Madhhab of Abu Hanifa. Madhhabs are four religious and legal schools. Namaz according to the Hanafi madhhab: conditions

Imam, great scientist, faqih of the ummah, mujtahid Abu Hanifa Numan bin Thabit was born in the year 80 Hijri in the Iraqi city of Kufa, during the time of the younger generation of the Companions. Abu Hanifa is the founder of one of the four most widespread Sunni madhhabs and one of the first whose madhhab began to be written down and disseminated.

From childhood, Abu Hanifa began to study fiqh, collect the traditions of the Salaf (these are the first three generations of Muslims: the Companions, the Tabiyins and the next generation after the Tabiyits. - Author's note), traveling to different places for the purpose of study. As he says Imam al-Dhahabi, “as for the science of fiqh, scrupulousness and accuracy in deducing solutions and studying its hidden meanings and secrets, he had no equal, and all people still refer to him.”

His student Zufar reports that he heard from Abu Hanifa how he said: “I studied the science of belief until I comprehended it and became one of those at whom the finger was pointed in this science. We usually sat close to the circle Hammad bin Abu Suleiman, and one day a woman came and asked me a question: “A man has a slave with whom he wants to divorce according to the sunnah. How to do it?" I replied that I didn’t know, pointed her to Hammad and then asked her to tell me about his answer. Hammad answered her that the man would divorce her during the period of her purification and without approaching her and would leave her for the duration of the Iddah, two cycles, after which she could marry someone else. The woman returned and told me the answer, after which I said that there was no need for me to study “kalam”, took my shoes and sat in the circle of Hammad. I remembered all his questions and what he answered, and when he repeated what he said the next day, I could retell everything from memory, while others were mistaken. (Then Hammad already said: “No one will sit opposite me in my circle except Abu Hanifa.”) And I studied with him, accompanied him for 10 years. After several years of study, it seemed to me that I myself would be able to teach others and that I no longer needed to learn from him, but I did not dare to tell him about it. And then one day Hammad received news that his relative from another city had died. He went there, leaving me in his place to teach lessons and make fatwas (based on the Koran and hadiths of the Prophet (peace and blessings of Allaah be upon him)). Many questions came to me, to which I answered and wrote down my answers. After Hammad returned, I showed him my answers, of which there were 60. In forty of them he agreed with my decision, and in 20 he did not. Then I said to myself that I would not stop learning from him until he died.”

It is known that Abu Hanifa met in Kufa with Anas bin Malik, and during the Hajj, when he was 16 years old, he met with Abdullah bin Harisbin Juz Zabidi, which confirms its belonging to the Tabiin family. Among the sheikhs of Abu Hanifa, the number of whom is more than 90 from among the Tabiyins, from whom he transmitted and from whom he received knowledge, there are such as Ata bin Abi Rabah, Shabi, Adi binThabit, Amru bin Dinar, Nafi Mawla Ibn Umar, HamMad bin Abi Suleiman, Abu Jafar Baqir, MuhamMad bin Munqadir, Hisham bin Urwa, as well as many other scientists of that time. Some biographers say that the number of his sheikhs reached four thousand. His meeting with his companions is also evidenced by a legend from Abu Bakr bin Hallal what Abu Hanifa found Abdullah bin Abu Awfa And Abu Tufayla Amira bin Wasla, and they are both companions.

They say about him that he had a handsome face, pleasant appearance, and average height. He had a soft, pleasant voice and could speak eloquently. He always put on clean, neat clothes and anointed himself with incense. When he came out to the people, they could tell by smell that it was Abu Hanifa before they saw him. He was distinguished by meekness, patience, kindness, and piety. One of his students said that he heard Abdullah bin Mubarak said Sufyan Savri: “Oh Abdullah, how far Hanifa is from blasphemy! I have never heard him speak badly even about his enemy!” To which Sufyan said: “Abu Hanifa is truly not so stupid as to exchange his good deeds for sins.”

Madhab

Abu Hanifa was the leader of the “school of opinion” (madrasatu rai). In his madhhab, the imam relied on analogy, istihsan (preference for a more appropriate and useful solution), on customs (urf) and was most inclined to ijtihad. He adopted this methodology from his teacher Hammad (died in 120 AH), who studied with IbrahimNakhai(died 95 Hijri), who studied with Alqama bin Qais(died 62 Hijri), student Ibn Masood(died in 32 Hijri) - a companion of the Prophet (peace and blessings of Allah be upon him). His scientific methodology is clear from his words, which give Ibn Abdul Barr And Khatib Baghdadi: “I take (my judgment) from the book of Allah when I find a solution in it, and then from the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him). If I don’t find the Messenger of Allah (peace and blessings of Allah be upon him) in the Qur’an or Sunnah, then I turn to the words of the Companions. I take from some of them (what I consider relevant or close to the truth) and leave the words of others. And I do not prefer the words of others to their words (that is, I put the words of the Companions above the words of later generations of Muslims). And when it comes to words Ibrahim, Shabi, Ibn Sirin,Ataa, Said bin Musayiba, then I am diligent in making decisions (ijtihad) just like they did.” From Abu Yusuf It is reported that he heard Abu Hanifa say: “If a hadith comes to me from the Messenger of Allah (peace and blessings of Allah be upon him), transmitted from reliable people, then I take it, and if these are the words of the companions, then we will not come out of what they said, and when it comes to the words of the Tabieen, I can compete with them.”

These words make it clear that his methodology was based on the Book of Allah first, and then on the Sunnah of the Prophet (peace and blessings of Allaah be upon him), the words of the Companions and ijtihad. As for those issues that are not explained in the Quran and Sunnah, in them he was guided by analogy, istikhsan and urf. The Imam was known for his strict conditions for accepting hadith and careful selection of traditions, which did not at all mean his weakness in this science. Therefore, the words of some that he paid little attention to hadith and made decisions mainly through comparison have no basis. Abu Hanifa is also known for the fact that he did not stop at solving problems that arose and gave answers to speculative questions, making decisions on them in case they arose. Subsequently, thanks to the efforts of the students, the provisions of the madhhab were systematized and recorded, works were compiled that could solve almost any problem that arose at that time, especially in the section of trade relations.

Abu Hanifa's madhab spread in Kufa, Baghdad, Egypt, Syria, Tunisia, Algeria, Yemen, India, China, Bukhara, Samarkand, Afghanistan, Turkistan, and on the territory of Russia - in the Volga region, Tatarstan, Bashkiria and some republics of the Caucasus.

Proceedings

It is reported that Abu Hanifa wrote down a lot of questions on fiqh, but not all of his writings have reached us. Historians write that he wrote many books, including “Science and its Study”, “Answer to the Qadarites”, “Important Fiqh” (“Fiqh Akbar”) and others. It is also known that 215 hadiths were transmitted from him individually, not counting those that he transmitted together with other scholars. Abu Hanifa's works also include Musnad, where the author cites 118 hadiths from the prayer section. And the scientist Abul Muayyad Muhammad bin Mahmoud Khovarezmi collected all the hadiths transmitted from Abu Hanifa in one collection, reaching 800 pages, which was published in Egypt in 1326 Hijri. Most scholars believe that the works of Abu Hanifa are recorded in books written by his students such as Abu Yusuf and Muhammad Shaibani.

Students

A lot of people transmitted hadiths from him, for example Ibrahim bin Tahman, scientist of Khorasan, Assadbin Amru al Bajili, Ismail bin Yahya Sayrafi,Hassan al Qazzaz, Hafs bin Abdurahman al-Qadi, his son Hammad, Daoud Ttai, Zufar bin Huzail, Saad binSilt, Suleiman bin Amru al-Nahai, Abdullah binal-Mubarak, Muhammad bin Hasan Shaybani, Yahyabin Ayub Misri, Qadi Abu Yusuf and dozens of other students and contemporaries. The number of Abu Hanifa's students - imams who recorded his works in the madhhab - reaches 40 people. And his most famous students were Abu Yusuf Yaqub bin Ibrahim Ansari (112-183 AH), Muhammad bin Hasan Shaybani (died 189 AH) and Zufar bin Huzail.

Cases from life

Abu Hanifa lived his life in search of knowledge and at the same time believed that the sweetest food is food earned with his own hands. In his free time, he was engaged in trade - he owned a shop selling fabric. Among the population, the imam was known for his honesty, nobility, and reliability. His direct participation in the trade business left an imprint on the norms of fiqh related to the trade sphere and relationships.

Abu Hanifa is known for fasting often, reading the Koran a lot, and spending a lot of time praising Allah. One day, when he was walking down the street with friends, he heard someone say after him: “This is Abu Hanifa, who does not sleep at night (meaning, worships all night).” Hearing this, Abu Hanifa said: “By Allah, I do not want people to say about me what I do not do.” And after that he began to spend his nights in worship and prayer, until death befell him.

During the time of Abu Hanifa, rulers tried to bring scientists closer to themselves, encouraging them with material rewards and appointing them to various government services. Abu Hanifa was often summoned to the caliph and demanded that he accept the post of judge, but the imam refused, and for this reason he was often punished and imprisoned. There are many known cases of its failure, in particular it is said that Caliph Mansur demanded that he become a judge, and he said that he was not suitable for this job. Mansur said: “You are lying,” and Abu Hanifa replied: “How can you appoint a judge who is lying?”

He was known among people for his honesty in trading matters, which brought him a good income. Each time at the end of the year, he calculated the profit for the year, left a certain amount for food and distributed the rest to the scholars of Hadith and the Koran, as well as to those demanding knowledge. Distributing money to them, he said: “This is the profit from your product (the study of sciences), which Allah has predetermined for you through me. I am not giving you anything from my property. This is all the mercy of Allah shown to you through me. After all, no one can challenge Allah in His gifts.”

There is a known incident from his life when the imam met a group of atheists and atheists who denied the existence of the Creator. Abu Hanifa asked them: “What can you say about a ship loaded with things and goods, which sails among high waves and hurricanes along one course, without straying from it, until it reaches its goal and delivers all the cargo intact? And besides, this ship is not controlled by anyone, but sails on its own. Does reason allow this? They replied: “No! This is not accepted by reason and is not allowed even in thoughts.” Then Abu Hanifa said: “Holy Allah, you do not allow the existence of a ship sailing on a course without a captain to steer it, and you claim that the entire universe, including the seas, skies, stars, birds and animals, exists without a Creator who created them in harmony and perfection?! Perish you and your lies."

Ibrahima bin Saeed Jawhari by Musanna bin Rajaa said that Abu Hanifa obliged himself to pay one dinar every time he swore to tell the truth.

From Yazida bin Kamita it is reported how one person said to Abu Hanifa: “Fear Allah,” to which Abu Hanifa changed his face, lowered his head and said: “May Allah thank you.”

Praise from scientists

Ali bin Asim said: “If you weigh the knowledge of Abu Hanifa and the knowledge of his contemporaries, then his knowledge would outweigh.”

Ibn Mubarak said: “Abu Hanifa is the most knowledgeable of people.”

Imam Shafi'i said: “All people in fiqh are forced to turn (iyalun - are children, offspring) to Abu Hanifa.”

Harby said: “Only an envious person or an ignoramus will speak badly of Abu Hanifa.”

Yahya bin Said Kattan said: “We are not lying, but we have not heard anything better than the opinion of Abu Hanifa, so we accepted most of his words.”

Muhammad bin Saad al Ufi said: “Abu Hanifa was a “sika” (this term means that he was a reliable person from whom evidence and knowledge is accepted, for example in hadith), reliable, trusted, he conveyed from the hadith only what he knew by heart.”

From Salih bin Muhammad conveyed: “I heard how Yahya bin Main said that Abu Hanifa was reliable in the hadith."

Transmitted from Ahmad bin Sabah that he heard Imam al-Shafi'i ask Malik: had he seen Abu Hanifa? Malik said: “Yes, I saw a man who, if he wants to prove to you that this pillar is made of gold, will bring evidence and prove it.”

From Ibn Mubarak it is reported: “I have not seen a person more respected in my circle, more respectable and meek than Abu Hanifa.”

Muawiyah bin Darir said: “Loving Abu Hanifa is from the sunnah.”

Yusuf bin Amr Darawardi reported that he saw Malik and Abu Hanifa sitting in the mosque of the Messenger of Allah (peace and blessings of Allaah be upon him) after night prayer, studying and discussing scientific issues. And when they did not agree, one of them did not argue with the other, they did not blame each other for a mistake and were not callous. When the time for morning prayer came, they stood together for prayer. It is said that after one of these meetings, Malik came to Layth bin Saad and found Malik wiping his sweat, although it was a cold winter day. When Laith bin Saad asked about the reason for the sweat, Malik said: “I sweated while I was sitting with Abu Hanifa. He is truly a faqih, O Egyptian (meaning Lays bin Saad).”

Transmitted from Muhammad bin Musanna what he heard Ibn Uyayna said: “There are four scholars: Ibn Abbas in his time, Shabi in his time, Abu Hanifa in his time and Savri in his time.”

Conclusion

In this short article, of course, it is impossible to convey all the merits of Abu Hanifa, give the opinions of all scholars about him, or analyze his madhhab properly. But there is no doubt that he was an outstanding person, recognized by all as a mujtahid, and the fact that his madhhab has survived to this day and been accepted by the entire ummah is evidence of his high position among scholars and imams. May the Creator reward him for his work and contribution to Muslim science! May Allah have mercy on him!

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It is reported that 'Umar, may Allah be pleased with him, also said: “(Once...

JustMake wrote:

What is faith?

Interpretation of Aqida al-Nasafiyya

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

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Question: May you be blessed...

Abuleyla wrote:

JustMake wrote:
Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.
Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .
What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.
Interpretation of Aqida al-Nasafiyya
http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

It is reported that 'Umar, may Allah be pleased with him, also said: “(Once) when we were in the company of the Messenger of Allah, may Allah bless him and grant him peace, a man in dazzling white robes with blue-black hair suddenly approached us , from whose appearance it was impossible to say that he was on the way, and whom none of us knew.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of) Islam is that you bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, perform prayers, give zakat, and fast during Ramadan and perform the Hajj to the House, if you are able to do so.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(The Messenger of Allah, may Allah bless him and grant him peace,) said: “(The essence of faith is) that you believe in Allah and His angels and His Scriptures and His messengers and the Last Day, and ( also that) you believe in the predestination of both good and bad,” (and this man again) said: “You told the truth.”

(Then) he said: “Tell me about sincerity.”

(The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of sincerity is) that you worship Allah as if you see Him, and if you do not see Him, then (remembering that) He, verily he sees you.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(A sign of the approach of this Hour will be that) a slave will give birth to her mistress, and you will see how barefoot, naked and poor shepherds of sheep will try to surpass each other in height their homes."

And then (the man) left, when some time had passed, the Messenger of Allah, may Allah bless him and grant him peace, asked: “O 'Umar, do you know who asked these questions?” I said: “Allah and His Messenger know this best.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

AND HERE IS, IN ADDITION TO YOU, THE OPINION OF SHEIKH AL FOWZAN - A RESPECTED SCIENTIST OF AHL-I-SUNNAH WAL JAMAA. I HOPE YOU WILL NOT CONSIDER HIM A TAKFIRIST.... HE WAS ASKED A QUESTION AND HE ANSWERED

Sheikh asks again

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Sheikh Fauzan was asked: Question: “There are those who say that one who leaves the ginusl ‘amal completely (i.e., who completely abandons the affairs of the organ...

Abuleyla wrote:

Abuleyla wrote:
JustMake wrote:
Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.
Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .
What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.
Interpretation of Aqida al-Nasafiyya
http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(Then) he said: “Tell me about sincerity.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

Question: May Allah bless you, dear sheikh, says the questioner: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (unbeliever) to abandon prayer...”

Sheikh asks again

Question: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (an unbeliever) to abandon prayer; therefore, we do not consider a kafir to be a kafir who completely abandoned deeds.” Are these words correct?

The Sheikh, may Allah preserve him, answers: This is ignorance and taqlid, this is ignorance and taqlid. Actions are part of iman, but among them there are those due to the disappearance of which iman disappears and there are those due to the disappearance of which iman decreases. Actions are not at the same level, there are those that if they disappear, iman will disappear completely, like prayer, for example. A kafir who leaves prayer, as it came about in reliable hadiths. Kafir, as it came in authentic hadiths, as well as in the Qur'an. And among the actions there are those, with the disappearance of which the iman decreases, but does not disappear completely. This word is Ahli Sunnah, it decreases due to disobedience, they did not say: “Becomes a kafir,” but they said: “Decreases due to disobedience.” Increases due to submission and decreases due to disobedience. And when we say that deeds are part of iman, it means that if a person abandons any deed he becomes a kafir, on the contrary, it happens that he becomes a kafir if the dalili (evidence) indicates his kufr as abandoning prayer and it happens that iman decreases , but a person does not become a kafir. Yes

AND HERE'S MORE: THINGS MUST BE AND THIS IS PART OF IMAN

Sheikh Fawzan was asked:
Question:

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walaykum assalaam, everything is correct, that’s why he and Imam Akzam Abu Hanifa, only he gave a similar fatwa, no imam of another mashaba gave such a fatwa. Abu Hanifa was closer to that generation (as solyafu as solihin...

Abuleyla wrote:

Abuleyla wrote:
Abuleyla wrote:
JustMake wrote:
Waalaikum assalaam Abuleyla, deeds are not part of iman. The fact that amal is part of the faith is claimed by takfiris, for example, if a Muslim does not perform namaz, then they make takfir to such a person.
Faith [according to Sharia] is a confirmation [with the heart] (tasdiq) of what the Prophet (may blessings and peace be upon him!) came with from Allah Almighty, and a [verbal] recognition/affirmation (ikrar) of this. As for deeds, they gradually increase in nature. But faith does not increase or decrease. Faith (iman) and Islam are one and the same. Therefore, if the servant of God has confirmation (tasdik) and recognition (ikrar), then it will be true if he says: “I am a believer, verily,” and it will not be true if he says: “I am a believer, if Allah wills.” .
What is faith?
1. Most researchers are of the opinion that faith is a recognition of the heart, and oral testimony is necessary only in order to implement the norms of Sharia in relation to the witness. Those. it is only an indicator of faith.
From the above definition it follows: firstly, if someone acknowledged (faith) with his heart, but did not confirm it with his speech, he is a believer before Allah, but in the world the laws that apply to infidels are applied to him. Secondly, if someone testifies (to faith) with his speech, but does not acknowledge it with his heart, he is an infidel before Allah, but the laws that apply to believers apply to him. Such a person is called a hypocrite. This opinion was shared by Imam Abu Hanifa and Abu Mansur al-Maturidi.
2. Some Muslim scholars believe that faith is a recognition of the heart and oral testimony. This opinion is shared by many researchers, including Fakhr al-Islam al-Bazdawi, Imam al-Sarakhsi and al-Ash'ari. This opinion is also correct.
3. The third group of scientists believes that faith is recognition of the heart, oral testimony and acts performed by the organs.
There are disagreements among the latter. The Mu'tazilites and Kharijites said: “Deeds are the main pillar of faith,” therefore, according to their teaching, whoever leaves the obligatory pillars of Islam or commits a sin is an infidel or non-Muslim.
The majority of mutakallims, hadith scholars and jurists, and in particular Imam al-Shafi'i, stated that deeds are a condition of complete or perfect faith, and not the basis of faith. Based on this, the faith of the one who abandons the deed is lacking, while the faith of the one who commits the deed is complete or perfect.
Interpretation of Aqida al-Nasafiyya
http://www.azan.kz/library/show/id/79/mode/read/txt/2568.html

Barakallahu brother. Let me give you an authentic hadith about the fact that AMAL is an integral part of faith.

He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

(Then) he said: “Now tell me about faith.”

(Then) he said: “Tell me about sincerity.”

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “He who is asked about him knows no more than the one asking the question.”

He said: “Then tell me about its symptoms.”

(Then) he said: “Verily this is Jibril, who came to you to teach you your religion.” (Muslim, 8).

Question: May Allah bless you, dear sheikh, says the questioner: “Those who deny that deeds are part of iman (faith) say: We do not consider a kafir (unbeliever) to abandon prayer...”

Sheikh asks again

AND HERE'S MORE: THINGS MUST BE AND THIS IS PART OF IMAN

Sheikh Fawzan was asked:
Question:
“There are those who say that one who leaves the ginusl 'amal completely (i.e., who completely abandons the affairs of the organs of the body) does not fall into disbelief, and that this is the second opinion of the salaf, that it does not deserve censure and accusation of innovation (bid'ah) , what is the correctness of these words?
Answer from the current member of the House of Great Scholars of Saudi Arabia and the current member of the Standing Committee for Scientific Research and Fatwa of Saudi Arabia, Sheikh Salih al-Fawzan: “It is a liar who says these words, it is a liar who bases lies on the Salaf, the Salaf did not say, that the one who leaves the jinsul 'amal and does nothing, that he is a believer. And who will leave WORKS, without justification, will not pray, fast and will not do anything, and what is such a believer? Such a LIAR. As for the one who left deeds due to Sharia justification, who did not have the opportunity to do deeds, who uttered two testimonies truthfully, died or was immediately killed, then there is no doubt about this that he is a believer, because he has no there was an opportunity to do things, he did not leave them because he avoided them. But as for the one who has the opportunity to do deeds, and he abandons them, does not perform prayers, does not fast, does not pay zakat, does not shun the forbidden, does not shun abominations, then he is not a believer, and no one says that he is a believer except the Murjiites.” end of the cassette sharkh “al-Aqida al-hamawiya” by Sheikh Salih al-Fawzan dated 22/2/1426

walaykum assalaam

everything is correct, that’s why he and Imam Akzam Abu Hanifa, only he gave a similar fatwa, no imam of another mashaba gave such a fatwa. Abu Hanifa was closer to that generation (as solyafu as solihin glad to Allah anhum) and therefore had the knowledge to give such a fatwa. Unfortunately, there are many jahilis who, without understanding, accuse Abu Hanifa of irja, justifying it by the fact that other imams of the mashabs did not give similar fatwas, but if they did not give it, this does not mean that Imam Abu Hanifa was wrong.

In the name of Allah, the Gracious, the Merciful!

The root of (the statement of) Divine unity (tawhid) and what is correct belief is that a person says the following:

1. I believe in Allah, His angels, His books, His messengers, resurrection after death and that the good and evil of fate are from Allah Almighty, as well as in calculation and scales, hell and heaven. All of the above is true.

2. Allah is One, not in the sense of quantity, but in the sense that He has no partner: “Say: “He is Allah - One, Allah, eternal, not needing anyone or anything; neither begat nor was begotten, nor was any one equal to Him!”

He is not like any of His creations, and none of His creations is like Him. He was, without ceasing, and will not cease, with His names and attributes - those that relate to His essence and those that relate to His actions. As for those that relate to His essence, they are: Life, Power, Knowledge, Speech, Hearing, Sight, Will. And those that relate to His actions: Creation, Providing food, Arranging and Giving form out of nothing, Creation and other attributes of action.

He was infinite and is infinite with His attributes and names; no attribute and no name were created (that is, they are without beginning). He has always and unceasingly been the Knower through His Knowledge, and His Knowledge is an eternal attribute. He has always and unceasingly been Mighty due to His Power, and His Power is an eternal attribute. He has always and unceasingly been the Speaker through His Speech, and His Speech is an eternal attribute. He was always and unceasingly the Creator thanks to His Creativity, and His Creativity is an eternal attribute. He was always and unceasingly the Doer through His Activity, and His Activity is an eternal attribute; the object of His Activity is creation, and His Activity is uncreated.

His attributes existed from eternity, without being created or brought into existence at any special moment. Whoever says that they were created or brought into existence at a certain moment, or is not sure of the attributes, or doubts them, is a disbeliever in Allah Almighty.

3. The Qur'an is the Word of Allah Almighty, written on scrolls (masahif), preserved in the hearts, pronounced by the tongues of people and sent down to the Prophet (peace and blessings of Allaah be upon him). Our recitation of the Qur'an is created, and our writing of it is created, and our reading (recitation) of the Qur'an is created, but the Qur'an itself is not created.

What Allah Almighty mentions in the Qur'an in the form of a story about Musa and other prophets (peace and blessings be upon them), as well as about Pharaoh and Iblis, is all the Word of Allah and constitutes a message about them. The word of Allah is uncreated, but the words of Musa and other creatures are created. The Qur'an is the Word of Allah Almighty, not their words. Musa (peace be upon him) heard the Speech of Allah Almighty, as Allah Almighty says: “Allah spoke to Musa by conversation.” Thus, Allah Almighty was the Speaker even when he did not speak to Musa, and so Allah Almighty was already the Creator in eternity, without even bringing creation into existence. “There is nothing like Him. He is the Hearer, the Seeer!

When Allah spoke to Musa, He did so through His Word (His attribute), which, like all His attributes, existed from pre-eternity, unlike the attributes of creation.

4. Allah knows, but not as we know. He has power, but not like we have it. He sees, but not as we see. He hears, but not the way we hear. And He speaks, but not as we speak. We speak with the help of speech organs and sounds, while Allah Almighty speaks not with the help of organs and not with sounds. Sounds are created, but the Word of Allah Almighty is uncreated. He is a thing, but not like other things; when we say “thing,” we simply want to emphasize His reality. It has no body, no substance, no accidental property, no limit, no opposite, no likeness, no image. He has Yad1, Waj*, Nafs2, as mentioned in the Qur'an. The mention in the Qur'an that Allah has all these means that these are among His attributes; no question can be raised regarding their quality (bi la kaif). It is impossible to say that His Poison represents His Power or Endowment of Bountiful Gifts, because such an interpretation requires the negation of the attribute. This is the path of the Qadarites3 and the Mu'tazilites4. Or rather, His Poison is an attribute about which we do not ask “how?”, just as His Wrath and Contentment are two attributes about which we do not ask “how?” Allah Almighty created things out of nothing, and He had Knowledge about them in eternity, before their creation.

5. It was He who predetermined (qadar - predestination, imparting qualities) all things and established their fate (qada - the immutable verdict of Allah). Nothing happens in this world or the next (akhira - the last world) apart from His Will, His Knowledge, His Decision (establishment), His Predestination and besides what is written on the Preserved Tablet (al-Lauh al-Mahfuz). He wrote everything down there in the sense of a description, not in the sense of an order. Establishment, Predestination and Will are pre-eternal attributes about which we do not ask “how?” Allah Almighty knows the non-existent, when it is in its state of non-existence, that it is non-existent; and He also knows what it will be like when He gives it existence. Allah the Almighty knows the existing when it is in its state of existence that it exists; and He knows also what its outcome will be. Allah knows the one who is standing that he is standing, and when he sits, Allah will know that he is sitting, and this does not cause any change in the knowledge of Allah and the addition of any new knowledge to Him. For change and change occur only in created beings.

6. Allah Almighty created creation free from faith and disbelief, and then addressed His creation with commands and prohibitions. Some people became disbelievers through their denial by action and rejection of the truth due to the fact that they were abandoned by Allah Almighty. Others showed faith by their actions through confirmation (ikrar) and belief (tasdiq) thanks to the assistance (tawfiq - well-being given by Allah) and help (nusr) of Allah Almighty. He produced the offspring of Adam, peace be upon him, from his backbone in the form of particles and endowed them with intelligence. Then He turned to them and commanded them (faith) and forbade them (unbelief). They agreed to His lordship, which was a form of faith that they demonstrated, and thus they are born with the original disposition (fitrah) of faith. Whoever does not believe after that has changed and changed (that original nature), and whoever believes and agrees has remained with it and continues to preserve it. None of His creatures was forced either to unbelief or to faith; Allah created people not as believers or unbelievers, but as individuals. Belief and disbelief are the actions of those who worship Allah. Allah Almighty knows the unbeliever in his state of disbelief that he is an unbeliever, and if he subsequently becomes a believer, then Allah will know that he is a believer in the state of faith; however, no change occurs in His Knowledge or attributes.

All the deeds of the servants of Allah, be it commission or omission (inaction), are actually acquired by them; Allah Almighty is their Creator. All of them take place according to His Will, Knowledge, Decision and Predestination. Obligatory acts of obedience and worship take place according to the Order, Love, Contentment, Knowledge, Will, Decision and Predestination of Allah Almighty, and all facts of sinful disobedience (al-maghas) take place according to His Knowledge, Decision, Predestination and Will, but not through Love , To His pleasure and command.

7. Prophets, peace and blessings be upon them, are free from sins, great and small, from unbelief and all abominations. It may be, however, that they make minor mistakes and mistakes. Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him), is His favorite (habibuhu), His slave (gabduhu), His messenger (rasuluhu), His prophet (nabiyuhu), His chosen one (safiyuhu), purified by Him (nakiyuhu). He never worshiped idols, never ascribed a partner to Allah - not even for the blink of an eye, and never committed sins, great or small.

8. The most virtuous of all people after the Messenger of Allah (peace and blessings of Allaah be upon him): Abu Bakr al-Siddiq, then Umar ibn al-Khattab al-Faruk, then Uthman ibn Affan Dhu-Nurain, then Ali ibn Abi Talib al-Murtada, may Allah Almighty be pleased with all of them. They stood firm in the truth, with the truth, and we declare our allegiance to them all.

We say only good things about all the companions of the Messenger of Allah (peace and blessings of Allah be upon him).

9. We do not consider any Muslim to be an unbeliever (kafir) because of any sin, no matter how great, unless he considers this sin to be lawful (halal). He is not deprived of the name of a believer, we continue to call him truly (hakikatan) a believer. It is possible to be a sinful believer without being an unbeliever.

Wiping shoes for the purpose of ablution (literally: wiping khuffayn5) is Sunnah. Tarawih prayer on the nights of the month of Ramadan is also Sunnah. You can pray for any believer, pious or sinful (fajir - wicked, libertine, adulterer, liar). We do not say that sins do not harm the believer, that he will not enter hell and that he will remain there forever, even if he was a sinner but left this life as a believer.

10. We do not say, like the Murjiites6, that our good deeds are accepted by Allah, and our evil deeds are forgiven by Him. Rather, we say that this matter should be clarified and interpreted as follows: If anyone does a good deed in accordance with all necessary conditions, without any corrupting defects and nullifying thoughts and ideas, and does not then cancel his deed by unbelief or apostasy to the point of death, - Allah Almighty will not cause his deed to be in vain; but He will accept it and reward it with reward. As for evil deeds (excluding associating partners with Allah and disbelief), for which the believer did not repent to death, having died as a believer, Allah, according to His Will, can either punish the one who committed them, or forgive him without punishment in hellfire at all. Ostentatious virtue (riya - insincerity, duplicity) and vanity in any matter will cancel his reward.

11. The miraculous signs (verses) of the prophets and unusual phenomena (karamat - miracles) of the saints (avliya) are the truth. As for what happens to the enemies of Allah, like Iblis, Pharaoh and Dajjal, what is mentioned in the tradition about what they did in the past and what will happen in the future, we do not call this either signs or wonders, but we call it the fulfillment of their needs ; Allah does this to let them wallow in sin and to punish them, and they are deceived in themselves. They increase their rebellion and become stronger in unbelief. All this is possible and acceptable.

12. Allah the Almighty was the Creator before He created, and the Provider of sustenance before He endowed with sustenance. Allah the Almighty will be visible in the last world, believers will see Him in paradise with their own eyes (literally: the eyes of their heads). We say this without implying any anthropomorphism (human-likeness), without implying any quality or quantity, and there is no distance between Him and His creation (to allow any comparison).

13. Faith means recognition (with the tongue) (al-ikrar) and affirmation (with the heart) (at-tasdiq). The faith of the inhabitants of Heaven and Earth does not increase or decrease in terms of the content of faith, but only in terms of the degree of deep conviction (al-yaqyn) and affirmation (at-tasdyk). Believers are equal in faith and in their affirmation of Divine unity, but superior to each other in deeds.

Islam is submission and submission to the commands of Allah Almighty. There is a lexical difference between faith (iman) and Islam, but there is no faith without Islam, and Islam is not possible without faith. They are like the outer (manifest) and inner (hidden) sides of a thing (which is indivisible). Religion (din) is a name that applies to faith, Islam, and in general to all Divine laws.

We know Allah as we should know Him, by His description of Himself in His Book, with all His attributes; but no one is capable of worshiping Allah Almighty as He deserves and as it befits to worship Him. Rather, a person worships Allah the Exalted in accordance with His commands, as He commanded in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Believers are equal in knowledge, confidence, trust, contentment, love, fear, hope, faith (iman), but they differ in other things (in how much they adhere to all these).

14. Allah the Almighty favors His servants, He is Just, He can reward them in His Favor to a much greater extent than they deserve, He can punish them for their sins in His Justice, and He can forgive them in His Generosity. The intercession of the prophets (blessings and peace be upon them) and the intercession of our Prophet (peace and blessings of Allaah be upon him) for sinful believers and for those who have committed great sins and deserve retribution is a firmly established truth. The weighing of deeds in the Scales on the Day of Resurrection is also true; the pool of the Prophet (peace and blessings of Allaah be upon him) is true; deserved retribution between enemies on the Day of Resurrection through the redistribution of good deeds is true. If they do not have good deeds, then the burden of sins is redistributed - this is also true and permissible.

Heaven and hell were created, exist today and will never disappear. The Gurias will never die, and the retribution determined by Allah Almighty and the reward sent down by Him will never cease.

Allah Almighty guides whomever He wishes, according to His Goodness, and leads astray whomever He wishes, according to His Justice. Allah's deception of a person is that He leaves him, and the meaning of Allah's abandonment of a person is the lack of tawfiq for him to do what He is pleased with. All this is determined by His justice - this is how the abandoned are punished for sin.

It is unacceptable for us to say: “Satan steals faith from a believing slave by force, by coercion.” Rather, we say: “The slave himself leaves the faith, and when he leaves it, then Satan takes it away from him.”

The interrogation by Munkar and Nakir in the grave is true; the return of the spirit to the slave in the grave is true; the pressure of the grave is true; Allah's punishment of all disbelievers and some disobedient believers is true.

Everything that scientists mentioned in Persian from among the attributes of Allah - may His name be glorious! - acceptable7, with the exception of Poison. Thus, we can say “The Face of Allah,” may He be exalted and glorious, without implying anthropomorphism (human-likeness) and without asking “how?”

Closeness to Allah Almighty and distance from Him do not refer to distance, great or small, to the nobility or humiliation of a person before Him. Rather, the one who obeys Him is close to Him, and we do not ask “how?” (bi la keif); the sinner is far from Him, and we do not ask “how?” (bi la keif). Proximity, distance, approaching - all this actually happens to a munaji (a person who turns to Allah with prayer). Closeness to Allah in paradise and standing before Him are the same realities about which we do not ask “how?” The Qur'an was revealed to His Messenger (peace and blessings of Allaah be upon him), and it is now written on scrolls (in books). The verses of the Qur'an, in terms of speech, are equal in greatness and splendor. However, some are noted for special excellence in what they mention and what they mention. The verse of the Throne (Ayatul-Kursi), for example, stands out from both points of view: by what it denotes - the Worthiness, Greatness of Allah and His other attributes, and by the remembrance itself. Other verses are not particularly different in terms of what is mentioned (such as those containing stories about unbelievers), but only in terms of mention (reading). Likewise, all names and attributes are equal in their splendor and greatness; there is no difference between them.

If someone has difficulty with the subtleties of the science of Divine unity, he is obliged to immediately believe in what is right before Allah Almighty, until he finds a scientist to ask him. He must not delay the search for such a scientist. And there will be no excuse for him if he stops, and if he stops, he will be a kafir.

The message about Mi'raj is true, and whoever rejects it is misguided and an innovator.

The appearance of Dajjal and Gog and Magog (Yajuj and Majuj) is true; the rising of the sun from the west is true; the coming of Jesus (peace be upon him) from Heaven is true; and all other signs of the Day of Resurrection that are contained in reliable traditions are established truth.

And Allah guides whom He wills to the straight path.

According to the publication published in Hama, 1392/1972.