some Salafi's accuse Imam Abu Hanifa ( Rahmatulla Alayhi ) of being a Murjia due to his stance on Imaan being seperate from Ibadah

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1. Please make a detailed reply giving references explaining what the Imam said in regards to the issue of Imaan and Aamaal/Ibadah and how it differred from what the Murjia sect believed 2. What is the stance of the Jurists on the issue of neglecting Salah ( or committing other major sins ) does it make one a disbeliever ? 3. You have mentioned continiously that 'the Salafi's have erred in not performing Taqleed'. The article 'Shariee Role of Taqleed' also states that Taqleed is obligatory. Therefore is the ommission of Taqleed a major sin ( bidah and deviance ) ? 4. The Salafi's say that Imam Abu Hanifa ( Rahmatulla Alayhi ) stated that 'If you find anything in the Quran and Hadith contradictory ( or more Saheeh ) to what I have stated then leave my saying and follow that'. They say based on this one should not follow the Imams but look at Quran and Hadith. Who was this statement addressed to ? was it the Hanafi Jurists who studied with the Imam or the common people ? 5. Is Imam Abu Hanifa ( Rahmatulla Alayhi ) from the Tabieen ? Please provide references from the scholars for this stance 6. What was the position of Sheikh Ibn Taymiyah ( Rahmatulla Alayhi ) on Tasawwuf and did he himself practice Tasawwuf ?

Mufti Bilaal Cassim · Accepted Answer

A / b) There is a vast difference between the Murji'ah definition of Imaan and that of the Ahlus Sunnah. Together with the belief that Imaan is 'Testification of the heart and tongue', they also hold the belief that 'Obedience or disobedience have no effect on one's Imaan'. Among the Ahlus Sunnah there exist two views with regard to the definition of Imaan: 1. The Muhaddithin as well as Imaam Shaaf'i (R.A) hold the view that 'A`amaal (actions) are a part of Imaan.
2. Imaam Abu Hanifah, the Ashaa'irah (according to one narration) and the Maaturidiyyah hold that 'A'amaal are not a condition for Imaan, meaning that not carrying out 'A'amaal (e.g. fasting, salaah etc) or committing major sins do not render one out of the fold of Islam. The Muhaddithin and Imaam Shaafi, despite their view that 'A'amaal are a part of Imaan, also concur in this respect. Only the Khawaarij, a deviate sect, believe that perpetration of a major sin removes one from the fold of Islam. By this it is clear that this apparent difference of opinion is in fact literary (relating to terms and words) and do not differ in the real sense.(Mirqaat Vol. 1 pg. 49 Ashrafiyyah). This literary difference, however, naturally gives rise to another that is just as inconsequential. Due to the Muhaddithin's stance that 'A'amaal are a part of Imaan, they naturally conclude that Imaan is subject to increase and decrease, since, A,amaal, a part of Imaan, fluctuate. Imaam Abu Hanifah, on the other hand, holds that the substance of Imaan (i.e. the things necessary to bring belief in), cannot increase or decrease, since Wahy (revelation) has terminated and Nabi (Sallallaahu Alayhi Wasallam) has left the world, but the quality of Imaan can differ according to a persons actions. Thus good actions raise the quality of one's Imaan while evil lowers its quality. i.e. We have to believe in the very same things that Nabi(s.a.w) and his Sahaabah believed in, no more, no less. However, this does not mean that our Imaan is equal to theirs in all respects. Yes, the substance is the same but the quality of their Imaan was greatly superior. This is in fact the meaning of Imam Abu Hanifah's statement that his Imaan was like that of Jibraa'eel (Alayhis salaam). To a discerning person it is therefor, abundantly clear that in substance, these two views are exactly the same and the apparent difference of opinion that probably arose out of a misunderstanding, inconsequential. (Sharhul Fiqhil Akbar li Ali Al Qari Pg. 164,165 Deoband). By these few details, the difference between the view of Imam Abu Hanifah (R.A) and the Baatil belief of the Murjiyah is also clear. In their belief, committing a sin, for example, cause no detriment at all to the state of a person's Imaan.

c) The issue here is not one of Taqleed, but of attempting Ijthaad-e-Mutlaq without proper qualification. Nabi (s.a.w) said: "Whoever speaks on the Quran without (proper) 'Ilm (knowledge), he should prepare his abode in the Fire." (Mishkaat). This Hadith points out the severity of speaking in Deen without proper qualification. It is clear as day that nobody today possesses qualifications even approaching those of the Mujtahideen of the past.

d) This statement is in fact true of all the A'immah-e-Mujtahideen. The Fuqaha have mentioned that these statements are addressed to those possessing qualifications equal to the task of determining Daleel (legal proof). (Sharhu Uqoodi Rasmil Mufti of 'Allaamah Shaami). Leaving alone the common people, the Ulema of these times do not possess the necessary qualifications.

e) Many eminent scholars, among them Imam Dhahabi, Ibn Sa'ad, Haafiz Ibni Hajr etc, have considered the Imam to be a Taabi'ee. (Uqoodul Jummaan- English Version Pg. 62 Azaadville)

f) Due to lack of reference material, we are unable to provide information in this regard.

and Allah Ta'ala Knows Best

Mufti Bilaal Cassim
FATWA DEPT.

CHECKED AND APPROVED: Mufti Ebrahim Desai

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