mercy from your Book.' And this hadeeth is related by al-Bayhaqee (9/382) in the 'Book of Supplications: and Nasbur-Raayah (4/282). Three reproachable affairs are found in the isnaad: [i] Daawood ibn Abee 'Aasim did not hear from Ibn Mas'ood; [ii] 'Abdul-Malik ibn Jareeh is a mudallis and he possesses irsaal; [iii] 'Umar Ibn Haarood was accused of lying. Due to that. Ibnul-Jawzee, as is found in al-Binaayah (9/382), said, "This hadeeth is fabricated without a doubt, and its isnaad is futile." Refer to Tahdheebut-Tahdheeb (3/189), (6/405), and (7/501).

39 al-Fiqhul-Absat (p. 56)

40 al-Fiqhul-Absat (p. 56)

41 al-Fiqhul-Akbar (p. 302)

42 Sharhul-'Aqeedatit-Tahaawiyyah (2/327) with the checking of Dr. at-Turkee, and Jalaa'ul- 'Aynayn (p. 368) Mullaa 'Alee al-Qaaree al-Hanafee (d.1014H) writes, clarifying the creed of Imaam Aboo Haneefah, after mentioning the famous narration of Imaam Maalik 'Istawaa is known, but how is unknown:

"Likewise, our great Imam (Aboo Haneefah) has the same stance as this position (of lmaam Maalik), and the same is the case with every aayah and hadeeth from the Mutashaabihaat (unclear aayaat) such as Hand, Eye, Face and other than these from the Attributes. So the meanings of the Attributes are known, as far as the modality is concerned, then this is not known; because the understanding of 'how' is branched onto the knowledge of the modality of the Dhaat (Essence of Allaah) and its reality. Therefore, if this (knowledge of the modality of the Dhaat of Allaah) is unknown, how can the modality of the Attributes be understood? The safe and beneficial conclusion in this regard is that Allaah be described with what He has described Himself and with what His Messenger has described Him without tahreef (distortion), ta'teel (divesting Allaah of the Attribute), without takyeef (asking how) and tamtheel (resemblance). Rather, the Names and Attributes are established for Him, and resemblance to the creation is negated. So your establishment would be free from resemblance (tashbeeh), whilst your negation would be free from denial (ta'teel). Whoever negates the reality of istiwaa has thereby divested (Allaah of an Attribute), and whoever makes a resemblance for Him to the istiwaa of the creation is a Mushabbih. But whoever says, 'Istiwaa’ without any likeness for Him, he is upon Tawheed and free from any blame." Mirqaatul-Mafaateeh Sharh Mishkaatul-Masaabeeh (8/251) of 'Alee al-Qaaree.

43 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p. 42) and al-Asmaa' was-Sifaat (p. 456) of al-Bayhaqee, and al-Kawtharee was silent about it. And also refer to Sharhul-'Aqeedatit-Tahaawiyyah (p. 245) with the authentication of al-Albaanee, and Sharhul-Fiqhil-Akbar (p. 60) of al-Qaaree.

44 al-Fiqhul-Absat (p. 51)

45 al-Fiqhul-Absat (p. 56), and the checker of the book, al-Kawtharee, was silent about it. And al-Ghumaaree said about al-Kawtharee in Bidaa'i'ut-Tafaaseer (p. 180-181) unveiling his condition, "And we used to be amazed with al-Kawtharee, due to his knowledge and comprehensiveness of his investigation. As we used to dislike in his severe partisanship to the Hanafiyyah, a partisanship that exceeded the partisanship of az-Zamaksharee for the Mu'tazilah. Up to the point that our beloved friend, al-Haafidh Abul-Faydh, used to say about him, 'Crazy for Aboo Haneefah (majnoon li Abee Haneefah).' And when I was gifted with his book, Ihqaaqul-Haqq to do with refuting the letter of Imaamul-Haramayn over his choosing the Shaafi'ee madhhab, I found him culminating the genealogy of Imaam ash- Shaafi'ee, and he quoted as-Saajee upon that. So I took him up over this calumny, and I said to him, 'Indeed your abuse over this genealogy is not a scholarly refutation.' So he said to me, 'A sectarian refuting a sectarian!'

And this is his statement, and he acknowledges his partisanship! And I visited him one time in his house, I and the noble Sayyid Muhammad al-Baaqir al-Kattaanee, and there arose a discussion between us over scholarly issues. And al-Haafidh Ibn Hajar was mentioned, so Sayyid Baaqir showed his amazement at Ibn Hajar's memorization and his commentary to Saheehul-Bukhaaree, and I supported him in that. So he (al-Kawtharee) diminished the value of the aforementioned commentary. He said, 'Ibn Hajar used to depend upon extremities (al-Atraaf or obscure routes) in his gathering of the different routes of a hadeeth.' And this is not correct. And he mentioned that he -meaning al- Haafidh Ibn Hajar -used to follow women in the roads, and he used to flirt with them. And that he (at one time) followed a woman thinking that she was beautiful, until she arrived at her house and he was behind her, and she removed her cover (burqaa'), and she turned out to be an ugly black woman, so he returned, frustrated! And the reason behind this attack, is that al-Haafidh used to attack some of the Hanafiyyah in his books of biography. For example, Durarul-Kaaminah and Raful-lsraar. He said (for example) about al- 'Aynee al-Hanafee, "He used to take the manuscript pages of Fathul-Baaree from some of his (Ibn Hajar) students, and use them in his Sharh. So when al-Haafidh came to know of this, he forbade giving these pages to his students. And worse than this, al-Kawtharee accused Anas bin Maalik (rh), with senility and feeble-mindedness, because he related ahaadeeth that contradict the madhhab of Aboo Haneefah! And worse than this is that he tried to make a fabricated hadeeth authentic, because it implied the tidings of Aboo Haneefah...and our beloved friend wrote a refutation of him (and it is called Bayaan Talbeesul-Muftaree Muhammad Zaahid al-Kawtharee as occurs in Fathul-Mulkil- 'Alee (p. 119) where it says, "The introduction was completed in one volume, in which he collected his scholarly errors, and his self-contradictions that arose from his hateful partisanship."

46 al-Fiqhul-Akbar (p. 301)

47 al-Fiqhul-Akbar (p. 302)

48 al-Fiqhul-Akbar (p. 56)

49 al-'Aqeedatut-Tahaawiyyah (p. 25) with the notes of al-Albaanee.

50 al-Fiqhul-Akbar (p. 301)

51 al-Fiqhul-Akbar (p. 301)

52 al-Fiqhul-Absat (p. 40) And the likes of this wording was quoted by Shaykhul-lslaam lbn Taymiyyah In Majmoo'ul-Fataawaa (5/48), and Ibnul-Qayyim In Ijtimaa'ul-Juyooshil- lslaamiyyah (p. 139), and adh-Dhahabee In al-Uluww (p. 101-102), and lbn Qudaamah in al- 'Uluww (p. 116) and Ibn Abil-'lzz In Sharhut-Tahaawiyyah (p. 301). And Ibn Abil-'lzz said in discussion of the concept of Wahdatul-Wujood (oneness of being), "So verily the deniers of Allaah's Attributes enter the denial of the Attributes (into) the naming of Tawheed, such as Jahm Ibn Safwaan and his followers. For verily they say, "Affirming the Attributes necessitates that al-Waajib (i.e. Allaah) is numerous." And this statement is known by necessity to be corrupt. For verily the affirmation of a thing in an abstract sense from all of the Attributes means one cannot picture it existing outside of that. And the mind will only be left thinking that it does not exist, and that is the most extreme form of ta'teel (denial). And this statement has led people to statements of Allaah being everywhere and in everything. And this is worse than the disbelief of the Christians. For verily the Christians specified it to the Messiah (Jesus), but these people use it universally on all of the creation. And from the implications of this kind of Tawheed: is the belief that Fir'awn and his people completed eemaan, knowing Allaah in reality. And from it's implications: is that the worshippers of idols are on truth and reward, and verily they only worship Alia ah and not other than Him. And from its implications: is that there is no difference between forbiddance, and permissibility, between the mother, and the sister, and the strange woman. And there is no difference between water and intoxicants (khamr), and adultery and marriage. And it implies that everything is from one source. No, rather He is that one source. And from its implications: is that the Prophets were oppressive to their nations. And Allaah is far above what they say, a great Highness!"

53 al-Asmaa' was-Sifaat (2/170)

54 al-Fiqhul-Absat (p. 56)

55 al'Asmaa' was-Sifaat (2/170)

56 al-Fiqhul-'Akbar (p. 302)

57 al-Fiqhul-'Akbar (p. 30 1)

58 al-Fiqhul-'Akbar (p. 301)

59 al-Fiqhul-'Akbar (p. 302)

60 al-Fiqhul-'Akbar (p. 301)

61 al-Fiqhul-'Akbar (p. 301)

62 Qalaa'id Uqoodul-Uqyaan (qaaf/77/baa)

63 al-Fiqhul-Akbar (p. 302-303)

64 al-Fiqhul-Akbar (p. 302-303)

65 al-Fiqhul-Akbar (p. 302)

66 al-Wasiyyah (p. 2l)

67 al-Fiqhul-Akbar (p. 302)

68 al-Fiqhul-Akbar (p. 302)

69 al-Fiqhul-Akbar (p. 304)

70 al-Wasiyyah (p. 14), along with its explanations

71 al-Fiqhul-Akbar (p. 303)

72 al-Fiqhul-Akbar (p. 303)

73 It means that Allaah the Exalted created the creation upon the fitrah (natural inclination) of Islaam, as Aboo Haneefah shall explain in that which is to follow.

74 al-Fiqhul-Akbar (p. 302)

75 al-Fiqhul-Akbar (p. 302)

76 al-Fiqhul-Akbar (p. 302-303)

77 al-Fiqhul-Akbar (p. 303)

78 al-Fiqhul-Akbar (p. 304)

79 Kitaabul-Wasiyyah (p. 2), along with its explanation.

80 Kitaabul-Wasiyyah (p. 3), along with its explanation.

81 Refer to at-Tamheed (9/247) of Ibn 'Abdul.Barr, and Sharul-'Aqeedatit-Tahaawiyyah (p. 359) of Ibn Abil-'lzz al-Hanafee. Also refer to Appendix One, found in this book.

82 The Messenger of Allaah (saw) said, "You will not cease to be Upon goodness as long as there are amongst you those who saw me and accompanied me. By Allaah! You will not cease to be Upon goodness as long as there are amongst you those who saw those who saw me and accompanied me." Related by Ibn Abee Shaybah in al-Musannaf (no.3427) from Waathilah, al-Haafidh Ibn Hajar authenticated it in Fathul-Baaree (1/7). Imaam al-Bukhaaree (d.256H) -rh -said in Saheehul-Bukhaaree (7/1), "Whoever from amongst the Muslims accompanied the Prophet (saw) or saw him, then he is from amongst his Companions." Imaam an.Nawawee (d.676H) -rh -said, "The correct Position is that whoever accompanied the Prophet (saw), then that person is from his Companions." Sharh Saheeh Muslim (16/85) And al-Haafidh Ibn Katheer (d.774H) said, "The fact that just seeing him is enough for one to be called a Companion is clearly stated by al-Bukhaaree, Aboo Zur'ah and others who have written books in regards to the names of the Companions -such as Ibn 'Abdul-Barr, Ibn Mandah, Aboo Moosaa al-Madanee, Ibnul-Atheer..." Mukhtasar 'Uloomul-Hadeeth (p. 174) Ibn Hajar said in al-Isaabah (1/4-5), "The most correct of what I have come across is that a Companion is one who met the Prophet (saw) whilst believing in him, and died as a Muslim. So that includes one who remained with him for a short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness."

83 al-Fiqhul-Akbar (p. 304)

84 al-Fiqhul-Absat (p. 40)

85 Manaaqib Abee Haneefah (p. 76)

86 al-Wasiyyah (p. 14). along with its explanation

87 As is found in an-Noorul-Laami. (section 119/baa), from him

88 Manaaqib Abee Haneefah (p. 137) of al-Kurdee.

89 Taareekh Baghdaad (13/333)

90 Dhammul-Kalaam (p. 28-31) of al-Harawee

91 When this word (Salaf) occurs in the language, it shows what has past and preceded in knowledge ('ilm) and faith (eemaan) and virtue (fadl) and goodness (ihsaan). Ibnul-Mandthoor said, "And the Salaf are whomever preceded from your fathers and your close families, and those who are above you in age and virtue. And the first generation is named as such, and the taabi'een (the second generation) and the Salafus-Saalih (Righteous Predecessors)." Lisaanul-'Arab (9/159) I say that from this is the statement of the Messenger of Allaah (saw) to his daughter Faatimah az-Zahraa (radiyallaahu 'anhaa), "So verily I am the best predecessor (salaf) for you." Related by Muslim (no.2450) It is related (ruwiya) from the Ptophet (saw) that he said to his daughter Zaynab (ra), "Keep close to our righteous predecessor (salafinaa saalih), 'Uthmaan Ibn Madth'awn." Related by Ahmad (1/337-338) and by Ibn Sa'd in at-Tabaqaat (8/37). It has been weakened by Shaykh al-Albaanee in Silsilatul-Ahaadeethud-Da'eefah (no.1715) due to 'Alee Ibn Zayd Ibn Jid'aan. Imaam Muslim relates in the introduction to his Saheeh (p. 16) by way of Muhammad Ibn 'Abdullaah who said, "I heard' Alee Ibn Shaqeeq saying: I heard 'Abdullaah Ibnul-Mubaarak saying to the leaders of the people: "Leave alone the hadeeth of 'Umar Ibn Thaabit, for verily he used to curse the Salaf." Imaam al-Awzaa'ee said, "Make yourselves patient upon the Sunnah and stop where the people stopped and speak with what they spoke with and refrain from that which they refrained from. And follow the path of your Righteous Predecessors (salafikas- saalih), for verily sufficient for you is that which was sufficient for them." Related in ash-Sharee'ah (p. 58) of al-Aajurree. Shaykhul-Islaam Ibn Taymiyyah said in Majmoo'ul-Fataawaa (1/149), "There is no blame upon the one who makes apparent the madthhab (way) of the Salaf and affiliates himself with it and attaches himself to it. Rather, it is obligatory to accept that from him by agreement, for verily the madhhab of the Salaf is nothing but the truth." And he also said in Majmoo'ul-Fataawaa (4/100), "Verily a sign of the People of Innovation is that they leave off the ascription to the Salaf." Imaam adh-Dhahabee in Siyar A'laamun-Nubalaa (16/467) quotes Imaam ad-Daaraqutnee as saying, "There is nothing more hated by me than 'Ilmul-Kalaam (the knowledge of rhetoric)." Then he says, "A man should never enter into 'ilmul-kalaam, nor argumentation and he should never delve deeply into these things, rather he should be Salafee."

92 Dhammul-Kalaam (baa/ 94)

93 Manaaqib Abee Haneefah (p. 183-184) of al-Makkee

94 Manaaqib Abee Haneefah (p. 373) of al-Makkee