Firstly, his belief concerning the Tawheed of Allaah and an explanation of the Sharee’ah legislated
Tawassul, and a complete destruction of the Innovated T awassul:
1. Imaam Aboo Haneefah said, “It is not befitting for anyone to call upon Him, except by Him, 35 and with
the supplication that He has permitted and ordered, that which is instructed in His statement:
“And Allaah has Beautiful Names, so call upon Him by them, and leave the company of those who
deviate concerning His Names. They will be recompensed for what they used to do.”
[Sooratul-A’raaf 7:180]”36

2. Aboo Haneefah said, ‘It is detested for the supplicator to say,, `I ask You by the right of so and so,’ or,
`By the right of Your Prophets and Messengers, and by the right of the Sacred House and the Sacred
Sanctuary."37

3. And Aboo Haneefah said, `It is not befitting for anyone to call upon Allaah, except by Him, and it is even
more detestable for him to say: By the junctures of Honour from your Throne38, or `By the Right of Your
Creation.”39
Secondly, his statement in affirmation of the Attributes and a refutation upon the Jahmiyyah:

4. And he said, “Allaah is not to be described with the attributes of the creation. And His Anger and His
Pleasure are two Attributes from His Attributes, without inquiry into their modality (bilaa kayf, and this is
the statement of Ahlus-Sunnah wal-Jamaa’ah. He becomes Angry, and He becomes pleased, and it is not to
be said: His Anger is His Punishment and His Pleasure is His Reward. And we describe Him as He
described Himself, One, Eternal, He does not beget, nor is He begotten, and there is none equal to Him, the
Ever-Living, All-Capable, All-Hearing, EverWatchful, All-Knowing. The Hand of Allaah is above their
hands. It is not like the hands of His creation, and His Face is not like the faces of His creation."40

5. And he said, “And He has a Hand and a Face and an Essence (dhaat), as Allaah the Exalted mentions in
the Qur’aan. So whatever Allaah the Exalted mentioned in the Qur’aan in regards to the Face and the Hand
and the Essence, then these are His Attributes without inquiry into their modality (bilaa kayf). And it is not
to be said that His Hand is His Power, or His Bounty (ni’mah), because it is nullification of the Attribute,
and it is the statement of the people of a l-Qadar and al-I’tizaal.”41

6. And he said, “It is not befitting for anyone to say anything about the Essence (dhaat) of Allaah. Rather, He
is to be described with what He described Himself, and he is not to say anything about Allaah based upon
his opinion. Blessed and Exalted is Allaah, Lord of the Worlds.42

7. And when he was asked about the Divine Descent (nuzool), he said, “He descends, without inquiry into
the modality of it.”43

8. And Aboo Haneefah said, “And Allaah the Exalted is called upon upwards, and not downwards, because
downwards is not a quality of Ruboobiyyah (Lordship) and Uloohiy yah (Divinity) in anything.44

9. And he said, “And He becomes Angry and He becomes Pleased, and it is not to be said that His Anger is
His Punishment and His Pleasure is His Reward."45

10. And he said, “And no likeness is to be drawn between Him and any of the things from His creation, nor
does He resemble His creation. He always had and will have His Names and Attributes.”46

11. And he said, “And His Attributes are not like the attributes of the creation, and His Knowledge is not
like our knowledge, and His Capability is not like our capability, and His Sight is not like our sight, and His
Hearing is not like our hearing, and His Speech is not like our speech.47

12. And he said, “Allaah the Exalted is not to be described with the attributes of the creation."48

13. And he said, “And whoever described Allaah a meaning from the meanings of the human beings, then he
indeed disbelieved.”49

14. And he said, “And His Attributes are dhaatiyyah (related to His Essence) and fi’liyyah (related to His
action). As for those that are dhaatiyyah, then they are the likes of al-Hayaat (Life), a l-Qudrah (Capability),
and a l-Ilm (the Knowledge), and as-Sama’ (the Hearing), and al-Basr (the Sight), and a l-Iradah (Will). As for
those that are fi’liyyah, then they are the likes of Creation (takhleeq), and providing sustenance (tarzeeq),
and setting up (inshaa`), and creative ability (al-Ibdaa’, and production (as-Sana’ and other than that from
the Attributes related to action. They have not ceased, and they shall not cease to be His Attributes."50

15. And he said, “Allaah has always been the performer of His Action, and the Action is an Attribute in
etern ity. And the performer is Allaah the Exalted, and the Action is an Attribute in eternity, and the subject
to whom it is done is the creation, and the Action of Allaah the Exalted is not created. ”51

16. And he said, “Whoever says, `I do not know whether my Lord is above t he sky, or in the earth,’ then he
has indeed disbelieved. Likewise, whoever says that He is above the Throne, `And I do not know whether
the Throne is in the sky, or in the earth. 52

17. A woman asked him, `Where is your Lord whom you worship’ So he said, “Verily Allaah the Exalted is
above the sky (fis-samaa`), not in the earth.” So a man said to him, `Have you seen the statement of Allaah
the Exalted,
“And He is with you.” [Sooratul-Hadeed 57:4]
He said, “He is as you are when you write to a man, `Verily I am with you,’ whilst you are absent from
him."53

18. And likewise he said, “The Hand of Allaah is above their hands, not like the hands of His creations."54

19. And he said, “Verily Allaah is free from all imperfection, and Exalted,
“And He is with you.” [Sooratul-Hadeed 57:4].”
He said, “He is like when you write to a man, `Verily I am with you,’ whilst you are absent from him."55

20. And he said, “Indeed He spoke to Moosaa ( $), and it was not that h e (Moosaa) spoke to Him."56

21. And he said, “And He spoke with His Speech, and the Speech is an Attribute in eternity.”57

22. And he said, “And His Speech is not like our speech."58

23. And he said, “And Moosaa ($) heard the Speech of Allaah, just as Allaah the Exalted said,
“And Allaah spoke to Moosaa di rectly.” [Sooratun-Nisaa` 4:164]
And indeed Allaah the Exalted spoke, and it was not that Moosaa ($) spoke [to Allaah].” 59
24. And he said, “And the Qur`aan is t he Speech of Allaah, it is written upon the pages, and preserved in the
hearts, and recited upon the tongues, and it was revealed upon the Prophet (Sallahhaahu- ‘alaihi-Wasalam)
.60

25. And he said, “And the Qur’aan is not created.61

11. Imaam Aboo Haneefah said, “And all of the deeds of the servants, from movements and moments of
rest, were earned by them in truth, and Allaah the Exalted created them, and all of them are from His Will
(mashee’ah), and Knowledge (’ilm), and His Pre-Destination (qadaa), and His Pre-Decree (qadar). And all
acts of obedience were o bligated by the Command of Allaah the Exalted, and by His Love (mahabbah), and
by His Pleasure (ridaa), and His Knowledge (’ilm), and by His Will (mashee’ah), and His Pre-Destination
(qadaa’, and His taqdeer (Pre-Destination). And all of the acts of disobedience take place with His
Knowledge (’ilm), and His Pre-Destination (qadaa), and His taqdeer (PreDecree), and His Will (mashee’ah),
not with His Love (mahabbah), nor with His Pleasure (ridaa), nor with His Command.72

12. And he said, “Allaah the Exalted created the creation pure from kufr (disbelief) and eemaan (faith). 73
Then He spoke to them and commanded them and prohibited them. So whoever disbelieved, disbelieved
with his action and his rejection (inkaar) and his denial (juhood) of the truth by forsaking Allaah the Exalted,
and whoever believed, believed with his action, and his affirmation (iqraar) and his attestation (tasdeeq) with
the success of Allaah the Exalted and His aid for him."74

13. And he said, “And the progeny of Aadam came out of his loins looking like specks. So He made them
intelligent and spoke to them and commanded them with eemaan (faith) and prohibited them from disbelief.
So they affirmed ruboobiyyah (Lordship) for Him, so that was eemaan from them, so that was the fitrah that
they were born upon. And whosoever disbelieved with disbelief after that, then indeed he changed and
became altered. And whomsoever believed and attested, then indeed he became firm and remained
established."75

14. And he said, “And He is the one who ordered and pre-destined things, and nothing can occur in this
world, nor in the Hereafter, except with His Will and Knowledge, and Divine Pre-Ordainment and Pre-
Decree, and He has written in al-Lawhul-Mahfoodh (the Preserved Tablet).76

15. And he said, “No one from amongst His creation is compelled to disbelieve, nor to have faith. Rather, He
created them individually, and eemaan and kufr are the actions of the servants. And Allaah the Exalted
knows the one who disbelieves as a disbeliever during his condition of disbelief, so when he believes after
that, then He knows him as a Believer, and He loves the one whom He knows to change."77

35 The Prophet (saw) said, “Whoever swears by other than Allaah, then he has indeed disbelieved and committed Shirk.” Related
by Aboo Daawood (3/570), at Tirmidhee (3/253), who said: “A Hasan Hadeeth.” It was authenticated by Imaam ash-Shawkaanee
in NayluLAwtaar (8/257) and by al -Albaanee in Irwaa’ul-Ghaleel (no. 2561). And he (saw) said about the statement: ‘What Allaah
wills and what you will.’ “Do you make me one to be called upon along with Allaah? Say: What Allaah alone wills.” Related by
al-Bukhaaree in al-Adabul-Mufrad (no. 783), and by Ahmad (1/214), and an-Nisaa’ee in al,’Amalul -Yawm wa l-laylah (no. 995),
and Ibn Maajah (no. 2117). It was authenticated by al-Arna’oot in Takhreejul -Musnad Abee Bakr (p. 55), and by al-Albaanee in
as-Saheehah (no. 139).
36 ad-Durrul-Mukhtaar ma’a Haashiyah Raddul-Muhtaar (6/396- 397).
37Sharhul-’Aqeedatut-Tahaawiyyah (p.234) and Ithaafus-Saadaatul Mustaqeem (2/285) and Sharhul Fiqhil-Akbar (p. 198) of
al-Qaaree.
38 It was hated by Imaam Aboo Haneefah and Muhammad Ibnul-Hasan that a man say in his supplication, “O Allaah, verily I ask
you by a juncture of Honour from Your Throne,’ despite the absence of a text to permit it. As for Aboo Yoosuf, then indeed he
permitted it due to a text from the Sunnah, wherein it was reported that the Prophet (saw) said in his supplication, ‘O Allaah, verily
I ask you by the junctures of Honour from Your Throne, and by the utmost degree of mercy from your Book.’ And this hadeeth is
related by al-Bayhaqee (9/382) in the `Book of Supplications,’ and Nasbur -Raayah (4/2.82). Three reproachable affairs are found
in the isnaad: Daawood Ibn Abee ‘Aasim did not hear from Ibn Mas’ood; [ii] ‘Abdul-Malik Ibn Jareeh is a mudallis and he
possesses irsaal; [iii] ‘Umar lbn Haarood was accused of lying. Due to that, Ibnul-Jawzee, as is found in al-Binaayah (9/382), said,
“This hadeeth is fabricated without a doubt, and its isnaad is futile.” Refer to Tahdheebut -Tahdheeb (3/189), (6/405), and (7/501).
39 al-Fiqhu-Absat (p. 56)
40 al-Fiqhul-Absat (p. 56)
41 Al-Fiqhul-Akbar (p. 302)
42 Sharhuh’Aqeedatit-Tahaawiyyah (2/327) with the checking of Dr. at-Turkee, and jalaa’ul, ‘Aynayn (p. 368) Mullaa ‘Alee
al-Qaaree al- Hanafee (d.1014H) writes, clarifying the creed of Imaam Aboo Haneefah, after mentioning the fatuous narration of
Imaam Maalik ‘Istawaa is known, but how is unknown,’
“Likewise, our great Imaam (Aboo Haneefah) has the same stance as this position (of Imaam Maalik), and the same is the case
with every aayah and hadeeth from the Mutashaabihaat (unclear aayaat) such as Hand, Eye, Face and other than these from the
Attributes. So the meanings of the Attributes are known, as far as the modality is concerned, then this is not known; because the
understanding of ‘how’ is branched onto the knowledge of the modality of the Dhaat (Essence of Allaah) and its reality. Therefore,
if this (knowledge of the modality of the Dhaat of Allaah) is unknown, how can the modality of the Attributes be understood? The
safe and beneficial conclusion in this regard is that Allaah be described with what He has described Himself and with what His
Messenger has described Him without tahreef (distortion), ta’teel (divesting Allaah of the Attribute), without takyeef (asking how)
and tamtheel (resemblance). Rather, the Names and Attributes are established for Him, and resemblance to the creation is negated.
So your establishment would be free from resemblance (tashbeeh), whilst your negation would be free from denial (ta’teel).
Whoever negates the reality of istiwaa has thereby divested (Allaah of an Attribute), and whoever makes a resemblance for Him to
the istiwaa of the creation is a Mushabbih. But whoever says, ‘Istiwaa,’ without any likeness for Him, he is upon Tawheed and free
from any blame.” Mirqaatul.Mafaateeh Sharh Mishkaatub Masaabeeh (8/251) of ‘Alee alQaaree.
43 Aqeedatus-Salaf wa Ashaabul-Hadeeth (p. 42) and al -Asmaa’ was-Sifaat (p. 456) of al- Bayhaqee, and al-Kawtharee was silent
about it. And also refer to Sharhul-’Aqeedatit Tahaawiyyah (p. 245) with the authentication of al-Albaanee, and
Sharhul-Fiqhil-Akbar (p. 60) of al-Qaaree.
44 Al-Fiqhul-Absat (p. 51)
45 al-Fiqhul-Absat (p. 56), and the checker of the book, al-Kawtharee, was silent about it. And al-Ghumaaree said about
al-Kawtharee in Bidaa’i’ut-Tafaaseer (p. 180-181) unveiling his condition, “And we used to be amazed with al-Kawtharee, due to
his knowledge and comprehensiveness of his investigation. As we used to dislike in his severe partisanship to the Hanafiyyah, a
partisanship that exceeded the partisanship of az-Zamaksharee for the Mu’tazilah. Up to the point that our beloved friend,
al-Haafidh Abul-Faydh, used to say about him, ‘Crazy for Aboo Haneefah (majnoon li Abee Haneefah).’ And when I was gifted
with his book, Ihqaaqul-Haqq to do with refuting the letter of Imaamul-Haramayn over his choosing the Shaafi’ee madhhab, I
found him culminating the genealogy of Imaam ash-Shaafi’ee, and he quoted as-Saajee upon that. So I took him up over this
calumny, and I said to him, ‘Indeed your abuse over this genealogy is not a scholarly refutation.’ So he said to me, ‘A sectarian
refuting a sectarian!’
And this is his statement, and he acknowledges his partisanship! And I visited him one time in his house, I and the noble Sayyid
Muhammad al-Baaqir al -Kattaanee, and there arose a discussion between us over scholarly issues. And al-Haafidh Ibn Hajar was
mentioned, so Sayyid Baaqir showed his amazement at Ibn Hajar’s memorization and his commentary to Saheehul-Bukhaaree,
and I supported him in that. So he (al-Kawtharee) diminished the value of the aforementioned commentary. He said, ‘Ibn Hajar
used to depend upon extremities (al0Atraaf or obscure routes) in his gathering of the different routes of a hadeeth.’ And this is not
correct. And he mentioned that he - meaning al Haafidh Ibn Hajar - used to follow women in the roads, and he used to flirt with
them. And that he (at one time) followed a woman thinking that she was beautiful, until she arrived at her house and he was
behind her, and she removed her cover (burqaa’, and she turned out to be an ugly black woman, so he returned, frustrated! And
the reason behind this attack, is that al-Haafidh used to attack some of the Hanafiyyah in his books of biography. For exam ple,
Durarul-Kaaminah and Raf ul-Israar. He said (for example) about al ‘Aynee al-Hanafee, “He used to take the manuscript pages of
Fathul-Baaree from some of his (Ibn Hajar) students, and use them in his Sharh. So when al-Haafidli came to know of this, he
forbade giving these pages to his students. And worse than this, al-Kawtharee accused Anas bin Maalik (radhiyallaahu anhu), with
senility and feeble-mindedness, because he related ahaadeeth that contradict the madhhab of Aboo Haneefah! And worse than this
is that he tried to make a fabricated hadeeth authentic, because it implied the tidings of Aboo Haneefah...and our beloved friend wrote a refutation of him (and it is called Bayaan Talbeesul-Muftaree Muhammad Zaahid al -Kawtharee as occurs in Fathul-Mulkil-’Alee (p. 119) where it says, “The introduction was completed in one volume, in which he collected his scholarly
errors, and his self-contradictions that arose from his hateful partisanship.”
46 al-Fiqhul-Akbar (p. 301).
47 Al-Fiqhul-Akbar (p. 302)
48 al-Fiqhul Akbar (p. 56)
49 Al-’Aqeedatut-Tahaawiyyah (p. 25) with the notes of at -Albaanee.
50 Al-Fiqhul-Akbar (p. 301)
51 Al-Fiqhul-Akbar (p. 301)
52 Al-Fiqhul-Akbar (p. 40) And the likes of this wording was quoted by Shaykliul-Islaain Ibn Taymiyyah in Majmoo’ul-Fataawaa
(5/48), and Ibnul-Qayyitn in Ijtimaa’ul-Juyooshil Islaamiyyah (p. 139), and adh-Dhahabee in al’Uluww (p. 101-102), and Ibn
Qudaarnah in al-’Uluww (p. 116) and In Abil-’Izz in Sharhut -Tahaawiyyah (p. 301). And Ibn Abil- ‘Izz said in discussion of the
concept of Wahdatul-Wujood (oneness of being), “So verily the deniers of Allaah’s Attributes enter the denial of the Attributes
(into) the mining of Tawheed, as jahm Ibn Safwaan and his followers. For verily they say, “Affirming the Attributes necessitat es
that al-Waajib (i.e. Allaah) is numerous.” And this statement is known by necessity to be corrupt. For verily the affirmation of a
thing in an abstract sense from all of the Attributes means one cannot picture it existing outside of that. And the mind will only be
left thinking that it does not exist, and that is the most extreme form of ta’teel (denial). And this statement has led people to
statements of Allaah being everywhere and in everything. And this is worse than the disbelief of the Christians. For verily the
Christian specified it to the Messiah (Jesus), but these people use it universally on all of the creation. And from the implications of
this kind of Tawheed: is the belief that Fir’awn and his people completed eemaan, knowing Allaah in reality. And from it’s
implications: is that the worshippers of idols are on truth and reward, and verily they only worship Allaah and not other than Him.
And from its implications: is that there is no difference between forbiddance, and permissibility, between the mother, and the
sister, and the strange woman. And there is no difference between water and intoxicants (khamr), and adultery and marriage. And
it implies that everything is from one source. No, rather He is that one source. And from its implications: is that the Prophets were
oppressive to their nations. And Allaah is far above what they say, a great Highness!”
63 al-Fiqhul-Akbar (p. 302 -303)s
64 al-Fiqhul-Akbar (p. 302 -303)
65 al-Fiqhul-Akbar (p. 302)
66 al-Wasiyyah (p. 21)
67 al-Fiqhul-Akbar (p. 302)
68 Al- Fiqhul-Akbar (p. 302)
69 al-Fiqhul-Akbar (p. 304)
70 al-Wasiyyah (p. 14), along with its explanations
71 al-Fiqhul-Akbar (p. 303)