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Muhammad
05-24-2005, 09:49 AM
By Dr. Muhammad Esma'il Sieny
Heroes of Islam © 2000 Darussalam



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
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Muhammad
05-24-2005, 10:05 AM
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).
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Muhammad
04-21-2007, 04:46 PM
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
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Ibn Abi Ahmed
05-22-2007, 09:03 PM
:sl:

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
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umm julaybib
01-20-2008, 10:25 PM
jazakAllahu khair for posting!
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Ibn Abi Ahmed
11-11-2008, 04:03 AM
:sl:

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.
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drkashif
11-16-2008, 05:44 PM
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
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islamlover_girl
11-13-2009, 11:01 PM
Imaam of Imaams; Lamp of the Ummah; Leader of the Jurists and Mujtahideen; Hafize-Hadith Hadhrat Imaam Abu Hanifah (R.A) was a prestigious Mujtahid, Muhaddith, authoritative person, truthfully spoken, abstinent, wise, and pious.


A great many Muhadditheen and Hanafi, Shafi’ee, Maaliki and Hanbali Ulamaa are in unison with regards to Imaam Sahib’s strengths and virtues. Thousands of literary works have been compiled by Imaam Abu Hanifah (R. A.). Amongst the Imaams ‘Imaam-e-Aazam’ (Greatest of the Imaams ) was the address of Imaam Abu Hanifah (RA.) alone. A great group of Ulamaa and Muhadditheen remained the followers of Imaam Abu Hanifah (RA.), and more than half of the Ummah of Prophet Muhammed Sallallahu Alaihi Wasallam are, till this day, followers also.

He was born in the era of the Companions (R.A.). Abstinent, God fearing, generous, knowledgeable and virtuous are all attributes collectively found of Imaam Abu Hanifah (R.A.).

His origination is in Kufa, which at the time, was the greatest centre of ahaadith. As, in Kufa thousands of Companions (R. A.) of Rasulullah Sallallahu Alaihi Wasallam had resided there; more than one thousand jurists were born in Kufa of which one hundred and fifty were Companions of the Holy Prophet Sallallahu Alaihi Wasallam. Kufa, was where the ranked Hadhrat Abdullah Ibn Mas’ud (R.A.) and Hadhrat Abu Huraira (R. A.) had previously resided.

Imaam Sahib’s upbringing and education was achieved in such a reputed educational centre, and he reaped much advantage from the Ulamaa of Haramain.

LINEAGE:

Nu’maan ibn Thabit Ibn Zuta Ibn Maah\ lbn Marzubaan. (Difference of opinion lies only in choice of wording not name.)

YEAR & PLACE of BIRTH:

80 A.H. Kufa, Iraq.

RENOWNED ADDRESS:

Imaam-e-Aazam \ Abu Hanifah (R. A.).

SPECIAL ATTRIBUTE:

It has been unanimously agreed that Imaam Abu Hanifah (RA.) was a Taabi‘ee. There are various differing quotes concerning the number of Companions seen by Imaam Sahib. Sahib-e-Ikmaal narrates a total of 26, whilst Hafiz Ibn Hajr quotes 8. The most opposed view is that of Hafiz Almizzi whom has stated 72 Companions (R. A.).

ACQUISITION OF KNOWLEDGE:

Primary, basic Islamic teachings were acquired as a child, which were short lived due to Imaam Abu Hanifah’ s father’s death. Subsequently, he supported the family business.

MEANS OF LIVELIHOOD:

Silk Merchant.

ADVANCEMENT OF KNOWLEDGE:

At the age of 22 years much spare time was spent in debating. In this period of time Imaam Sha’bee (R. A.) advised Imaam Abu Hanifah ( R.A.) to associate himself with a scholar.

Being unable to answer a query regarding the correct Sunnah procedure of divorce, Imaam Abu Hanifah began to join the gatherings of lmam Hammad (R. A), (student of Hadhrat Anas (RA.) ), disposing of his works as a debator. For the next ten consecutive years he remained the student of Imaam Hammad (R.A.). After two years, for a period of two months Imaam Hammad took a sudden leave to Basra ( due to his relative’s death) leaving Imaam Abu Hanifah (R. A.) to continue his works in Kufa. Imaam Abu Hanifah (R. A.) remained Imaam Hammad’s student for a further 8 years.

MOST EMINENT TEACHER OF JURISPRUDENCE:

Imaam Hammad (R A)

MOST EMINENT TEACHER OF AHAADEETH:

Imaam Aamir Sha’bi (R. A.).

NO. 0F AHAADEETH ACQUIRED:

4,000 Ahaadeeth in which 2,000 Ahaadeeth from Imaam Hammad ( RA.) alone.

PROMINENT PRINCIPLES UPON WHICH IMAAM ABU HANIFAH ACCEPTED AHAADEETH:

1. Since the initial day of hearing the hadith it is remembered in its correct form to the very time of narration.

2. The hadith must have been projected by the Holy Prophet Sallallahu Alaihi Wasallam and narrated onwards via wholly reliable persons.

3. Any Ahaadeeth which contradicted the Qur’an or other famous Ahaadeeth were unacceptable.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) TEACHERS:

Aamir Ibn Shurahbeel, Sha’abi Kufi, Alqama Ibn Marthad, Ziyaad Ibn Ilaqa, Adi Ibn Thabit, Qataada Basri, Muhammed Ibn Munkadir Madni, Simaak Ibn Harb, Qays Ibn Muslim Kufi, Mansoor Ibn Umar etc. etc.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) STUDENTS:

Qazi Abu Yusuf, Muhammad Ibn Hasan, Zufar Ibn Huzayl, Hammad Ibn Abu Hanifah, Abu Ismat Mugheera Ibn Miqsam,Yunus Ibn Is‘haaq, Abu Bakr Ibn Ayyaash, Abdullah Ibn Mubarak, Ali Ibn Aasim, Ja’ far Ibn Awn, Ubaydullah Ibn Musa etc. etc.

IMAAM ABU HANIFAH’S (R.A.) LITERARY WORKS:

‘Kitaab-ul-Aathar’ - compiled from a total of 70,000 Ahaadeeth, ‘Aalim-wal-muta ‘allim’, ‘Fiqhe Akbar’, ‘Jaami’ul Masaneed’, ‘Kitaabul Rad alal Qaadiriyah’ etc. etc.

IMAAM ABU HANIFAH’S CHARACTERISTICS:

Impartiality:

Imaam Abu Hanifah (R. A.) has never accepted a favour from anyone and so was never indebted to anyone.

Humanitarian ways& generosity:

On seeing Imaam Abu Hanifah (R. A.) a passer by avoided him and took a different path. When Imaam Abu Hanifah (R.A.) questioned as to why he did so, he replied that he was ashamed of himself as he was Imaam Abu Hanifah’s debtor of 10 000 Dirhams. The man’s humbleness over took Imaam Abu Hanifah (R.A.) and so he forgave the repayment of the debt.

Kind-heartedness:

Once, whilst sitting in a Masjid Imaam Sahib learnt of someone who had fallen from a roof. Immediately, Imaam Sahib departed from the gathering, barefooted, and ran to the place of accident. Until the injured recovered, Imaam Sahib paid daily visits to nurse him.

Disposition:

Imaam Sahib would never speak unless it was necessary to do so. Someone mentioned before Sufyan Thawri (R.A.) that he had never heard Imaam Sahib back biting. Sufyan (R.A.) replied, "Abu Hanifah (R.A.) is not such a fool that he will destroy his own good deeds."

Abstinence & God Fearing Ways:

1. Sharik has stated, "I have never once observed Imaam Abu Hanifah reposing within the nights hours."

2. Abu Nu’aym states, "Even before observing salaah Imaam Hanifah (R. A.) would weep and supplicate before Allah."

3. There is no such Surah within the Qur’an which I have not recited during Nafl prayers." - Abu Hanifah (R. A.)

4. Kharija lbn Mus’ab has stated that 4 religious leaders have completed the recitation of the entire Qur’an in one rakaah of salaah alone. Uthmaan Ibn Affaan (RA.), Tameen Daari (RA.), Sa’eed Ibn Jubair (R. A.) and Imaam Abu Hanifah (R. A.).

5. There was once acknowledgment of a stolen sheep. Imaam Abu Hanifah inquired and researched as to how long a sheep lives. After finding out, he never ate sheep for 7 years, fearing that the meat may be from the stolen sheep.

6. For 40 consecutive years Imaam Sahib observed a nocturnal practice of performing Fajr salaah with the ablution of Esha.

NO. 0F QUR’AN’S COMPLETED IN RAMADHAAN :

60

NO. OF PILGRIMAGES OBSERVED IN LIFETIME :

55

TRIALS & TRIBULATIONS:

Trial No.1:

During the reign of Ibn Hubaira Imaam Abu Hanifah ( R.A.) rejected his request of the post of Chief Justice. (As Imaam Sahib did not want to collaborate with the corrupt).

Consequence of Rejection No.1:

Tormented by passing through the city mounted upon a horse, whereby he was whipped 10 times a day for eleven consecutive days.

Trial No.2:

During the reign of Abu Jaafar Mansoor again the above request was pledged, yet again rejected.

Consequence of Rejection No.2:

Imprisoned and violently beaten.

Prolongation of Trial:

Khalifa Abu Ja’far Mansoor again urged that Imaam Sahib should reconsider. Finally, Imaam Sahib swore by Allah that he would not accept.

Consequence:

Imaam Sahib was lashed, shirtless 30 times, drawing blood that seeped to his heels. He was again imprisoned, with restricted rations for 15 days, after which he was forcefully made to drink a poison that led to his martyrdom.

STATE OF DEATH:

In the state of prostration.

AGE & DATE OF DEATH:

70 years of age : 150 A.H. in the month of Rajab. (others have stated Sha’baan and Shawwaal also).

BURIAL:

Six Janaazah salaah were conducted in order to cater for more than

50,000 people whom had collected. His son, and only child; Hammad, lead the last Janazah salaah.

source http://www.central-mosque.com/biogra...AbuHanifah.htm
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Tawangar
12-28-2010, 07:06 AM
For those who want more details, read Sirat-e-Nu'man by Shibli Nu'mani. Wa salam.
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shere0901
01-31-2013, 08:05 PM
Hanafee is the great imam of four. Most of the people whose are Muslims they follow the Imam hanafee's techniques.
Reply

Huzaifah ibn Adam
04-15-2013, 10:50 PM
This is a short Waaqi`ah (Story) told by Imaam Abu Yusuf (Rahmatullaahi `Alayhi) on the Firaasat (Fore-sight) of Imaam-e-A`zam Abu Haneefah (Rahmatullaahi `Alayhi):

"My father died when I was little and my mother placed me with a bleacher. But I used to pass by (Imaam) Abu Haneefah's circle and sit there. My mother would follow me, take me by the hand away from the gathering and return me to the bleacher's shop. Then I would escape again and, against her wishes, sit with (Imaam) Abu Haneefah (Rahmatullaahi `Alayhi). One day she had had enough and went to him, shouting, "This boy is an orphan with nothing to his name except what I feed him from my spinning, and you are spoiling him and causing my ruin!" Imaam Abu Haneefah (Rahmatullaahi `Alayhi) said, "Woman, be quiet! He is right here, acquiring `Ilm, and he shall be feasting on flour and honey pastries (Faaloodhaj) with pistachio butter in dishes of turquoise (Fayruuzaj)!" She replied, "You are an old man who has lost his senses!" Later, when I became a judge, I was with [Haaroon] ar-Rasheed one day when they brought flour and honey pastry in a dish of turquoise and Haaroon said to me, "Eat from this!" Seeing this, I smiled. When he pressed me to say why, I told him what (Imaam) Abu Haneefah (Rahmatullaahi `Alayhi) had said (so many years ago). He replied, "Truly, `Ilm raises one's status both in this Dunyaa and in the Aakhirah. May Allaah have mercy on Abu Haneefah! He used to see with the eyes of the mind what can never be seen with the eyes of the head."

{Narrated in Al-Bidaayah wan-Nihaayah, of Imaam ibn Katheer)
Reply

Urban Turban
07-22-2013, 07:17 PM
Originally Posted by Huzaifah
This is a short Waaqi`ah (Story) told by Imaam Abu Yusuf (Rahmatullaahi `Alayhi) on the Firaasat (Fore-sight) of Imaam-e-A`zam Abu Haneefah (Rahmatullaahi `Alayhi):

"My father died when I was little and my mother placed me with a bleacher. But I used to pass by (Imaam) Abu Haneefah's circle and sit there. My mother would follow me, take me by the hand away from the gathering and return me to the bleacher's shop. Then I would escape again and, against her wishes, sit with (Imaam) Abu Haneefah (Rahmatullaahi `Alayhi). One day she had had enough and went to him, shouting, "This boy is an orphan with nothing to his name except what I feed him from my spinning, and you are spoiling him and causing my ruin!" Imaam Abu Haneefah (Rahmatullaahi `Alayhi) said, "Woman, be quiet! He is right here, acquiring `Ilm, and he shall be feasting on flour and honey pastries (Faaloodhaj) with pistachio butter in dishes of turquoise (Fayruuzaj)!" She replied, "You are an old man who has lost his senses!" Later, when I became a judge, I was with [Haaroon] ar-Rasheed one day when they brought flour and honey pastry in a dish of turquoise and Haaroon said to me, "Eat from this!" Seeing this, I smiled. When he pressed me to say why, I told him what (Imaam) Abu Haneefah (Rahmatullaahi `Alayhi) had said (so many years ago). He replied, "Truly, `Ilm raises one's status both in this Dunyaa and in the Aakhirah. May Allaah have mercy on Abu Haneefah! He used to see with the eyes of the mind what can never be seen with the eyes of the head."

{Narrated in Al-Bidaayah wan-Nihaayah, of Imaam ibn Katheer)
:sl:

This brought tears to my eyes, embarrassed to say I'm crying now, I cried bucket loads when I saw my brother is the Bukhari class at Deoband few years ago - the whole atmosphere was so awesome but I cried because I couldn't believe my own brother has been so lucky so blessed to have the Ilm of Deen...I was that happy.

Truly Ilm, and esp. Deeni Ilm raises the status of man.
Reply

sanaqueen
09-14-2013, 07:10 AM
Nice shearig
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jawad555
10-01-2013, 05:38 AM
JazakAllah! Great article about Immam Abu Hanifa (R.A). I get many history information to this post. Thanks for nice sharing. Alhamdulillah
Reply

farazhussain
09-24-2016, 11:33 AM
Infact I was very happy coming accross a great history of these respect imams. I pray to almight Allah to reward all the people that might have contributed to development of this glorious site.”Is there any reward other than good for the people that do good"(Quran)
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azc
03-30-2018, 05:58 AM
Abu Mu’ayyid Khawaarizmi (rahimahullah) narrates that Hazrat ‘Abdullah bin Mubaarak (rahimahullah) said,

“On one occasion, a few goats were stolen in Kufah. On hearing of this, Imaam Abu Hanifah (rahimahullah) enquired about the average age of a goat. When he was informed that goats normally live for up to seven years, he abstained from eating goat meat for seven years.”

Note:According to the Hanafi Mazhab, it is permissible for one to purchase a goat from the market in which a few goats were stolen when the majority of the goats in the market is of halaal sources and one does not have proof that the goat which he is purchasing is from the stolen goats. However, Imaam Abu Hanifah (rahimahullah), in his individual capacity, exercised extra caution and refrained from purchasing goats for seven years.

(‘Uqood-ul-Jummaan pg. 240)
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azc
04-02-2018, 05:48 AM
A woman once came to Imaam Abu Hanifah (rahimahullah), wishing to purchase a silken cloth. When Imaam Abu Hanifah (rahimahullah) showed her a certain cloth, she said to him, “I am a weak woman, and it is an amaanah (with which I have been entrusted to purchase this cloth), so please sell me this cloth for the amount that it costed you.”

Imaam Abu Hanifah (rahimahullah) immediately said to her, “Take it for four dirhams.” The woman could not believe that Imaam Abu Hanifah (rahimahullah) was prepared to sell her the silken cloth for such a low price, and thus exclaimed, “Do not joke with me, as I am an old woman!”

Imaam Abu Hanifah (rahimahullah) explained to her, “I purchased two cloths. I sold one of the two cloths for a price which covered the entire capital with which I purchased both cloths besides four dirhams. Hence, this cloth now remains with only four dirhams of the capital amount outstanding. (Therefore, I have sold the second cloth to you for four dirhams.)”

(Akhbaar Abi Hanifah wa Saahibayhi lis-Saymari pg. 50-51)
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azc
04-02-2018, 06:22 PM
Imaam Abu Hanifah (rahimahullah) was once owed an amount of money by a certain fire worshipper. He thus went to the house of the fire worshipper to request payment. However, as Imaam Abu Hanifah (rahimahullah) arrived at the door of the fire worshipper, some najaasat (impurity) stuck to his sandal. Imaam Abu Hanifah (rahimahullah) shook the sandal to remove the impurity, and as the impurity was removed, it fell onto the wall of the fire worshipper’s home! Imaam Abu Hanifah (rahimahullah) was worried and perturbed. If he left the impurity on the wall, it would cause the wall to appear unsightly, and if he scraped it off, then some portion of the sand of the wall would also be removed.

In this state of concern, Imaam Abu Hanifah (rahimahullah) knocked on the door of the fire worshipper. The door was answered by a female servant to whom Imaam Abu Hanifah (rahimahullah) said, “Tell your master that Abu Hanifah is at the door.” The fire worshipper came out to meet Imaam Abu Hanifah (rahimahullah), worried that he had come to collect the outstanding money, and thus began to make excuses in earnest. However, Imaam Abu Hanifah (rahimahullah) said to him, “We have a problem at hand that is far more important than the money. Look at the wall; how do we clean it without causing it damage?”

The fire worshipper was amazed at the character of Imaam Abu Hanifah (rahimahullah) and the concern that he displayed for the safety of the next person’s wealth. He thus proclaimed, “Before purifying the wall, I wish to purify myself by accepting Islam.” Saying this, he immediately brought Imaan.

(Tafseer Kabeer vol. 1 pg. 192)
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azc
04-03-2018, 05:32 PM
Qais bin Rabee’ (rahimahullah) narrates the following:

Imaam Abu Hanifah (rahimahullah) would send merchandise to Baghdad which would be used to purchase goods. These goods would thereafter be brought to Kufah. The profit of these goods (through trading in them), from one year to the next, would accumulate by Imaam Abu Hanifah (rahimahullah).

Imaam Abu Hanifah (rahimahullah) would use this profit to purchase the food and clothing of the great Muhadditheen and ‘Ulamaa and to see to all their needs and requirements. After seeing to all their needs and requirements, some wealth would remain from the profit. He would give them this remaining portion of the profit saying, “Spend on your needs and do not praise anyone besides Allah Ta‘ala, for I have not given you anything from my own wealth. Rather, it is the favor of Allah Ta‘ala upon me that I give to you. This (that I am giving to you) is the profit of your merchandise (i.e. Imaam Abu Hanifah (rahimahullah) had allocated from his wealth a certain portion for fulfilling the needs of the Muhadditheen and ‘Ulamaa. The profits that accrued from that wealth, after trading in it, would be spent on them). By Allah! It is your sustenance that Allah Ta‘ala uses me to provide to you, as nobody is able to provide for the creation of Allah Ta‘ala besides Him.

(Manaaqib Imaam Abi Hanifah wa-Saahibayhi liz-Zahabi pg. 30)
Reply

MazharShafiq
04-04-2018, 04:05 PM
Aslaam o alikum
JazakAllah! Great article about my great leader Immam Abu Hanifa (R.A). I get many history information to this post. Thanks for nice sharing. Alhamdulillah.
Reply

azc
04-04-2018, 06:26 PM
Ismaa‘eel bin Mujaalid (rahimahullah) narrates the following:

I was once with Haroon Rasheed, the Muslim Khalifah, when Imaam Abu Yusuf (rahimahullah), the student of Imaam Abu Hanifah (rahimahullah), entered. Seeing him, Haroon Rasheed requested, “Describe the character of Imaam Abu Hanifah (rahimahullah) to me.” Imaam Abu Yusuf (rahimahullah) replied:

“By Allah! He was very firm in preventing people from that which is haraam. He would remain distant from the people of the dunya and would remain silent for lengthy periods of time. He was perpetually in a state of concern (for the Aakhirah and the welfare of the Ummah) and would not speak excessively. If he was asked regarding any mas’alah of which he had knowledge, he would answer it. O Ameer-ul-Mu’mineen! For as long as I knew him, he was always concerned about safeguarding himself and his Deen, and he was always too occupied with his own affairs to worry about the affairs of people. If he spoke of anyone, he would only mention good regarding that person.”

Hearing this description, Haroon Rasheed remarked, “This is indeed the character of the pious servants of Allah Ta‘ala!”

(Manaaqib Imaam Abi Hanifah wa-Saahibayhi liz-Zahabi pg. 9-10)
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azc
08-02-2018, 05:31 PM
Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned:

Imaam Abu Haneefah (rahimahullah) selected five ahaadeeth from five hundred thousand ahaadeeth. These five ahaadeeth are such that through practising on them, one will be practising on the entire Deen.

After Imaam Abu Haneefah (rahimahullah), Imaam Abu Dawood (rahimahullah) selected four thousand eight hundred ahaadeeth from five hundred thousand ahaadeeth and compiled them into his kitaab, Sunan Abi Dawood. From these ahaadeeth four thousand eight hundred ahaadeeth which he compiled into his kitaab, he selected four ahaadeeth and stated that the one who practises on them will be practising upon the entire Deen. All these four ahaadeeth are among the five ahaadeeth that Imaam Abu Haneefah (rahimahullah) had selected. Imaam Abu Dawood (rahimahullah) did not select the fifth hadeeth as he understood that the meaning of the fifth hadeeth can be included in the other four ahaadeeth.

Imaam Abu Haneefah (rahimahullah) passed away in the year 150 A.H. Imaam Abu Dawood (rahimahullah) was born fifty two years later, in the year 202 A.H. From this, it seems possible that Imaam Abu Dawood (rahimahullah) had taken this view from Imaam Abu Haneefah (rahimahullah).

These four Ahaadith are:

إنما الأعمال بالنيات إلخ

(The acceptance of) all actions are based on the intentions (with which the actions were carried out).

لا يكون المؤمن مؤمنا حتى يرضى لأخيه ما يرضى لنفسه

One will not be a true believer until he wishes for his brother that which he wishes for himself.

من حسن إسلام المرأ تركه ما لايعنيه

From the beauty of a person’s Islam is that he leaves out that which does not concern him.

الحلال بين والحرام بين وبينهما مشبهات لا يعلمها كثير من الناس فمن اتقى المشبها استبرأ لدينه وعرضه إلخ

Halaal is clear and haraam is clear, and between the halaal and haraam are such things which are doubtful and many people do not know it. The one who abstains from these doubtful things will protect his Deen and his honour.

(Suhbat Baa Awliyaa pg. 94-97)
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azc
08-03-2018, 01:09 PM
Bakr bin Ja’far (rahimahullah) narrates the following:

Sometimes, a person would enter into the presence of Imaam Abu Hanifah (rahimahullah) and would begin to speak about other people saying, “Such-and-such transpired to so-and-so.” When the man would wish to speak further about other people, Imaam Abu Hanifah (rahimahullah) would prevent him from doing so saying, “Leave the topic which you are in (i.e. leave discussing other people’s lives). What do you say about this deeni mas’alah?” In this manner, Imaam Abu Hanifah (rahimahullah) would prevent him from speaking further about people (and would divert his attention to another topic).

Imaam Abu Hanifah (rahimahullah) would say, “Be wary of relating such stories of people which they will not be pleased and will not like you to relate. May Allah Ta‘ala forgive all those who mentioned negative things regarding us, and may Allah Ta‘ala shower His mercy on those who have a positive opinion regarding us. Acquire the true understanding of Deen, and leave out joining people and becoming involved in the wrong path which they have chosen for themselves. If you continue to be concerned about Deen and strive accordingly, Allah Ta‘ala will make people in need of your knowledge one day.”

(‘Uqood-ul-Jummaan pg. 227)
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azc
09-30-2018, 04:32 PM
Imaam Zufar (rahimahullah), the student of Imaam Abu Hanifah (rahimahullah), reports that he once heard Imaam Abu Hanifah (rahimahullah) mention the following, explaining how he had commenced acquiring the knowledge of Fiqh. Imaam Abu Hanifah (rahimahullah) said:
Initially, I commenced studying and acquiring the knowledge of ‘Aqaa’id, until the time came when I was well known and renowned in this field. We would sit close to the gathering of Imaam Hammaad bin Abi Sulaimaan (rahimahullah).

One day, a woman came to me and asked me a mas’alah saying, “A man has a wife and he intends to divorce her in the correct Shar‘ee manner. How many talaaqs should he issue to her?” I did not know the answer, and so I instructed her to go to Imaam Hammaad (rahimahullah) and pose the question to him. I also told her to thereafter return to me and inform me of the answer that he gave. The woman went to Imaam Hammaad (rahimahullah) and enquired regarding the same mas’alah. Imaam Hammaad (rahimahullah) answered, “He should wait for her menses to complete and thereafter issue the talaaq in the state of purity wherein he did not engage in relations with her. He should thereafter allow her to complete her ‘iddat, after which it will be permissible for her to marry another man.”

When the woman returned to me and informed me of his answer, I said, “I do not need to dedicate myself to the knowledge of ‘Aqaa’id any longer and I should now dedicate myself to acquiring the knowledge of Fiqh.” I thus awoke, picked up my sandals and joined the gathering of Imaam Hammaad (rahimahullah). I would listen to all the masaa’il that he would mention and I would commit them to memory. The following day, he would repeat the masaa’il and I would ensure that what I had understood and memorized was correct. Imaam Hammaad (rahimahullah) would correct the other students in their understanding and would approve of my understanding in Fiqh thereby saying to them, “None of you should sit at my side in the center of the gathering besides Abu Hanifah (rahimahullah).”

I remained in the gathering of Imaam Hammaad (rahimahullah) for ten years, until I felt myself fit to issue fatwa and lead the people. I thus desired to leave Imaam Hammaad (rahimahullah) and form my own gathering. Accordingly, when I departed from my home one night, I decided that I was not going to join the gathering of Imaam Hammaad (rahimahullah), but would rather start my own gathering. However, when I entered the musjid and saw Imaam Hammaad (rahimahullah), the desire to leave him subsided. Hence, I came to him and joined his gathering as normal.

That very night, Imaam Hammaad (rahimahullah) was informed that a certain relative of his had passed away in Basrah. This relative had left some wealth as inheritance, and Imaam Hammaad (rahimahullah) was his only heir. Imaam Hammaad (rahimahullah) thus instructed me to sit in his place in his absence and take charge of the gathering while he travelled to Basrah. However, after his departure, I was asked various masaa’il for which I had not heard the answers from Imaam Hammaad (rahimahullah). I would thus answer the questions and record the answers that I had given.

Two months later, when Imaam Hammaad (rahimahullah) returned, I showed him all these questions which numbered approximately sixty. Imaam Hammaad (rahimahullah) approved my answer in forty questions and disapproved of my answer in twenty questions. I then realized that I was not yet capable enough in Fiqh, and I thus promised myself that I would remain with Imaam Hammaad (rahimahullah) and would not leave his side until he passed away. Accordingly, I remained with him until his demise.

In one narration, it is mentioned that Imaam Abu Hanifah (rahimahullah) remained with Imaam Hammaad (rahimahullah) for eighteen years.

(Tabyeedh-us-Saheefah pg. 112-113)
Reply

azc
10-01-2018, 10:55 AM
Laith bin Khaalid (rahimahullah) narrates the following from one of the students of Imaam Abu Hanifah (rahimahullah):

Imaam Abu Hanifah (rahimahullah) would perform abundant nafl salaah during the night. On one occasion, I saw him stand in salaah and recite the entire Qur’aan Majeed until Surah Takaathur. When he reached Surah Takaathur, he continued to recite it over and over again until the time of Tahajjud had ended and he completed his salaah.”

(‘Uqood-ul-Jummaan pg. 229)
Reply

azc
10-13-2018, 06:07 PM
Before Malik and Abu Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.

When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)

His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”

People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu Hanifa was, who supported this kind of questions.

As for Imam Abu Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.

In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.

Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.

Imam Abu Hanifa reminded him of what the Prophet (salla Allahu ‘alayhi wa sallam) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (salla Allahu ‘alayhi wa sallam) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (salla Allahu ‘alayhi wa sallam) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (salla Allahu ‘alayhi wa sallam) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (salla Allahu ‘alayhi wa sallam) said that the man killed would go to the hellfire.

Abu Hanifa said that the Prophet (salla Allahu ‘alayhi wa sallam) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu Hanifa was questioning the future to protect people. That was what the Prophet (salla Allahu ‘alayhi wa sallam) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.

Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.

The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.

The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.

The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.

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Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (salla Allahu ‘alayhi wa sallam) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.

Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (salla Allahu ‘alayhi wa sallam) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab RA sent the companions particularly to teach people in different countries.”
He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (salla Allahu ‘alayhi wa sallam) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (salla Allahu ‘alayhi wa sallam) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.

Then, he narrated the hadith of the Prophet (salla Allahu ‘alayhi wa sallam) where he said that his companions are like the stars any of which can guide people. Imam Abu Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.

Al-Layth ibn Sa’d said, “By Allah, this also, is an integration of the ummah.”

The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (salla Allahu ‘alayhi wa sallam) did not want.

Imam Abu Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (salla Allahu ‘alayhi wa sallam). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.

If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.
After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.

He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”

Al-Layth went to Imam Abu Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”

We need to teach the coming generations these manners. This is important for everyone.

What happened after that? First, Imam Abu Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.
Meanwhile, Muhammad Ibn ul-Hasan, a student of Abu Hanifa’s, held a session in Iraq to present the approach of Malik.

Look at the superb manners and morals of differentiating with someone as well as handling the truth.
Reply

azc
11-22-2018, 09:00 PM
Hazrat Fudhail bin ‘Iyaadh (rahimahullah) once described Imaam Abu Hanifah (rahimahullah) in the following words:

Imaam Abu Hanifah (rahimahullah) was a Faqeeh (person blessed with the true understanding of Deen) and his mastery in the science of Fiqh (Islamic Jurisprudence) is well known to all. He was renowned for his piety, and Allah Ta‘ala had blessed him with abundant wealth. He was known for his quality of showing kindness to those who sought assistance from him. He was steadfast and committed to imparting the knowledge of deen. He would pass the night in an excellent manner through engaging in the ‘ibaadah of Allah Ta‘ala. He would remain silent and would speak very little. However, when he would be asked a mas’alah regarding halaal and haraam, then he would speak and would guide the person towards the truth in an excellent and gentle manner. He would avoid accepting any wealth or gifts from the ruler. If Imaam Abu Hanifah (rahimahullah) was asked any mas’alah regarding which there was an authentic Hadith, he would follow the Hadith and practice upon it. In the case where he did not find a Hadith, but was informed regarding the narrations of the Sahaabah and Taabi‘een, then he would follow what he received from the Sahaabah and Taabi‘een. If Imaam Abu Hanifah (rahimahullah) did not find any Hadith or narration of the Sahaabah and Taabi‘een, he would employ his ijtihaad and thereafter deduce the shar’ee ruling for the mas’alah.

(Tabyeedh-us-Saheefah pg. 123)
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azc
12-17-2018, 07:38 AM
Hazrat Abu Bakr bin ‘Ayyaash (rahimahullah) reports the following:

When the brother of Hazrat Sufyaan Thowri (rahimahullah), Hazrat ‘Umar bin Sa‘eed (rahimahullah), passed away, we came to Hazrat Sufyaan (rahimahullah) to offer our condolences to him. When we arrived at his majlis, we found that there were many people present, including Hazrat ‘Abdullah bin Idrees (rahimahullah).
While I was there, Imaam Abu Hanifah (rahimahullah) suddenly arrived with a group of people. As soon as Hazrat Sufyaan Thowri (rahimahullah) saw him, he moved from his place and stood. He then hugged Imaam Abu Hanifah (rahimahullah) and made him sit in his own place, thereafter sitting in front of Imaam Abu Hanifah (rahimahullah) with the utmost humility.

Sometime later, when Imaam Abu Hanifah (rahimahullah) had left, I said to Hazrat Sufyaan (rahimahullah), “I saw you do something today which my companions and I have not seen you doing before.” When Hazrat Sufyaan (rahimahullah) asked me what I was referring to, I replied, “When Imaam Abu Hanifah (rahimahullah) came to you, you stood up for him in such reverence and honor, made him sit in your own place and showed him immense honor and respect which we did not see you show anyone else. What was the reason for you showing him extraordinary respect?”

Hazrat Sufyaan (rahimahullah) replied, “How is it that you are surprised at the extraordinary respect that I showed to Imaam Hanifah (rahimahullah)? Do you not know that he is a man of great virtue whom Allah has blessed with an esteemed position in Deen and knowledge which very few possess? Even if I did not stand up in respect for his profound knowledge of Deen, I would still need to stand up on account of his seniority in age. (Therefore, these are two separate reasons due to which I showed him extraordinary respect and honor.) Further, if I did not stand up in honor for him due to his seniority in age, I would still need to stand up on account of his great understanding in Fiqh. Finally, even if I did not stand up in honor for his great knowledge in Fiqh, I would still need to stand up in respect for his proverbial piety and taqwa. (Hence, there are so many reasons which demand that I show him extraordinary respect and honor.)”

(Tabyeedh-us-Saheefah pg. 127)
Reply

azc
02-09-2019, 09:28 AM
Imaam Wakee’ (rahimahullah) once described Imaam Abu Hanifah (rahimahullah) in the following words:

By Allah! Imaam Abu Hanifah (rahimahullah) was extremely honest and trustworthy. His heart was filled with the awareness of Allah Ta‘ala and His greatness. He would give preference to pleasing Allah Ta‘ala over everything else. His high level of pleasing Allah at every moment was such that even if he had been struck by swords in trying to uphold deen and please Allah Ta‘ala, he would have surely bore it with patience and been pleased with the decree of Allah, in the manner which the pious friends of Allah are always pleased with the decree of Allah. Certainly, Imaam Abu Hanifah (rahimahullah) was among the pious friends of Allah.

(Tabyeedh-us-Saheefah pg. 123)
Reply

MazharShafiq
02-09-2019, 04:01 PM
Abu Hanifa grew up in his hometown of Kufa and was educated there and lived most of his early life there except for periodic pilgrimages (Hajj) and scholarly visits to Makkah, Madinah, and other centers of learning. Under his father’s paternal direction, Abu Hanifa memorized the Quran. He grew in Kufa, first as a student, then a merchant, then as a student, and finally a teacher and expert of Islamic jurisprudence (fiqh).

Imam Abu Hanifa followed in the family’s trade (silk cloth merchant) and quickly establishing a reputation for honesty and fairness. Many stories exist about his life as a merchant and all these stories mentions the fact that even before studying law (fiqh), he had natural virtue, a kind heart, an honest nature, and a generous personality.

One of his many stories is told about the time he sent his partner, Hafs Ibn Abdur-Rahman, to sell some cloth at a distant market. He pointed out a defect in the cloth, and instructed him to disclose it to the buyer when he sold it, and so price the cloth accordingly. Hafs sold the cloth, however, he forgot to point out the defect, and, to add insult to injury, he could not remember the identity of the purchaser. Faced with the predicament of holding unjust profit, Abu Hanifa decided to forego the entire amount of transaction i-e thirty thousand dirhams (both basic price and profit) and donated the proceeds to the poor.
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azc
02-09-2019, 05:29 PM
Plz also give the source of the content you've shared above.
Reply

azc
03-22-2019, 05:12 PM
Abul Juwairiyah (rahimahullah) mentions the following:

I was blessed with the opportunity to spend time in the company of Hammaad bin Abi Sulaimaan (rahimahullah), ‘Alqamah bin Marthad (rahimahullah), Muhaarib bin Dithaar (rahimahullah) and ‘Awn bin ‘Abdillah (rahimahullah). I was also blessed with the opportunity to spend time in the company of Imaam Abu Hanifah (rahimahullah), and I did not find any person who spent his night more excellently than Imaam Abu Hanifah (rahimahullah). I spent six months in his company, and during the entire period of six months, I never once saw him lie down and sleep at night (i.e. every night, he would spend the entire night performing salaah).

(Tabyeedh-us-Saheefah pg. 126)
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