Question Summary:
What is the correct opinion of Imām Abū Hanīfah Rahimahullāh on the recitation of Rabbanā lak-al-hamd by the Imām?

Question Detail:

In Kitaab al-Asl of Imaam Muhammad it states that according to Abu Hanifa the imaam should not say Rabbanaa lakal hamd. 
However the same book records Imaam Muhammad asking Abu Hanifa whether the imaam should say Basmalah, Amin and Allahumma Rabbanaa lakal hamd silently? Abu Hanifa answers in affirmative.
Can you research this issue and come with a fatwa?
Why this contradiction? I have the feeling that it is a wrong attribution to Abu Hanifa that the imaam should not say the tahmid. If one does checks Kitaab al Athaar i.e. the narrations narrated by Abu Hanifa we find that he narrates from Ibrahim an Nakhai that the imaam should say 4 or 5 things silently and of these is the tahmid. Also there is a athar of Ibn Masud that the imaam should say tahmid silently.
 

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We have considered your query and assuming that you are an ‘Ālim (schotlar) and you have studied your entire ‘Ālim course in a traditional institute where Arabic grammar is taught in the first two years, Fiqh and Usūl-ul-Fiqh in the subsequent years and Hadīth and Usūl-ul-Hadīth in the final years. This is apart from the host of other Kitābs taught in the course of these years under the expert guidance of senior teachers. If so, then hereunder is our response:
The statements that you refer to are as follows:
فَإِن كَانَ إِمَامًا قَالَ من خَلفه رَبنَا لَك الْحَمد وَلَا يَقُولهَا هُوَ فِي قَول أبي حنيفَة رَحمَه الله وَقَالَ أَبُو يُوسُف وَمُحَمّد يَقُولهَا هُوَ وَمن وَخَلفه[1]
“If he is the Imām, then those behind him (i.e. the Muqtadīs) will recite Rabbanā lak-al-Hamd and the Imām shall not recite it according to the opinion of Imām Abū Hanīfah Rahimahullāh. Imām Abū Yūsuf and Imām Muhammad Rahimahumallāh are of the opinion that that both the Imām and those behind him shall recite it.”
 
قلت ويخفي بِسم الله الرَّحْمَن الرَّحِيم وآمين واللهم رَبنَا لَك الْحَمد قَالَ نعم[2]
“Question: Will the Imām recite Basmalah, Āmīn and Allāhumma Rabbanā lak-al-Hamd silently? Answer: Yes.”
It seems you have misunderstood the manner of Imām Muhammad Rahimahullāh in compiling masā’il in his Kitāb-ul-Asl. You seem to suggest that Imām Muhammad Rahimahullāh posed a question to Imām Abū Hanīfah Rahimahullāh and the latter answered it. The reality is that in many portions of Kitāb-ul-Asl, Imām Muhammad Rahimahullāh presents a question and then answers it himself.
Consider the following research of the Muhaqiq of Kitāb-ul-Asl, printed by Dār Ibn Hazm, Doctor Muhammad Buyanukālin:
وواضع الأسئلة في كتاب لأصل هو الإمام محمد نفسه وهو المجيب كذلك. فقد كانت هذه طريقة في تأليف الكتب حتى أنها لا تزال متبعة إلى الآن في بعض الأحيان. وقد كان بشر بن الوليد الكندي القاضي (ت. 238) من تلاميذ أبي يوسف يلوم محمد بن الحسن، وكان الحسن بن أبي مالك (ت. 204) من تلاميذ أبي يوسف أيضاً ينهاه عن ذلك ويقول له: قد وضع محمد هذه المسائل، فضع أنت سُؤال مسألة وقد أغناك الله عن جوابها. فيتبين من هذه العبارة أن واضع الأسئلة والأجوبة هو محمد نفسه. وروي عن هشام بن عبيد الله الرازي أنه قال: لما سمعنا كتب محمد بن الحسن بالرقة قلنا قولك <أرأيت> إلى من ينسب وسؤالك عن من؟ قال: إنما هو سواد في بياض، إن شئتم فخذوه وإن شئتم فدعوه. فهذا الجواب من الإمام محمد يدل على أن واضع الأسئلة هو نفسه.[3]
“The presenter of the questions as well as the answers in Kitāb-ul-Asl is Imām Muhammad himself. This was the manner of compiling books (in those days) such that it has been adopted till now in certain instances. Qādhī Bishr Ibn al-Walīd al-Kindī, who was a student of Imām Abū Yūsuf, would criticize Imām Muhammad. Hasan Ibn Abī Mālik, who also was a student of Imām Abū Yūsuf, would prevent him from doing so and would say to him: ‘Imām Muhammad has compiled these rulings. Any question you pose, you shall be absolved by Allāh from answering it (i.e. you shall find an answer to it).’ It is evident from this statement that the presenter of the questions as well as the answers is Imām Muhammad himself. It has been narrated from Hishām Ibn ‘Ubaid Allāh Rāzī that he said, “When we heard the reading of the books of Imām Muhammad in Raqqah, we asked, ‘Who is the statement (in your books) `What do you think of…’ attributed to and to whom is the question directed?’ He replied, ‘It is merely superfluous. If you wish you may consider it and if not, then you may leave it.’” This reply of Imām Muhammad proves that he himself has compiled this question/answer format.”
Further, the narration that you refer to in Kitāb-ul-Āthār is as follows:

قال أربع يسرهن الإمام في نفسه بسم الله الرحمن الرحيم وسبحانك اللهم وبحمدك والتعوذ وآمين [4]

قال أربع يخافت بهن الإمام سبحانك اللهم وبحمدك والتعوذ من الشيطان وبسم الله الرحمن الرحيم وآمين [5]
However, if you are not an ‘Ālim (scholar), then we advise that you stick to what our ‘Ulamā have mentioned and focus towards practising on these matters. Academic issues that involve technical discussion should be left to the adequately qualified ‘Ulamā. As a general Muslim, your duty is to learn the rulings of Deen and implement them. In trying to dig deeper into technical issues, you will end up burying yourself in a host of problems that will be detrimental to your Deen.
For one to comment on technical matters of Deen, he needs to be well versed in a number of aspects such as the correct understanding of the Arabic language, Qur’ān and Hadīth and their rulings, Ijmaa’, Qiyās, Istihsaan, Istishaab, Masaalih and Maqaasid, how to use the opinion of a Sahābī as evidence, the religions of the past, etc. Do you possess all this knowledge?
Shaykh Muhammad ‘Awwāmah writes in Adab-ul-Ikhtilāf Fi Masā’il-il-‘Ilm wa ad-Deen, “If one does not possess these qualities, then he will comment in matters regarding which it is not permissible to comment. He will be considered as being audacious regarding the Deen of Allāh and His Shari’ah, destroying it rather than establishing it and misguiding others rather than guiding them. Apart from being considered academically incompetent, he will also be considered to be religiously and morally inept.”[6]
Imām Abū Hanīfah Rahimahullāh has stated, “One who comments in an academic matter and thinks that Allāh shall not question him regarding it, that: ‘How did you issue a ruling regarding the Deen of Allāh?’, then he has certainly considered himself and Deen to be something light.”[7]
Therefore, consider the magnitude of your statements regarding matters of Deen and contemplate whether you shall be able to account for it. Turn your attention towards Ākhirah and leave the academic issues to those that are adequately qualified to address them.
If you are an ‘Ālim as explained above, then we will entertain further queries from you if you present your qualifications and credentials.
And Allah Ta’āla Knows Best
Nabeel Valli
Student Darul Iftaa
Lusaka, Zambia
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net