Post by Zameel on Mar 28, 2018 9:20:49 GMT
The liar and heretic, Nahiem Ajmal (aka Abu Layth)*, who has been shown to lie many times before**, has recently put out a lie against Imām Abū Ḥanīfah (80 – 150 H).
He said:
“On so many statements...[Abū Ḥanīfah] had his own ruling, his own ijtihād. A good example, look like, up until the time of Abū Ḥanīfah everybody believed that Zakāt would be given, like let’s say Ṣadaqat al-Fiṭr or Zakāt, you couldn’t give it in money, you’d give it from the actual thing...Obviously Zakāt of money would be given in money but other things, like let’s just say you’ve got Ṣadaqat al-Fiṭr or other kinds of things, they must be given in wheat or, the actual kind of staple diet. Imām Abū Ḥanīfah said, no you can give money, because money at the end of the day it’s the objective. He went against the absolute reading and the consensus of all the ‘ulamā’ and all the ṣaḥābah before him, but it didn't matter because he said, look, at the end of the day, Islam is trying to help the poor, what better way to help them than to give them money because they can use it for their own needs? You see, so many things Imām Abu Hanifah was the first.”
Imām Abu Ḥanīfah was most certainly an imām of ijtihād and thus may at times have presented the law and provided evidences for it in a manner that was unprecedented. But Imām Abu Ḥanīfah was not one to differ with the consensus of his predecessors. Al-Ḥasan ibn Ziyād, one of Imām Abu Ḥanīfah’s students, said: “I did not find our teachers, Abū Ḥanīfah and those before him, Zufar or Abū Yūsuf, being occupied by anything besides Fiqh and imitating those before them.” (Faḍā’il Abī Ḥanīfah, al-Maktaba al-Imdādiyyah, p. 118)
Abū Hanīfah himself stated that he would not oppose the consensus of the ṣaḥābah. He said: “I take [legal opinions] from the Book of Allāh when I find it. That which I do not find therein, I take from the Sunnah of Allāh’s Messenger and the authentic narrations from him which have spread between the hands of trustworthy people from trustworthy people. If I do not find it in the Book of Allāh, nor the Sunnah of Allāh’s Messenger, I take the opinion of his companions, [adopting the opinion of] whoever [of them] I wish, and I leave the opinion of whoever [of them] I wish. Moreover, I do not leave their opinion for another’s opinion. If the issue reaches [only] to Ibrāhim, al-Sha‘bī, al-Ḥasan, ‘Aṭā’, Ibn Sīrīn, Sa‘īd ibn al-Musayyab – and he enumerated [other] men – then, [they are] a people who performed ijtihād, so I may perform ijtihād just as they performed ijtihād.” (Al-Intiqā’ fi Faḍā’il al-A’immati l-Thalathat al-Fuqahā’, pp. 264-5; Tarikh Baghdad, 15:504)
On the issue in question, Nahiem is absolutely wrong. Notice, Nahiem explicitly says that nobody up until Abū Ḥanīfah’s time held the view that Zakāt of kind or of Ṣadaqat al-Fiṭr can be given in its cash equivalent. This is demonstrably false. The view that it is permissible to give the cash equivalent of Ṣadaqat al-Fiṭr is established from the Baṣran imām, al-Ḥasan al-Baṣrī (21 – 110 H), and the Madīnan imām and ruler, ‘Umar ibn ‘Abd al-‘Azīz (63 – 101 H). These are both great imāms of the Salaf who came a generation before Imām Abū Ḥanīfah. Moreover, the Kūfan imām, Abū Isḥaq al-Sabī‘ī (33 – 127 H), said he found his seniors (from the ṣaḥābah and senior tabi‘īn) giving the cash equivalent for Ṣadaqat al-Fiṭr.
Ibn Abī Shaybah reported: “Wakī‘ narrated to us from Qurrah (ibn Khālid) (d. 155): A letter of ‘Umar ibn ‘Abd al-‘Azīz came to us about Ṣadaqat al-Fiṭr: a half ṣā‘ on behalf of every person, or its value of half dirham.” (Muṣannaf Ibn Abī Shaybah, 6:508)
He also reported: “Wakī‘ narrated to us from Sufyān (al-Thawrī) from Hishām (ibn Ḥassān) from al-Ḥasan (al-Baṣrī): ‘There is no problem with giving dirhams for Ṣadaqat al-Fiṭr.’” (ibid.)
He also reported: “Abu Usāmah narrated to us from Zuhayr: I heard Abū Isḥāq (al-Sabī‘ī) say: ‘I encountered them and they would give the Ṣadaqah of Ramaḍān in dirhams according to the value of food.’” (ibid.)
Note, Abū Ishaq al-Sabī‘ī was, like Ibrāhīm al-Nakha‘ī, one of the most learned companions of the students of Ibn Mas‘ūd (raḍiyallāhu ‘anhu). He learnt from several ṣahabah including Mu‘āwiyah, Ibn ‘Abbās, al-Barā’ ibn ‘Ᾱzib, Zayd ibn Arqam and ‘Abdullah b ‘Amr b al-‘Ᾱṣ (raḍiyallāhu ‘anhum). It is said he heard from a total of about 40 ṣaḥābah. Hence, this testimony from Abū Ishaq al-Sabī‘ī proves the practice of giving money as Ṣadaqat al-Fiṭr was something established from the early Salaf.
The Ḥanafi Fuqahā’ have provided detailed evidences for this view. For our purposes here, however, it is sufficient that Imam Abū Ḥanīfah had clear precedent from those that came before him in flat contradiction to what Nahiem Ajmal, the liar and heretic, said. Thus, he either retracts from this false claim, or it will be counted as another amongst his long list of lies.
* On reasonable grounds, which I will not share here, I have been advised to stop referring to Nahiem by his preferred agnomen of “Abu Layth”. Thus, I will refer to him by his actual name of “Nahiem” or “Nahiem Ajmal”.
** See: ahlussunnah.boards.net/thread/710/refutation-abu-layth-burzul-view
He said:
“On so many statements...[Abū Ḥanīfah] had his own ruling, his own ijtihād. A good example, look like, up until the time of Abū Ḥanīfah everybody believed that Zakāt would be given, like let’s say Ṣadaqat al-Fiṭr or Zakāt, you couldn’t give it in money, you’d give it from the actual thing...Obviously Zakāt of money would be given in money but other things, like let’s just say you’ve got Ṣadaqat al-Fiṭr or other kinds of things, they must be given in wheat or, the actual kind of staple diet. Imām Abū Ḥanīfah said, no you can give money, because money at the end of the day it’s the objective. He went against the absolute reading and the consensus of all the ‘ulamā’ and all the ṣaḥābah before him, but it didn't matter because he said, look, at the end of the day, Islam is trying to help the poor, what better way to help them than to give them money because they can use it for their own needs? You see, so many things Imām Abu Hanifah was the first.”
Imām Abu Ḥanīfah was most certainly an imām of ijtihād and thus may at times have presented the law and provided evidences for it in a manner that was unprecedented. But Imām Abu Ḥanīfah was not one to differ with the consensus of his predecessors. Al-Ḥasan ibn Ziyād, one of Imām Abu Ḥanīfah’s students, said: “I did not find our teachers, Abū Ḥanīfah and those before him, Zufar or Abū Yūsuf, being occupied by anything besides Fiqh and imitating those before them.” (Faḍā’il Abī Ḥanīfah, al-Maktaba al-Imdādiyyah, p. 118)
Abū Hanīfah himself stated that he would not oppose the consensus of the ṣaḥābah. He said: “I take [legal opinions] from the Book of Allāh when I find it. That which I do not find therein, I take from the Sunnah of Allāh’s Messenger and the authentic narrations from him which have spread between the hands of trustworthy people from trustworthy people. If I do not find it in the Book of Allāh, nor the Sunnah of Allāh’s Messenger, I take the opinion of his companions, [adopting the opinion of] whoever [of them] I wish, and I leave the opinion of whoever [of them] I wish. Moreover, I do not leave their opinion for another’s opinion. If the issue reaches [only] to Ibrāhim, al-Sha‘bī, al-Ḥasan, ‘Aṭā’, Ibn Sīrīn, Sa‘īd ibn al-Musayyab – and he enumerated [other] men – then, [they are] a people who performed ijtihād, so I may perform ijtihād just as they performed ijtihād.” (Al-Intiqā’ fi Faḍā’il al-A’immati l-Thalathat al-Fuqahā’, pp. 264-5; Tarikh Baghdad, 15:504)
On the issue in question, Nahiem is absolutely wrong. Notice, Nahiem explicitly says that nobody up until Abū Ḥanīfah’s time held the view that Zakāt of kind or of Ṣadaqat al-Fiṭr can be given in its cash equivalent. This is demonstrably false. The view that it is permissible to give the cash equivalent of Ṣadaqat al-Fiṭr is established from the Baṣran imām, al-Ḥasan al-Baṣrī (21 – 110 H), and the Madīnan imām and ruler, ‘Umar ibn ‘Abd al-‘Azīz (63 – 101 H). These are both great imāms of the Salaf who came a generation before Imām Abū Ḥanīfah. Moreover, the Kūfan imām, Abū Isḥaq al-Sabī‘ī (33 – 127 H), said he found his seniors (from the ṣaḥābah and senior tabi‘īn) giving the cash equivalent for Ṣadaqat al-Fiṭr.
Ibn Abī Shaybah reported: “Wakī‘ narrated to us from Qurrah (ibn Khālid) (d. 155): A letter of ‘Umar ibn ‘Abd al-‘Azīz came to us about Ṣadaqat al-Fiṭr: a half ṣā‘ on behalf of every person, or its value of half dirham.” (Muṣannaf Ibn Abī Shaybah, 6:508)
He also reported: “Wakī‘ narrated to us from Sufyān (al-Thawrī) from Hishām (ibn Ḥassān) from al-Ḥasan (al-Baṣrī): ‘There is no problem with giving dirhams for Ṣadaqat al-Fiṭr.’” (ibid.)
He also reported: “Abu Usāmah narrated to us from Zuhayr: I heard Abū Isḥāq (al-Sabī‘ī) say: ‘I encountered them and they would give the Ṣadaqah of Ramaḍān in dirhams according to the value of food.’” (ibid.)
Note, Abū Ishaq al-Sabī‘ī was, like Ibrāhīm al-Nakha‘ī, one of the most learned companions of the students of Ibn Mas‘ūd (raḍiyallāhu ‘anhu). He learnt from several ṣahabah including Mu‘āwiyah, Ibn ‘Abbās, al-Barā’ ibn ‘Ᾱzib, Zayd ibn Arqam and ‘Abdullah b ‘Amr b al-‘Ᾱṣ (raḍiyallāhu ‘anhum). It is said he heard from a total of about 40 ṣaḥābah. Hence, this testimony from Abū Ishaq al-Sabī‘ī proves the practice of giving money as Ṣadaqat al-Fiṭr was something established from the early Salaf.
The Ḥanafi Fuqahā’ have provided detailed evidences for this view. For our purposes here, however, it is sufficient that Imam Abū Ḥanīfah had clear precedent from those that came before him in flat contradiction to what Nahiem Ajmal, the liar and heretic, said. Thus, he either retracts from this false claim, or it will be counted as another amongst his long list of lies.
* On reasonable grounds, which I will not share here, I have been advised to stop referring to Nahiem by his preferred agnomen of “Abu Layth”. Thus, I will refer to him by his actual name of “Nahiem” or “Nahiem Ajmal”.
** See: ahlussunnah.boards.net/thread/710/refutation-abu-layth-burzul-view