Ibn 'Abdul-Barr and his Aqeedah

Affirmation of Allah's Attributes in its literal meaning

قال أبو عمر أهل السنة مجموعون عَلَى الْإِقْرَارِ بِالصِّفَاتِ الْوَارِدَةِ كُلِّهَا فِي الْقُرْآنِ وَالسُّنَّةِ وَالْإِيمَانِ بِهَا وَحَمْلِهَا عَلَى الْحَقِيقَةِ لَا عَلَى الْمَجَازِ إِلَّا أَنَّهُمْ لَا يُكَيِّفُونَ شَيْئًا مِنْ ذَلِكَ وَلَا يَحُدُّونَ فِيهِ صِفَةً مَحْصُورَةً وَأَمَّا أَهْلُ الْبِدَعِ وَالْجَهْمِيَّةُ وَالْمُعْتَزِلَةُ كُلُّهَا وَالْخَوَارِجُ فَكُلُّهُمْ يُنْكِرُهَا وَلَا يَحْمِلُ شَيْئًا مِنْهَا عَلَى الْحَقِيقَةِ وَيَزْعُمُونَ أَنَّ مَنْ أَقَرَّ بِهَا مُشَبِّهٌ وَهُمْ عِنْدَ مَنْ أَثْبَتَهَا نَافُونَ لِلْمَعْبُودِ وَالْحَقُّ فِيمَا قَالَهُ الْقَائِلُونَ بِمَا نَطَقَ بِهِ كِتَابُ اللَّهِ وَسُنَّةُ رَسُولِهِ وَهُمْ أَئِمَّةُ الْجَمَاعَةِ وَالْحَمْدُ لِلَّهِ
[التمهيد - ابن عبد البر - ج ٧ - الصفحة ١٤٥]

Ibn 'Abdul-Barr said: "The people of the Sunnah are in agreement on affirming all the attributes mentioned in the Quran and the Sunnah, believing in them and interpreting them in their literal sense (Haqiqa), not metaphorically (Majaz), except that they do not describe how any of them are, nor do they limit any of the attributes to a specific form. As for the people of innovation, the Jahmiyyah, the Mu'tazilah, and all the Khawarij, they all reject them and do not interpret any of them literally. They claim that whoever affirms them is an anthropomorphist. However, according to those who affirm these attributes, those who deny them are negating the existence of the deity. The truth lies with those who speak according to what the Book of Allah and the Sunnah of His Messenger have spoken, and they are the leaders of the congregation, and praise be to Allah." [Al-Tamheed - Volume 7 - Page 145]

In this is excellent proof that Ibn 'Abdul-Barr is not an Ash'ari, nor someone who does Kalam or Tafwidh. So one cannot attribute to him that he was a mufawwidh (tafwidh practioner) from among the Asha'irah, nor that he was a muawwil (tawil practioner) from the Asha'irah.

This is because he takes the Attributes of Allah upon the 'Haqiqa' (literal meaning). This term is one that the Asha'irah can never misinterpret, as they already attempt to do with the term 'Dhahir' (apparent).

من العبارات وجل الله عز وجل عن أن يخاطب إلا بما تفهمه العرب في معهود مخاطباتها مما يصح معناه عند السامعين والاستواء معلوم في اللغة ومفهوم وهو العلو والارتفاع على الشيء والاستقرار والتمكن فيه قال أبو عبيدة في قوله تعالى * (استوى) * قال علا قال وتقول العرب استويت فوق الدابة واستويت فوق البيت وقال غيره استوى أي انتهى شبابه واستقر فلم يكن في شبابه مزيد قال أبو عمر الاستواء الاستقرار في العلو وبهذا خاطبنا الله عز وجل وقال * (لتستووا على ظهوره ثم تذكروا نعمة ربكم إذا استويتم عليه) * وقال * (واستوت على الجودي) * وقال * (فإذا استويت أنت ومن معك على الفلك) * وقال الشاعر * فأوردتهم ماء بفيفاء قفرة * وقد حلق النجم اليماني فاستوى *
[التمهيد - ابن عبد البر - ج ٧ - الصفحة ١٣١]

Ibn 'Abdul-Barr said: "And Allah is glorified from addressing the Arabs except by what they understand in their normal (i.e day to day speech, what they are accustomed to) speech, and by which the meaning is correct (or correctly understood) by the listeners. And the Istiwa is known in the language and understood, and it is the Highness above something and the establishment (istiqrar) and stabilizing in it." [Al-Tamheed - Volume 7 - Page 131]

From this we can see that Ibn 'Abdul-Barr affirms Istiwa according to the apparent meaning of the Arabic language.

In it there is evidence that he does not believe in tafwidh, because he believes that Allah's Attributes are to be understood like it would be understood by the Arabic listeners.

He then says that the meaning of Istiwa of Allah is literal, and this goes against the belief of tafwidh and tawil.

Ibn 'Abdul-Barr believes Allah is above

ومن الحجة أيضا في أنه عز وجل على العرش فوق السماوات السبع أن الموحدين أجمعين من العرب والعجم إذا كربهم أمر أو نزلت بهم شدة رفعوا وجوههم إلى السماء يستغيثون ربهم تبارك وتعالى وهذا أشهر وأعرف عند الخاصة والعامة من أن يحتاج فيه إلى أكثر من حكايته لأنه اضطرار لم يؤنبهم عليه أحد ولا أنكره عليهم مسلم
[التمهيد - ابن عبد البر - ج ٧ - الصفحة ١٣٤]

Ibn 'Abdul-Barr said: "And among the evidence that He, the Exalted, is above the Throne, above the seven heavens, is that all monotheists—both Arabs and non-Arabs—when distressed or struck by hardship, raise their faces toward the sky, seeking help from their Lord, Blessed and Exalted. This is so well-known and recognized, among both the learned and the common people, that it needs no more than to be narrated, for it is an instinctive action that no one has ever rebuked them for, nor has any Muslim denied it." [Al-Tamheed - Volume 7 - Page 134]

With this Ibn 'Abdul-Barr mentions that Allah is literally above and that it is known by the Fitrah. And that Muslims do not deny that Allah is above.

This makes clear that Ibn 'Abdul-Barr does not regard anyone as a Muslim who denies Allah being above in the literal sense.

وقد قال صلى الله عليه وسلم للأمة التي أراد مولاها عتقها إن كانت مؤمنة فاختبرها رسول الله صلى الله عليه وسلم بأن قال لها أين الله فأشارت إلى السماء ثم قال لها من أنا قالت رسول الله قال أعتقها فإنها مؤمنة فاكتفى رسول الله صلى الله عليه وسلم منها برفعها رأسها إلى السماء واستغنى بذلك عما سواه
[التمهيد - ابن عبد البر - ج ٧ - الصفحة ١٣٤]

Ibn 'Abdul-Barr said: "And the Prophet ﷺ said to the slave girl whose master wanted to free her if she was a believer, so the Messenger of Allah ﷺ tested her by asking, ‘Where is Allah?’ She pointed toward the sky. Then he asked her, ‘Who am I?’ She replied, ‘The Messenger of Allah.’ He then said, ‘Free her, for she is a believer.’ The Messenger of Allah ﷺ accepted her act of raising her head toward the sky as sufficient proof, without requiring anything further from her." [Al-Tamheed - Volume 7 - Page 134]

Ibn 'Abdul-Barr uses the narration of the slave girl pointing above to say that Allah is above.

Would an Ash'ari ever use this narration as evidence for Allah being above? Many from the Asha'irah even tried to weaken the narration, and now Ibn 'Abdul-Barr uses it as evidence that Allah is above.

This makes it clear that Ibn 'Abdul-Barr is not an Ash'ari, and that he believes that Allah is above in the literal sense.

ولولا أن موسى (عليه السلام) قال لهم إلهي في السماء ما قال فرعون " يهمن بن لي صرحا لعلى أبلغ الأسبب أسبب السماوات فأطلع إلى إله موسى " [غافر 36 37]
[الاستذكار - ابن عبد البر - ج ٢ - الصفحة ٥٢٨]

Ibn 'Abdul-Barr said: "And if it were not for the fact that Musa ('alayhi salam) had told them that his Lord is in the heavens, Pharaoh would not have said, 'O Haman, build me a tower that I may reach the means of access to the heavens, that I may look upon the God of Moses’" [Quran, 40:36-37]." [Al-Istidhkaar - Volume 2 - Page 528]

وهذا أمية بن أبي الصلت وهو ممن قرأ الكتب التوراة والإنجيل والزبور وكان من وجوه العرب يقول في شعره (فسبحان من لا يقدر الخلق قدره * ومن هو فوق العرش فرد موحد) (ملك على عرش السماء مهيمن * لعزته تعنو الوجوه وتسجد) وفيه يقول في وصف الملائكة (وساجدهم لا يرفع الدهر رأسه * يعظم ربا فوقه ويمجده)
[الاستذكار - ابن عبد البر - ج ٢ - الصفحة ٥٢٨]

Ibn 'Abdul-Barr said: "And here is Umayyah ibn Abi al-Salt (pre-Islamic Arabic poet who was a monotheist), one of those who read the scriptures—the Torah, the Gospel, and the Psalms—and was among the prominent Arabs, saying in his poetry: 'Glory be to Him whom creation cannot estimate with due measure, And He is above the Throne, singular, unique in His oneness, A Sovereign over the Throne of the heavens, vigilant, To His might faces bow down and prostrate.' And in describing the angels, he says: 'And the one in prostration never raises his head throughout eternity, Glorifying a Lord above him and extolling Him.'" [Al-Istidhkaar - Volume 2 - Page 528]

وسئل ربيعة بن أبي عبد الرحمن عن قول الله عز وجل * (الرحمن على العرش استوى) * [طه 5] قال استواؤهم حق معلوم وكيفيته مجهولة
[الاستذكار - ابن عبد البر - ج ٢ - الصفحة ٥٢٨]

Ibn 'Abdul-Barr said: "Rabi'ah ibn Abi 'Abd al-Rahman (Tabi'i and teacher of Imam Malik) was asked about the statement of Allah Almighty, 'The Most Merciful rose above the Throne' [Ta-Ha 5]. He said, 'His rising is real and known, but its modality is unknown.'" [Al-Istidhkaar - Volume 2 - Page 528]

Those who lied about Ibn 'Abdul-Barr being an Ash'ari

From his sayings it is already clear that Ibn 'Abdul-Barr is not an Ash'ari, but some still regard him as such.

And this notion of Ibn 'Abdul-Barr being an Ash'ari has already been refuted extensively.

Their reason is that they claim he used to interpret some Attributes of Allah in the metaphorical sense. This is incorrect, because Ibn 'Abdul-Barr never denied any Attribute of Allah. Rather he practised Tawil bil-lazim, which means to explain something based on its implications.

An example of this is when Ibn 'Abdul-Barr mentioned the narration of Allah Laughing at two who kill each other.

Ibn 'Abdul-Barr said that the term 'laughter' in that narration refers to its implication. When Allah Laughs, this literal act of His also implies that He wants to forgive, have compassion, or is pleased.

The implications of Allah's Laughter is different to that of His creation. And the modality of His Laughter is unknown, and asking about it is an innovation.

The two groups who abandon this saying of Mujaahid:

1. Jahmiyyah: They abandon and even weaken the Athar of Mujaahid because they believe Allah is not above.

   وسمعت أبا داود يقول: من أنكر هذا فهو عندنا متهم، وقال: ما زال الناس يحدثون بهذا، يريدون مغايظة الجهمية، وذلك أن الجهمية ينكرون أن على العرش شيئا
   [السنة - أبو بكر الخلال - المجلد ١ - الصفحة ٢١٤]
   
   Abu Dawud said: "Whoever rejects this (Athar of Mujaahid) then he is Muttaham (suspected) according to us. The people always continued to narrate this narration (Athar Mujaahid) intending to refute the Jahmiyyah and that is because Jahmiyyah used to reject that anything is over the Arsh." [Al-Sunnah - Abu Bakr al-Khallal - Volume 1 - Page 214]

2. Maqam al-Mahmud means intercession: This group only rejects it because it lacks supportive evidence from the Prophet (ﷺ) or Sahaba. So the saying of Mujaahid cannot be taken as evidence, because it is isolated. They believe that Allah is above the Throne, opposing the Jahmiyyah who reject 'Athar Mujaahid' because of it.

Ibn 'Abdul-Barr is against veneration of graves

Although Ibn 'Abdul-Barr believes that the places where righteous are buried can be a barakah, such graves are not to be venerated, plastered, built over, etc.

Seeking barakah does not mean asking the deceased for barakah, rather it is being in the presence of or using something of the person who has been given barakah, to share it as well, coming solely from Allah alone.

Ibn 'Abdul-Barr is against practises where the person venerates the grave or takes it as a place of worship, as it leads to extremism and ultimately idolatry.

مالك عن زيد بن أسلم عن عطاء بن يسار أن رسول الله صلى الله عليه وسلم قال اللهم لا تجعل قبري وثنا يعبد اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجد وقد أتينا به متصلا مسندا في التمهيد ولم ينفرد به مالك كما زعم بعض الناس قال البزار لم يتابع أحد مالكا على هذا الحديث إلا عمر بن محمد بن عبد الله بن عمر بن الخطاب عن زيد بن أسلم قال وليس بمحفوظ عن النبي صلى الله عليه وسلم إلا من هذا الوجه رواه عن زيد عن عطاء عن أبي سعيد الخدري عن النبي صلى الله عليه وسلم قال أبو عمر عمر بن محمد ثقة روى عنه الثوري وجماعة وليس فيه حكم أكثر من التحذير أن يصلي إلى قبره وأن يتخذ مسجدا وفي ذلك أمر بأن لا يعبد إلا الله وحده وإذا صنع من ذلك في قبره فسائر آثاره أحرى بذلك وقد كره مالك وغيره من أهل العلم طلب موضع الشجرة التي بويع تحتها بيعة الرضوان وذلك والله أعلم مخالفة لما سلكه اليهود والنصارى في مثل ذلك
[الاستذكار - ابن عبد البر - ج ٢ - الصفحة ٣٦٠]

Ibn 'Abdul-Barr said: "Malik narrated from Zayd ibn Aslam, from ‘Ata’ ibn Yasar, that the Messenger of Allah (ﷺ) said: "O Allah, do not make my grave an idol that is worshiped. Allah’s wrath is severe against a people who took the graves of their prophets as places of worship." This narration has been transmitted with a connected and authenticated chain in Al-Tamheed. Malik was not the only one to narrate it, contrary to what some people have claimed. Al-Bazzar stated: "No one corroborated Malik in this narration except 'Umar ibn Muhammad ibn 'Abdullah ibn 'Umar ibn Al-Khattab, who narrated it from Zayd ibn Aslam." He added: "It is not authentically preserved from the Prophet (ﷺ) except through this chain." It was also narrated from Zayd, from ‘Ata’, from Abu Sa‘id Al-Khudri, from the Prophet (ﷺ). 'Umar ibn Muhammad is trustworthy (thiqa), and Al-Thawri and a group of others narrated from him.” The content of the hadith is primarily a warning against praying towards his grave or making it into a mosque. It emphasizes that Allah alone should be worshiped. If this warning applies to the Prophet’s own grave, it is even more necessary to avoid similar practices with regard to other sacred relics associated with him. Malik and other scholars disapproved of seeking out the location of the tree under which the Bay‘at Al-Ridwan (Pledge of Allegiance) took place. This, and Allah knows best, was to avoid following the practices of Jews and Christians, who engage in similar acts of reverence of specific locations." [Al-Istidhkaar - Volume 2 - Page 360]

Ibn 'Abdul-Barr is against veneration of graves and building places of worship over them. He mentions the narration of the Prophet (ﷺ) prohibiting this for himself, out of fear that people would do that just like they did with other prophets in the past.

Not even special places in which the Prophet (ﷺ) was present should be venerated, as this is the practise of the Jews and Christians.

This all is to warn against extremism, which ultimately leads to idolatry.

قال أبو عمر الوثن الصنم وهو الصورة من ذهب كان أو من فضة أو غير ذلك من التمثال وكل ما يعبد من دون الله فهو وثن صنما كان أو غير صنم وكانت العرب تصلي إلى الأصنام وتعبدها فخشى رسول الله صلى الله عليه وسلم على أمته أن تصنع كما صنع بعض من مضى من الأمم كانوا إذا مات لهم نبي عكفوا حول قبره كما يصنع بالصنم فقال صلى الله عليه وسلم اللهم لا تجعل قبري وثنا يصلي إليه ويسجد نحوه ويعبد فقد اشتد غضب الله على من فعل ذلك وكان رسول = الله صلى الله عليه وسلم يحذر أصحابه وسائر أمته من سوء صنيع الأمم قبله الذين صلوا إلى قبور أنبيائهم واتخذوها قبلة ومسجدا كما صنعت الوثنية بالأوثان التي كانوا يسجدون إليها ويعظمونها وذلك الشرك الأكبر فكان النبي صلى الله عليه وسلم يخبرهم بما في ذلك من سخط الله وغضبه وأنه مما لا يرضاه خشية عليهم امتثال طرقهم وكان صلى الله عليه وسلم يحب مخالفة أهل الكتاب وسائر الكفار وكان يخاف على أمته اتباعهم ألا ترى إلى قوله صلى الله عليه وسلم على جهة التعبير والتوبيخ ((لتتبعن سنن الذين كانوا قبلكم حذو النعل بالنعل حتى إن أحدهم لو دخل جحر ضب لدخلتموه))
[التمهيد - ابن عبد البر - ج ٥ - الصفحة ٤٥]

Ibn 'Abdul-Barr said: "A wathan (idol) is a statue, whether made of gold, silver, or any other material, and everything that is worshipped besides Allah is considered a wathan, whether it is a statue or not. The Arabs used to pray to and worship idols, and the Messenger of Allah (ﷺ) feared that his nation might do the same as some of the previous nations. When a prophet from among them died, they would gather around his grave just as they would with an idol. Thus, the Prophet (ﷺ) said: 'O Allah, do not make my grave an idol that is prayed to, prostrated towards, or worshipped.' Allah’s wrath is severe upon those who do this." The Messenger of Allah (ﷺ) would warn his companions and his entire Ummah about the wrong practices of the previous nations who prayed to the graves of their prophets and turned them into a qibla (direction of prayer) or a mosque. This is similar to what idolaters did with idols, which they prostrated to and revered, and this is Shirk al-Akbar. The Prophet (ﷺ) explained to his followers that such actions incur Allah’s anger and displeasure, as they are not acceptable to Him. Out of concern for his nation, he warned them against following such practices. The Prophet (ﷺ) also loved to oppose the ways of the People of the Book and other disbelievers and feared that his nation might imitate them. Reflect on his statement, made as both a warning and rebuke: "You will surely follow the ways of those who came before you, step by step, to the point that if one of them were to enter a lizard’s hole, you would follow him in." [Al-Tamheed - Volume 5 - Page 45]

Here Ibn 'Abdul-Barr comments on the narrations regarding the prohibition of venerating graves. He makes clear that the prohibition of venerating graves is not exclusively about the Prophet, it is about everyone.

This means that one should not venerate or build over anyones grave. For that is the practise of the Jews and Christians, and the Prophet expressed his extreme dissaproval of their practise in that.

وقد احتج بعض من لا يرى الصلاة في المقبرة بهذا الحديث ولا حجة له فيه أخبرنا عبيد بن محمد قال حدثنا عبد الله بن مسرور قال أخبرنا عيسى بن مسكين قال أخبرنا محمد بن عبد الله بن سنجر قال حدثنا ابن نمير قال حدثنا هشام بن عروة عن أبيه عن عائشة أن نساء النبي صلى الله عليه وسلم تذاكرن عنده في مرضه كنيسة رأينها بأرض الحبشة فقال رسول الله صلى الله عليه وسلم أولئك قوم إذا مات الرجل الصالح عندهم بنوا على قبره مسجدا ثم صوروا فيه تلك الصور فأولئك شرار الخلق عند الله أخبرنا قاسم بن محمد قال أخبرنا خالد بن سعد قال أخبرنا أحمد بن عمرو بن منصور قال أخبرنا محمد بن عبد الله بن سنجر قال حدثنا عبيد الله بن موسى قال أخبرنا شيبان عن هلال بن حميد عن عروة عن عائشة قالت قال رسول الله صلى الله عليه وسلم في مرضه الذي لم يقم منه لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم مساجد قالت ولولا ذلك أبرز قبره غير أنه خشي عليه أن يتخذ مسجدا
[التمهيد - ابن عبد البر - ج ٥ - الصفحة ٤٦]

Ibn 'Abdul-Barr said: "Some scholars who argue against praying in graveyards have cited these hadiths, although it does not serve as evidence for their claim. Narration 1: 'Ubayd ibn Muhammad narrated to us: 'Abdullah ibn Masrur reported to us, 'Isa ibn Miskin informed us, Muhammad ibn 'Abdullah ibn Sanjar narrated to us, Ibn Numayr narrated to us: Hisham ibn 'Urwah narrated from his father, from 'A'ishah, that the wives of the Prophet (ﷺ) mentioned a church they had seen in the land of Abyssinia during his illness. The Prophet (ﷺ) said: "Those people, when a righteous man among them died, would build a mosque over his grave and create images therein. They are the worst of creation in the sight of Allah." Narration 2: Qasim ibn Muhammad narrated to us: Khalid ibn Sa'd informed us, Ahmad ibn 'Amr ibn Mansur reported to us, Muhammad ibn 'Abdullah ibn Sanjar narrated to us, 'Ubaydullah ibn Musa narrated to us: Shayban narrated from Hilal ibn Humayd, from 'Urwah, from 'A'ishah, who said: The Messenger of Allah (ﷺ), during the illness in which he passed away, said: "May Allah curse the Jews and Christians, for they took the graves of their prophets as places of worship." 'A'ishah added: 'If it were not for this, his grave would have been made prominent, but it was feared that it would be taken as a place of worship.'" [Al-Tamheed - Volume 5 - Page 46]

First Ibn 'Abdul-Barr makes clear his position on praying in the graveyards to be permissible (which is his ijtihaad).

Then Ibn 'Abdul-Barr mentions two narrations speaking about the prohibition regarding veneration of graves and building places of worship over them.

As for the permissibility of praying in the graveyards according to Ibn 'Abdul-Barr:

وقد كره جماعة من الفقهاء الصلاة في المقبرة سواء كانت لمسلمين أو مشركين للأحاديث المعلولة التي ذكرنا ولحديث أبي هريرة أن رسول الله صلى الله عليه وسلم قال صلوا في بيوتكم ولا تتخذوها قبورا (2) ولحديث واثلة بن الأسقع عن أبي مرثد الغنوي عن النبي صلى الله عليه وسلم أنه قال لا تصلوا إلى القبور ولا تجلسوا عليها (1) وهذان حديثان ثابتان من جهة الإسناد ولا حجة فيهما لأنهما محتملان للتأويل ولا يجوز أن يمتنع من الصلاة في كل موضع طاهر إلا بدليل لا يحتمل تأويلا وممن كره الصلاة في المقبرة الثوري وأبو حنيفة والأوزاعي والشافعي وأصحابهم وقال الثوري إن صلى في المقبرة لم يعد وقال الشافعي إن صلى أحد في المقبرة في موضع ليس فيه نجاسة أجزأه ولم يفرق أحد من فقهاء المسلمين بين مقبرة المسلمين والمشركين إلا ما حكينا من خطل القول الذي لا يشتغل بمثله ولا وجه له في نظر ولا في صحيح أثر لأن من كره الصلاة في المقبرة كرهها في كل مقبرة على ظاهر الحديث وعمومه ومن أباح الصلاة فيها دفع ذلك بما ذكرنا من التأويل والاعتلال
[التمهيد - ابن عبد البر - ج ٥ - الصفحة ٢٣٠]

Ibn 'Abdul-Barr said: "A group of jurists disliked performing prayer in graveyards, whether they contained graves of Muslims or non-Muslims, based on the weak (ma’lul) hadiths we mentioned and on the hadith of Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: “Pray in your houses and do not make them like graves.” (Sahih Muslim). Also, on the hadith of Wathila ibn al-Asqa‘ from Abu Marthad al-Ghanawi that the Prophet (ﷺ) said: “Do not pray towards graves nor sit on them.” (Sahih Muslim). These two hadiths are both authentic in terms of their chains of transmission, but they do not provide conclusive evidence because they are open to interpretation. It is impermissible to avoid performing prayer in any pure location without definitive evidence that is not subject to interpretation. Among those who disliked praying in graveyards were al-Thawri, Abu Hanifa, al-Awza'i, al-Shafi'i, and his companions. Al-Thawri said, “If someone prays in a graveyard, they do not need to repeat the prayer.” Al-Shafi'i stated, “If someone prays in a graveyard in a place free from impurity, the prayer is valid.” None of the jurists of Islam differentiated between graveyards of Muslims and those of non-Muslims, except for the opinion we mentioned earlier, which is not worth serious attention, as it has no sound basis in reason or authentic tradition. Those who disliked praying in graveyards did so generally, based on the apparent and broad meaning of the hadiths. Those who permitted it countered with the interpretations and arguments we previously mentioned." [Al-Tamheed - Volume 5 - Page 230]

If it was not for the Prophet (ﷺ) speaking against the practise of building a place of worship over a grave, his grave would have been made a place of worship. It is only because of him severely warning against it that it did not happen.

فقال رسول الله صلى الله عليه وسلم أولئك قوم إذا مات الرجل الصالح عندهم بنوا على قبره مسجدا ثم صوروا فيه تلك الصور فأولئك شرار الخلق عند الله قال أبو عمر هذا يحرم على المسلمين ان يتخذوا قبور الأنبياء والعلماء والصالحين مساجد
[التمهيد - ابن عبد البر - ج ١ - الصفحة ١٦٨]

Ibn 'Abdul-Barr said: "The Messenger of Allah (ﷺ) said: 'Those are a people who, when a righteous man among them dies, build a mosque over his grave and place images within it. They are the worst of creation in the sight of Allah.' This prohibits Muslims from turning the graves of prophets, scholars, and righteous people into mosques." [Al-Tamheed - Volume 1 - Page 168]

Conclusion: Ibn 'Abdul-Barr is against grave worship

It cannot be claimed after reading all the statements of Ibn 'Abdul-Barr regarding his position on the prohibition of grave veneration that he is a Quburi (grave worshiper). That would be ridiculous and unjust to claim.

Ibn 'Abdul-Barr is against grave veneration and making it a place of worship, which tells us a lot where he draws the boundary.

A grave worshiper would do all these things Ibn 'Abdul-Barr is against, like building a place of worship over the grave, venerating it by decorating it, etc.

Ibn 'Abdul-Barr only was of the opinion that such graves have been granted barakah by Allah because of the spiritual status of a righteous deceased. He does not believe one can ask this deceased person all sorts of things and put him in an elevated position only Allah can be placed in.

As for seeking barakah from Allah by being in the presence of one who has been granted barakah, while remembering Allah and not becoming fanatic and extreme about the deceased, then that is what Ibn 'Abdul-Barr believes to be permissible.

The Development of the Hanbali madhab

The Hanbali madhab was not very widespread during the time of Ibn 'Abdul-Barr, because it still was in its development. The stances of Ahmad were narrated by many of his students, which resulted into many different stances of Imam Ahmad.

So there was not really a conclusive stance on his madhab during that time. People really differed regarding his conclusive stances regarding many Fiqh matters.

Ghulam al-Khallal, who was a student of Abu Bakr al-Khallal, was the first to master a conclusive position on the Hanbali madhab and wrote "Zad al-Musafir fi Fiqh 'ala Madhhab al-Imam Ahmad". This marked the beginning of the madhab.

The Hanbali madhab was prominent in Baghdad, not very much in other parts of the Arabian world. So Ibn 'Abdul-Barr took the three major madhabs during his time and wrote a book on the merits of their creators: Malik ibn Anas, Muhammad ibn Idris al-Shafi'i, and Abu Hanifa.

The book is called "Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa", in which he delved deep into the merits (fadaail) of Imam Malik, Imam al-Shafi'i, and Abu Hanifa.

His praise for Imam Ahmad

So while mentioning the merits of al-Shafi'i, one of the Fuqahaa which Ibn 'Abdul-Barr mentioned in this book, he also mentioned his students, one of which was Ahmad ibn Hanbal. And Ibn 'Abdul-Barr praised him.

ابو عبد الله احْمَد بن حَنْبَل
فدام مَعَ الْمَوَدَّة وَكَانَ مَحِلُّهُ مِنَ الْعِلْمِ وَالْحَدِيثِ مَا لَا خَفَاءَ بِهِ وَكَانَ إِمَامَ النَّاسِ فِي الْحَدِيثِ وَكَانَ وَرِعًا خَيِّرًا فَاضِلا عَابِدًا صَلِيبًا فِي السّنة غليظا على أهل الْبدع وَكَانَ من أَعْلَمَ النَّاسِ بِحَدِيثِ الرَّسُولِ صلى الله عَلَيْهِ وَسلم وَلَهُ اخْتِيَارٌ فِي الْفِقْهِ عَلَى مَذْهَبِ أَهْلِ الْحَدِيثِ وَهُوَ إِمَامُهُمْ لَمْ يُجَرِّدْ لِلشَّافِعِيِّ وَتُوُفِّيَ أَحْمَدُ بِبَغْدَادَ يَوْمَ الْجُمُعَةِ لاثْنَتَيْ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنْ رَبِيعٍ الآخِرِ سَنَةَ إِحْدَى وَأَرْبَعِينَ وَمِائَتَيْنِ قَالَ ابْنُ أَبِي خَيْثَمَةَ تُوُفِّيَ فِي رَجَبٍ سَنَةَ إِحْدَى وَأَرْبَعِينَ وَمِائَتَيْنِ وَمِمَّنْ أَخَذَ عَنِ الشَّافِعِيِّ بِبَغْدَادَ
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٠٧]

Ibn 'Abdul-Barr said: "Abu 'Abdullah Ahmad ibn Hanbal He was known for his deep affection and position in knowledge and hadith, which was well recognized. He was the Imam of the people in hadith and was pious, virtuous, and a devout worshiper, steadfast in following the Sunnah. He was firm in his stance against the people of innovation and was one of the most knowledgeable people regarding the hadith of the Messenger of Allah (ﷺ). He had a distinct opinion in Fiqh based on the methodology of the people of hadith and was their imam. He did not hold solely to the views of al-Shafi’i. Ahmad passed away in Baghdad on a Friday, on the 12th night of the month of Rabī’ al-Ākhir in the year 241 AH. Ibn Abi Khaythama reported that he passed away in Rajab of the same year (241 AH)." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 107]

So Ibn 'Abdul-Barr acknowledges the independency of Ahmad in Fiqh. He mentioned that Ahmad had his own Fiqh and that he did not rely on the views of al-Shafi'i in Fiqh.

Those who praised Abu Hanifa

There are so many from among the Salaf Saliheen who praised Abu Hanifa for his status in Fiqh, nobility, piousness, and honesty. These will be listed below.

Abu Hanifa and his excessive use of Raiyy and Qiyas

Abu Hanifa was heavily critisized for his excessive use of Raiyy and Qiyas. He used to answer too many questions on which he did not know the answer on, so he often speculated with his opinion or used Qiyas, while he should have said 'I do not know'.

There were scholars who used Raiyy in matters of Fiqh, like Sufyan al-Thawri and Imam Malik, but they were not excessive in this and felt guilty afterwards.

٣٢٨ - أَخْبَرَنِي غَالِبُ بْنُ عَلِيٍّ أَخْبَرَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ حِمْدَانَ بِعُكْبَرَا أَخْبَرَنَا أَبُو الْحَسَنِ بْنُ أبي سهل الْحَرْبِيّ حَدَّثَنَا أَحْمد بن مُحَمَّدُ بْنُ مَسْرُوقٍ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الْبُرْجُلَانِيُّ حَدَّثَنَا ثَابِتُ بن مُحَمَّد سَمِعت سُفْيَان الثَّوْرِيَّ يَقُولُ يَنْبَغِي لِلرَّجُلِ أَنْ لَا يَحُكَّ رَأْسَهُ إِلَّا بِأَثَرٍ
[ذم الكلام وأهله، أبو إسماعيل الهروي، ج٢ ص ١٨٠-١٨١]

Abu Isma'il al-Harawi mentioned: Ghalib ibn 'Ali narrated to me, Muhammad ibn al-Husayn narrated to us, 'Ubaydullah ibn Hamdan in 'Ukbara narrated to us, Abu al-Hasan ibn Abi Sahl al-Harbi narrated to us, Ahmad ibn Muhammad ibn Masruq narrated to us, Muhammad ibn al-Husayn al-Burjulani narrated to us, Thabit ibn Muhammad narrated to us: I heard Sufyan al-Thawri say, "It is befitting for a man not to even scratch his head except with an Athar." [Dhamm al-Kalaam wa Ahlihi - Abu Isma'il al-Harawi - Volume 2 - Page 180-181]

But then you have Abu Hanifa who was very excessive in use of opinion without basis from the Quran or Sunnah. And he was heavily criticized for this, which is justifiably, but some went overboard by invalidating his status of Faqih.

He jumped to Raiyy and Qiyas too often when he did not know a narration answering a specific case. And this was one of his big mistakes. He made his goal to have an answer for every scenario, which was a trap he placed himself in, unfortunately.

قال أبو عمر أفرط أصحاب الحديث في ذم أبي حنيفة وتجاوز الحد في ذلك والسبب والموجب لذلك عندهم إدخاله الرأي والقياس على الآثار واعتبارهما وأكثر أهل العلم يقولون إذا صح الأثر بطل القياس والنظر وكان رده لما رد من أخبار الآحاد بتأويل محتمل وكثير منه قد تقدمه إليه غيره وتابعه عليه مثله ممن قال بالرأي وجل ما يوجد له من ذلك ما كان منه اتباعا لأهل بلده كإبراهيم النخعي وأصحاب ابن مسعود إلا أنه أغرق وأفرط في تنزيل النوازل هو وأصحابه والجواب فيها برأيهم واستحسانهم فأتى منه من ذلك خلاف كبير للسلف وشنع هي عند مخاليفهم بدع وما أعلم أحدا من أهل العلم إلا وله تأويل في آية أو مذهب في سنة رد من أجل ذلك المذهب سنة أخرى بتأويل سائغ أو ادعاء نسخ إلا أن لأبي حنيفة من ذلك كثيرا وهو يوجد لغيره قليل وقد ذكر يحيى بن سلام قال سمعت عبد الله بن غانم في مجلس إبراهيم بن الأغلب يحدث عن الليث بن سعد أنه قال أحصيت على مالك بن أنس سبعين مسئلة كلها مخالفة لسنة النبي صلى الله عليه وسلم مما قال مالك فيها برأيه قال ولقد كتبت إليه في ذلك قال أبو عمر ليس لأحد من علماء الأمة يثبت حديثا عن النبي صلى الله عليه وسلم ثم يرده دون ادعاء نسخ عليه بأثر مثله أو باجماع أو بعمل يجب على أصله الانقياد إليه أو طعن في سنده ولو فعل ذلك أحد سقطت عدالته فضلا عن أن يتخذ إماما ولزمه إثم الفسق
[جامع بيان العلم وفضله - ابن عبد البر - ج ٢ - الصفحة ١٤٨]

Ibn 'Abdul-Barr said: "The scholars of hadith went to extremes in criticizing Abu Hanifa and exceeded the bounds in this. The reason for this was his introduction of Raiyy (opinion) and qiyās (analogy), alongside him not considering athār (narrations). Most scholars say that when an authentic narration (athar) is found, analogy (qiyās) and reasoning (nadhar) are invalid. He rejected some reports classified as ahad (solitary narrations) based on plausible interpretations, and many others before him or similar to him who employed Raiyy had done the same. Most of what he rejected in such cases was consistent with the practice of his people, such as Ibrahim al-Nakhaʿi and the companions of Ibn Masʿūd. However, he and his followers went to extremes in responding to emerging issues with their opinions and preferences, resulting in significant disagreements with the Salaf, which his opponents labeled as Bid'ah. Yet, I do not know of any scholar except that he has an interpretation of a verse or a methodology in a prophetic tradition where he rejected another tradition based on a legitimate interpretation or a claim of abrogation. However, Abu Hanifa did this frequently, while others did it only rarely. Yahya ibn Salam narrated: I heard 'Abdullah ibn Ghanim in the assembly of Ibrahim ibn al-Aghlab relate from al-Layth ibn Saʿd that he said, "I counted seventy issues where Malik ibn Anas contradicted the Sunnah of the Prophet (ﷺ) based on his own opinion. I even wrote to him about it." No scholar of this nation would reject an authentic prophetic narration without claiming it was abrogated by a similar narration, consensus, practice that requires adherence, or a weakness in its chain of transmission. But if anyone were to do so without valid reason, their credibility would be nullified, let alone their suitability to be an Imam, and they would incur the sin of immorality. [Jaami' al-Bayaan wa Fadlihi - Volume 2 - Page 148]

Abu Hanifa never rejected any Athar if he believed it to be authentic. He looked at the Athar first, if it complied with the customs of Kufah, then it was accepted, even if it was a solitary narration (Ahad).

But if it went against the customs, he did not accept the narration because he would believe the narration must have been abbrograted then, and he would call it 'shadh' (unusual).

قَالَ أَبُو عُمَرَ كَثِيرٌ مِنْ أَهْلِ الْحَدِيثِ اسْتَجَازُوا الطَّعْنَ عَلَى أَبِي حَنِيفَةَ لِرَدِّهِ كَثِيرًا مِنْ أَخْبَارِ الآحَادِ الْعُدُولِ لأَنَّهُ كَانَ يَذْهَبُ فِي ذَلِكَ إِلَى عَرْضِهَا عَلَى مَا اجْتَمَعَ عَلَيْهِ مِنَ الأَحَادِيثِ وَمَعَانِي الْقُرْآنِ فَمَا شَذَّ عَنْ ذَلِكَ رَدَّهُ وَسَمَّاهُ شَاذًّا
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٤٩]

Ibn 'Abdul-Barr said: "Many of the people of hadith permitted criticizing Abu Hanifa for rejecting numerous reports from trustworthy single narrators (ahad) because he would compare them to what was agreed upon from hadiths and the meanings of the Quran. Whatever deviated from that, he would reject and call it 'unusual' (shadh)." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 149]

حدثنا عبد الوارث بن سفيان قال حدثنا قاسم بن أصبغ ووهب بن مسرة قالا حدثنا ابن وضاح قال حدثنا أبو جعفر هارون بن سعيد بن الهيثم الأيلي قال حدثنا عبد الله بن مسلمة القرشي قال سمعت مالكا يقول ما زال هذا الأمر معتدلا حتى نشأ أبو حنيفة فأخذ فيهم بالقياس فما أفلح ولا أبجح
[جامع بيان العلم وفضله - ابن عبد البر - ج ٢ - الصفحة ١٤٧]

Ibn 'Abdul-Barr mentioned: Abu al-Warith ibn Sufyan narrated to us, saying: Qasim ibn Asbagh and Wahb ibn Misrah both narrated to us, saying: Ibn Waddah narrated to us, saying: Abu Ja'far Harun ibn Said ibn al-Haytham al-Ayli narrated to us, saying: 'Abdullah ibn Muslimah al-Qurashi narrated to us, saying: I heard Malik say: "This matter remained balanced until Abu Hanifa grew up and began using analogy (Qiyas) in it, and he did not succeed nor achieve any good outcome with it." [Jaami' al-Bayaan wa Fadlihi - Volume 2 - Page 147]

قال ابن وضاح وسمعت أبا جعفر الأيلي يقول سمعت خالد بن نزار يقول سمعت مالكا يقول لو خرج أبو حنيفة على هذه الأمة بالسيف كان أيسر عليهم مما أظهر فيهم يعني من القياس والرأي
[جامع بيان العلم وفضله - ابن عبد البر - ج ٢ - الصفحة ١٤٧]

Ibn 'Abdul-Barr mentioned: Ibn Waddah said: I heard Abu Ja'far al-Ayli say: I heard Khalid ibn Nizar say: I heard Malik say: "If Abu Hanifa had come out against this Ummah with the sword, it would have been easier for them than what he revealed to them, meaning his use of analogy (Qiyas) and personal opinion (Raiyy)." [Jaami' al-Bayaan wa Fadlihi - Volume 2 - Page 147]

وحدثنا خلف بن القاسم قال حدثنا أبو طالب محمد بن زكريا قال حدثنا موسى بن هارون بن إسحاق الهمداني عن الحميدي عن ابن عيينة قال لم يزل أمر أهل الكوفة معتدلا حتى نشأ فيهم أبو حنيفة
[جامع بيان العلم وفضله - ابن عبد البر - ج ٢ - الصفحة ١٤٧]

Ibn 'Abdul-Barr mentioned: Khalaf ibn al-Qasim told us, saying: Abu Talib Muhammad ibn Zakariya narrated to us, saying: Musa ibn Harun ibn Ishaq al-Hamdani narrated to us from al-Humaydi from Ibn 'Uyaynah, who said: "The matter of the people of Kufa remained balanced until Abu Hanifa grew up among them." [Jaami' al-Bayaan wa Fadlihi - Volume 2 - Page 147]

This is because Abu Hanifa introduced Raiyy in Kufah. He was the first to actually make it something that was practised. And he distorted the balance by that.

٤٠١ - (و) حَدثنَا الْقَاسِمُ بْنُ مُحَمَّدٍ قَالَ سَمِعْتُ إِسْحَاقَ بْنَ رَاهَوَيْهِ يَقُولُ كُنْتُ صَاحِبَ رَأْيٍ فَقُلْتُ يَا أَبَا سَعِيدٍ لِمَ تَحْمِلُ عَلَى أَبِي حَنِيفَةَ كُلَّ هَذَا لِأَجْلِ هَذَا الْقَوْلِ إِنَّهُ كَانَ يَتَكَلَّمُ بِالرَّأْيِ فَقَدْ كَانَ مَالِكُ بْنُ أَنَسٍ وَالْأَوْزَاعِيُّ وَسُفْيَانُ يَتَكَلَّمُونَ بِالرَّأْيِ فَقَالَ تُقْرِنُ أَبَا حَنِيفَةَ إِلَى هَؤُلاءِ مَا أُشَبِّهُ أَبَا حَنِيفَةَ فِي الْعِلْمِ إِلَّا بِنَاقَةٍ شَارِدَةٍ فَارِدَةٍ تَرْعَى فِي وَادٍ خِصْبٍ وَالْإِبِلُ كُلُّهَا فِي وَاد آخر
[كتاب الورع - المرودي - صفحات ١٣١-١٣٥]

Imam al-Marwadhi mentioned: Al-Qasim ibn Muhammad narrated to us, he said: I heard Ishaaq ibn Rahawayh say: "I used to be from Ahl al-Raiyy. ... I (Ishaaq) said: 'O Abu Sa'eed (Abdul-Rahman ibn Mahdi), why do you hold so much against Abu Hanifa for speaking based on opinion, while Malik ibn Anas, al-Awza'ee, and Sufyan also spoke based on opinion.' He replied: 'Do you compare Abu Hanifa to these people? I only compare Abu Hanifa to a stray camel, alone, grazing in a fertile valley, while all the other camels are in a different valley.'" [Kitaab al-Wara' Al-Marwadhi - Page 131-135]

Ishaaq ibn Rahawayh used to be from Ahl al-Raiyy and was not against the excessive practise of Abu Hanifa in Raiyy. But later Ishaaq retracted from Ahl al-Raiyy and spoke against them for their excessive use of Raiyy.

This was due to what 'Abdul-Rahman ibn Mahdi told him, who was one of the teachers of 'Abdullah ibn al-Mubarak.

'Abdul-Rahman ibn Mahdi was strongly against Abu Hanifa's approach to Raiyy. He found it excessive and did not compare him to any other Faqih, as they did not reach this level of excessive use of Raiyy.

Abu Hanifa was indeed like a camel, alone, grazing in a fertile valley, while all the other camels are in a different valley. He was alone in his excessive use of Raiyy at his time, nobody did the same.

Abu Hanifa followed the customs of Kufah

Abu Hanifa used to reject narrations that were against the customs of Kufah at his time. He looked at the views of his teachers and was a strict follower of Ibrahim al-Nakha'ee, who was a Tabi'i in Kufah.

Al-Awza'ee and others were against this practise of Abu Hanifa. They held that the authentic narrations should be accepted over the customs.

Imam Malik was also one who prioritized customs over narrations that were not practised in his area.

Imam Malik and Abu Hanifa preferred customs because they believed that the narration must have some weakness in it or that it would have been abbrogated as this is not the practise of their people.

قال ابن قتيبة : وكان الأوزاعي يقول : إنا لا ننقم على أبي حنيفة أنه رأى ، كلنا يرى ، ولكننا ننقم عليه أنه يجيئه الحديث عن النبي - صلى الله عليه وسلم - فيخالفه إلى غيره .
[تأويل مختلف الحديث صفحة 102 جزء 1]

Al-Awza'ee said: "We do not criticize Abu Hanifa for having his own opinions — all of us have opinions. But we criticize him because a hadith would come to him from the Prophet (ﷺ), and he would oppose it by turning to something else." [Tawil Mukhtalif al-Hadith - Ibn Qutaybah - Volume 1 - Page 102]

حدثني سهل بن محمد قال : حدثنا الأصمعي عن حماد بن زيد قال : شهدت أبا حنيفة سئل عن محرم لم يجد إزارا فلبس سراويل ، فقال : عليه الفدية . فقلت : سبحان الله ، حدثنا عمرو بن دينار عن جابر بن زيد عن ابن عباس قال : سمعت رسول الله - صلى الله عليه وسلم - يقول في المحرم : [ ص: 104 ] إذا لم يجد إزارا لبس سراويل ، وإذا لم يجد نعلين لبس خفين فقال : دعنا من هذا ، حدثنا حماد عن إبراهيم أنه قال : عليه الكفارة .
[تأويل مختلف الحديث صفحة 102 جزء 1]

Sahl ibn Muhammad narrated: Al-Asma’i told us from Hammad ibn Zayd, who said: "I witnessed Abu Hanifa being asked about a person in the state of ihram who could not find an izar (waistcloth) and thus wore trousers. Abu Hanifa said: 'He must offer expiation (fidya).' I said: 'Glory be to Allah! 'Amr ibn Dinar narrated to us from Jabir ibn Zayd, from Ibn 'Abbas, who said: I heard the Messenger of Allah (peace and blessings be upon him) say about the one in ihram: If he cannot find an izar, he may wear trousers; and if he cannot find sandals, he may wear leather socks (khuffayn).' Abu Hanifa replied: 'Leave this aside. Hammad narrated to us from Ibrahim that he said: He must offer expiation.'" [Tawil Mukhtalif al-Hadith - Ibn Qutaybah - Volume 1 - Page 102]

Abu Hanifa was not a strong narrator

روى ابن شاهين، عن البغوي، عن محمود بن غيلان، عن المؤل بن إسماعيل قال: ذكر أبو حنيفة عند الثوري في الحجر فقال: غير ثقة ولا مأمون، غير ثقة ولا مأمون، فلم يزل يقول حتى جاوز الطواف. وعن الحسن بن الربيع قال: ضرب ابن المبارك على حديثه قبل أن يموت بأيام يسيرة.
[ المختلف فيهم المؤلف : ابن شاهين الجزء : 1 صفحة : 76]

Abu Hafs ibn Shaheen mentioned: On the authority of Al-Baghawi, on the authority of Mahmoud bin Ghailan, on the authority of Al-Mu’all bin Ismail, who said: Abu Hanifa was mentioned in the presence of Al-Thawri at the Black Stone, and he said: He is neither trustworthy nor reliable, he is neither trustworthy nor reliable, and he kept saying that until he completed the circumambulation. On the authority of Al-Hasan bin Al-Rabi’, he said: Ibn Al-Mubarak left his hadiths a few days before he died. [Al-Mukhtalifa fihim - Ibn Shaheen - Volume 1 - Page 76]

قال: وذكر أبو بكر بن عياس حديث عاصم، فقال: والله ما سمعه أبو حنيفة قط.
[ المختلف فيهم المؤلف : ابن شاهين الجزء : 1 صفحة : 77]

Abu Hafs ibn Shaheen mentioned: "Abu Bakr ibn Ayas mentioned the hadith of 'Asim, and said: 'By Allah, Abu Hanifa never heard it.'" [Al-Mukhtalifa fihim - Ibn Shaheen - Volume 1 - Page 77]

وعن أحمد بن حنبل قال: أبو حنيفة يكذب.
وعن يحيى بن معين، أنه سئل عن أبي يوسف، وأبي حنيفة؟ فقال: أبو يوسف أوثق منه في الحديث، قلت: وكان أبو حنيفة يكذب؟ قال: كان أنبل في نفسه من أن يكذب.
[ المختلف فيهم المؤلف : ابن شاهين الجزء : 1 صفحة : 77]

Abu Hafs ibn Shaheen mentioned: "And Ahmad ibn Hanbal said: 'Abu Hanifa lies.' And Yahya ibn Ma'een was asked about Abu Yusuf and Abu Hanifa, and he replied: 'Abu Yusuf is more reliable than him in hadith.' It was asked: 'Was Abu Hanifa a liar?' He replied: 'He was too noble for him to be attributed with that.'" [Al-Mukhtalifa fihim - Ibn Shaheen - Volume 1 - Page 77]

قال أبو حفص بن شاهين: وهذا الكلام في أبي حنيفة، طريقه طريق الروايات، واضطرابها، وما فيها من الخطأ. لا أنه كان يضع حديثاً، ولا يركب إسناداً على متن، ولا متناً على إسناد، ولا يدعي لقاء من لم يلقه، كان أورع من ذلك وأنبل، وقد فضله العلماء في الفقه منه: القاسم، وابن معين، والشافعي، والمقرئ، وابن مطيع، والأوزاعي، وابن المبارك، ومن يكثر عدده، ولكن حديثه في اضطراب، وكان قليل الرواية، وكان بالرأي أبصر من الحديث، وإنما طعن عليه من طعن من الأئمة في الرأي، وأذا قلَّ بصيرة العالم بالسنن وفَتَح الرأي تكلم فيه العلماء بالسنن، وكفاك بسفيان الثوري، وابن المبارك وأحمد بن حنبل، سادات من نقل السنن وعرف الحق من الباطل، والله أعلم.
[ المختلف فيهم المؤلف : ابن شاهين الجزء : 1 صفحة : 77]

Abu Hafs ibn Shaheen said: This talk about Abu Hanifa, it is about the Isnad, their confusion, and the errors in them (he confused hadiths). It is not that he used to fabricate hadith, nor did he mount a chain of transmission on a text, nor a text on a chain of transmission, nor did he claim to have met someone he did not meet. He was more pious and noble than that, and the scholars preferred him in jurisprudence: Al-Qasim, Ibn Ma'een, Al-Shafi’i, Al-Muqri, Ibn Mut’i, Al-Awza'ee, Ibn Al-Mubarak, and many others. However, his hadith was confused, and he had few narrations, and he had more insight in opinion (ijtihad) than hadith. Only those imams who criticized him also criticized his opinion. If the scholar’s insight into the Sunnah is weak and he opens up opinion, the scholars of the Sunnah will speak about him. Sufyan Al-Thawri, Ibn Al-Mubarak, and Ahmad ibn Hanbal are sufficient for you. They are masters of transmitting the Sunnah and distinguishing truth from falsehood, and Allah knows best. [Al-Mukhtalifa fihim - Ibn Shaheen - Volume 1 - Page 77]

Abu Hanifa used to confuse narrations and their narrators, so he was not strong as a narrator, but he was estabilished as a great Faqih.

Whether Abu Hanifa was a Jahmi

There existed a disagreement whether Abu Hanifa really once upon a time believed the Quran is created. It has been narrated that he had to make tawbah for it, but others said this was a lie and that he never believed the Quran is created.

قال أبو يعقوب ونا أبو قتيبة سلم ابن الفضل قال نا محمد بن يونس الكديمى قال سمعت عبد الله بن داود الخريبي يوما وقيل له يا أبا عبد الرحمن إن معاذا يروى عن سفيان الثوري أنه قال استتيب أبو حنيفة مرتين فقال عبد الله بن داود هذه والله كذب قد كان بالكوفة علي والحسن ابنا صالح بن حي وهما من الورع بالمكان الذي لم يكن مثله وأبو حنيفة يفتى بحضرتهما ولو كان من هذا شئ ما رضيا به وقد كنت بالكوفة دهرا فما سمعت بهذا
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٥٠]

Ibn 'Abdul-Barr mentioned: Abu Ya'qub said, and Abu Qutaybah Salim ibn al-Fadl narrated to us, and Muhammad ibn Yunus al-Kadimi said: I heard 'Abdullah ibn Dawud al-Khuraibi one day, and it was said to him: "O Abu 'Abd al-Rahman, it is narrated from Mu'adh that he heard from Sufyan al-Thawri that Abu Hanifa was made to repent twice." 'Abdullah ibn Dawud replied: "By Allah, this is a lie. In Kufa, there were 'Ali and al-Hasan, the sons of Salih ibn Hayy, who were known for their piety to an extent that no one else was like them. Abu Hanifa would issue fatwas in their presence. If there were any truth to this, they would not have accepted it. I spent a long time in Kufa, and I never heard of such a thing." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 150]

The lie that Abu Hanifa was made to repent twice was for his supposed saying that the Quran is created, and the second time was when he refused the position as a judge, but people lied and said he was made to repent for something.

حدثنا حكم بن منذر قال نا أبو يعقوب يوسف بن أحمد قال نا أبو محمد عبد الرحمن بن أسد الفقيه قال نا هلال بن العلاء الرقى قال نا أبى قال نا عبيد الله بن عمرو الرقي قال نا أبي قال نا عبيد الله بن عمرو الرقي قال ضرب أبو حنيفة على القضاء فلم يفعل ففرح بذلك أعداؤه وقالوا استتابه
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٥٠]

Ibn 'Abdul-Barr mentioned: "Hakam bin Mundhir narrated to us, he said: Abu Ya'qub Yusuf bin Ahmad narrated to us, he said: Abu Muhammad 'Abd al-Rahman bin Asad al-Faqih narrated to us, he said: Hilal bin al-'Alaa al-Raqi narrated to us, he said: My father narrated to us, he said: 'Ubaydullah bin 'Amr al-Raqi narrated to us, he said: My father narrated to us, he said: 'Ubaydullah bin 'Amr al-Raqi narrated to us that Abu Hanifa was struck (punished) for not taking on the position as a judge when he was asked for it. His enemies rejoiced at this and said he was made to repent." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 150]

Those who held Abu Hanifa in contempt and lied against him rejoiced when they heard of this incident. They exploited it and said that Abu Hanifa was made to repent.

وقال ابن الجارود في كتابه في الضعفاء والمتروكين النعمان بن ثابت أبو حنيفة جل حديثه وهم وقد اختلف في اسلامه
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٥٠]

Ibn 'Abdul-Barr mentioned: "Ibn al-Jarud said in his book Al-Du‘afā’ wa al-Matrukīn (The Weak and the Abandoned): 'Al-Nu‘mān ibn Thābit, Abu Hanifa: most of his hadiths are erroneous, and there is a difference of opinion regarding his Islam.' [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 150]

فهذا ومثله لا يخفى على من أحسن النظر والتأمل ما فيه
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٥٠]

Ibn 'Abdul-Barr said: "This and similar statements are not hidden from those who reflect and contemplate properly on their content." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 150]

After Ibn 'Abdul-Barr narrated the different stances regarding Abu Hanifa whether he believed the Quran to be created or not, he mentioned that these difference in stances is evidence that it is not clear cut and that further investigation is required.

: قال أبو يعقوب نا أبو حامد أحمد بن إبراهيم قال نا سهيل بن عامر قال سمعت بشر بن الوليد يقول : كنا عند أمير المؤمنين المأمون فقال إسماعيل بن أبي حنيفة القرآن مخلوق وهو رأيي ورأي آبائي قال بشر بن الوليد : أما رأيك فنعم وأما رأي آبائك فلا
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٦٦]

Ibn 'Abdul-Barr mentioned: "Bishr bin Waleed said Isma'eel bin Abi Hanifa said: 'The Quran is created and that is my view and the view of my fathers,' whereupon Bishr ibn al-Walid said to him: 'It may be your view but it is certainly not the view of your fathers (i.e. Hammad and Abu Hanifa).'" [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 166]

قال أبو يعقوب ونا أبو حامد قال نا صلح بن أحمد بن يعقوب قال سمعت أبي يقول سئل أبو مقاتل حفص بن سلم وانا حاضر عن القرآن فقال القرآن كلام الله غير مخلوق ومن قال غير هذا فهو كافر فقال ابنه سلم يا أبت هل تخبر عن أبي حنيفة في هذا بشئ فقال نعم كان أبو حنيفة على هذا عهدي به ما علمت منه غير هذا ولو علمت منه غير هذا لم اصحبه قال وكان أبو حنيفة امام الدنيا في زمانه فقها وعلما وورعا قال وكان أبو حنيفة محنة يعرف به أهل البدع من الجماعة ولقد ضرب بالسياط على الدخول في الدنيا لهم فأبى
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٦٧]

Ibn 'Abdul-Barr mentioned: "Abu Ya'qub said, and Abu Hamid narrated to us, who said: Salih bin Ahmad bin Ya'qub narrated to us, saying: I heard my father say: Abu Muqatil Hafs bin Salam was asked while I was present about the Quran. He replied: "The Quran is the speech of Allah, not created, and whoever says otherwise is a disbeliever." His son Salam said: "O father, do you know anything about Abu Hanifa regarding this matter?" He replied: "Yes, Abu Hanifa was upon this view as far as I know. I did not know anything different from him in this regard. Had I known otherwise, I would not have associated with him." He added: 'Abu Hanifa was the Imam of the world in his time in terms of jurisprudence, knowledge, and piety. He was a test through which the people of innovation were distinguished from the people of the mainstream. Indeed, he was struck with whips to coerce him into aligning with worldly powers, but he refused.'" [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 167]

Abu Hanifa was a Murji

ونقموا أيضا على أبي حنيفة الإرجاء ، ومن أهل العلم من ينسب إلى الإرجاء كثير لم يعن أحد بنقل قبيح ما قيل فيه كما عنوا بذلك في أبي حنيفة لإمامته ، وكان أيضا مع هذا يحسد وينسب إليه ما ليس فيه ويختلق عليه ما لا يليق به وقد أثنى عليه جماعة من العلماء وفضلوه ولعلنا إن وجدنا نشطة نجمع من فضائله وفضائل مالك ، والشافعي ، والثوري ، والأوزاعي رحمهم الله كتابا ، أملنا جمعه قديما في أخبار أئمة الأمصار إن شاء الله تعالى " .
[جامع بيان العلم وفضله - ابن عبد البر - ج ٢ - الصفحة ١٤٨]

Ibn 'Abdul-Barr said: "They also criticized Abu Hanifa for Irja, though many scholars have been attributed to Irja. Yet no one focused on transmitting the negative things said about anyone as they did in the case of Abu Hanifa, due to his leadership and prominence. Furthermore, he was envied, falsely attributed with things that were not true, and accused of what did not befit him. Nonetheless, a group of scholars praised him and preferred him. If we find the resolve, we may compile a book of his virtues along with those of Malik, al-Shafi‘i, al-Thawri, and al-Awza‘i, may Allah have mercy on them. We had intended long ago to gather such a work on the biographies of the leading scholars of the regions, in shaa Allah." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 242]

(قال ابن عبد البر: ألا أن المرجئة) تقول (المؤمن) المقر مستكمل الايمان وقد ذكرنا اختلاف أئمة (أهل) السنة والجماعة في تارك الصلاة فأما أهل البدع فإن المرجئة قالت تارك الصلاة مؤمن مستكمل الإيمان إذا كان مقرا غير جاحد ومصدقا غير مستكبر وحكيت هذه المقالة عن أبي حنيفة وسائر المرجئة وهو قول جهم
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٤٢]

Ibn 'Abdul-Barr said: "As for the Murjiah, they say that a person who does not perform the prayer is a complete believer (because they do not believe that deeds are part of Eman). For them, merely acknowledging the prayer is sufficient, and abandoning it does not diminish Eman. This is the view of Abu Hanifa and the rest of the Murjiah, and it is also the view of Jahm ibn Safwan." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 242]

The Murjiah believe that abandoning prayer does not diminish Eman, while Ahl Sunnah wal Jama'ah believe it does diminish Eman. There is however a difference of opinion among the Salaf Saliheen regarding abandoning prayer.

وَكَانَ مَعَ ذَلِكَ أَيْضًا يَقُولُ الطَّاعَاتُ مِنَ الصَّلاةِ وَغَيْرِهَا لَا تُسَمَّى إِيمَانًا وَكُلُّ مَنْ قَالَ مِنْ أَهْلِ السُّنَّةِ الإِيمَانُ قَوْلٌ وَعَمَلٌ يُنْكِرُونَ قَوْلَهُ وَيُبَدِّعُونَهُ بِذَلِكَ وَكَانَ مَعَ ذَلِكَ مَحْسُودًا لِفَهْمِهِ وَفِطْنَتِهِ
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٤٩]

Ibn 'Abdul-Barr said: "Moreover, he also used to say that acts of obedience, such as prayer and others, are not considered to be part of Eman. Everyone from Ahl al-Sunnah who said that 'Eman consists of speech and action' rejected his statement and deemed him an innovator because of it. Besides this, he was also envied (by some) for his understanding and insight." [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 149]

ونا عبد الوارث نَا قَاسِمٌ نَا أَحْمَدُ بْنُ زُهَيْرٍ قَالَ نَا سُلَيْمَانُ بْنُ أَبِي شَيْخٍ قَالَ أَنِّي الْعَلاءُ بْنُ عُصَيْمٍ قَالَ قُلْتُ لِوَكِيعِ بْنِ الْجراح لقد اخترأت حِين قلت الايمان يزِيد وَينْقص وَلَقَد إجترأت أَبُو حَنِيفَةَ حِينَ قَالَ الإِيمَانُ قَوْلٌ بِلا عمل
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٣٨]

Ibn 'Abdul-Barr mentioned: "'Abd al-Warith narrated to us, from Qasim, from Ahmad ibn Zuhair, from Suleiman ibn Abi Shaikh, from Al-Ala ibn Usaym, who said to Waki' ibn al-Jarrah: 'You were courageous when you said that Eman increases and decreases, opposing the stance of Abu Hanifa who said Eman is merely a statement without action.'" [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 138]

قال ونا أبو عبد الله محمد بن حزام الفقيه قال نا عبد الله بن أبي عبد الله العبد الصالح قال نا محمد بن يزيد قال نا الحسن بن صالح عن أبي مقاتل عن أبي حنيفة قال الايمان هو المعرفة والتصديق والاقرار بالاسلام قال والناس في التصديق على ثلاث منازل فمنهم من صدق الله وما جاء منه بقلبه ولسانه ومنهم من صدقه بلسانه وهو يكذبه بقلبه ومنهم من يصدق بقلبه ويكذب بلسانه فأما من صدقه الله عز وجل وما جاء به رسول الله صلى الله عليه بقلبه ولسانه فهم عند الله وعند الناس مؤمنون ومن صدق بلسانه وكذب بقلبه كان عند الله كافرا وعند الناس مؤمنا لان الناس لا يعلمون ما في قلبه وعليهم ان يسموه مؤمنا بما اظهر لهم من الاقرار بهذه الشهادة وليس لهم أن يتكلفوا علم القلوب ومنهم من يكون عند الله مؤمنا وعند الناس كافرا وذلك أن يكون المؤمن يظهر الكفر بلسانه في حال التقية فيسميه من لا يعرفه كافرا وهو عند الله مؤمن
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٦٨]

Ibn 'Abdul-Barr mentioned: "Abu 'Abdullah Muhammad ibn Hizam al-Faqih reported: 'Abdullah ibn Abi 'Abdullah al-Abd al-Salih reported: Muhammad ibn Yazid reported: Hasan ibn Salih reported from Abi Muqatil, who heard Abu Hanifa say: 'Iman (faith) is knowledge, affirmation, and declaration of Islam. The people in their affirmation of faith are of three levels: 1. Some who believe in Allah and what He has revealed with their hearts and tongues. 2. Some who affirm with their tongues but disbelieve with their hearts. 3. Some who believe with their hearts but deny with their tongues. As for those who affirm with both their hearts and tongues, believing in Allah and what the Messenger of Allah (ﷺ) brought, they are considered believers by both Allah and people. Those who affirm with their tongues but disbelieve in their hearts are considered disbelievers by Allah, but believers by people because people cannot see what is in their hearts, and it is obligatory for them to call them believers based on the outward testimony of faith. There are also those who are considered believers by Allah but disbelievers by people. This happens when a believer outwardly displays disbelief with their tongue in a state of taqiyyah (concealing one’s faith), and those who do not know them may call them disbelievers, but in the sight of Allah, they are believers.'" [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 168]

Abu Hanifa believes Eman is belief in the heart and on the tongue, as opposed to the Jahmiyyah who believe it is merely knowledge in the heart.

How Abu Hanifa died

قال الدولابي نى محمد بن شجاع قال نى حبان رجل من أصحاب أبي حنيفة قال قال أبو حنيفة حين ضرب ليلى القضاء ما أصابني في ضربي شئ كان أشد على من غم والدي قال ونا أحمد بن القاسم قال نا يعقوب بن شيبة قال نا عبد الله بن الحسن عن بشر ابن الوليد قال كان أبو جعفر أمير المؤمنين اشخص أبا حنيفة اليه وأراده على أن يوليه القضاء فأبى فحلف عليه أبو جعفر ليفعلن فحلف أبو حنيفة لا يفعل فقال الربيع لأبي حنيفة الا ترى أمير المؤمنين يحلف فقال أبو حنيفة أمير المؤمنين أقدر منى على كفارة ايمانه فأبى ان يلي فأمر به إلى السجن فمات في السجن ودفن في مقابر الخيزران رحمة الله عليه تمت اخبار أبى حنيفة
[الإنتقاء في فضائل الثلاثة الأئمة الفقهاء - ابن عبد البر - الصفحة ١٧١]

Ibn 'Abdul-Barr mentioned: "Al-Dulabi said: Ahmad ibn Al-Qasim narrated to us, saying: Ya’qub ibn Shaybah narrated to us, saying: 'Abdullah ibn Al-Hasan narrated to us from Bishr ibn Al-Walid, who said: Abu Ja'far, the Commander of the Faithful (Caliph), summoned Abu Hanifa to him and wanted to appoint him as a judge. Abu Hanifa refused, but Abu Ja'far swore that he must accept. Abu Hanifa then swore that he would not do it. Al-Rabi’ said to Abu Hanifa: 'Do you not see that the Commander of the Faithful is swearing?' Abu Hanifa replied: 'The Commander of the Faithful is more capable than me of expiating his oath.' He still refused to accept, so Abu Ja'far ordered him to be imprisoned. He died in prison and was buried in the Khayzaran cemetery. May Allah have mercy on him. [Al-Intiqaa fi Fadaail al-Aimmah al-Thalatha al-Fuqahaa - Page 171]