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    Post Imaam Abu Haneefah (OP)


    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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    Imaam Abu Haneefah




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    Re: Imaam Abu Haneefah

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    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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    Re: Imaam Abu Haneefah

    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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    Re: Imaam Abu Haneefah

    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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    Re: Imaam Abu Haneefah

    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)

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    Re: Imaam Abu Haneefah

    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)

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    Re: Imaam Abu Haneefah

    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.

    - - - Updated - - -

    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.

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    Re: Imaam Abu Haneefah

    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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    Re: Imaam Abu Haneefah

    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)

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    Re: Imaam Abu Haneefah

    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)

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    Re: Imaam Abu Haneefah

    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.
    Imaam Abu Haneefah


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    Re: Imaam Abu Haneefah

    Plz also give the source of the content you've shared above.
    Imaam Abu Haneefah

    Allah (swt) knows best

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    Re: Imaam Abu Haneefah

    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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