Thanks Sheikh Asrar. Great Job.. May ALLAH bless you and also remember me in your prayers. I would like your / Ahlesunnat standing on Mukhtar saqfi using true logical references please.
#Article: Did Imam Abu Hanifah رحمه الله follow Rai or Sunnah? Imām Abu Hanīfah said “Beware of speaking about matters of Deen based on Raï (personal opinions) and hold firm to the Sunnah for the one who leaves the Sunnah goes astray” (i) Raï means juristic opinions. Al-Tūfī said, "There are two types of raï: (1) One which is based purely on one's intellect (2) One which involves using the intellect to extract rulings from Quran and Ahādith. And this is what is meant when it is said, “this is the Raï of Imām Abu Hanīfah or this is the Raï of Imām As-Shafei.”(ii) _In essence, Raï signifies Fiqh. Therefore, when it is asserted that Imam Abu Hanifah and his disciples were "Ashāb Al Raï", it does not imply that they disregarded Hadith and relied solely on personal opinions; rather, it signifies their proficiency in jurisprudence. Moreover, being adept in fiqh does not preclude one from also being well-versed in Hadīth. This is because there is no inherent conflict between fiqh and Hadīth, as Hadīth constitutes the recorded teachings of Rasūlullah صلى الله عليه وسلم, while fiqh represents the methodology for interpreting them._ Imām Khattābi said, “Hadīth is like a foundation and Fiqh is like it's edifice. Every edifice devoid of a foundation will collapse and every foundation without an edifice is uninhabited and dilapidated.” (iii) Imām Tirmidhī narrated the Hadīth of Umm ‘Atiyya about the ritual bath of Zaynab رضي الله عنها and explained it by quoting the rulings of the Fuqaha (Experts in Fiqh) and then commented, *“And this is what has been mentioned by the Fuqaha and they are more knowledgeable regarding meaning of the Hadith”* (Tirmidhi no 990) Imām Mālik said, “We only take Ahādith from the Fuqaha"(iv) Ibn Wahb said, “Every Muhaddith who does not follow an Imām in Fiqh is misguided. If I had not studied under Imām Mālik and Abu Layth, I would have been astray too” (v) Al-Khatīb Al-Baghdādi, said “Know that one does not become a Faqīh merely by narrating abundance of Ahādith. One only becomes a Faqīh by extracting the meanings of a Hadith and by pondering over it” (vi) Ibn ‘Abdil Barr says, *“No Imām rejected a Hadīth except that the Hadīth was abrogated according to him, or that there was a defect in the chain of transmission*[...] People have criticized Abu Hanīfah and have labelled him as a Murji’ite[...] People were jealous of him and have levelled various accusations against him and have fabricated stories about him which are unbefitting" (vii) Ibn Taymiyyah says “He who thinks that Abu Hanīfah or other Aimmah have preferred Qiyās over Sahih Ahādith has erred and has spoken out of speculation and desires” (viii) Ibn Qayyim says “Abu Hanīfah preferred weak Ahādith over Qiyās. For e.g, logic demands that laughing in Salāh does not break Wudhu, but there is a weak Hadīth that suggests that laughing in Salāh break both Wudhu and Salāh and Abu Hanīfah adopted that view. So, if he was following Raï, he would have discarded the Hadīth and followed logic instead” (ix) In fact, Imam Abū Hanīfah abhorred using intellect only to derive rulings so much that he said “To urinate in the Musjid is better than some of the Qiyās that people do” (x) May Allah safeguard the reputation of Imām Abū Hanīfah and dispel any misunderstandings about him. Āmīn. Yāsin Ibn Yūsuf Shawwāl 1445 Mauritius ----------------------------------------------- (i) Mīzān Al Kubra, ‘Abdul Wahhāb Al-Sha’rāni (973AH), Maymaniyya, Cairo (ii) Sharh Mukhtasar Al-Rawdah, Vol3 Pg 288, Al Tūfi (716AH), Risālah, Beirut (iii) M’ālim As-Sunan, vol1 Pg 3 , Al Khattābi (388AH), Ilmiyya, Aleppo (iv) Tartīb Al-Madārik wa Taqrīb Al Masālik, Ibn ‘Abdil Barr (544AH), Fadhāla, Morocco (v) Al Jāmi’ Fi Sunan Wal Adāb Wal Maghāzi Wat-Tārīkh, pg 119, Ibn Abi Zayd Al Qayrawāni (386AH), Risālah, Beirut (vi) Al Faqīh Wal Mutaffaqīh, Vol2 Pg 159, Khatīb Baghdādi (463AH), Dar Ibn Jawzi, Saudi Arabia (vii) Majmū' Al Fatāwa, Vol 20 Pg 304, Ibn Taymiyyah, Fahd (viii)Jāmi’ Bayān Al ‘ilm, Ibn ‘Abdil Barr (463AH), Dar Ibn Jawzi, Saudi Arabia (ix) ‘Ilām Al Muwaqqi'īn, Vol 1 Pg 26, Ibn Qayyim, Ilmiyya (x) Siyar ‘Alām Nubala, Vol 6 Pg 401, Al-Dhahabi (748AH), Risālah, Beirut
![Imam Abu Hanifa [RA]](/img/n.gif)
Masha Allah ' Great scholar in the entired world 😍
Maa shaa Allah
Ma shaa Allah...informative lecture
Mass allah
Thanks Sheikh Asrar. Great Job.. May ALLAH bless you and also remember me in your prayers. I would like your / Ahlesunnat standing on Mukhtar saqfi using true logical references please.
#Article: Did Imam Abu Hanifah رحمه الله follow Rai or Sunnah?
Imām Abu Hanīfah said “Beware of speaking about matters of Deen based on Raï (personal opinions) and hold firm to the Sunnah for the one who leaves the Sunnah goes astray” (i)
Raï means juristic opinions. Al-Tūfī said, "There are two types of raï: (1) One which is based purely on one's intellect (2) One which involves using the intellect to extract rulings from Quran and Ahādith. And this is what is meant when it is said, “this is the Raï of Imām Abu Hanīfah or this is the Raï of Imām As-Shafei.”(ii)
_In essence, Raï signifies Fiqh. Therefore, when it is asserted that Imam Abu Hanifah and his disciples were "Ashāb Al Raï", it does not imply that they disregarded Hadith and relied solely on personal opinions; rather, it signifies their proficiency in jurisprudence. Moreover, being adept in fiqh does not preclude one from also being well-versed in Hadīth. This is because there is no inherent conflict between fiqh and Hadīth, as Hadīth constitutes the recorded teachings of Rasūlullah صلى الله عليه وسلم, while fiqh represents the methodology for interpreting them._
Imām Khattābi said, “Hadīth is like a foundation and Fiqh is like it's edifice. Every edifice devoid of a foundation will collapse and every foundation without an edifice is uninhabited and dilapidated.” (iii)
Imām Tirmidhī narrated the Hadīth of Umm ‘Atiyya about the ritual bath of Zaynab رضي الله عنها and explained it by quoting the rulings of the Fuqaha (Experts in Fiqh) and then commented, *“And this is what has been mentioned by the Fuqaha and they are more knowledgeable regarding meaning of the Hadith”* (Tirmidhi no 990)
Imām Mālik said, “We only take Ahādith from the Fuqaha"(iv)
Ibn Wahb said, “Every Muhaddith who does not follow an Imām in Fiqh is misguided. If I had not studied under Imām Mālik and Abu Layth, I would have been astray too” (v)
Al-Khatīb Al-Baghdādi, said “Know that one does not become a Faqīh merely by narrating abundance of Ahādith. One only becomes a Faqīh by extracting the meanings of a Hadith and by pondering over it” (vi)
Ibn ‘Abdil Barr says, *“No Imām rejected a Hadīth except that the Hadīth was abrogated according to him, or that there was a defect in the chain of transmission*[...] People have criticized Abu Hanīfah and have labelled him as a Murji’ite[...] People were jealous of him and have levelled various accusations against him and have fabricated stories about him which are unbefitting" (vii)
Ibn Taymiyyah says “He who thinks that Abu Hanīfah or other Aimmah have preferred Qiyās over Sahih Ahādith has erred and has spoken out of speculation and desires” (viii)
Ibn Qayyim says “Abu Hanīfah preferred weak Ahādith over Qiyās. For e.g, logic demands that laughing in Salāh does not break Wudhu, but there is a weak Hadīth that suggests that laughing in Salāh break both Wudhu and Salāh and Abu Hanīfah adopted that view. So, if he was following Raï, he would have discarded the Hadīth and followed logic instead” (ix)
In fact, Imam Abū Hanīfah abhorred using intellect only to derive rulings so much that he said “To urinate in the Musjid is better than some of the Qiyās that people do” (x)
May Allah safeguard the reputation of Imām Abū Hanīfah and dispel any misunderstandings about him. Āmīn.
Yāsin Ibn Yūsuf
Shawwāl 1445
Mauritius
-----------------------------------------------
(i) Mīzān Al Kubra, ‘Abdul Wahhāb Al-Sha’rāni (973AH), Maymaniyya, Cairo
(ii) Sharh Mukhtasar Al-Rawdah, Vol3 Pg 288, Al Tūfi (716AH), Risālah, Beirut
(iii) M’ālim As-Sunan, vol1 Pg 3 , Al Khattābi (388AH), Ilmiyya, Aleppo
(iv) Tartīb Al-Madārik wa Taqrīb Al Masālik, Ibn ‘Abdil Barr (544AH), Fadhāla, Morocco
(v) Al Jāmi’ Fi Sunan Wal Adāb Wal Maghāzi Wat-Tārīkh, pg 119, Ibn Abi Zayd Al Qayrawāni (386AH), Risālah, Beirut
(vi) Al Faqīh Wal Mutaffaqīh, Vol2 Pg 159, Khatīb Baghdādi (463AH), Dar Ibn Jawzi, Saudi Arabia
(vii) Majmū' Al Fatāwa, Vol 20 Pg 304, Ibn Taymiyyah, Fahd
(viii)Jāmi’ Bayān Al ‘ilm, Ibn ‘Abdil Barr (463AH), Dar Ibn Jawzi, Saudi Arabia
(ix) ‘Ilām Al Muwaqqi'īn, Vol 1 Pg 26, Ibn Qayyim, Ilmiyya
(x) Siyar ‘Alām Nubala, Vol 6 Pg 401, Al-Dhahabi (748AH), Risālah, Beirut