If 'Al-Fiqh Al-Akbar' is Imam Abu Hanifa’s work, which would make Kitaab al-Ibaanah – in its present form - not Imam Abu al-Hasan’s work. Or the current Kitaab al-Ibaanah is Imam Abu al-Hasan’s work, which would mean that Al-Fiqh al-Akbar is not Imam Abu Hanifa’s work.
And if Al-Fiqh al-Akbar is Abu Hanifa’s work and Salafis want to use it as proof that their ‘aqeedah is no different than his, they have to accept everything in it without exception.
Now as for the issue of the statement in Al-Fiqh Al-Akbar about the hand, face, and self and them being attributes, we must consider two things in particular:
1 – Imam At-Tahaawi makes no mention of hands, a face, or a self in his ‘aqeedah. And his book has been accepted as the one that represents the ‘aqeedah of Imam Abu Hanifa and his two companions, Abu Yusuf and Muhammad Ash-Shaibaani.
2 – Secondly, we must understand any comment made in Al-Fiqh al-Akbar – as in other works - according to context.
According to Al-Fiqh al-Akbar, Allah has two general classifications of attributes known as ‘Attributes of the Essence’ and ‘Attributes of Action.’
Attributes of the Essence are the essential qualities of His being.
As for attributes of action, they are things that happen outside of His being. And since He is the one responsible for those occurrences, they are attributed to Him and called ‘Attributes of Action.’
Imam Abu Hanifa explains this in his book when he says:
“He doesn’t resemble anything of His creation, and nothing of His creation resembles Him. He has always and will always exist with His names and His attributes of the (divine) essence and those (attributes) of action.
As for those of the essence, they are: life, power, knowledge, speech, hearing, seeing, and will.
And as for those of action, they are: creating, providing, producing, originating, manufacturing, and other attributes of action.”
So the attributes of Allah’s divine essence are seven:
Life
Power
Knowledge
Speech
Hearing
Seeing
Will
http://www.masud.co.uk/ISLAM/ust_abd/fiqh_al_akbar.htm

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