What does Makruh mean in the Hanafi Madhab?

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Makruh in the Hanafi Madhab is usually translated as disliked. There are two types of Makru: Tahreemi; and Tanzeehi. The first is sinful and the second is not. Hanafi scholars do not often specify the type of Makruh when speaking about a Masalah (legal issue). Some students incorrectly assume that it is Makruh Tahreemi.

Explanation

المكروه تنزيها إلى الحل أقرب اتفاقا كما في استحسان البرهان وأما المكروه تحريما فعند محمد هو حرام ولم يطلقه عليه لعدم النص الصريح فيه والمشهور عنهما أنه إلى الحرام أقرب. (حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح)

Makruh Tanzeehan is closer to Halal by agreement. As is mentioned in Istihsaan al-Burhaan. As for Makruh Tahriman, with (Imam) Muhammad it is Haram. However, he did not call it that, due to the lack of an explicit text. It is well known that the two of them (Imams Abu Hanifah and Abu Yusuf) considered it to be close to Haram. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi al-Falah).   

 

The distinction

In the Nass above, Imam al-Tahtawi explains that there are two types of Makruh in the Hanafi Madhab. The first is Makruh Tanzeehi which is close to Halal. Meaning there is no sin in doing it. Although it is best avoided. The second is Makruh Tahreemi which is closer to Haram. Therefore, one must avoid it. Otherwise, he will be sinful. Many Hanafi scholars explained the distinction between them in a similar manner.

إنَّ كُلَّ مَكْرُوهٍ كَرَاهَةَ التَّحْرِيمِ حَرَامٌ عِنْدَ مُحَمَّدٍ، لَكِنْ لَا بِدَلِيلٍ قَطْعِيٍّ بَلْ بِدَلِيلٍ ظَنِّيٍّ، خِلَافًا لِأَبِي حَنِيفَةَ وَأَبِي يُوسُفَ فَإِنَّ الْمَكْرُوهَ كَرَاهَةَ التَّحْرِيمِ لَيْسَ بِحَرَامٍ أَصْلًا عِنْدَهُمَا بَلْ إلَى الْحَرَامِ أَقْرَبُ. وَأَمَّا الْمَكْرُوهُ كَرَاهَةَ التَّنْزِيهِ فَلَيْسَ بِحَرَامٍ وَلَا إلَى الْحَرَامِ أَقْرَبُ عِنْدَ أَحَدٍ. (فتح القدير)

Indeed, every Makruh Tahreemi is Haram according to (Imam) Muhammad. But it does not have conclusive evidence. Rather, it is based upon speculative evidence. As opposed to (Imams) Abu Hanifah and Abu Yusuf. With them, Makruh Tahreemi is not Haram. Rather, it is close to Haram. As for Makruh Tanzeehi, it is neither Haram nor is it close to Haram according to anyone. (Imam Ibn al-Humam 861H, Fath al-Qadeer).

فنسبة المكروه إلى الحرام كنسبة الواجب إلى الفرض، وهذا في كراهة التَّحريم، أمّا كراهة التَّنزيه فهي في مقابلة السُّنة. (فتح باب العناية بشرح النقاية)

The similarity of Makruh and Haram is like that of Fard and Wajib. That is for Makruh Tahreemi. As for Makruh Tanzeehi, it is the opposite of Sunnah. (Imam Ali al-Qari 1014H, Fath Bab al-Inayah).

 

Is it Usually Tahreemi?

One of the difficulties regarding Makruh in the Hanafi Madhab is to identify whether something is Makruh Tahreemi or Tanzeehi. This is because many leading Imams will describe a ruling as Makruh without specifying Tahreemi or Tanzeehi. Therefore, the student or scholar will be required to research. This can often become an arduous task, requiring one to search many works.

Unfortunately, some people will not carry out the required research and will follow a general assumption. They will assume that the ruling is Tahreemi. This is because we have statements of leading Imams asserting that unqualified Makruh refers to Tahreemi. However, such an assumption will regularly lead to error. Since, they often clarify the issue elsewhere.

وَاعْلَمْ أَنَّ الْمَكْرُوهَ إذَا أُطْلِقَ فِي كَلَامِهِمْ فَالْمُرَادُ مِنْهُ التَّحْرِيمُ إلَّا أَنْ يَنُصَّ عَلَى كَرَاهَةِ التَّنْزِيهِ فَقَدْ قَالَ الْمُصَنِّفُ فِي الْمُسْتَصْفَى: لَفْظُ الْكَرَاهَةِ عِنْدَ الْإِطْلَاقِ يُرَادُ بِهَا التَّحْرِيمُ قَالَ أَبُو يُوسُفَ: قُلْت لِأَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ – إذَا قُلْت فِي شَيْءٍ أَكْرَهُ فَمَا رَأْيُك فِيهِ قَالَ: التَّحْرِيمُ اهـ. (البحر الرائق شرح كنز الدقائق)

Know that when Makruh is unqualified in their speech, what is meant is Tahreemi. Unless Tanzeehi is stipulated. Indeed the author said in al-Mustasfa: What is meant by the word Makruh, when unqualified, is Tahreemi. Abu Yusuf said: I said to Abu Hanifah (may Allah Most High have mercy on him), if you say about something that I dislike it (Makruh), then what is your opinion regarding it? He said: Tahreem (prohibition). (Imam Zayn al-Deen Ibn Nujaym 970H, al-Bahr al-Raiq).

والمكروه عند الفقهاء نوعان مكروه تحريما وهو المحمل عند إطلاقهم الكراهة وهو ما تركه واجب ويثبت بما يثبت به الواجب كما في الفتح ومكروه تنزيها وهو تركه أولى. (حاشية الطحطاوي على مراقي الفلاح)

According to the jurists (Fuqaha), Makruh is of two types. Makruh Tahreeman, which is assumed when unqualified, and it occurs when a Wajib is omitted. It is established by that which establishes Wajib, as is mentioned in al-Fath. And Makruh Tanzeehan, which is something that is best avoided. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi al-Falah).  

Qualifying Makruh

In the Nusoos (texts) above, we find that unqualified Makruh is Tahreemi. However, it is clarified that if Tanzeehi is specified elsewhere then that is the ruling. We find such an example in the Nass below. Makruh is mentioned in some texts without qualification. However, others specify that it is Tanzeehi. Therefore, Tanzeehi is upheld. This demonstrates the requirement to research thoroughly prior to making a determination of Tahreemi or Tanzeehi.

 (مَكْرُوهٌ) تَنْزِيهًا فِي الْأَصَحِّ

مَطْلَبٌ. الْكَرَاهَةُ حَيْثُ أُطْلِقَتْ فَالْمُرَادُ مِنْهَا التَّحْرِيمُ قَالَ فِي الْبَحْرِ: وَاعْلَمْ أَنَّ الْمَكْرُوهَ إذَا أُطْلِقَ فِي كَلَامِهِمْ فَالْمُرَادُ مِنْهُ التَّحْرِيمُ إلَّا أَنْ يَنُصَّ عَلَى كَرَاهَةِ التَّنْزِيهِ. (رد المحتار)

Imam al-Haskafi: Makruh Tanzeehan according to the strongest opinion.

Imam Ibn Abideen: Know that when Makruh is unqualified in their speech, what is meant is Tahreemi. Unless Tanzeehi is stipulated. (Radd al-Muhtar)

Look at the Daleel

As well as looking for explicit mention of Makruh being Tahreemi or Tanzeehi, Hanafi Imams have mentioned other means of determination too. This will help students to better understand Makruh in the Hanafi Madhab. And it will make them less reliant upon very broad general assumptions.

Hanafi scholars explained that one should look at the evidence (Daleel) to determine the meaning of the unqualified term Makruh. If the Daleel dictates prohibition, then it is Tahreemi. But if it dictates that the action is not sinful but best avoided, then it is Tanzeehi.

فَإِنْ نَهْيًا ظَنِّيَّ الثُّبُوتِ وَلَا صَارِفَ فَتَحْرِيمِيَّةٌ وَإِلَّا فَتَنْزِيهِيَّةٌ

فَحِينَئِذٍ إذَا ذَكَرُوا مَكْرُوهًا فَلَا بُدَّ مِنْ النَّظَرِ فِي دَلِيلِهِ، فَإِنْ كَانَ نَهْيًا ظَنِّيَّا يُحْكَمُ بِكَرَاهَةِ التَّحْرِيمِ إلَّا لِصَارِفٍ لِلنَّهْيِ عَنْ التَّحْرِيمِ إلَى النَّدْبِ، وَإِنْ لَمْ يَكُنْ الدَّلِيلُ نَهْيًا بَلْ كَانَ مُفِيدًا لِلتَّرْكِ الْغَيْرِ الْجَازِمِ فَهِيَ تَنْزِيهِيَّةٌ اهـ. (رد المحتار)

Imam al-Haskafi: If it has speculative evidence and there is no external factor then it is Tahreemi. Otherwise, it is Tanzeehi.

Imam Ibn Abideen: Therefore, when Makruh is mentioned then the Daleel (evidence) must be analysed. If it is a speculative prohibition then the ruling of Makruh Tahreemi is applicable. Unless there is an external factor that dictates recommendation and not prohibition.  However, if the Daleel is not for prohibition rather it dictates avoiding something without being strict, then it is Tanzeehi. (Radd al-Muhtaar)

 

وقال ابن أمير حاج وكثيرا ما تطلق الكراهة على كراهة التنزيه أي والأصل في إطلاقها التحريم وحينئذ فلا بد من النظر في الدليل الفارق بينهما. (حاشية الطحطاوي على مراقي الفلاح)

Ibn Amir Hajj said: Makruh is often used to refer to Tanzeehi. Although the standard assumption is Tahreemi. Therefore, it is necessary to look at the evidence to distinguish between them. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi al-Falah).  

Using legal principles to decide

As well as looking at the Daleel to understand whether Makruh in the Hanafi books is Tahreemi or Tanzeehi, the scholars also considered legal principles. The scholars would often look to the result of an action. If such an action resulted in abandoning Sunnah, then they considered it Tanzeehi. However, if it contradicted a Wajib then they would deem it to be Tahreemi.

تَضَمَّنَ تَرْكَ وَاجِبٍ أَوْ تَرْكَ سُنَّةٍ. فَالْأَوَّلُ مَكْرُوهٌ تَحْرِيمًا، وَالثَّانِي تَنْزِيهًا؛ وَلَكِنْ تَتَفَاوَتُ التَّنْزِيهِيَّةُ فِي الشِّدَّةِ وَالْقُرْبِ مِنْ التَّحْرِيمِيَّةِ بِحَسَبِ تَأَكُّدِ السُّنَّةِ؛ فَإِنَّ مَرَاتِبَ الِاسْتِحْبَابِ مُتَفَاوِتَةٌ كَمَرَاتِبِ السُّنَّةِ وَالْوَاجِبِ وَالْفَرْضِ، فَكَذَا أَضْدَادُهَا كَمَا أَفَادَهُ فِي شَرْحِ الْمُنْيَةِ. (رد المحتار على الدر المختار)

It includes neglecting a Wajib or abandoning a Sunnah. The first is Makruh Tahreeman. And the second is Tanzeehan. But the level of Tanzeehi will vary in severity and closeness to prohibition according to how emphasised the particular Sunnah is. Indeed the levels of Mustahab (recommendation) are different, just like the levels of Sunnah, the Wajib , and the Fard. Likewise their opposites, as he stated in Sharh al-Munya. (Imam Ibn Abideen 1252H, Radd al-Muhtar).

وَتَعْلِيلُهُمْ بِأَنَّ فِيهِ تَرْكَ السُّنَّةِ يُفِيدُ أَنَّهُ مَكْرُوهٌ تَنْزِيهًا إذْ لَيْسَ فِيهِ نَهْيٌ خَاصٌّ لِيَكُونَ فِيهِ تَحْرِيمًا وَقَيَّدَ بِكَوْنِهِ بِلَا عُذْرٍ لِأَنَّهُ لَيْسَ بِمَكْرُوهٍ مَعَ الْعُذْرِ لِأَنَّ الْوَاجِبَ يُتْرَكُ مَعَ الْعُذْرِ فَالسُّنَّةُ أَوْلَى. (البحر الرائق شرح كنز الدقائق)

Their established legal cause (Illah) is abandoning the Sunnah. This indicates that it is Tanzeehi. Since there is no specific prohibition that would cause it to become Tahreemi. (Imam Zayn al-Deen Ibn Nujaym 970H, al-Bahr al-Raiq).

وحاصله أن الفعل أن تضمن ترك واجب فمكروه تحريما وان تضمن ترك سنة فمكروه تنزيها لكن تتفاوت كراهته في الشدة والقرب من التحريم بحسب تأكد السنة. (حاشية الطحطاوي على مراقي الفلاح)

In conclusion, if the action includes abandoning an obligation (Wajib), then it is Makruh Tahriman. But if it involves abandoning a Sunnah, then it is Makruh Tanzeehan. However, the level of dislike varies in severity and closeness to prohibition, depending on how emphatic the Sunnah is. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi al-Falah).  

Later scholars deriving

There are many examples of later Hanafi Imams applying the above principles. They would look at the evidence and legal considerations to identify whether the Makruh was Tahreemi or Tanzeehi. They did not always rely upon the general assumption that unqualified Makruh is Tahreemi.

وَفِي الْمِنَحِ الظَّاهِرُ أَنَّ هَذِهِ الْكَرَاهَةَ لِلتَّنْزِيهِ وَمَرْجِعُهَا إلَى خِلَافِ الْأُولَى إذْ احْتِمَالُ الْغَلَطِ لَا يَصْلُحُ دَلِيلًا عَلَى كَرَاهَةِ التَّحْرِيمِ الَّتِي نِسْبَتُهَا إلَى الْحَرَامِ كَنِسْبَةِ الْوَاجِبِ إلَى الْفَرْضِ. (مجمع الأنهر في شرح ملتقى الأبحر)

In al-Minah (he said), it is clear that this Makruh is Tanzeehi. It dictates abandoning best practice (Khilaaf al-Awla). This is because the possibility of making a mistake is not evidence for Makruh Tahreemi. Which is related to Haram like Wajib is related to Fard. (Imam Shaykh Zada 1078H, Majma al-Anhur).

مَا فِي الْخَانِيَّةِ مَحْمُولٌ عَلَى كَرَاهَةِ التَّنْزِيهِ وَالْمَنْفِيُّ هُوَ كَرَاهَةُ التَّحْرِيمِ، وَعَلَى هَذَا فَيُكْرَهُ فِي الْكُلِّ تَنْزِيهًا، وَهُوَ الَّذِي إلَيْهِ تَطْمَئِنُّ النَّفْسُ؛ لِأَنَّهُ تَسَبَّبَ فِي الْإِعَانَةِ، وَلَمْ أَرَ مَنْ تَعَرَّضَ لِهَذَا. (رد المحتار على الدر المختار)

What is in al-Khaniyah is considered to be Tanzeehi, and Tahreemi is negated. Accordingly, it is all Tanzeehi. That is what brings about comfort in the soul, because it is a cause of assistance. I did not see anyone addressed this. (Imam Ibn Abideen 1252H, Radd al-Muhtar).

وَفِي الْوَلْوَالِجيَّةِ وَلَوْ رَمَلَ فِي الْكُلِّ لَمْ يَلْزَمْهُ شَيْءٌ. اهـ. وَيَنْبَغِي أَنْ يُكْرَهَ تَنْزِيهًا لِمُخَالَفَةِ السُّنَّةِ. (البحر الرائق شرح كنز الدقائق)

In al-Walwaalijiyah (he said) if he made Raml in all of it (Tawaf) then nothing is required from him. It should be considered Makruh Tanzeehan since it is a violation of the Sunnah. (Imam Zayn al-Deen Ibn Nujaym 970H, al-Bahr al-Raiq).

Conclusion

Makruh is the Hanafi Madhab can refer to significantly different legal rulings. If it is Makruh Tanzeehi then it means the action is best avoided but not sinful. Rather, it is close to Mubah (permissible). However, if it is Makruh Tahreemi then it is sinful and close to being Haram.

Therefore, it is necessary for Hanafis to research to understand whether something is Makruh Tahreemi or Tanzeehi. This can be an arduous task since many scholars did not specify. It would be a grave error to make the general assumption that unspecified Makruh is Tahreemi. Such an approach would consistently lead to serious errors.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (06.06.24)