Deoband rejects Imam Abu Hanifa in Fiqh


A Certain Sufi group by the name of Deoband has been using the name of imam abu hanifa to a great extent in order to hide their innovations, kufr and shirk. They call themselves hanafis but by far they have nothing to do with the Aqeedah and Usool of Imam Abu Hanifa.

We know that deobandis have confirmed that they do not follow imam abu hanifa in Aqeedah and they claim that they follow imam abu hanifa in Furoo’ masaa’il where as in Aqeedah they follow Imam Abul Hasan Al-Ashari and Abu Mansoor Al-Matureedi. From amongst the paths of the Sufis, to the lofty path ascribed to the Naqshbandi masters and to the pure path ascribed to the Chisti masters and to the glorious path ascribed to the Qadiri masters and to the approved path ascribed to the Suhrawardi masters. [Al Muhannad Alal Mufannad: Question no.1]


So they follow Imam abu hanifa in Furoo’ only. Their claim that they follow Imam Abul Hasan Ashari is also not correct PLUS many of the deobandis think that deobandi have nothing to do with sufis naqshbandi, chishti, qadri etc and they think that these are barelwi titles. Al Muhannad Alal Mufannad is the top most Aqeedah book of deoband which is approved by the top deobandis of the past and present. This book confirms that deobandis are qadris, naqshbandis, suhrwardis and Chishtis as well. In this article we will prove that deobandis don’t even follow Imam abu hanifa in peripherals. They are Deobandi Sufis but not hanafis at all.

Almost the whole article below is a translation of an article in the monthly magazine of Shaikh Zubair Ali Zai vol ‘Al Hadeeth’ Vol 93. Brother Raza Hassan helped me in its translation as well. May Allah accept these efforts of ours in purifying his deen from Baatil sects and bringing people back to Pure Quran and Sunnah with the understanding of the Salaf As-Saliheen.

If an Ahl al-Hadeeth Brother commits an act based on a hadeeth which is against the saying and action of Imaam Abu Haneefah according to Aale Deoband then they usually try to confuse them with the question,

“Do you have more understanding of Quraan and hadeeth than Imaam Abu Haneefah?”


“Do you know Better than Imam Abu Hanifa?”


They ask this question because if that Ahl al-Hadeeth says, “I know better” then they would get the chance to start the propaganda against him that he claimed to be even bigger Imaam than Imaam Abu Haneefah, and if that Ahl al-Hadeeth says, “Imaam Abu Haneefah had more knowledge than me” then these people would get the opportunity to scream and say, “Then why have you started opposing Imaam Abu Haneefah?” Since this question itself is wrong, that’s why we will mention some examples exactly in accordance to the principles of Aale Deoband below (in-sha-Allaah), so that it gets proven that Aale Deoband are themselves unable to answer this question of theirs and disgrace is their destiny in this world as well as the Akhirah.


1) It is mentioned in a sahi hadeeth that Rasool Allah (sal Allahu aleyhi wasallam) would recite “Rabbigh firlee” twice between the 2 Sujood [Sunan Abu Dawood vol 1 page 134 hadeeth 874 chapter “What should a person say in Sujood and Rukoo”]


But on the contrary, its mentioned in “Al Jami’ Al Sagheer” page 88 that According to Imam abu Hanifa a person should remain silent between the 2 Sujood.

Abdul Hayy Lakhnavi hanafi goes against this and said in An-Nafi’ al Kabeer that this (silence between the 2 Sujood) is against the Sahi Ahadeeth that contains proof of reciting Duas in Qoma and between the 2 Sujood. [ibid]

The “Deobandi Mufassir of the Quran” Sufi Abdul Hameed Sawaati also goes against Imam abu hanifa and said that it is better to recite the Masnoon dua in Jalsa (i.e between 2 sujood) [Namaaz e Masnoon Page 369]


See scan below.


The “Mufti of Deoband” Mufti Ibraheem has also a Dua to be recited between the 2 Sujood. [400 Ehem Masaa’il pg 72]

The “Shaykh” of Deoband Muhammad Ilyas Faisal Deobandi also mentions a Dua to be recited between the 2 Sujood [Namaaz e Paighambar s.a.w Page 191]

All these people mentioned above are against their Imam on this issue.


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


2) Abdul Shakoor Deobandi has written that “Once the prophet s.a.w had poured water over his head, while he was fasting, due to thirst or extreme heat.” [Abu Dawood] Ibn Abbas Radhi Allaahu Anho used to wrap a soaked cloth around himself. These acts are Makrooh according to Imam Abu Hanifa but the fatwa is not based on his saying.”

[Ilm ul Fiqh pg 448, Woh Sooratain jin mei roza faasid nahi hota وہ صورتیں جن میں روزہ فاسد نہیں ہوتا]

(In other versions it is page 468 or page 436 in other versions. The title in urdu means “The conditions in which the fast does not become faasid”)


And this is Page 436


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


3) Ameen Okarvi Deobandi has written: “The Clear saying of Imam (Abu Hanifa) Sahb is that it is not Lawful to take salary for teaching the Quran” [Tajalliyaat-e-Safdar vol 5 page 215]


But the “Mufti” of Deobandi Taqi Usmani says: “Hence due to such reason, the scholars of Ahnaaf have left the sayings of Imam Abu Hanifa in a lot of issue for example: Accepting Wages and salaries for teaching the Quran was Unlawful according to Imam Abu Hanifa but the later Fuqaha of Ahnaaf made it Lawful due to the the change in time” [Taqleed ki Shar’ee Haisyat page 141]

See scan below:


So who understands Islam better? Imam Abu Hanifa or the scholars of Ahnaaf?

Note: The english translation of this book “The Legal Status of Following a Madhab”contains forgeries and a lot of the important material has not been translated by the Deobandi scholar. One example is the one that you see above because its no where to be found in the english translation.

4) According to Imam Abu Hanifa, If a husband of a woman is lost then the Woman cannot marry some one else until her lost husband reaches the age of 120 years old. [Al HIdaya 1/623 Kitaab ul Mafqood, Qudoori page 155]

On the contrary, Ashraf Ali thanvi Deobandi goes against this saying of Imam abu hanifa and writes: “When a woman’s husband disappears or goes missing and it is not known whether he is alive or dead, then such a woman cannot enter into a second marriage. Instead, she should remain waiting in the hope that her husband will return. When she remains waiting until such a time that her husband must have reached 90 years of age, we will give the ruling that he must have passed away by now. Based on this, if a woman is still young and she wishes to remarry, She must wait until her husband’s age must have reached 90, thereafter she must complete her ‘iddah, and then she can enter into a second marriage. However, the condition for this is that the ruling that her first husband must have passed away by now will have to be passed by a Shar’î judge.”

[Bahishti Zewar part 4 Miyaan ke La pata hojaanay ka bayan میاں کے لاپتہ ہوجانے کا بیان]

(Page number varies in various printing so please just refer to Part 4 from the index of the book and check the section)

Partial online english translation of Bahishti Zewar by deobandis:

So who understands quran and hadeeth better? Imam Abu hanifa or deoband?



Deobandis have even left Ashraf Ali thanvi and have accepted the fatwaa of the Maaliki Madhab.

See this fatwa of a deobandi on the same issue.

In it he says:

“However, due to the immense difficulty and hardship in following this ruling and it being virtually impossible to act upon, the late Hanafi jurists (fuqaha) chose the opinion of the Maliki Madhhab in this issue.”

Mufti Taqi Usmani deobandi also admits to this fact that the there are some masaail in whichc the later hanafi scholars have adopted the Maaliki Madhab and given the fatwa upon it as well. [Taqleed ki Shar’ee Haisyat page 141]


I don’t understand what sort of deen is this from Deobandis. We complain to christian and jews for their forgeries and falsehood over time but here the deobandis do the same. Islam was completed 1400 years ago but deobandiyyah keeps on changing along with time.


5) It is proven from a hadeeth in Saheeh Bukhaari that it is not permissible to perform Sunnah prayer during the congregation of Fajr. Zahoor ul-Baari A’dhami Deobandi said, under the footnote of this hadeeth, that:

“Apparently, it appears to us from this hadeeth that it is not permissible to perform Sunnah prayer at all after the Iqaamah of Fajr. Therefore, some Dhawaahir (Ahl al-Dhaahir) have taken this hadeeth as a base to say that if some person was praying Sunnah prayer when the Iqaamah for Fard prayer was said, then his (Sunnah) prayer becames void. But this view is not favored by anyone among the four Aimmah. The view of the Jumhoor is that it is not permissible to perform sunnah prayer after the Iqaamah of Fard prayer. However, there is a difference of opinion regarding the sunnahs of Fajr. The view of Imaam Abu Haneefah is that if the (Fard) prayer has been started and there is a hope of having caught up with one rak’ah then he should perform the two rak’ah sunnah of fajr outside of mosque. The reality is that none of the four Imaams favored the apparent meaning this hadeeth, which is why it has become an Ijtihaadi matter. Since it is narrated in the hadeeth that the one who caught up with one rak’ah has caught up with the Jama’at (Congregation), perhaps, it is because of this hadeeth that Imaam Abu Haneefah (rahimahullah) has put the condition of having caught up with one rak’ah. Then later on, Imaam Muhammad (rahimahullah) went even more ahead and said that if there is a hope of getting caught up with the Imaam (even) in the last sitting position then he should read the two sunnah rak’ahs of fajr. Until now, there was the condition that these sunnahs should be performed outside of the mosque but laten on some Hanafi Shuyookh increased in this condition also, and said that these rak’ahs can also be performed inside of the mosque while standing in the corner of a mosque away from the Jama’ah” [Tafheem ul-Bukhaari Ala Saheeh ul-Bukhaari: Part 3 Vol 1 Pg 333 and 334, page 342 in another version]


According to the above mentioned statement, Aale Deoband oppose Imaam Abu Haneefah in two ways:


1- The view of Imam Abu Hanifa is that the Sunnah raka’ahs of fajr, after the iqaamah, should be performed outside of the Mosque.

2- It is the saying of Imaam Abu Haneefah that if there is a hope of getting caught up with one rak’ah with the Jama’ah then one should start Sunnahs of the Fajr, but Aale Deoband also perform these sunnah rak’ahs on the hope of getting caught up with the last sitting position.
Note: Some Aale Deoband have also gone ahead in the opinion of “Some hanafi Shuyookh” as they also perform these sunnah right behind the saff of Jama’ah.
So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


6) The “Shaykh ul Islam of Deoband” Taqi Usmani says:

“Hence, many Hanafi scholars diverged from Imam Abu Hanifa’s opinion on certain issues. For example, drinking very small amount of intoxicating drink – from a non-wine substance – in order to gain some strength was allow by Imam Abu Hanifa but not any other scholar. The hanafi scholars left the opinion of ther Imam and followed the opinion of the Majority. [Taqleed ki Shar’ee Haisyat page 107-108, Legal status of following a madhab page 55]


7) “Also, Imam Abu Hanifa did not allow the practice of temporary share cropping contract. Again, the Hanafi scholars did allow this practice under very strict conditions and with defined shares. These are two examples where the later scholars agreed to disagree with Imam Abu Hanifa. Otherwise, there are several examples where specific individual Hanafi scholars have diverged from the Imam’s position on account of a Hadith.” [Taqleed ki Shar’ee Haisyat page 108, Legal status of following a madhab page 55]


See how mufti taqi usmani deobandi admits the truth and Alhamdulillah points no.6 and no.7 are both present in the english translation of his book. “The Legal status of following a madhab”. So the question to be asked is:

Who understands quran and hadeeth better? Imam Abu hanifa or deoband?


8) The “Shaikh ul Hadeeth of Deoband” Molana Zakriyyah Kandholvi writes with reference to Mulla Ali Qari about permanent stay in Makkah that:

“Imam ul A’dham Abu Hanifa and Imam Maalik regard permanent stay over there to be Makrooh” [Fazail Hajj, Printed by Maktaba Rehmaaniya, 6th Fasal “Makkah Aur Kaaba Shareef ke Fazail mei” Page 759]

This is the cover of the book and following it will be the Reference:





Zakariyyah Deobandi further writes: “Mulla Ali Qari says that Hadhrat Imam ul A’dham (Abu hanifa) expressed dislike due to the situation of people at that time. If he had seen the situation which we are see, then he would have given the fatwa of staying there (in Makkah0 to be Haraam” [Fazail Hajj, Printed by Maktaba Rehmaaniya, 6th Fasal “Makkah Aur Kaaba Shareef ke Fazail mei” Page 760]


But despite all this, the fatwa of hanafis is against imam abu hanifa, hence Zakriyyah Deobandi ha written:

“Mulla Ali Qari has written that the Stay in Makkah Mukarrama is Mustahab According to Sahibayn and the fatwa is on it”. [Fazail Hajj, Printed by Maktaba Rehmaaniya, 6th Fasal “Makkah Aur Kaaba Shareef ke Fazail mei” Page 759]


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


9) Deobandis have left imam abu hanifa even on the issue of Nafal Aitkaaf. Hence Zakariyya Kandholvi of tableeghi jamaat has written:

“The third aitkaaf is nafal for which there is no (prescribed) time nor (prescribed) number of days. One can do it as much he wants even if some one intends to do aitkaaf all his life, yet it is lawful however there is a difference of opinion in the reduction that according to Imam Sahb (Abu Hanifa) it is not lawful to do it less than one day but according to Imam Muhammad it is lawful even if its for a little while and the fatwa is on upon this (view) because its feasible for every person that whenever he enters the masjid, he should make the intention of Aitkaaf. [Fazail e Amaal page 685 of Kutub Faizi]


Cover of Fazail e Amaal printed by Kutub Faizi:




So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


10) Accoring to Imam Abu hanifa, If the Sunnah prayer of Fajr is missed (before the fard prayer) then it cannot be prayed before sunrise or after sunrise. [Al-hidaya vol 1 pg 152, Ashraf Al Hidaya 2/249]

But Anwar Khurshid Deobandi used a Dhaeef hadeeth as his proof without telling about its weakness and wrote:

“If the Sunnah prayer is not prayed before the Fard prayer, then it should be prayed after Sunrise” [Hadees aur Ahle hadees page 621-622]


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


11) The Mufti of Deobandis, Muhammad Zarwali khan has given various references of Imam Abu Hanifa regarding the fasting of 6 days in Shawwaal to be Makrooh. [Ahsan ul Maqaal page 34-35]


We will just mention one reference from Zarwali Khan’s book in order to save time.

“According to Imam Abu Hanifa, it is makrooh to fast the 6 days of Shawwaal whether they are kept seperately or together” [Fataawa Aalamgeeri vol 1 page 201]

Following a Scan from the Urdu translation of Fataawa Alamgeeri Vol 2 Kitaab us Sawm Page 17 printed by Maktaba Rehmaaniya. See the yellow highlighted text which clearly says that fasting the 6 days of Shawwaal is Makrooh according to Imam Abu Hanifa (rah):


But numerous deobandis have went against this fatwa of Imam Abu Hanifa and left it. Some references are as follows:

Bahishti Zewar Part 3, Nafal Rozay Ka Bayaan Masla 13:


See also “400 Ehem Masaa’il pg 192” and “Anwaraat-e-Safdar 1/186”


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


12) Allah says in the Quran,

“The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling . . .” [Surah Al-Baqarah 2:233]

Allah says in Surah Luqman verse 14:

” And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] ”

The Mufassir e Quran of Deobandis, Shabbir Ahmad Usmani, has written in tafseer of Surah Luqman verse 14:

دودھ چھڑانے کی مدت: دودھ چھڑانے کی مدت جو یہاں دو سال بیان ہوئی باعتبار غالب اور اکثری عادت کے ہے۔ امام ابو حنیفہؒ جو اکثر مدت ڈھائی سال بتاتے ہیں ان کے پاس کوئی اور دلیل ہو گی۔ جمہور کے نزدیک دو ہی سال ہیں۔ واللہ اعلم۔

Check the reference here:

Translation: “As for the weaning period of two years for a child mentioned in the verse, it is in accordance with customary practice. Imam Abu Hanifa has said it is two and a half years, he must be having some other proof (but) according to the majority it is two years.” [Tafseer e Usmani page 707, Haashiya number 15]

Note 3 points here please:

1) It is permitted to breast-feed one’s own child beyond two years if required, but two years is enough. No one has the right to say two and a half years when Allaah has made it clear.

2) The destruction of taqleed is visible as the deobandi mufassir cant let go of his Imam despite the fact that he does not have any idea of the proof of Imam Abu Hanifa’s proof for 2.5 years of breast feeding the child.

3) The english translation of this tafsir has basically expunged this statement: “Imam Abu Hanifa has said it is two and a half years, he must be having some other proof (but) according to the majority it is two years.” and the translator has inserted his own words into it.

Here is what it says:


This reminded me of Fazail sadqaat english translation. The english version of Fazail sadqaat has left out chunks and chunks of Shirk from it but they are still available in urdu. Why are they hiding the truth from the public?

However our main point is as above that Imam Abu Hanifa said the suckling period is two and a half years. Ashraf Ali thanvi deobandi goes against this and says:


“3. The maximum period of breast-feeding is two years. It is harâm to feed a child beyond two years.”

Partial english translation Bahishti Zewar:

In the urdu version of Bahishti Zewar it says:

“If a young man drinks the milk of his wife then this doesnt make her haraam for him. However it is a major sin because It is absolutelty haraam to drink milk after 2 years”. [Bahishti Zewar part 4, Doodh peenay aur pilaanay ka masla, masla number 13]


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


13) Deobandis have also left Imam Abu Hanifa on the issue of conditions of Jumuah Prayers. Hence the “Mufti e Aazam” of deobandis Kifaayatullah deobandi has written about these conditions that it is not even permissible to pray jumuah in delhi and lahore according to the sayings and tareef e misr of Imam Abu Hanifa. [Kifaayat ul Mufti vol 3 page 252 Printed by Darul Ishaat and page 206 printed by Maktaba Haqqaaniya Multan]


And we know there are deobandis in lahore and delhi that lead jumuah prayers every friday.

So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


14) Deobandis say that Imam Abu Hanifa regarded Dogs to be Najis (Impure) but deobandis dont accept this view of Imam Abu Hanifa. Hence Abdul Shakoor Lakhnawi has written:

“6- It is correct that Dog and Elephant are not Najis.”

(Then in the footnotes he writes)

Qaadhi Abu Yusuf and Imam sahb rahimahumullah regard them Najis.

[Ilm ul Fiqh page 54 Or page 59]


And this is page number 59


So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


15) One of the famous things attributed to Imam Abu Hanifa in the hanafi fiqh books such as “Hidaya” is that he said that it is permissible to utter the Opening takbeer and other takbeer of salaah in Farsi (persian) even if he knows arabic. See the following scan of the urdu translation of “Kitaab u Salaah” from Al Hidaya printed by Al-Maktabatul Ilmiyyah page 178-179


But Abdul Shakoor deobandi goes completely against this as he writes:

“Fourth Masla: Is it permissible to Utter Takbeer e Tehreema (opening takbeer of Salaah) and other takbeeraat in a Non Arabic?

Answer: It is permissible according to Imam Abu Hanifa rahimahullah because Allah says “وذكر اسم ربه فصلى” there is no specification of any language in this, (but) Yes there is no doubt that this is a bid’ah (innovation) due because it goes against the Sunnah and it will definetely be Makrooh. Some Fuqaha have written that Imam Sahb did rujoo on this issue but this is not Correct.” [Ilm ul Fiqh Part 2 page 377 OR 405 in another edition]


And this is page number 377


So a Deobandi Scholar has termed a permissible act of Imam Abu Hanifa (rahimahullah) to be a Bid’ah and Makrooh. He even denies that Imam Abu Hanifa did Rujoo’ on this issue of permitting the utterance of takbeer in persian.

So who understands quran and hadeeth better? Imam Abu hanifa or deoband?


All these points are sufficient inshaAllah. May Allah guide us all and may Allah make us a blind follower of Prophet Mohammad sal Allahu Aleyhi wasallam. Ameen.

Deobandis are just Deobandi sufis that came into existance after the 1850’s and their sect was absolutely Non existant before the 1850’s. Deobandis reject imam abu hanifa in fiqh & aqeedah, hence they cannot claim themselves to be hanafis.

Allah knows best.