Ashab al-Hadith perception of Abu Hanifa and Hanefish

It is natural for humans to have different ideas in every aspect of life, including religion. Therefore, even within a special field such as religion, the adoption of different sects and interpretations by people with the same belief system is a reflection of the creation of the Almighty Creator. However, the fact that individuals interpret this natural difference as being superior/right to others by focusing only on their own belief systems has caused some discriminatory reactions in society. Therefore, in order for this diversity to turn into wisdom rather than division, it is essential for members of the same religion to approach each other with tolerance and dialogue, as far as possible from stereotypical judgments. However, when we look at the early Islamic thought tradition, it is known that many discriminatory events took place, contrary to this evaluation. In this context, a separation we witnessed took place between Ashab al-Hadith and Abu Hanifa and the Hanafis in the second and third centuries of the Hijri. Hz. In the process that started with the Prophet, there are important figures within the Islamic thought tradition who made a name for themselves with their ideas and methods. Abu Hanifa, who is within this tradition, is one of the respected scholars whose influence is felt both in his time and today. In our research, Ahmed b., who has no dispute about the source value of the Quran and the Sunnah. We observed that Ashab al-Hadith scholars such as Hanbel, Imam Malik and Bukhari had very harsh statements towards Abu Hanifa, who became famous with the nickname "Imâm-ı Azam". When we look at it from today, it is obvious that both groups have an indispensable value for the Ahl al-Sunnah community. So, why were serious accusations, bordering on blasphemy, leveled against Abu Hanifa? This is the question we are looking for an answer to, which has led us to focus on this issue. However, our aim is not to continue the discussions by bringing this issue that arouses curiosity to the present day, but to learn from the bitter experiences and not make the same mistakes today. Because being marginalized due to having different ideas is not a phenomenon that only occurred in a certain area of history (the second and third centuries of the Hijri). Today, it is seen that many academics, especially in theology faculties, are marginalized and alienated due to having different ideas and even live in exile by being isolated from society. These discussions centered on Abu Hanifa in the second and third centuries of the Hijri, which were handled with the approach of the History of Sects discipline, were classified as before the mihna and after the mihna. In our study, the discussion in question has been examined and evaluated from different dimensions, not only theologically but also taking into account socio-political and psychological factors in the context of idea-event connection. Based on the data obtained, it has been determined that Ashab al-Hadith criticized Abu Hanifa for his idea of irja and his approach to hadiths before the mihna. During this period, the fact that Abu Hanifa was more active in socio-political life than the scholars of Ashab al-Hadith became a separate subject of criticism. After the mihna, criticisms regarding the people of the Qur'an, accusations of Jahmî and his views on the axis of the theory of faith were added to the mentioned issues. After the mihna, the expansion of the framework of the debate further increased the tension between groups. It is considered that the active role of some Hanafis in the mihna process had a direct impact on the intensification of criticism against Abu Hanifa. All these developments have caused multi-dimensional differences of opinion between Ashâbü'l-Hadith and Hanafis. This situation caused both Abu Hanifa and his followers to be accused of many negative things until the fourth century of the Hijri.