It is a well-known fact that Muslims follow some basic schools of thought in matters of Islamic Jurisprudence, other than questions of faith and fundamentals of worship and legal practices. For the latter are not subject to controversy, since they have been clearly defined in the Qur'ân and in the teachings of Prophet Muhammad, sallallaahu 'alayhi wa sallam.

The renowned scholars of the four basic schools were Abu Haneefah, Malik ibn Anas (bio), Muhammad ibn Idrees ash-Shaafii (bio) and Ahmad ibn Hanbal (bio). Now we will try to shed some light on the personality of Abu Haneefah, whose school of thought is widely spread especially in Asia (including the Indian subcontinent, the whole of Central Asia and countries like Turkey and Afghanistan).

Abu Haneefah An-Nu`man was born in Koofa, Iraq, in the year 80 AH. He was lucky to be born in the second generation of Islam, since he had the opportunity to learn from some companions of Prophet Muhammad, sallallaahu 'alayhi wa sallam, and many renowned scholars of the second generation. It has been pointed out that Abu Haneefah was the first to codify Islamic law or jurisprudence (commonly known as Fiqh) compiled from the Qur'ân and the Sunnah.

Our hero was a merchant by profession, but he spent both ends of the day in teaching in the mosque. He was exemplary in his conduct both as a merchant and a teacher. For he was not only very honest in his commercial dealings, but he was very conscientious as well, to the extent that he would refuse any profit he felt uneasy about, even if it was a legitimate one. Once a lady came to his store and requested him to sell a silk dress for her. He asked her about the suggested price for the dress. When she told him “100 dirhams”, he told her that it was worth more than that. She could not believe that until it was sold for her before her own eyes for 500 dirhams. On another occasion our hero warned his partner not to sell a certain garment due to some defects in it. Somehow his partners forgot and sold that garment. When our hero knew that, he decided to give out in charity all the money earned that day, and he broke the partnership with his friend who sold the defective garment even though inadvertently.

As a teacher, our hero used to support all his needy students in order for them to devote all their time to learning. His encouragement of education made him very generous even to scholars. It is reported that when he wanted to buy clothes for himself or his family, he would do the same for some of the scholars he knew. In fact, our hero's generosity reached everyone that came in contact with him. One day he was walking down the street when he noticed a man trying to hide from him. Abu Haneefah asked the man, “Why are you trying to hide from me?” When he was told that he owed our hero 10,000 dirhams and was embarrassed because he could not pay the money to him, our hero informed the man that he no longer wanted the loan back. He further asked the man to forgive him for causing him so much trouble and feeling of embarrassment!

As a typical man of piety our hero was very kind to all his acquaintances, whom he visited when ill and inquired about when absent. A very interesting case is reported in the encounter between our hero and his drunkard neighbour, who would get drunk and keep singing aloud all night long causing so much annoyance to Abu Haneefah. Once the police caught the man (the noisy neighbour) and took him to prison. Abu Haneefah noticed that night that the neighbourhood was quiet. So he inquired about his noisy neighbour. Upon knowing of his neighbour's imprisonment, he rushed to the governor of the city interceding for his neighbour who was immediately released. Not only that, Abu Haneefah gave the man some money to compensate for the earnings he lost due to imprisonment. The drunkard was so impressed with this kind attitude and treatment that he decided to repent and devote his time to learning the message of Islam in the mosque.

Abu Haneefah's fear of falling into fault made him refuse all the offers made by governors and the Caliph to appoint him in public offices, including the post of a judge. For that reason Caliph Abu Ja`far al-Mansoor ordered that Abu Haneefah be put in jail where he died in the year 150 AH.

But even if our hero died in prison, his name is still very much alive in the memory of Islamic history and millions of the followers of his school of thought and others all over the world.

From: http://almuttaqoon.com/index.php?sho...539&st=0&#last

Taken from 'The Creed Of The Four Imaams'
By Muhammad ibn Abdur Rahmaan al-Khumayyis
(pp 51-52), with slight editions.




Imaam Abu Hanifah an-Nu'maan ibn Thaabit [1]


He is the imaam, the faqeeh, the Scholar of al-'Iraaq, Aboo Haneefah an-Nu'maan Ibn Thaabit Ibn Zawtaa at-Taymee al-Koofee, the master of Banee Taymullaah Ibn Tha'labah, it was said that he was from the sons of al-Faras.

He was born in the year 80H during the lifetime of the younger Companions, and he saw Maalik Ibn Anas when he came to them in al-Koofah. However, not a single letter from them has been confirmed from him.

Ahmad al-'Ijlee said, "Aboo Haneefah at-Taymee was from a group of oil dealers, he used to buy and sell silken fabrics."

And 'Umar Ibn Hammaad Ibn Abee Haneefah said, "As for Zawtaa, then he is from the people of Kaabil and he was born firm upon Islaam. And Zawtaa was in possession of the tribe of Taymullaah Ibn Tha'labah. So he was old and his allegiance was to them, then to the tribe of Qifl." He said, "And Aboo Haneefah was a fabrics merchant, and his shop was known in Daar 'Amr Ibn Hareeth."

And Nadr Ibn Muhammad al-Marwazee said, "From Yahyaa Ibn Nadr who said, "The father of Abee Haneefah was from Nisaa."

And Sulaymaan Ibnur-Rabee' relates from al-Haarith Ibn Idrees who said, "The origin of Aboo Haneefah is from Tirmidh."

And Aboo 'Abdur-Rahmaan al-Muqree said, "Aboo Haneefah was from the people of Baabil."

And Aboo Ja'far Muhammad Ibn Ishaaq Ibnul-Bahlool relates from his father, from his grandfather who said, "Thaabit, the father of Aboo Haneefah was from the people of al-Anbaar."

From Mukrim Ibn Ahmad al-Qaadee who said, Ahmad Ibn 'Abdullaah Ibn Shaadhaan al-Marwazee informed us from his father, from his grandfather: I heard Ismaa'eel saying, Ismaa'eel Ibn Hammaad Ibn Abee Haneefah an-Nu'maan Ibn Thaabit Ibnul-Marzabaan informed us from the sons of Faaris al-Ahraar, by Allaah softness never fell upon us. "My grandfather was born in the year 80H, and Thaabit went to 'Alee whilst he was young. So he supplicated for his blessing and for his offspring, and we hope that this supplications from Alee was answered through us.

Muhammad Ibn Sa'd al-'Awfee said, "I heard Yahyaa Ibn Ma'een saying, 'Aboo Haneefah was reliable (thiqah), and he did not relate any hadeeth, except those that he had memorized, and he did not relate those that he had not memorized.'"

And Saalih Ibn Muhammad said, "I heard Yahyaa Ibn Ma'een saying, `Aboo Haneefah was thiqah in hadeeth.'"

And Ahmad Ibn Muhammad Ibnul-Qaasim Ibn Mahraz relates from Ibn Ma'een, `There was no problem in Aboo Haneefah.' And he said another time. `He was from the people of truthfulness according to us, and he was not faulted with lying.' Indeed Ibn Hubayrah left the judiciary to him, so my father used to be a judge.'

From Shu'ayb Ibn Ayyoob as-Sareefeenee, Aboo Yahyaa al-Himaanee informed us, "I heard Abaa Haneefah saying, `I saw a dream that terrified me. I saw that I was digging up the grave of the Prophet (Sallahhaahu ‘alaihi-Wa-salam). So I came to al-Basrah, so I commanded a man to ask Muhammad Ibn Seereen, so he asked him. So he said, `This man is digging up the narrations of the Messenger of Allaah (Sallahhaahu- ‘alaihi-Wasalam)''"

The muhaddith, Mahmood Ibn Muhammad al-Marwazee said, Haamid Ibn Aadam informed us, Aboo Wahb Muhammad Ibn Mujaahim informed us saying, "I heard 'Abdullaah Ibnul-Mubaarak saying, `If Allaah had not aided me through Abee Haneefah and Sufyaan, I would have been like the rest of the people.'"

From Ahmad Ibn Zubayr, Sulaymaan Ibn Abee Shaykh informed us, Hujr Ibn 'Abdul-Jabbaar informed me saying, "It was said to al-Qaasim Ibn Ma'n, `Are you pleased to be from amongst the boy servants of Aboo Haneefah?' He said, `The people have not sat in circle more beneficial than that of Abee Haneefah.' So al-Qaasim said to him, `Come with me to him.' So when he came to him, he stuck to him, and he said, `I have not seen the likes of this.'"

And Bishr Ibnul-Waleed relates from al-Qaadee Aboo Yoosuf who said, "Once when I was walking with Aboo Haneefah, I heard a man saying to another, `This Aboo Haneefah does not sleep at night.' So Aboo Haneefah said, `By Allaah, do not relate from me that which I do not do."

'Abdur-Rahmaan Ibn Muhammad Ibnul-Mugheerah said, "I saw Aboo Haneefah pronouncing verdicts for the people at a Masjid in al-Koofah, upon his head was a long black hood."

And Ibnul-Mubaarak said, "I have not seen a man more dignified in his gathering, nor having better' manners and mildness than Aboo Haneefah."

Yazeed Ibn Haaroon said, "I have not seen anyone more easy going than Aboo Haneefah."

Wakee' said, "I heard Abee Haneefah saying, `Urinating in the Masjid is better than some analogical deduction (qiyaas).'"

And from Mu'aawiyah ad-Dareer who said, "Loving Abee Haneefah is from the Sunnah."

And from Mugheeth Ibn Badeel who said, "Aboo Haneefah was called by al-Mansoor to the judiciary, so he refused. So he said, `Do you desire that which we have?' So he said, 'No, I am not appropriate.' He said, `You have lied.' He said, 'So the Leader of the Believers has ruled that I am not appropriate. Since I am a liar, then I am not appropriate. And if I was truthful, I would have informed you that I was not appropriate.' So he was detained."

And Ismaa'eel Ibn Abee Uways relates something similar from ar-Rabee' al-Haajib, and in it Aboo Haneefah said, "By Allaah, I am not safe from pleasure, so how could I be safe from anger? So I am not appropriate for that." So al-Mansoor said, "You have lied. Rather, you are appropriate." So he said, "How is it lawful for you to give authority to one who lies?" And it was said that Aboo Haneefah worked for him. So he judged in one affair and remained for two days, then he complained for six days and died.

And the faqeeh, Aboo 'Abdullaah as-Saymaree said, "He did not accept the position of judge. So he was beaten and detained and he died in jail." And Hayyaan Ibn Moosaa al-Marwazee said, "Ibnul-Mubaarak was asked, `Is Maalik better in fiqh, or Aboo Haneefah?' He said, `Aboo Haneefah.'" And al-Khuryabee said, "No one finds fault with Aboo Haneefah, except one who is jealous, or an ignoramus."

And Yahyaa Ibn Sa'eed al-Qattaan said, "We do not lie in front of Allaah. We have not heard anything better than the opinion of Abee Haneefah. And indeed we have taken many of his statements."

And 'Alee Ibn 'Aasim said, "If the knowledge of Imaam Aboo Haneefah was weighed against the knowledge of the people of his era, he would have outweighed them."

And Hafs Ibn Ghiyaath said, "The speech of Abee Haneefah in fiqh is more intricate than poetry. No one finds fault with it except an ignorant person."

And Jareer said, "Mugheerah said to me, `Sit with Aboo Haneefah to gain fiqh, since if Ibraaheem an-Nakha'ee was living, he would sit with him.' And Ibnul-Mubaarak said, 'Aboo Haneefah had more fiqh than the rest of the people.'"




Footnotes:

[1] The following biography is taken from Siyar A'laamun-Nubalaa (6/394 -403), slightly adapted. For biographies of Aboo Haneefah, refer to: Tabaqaatul-Khaleefah (no. 176-327), Taareekhut-Bukhaaree (8/81), Taareekhus-Sagheer (2/43), al-Jarh wat-Ta'deel (8/449-450), Kitaabul-Majrooheen (3/61), Taareekh Baghdaad (13/323-324), al.Kaamil fit-Taareekh (5/549. 585), Wafiyaatul-A'yaan (5/415-423), Tahdheebul-Kamaal (no. 1414-1417), Tahdheebut-Tahdheeb (1/98/4), Tadhkiratul-Huffaadh (1/168), Meezaanul-I'tidaal (4/265), al'Ibr (1/314), Maraatul-Jinaan (1/309), al-Bidaayah wan-Nihaayah (10/ 107 ), Taqreebut-Tahdheeb (10/449452), an-Nujoomuz-Zaahirah (2/12), al-Jawaahirul-Mudee'ah (1/26-32), Khilaasah Tahdheebul Kamaal (no. 402), Shadhamatudh -Dhahab (1/227-229).

Imam Abu Haneefah is the great faqeeh and scholar of Iraq, Abu Haneefah al-Nu’maan ibn Thaabit al-Taymi al-Kufi. He was born in the year 80 AH, during the lifetime of some of the younger Sahaabah and saw Anas ibn Maalik when he came to them in Kufa. He narrated from ‘Ata’ ibn Abi Rabaah, who was his greatest Shaykh, and from al-Shu’bi and many others.

He was concerned with seeking reports and he traveled for that purpose. With regard to fiqh and examining and analyzing reports, he was the ultimate and people depended on him in that, as Imam al-Dhahabi said: “It would take two volumes to tell the story of his life, may Allaah be pleased with him and have mercy on him.”

He was an imam who was eloquent and well spoken. His student Abu Yoosuf described him as follows: “He was the most well-spoken of the people and the most clear in expressing himself. He was pious and very protective with regard to transgression of the sacred limits of Allaah. He was offered worldly gains and a great deal of wealth, but he turned his back on it. He was whipped to force him to accept the position of judge or controller of the bayt al-maal (treasury of the Islamic state) but he refused.

Many people narrated reports from him, and he died as a martyr of dropsy in 150 AH at the age of seventy. (Siyar A’laam al-Nubala’, 6/390-403; Usool al-Deen ‘inda al-Imam Abu Haneefah, p. 63).

The Hanafi madhhab is one of the four well-known madhhabs, and it was the first of the fiqhi madhhabs. It was said that “The people are dependent on Abu Haneefah with regard to fiqh.” The origin of the Hanafi madhhab and all the other madhhabs is that these four imams – I mean Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – made the effort to understand the evidence of the Qur’aan and Sunnah, and they issued fatwas to people based on the evidence that had reached them. Then the followers of these imams took their fatwas and conveyed them and issued other fatwas based on them, and derived principles from them, and they set out guidelines for understanding the texts and reaching conclusions. Thus the fiqhi madhhab was formed, and the Hanafi, Shaafa’i, Maaliki and Hanbali madhhabs, and other madhhabs such as those of al-Awzaa’i and Sufyaan, but these latter madhhabs were not destined to continue.

As you can see, what these schools of fiqh are based on is following the Qur’aan and Sunnah.

With regard to the ra’y and qiyaas adopted by Imam Abu Haneefah, what this means is not opinion based on whims and desires, rather it is an opinion based on the evidence, or analogies, or following the general principles of sharee’ah. The salaf used to describe ijtihaad in difficult issues as ra’y (lit. opinion). Many of them used to say when commenting on a verse of the Book of Allaah, “This is my opinion (my ijtihaad) concerning it,” but that does not refer to opinion based on whims and desires, as stated above.

Imam Abu Haneefah followed ra’y and qiyaas a great deal in matters other than hudood punishments, expiations and other shar’i issues, and the reason for that is that he had fewer ahaadeeth at his disposal than other imams, because he came before the other imams and was very strict about accepting ahaadeeth, as false reports were so widespread in Iraq at that time and there was a great deal of tribulation.

It should be noted that not all the opinions and views of the Hanafi madhhab that is named after Imam Abu Haneefah are the words of Abu Haneefah himself, or can be correctly attributed to him. Many of those views go against what Imam Abu Haneefah himself said, but they were regarded as part of his madhhab because they were worked out according to the guidelines of the madhhab which is derived from the other texts of the imam. Similarly the Hanafi madhhab may adopt the view of a student of the imam such as Abu Yoosuf and Muhammad, and it also includes the ijtihaad of students of the imam, which subsequently became part of the madhhab. This does not apply only to the madhhab of Abu Haneefah, rather the same may be said of all the well-known madhhabs.

If it is said: If the four madhhabs are based on the Qur’aan and Sunnah, why do we find differences of opinion between them on matters of fiqh?

The answer is: Each imam issued fatwas on the basis of the evidence that reached him. A hadeeth may have reached Imam Maalik on the basis of which he issued fatwas, that did not reach Abu Haneefah, so he issued fatwas stating something different, and vice versa. Similarly a hadeeth may have reached Abu Haneefah with a saheeh isnaad so he issued fatwas on that basis, and the same hadeeth may have reached Imam al-Shaafa’i with a different isnaad that was da’eef (weak), so he did not issue fatwas based on it, or he may have issued a fatwa saying something that went against the hadeeth based on the conclusion he reached. This is why differences arose among the scholars, but ultimately the point of reference is the Qur’aan and Sunnah.

In fact, Imam Abu Haneefah and other imams followed the texts of the Qur’aan and Sunnah, even if some of their fatwas were not based on that, the reason being that all four imams stated that if a hadeeth was saheeh, then that was their madhhab, that is what they followed, on what they based their fatwas and from what they derived their evidence.

Imam Abu Haneefah said: “If the hadeeth is saheeh then that is my madhhab.” And he said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.” According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.” And according to another report he added: “We are human, we may say something today and retract it tomorrow.” And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (peace and blessings of Allaah be upon him), then ignore what I say.”

Imam Maalik (may Allaah have mercy on him) said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.” And he said: “There is no one after the Prophet (peace and blessings of Allaah be upon him) whose words cannot be taken or left, apart from the Prophet (peace and blessings of Allaah be upon him).”

Imam al-Shaafa’i (may Allaah have mercy on him) said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (peace and blessings of Allaah be upon him) which is different to what I said, then what matters is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and that is my opinion.”

Imam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shaafa’i or al-Awzaa’i or al-Thawri blindly. Learn from where they learned.” And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

This is a brief look at Imam Abu Haneefah (may Allaah have mercy on him) and his madhhab. In conclusion, the Muslim cannot but acknowledge the status and position of these imams, but that should not lead us to give precedence to their views over the Book of Allaah and the saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him), because in principle we should follow the Qur’aan and Sunnah and not the opinions of men; any man’s opinion may be taken or left, except the Messenger of Allaah (peace and blessings of Allaah be upon him),as Imam Maalik (may Allaah have mercy on him) said.


See also al-Madkhal ila Diraasat al-madaaris wa’l-Madhaahib al-Fiqhiyyah by ‘Umar al-Ashqar

al-Fudayl b. 'Iyâd (d.187) said:

"Abu Hanifa was a Fâqih, known for Fiqh, famous for Wara', very wealthy and known for graciousness towards all those who visited him. He was steadfast in teaching knowledge, night and day. He was often silent, a man of few words. When a question on the lawful or unlawful would come to him, he was good at pointing out the truth, keeping away from the ruler['s desire]."

Shu'ba b. al-Hajjâj (d.160) said about him when he heard he died:

"With him the Fiqh of Kufah disappeared. Allah raised him over us and himself by His Mercy."

Abu Dawud al-Sijistani (d.275) said:

"May Allah have mercy upon Malik, for he was an Imam. May Allah have mercy upon al-Shafi'i, for he was an Imam. May Allah have mercy upon Abu Hanifah, for he was an Imam."

Mar'i b. Yusuf al-Hanbali writes in Tanweer Basa'ir al-Muqallidin:

"A chapter on Abu Hanifa being amongst the leading traditionists

Be certain! - may God give you the ability - that Imam Abu Hanifa was from the leading Huffadh of Hadeeth, contrary to the claim of those who envy him. As it has already preceded that he took Hadeeth from 4000 hadeeth masters from the Imams of the Tabi'in and others. If it was not for the great concern he had for hadeeth, he would not have been able to derive legal rulings, for he was the first person to extract rulings from texts. The great Imams such as Ibn Ma'in, Ibn al-Madini, al-A'mash and Yazid b. Harun testified for his memorisation, his knowledge of hadeeth and his trustworthiness, as it has already preceded us in the chapter listing the laudatory comments about him by various Imams"

p. 82

Sufyan ibn 'Uyayna said:

"The first person to make me a hadith scholar was Abu Hanifa"

al-Jawahir al-mudi’a 1/30

Suwayd ibn Sa'd reports that Sufyan ibn 'Uyayna said:

"The first person to encourage me to relate hadiths was Abu Hanifa. When I arrived in Kufa, he declared that this person possesses the largest number of narrations from 'Amr ibn Dinar. [On hearing this] people began to gather around me, and I began to relate to them"

i'lal as-sunan 19/ 315

'Abdullah ibn al-Mubarak said:

"If Allah had not benefited me through Abu Hanifa and Sufyan al-Thawri, I would have been just like any ordinary person"

Tabyid as-sahifa /1617

Abu Yusuf said,

"I have never opposed Abu Hanifa on any issue, then went back and pondered over it, except to find his opinion more superior [to mine] and more benefiting in terms of the hereafter. At times, I would hold on to a particular hadith, but he would prove to possess more insight concern*ing its authenticity.

There were times when he would strongly defend a certain opinion, and I would visit the scholars of Kufa to see if I could find some [other] hadiths to support his opinion. Sometimes I would return with two or three hadiths, and he would remark concerning one of them, "This is not strong," or concerning another, "This one is not linked." I would exclaim in amazement, "How do you say this when they support your opinion?" He would reply, "I possess insight into the knowledge of Kufa"

al-Khayrat al-hisan /69

jazakAllahu khair for posting!

Imam Shafi’i reports that Imam Malik was asked if he had met Abu Hanifa? His reply was:

"Yes, I have seen a person who, if he says he could turn this pillar into gold, would be able to provide evidence for it."

Tabyid al-sahifa 16.

Assalamualaikum wa rahmatullahi wa barkatuhu
Can any one provide some authentic information on the books written by imam abu haneefa rahimaullah and who are his students and what are his sayings on taqleed and some important fatwas from him rahimaullah.
jazakallah khair