When the Hadith is authentic then that is my Madhab

Asslamo Allaikum Wa Rahmatullahi Wa Barkatuh, 

I was browsing through the thread and noticed two matters which need some attention:

Issue 1:

The accusation of Irja against Imam Al-Adham Abu Haneefa (RA). This is soundly refuted by the beginning statement of Aqeedah Tahawiyyah by Imam Tahawi (RA):

http://www.central-mosque.com/aqeedah/tahawi.htm
 

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the school of the jurists of this religion, Abu Hanifa al-Nu`man ibn Thabit al-Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds.

The entire Muslim Ummah considers Aqeedah Tahawiyyah sound and Authentic and the Author clearly tells everybody about the Aqeedah of Imam Al-Adham Abu Haneefa (RA).

Then, the issue is soundly discussed and refuted here:

http://deoband.org/2010/04/history/distortions/the-accusation-of-irja%E2%80%99-against-imam-abu-hanifah/

This matter does not require any further discussion.

Issue 2:

Imam Nasai (RA) weakening of Imam Al-Adham Abu Haneefa (RA) in the following words, an-Nasaa`ee says at the end of ‘ad-Du`afaa wal Matrookeen’ [pg. 57], “he is not strong in hadith and he makes many mistakes despite the fact that he only narrates a few narrations.”
From the edition that I looked into, Imam Nasai’ only said, “Nu’man bin Thabit: Abu Hanifa, he’s not strong in hadith, he’s Kufi”. Page 240

Ulama have given two asnwers to this matter:

a) Imam Nasai (RA) himself has narrated an Authentic narration from Imam Al-Adham Abu Haneefa (RA) which would mean that he took back his decision OR made a mistake in the earlier statement

http://khadimululema.wordpress.com/2009/12/24/imam-nasai%E2%80%99-took-back-his-tad%E2%80%99-if-of-imam-abu-hanifa/

b) There could possibly be another Abu Haneefa (RA) of Kufa which he referred to in his statement and NOT Imam Al-Adham Abu Haneefa (RA)

c) Ulama have said these words are not be accepted in the face of overwhelming evidence of others about the Authenticity of Imam Al-Adham Abu Haneefa (RA)

http://www.sunniforum.com/forum/showthread.php?12869-Condemnation-of-Abu-Hanifa-by-Salafis-ANSWERED!&p=112580&viewfull=1#post112580

Issue 3:

Was Shaykh Abdullah Ibn Abi Mubarak (RA) a Hanafi or a Maliki?

The correct and honest answer to that matter is that Shaykh Abdullah Ibn Abi Mubarak (RA) was a Mujtahid Imam who benefitted from both and narrated Ahadeeth from both Imam Abu Haneefa (RA) and Imam Malik (RA) and some of the great Imams of their time are known to change Schools e.g. Imam Tahawi (RA) was a Shaf’ae and became a Hanafi.

So can we be conclusively declare Shaykh Abdullah Ibn Abi Mubarak (RA) to be Maliki on the statement of Qadi Iyadh (RA), alone?

Allah (SWT) knows best as this matter is discussed between Hanafi & Maliki Ulaama.

The points to consider are as follows:
 

• There are LOADS of Authentic statements from Shaykh Abdullah Ibn Abi Mubarak (RA) about Imam Al-Adham Abu Haneefa and not a single retraction and change of opinion.
• EVEN if he changed his Madhab he NEVER uttered anything bad OR retracted his opinion
• For a moment lets accept that its act and he became Maliki then we would say that even an illustrious Mujtahid Imam like Shaykh Abdullah Ibn Abi Mubarak (RA) went from following one Imam (Abu Haneefa (RA)) to following another Imam i.e. Imam Malik (RA) i.e. he didn't go free-riding : - )
• Imam Tahawi (RA) the Imam of Aqeedah went from being a Shaf'ae to being a Hanafi i.e. went from following one Imam (Ash-Sahf'ae (RA)) to following another Imam i.e. Imam Abu-Haneefa (RA) i.e. he didn't go free-riding : - )
• I will prempt the reply and present the only possibly nagative statement from Shaykh Abdullah Ibn Abi Mubarak (RA) is where he called Imam Al-Adham Abu Haneefa "Miskeen Fil Hadeeth" and that matter is explained by Imam Al-Kawthari (RA) as:

http://www.sunniforum.com/forum/showthread.php?12869-Condemnation-of-Abu-Hanifa-by-Salafis-ANSWERED!

...that the statement of Abdullah bin Mubarak where he said: “Abu Haneefah is miskeen in hadith,” in no way implies that Imam Abu Haneefah had very little knowledge in the science of hadith. Rather, being miskeen in hadith refers to the fact that Imam Abu Haneefah's focus was not directed towards relating many turuq (chain of narrators) when narrating a hadith as is the habit of those muhadditheen who have devoted themselves solely for the transmitting of hadith.

Being a mujtahid, Imam Sahib's attention was focused to a greater extent to the deducing of ahkaam (laws and verdicts) from the various ahadeeth. (Ta’neeb-ul-Khateeb, pg 235)

The one thing for sure is that Shaykh Abdullah Ibn Abi Mubarak (RA) had great opinion about Imam Al-Adham Abu Haneefa (RA) and he DID NOT retract his views until death came to him.

Mujtahid Imams could disagree with Imam Al-Adham Abu Haneefa (RA) even his illustrious students like Imam Abu Yusuf (RA) or Imam Muhammad (RA) did but the points which are being highlighted are two:

1. Imam Al-Adham Abu Haneefa (RA) is regarded in an undisputed manner as one of the greatest of Salaf
2. The Imams which disagreed with him were Mujtahid Imams themselves and there is censor or problem with that

Once you agree with points 1 & 2 then there is no problem with a layman following one of the greatest Salaf since he/she is incapable of Ijtehaad.

Imam Abu Haneefa (RA) is not only Salaf but one of the greatest and Qur'aan & Sunnah command me to follow Salaf which I am doing.

Salaf disagreed with each other (based on daleel) so I have no problems Imam Malik Ibn Anas (RA) and his opinions and his Madhab.

In case of Raf Al-Yadain both of the greatest of the Salafs i.e. Imam Al-Adham Abu Haneefa (RA) & Imam Darul-Hijrah Malik Ibn Anas (RA) and their Madhabs agree on the matter, simply saying that these two great Salafs agree means that there are bound to be some from the Salaf who disagreed with them and again that’s fine.

The fact of the matter is that this is an issue of disagreement amongst Salaf and we accept that and follow the Salaf and have our daleel but as per the history of the Muslim Ummah we neither censor nor disrespect the position of Imam Ash-Shaf’ae (RA) & Imam Ahmed Ibn Hanbal (RA)and we will discuss this later (if there is a need) on the specific issue.

Jazakullah Khairun

Issue 4:

Narration of Hadeeth about differences being a Mercy.

Baseless? Here our respected brother has CHEATED and GONE BACK on his words!

One one hand he stated that he will leave aside Shaykh Al-Albani (RA) and then he quotes the following, "Sheikh Albani (رحمه الله) said in "Silsilat al-Ahadith ad-Da'eefah" ( no. 58 ) :

" Disagreement among my ummah is a mercy "

(BASELESS) The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his "al-Jaami' as-Sagheer" : " Perhaps it was collected in one of the books of the huffaadh which did not reach us " !"

The fact of the matter is that this narration is NOT BASELESS but perhaps "weak"

http://www.askimam.org/fatwa/fatwa.php?askid=1486e313175ebe757175e6d541f9c4f0

http://www.sunniforum.com/forum/showthread.php?35829-Differences-in-my-Ummah-are-a-source-of-Mercy

We can argue that its strong, weak or extremely weak but its certainly not baseless! in either text, narration or meaning and the above links very clearly point it out.

From here assume that the Hadeeth is indeed "weak"...

Since Shaykh Al-Albani (RA) has been relied upon I will also quote him on something else. Imam Bukhari (RA) wrote a book on Islamic Manners called “Al-Adab Al-Mufrad” .

http://www.scribd.com/doc/36967750/Al-Adab-Al-Mufrad-By-Imam-Bukhari-RA

Shaykh Al-Albani (RA) “corrected” this manuscript which (according to him) contains many weak Ahadeeth and printed a revised version.

We will not go into unnecessary details about whether Shaykh Al-Albani (RA) was right or wrong, simply stating that Imam Bukhari (RA) used weak Ahadeeth in his book (on manners).

If Imam Bukhari (RA) can do so then what crime has Abu Muhammad committed? : - )

On a serious note it is a valid and accepted opinion in Islam by majority of Muhiditheen that weak Ahadeeth can be used and narrated with certain conditions and here is the evidence:

http://www.sunniforum.com/forum/showthread.php?32568-Usage-of-Weak-Ahadeeth-in-Encouragement-towards-Good-and-Discouragement-from-Evil

Abu mohammed has not used this Hadeeth to prove any Mas’ala, so whats the issue even i its weak?

Nevertheless, there are plenty of Scholars who have used these sorts of narrations in “Ma’na” and links and references have been given.

Jazakullah Khairun

Asslamo Allaikum,

Our respected brother doesn't seem to be making any coherent points anymore.

• The issue of Imam Nasai' (RA)'s comments about Imam Al-Adham Abu Haneefa (RA) have been handled
• The issue of Aqeedah of Imam Al-Adham Abu Haneefa (RA) have been handled
• The issue of Shaykh Abdullah Ibn Abi Mubarak (RA) have been handled if he disagrees then provide Authentic statements from Shaykh Abdullah Ibn Abi Mubarak (RA)which denounce Imam Al-Adham Abu Haneefa (RA)and we will Insha'Allah seek and comment
• The issue of "Imam Al-Adham Abu Haneefa (RA) & Hadeeth" and the opinion of leading Hadeeth Scholars about him have been handled
• The issue of Rafa Al-Yadain and the Hanafi evidence has been provided.

I now have 2 questions.

1. What happens when a person forgets to perfrom Rafa Al-Yadain in his Salah? How do you rectify the error and what is the status of Salah?
2. What happens when a person deliberately doesn't perform Rafa Al-Yadain in his Salah? How do you rectify the error and what is the status of Salah?

Please answer from Authentic Sunnah?

Jazakullah Khairun