Academic Background of Imaam Abu Haneefa (rahmatullahi alaih)

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Translated by Mufti Afzal Elias

The Twelve Renowned Jurists amongst the Sahaaba (RA):

From amongst the Sahaaba (RA) there were twelve personalities who concentrated their efforts in Islaamic jurisprudence (Fiqh). These were:

1. Hadhrat Mu'aadh bin Jabal (RA).
2. Hadhrat Ubayy bin Ka'b (RA).
3. Hadhrat Abu Dardaa (RA).
4. Hadhrat Abdullaah bin Mas'ood (RA).
5. Hadhrat Zaid bin Thaabit (RA).
6. Hadhrat Ali (RA).
7. Hadhrat Uthmaan (RA).
8. Hadhrat Abu Moosa Ash'ari (RA).
9. Hadhrat Jaabir (RA).
10. Hadhrat Abdullaah bin Umar (RA).
11. Hadhrat Abdullaah bin Abbaas (RA).
12. Hadhrat Mu'aawiya (RA).

Amongst these Sahaaba (RA), there were some whom Rasulullaah (sallAllaahu-alayhi-wa-sallam) had permitted to issue Fataawaa (Islaamic rulings) even during his lifetime. People were allowed to act on these Fataawaa.

1. Hadhrat Mu'aadh bin Jabal (RA):

Rasulullaah (sallAllaahu-alayhi-wa-sallam) said about him: "Mu'aadh bin Jabal (RA) has the most knowledge pertaining to halaal and haraam." [Tirmidhi]. After the Qur'aan and Ahadeeth, he also acknowledged the necessity of Fiqh. Rasulullaah (sallAllaahu-alayhi-wa-sallam) granted Hadhrat Mu'aadh bin Jabal (RA) permission to exercise his faculty of reasoning with regard to matters of Deen (Ijtihaad).

During his term as Khaleefa, Hadhrat Umar (RA) preserves this status of Hadhrat Mu'aadh bin Jabal (RA), and would tell the people, "Whoever wishes to learn Fiqh should go to Mu'aadh (RA)." [Tadhkira, Vol.2 Pg.20]. According to the majority of Sahaaba (RA), a Muslim cannot inherit from the estate of a non-Muslim. However, Hadhrat Mu'aadh bin Jabal (RA) and Hadhrat Mu'aawiya (RA) were the only two who disagreed with this ruling, and maintained that a Muslim can inherit from a non-Muslim. Nevertheless, every jurist will be rewarded for his deductions.

2. Hadhrat Ubayy bin Ka'b (RA):

He was the best Qaari amongst the Sahaaba (RA). Rasulullaah (sallAllaahu-alayhi-wa-sallam) said, "Ubayy bin Ka'b (RA) is the best Qaari amongst them [the Sahaaba (RA)]." Hadhrat Ubayy bin Ka'b (RA) used to perform the Taraaweeh salaah during the lifetime of Rasulullaah (sallAllaahu-alayhi-wa-sallam) as well. He was even appointed as the Imaam of the Taraaweeh salaah during the Khilaafah of Hadhrat Umar (RA). [As Sinf, Vol.2 Pg.165]

Imaam Abu Dawood رضي الله عنه reports that Hadhrat Ubayy bin Ka'b (RA) used to lead people through twenty rakaahs (in Taraaweeh)." Imaam Tirmidhi رضي الله عنه says that narrations only report Hadhrat Umar (RA) and Hadhrat Ali (RA) to have performed twenty rakaahs Taraaweeh. [Vol.1 Pg.99]

3. Hadhrat Abu Dardaa (RA):

He was one of the four Sahaaba (RA) who memorised the entire Qur'aan during the lifetime of Rasulullaah (sallAllaahu-alayhi-wa-sallam). He was a renowned jurist and Qaadhi (magistrate) of Shaam. He issued a ruling (Fatwa) to the effect that a Muqtadi (person performing salaah behind an Imaam) need not recite any Qiraa'ah. He mentioned that the recitation of the Imaam sufficed for the Muqtadi as well. [An authentic narration of Nasa'ee, Vol.1 Pg.106]

4. Hadhrat Abdullaah bin Mas'ood (RA):

He was regarded as the highest authority of the Qur'aan after the four righteous Khulafaa. Hadhrat Abdullaah bin Mas'ood (RA) frequented the home of Rasulullaah (sallAllaahu-alayhi-wa-sallam) so often that Hadhrat Abu Moosa Ash'ari (RA) mentioned that they thought he was a member of Rasulullaah (sallAllaahu-alayhi-wa-sallam)'s family. Hadhrat Umar (RA) also acknowledged that Hadhrat Abdullaah bin Mas'ood (RA) was proficient in Fiqh and Ahadeeth. Therefore, he appointed Hadhrat Abdullaah bin Mas'ood (RA) to be the leading authority of Ahadeeth in the newly occupied region of Iraq.

Rasulullaah (sallAllaahu-alayhi-wa-sallam) said that the person who desires to recite the Qur'aan as if it was just revealed, should recite according to the recitation of Hadhrat Abdullaah bin Mas'ood (RA). the books of Ahadeeth are filled with Rasulullaah (sallAllaahu-alayhi-wa-sallam)'s praises for Hadhrat Abdullaah bin Mas'ood (RA). Only a person guilty of bid'ah will ever criticise a noble personality like him. Rasulullaah (sallAllaahu-alayhi-wa-sallam) said, "If I was to appoint a deputy without any consultation, I would appoint Abdullaah bin Mas'ood (RA)."

Hereunder are a few of his rulings:

1. He never raised his hands to his ears when going into Ruku or when standing up from Ruku. An authentic hadith of Nasa'ee (Vol.1 Pg.158) states that he only raised his hands to his ears once during salaah (when beginning). Thereafter, he never raised them again during the salaah.
2. He was also of the opinion that Islaamic rulings can be based on the statements of the learned predecessors and on the deductions of reasoning (Ijtihaad) when a matter cannot be conclusively resolved by a study of the Qur'aan and Ahadeeth [Nasa'ee Vol.2 Pg.260]. Therefore, he was not amongst those who believed that, after the Qur'aan and Ahadeeth, they do not require anything else (Fiqh).
3. He greeted Rasulullaah (sallAllaahu-alayhi-wa-sallam) by shaking (whilst using) both hands. [Bukhari Vol.2 Pg.926]

5. Hadhrat Zaid bin Thaabit (RA):

Rasulullaah (sallAllaahu-alayhi-wa-sallam) mentioned that Hadhrat Zaid (RA) excelled the other Sahaaba (RA) in knowledge and virtue. When he rode a camel, Hadhrat Abdullaah bin Abbaas (RA) used to walk holding the stirrup. He passed the Fatwaa that the Musallli should neither recite Surah Faatiha nor any other Surah with the Imaam. [Muslim Vol.1 Pg.215]

6. Hadhrat Ali (RA):

1. He was of the opinion that is Sunnah for men to fold the hands below the navel in salaah. [Abu Dawood]
2. He was of the opinion that the Taraaweeh comprises of twenty Rakaahs. [Tirmidhi Vol.1 Pg.99, Bayhaqi Vol.2 Pg.495]
3. He issued the Fatwaa that the Eid and Jumu'ah salaahs cannot be performed in villages. [Musannaf of Abdur Razzaaq Vol.3 Pg.167, Ibn Abi Shayba Vol.1 Pg.439 - this narration is authentic].

7. Hadhrat Uthmaan (RA):

He regarded three Talaaqs (divorces) in one sitting to be three. When a person issued a thousand Talaaqs at once, Hadhrat Uthmaan (RA) said that the woman is separated with three Talaaqs. [Fat'hul Qadeer Vol.3 Pg.330, Zaadul Ma'aad Vol.2 Pg.259]. Although there was a period of discord between Hadhrat Uthmaan (RA) and Hadhrat Abdullaah bin Mas'ood (RA), the two were eventually reconciled. A testimony to this reconciliation was when Hadhrat Uthmaan (RA) led the Janaazah (funeral) salaah when Hadhrat Abdullaah bin Mas'ood (RA) passed away.

Hadhrat Uthmaan (RA) was opposed to liberal thinking and believed that the Muslims owed their prosperity to the fact that they followed in the footsteps of their predecessors. He once mentioned, "You people have achieved what you have because of emulation. Never let the world sway you from your affairs." [Tareekh Ibn Jareer, Vol.5 Pg.45]

When he was appointed as the Khaleefa, an undertaking was taken from him that he would strictly follow Hadhrat Abu Bakr (RA) and Hadhrat Umar (RA) and would not change what they implemented. When Hadhrat Ali (RA) became Khaleefa after Hadhrat Uthmaan (RA), he also did not change anything that his predecessors had implemented. These illustrious personalities saw nothing wrong in emulating the ways of their predecessors.

Haafidh Ibn Hazam (A.R) writes, "Thereafter Hadhrat Ali (RA) assumed the post of Khilaafah. He neither altered a single law implemented by Hadhrat Abu Bakr (RA) Hadhrat Umar (RA) or Hadhrat Uthmaan (RA), nor did he annul any of the pacts they made." [Al-Fasl, Vol.4 Pg.97] Hadhrat Abdullaah bin Umar (RA) stated that Hadhrat Uthmaan (RA) had never committed any major sin as far as they knew. [Kitaabut Tamheed wal Bayaa, Pg. 184/5 - Beirut print]

8. Hadhrat Abu Moosa Ash'ari - Abdullaah bin Qais (RA):

He was amongst those Sahaaba (RA) who migrated from Makkah to Abysinnia. Hadhrat Umar (RA) appointed him as the governor of Basrah, and he was also the governor of Kufa when Hadhrat Uthmaan (RA) was martyred. Hadhrat Ali (RA) nominated him to be the arbitrator from his camp when the warring Muslim factions entered into an arbitration. Thereafter, he returned to Makkah, where he passed away during the 54th year after the Hijrah.

Hadhrat Abu Moosa Ash'ari (RA) has reported the hadith wherein Rasulullaah (sallAllaahu-alayhi-wa-sallam) instructed the Muqtadi to remain silent while the Imaam recited the Qiraa'ah. Imaam Muslim (A.R) reports this hadith from Hadhrat Is'haaq bin Ibraheem, who reports from Hadhrat Ibn Jareer (A.R), who reports from Hadhrat Sulaymaan Taymi (A.R), who reports from Hadhrat Qataada (A.R), who reports from Hadhrat Abu Moosa Ash'ari (RA), whose words are quoted from Rasulullaah (sallAllaahu-alayhi-wa-sallam). Rasulullaah (sallAllaahu-alayhi-wa-sallam) says, "Remain silent when the Imaam recites." Imaam Muslim (A.R) says that he regards this hadith to be authentic. [Vol.1 Pg.174]

It has been reported from Hadhrat Abu Hurairah (RA) that the person who misses the Surah Faatiha recited by the Imaam has missed a great good. Imaam Maalik (A.R) reports that he said, "Whoever loses the recitation of Ummul Qur'aan (Surah Faatiha) has indeed lost a great good." [Mu'atta of Imaam Maalik, Pg. 29 - Egypt print] He did not say that the person who misses the recitation of Surah Faatiha has lost the salaah or should recite it himself. He was therefore of the opinion that the Muqtadi should not recite Surah Faatiha.

9. Hadhrat Jaabir bin Abdillah (RA):

Hadhrat Jaabir (RA) passed the Fatwaa that Rasulullaah (sallAllaahu-alayhi-wa-sallam) referred to the person performing salaah alone when he said that salaah which cannot be made without Surah Faatiha. Rasulullaah (sallAllaahu-alayhi-wa-sallam) did not refer to the Muqtadi when he said this. Salaah will be in order when a Muqtadi does not recite Surah Faatiha. [Tirmidhi, Vol.1 Pg.42 and Mu'atta of Imaam Maalik, Pg.105]

Based on this statement of Hadhrat Jaabir (RA), Imaam Ahmed (A.R) [who was the Ustaadh (teacher) of Imaam Bukhari (A.R)] issued the ruling that the person performing salaah by himself is referred to in the hadith: "There is no salaah for the one who does not recite Faatihatul Kitaab i.e. Surah Faatiha". [Tirmidhi Vol.1 Pg.42] Hadhrat Sufyaan bin Uyayna (A.R) has issued the same Fatwaa.

10. Hadhrat Abdullaah bin Umar (RA):

The student of Hadhrat Abdullaah bin Umar (RA), Hadhrat Mujaahid (A.R) says, "I performed salaah behind Hadhrat Abdullaah bin Umar (RA) and he never raised his hands except for the first Takbeer (Tahreema)." [Tahaawi, Vol.1 Pg.110 - the hadith is authentic].

Therefore, he never raised his hands when proceeding into Ruku. On the other hand, certain narrations report that Hadhrat Abdullaah bin Umar (RA) used to raise his hands when proceeding into Ruku. Haafidh Ibn Hajar Asqalaani (A.R) reconciles the two narrations by saying that Hadhrat Abdullaah bin Umar (RA) sometimes raised his hands and sometimes did not [Fat'hul Baari, Vol.4 Pg.140]. This proves that the Sahaaba (RA) did not regard this act to be an emphasised Sunnah. It was therefore not their constant practice.

Hadhrat Abdullaah bin Umar (RA) also said, "When any of you perform salaah behind an Imaam, the recitation of the Imaam is sufficient for him (i.e. he will not have to recite any Qiraa'ah himself). However, if he performs salaah on his own, he will have to recite." [Mu'atta Pg.107]

He also mentioned that the Maghrib salaah is the Witr salaah of the day. [Mu'atta of Imaam Maalik Pg.110] Therefore, like Maghrib, the Witr salaah will also comprise of three consecutive rakaahs with Tashahhud (sitting posture) after the first two.

11. Hadhrat Abdullaah bin Abbaas (RA):

He enjoys a high status amongst the Sahaaba (RA). According to him, three Talaaqs (divorces) issued at once will be regarded to be three Talaaqs. Therefore, his Fatwaa was not that which is reversed in a narration of Muslim. The narration of Muslim pertains to a woman whose marriage was not yet consummated. [Nasa'ee, Vol.2 Pg.83]

12. Hadhrat Ameer Mu'aawiya (RA):

He was privileged to be a scribe of Qur'aanic revelation. Hadhrat Abdullaah bin Abbaas (RA) (whom Hadhrat Umar (RA) ranked amongst the veterans of Badr) acknowledged that Hadhrat Mu'aawiya (RA) was a jurist and a Mujtahid. [Bukhari Vol.1 Pg.531]

Hadhrat Mu'aawiya (RA) used to write both the Qur'aan, as well as the letters of Rasulullaah (sallAllaahu-alayhi-wa-sallam). Hadhrat Hasan (RA) handed over his rule to Hadhrat Mu'aawiya (RA), thereby making Hadhrat Mu'aawiya (RA) the undisputed Ameer of the entire Ummah at that time. Hadhrat Hasan (RA) and his brother Hadhrat Husain (RA) both took the pledge of allegiance at the hands of Hadhrat Mu'aawiya (RA). They both also accepted the allowances that he stipulated for them.

The Importance of Fiqh in the Light of the Qur'aan:

Jihaad has been referred to as the pinnacle of Deen. If there was anything above the status of Jihaad, it would be Fiqh i.e. attaining a deep understanding of the matters of Deen. Allaah says in the Qur'aan, "All the believers should not proceed simultaneously. Why does a small group from every large party not proceed to attain a deep understanding in religion so that they may warn their people when they return to them, that they may beware?" [Surah Tauba verse 122].

This verse describes the essence of Islaamic jurisprudence as attaining "a deep understanding in religion". Whenever a clear ruling cannot be found in the Qur'aan and the Ahadeeth with regard to a certain matter, recourse will have to be made to Islaamic jurisprudence.

The Qur'aan has outlined the way to acquire Fiqh as "If they had referred the matter to the messenger and those of them who have understanding, then it would surely be known to those of them who have insight." [Surah Nisaa, verse 83]

The Qur'aan has also mentioned the different ranks of the men of knowledge. Verse 11 of Surah Mujaadalah, "Allaah will raise in many ranks those of you who believe and those who are given knowledge."

Those men of knowledge who have an extremely deep insight into the matters of Deen are regarded as men of authority in the field. They will therefore have to be followed. Allaah says, "Oh you who believe, obey Allaah, obey the messenger and those in authority from you." [Surah Nisaa, verse 59]

Therefore, the following three have to be obeyed:

1. Allaah.
2. Rasulullaah (sallAllaahu-alayhi-wa-sallam).
3. Men of authority.

This can simply be mentioned as following the teachings of:

1. The Qur'aan.
2. The Ahadeeth.
3. Fiqh.

These are the three sources of a Muslim's knowledge.

The Academic Status of Kufa in Islaam:

In the world of Islaam, Kufa is the city that is referred to as the "City of knowledge". The famous Shafi'ee scholar, Allaama Nawawi رضي الله عنه writes, "Kufa is the famous city, place of virtue and home to eminent scholars, which Hadhrat Umar (RA) built." [Commentary of Muslim, Vol.1 Pg.185]

Hadhrat Qataadah رضي الله عنه mentions that over a thousand Sahaaba (RA) settled in Kufa [Kitaabul Kuna wal Asmaa, Vol.1 Pg.174, and Fathul Qadeer, Vol.1 Pg.91]. Hadhrat Umar (RA) dispatched Hadhrat Abdullaah bin Mas'ood (RA) to Kufa for the religious guidance of the residents. His student, Hadhrat Alqama bin Qais رضي الله عنه succeeded him as the beacon of knowledge. Although Hadhrat Alqama رضي الله عنه was not a Sahaabi, he was so proficient in the knowledge of Islaam that many Sahaaba (RA) inquired religious rulings from him.

Thereafter, when Hadhrat Ali (RA) arrived in Kufa, he said, "May Allaah have mercy on the son of Ummu Abd [Hadhrat Abdullaah bin Mas'ood رضي الله عنه], for he really filled this city (Kufa) with knowledge." The Book, "Al Qamoosul Muheet" says that Kufa was the dome of Islaam." [Vol.3 Pg.199]

Of the seven famous Qurra of Islaam, Imaam Hamza, Imaam Aasim and Imaam Kisaa'ee رضي الله عنه all hailed from Kufa. The renowned Judge Hadhrat Shurayh رضي الله عنه was also a scion of Kufa. Imaam Bukhari رضي الله عنه says, "I cannot count the occasions on which I travelled with the Muhadditheen to Kufa and Baghdaad." [Muqaddamah Fat'hil Baari, Vol.2 Pg.450] If Kufa was not a seat of knowledge, it would not have been necessary for the eminent Muhadditheen to travel there.

The "Allaama of the Taabi'een", Imaam Shaa'bi رضي الله عنه hailed from Kufa, as did Allaama Ibraaheem Nakha'ee رضي الله عنه and Imaam Masrooq رضي الله عنه. There were more Huffaadh of Hadith in Kufa than there were in all the other Islaamic regions (one may refer to the book "Tadhkiratul Huffaadh" to see the count of these Huffaadh).

All the Ulema of Kufa were unanimous that a Musalli should not raise his hands when proceeding into Ruku and when standing up from Ruku. Hadhrat Sufyaan Thowri رضي الله عنه, who is referred to as "Ameerul Mu'mineen fil Hadith" ("The leader of the believers in Hadith") was also of the opinion that the hands should not be raised when making Ruku. [Tirmidhi]

The Academic Lineage of Hadhrat Imaam Abu Haneefa (RA):

Hadhrat Imaam Abu Haneefa was born in the 80th year after the Hijrah.

Hadhrat Abdullaah bin Abi Awfa (RA) was still alive at that time.

Hadhrat Imaam Abu Haneefa رضي الله عنه was thirteen years old when Hadhrat Anas bin Maalik (RA) passed away.

Hadhrat Sahal bin Sa'd (RA) who passed away in 91st year after the Hijrah was also alive during the lifetime of Hadhrat Imaam Abu Haneefa رضي الله عنه.

Hadhrat Imaam Abu Haneefa رضي الله عنه also lived during the lifetime of Hadhrat Waathila bin Asqah (RA), who passed away in the 100th year after the Hijrah.

All these Sahaaba (RA) were living examples of Islaam and the person who gleaned any narrations from them was certainly most fortunate. Although it was not compulsory for any of the Taabi'een to learn from the Sahaaba (RA), there was scarcely any of them who did not learn from the Sahaaba (RA).

Is it possible to assume that Hadhrat Imaam Abu Haneefa (A.R) did not see Hadhrat Anas bin Maalik (RA) perform salaah when the eminent Sahaabi (RA) came to Kufa? If Hadhrat Anas bin Maalik (RA) did raise his hands when proceeding for Ruku and if he did say "Aameen" loudly, why was this not emulated by any of the Ulema in Kufa? People argue whether Hadhrat Imaam Abu Haneefa (A.R) narrated any Ahadeeth from Hadhrat Anas bin Maalik (RA), but they fail to perceive that it was impossible for Hadhrat Imaam Abu Haneefa رضي الله عنه not to glean some practical guidance from the Sahaabi (RA).

Although there may be many Sahaaba (RA) from whom no verbal saying may be narrated, but there cannot be any Sahaabi (RA) from whom guidance did not spread. This is because the Qur'aan had outlined their duty as "enjoin what is good and forbid what is wrong". They also acted upon the command of Rasulullaah (sallAllaahu-alayhi-wa-sallam) where he told the ummah, "Convey from me even though it be a single verse."

About Hadhrat Imaam Abu Haneefa رضي الله عنه:

Rasulullaah (sallAllaahu-alayhi-wa-sallam) said, "If Imaan was on the Thurayya (Pleiades) constellation of stars, a man from the people of Persia would find it there." [Muslim Vol.2 Pg.312]

The various "Muslim" sects that propagated beliefs opposed to Islaam all hailed from Iraq. These include the Jabariyya, Qadariyya, Mu'tazila, Rawaafidh, Khawaarij, Murjiyya and Karaamiyya sects. These were all the horns of Shaytaan that rose in the region. By His grace, Allaah bestowed the area with the successor of Hadhrat Abdullaah bin Mas'ood (RA), whose name was Nu'maan bin Thaabit, better known as Hadhrat Imaam Abu Haneefa رضي الله عنه. He effectively sealed off the doors that led to these deviant beliefs and penned the cardinal beliefs of Islaam in his book titled "Al Fiqhul Akbar" ("The Greater Fiqh"). In so doing he prepared for the ummah a reliable document of Islaamic beliefs.

The science of Islaamic jurisprudence related to actions is referred to as "Fiqhul Asghar" ("The Lesser Fiqh"), while the science of Islaamic beliefs (Aqaa'id) are referred to as "Fiqhul Akbar" ("The Greater Fiqh"). A prominent Imaam of the Hanafi school of jurisprudence, Imaam Tahawi رضي الله عنه (passed away 321 A.H.) compiled "Al Fiqhul Akbar" into a comprehensive book of Islaamic Aqaa'id titled "Aqeedatut Tahawi". This book is regarded as the best book on Islaamic Aqaa'id in Saudi Arabia.

Hadhrat Imaam Abu Haneefa رضي الله عنه is the noble "man from the people of Persia" whom Rasulullaah (sallAllaahu-alayhi-wa-sallam) referred to in the above hadith. Although Allaama Jalaalud Deen Suyuti رضي الله عنه was from the Shaafi'ee school of jurisprudence, he clearly states in his book "Tabyeedus Saheefa" that Rasulullaah (sallAllaahu-alayhi-wa-sallam) referred to Hadhrat Imaam Abu Haneefa (A.R) in the above hadith. Hadhrat Imaam Abu Haneefa رضي الله عنه hailed from Persia and was responsible for protecting the Aqaa'id of the ummah.

In his book "Al Ikmaal" (pg. 624), the eminent Shaafi'ee scholar Imaam Tabrezi رضي الله عنه attests to the fact that Hadhrat Imaam Abu Haneefa رضي الله عنه possessed extensive in-depth knowledge. Imaam Abu Dawood رضي الله عنه, the author of Sunan Abu Dawood writes that Hadhrat Imaam Abu Haneefa رضي الله عنه was a true Imaam (leader in his field, dependable scholar). [Tadhkira, Vol.5 Pg.160]

Hadhrat Imaam Abu Haneefa رضي الله عنه was a Taabi'ee and met Hadhrat Anas bin Maalik (RA) several times. He was 22 years of age when the Sahaabi, Hadhrat Waathila bin Asqah (RA) passed away in the 102nd year after the Hijrah. Haafidh Dhahabi رضي الله عنه refers to Hadhrat Imaam Abu Haneefa رضي الله عنه as "Imaamul A'zam" ("The Greatest Imaam") and writes, "He was born in the 80th year after the Hijrah and saw Hadhrat Anas bin Maalik (RA) several times when the latter arrived in Kufa." [Tadhkira, Vol.1 Pg.158]

The fact that none of Hadhrat Anas bin Maalik (RA)'s narrations of Ahadeeth have been reported from Hadhrat Imaam Abu Haneefa رضي الله عنه does not imply that he did not hear any Ahadeeth from Hadhrat Anas bin Maalik (RA). It is obvious that he must have heard Ahadeeth from the noble companion of Rasulullaah (sallAllaahu-alayhi-wa-sallam) when he sat in his company on many occasions. The reason for which no narrations of Hadhrat Imaam Abu Haneefa رضي الله عنه from Hadhrat Anas bin Maalik (RA) have been narrated is because the people of Kufa never transmitted Ahadeeth from people who were under the age of twenty. Therefore, it cannot be said that Hadhrat Imaam Abu Haneefa رضي الله عنه never heard any Ahadeeth from Hadhrat Anas bin Maalik رضي الله عنه, nor can it be said that he never benefited from the pious Sahaabi (RA).

Hadhrat Imaam Abu Haneefa رضي الله عنه's Knowledge of Ahadeeth:

Although Hadhrat Imaam Abu Haneefa رضي الله عنه was primarily concerned with the principles of Fiqh, extracting rulings from the Qur'aan and Ahadeeth, and compiling these, he also narrated a large number of Ahadeeth. Haafidh Dhahabi رضي الله عنه writes, "Hammaad bin Zaid رضي الله عنه has narrated a great number of Ahadeeth from Hadhrat Imaam Abu Haneefa رضي الله عنه." [Al Intiqaa Pg. 130] The Imaam of Jarh wa Ta'deel , Imaam Yahya bin Ma'een رضي الله عنه says that Imaam Wakee رضي الله عنه used to memorise all the Ahadeeth of Hadhrat Imaam Abu Haneefa رضي الله عنه, which amounted to a large collection. [Al Intiqaa Pg. 150 and Jaami'u Bayaanil Ilm Vol.2 Pg.149]

Therefore, when one is studying a ruling of Fiqh, it will be incorrect to suspect that perhaps Hadhrat Imaam Abu Haneefa رضي الله عنه never had knowledge of certain Ahadeeth. The Qur'aan declares that such types of suspicion are sinful. [Mulla Ali Qaari رضي الله عنه in his commentary of Hadhrat Imaam Abu Haneefa رضي الله عنه's Musnad]

Hadhrat Imaam Abu Haneefa رضي الله عنه's name always appears in the list of Sahaaba رضي الله عنه and Taabi'een رضي الله عنه who were regarded as being particularly notable. Condemning the science of Mantiq (logic), argumentation and philosophy, Haafidh Dhahabi رضي الله عنه writes, "By Allaah! These were never the disciplines of the Sahaaba رضي الله عنه and the Taabi'een رضي الله عنه. They were never in the knowledge of Imaams Awzaa'ee, Thowri, Maalik, Abu Haneefa, Ibn Abi Dhib and Shu'ba رضي الله عنه. By Allaah! Ibn Mubaarak رضي الله عنه never touched these disciplines, neither did Abu Yusuf, Wakee or Ibnul Mahdi رضي الله عنه." [Tadhkira, Vol.1 Pg.192]

Imaam Yahya bin Ma'een رضي الله عنهhas classified Hadhrat Imaam Abu Haneefa رضي الله عنه as a perfectly reliable narrator of Ahadeeth. Hadhrat Uthmaan رضي الله عنه has been described as being "Qaleelul Ahadeeth" ("One of few Ahadeeth"). This does not mean that he did not have knowledge of Ahadeeth, but merely that his nature was such that he (due to caution) did not narrate many Ahadeeth to people. The same applies to Hadhrat Imaam Abu Haneefa رضي الله عنه when the term is used for him. However, the fact is that Hadhrat Imaam Abu Haneefa رضي الله عنه did narrate many Ahadeeth.

Hadhrat Imaam Abu Haneefa رضي الله عنه narrated Ahadeeth from eminent scholars of Ahadeeth such as:

1. Imaam Ataa رضي الله عنه.
2. Imaam Naafi رضي الله عنه.
3. Imaam Abdur Rahmaan bin Hurmuzaan رضي الله عنه.
4. Imaam Salma bin Kuhail رضي الله عنه.
5. Imaam Baaqir رضي الله عنه.
6. Imaam Qataadah رضي الله عنه.
7. Imaam Amr bin Dinaar رضي الله عنه and many others.

Amongst those who narrated Ahadeeth from Hadhrat Imaam Abu Haneefa رضي الله عنه were:

1. Imaam Wakee رضي الله عنه.
2. Imaam Yazeed bin Haaroon رضي الله عنه.
3. Imaam Sa'd bin Silt رضي الله عنه.
4. Imaam Abu Aasim رضي الله عنه.
5. Imaam Abdur Razzaaq bin Humaam رضي الله عنه.
6. Imaam Ubaidullah bin Moosa رضي الله عنه and many others. [Tadhkira]

The Muhadditheen رضي الله عنه accept Hadhrat Imaam Abu Haneefa رضي الله عنه's opinion concerning the narrators of Ahadeeth. Haafidh Ibn Hajar Asqalaani رضي الله عنه writes about the narrator Zaid bin Ayaash, "Hadhrat Imaam Abu Haneefa رضي الله عنه says that he is an unknown narrator." [Tahdheeb Vol.3 Pg.424]

With regard to Hadhrat Ataa رضي الله عنه, Haafidh Ibn Hajar رضي الله عنه writes, "Hadhrat Imaam Abu Haneefa رضي الله عنه says that he has never seen a person better than Hadhrat Ataa رضي الله عنه." With regard to Jaabir Ju'fi, Haafidh Ibn Hajar رضي الله عنه writes, "Hadhrat Imaam Abu Haneefa رضي الله عنه says that he never saw a worse liar than him." [Tahdheeb Vol.3 Pg.48]

Haafidh Dhahabi رضي الله عنه has accepted the opinion of Hadhrat Imaam Abu Haneefa رضي الله عنه with regard to Rabee'ah and Abuz Zinaad (two narrators of Ahadeeth). Imaam Bayhaqi ra) writes that when Hadhrat Imaam Abu Haneefa رضي الله عنه was asked about Hadhrat Sufyaan Thowri رضي الله عنه, he commented, "I shall certainly record the Ahadeeth he narrates except for the narration of Hadhrat Ali رضي الله عنه which Abu Is'haaq رضي الله عنه narrates from Haarith; and the narration of Jaabir Ju'fi." [Kitaabul Qiraa'ah Pg. 134]

Hadhrat Imaam Abu Haneefa رضي الله عنه's View of the Ahadeeth:

Hadhrat Imaam Abu Haneefa رضي الله عنه said, "I conclude rulings from Allaah's Book. If I do not find it there, I derive them from the Sunnah of Rasulullaah (sallAllaahu-alayhi-wa-sallam); otherwise from those narrations that have become widespread through reliable narrators. If I still do not find anything, I chose from the rulings of the Sahaaba رضي الله عنه ... However, when a ruling on the matter proceeds only from other Mujtahideen like Ibraheem Nakha'ee, Allaama Sha'bi, Hasan Basri or Ataa رضي الله عنه, then I exercise my personal judgement just as they did in their times." [Al Intiqaa Pg. 30 and Tahdheeb Vol.1 Pg.451]

The above statement makes it clear that Hadhrat Imaam Abu Haneefa رضي الله عنه regarded himself to be equally qualified as Imaam Ibraheem Nakha'ee رضي الله عنه and Allaama Sha'bi رضي الله عنه. It was a practice of Hadhrat Imaam Abu Haneefa رضي الله عنه that he would always study narrations pertaining to a particular subject in conjunction with other narrations and Qur'aanic verses that were associated. If any narration was found to be inconsistent with the overall viewpoint, he would classify it as being "Shaadh" (rare/an exception). This was his personal terminology. [Al Muwaafaqaatush Shaatbi Vol.2 Pg.26]

Hadhrat Imaam Abu Haneefa رضي الله عنه was so concerned about practising on the Ahadeeth that he would give preference to weak Ahadeeth over Qiyaas (analogical deduction). [I'laamul Muwaqqi'een Vol.1 Pg.88]

When advising his son Hammaad to be particular about five Ahadeeth, Hadhrat Imaam Abu Haneefa رضي الله عنه told him, "I have selected these from five hundred thousand Ahadeeth." [Al Wasiyya Pg. 65] This proves that Hadhrat Imaam Abu Haneefa رضي الله عنه had an in-depth knowledge of some 500,000 Ahadeeth.

When narrating a hadith from Hadhrat Imaam Abu Haneefa رضي الله عنه, the famous Muhaddith, Abdur Rahmaan Al Muqri رضي الله عنه used to say that he was narrating from the king of kings in the subject of Ahadeeth. [The Tadhkira of Khateeb Baghdaadi, Vol.13 Pg.245]

The testimony of these figureheads in the science of Ahadeeth make it clear that Hadhrat Imaam Abu Haneefa رضي الله عنه was regarded as a Muhaddith of the highest calibre, as well as an esteemed analyst in the field. If he was deficient in this field, renowned Muhadditheen like Imaam Abu Yusuf and Ibn Mubaarak رضي الله عنه would have never been so devoted to his lessons.

The Excellence of Hadhrat Imaam Abu Haneefa رضي الله عنه's Knowledge:

Hadhrat Mas'ar bin Kudaam رضي الله عنه, who passed away 115 years after the Hijrah, was a great scholar. Hadhrat Yahya bin Sa'eed Qattaan رضي الله عنه says that he never saw anyone with more dependable knowledge than Hadhrat Mas'ar رضي الله عنه. Imaam Ahmed bin Hambal رضي الله عنه writes that truly reliable scholars are the likes of Imaam Shu'ba and Mas'ar رضي الله عنه. The same Hadhrat Mas'ar bin Kudaam رضي الله عنه has the following to say about Hadhrat Imaam Abu Haneefa رضي الله عنه: "I was a student of hadith along with Hadhrat Imaam Abu Haneefa (A.R), but he excelled ahead of us. When we took to abstinence (piety) he outstripped us, and when we studied Fiqh he produced what you see." [Al Intiqaa Pg.27]

Hadhrat Ibn Mubaarak رضي الله عنه says that whenever Hadhrat Mas'ar (A.R) saw Hadhrat Imaam Abu Haneefa رضي الله عنه he stood up in respect and would sit before the Imaam with the utmost honour for him. The above testimony of Hadhrat Mas'ar رضي الله عنه attests to the high status that Hadhrat Imaam Abu Haneefa رضي الله عنه held with regard to Ahadeeth.

Hadhrat Imaam Abu Haneefa رضي الله عنه's Repute in Academic Circles:

Imaam Layth bin Sa'd Misri (A.R) was a scholar of great distinction. Imaam Shaafi'ee رضي الله عنه says that he walked with more Ahadeeth than Imaam Maalik رضي الله عنه. He was also extremely influential in the Egyptian government. The same Imaam Layth رضي الله عنه said, "Hadhrat Imaam Abu Haneefa رضي الله عنه was a greatly celebrated personality in academic circles and I was very eager to meet him. I eventually met him in Makkah when I noticed a group of people falling head over heels for him. When I heard someone shout "Abu Haneefa!" I understood that this must be Hadhrat Imaam Abu Haneefa رضي الله عنه. My desire to meet him could then not be restrained." [Manaaqib Thalaatha by Imaam Dhahabi رضي الله عنه, Pg. 22]

Hadhrat Layth bin Sa'd رضي الله عنه was also a great Mujtahid whose school of jurisprudence was followed for centuries. His rulings coincide so much with those of the Hanafi Madh'hab that some historians have even included his name in the ranks of the Ahnaaf [plural of Hanafi i.e. a follower of Hadhrat Imaam Abu Haneefa رضي الله عنه]. Nawaab Siddiq Hasan Khan has mentioned this as well.

Chief of the Muhadditheen:

Haafidh Ibn Abdil Barr رضي الله عنه quotes the following statement from one of the students of Hadhrat Imaam Abu Haneefa رضي الله عنه, Hadhrat Yazeed bin Haroon رضي الله عنه, who was himself a renowned Muhaddith. He says, "I have sat before a thousand Muhadditheen to learn Ahadeeth and I have narrated Ahadeeth from most of them. Amongst all of these, there are only about five whom I found to possess the deepest understanding and to be the most pious. At the head of these five is Hadhrat Imaam Abu Haneefa رضي الله عنه." [Al Intiqaa Pg. 163]

Whenever the Muhadditheen refer to someone as a "Faqeeh", it means that they regard the person to be one who has a deep understanding of the Ahadeeth. Imaam Tirmidhi رضي الله عنه writes, "This is what the Fuqahaa (plural of Faqeeh) have said, and they are most knowledgeable about the meanings of the Ahadeeth."

The Nucleus of Fiqh and Hadith:

Imaam Abu Aasim An Nabeel رضي الله عنه reports from Imaam Tahaawi (A.R) that he was once close to Hadhrat Imaam Abu Haneefa رضي الله عنه in Makkah when a large crowd of expert authorities of Fiqh and Hadith were gathered around him. Hadhrat Imaam Abu Haneefa رضي الله عنه asked, "Is there anyone who will tell the owner of this house to grant leave to all these people." [Al Jawaahirul Mudhiyya Vol.2 Pg.256]

This report tells us that the eminent Fuqahaa and Muhadditheen frequently referred to Hadhrat Imaam Abu Haneefa رضي الله عنه to solve various difficulties. Hereunder follows a list of famous Muhadditheen who studied hadith (not the principles of Fiqh) from Hadhrat Imaam Abu Haneefa رضي الله عنه:

1. Yahya bin Sa'eed Qattaan رضي الله عنه.
2. Wakee bin Jarraa رضي الله عنه.
3. Sufyaan bin Uyayna رضي الله عنه.
4.Abdullaah bin Mubaarak رضي الله عنه.
5. Abdur Razzaaq bin Humaam رضي الله عنه.
6. Yazeed bin Haroon رضي الله عنه.
7. Hafs bin Ghayaath رضي الله عنه.
8. Yahya bin Zakariyya رضي الله عنه.

Leading Muhadditheen Accepted the Fiqh of Hadhrat Imaam Abu Haneefa رضي الله عنه:

Imaam Yahya bin Sa'eed Qattaan رضي الله عنه was a Muhaddith of the highest calibre who initiated the science of Asmaa'ur Rijaal, which deals with the examination of every narrator of hadith. Great scholars like Imaam Ahmed bin Hambal رضي الله عنه and Hadhrat Ali bin Madeeni رضي الله عنه used to stand and verify Ahadeeth with him. It was common amongst the Muhadditheen to discard any hadith that he discarded.

Hadhrat Yahya bin Ma'een رضي الله عنه writes, "I have heard Yahya bin Qattaan رضي الله عنه say, 'I do not speak a word of lie when I say that I have never heard anyone with a better opinion than Imaam Abu Haneefa رضي الله عنه." Hadhrat Yahya bin Ma'een رضي الله عنه writes further, "In fact, he (Yahya bin Qattaan) followed most of the rulings passed by Hadhrat Imaam Abu Haneefa رضي الله عنه." [Tahdheeb Vol.1 Pg.50]

The Hanafi School of Jurisprudence is based on Consultation:

The distinction of the Hanafi Madh'hab as compared to other Madhaahib (plural of Madh'hab) is that it is not a Madh'hab based on the personal opinions of a particular individual. It is not the compilation of one man's rulings. Hadhrat Imaam Abu Haneefa رضي الله عنه used to gather a body of approximately forty leading Ulema. After deliberating upon a particular issue at length, a verdict was recorded. If any eminent scholar held a different opinion, his opinion was also recorded. In this manner, the Hanafi Madh'hab was compiled after discussing a vast range of matters.

When the Fuqahaa unanimously agree upon a ruling it will be termed as "Ijmaa". No majority vote can overrule Ijmaa. Qiyaas (analogical deduction) will only be regarded as a source of proof in the Shari'ah when there exists no Ijmaa on the issue. The concept of voting is a Western decision-making innovation which is not practised in Islaamic consultations and conferences. Islaamically, the final decision is not restricted to a majority vote. In this way, it is not a mere weight of numbers that count, but due priority is given to the knowledge of those allowed to decide.

Together with the opinions of Hadhrat Imaam Abu Haneefa رضي الله عنه, the Hanafi Madh'hab also quotes the opinions and rulings of his prominent students. This makes it clear that the Hanafi Madh'hab is not the personal opinions of a single person, but a conglomeration of scholastic opinions that have been discussed at length. Such a ruling is referred to as "Zaahirur Riwaayah". There are six books of Imaam Muhammed (A.R) that are regarded as compilations of the Zaahirur Riwaayaat.

The Prominent Students of Hadhrat Imaam Abu Haneefa رضي الله عنه:

1. Hadhrat Abdullaah bin Mubaarak رضي الله عنه:

He is one of the most famous students of Hadhrat Imaam Abu Haneefa (A.R) and was one of the teachers of Imaam Bukhari رضي الله عنه's teacher. Hadhrat Abu Usaama (A.R) refers to him as "Ameerul Mu'mineen fil Hadith" ("The leader of the Mu'mineen in Hadith"). He narrates an authentic hadith wherein Hadhrat Abdullaah bin Mas'ood (RA) once asked some people whether he should demonstrate to them exactly how Rasulullaah (sallAllaahu-alayhi-wa-sallam) performed salaah. When he performed the salaah before them, he only raised his hands for the Takbeer at the beginning of the salaah and at no other time during the salaah. [Nasa'ee Vol.1 Pg.117/158]

Hadhrat Abdullaah bin Mubaarak رضي الله عنه was of the opinion that although this narration proves that the hands should not be raised during the salaah, it does not categorically reject the opinion of those who believe that the hands must be raised.

Hadhrat Maulana Muhammed Ibraheem Meer Siyaalkoti رضي الله عنه writes that the students of Hadhrat Imaam Abu Haneefa رضي الله عنه all attained high position. Imaam Abu Yusuf رضي الله عنه was chief justice during his time, while Imaam Muhammed, Abdullaah bin Mubaarak, Imaam Zufar رضي الله عنه and others were exemplary models because of their academic accomplishments. [Ahkaamul Maraam Pg. 55]

Other renowned Muhadditheen who were students of Hadhrat Imaam Abu Haneefa رضي الله عنه included:

1. Hadhrat Yahyaa bin Sa'eed Qattaan رضي الله عنه.
2. Hadhrat Wakee bin Jarraa رضي الله عنه.
3. Hadhrat Sufyaan bin Uyayna رضي الله عنه.
4. Hadhrat Yazeed bin Haroon رضي الله عنه.
5. Hadhrat Hafs bin Ghayaath رضي الله عنه.
. Hadhrat Yahya bin Abi Zaa'idah رضي الله عنه and many others.

A perusal through the books of Asmaa'ur Rijaal will reveal what great personalities all these men were. One can then well imagine how great a scholar their teacher was if these mountains of knowledge collected around him!.

2. Hadhrat Imaam Abu Yusuf رضي الله عنه[passed away in 152 A.H]:

His name was Ya'qoob and he was born in Kufa. He remained with Hadhrat Imaam Abu Haneefa رضي الله عنه for seventeen years. The Maaliki scholar, Haafidh Ibn Abdil Barr رضي الله عنه says that Imaam Abu Yusuf رضي الله عنهused to memorise 50 to 60 Ahadeeth in a single lesson and narrated a large number of Ahadeeth. [Al Intiqaa Pg.172]

Hadhrat Yahya bin Ma'een رضي الله عنه as well as Imaam Ahmed bin Hambal رضي الله عنه regarded Imaam Abu Yusuf رضي الله عنه as a reliable narrator of hadith. [Sunan Kubra Vol.1 Pg.247]

He was so renowned as a scholar of hadith that Imaam Muhammed went to him first when he began to study Ahadeeth. Imaam Muzani رضي الله عنه says that Imaam Abu Yusuf (A.R) followed the Ahadeeth most closely from all the Fuqahaa رضي الله عنه. [Al Bidaaya Vol.1 Pg.180]

Imaam Yahay bin Ma'een رضي الله عنه referred to Imaam Abu Yusuf رضي الله عنه as being most proficient and adherent to the Ahadeeth and the Sunnah. Allaam Ibn Qutayba رضي الله عنه [passed away in 276 A.H] refers to Imaam Abu Yusuf رضي الله عنه as a Haafidh i.e. one who was a master in Ahadeeth and who memorised a large number of Ahadeeth. He was also extremely proficient on the subject of Rasulullaah (sallAllaahu-alayhi-wa-sallam)'s military expeditions and the history of the Arabs.

Ibn Hajar Makki رضي الله عنه quotes that Imaam Abu Yusuf used to say, "Whenever I took a specific liking to any hadith, I used to take it to Hadhrat Imaam Abu Haneefa رضي الله عنه. I soon learned that he had a deeper insight into authentic Ahadeeth than I did." [Ansaab, Vol.1 Pg.29]

The following is recorded in the commentary of Mushkilul Aathaar, "None of his contemporaries could excel him as he was at the apex of knowledge, juridical proceedings and political science. He was the first to write a book about the principles of Fiqh." [Vol.9 Pg.201] Amongst his writings were Kitaabul Aathaar, Kitaabul Amaali and Kitaabul Kharaaj, which is a canonical work on Islaamic finance. After the demise of Hadhrat Imaam Abu Haneefa رضي الله عنه, Imaam Muhammed رضي الله عنه pursued his studies under the tutelage of Imaam Abu Yusuf رضي الله عنه.

3. Hadhrat Imaam Zufar bin Hudhail رضي الله عنه [passed away in 158 A.H]:

He stayed with Hadhrat Imaam Abu Haneefa رضي الله عنه for twenty years. One of his most outstanding traits was his profound ability to deduce laws from the sources of Shari'ah. He acquired this prowess from Hadhrat Imaam Abu Haneefa رضي الله عنه. Although Imaam Abu Yusuf رضي الله عنه excelled him in knowledge of Ahadeeth and Imaam Muhammed excelled him in literary talent and knowledge of Arabic, Imaam Zufar رضي الله عنه was second only to Hadhrat Imaam Abu Haneefa رضي الله عنه in Fiqh. It is for this reason that his name often follows that of Hadhrat Imaam Abu Haneefa رضي الله عنه when the Imaam's students are mentioned. [Al Intiqaa Pg. 14]

Whenever Imaam Muhammed رضي الله عنه quoted the ruling of Hadhrat Imaam Abu Haneefa رضي الله عنه in his book "Jaami'ul Kabeer", he also cites the rulings of Imaam Abu Yusuf and Imaam Zufar رضي الله عنه. His narration on Ahadeeth are regarded as authentic and reliable. [Miftaahus Sa'aadah Vol.2 Pg.114]

Ibn Hibbaan رضي الله عنه has also classified him as an authentic narrator. [Lisaanul Mizaan Vol.2 Pg.476] The Imaam of Jarh wa Ta'deel , Imaam Wakee bin Jarraah رضي الله عنه has narrated several Ahadeeth from Imaam Zufar رضي الله عنه. Hadhrat Imaam Abu Haneefa رضي الله عنه used to refer to him as the Imaam from amongst the Imaams of the Muslimeen.

In his book Mu'jamus Sagheer, Imaam Tabraani رضي الله عنه has narrated a hadith of Hadhrat Imaam Abu Haneefa رضي الله عنه, which is transmitted through Imaam Zufar رضي الله عنه. After Hadhrat Imaam Abu Haneefa رضي الله عنه declined the post of chief justice, it was offered to Imaam Zufar رضي الله عنه. Imaam Muhammed رضي الله عنه treated him like a teacher and said about him, "He is one of the oceans of Fiqh and amongst the most intelligent men of his time. He acquired a deep understanding of Deen from Hadhrat Imaam Abu Haneefa رضي الله عنه and was one of his leading students. He was one of those people who effectively combined knowledge and action (i.e. he practised on his knowledge). He had knowledge of Ahadeeth and specialised therein."

Abu Nu'aim رضي الله عنه writes, "He was an expert of hadith. When I used to present Ahadeeth to Imaam Zufar رضي الله عنه, he would tell me which hadith abrogated another and which one was abrogated; which one was practicable and which was not." [Siyar A'laamun Nubalaa Vol.8 Pg.38]

4. Hadhrat Imaam Muhammed bin Hasan Shaybaani رضي الله عنه [passed away in 189 A.H]:

He was an embodiment of the knowledge of Hadith, Tafseer, Fiqh and Arabic. Besides narrating from Hadhrat Imaam Abu Haneefa رضي الله عنه, he also narrated Ahadeeth from the following eminent scholars:

1. Hadhrat Mas'ar bin Kudaam رضي الله عنه [passed away in 155 A.H].
2. Imaam Zufar رضي الله عنه [passed away in 158 A.H].
3. Imaam Awzaa'ee رضي الله عنه [passed away in 157 A.H].
4. Hadhrat Sufyaan Thowri رضي الله عنه [passed away in 161 A.H].
5. Hadhrat Maalik bin Dinaar رضي الله عنه.
6. Hadhrat Imaam Maalik رضي الله عنه.
7. Imaam Abu Yusuf رضي الله عنه.

The Mu'atta of Imaam Muhammed رضي الله عنه is comprehensive and concise version of the Mu'atta of Imaam Maalik رضي الله عنه. Hadhrat Abu Ubaidah رضي الله عنه says that he never found anyone possessing more knowledge of the Qur'aan than Imaam Muhammed رضي الله عنه. Hadhrat Yahya bin Ma'een رضي الله عنه, who was the teacher of Imaam Bukhari رضي الله عنه says, "I copied the "Jaami'us Sagheer" of Imaam Muhammed رضي الله عنه from Imaam Muhammed رضي الله عنه himself.

Allaama Mubarrad رضي الله عنه acquired his qualification in the Arabic language from Imaam Muhammed رضي الله عنه. Once when Allama Mubarrad رضي الله عنه used the word "Al Ghazaala" for the sun, he was asked for a reference. In reply he stated that Imaam Muhammed رضي الله عنه used the word in this context. [Usoolus Sarakhsi]

The Ulema of Arabic linguistics rate Imaam Muhammed رضي الله عنه as the Seebaway of his era. His comment on the Arabic language is regarded as a proof in lexicography. He is regarded to be the architect of the Hanafi Madh'hab and is termed "Th Imaam of all Imaams". He documented the Zaahirur Riwaayah in six volumes. Amongst his compilation of Ahadeeth are Kitaabul Aathaar, the Mu'atta of Imaam Muhammed and Al-Hujjah ala Ahli Madinah (in two volumes).

The Book "Mizaanul I'tidaal" has the following to say: "Muhammed bin Hasan رضي الله عنه was an ocean of knowledge and Fiqh." [Pg. 50] Imaam Muzani رضي الله عنه writes about him: "Welcome to the one who fills the ears and the heart with understanding." [Siyarus Sahaaba Vol.8 Pg.473]

Imaam Shaafi'ee رضي الله عنه says, "I have not seen anyone more intelligent, with more insight, more abstinent, more pious, more well spoken and more resolute than Muhammed bin Hasan رضي الله عنه." [Tahdheebul Asmaa] Imaam Shaafi'ee رضي الله عنه also said, "When I used to listen to him recite the Qur'aan, it was as if the Qur'aan was revealed in his language." [Al Bidaya wan Nihaaya Vol.4 Pg.204] He also commented that Imaam Muhammed رضي الله عنه was one of the most intelligent persons in the world. [Al Jawaahirul Mudhiyya Vol.2 Pg.42]

The Ten Distinguished Mujtahideen of the Ummah:

1. Imaam Ja'far bin Muhammed رضي الله عنه [passed away in 148 A.H]:

Hadhrat Imaam Ja'far Saadiq رضي الله عنه was the grandson (daughter's son) of Hadhrat Abu Bakr رضي الله عنه's granddaughter, Hadhrat Asmaa (RA). He was born in the same year as Hadhrat Imaam Abu Haneefa رضي الله عنه viz. 80th year after the Hijrah. Hadhrat Imaam Abu Haneefa رضي الله عنه stated that he had never met a Faqeeh greater than Imaam Ja'far bin Muhammed رضي الله عنه. [Tadhkira Vol.1 Pg.146]

Since all Fuqahaa are considered to be the siblings of Hadhrat Imaam Abu Haneefa (A.R) in the field of Fiqh, the above accolade is certainly noteworthy. Imaam Ja'far (A.R) studied under the following eminent scholars:

1. His father, Imaam Baaqir رضي الله عنه [passed away in 114 A.H].
2. Hadhrat Urwa bin Zubair رضي الله عنه.
3. Hadhrat Imaam Ataa رضي الله عنه.
4. Imaam Naafi رضي الله عنه.

The following were some of the prominent scholars who narrated Ahadeeth from him:

1. Imaam Maalik رضي الله عنه.
2. Hadhrat Sufyaan Thowri رضي الله عنه.
3. Hadhrat Sufyaan bin Uyayna رضي الله عنه.
4. Hadhrat Imaam Abu Haneefa رضي الله عنه.

The above proves that Imaam Ja'far رضي الله عنه did not hold any beliefs that were contrary to those of the above scholars. Imaam Ja'far رضي الله عنه, Imaam Baaqir رضي الله عنه and Imaam Zainul Aabideen رضي الله عنه were all Sunnis. Therefore, the narrations of these personalities are found in many books of the Ahlus Sunnah wal Jamaa'ah.

Imaam Ja'far رضي الله عنه made the following statement about Hadhrat Abu Bakr (RA): "You are 'Siddeeq' (Most truthful). If a person does not regard you as 'Siddeeq', Allaah should not make him realise any of his ambitions in this world and in the Hereafter. [Kashful Ghumma Pg.220]

2. Imaam Sufyaan Thowri رضي الله عنه [passed away in 161 A.H]:

He used to lecture in Kufa and his school of thought was followed till the fifth century. Imaam Shu'ba رضي الله عنه and Imaam Yahya bin Ma'een رضي الله عنه referred to him as "The Leader of the Mu'mineen in Hadith". Hadhrat Abdullaah bin Mubaarak, Yahya bin Sa'eed Qattaan and Wakee bin Jarraah رضي الله عنه were amongst his students. He never raised his hands when proceeding for Ruku and when rising from Ruku. With regard to this act, Imaam Tirmidhi رضي الله عنه writes, "Such was the practise of many men of knowledge from amongst the Sahaaba (RA) and the Taabi'een, as well as Sufyaan Thowri رضي الله عنه." [Vol.1 Pg.35]

When such an eminent scholar did not raise his hands, it proves that the Sahaaba (RA) did not generally carry out this practice. He also stated that it is best to recite "Bismillah" silently during salaah. [Tadhkira] He was also of the opinion that the Taraaweeh salaah consists of twenty rakaahs. Imaam Tirmidhi writes, "Most men of knowledge are in agreement with what has been narrated from Hadhrat Ali (RA), Hadhrat Umar (RA) and other companions of Rasulullaah (sallAllaahu-alayhi-wa-sallam) i.e. that Taraaweeh should be twenty rakaahs. This is also the opinion of Imaam Sufyaan Thowri رضي الله عنه. [Vol.1 Pg.79]

3. Hadhrat Imaam Maalik رضي الله عنه [passed away in 179 A.H]:

He was one of the most prominent Mujtahideen who lectured in Madinah. He was the teacher of great personalities like Imaam Muhammed رضي الله عنه and Imaam Shaafi'ee رضي الله عنه. According to the Maaliki Madh'hab, the hands are not raised when proceeding into Ruku and when rising from Ruku. He has written: "We never perform the Witr salaah as a single rakaah. None in Madinah ever performs a single rakaah of Witr. The Witr salaah is only three rakaahs." [Mu'atta, Pg.47]

He was not of the opinion that a Muqtadi should recite behind the Imaam. He stated, "When any of you perform salaah behind the Imaam, then the Qiraa'ah of the Imaam will suffice for him." [Mu'atta Pg.31]

4. Imaam Awzaa'ee رضي الله عنه [passed away in 157 A.H]

He used to be referred to as the Imaam of the people of Shaam. [Al Bidaaya Vol.1 Pg.115] This makes it evident that the people of every region followed a particular Imaam. Hadhrat Abdur Rahmaan bin Mahdi رضي الله عنه says that there was none in Shaam who was more knowledgeable of the Sunnah than Imaam Awzaa'ee رضي الله عنه. [Tahdheeb Vol.6 Pg.240]

He also had a large following in Spain [Al Bidaaya]. After meeting Hadhrat Imaam Abu Haneefa رضي الله عنه, his heart was cleared with regard to the Imaam. He later stated, "The excellence of this man has made others envious of him. Without doubt, my suspicion was wrong, which I have deep regrets about." [Seeratun Nu'maan Pg.45]

Like Imaam Maalik رضي الله عنه, Imaam Awzaa'ee رضي الله عنه was also of the opinion that the Muqtadi should not recite any Qiraa'ah behind the Imaam. Haafidh Ibn Qudaama رضي الله عنه writes: "There was Maalik رضي الله عنه amongst the people of Hijaaz, Thowri رضي الله عنه amongst the people of Iraq and Awzaa'ee amongst the people of Shaam. None of them ever made the statement that a man's salaah is nullified if he does not recite Qiraa'ah when his Imaam is reciting." [Al Mughni Vol.1 Pg.564]

5. Imaam Laith bin Sa'd Misri رضي الله عنه [passed away in 175 A.H]:

He used to lecture in Egypt and was greatly impressed by Hadhrat Imaam Abu Haneefa رضي الله عنه. In fact, his analysis of Islaamic rulings coincide with those of the Ahnaaf on so many occasions that the historian Ibn Khalikaan رضي الله عنه has referred to him as being a Hanafi. [Al Jawaa'irul Mudhiyya Vol.1 Pg.416] Allaama Qastalaani رضي الله عنه and Nawaab Siddeeq Hasan Khan رضي الله عنه have also termed him as a Hanafi. [Ittihaaf Pg.237]

His school of jurisprudence was followed until the fourth century of Islaam. Imaam Shaafi'ee رضي الله عنه regarded him to be a greater Faqeeh than Imaam Maalik رضي الله عنه. When the Madh'hab of Imaam Layth رضي الله عنه began to fade, Imaam Shaafi'ee رضي الله عنه was extremely grieved and blamed the students of Imaam Layth رضي الله عنه for being complacent and failing to propagate the Madh'hab. [Tadhkira] Imaam Layth رضي الله عنه was extremely proficient in Tafseer, Fiqh and Arabic.

6. Imaam Shaafi'ee رضي الله عنه [passed away in 204 A.H]:

He was an Imaam and a Mujtahid on his time. He used to lecture in Makkah and in Egypt. The book "Tadhkira" says that he wrote a camel's load of knowledge from Imaam Muhammed رضي الله عنه. Without authenticating him, Hadhrat Yahya bin Ma'een رضي الله عنه casually stated that there is no harm in transmitting the Ahadeeth that Imaam Shaafi'ee رضي الله عنه narrates. However, Imaam Ahmed رضي الله عنه has declared him to be authentic.

According to Imaam Shaafi'ee رضي الله عنه, only the Imaam should say "Aaameen" loudly, while the Muqtadi should recite it silently. [Kitaabul Umm] No authentic hadith proves that the Sahaaba رضى الله عنها ever said "Aameen" loudly. When he was asked about the number of Rakaahs for Taraaweeh, he replied, "I have found the people of our city Makkah performing twenty Rakaahs." [Tirmidhi Vol.1 Pg.99]

7. Imaam Is'haaq bin Raahway رضي الله عنه [passed away in 238 A.H]:

He was the teacher of Imaam Bukhari and Imaam Muslim رضي الله عنه. His school of jurisprudence was also followed for a while. Imaam Tirmidhi رضي الله عنه quoted his opinion on various rulings together with those of other Mujtahideen, which proves that he was amongst the leading Fuqahaa.

8. Hadhrat Imaam Ahmed ibn Hanbal رضي الله عنه [passed away in 241 A.H]:

The religious scholars of Saudi Arabia all follow the Madh'hab of Imaam Ahmed (A.R). He was a student of Imaam Abu Yusuf رضي الله عنه and Imaam Shaafi'ee رضي الله عنه, while Imaam Bukhari and Imaam Muslim رضي الله عنه were amongst his students. He stated that the hadith "There is no salaah for the one who does not recite Faatihatul Kitaab i.e. Surah Faatiha", refers to the salaah of a person performing salaah by himself. It does not apply to the Muqtadi (person following the Imaam). [Tirmidhi Vol.1 Pg.42]

This makes it clear that Imaam Ahmed رضي الله عنه gave no regard to the additional words of some narrations of the same hadith, which constrain one to apply the hadith to the Muqtadi as well. This is particularly so because people like Muhammed bin Is'haaq and Naafi bin Mahmood are amongst the transmitters of such narrations.

Both, Hadhrat Imaam Abu Haneefa رضي الله عنه and Imaam Ahmed رضي الله عنه approved of the meaning behind the hadith: "My Sahaaba (RA) are like guiding stars". Therefore, they both regarded the words of the Sahaaba (RA) to be a viable source of law. They both also gave priority to "weak" Ahadeeth over their personal analogy (Qiyaas), and they were both of the opinion that it is not necessary to recite Surah Faatiha when one if following an Imaam in salaah.

9. Hadhrat Imaam Muhammed bin Isma'eel رضي الله عنه [passed away in 256 A.H]:

He was a Mujtahid on his own even though Ulema have classified him as a Shaafi'ee because many of his famous rulings correspond to those of Imaam Shaafi'ee رضي الله عنه. The Saheeh Bukhari is the gleaming sun amongst all the books of Ahadeeth. The Ahadeeth are arranged in accordance to the chapters of Fiqh and are so comprehensive that no match can be found before it. It was afterwards that Imaam Tirmidhi رضي الله عنه and Imaam Nasa'ee رضي الله عنه followed this precedent.

The chain of Ahadeeth that the Shias have is altogether different and they have their own books of Ahadeeth. The Ulema know well that they have nothing as authentic and comprehensive as this. Although the Saheeh of Imaam Muslim رضي الله عنه contains all relevant Ahadeeth in one place, as well as all the chains of narrators of a particular hadith in one place, the Saheeh of Imaam Bukhari رضي الله عنه is still regarded as the emperor because of the perspective of Fiqh that it contains and because of the extreme authenticity of the narrations.

If any book of Ahadeeth had to compare with the Saheeh of Imaam Bukhari رضي الله عنه in terms of Fiqh, it would be the Sunan of Imaam Abu Dawood رضي الله عنه and the work of Imaam Tahaawi رضي الله عنه.

1. Imaam Bukhari رضي الله عنه regarded three Talaaqs (divorces) issued in one sitting to be nothing less than three Talaaqs. [Bukhari Vol.2 Pg.791]
2. He also never performed less than three Rakaahs of Witr salaah. In support thereof, he quotes one of the learned scholars of the past as saying, "I have seen people performing three rakaahs of Witr salaah ever since I came of age." [Bukhari Vol.1 Pg.135].
3. He was of the opinion that people should greet each other using both hands.

10. Hadhrat Imaam Muslim رضي الله عنه [passed away in 261 A.H]:

According to the Muslims of Northwest Africa, the Saheeh of Imaam Muslim رضي الله عنه is higher in rank than the Saheeh of Imaam Bukhari رضي الله عنه. However, the Ulema of the Indo-Pak subcontinent maintain that the Saheeh of Imaam Bukhari رضي الله عنه is still the best. Without taking the name of Imaam Bukhari رضي الله عنه, Imaam Muslim رضي الله عنه rectified certain errors that Imaam Bukhari رضي الله عنه had made by stating what was correct.

Although Imaam Muslim رضي الله عنه did collect all relevant Ahadeeth in one place and arranged them in perspective, he did not arrange them in chapters. He also had no intention of substantiating any particular Madh'hab with his compilation.

Although Imaam Muslim رضي الله عنه was a Shaafi'ee, he narrated and authenticated the hadith wherein Rasulullaah (sallAllaahu-alayhi-wa-sallam) said, "When the Imaam recites (Qiraa'ah in salaah) then be silent." [Muslim Vol.1 Pg.174]

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#2 [Permalink] Posted on 16th November 2010 21:32

Awesome, MashaAllah. very long but very good

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#3 [Permalink] Posted on 27th December 2010 08:28

The Status Of Imam Abu Hanifa (rahmatullahi alaih) In Hadeeth

Youtube Video

Urdu with english subtitles

The speaker is Maulana Bilal Bawa Saheb who is a lecturer of Hadith at Darul Uloom Bury

The lecture covers points like:
-The claim that Imam Abu Haneefa (rahmatullahi alaih) knew 11 hadith
-Why he is called "Imam Ul Muslimeen"
-Who said the Hanafi Fiqh will remain till the "end of time"
-Imam Abu Yusuf's (rahmatullahi alaih) status

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#4 [Permalink] Posted on 20th January 2011 14:38

http://www.muftisays.com/blog/Seifeddine-M/977_20-01-2011/response-to-abu-usama.html

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#5 [Permalink] Posted on 26th January 2011 12:01

From Sunni Forum

Excerpts from the book 'Uqudul Jamman fee Manaqibil Imamil 'Atham Abi Hanifata An-Nu'man

(1) Abu Ja'far Muhammad Ibn 'Ali
Abu Ya'qub Ibn Ahmad Ibn Yusuf Makki narrates that Abu Hamzah Thamani said: "We were seated in the company of Imam Abu Ja'far Muhammad Ibn 'Ali rahmatullahi 'alaih when Imam Abu Hanifah rahmatullahi 'alaih appeared and posed quite a few dini questions to him. Muhammad Ibn 'Ali answered his questions where after Imam Sahib departed. Imam Ja'far thereafter remarked: "How commendable are this man's manners and how sublime is his jurisprudential skill?"

(2) Imam Malik rahmatullahi 'alaih
Khatib Baghdadi narrates that Imam Shafi'i rahmatullahi 'alaih said: Imam Malik rahmatullahi 'alaih was asked whether he saw Imam Abu Hanifah rahmatullahi 'alaih whereupon he replied: "Yes, I saw him and I found him to be a man of such caliber that if he claims that this pillar is made of gold, he will prove it to you."

Qadi Abul-Qasim Ibn Kaus narrates that Imam Malik wrote to Khalid Ibn Mukhallad Qutwani requesting him to send some of Imam Abu Hanifah rahmatullahi 'alaih's writings. According to his request, Khalid sent some of Imam Sahib's writings to him.

It is narrated from Imam Shafi'i rahmatullahi 'alaih that he once asked Imam Malik rahmatullahi 'alaih: "did you see Uthman Batti?" He replied, "Yes, he was an average person." did you see Ibnu Shubrumah?" I then asked. He replied, "Yes, he was a man of knowledge and eloquence." I thereafter asked, "And Abu Hanifah?" He submitted: Subhanallah! I haven't come across anyone like him. His knowledge was of such a caliber that if he claimed that this pillar is made of gold, he will logically prove it to you."

Qadi Abu 'Abdullah Saymari rahmatullahi 'alaih narrates that 'Abdullah Ibn Mubarak rahmatullahi 'alaih said: "I was once seated in the company of Imam Malik rahmatullahi 'alaih when a man appeared before us. Imam Malik treated him with utmost respect and honored his presence. When he departed, Imam Malik asked us: "Do youi know who this man is?" When he received a negative reply, he informed us: "This man is Abu Hanifah 'Iraqi. If he claims that this pillar is made from gold, it will become like. In the field of Fiqh, he has been bestowed with such divine guidance by Allah suhanahu wa ta'ala that he did not have to make much effort to achieve it."

On one occasion, when Sufyan Thawri rahmatullahi 'alaih came to the Majlis of Imam Malik : rahmatullahi 'alaih, he seated him on a place lower than that of Imam Abu Hanifah rahmatullahi 'alaih. When he departed, Imam Malik informed his students who the visitor was and he thereafter commented on his juristical abilities and his piety.

(3) Imam Shafi'i rahmatullahi 'alaih
Khatib Baghdadi relates that Harmalah Ibn Yahya said that he heard Imam Shafi'i rahmatullahi 'alaih saying: "The person who wishes to excel in Fiqh is bound to be in need of Imam Abu Hanifah rahmatullahi 'alaih. Imam Abu Hanifah rahmatullahi 'alaih is one of the personalities who was divinely guided with Fiqh by Allah subhanahu wa ta'ala."
Rab'i Ibn Sulayman narrates that he heard Imam Shafi'i rahmatullahi 'alaih saying: "The people are all dependents of Imam Abu Hanifah rahmatullahi 'alaih in the field of Fiqh." Imam Shafi'i is also reported to have said: "I haven't seen a greater Faqih then Imam Abu Hanifah rahmatullahi 'alaih." According to Khatib Baghdadi, the words "I haven't seen" appearing in this narration means "I haven't come across" because Imam Shafi'i did not see Imam Abu Hanifah rahmatullahi 'alaih.
Abul-Qasim Ibn Kaus narrates that Imam Shafi'i said: "The person who did not study Imam Abu Hanifah rahmatullahi 'alaih's books cannot excel in 'Ilm nor can he ever become a Faqih."

Abu Ya'qub Yusuf Ibn Ahmad Makki narrates from Harmalah that Imam Shafi'i said: "Both Imam Abu Hanifah and his Fiqh were admittedly indisputable."

(4) Sufyan Ibn 'Uyaynah
Khatib Baghdadi narrates that Sufyan Ibn 'Uyaynah rahmatullahi 'alaih said: "My vision has not fallen upon anyone like Abu Hanifah."

Qadi Abu 'Abdullah Saymari narrates that Sufyan Ibn 'Uyaynah is reported to have advised: "He who wishes to learn 'Ilmul-Maghazi (the study of the military expeditions of Rasulullah sallallahu 'alaihi wa sallam), should proceed to Madinah Munawwarah and if he wishes to study the laws of Hajj, he should proceed to Makkah Mukarramah. And as for he who wishes to become well-versed with the science of Fiqh, he should set out for Kufah and sit in the study circles of the students of Imam Abu Hanifah rahmatullahi 'alaih."

It has been reported that Sufyan Ibn 'Uyaynah said: "There are only four (pre-eminent) 'Ulama in our times; Hadrat 'Abdullah Ibn 'Abbas, Imam Sha'bi, Imam Abu Hanifah, and Sufyan Thawri : rahmatullahi 'alaihim."

(5) 'Abdullah Ibn Mubarak
'Abdullah Ibn Mubarak is reported to have said: "Imam Abu Hanifah rahmatullahi 'alaih was the most eminent of all jurists. I haven't witnessed anyone as skilled as him in the field of Fiqh."

Khatib narrates that Hafiz 'Abdur-Razzaq Inb Humam said that he heard 'Abdullah Ibn Mubarak saying: "If anyone had the right to employ logical reasoning in dini issues, then Abu Hanifah would have had the right to employ logical reasoning."

Khatib has also narrated that 'Abdullah Ibn Mubarak is reported to have said: "Imam Abu Hanifah rahmatullahi 'alaih was an Ayat (a sign)." One person sitting there enquired: O Abu 'Abdur-Rahman! Was he an Ayat (sign) of goodness or of evil?" He replied: "How! The word Ayat is only used for goodness and not for evil as the Arabs say, "He is a Ghayat (ultimate) in evil and Ayat (sign) in goodness". He thereafter recited the following verse: "And We had made the son of Maryam and his mother an Ayat (sign of our Power)."

Khatib narrates that 'Abdullah Ibn Mubarak said: "If we are unable to come across any explicit text of the Shari'ah over any dini issue and the need for logical reasoning arises, then we will refer to the opinions of Malik, Sufyan Thawri, and Abu Hanifah rahmatullahi 'alaih. However, from amongst these three, Abu Hanifa is the most pre-eminent. He is the most discerning and he has exceptional insight in the science of Fiqh. He is the greatest Faqih of them all."

Khatib also narrates that 'Abdullah Ibn Mubarak said: "If Allah swt did not assist me with Abu Hanifah and Sufyan Thawri rahmatullahi 'alaihima, then I would have been like that ordinary masses."

Qadi Abul-Qasim Ibn Kaus narrates that 'Abdullah Ibn Mubarak said: "If we do not come across any explicit text of Rasulullah sallallahu 'alaihi wa sallam or of the Sahabah radhiyallahu 'anhum on any dini issue, then according to us, the opinion of Imam Abu Hanifah rahmatullahi 'alaih is just like the Hadith of Rasulullah sallallahu 'alaihi wa sallam."

Saymari narrates that 'Abdullah Ibn Mubarak said: "If Imam Abu Hanifah and Sufyan Thawri rahmatullahi 'alaihima are unanimous upon any religious issue, I consider them both to be proof enough between me and Allah subhanahu wa ta'ala. I regard their opinion as authoritive proof in the Fatawa (religious verdicts) that I issue in the din of Allah subhanahu wa ta'ala."

Saymari narrates that Mansur Ibn Hisham said: "We were once seated by 'Abdullah Ibn Mubarak when a person started verbally abusing Imam Abu hanifah rahmatullahi 'alaih 'Abdullah Ibn Mubarak retorted: "Woe unto you! What, are you abusing a man who, for forty years, performed his five daily Salah with the same Wudu? Are you vilifying a man who used to recite the entire Qur'an in just two rak'at of Salah? Also, whatever 'Ilm of Fiqh I possess, was acquired from Imam Abu Hanifah rahmatullahi 'alaih.

Abu Muhammad Harithi narrates that Hibban Ibn Musa said: "We were once seated in the company of 'Abdullah Ibn Mubarak while he was busy dictating Ahadith to us. When he said, "Nu'man Ibn Thabit narrated to me..." someone asked him, " O Abu 'Abdur-Rahman! Who do you mean by this?" He replied, " I am referring to Abu Hanifah who is a treasure-house of 'Ilm." Upon hearing this, some of his students terminated the copying down of this Hadith from him. 'Abdullah Ibn Mubarak remained silent for some time after which he remarked: " O people! How disrespectful of you! How ill informed you are of the status of the Imams! Your cognizance with the ranks of the Imams is very limited. Nobody is as worthy of being followed as Abu Hanifah is because he was an Imam. He was very pious and untarnished. He was a very devout 'Alim and Faqih. He explained 'Ilm with insight and intuition and with Allah-consciousness like nobody else." The narrator adds: "'Abdullah Ibn Mubarak thereafter swore an oath that he will not teach them for another month."

(6) Sufyan Thawri

Khatib Baghdadi narrates that Muhammad Ibn Bishr said: I used to frequent the Majlis of both Sufyan Thawri and Abu Hanifa. When I used to go to Abu Hanifah he would ask me where I came from. Upon replying that I came from Sufyan Thawri, he used to remark: "You have come from such a personality that if 'Alqamah and Aswad rahmatullahi 'alaihima were to appear in our time, both of them would have been in need of him." When I used to go to Sufyan Thawri, he would ask where I came from. Upon my replying that I came from Abu Hanifah, he would remark: "You have come from a man who is the greatest Faqih on the surface of the earth."

Abu Khalid Ahmar narrates that he was by Sufyan Thawri when he was asked about a mas'alah on divorce. He submitted: "Only Abu Hanifah will be able to guide us to some appropriate plan of action on this matter."

Qadi Abul-Qasim Ibn Kaus relates that Hasan Ibn Zufar said: "Muhammad Ibn Muhajir informed us that he heard Sufyan Thawri saying: "The person who contends with Imam Abu Hanifah rahmatullahi 'alaih should necessarily be of higher rank and more learned than him. However, it is almost impossible to find someone like this."

Saymari narrates that Bashar Ibn Qirat - who was also Imam Sahib's business partner - said: "I once accompanied Abu Hanifah and Sufyan Thawri for the Hajj journey. Whenever we encamped in a city or a way-station, the local residents would gather around them saying: "Two leading Faqihs of Iraq have come." On these occasions, Sufyan Thawri used to make Abu Hanifah go ahead whilst he himself would prefer being at the rear. And whenever Sufyan was asked any mas'alah in the presence of Abu Hanifah, he wouldn't answer. Only Abu Hanifah used to answer.

Saymari narrates that Zaidah said: "I once saw a Kitab placed at the head-side of Sufyan Thawri rahmatullahi 'alaih which he referred to very frequently. I also sought his permission to peruse that kitab. He picked it up and handed it over to me. Upon picking it up, I was quite surprised to find it to be the 'Kitabur-Rahn' of Abu Hanifah. I inquired from him: "Do you study his books as well?" He replied: "I only wish I had all his Kitabs with me so that I could study them all. In his books, there has been no boundary left in the commentary of 'Ilm. However, we are not very fair and just towards him."

Abu Ya'qub Yusuf Ibn Ahmad Makki relates that Hasan Ibn Abu Malik said that he heard Imam Abu Yusuf (a most devoted follower and student of Imam Sahib) saying: "Sufyan Thawri rahmatullahi 'alaih was a more ardent follower of Imam Abu Hanifah rahmatullahi 'alaih than I am."

Abul-Qasim Ibn K'as narrates that 'Abdullah Ibn Mubarak said: "I inquired from Sufyan Thawri as to what his view is over inviting the non believers towards Islam before waging war with them. He replied: "The non believers are quite aware of the reason we are waging war against them." (In other words, it is not necessary to invite them before waging war.) I thereupon asked: "Does Imam Abu Hanifah hold the same view as you do?" Hearing this, he lowered his head for a little while. Raising his head once again, he looked about him and when he saw nobody about, he said: "Most definitely, Abu Hanifah used to easily get to the intricacies of 'Ilm. By Allah! He was a man who held firmly onto the 'Ilm of Din. He used to prevent the people from all Haram activities. He was always in the pursuit of acquiring the Ahadith of only reliable narrators. He would always be tracking down the latter (instead of the former) actions of Rasulullah sallallahu 'alaihi wa sallam. In his quest for the truth, in whatever condition he discovered the 'Ulama of Kufa, he accepted it and rendered it part of his Mazhab. Some people have leveled baseless accusations against him whilst we remained silent. We seek Allah's forgiveness for this shortcoming."

(7) Imam Awza'i

Khatib Baghdadi narrates that 'Abdullah Ibn Mubarak said: "I went to Syria to meet Imam Awza'i rahmatullahi 'alaih. I found him in Beirut. He asked me: "O Khurasani! Who is this Bid'ati in Kufa referred to as Abu Hanifah? I returned home and started pursuing the Kitabs of Imam Sahib all over again. I extracted a few selected Masa'il and made a note of them. I continued this activity for three days. On the fourth day, I appeared before him with the book in which I had made notes. He was a Mu'azzin as well as an Imam. When he saw the book in my hand, he asked: "What book is this?" I handed the book over to him. He came across a Mas'alah in which I had written, "Nu'man Ibn Thabit says". After calling the Azan, he continued studying the first part of the book while standing. He thereafter placed the book in his sleeve and performed Salah. Once again he started reading the book until he completed it. He then asked: "O Khurasani! Who is this person Nu'man Ibn Thabit?" I replied: "He is a Shaikh I met in Iraq." He advised me: "He is a man of outstanding virtue from amongst the Mashaikh. Go and attain a tremendous amount of 'Ilm from him." I submitted: "He is the same Abu Hanifah whom you had prohibited me from."

The same incident has also been related by Abul-Qasim Jurjurai from 'Abdullah Ibn Mubarak. This narration adds that Imam Abu Hanifah rahmatullahi 'alaih and Imam Awza'i met in Makkah Mukarramah. They had a number of meetings between them. 'Abdullah Ibn Mubarak says: "I saw Imam Awza'i discussing the Masa'il I had noted down with Imam Abu Hanifah rahmatullahi 'alaih whilst he in turn continued to elaborate on them. When they both parted from each other, I met Imam Awza'i and he remarked: "I envy Imam Abu Hanifah over his excessive knowledge and his remarkable intelligence. I seek Allah Ta'ala's forgiveness for my downright folly. Hold firm onto him as he is totally opposite of what I have been informed." The same incident has also been narrated by Saymari in his book "Akhbaru Abi Hanifah" on page 78.

(8) Ibnu Juraij

Saymari narrates that Ibnu Juraij said: "I have received news about Nu'man, the Faqih of Kufah, that he is very religious and pious. He is very protective over Din and 'Ilm. The worldly-motivated people will never gain influence over the people motivated by the hereafter. As far as I am concerned, Abu Hanifah will acquire a very astonishing rank in 'Ilm."
Abu Muhammad Harithi narrates that Sa'id Ibn Salih said: "We were busy discussing Abu Hanifah in front of Ibnu Juraij. He regarded him as a very great personality and lovingly revered him. He also mentioned him a great deal."

Abu Yahya Nayshapuri narrates in his Manaqib that 'Umar Ibn Harun said: "When Imam Abu Hanifah was mentioned before Ibnu Juraij, He addressed the people: "Keep quiet! Undoubtedly he is a Faqih. Undoubtedly he is a Faqih. Undoubtedly he is a Faqih."

(9) Imam Ahmad Ibn Hanbal

Qadi Abul-Qasim Ibn K'as says that Abu Bakr Marwazi narrates that he heard Abu 'Abdullah Ahmad Ibn Hanbal saying: "According to us, it is incorrect that Abu Hanifah ever said that the Qur'an is Makhluq." Abu Bakr Marwazi adds: "Upon this I remarked, Alhamdulillah! O Abu 'Abdullah! He occupied a lofty pedestal of 'Ilm." Upon this he remarked, Subhanallah! In matters of 'Ilm, piety, abstinence from the dunya and preference to the hereafter, he occupied such a lofty stage that nobody else would be able to occupy. He was undoubtedly lashed for the simple reason that he declined the post of a judge offered to him by Abu Ja'far Mansur. May Allah Subhanahu wa ta'ala shower His mercy upon him and may he attain the pleasure of Allah Subhanahu wa ta'ala.

(10) Yazid Ibn Harun

Khatib Baghdadi narrates from Darrir Ibn Sard that Yazid Ibn Harun was once asked: "Who was a greater Jurist between Abu Hanifah and Sufyan Thawri?" He replied: "Sufyan Thawri advanced in the memorizing of Ahadith whilst Abu Hanifah in the field of Fiqh."

Khatib also narrates that Hafiz Sajjadah said: "Abu Muslim Mustamli and I appeared before Yazid Ibn Harun when Abu Muslim submitted: "O Abu Khalid! What is your opinion regarding studying the books of Abu Hanifah?" He replied: "If you wish to become a Faqih (jurist), study his books. I don't know of a single jurist who does not aspire to check the opinion of Abu Hanifah. In fact, Sufyan Thawri copied down the 'Ktabur-Rahn' of Abu Hanifah for his personal use."

Saymari narrates that Tamim Ibn Muntasir said: "A person once addressed Yazid Ibn Harun thus: � Abu Khalid! Do you prefer the opinion of Imam Malik over that of Imam Abu Hanifah rahmatullahi 'alaih?" He replied: "Write down and accept the Ahadith of Imam Malik rahmatullahi 'alaih as he was very apt at analyzing all the narrators of Ahadith. As for Fiqh, this is the science of Abu Hanifah and his students. As for 'Ilmul-Fara'id (laws of inheritance), it seems as though they were created for this very science."

Saymari again narrates that Tamim Ibn Muntasir said: "I was in the company of Yazid Ibn Harun when coincidentally, mention of Abu Hanifah was made. One person started hurling defamatory words against Imam Sahib. Yazib Ibn Harun kept his head lowered for quite some time and only when the people told him, "May Allah have Mercy upon you", he submitted: "Imam Abu Hanifah rahmatullahi 'alaih was a very pious man. He was innocent of all the allegations leveled against him. He was a man who denounced the world. He was a truthful 'Alim and Hafiz of Ahadith of his times. Every one of his contemporaries I have come across submit that they haven't seen a Faqih (jurist) greater than Imam Abu Hanifah rahmatullahi 'alaih.

(11) Fadl Ibn Dukain

Khatib narrates that Hafiz Abu Nu'aim Fadl Ibn Dukain said: Imam Abu Hanifah rahmatullahi 'alaih was a man who plunged deep down into religious law."

(12) 'Abdullah Ibn Dawud Kharibi

Khatib narrates that 'Abdullah Ibn Dawud Kharibi said: "it is compulsory upon the Muslims to make Du'a for Imam Abu Hanifah rahmatullahi 'alaih in their Salah." He therafter mentioned the preservation by Imam Sahib of the Sunnah and Fiqh.

Khatib narrates that Nasr Ibn Ali said: "I heard 'Abdullah Ibn Dawud Kharibi saying: "In regards to Imam Abu Hanifah rahmatullahi 'alaih, there are two groups of people; one group is jealous and the other is ignorant of his virtues. According to me, the ignorant group is better than the jealous.

(13) Nasr Ibn 'Ali

Saymari narrate that Nasr Ibn Ali said: "The person who wishes to extricate himself from blindness and ignorance and wishes to attain the sweetness of Fiqh, should study the books of Imam Abu Hanifah rahmatullahi 'alaih."

(14) Shaddad Ibn Hakam

Khatib narrates that Shaddad Ibn Hakam said: "I haven't witnessed a Faqih (jurist) as sublime and great as Imam Abu Hanifah rahmatullahi 'alaih."

(15) Makki Ibn Ibrahim

Khatib narrates that Makki Ibn Ibrahim said: "Abu Hanifah was the greatest 'Alim of his times."

(16) Yahya Ibn Sa'id

Khatib narrates that Yahya Ibn Ma'in said: "I heard Yahya Ibn Sa'id Qattan saying: "We are unable to speak lies against Allah subhanahu wa tala'a by claiming that we heard an opinion better than that of Abu Hanifah rahmatullahi 'alaih. We have selected his opinions (over others)."

Yahya Ibn Ma'in says: "Whilst issuing Fatawa, Yahya Ibn Sa'id Qattan would always refer to the opinions of the people of Kufa and from these people he would accept and adhere to the opinion of Abu Hanifah rahmatullahi 'alaih."

Khatib narrates that Yahya Ibn Ma'in heard Yahya Ibn Sa'id saying: "How wonderful and brilliant are the opinions of Abu Hanifah rahmatullahi 'alaih."

(17) Nadr Ibn Shumail

Khatib narrates that Nadr Ibn Shumail said: "The people were all asleep and negligent of the science of Fiqh. Abu Hanifah threw open its doors and jolted the people awake. He expounded and revised this science."

(18) Abu Yahya Hammani

Khatib narrates that Abu Yahya Hammani said: "I haven't witnessed anyone better than Abu Hanifah rahmatullahi 'alaih."

Abu Muhammad Harithi narrates that Abu Yahya Hammani said: "From his contemporaries, whoever I have compared to Abu Hanifah in any virtue, I always found him to be more excellent. I haven't come across any saint as virtuous, devoted and more well-versed in the field of Fiqh than Abu Hanifah rahmatullahi 'alaih."

(19) Mus'ir Ibn Kudam

Khatib narrates that Hafiz Mus'ir Ibn Kudam said: "Whoever makes Abu Hanifah an intermediary between himself and Allah subhanahu wa ta'ala, I hop no fear will overcome him and that person will not be considered guilty of failing to be cautious."

Qadi Abul-Qasim Ibn K'as narrates that Ja'far Ibn 'Awn said: Mus'ir Ibn Kudam was once asked as to why he abandoned the opinions of his contemporaries for the opinions of Abu Hanifah. He responded: "Because of the validity of his opinion. If you can present an opinion better than his, I will readily accept that opinion."

He also narrates that Mus'ir Ibn Kudam said: "We attained the science of hadith with Abu Hanifah but he surpassed us. Then we opted for ascetism (abandoning the world) and he outstripped us in this as well. Thereafter, we attained Fiqh with him and his juristic excellence is before you."

He also narrated from 'Abdullah Ibn Mubarak that he saw Mus'ir Ibn Kudam in the Majlis of Abu Hanifah rahmatullahi 'alaih. He says that he saw Mus'ir asking him questions as well. Thereafter he said: "I haven't seen any dark-haired Faqih greater than Abu Hanifah rahmatullahi 'alaih."

Saymari narrates that Mus'ir Ibn Kudam said: "I envy only two personalities in Kufa; Abu Hanifah in his Fiqh and Hasan Ibn Salih in his Zuhd (abstinence)."

Abu Ya'qub Yusuf Ibn Ahmad Makki narrates that 'Ubaidah Ibn Musa said: "I heard Mus'ir Ibn Kudam saying, "May Allah subhanahu wa ta'ala shower His mercy upon Abu Hanifah rahmatullahi 'alaih. He was undoubtedly a Faqih and a great 'Alim."

(20) 'Isa Ibn Yunus

Abu Ya'qub Ibn Ahmad Makki narrates from Sulayman Shaz Kufi that 'Isa Ibn Yunus told him: "Don't ever talk ill of Abu Hanifah and don't ever believe anyone talking ill about him because by Allah! I haven't seen anyone more virtuous and more learned in Fiqh than him."

(21) Hafiz Mu'ammar

Khatib narrates that Hafiz Mu'ammar said: "I don't know of anyone who can speak about Fiqh to Abu Hanifah nor am I aware of anyone who is more apt than him in drawing analogies and expounding the Shar'i text. Aslo I haven't seen anyone more fearful than him in regards to introducing anything doubtful in the Deen of Allah subhanahu wa ta'ala."

(22) Abu Ja'far Razi

Khatib narrates that 'Abdullah Ibn Ja'far Razi said: "I haven't seen a greater Faqih and a more pious man than Abu Hanifah rahmatullahi 'alaih."

(23) Fudail Ibn 'Iyad

Khatib narrates that Fudail Ibn 'Iyad said: "Abu Hanifah was a great jurist. He was renowned for his Fiqh and piety. He was very affluent and this affluence was bestowed upon those who used to frequent his Majlis. He was a very famous personage. Day and night he was patiently engrossed in imparting religious education. He was a very silent man but when any issue concerning lawful and unlawful cropped up, he would most skillfully and corroboratively establish the truth. He would stay very far away from kings and rulers."

(24) Imam Abu Yusuf

Khatib narrates that Imam Abu Yusuf said: "I make Du'a for Abu Hanifah even before I make Du'a for my parents because I heard Abu Hanifah saying that he makes Du'a for Imam Hammad (his Ustad) even before he makes Du'a for his parents."

Saymari narrates that Yahya Ibn Aktham said: "Whenever Imam Abu Yusuf was asked about any injunction, he would respond to it and add: "This is the opinion of Imam Abu Hanifah rahmatullahi 'alaih and he who makes Abu Hanifah an intermediary between himself and Allah subhanahu wa ta'ala, he will turn out to be sincere in his Din."

(25) Yahya Ibn Aktham

Saymari narrates that Yahya Ibn Aktham said: "The people were always of the opinion that Allah subhanahu wa ta'ala had bestowed Abu Hanifah with Fiqh, religious knowledge coupled with a practical implementation, generosity and Quranic character."

Saymari narrates that Yahya Ibn Aktham also said: "Abu Hanifah was a true successor of the past saints. By Allah! There was no successor on th face of the earth like him."

(26) Imam A'mash

Khatib narrates that Abu 'Ibad Hanafi said: "Imam A'mash asked Imam Abu Yusuf, Why did your Ustad, Imam Abu Hanifah abandon that statement of 'Abdullah Ibn Mas'ud wherein he says: 'The freeing of a bondswoman is tantamount to her divorce?" Imam Abu Yusuf replied: "Because of the Hadith of Rasulullah sallallahu 'alaihi wa sallam gave her the option of selecting her husband of her days of slavery or her own freedom. She opted for her own freedom." To this A'mash replied: "Abu Hanifah is a very intelligent man." In other words, he found this analogy of Imam Sahib to be very remarkable."

Y'aqub bib Shaybah narrates that when Imam A'mash was asked about a certain injunction, he said: "A better reply to this question can be furnished by N'uman Ibn Thabit. I am confident of the fact that great blessing was bestowed to his 'Ilm."

(27) Fadl Ibn Musa Sinani

Abu Y'aqub Makki narrates that Yahya Ibn Adam said: "I once asked Fadl Ibn Musa Sinani of his opinion regarding those who were engaged in vilifying and verbally abusing Imam Abu Hanifah rahmatullahi 'alaih. He responded: Abu Hanifah presented the people with such a science which they were unaware of. Hence, the people started seething with jealousy."

(28) 'Abdullah Ibn Yazid Muqri

Khatib narrates that Abu 'Abdur-Rahman 'Abdullah Ibn Yazid Muqri said: "I haven't witnessed a dark-headed Faqih (jurist) as remarkable as Abu Hanifah."

Khatib Baghdadi narrates that Bishr Ibn Musa said: "Whenever 'Abdullah Ibn Yazid Muqri used to narrate Hadith of Abu Hanifah, he used to say, 'the king of kings narrated to us...'"

(29) Wak'i Ibn Jarrah

Khatib narrates that Wak'i Ibn Jarrah said: "I haven't witnessed a Faqih nor a person performing Salah as remarkable as Abu Hnifah rahmatullahi 'alaih."

(30) Yahya Ibn Ma'in

Saymari narrates that Yahya Ibn Ma'in said: "There were (only) four (most outstanding) Fuqaha (jurists); Imam Abu Hanifah, Sufyan Thawri, Imam Malik and Imam Awza'i rahmatullahi 'alaihim."

Yahya Ibn Ma'in is also reported to have said: "According to me, the most reliable and most esteemed Qirat is the Qirat of Hamzah and in Fiqh, the Fiqh of Abu Hanifah rahmatullahi 'alaih. I have found the predecessors to hold the same view as well."

When Yahya Ibn Ma'in was asked whether Sufyan Thawri narrated any Hadith from Abu Hanifah, he said: "Surely, he narrated from him. Abu Hanifah was a very reliable narrator and most truthful in expounding the laws of Fiqh. In regards to the Din of Allah subhanahu wa ta'ala, he was most trusted."

Abu Ya'qub Yusuf ibn Ahmad Makki narrates that 'Abdullah Ibn Ahmad Ibn Ibrahim Dawraqi said: "When Yahya Ibn Ma'in was asked about Abu Hanifah, I was listening as he replied: "He is reliable in terms of accepting Ahadith from him. I haven't heard any of the Muhaddithin portraying him to be unreliable. Look at the case of Shu'bah when he writes to Abu Hanifah requesting him to explain a few Ahadith. And Shu'bah is after all Shu'bah. (In other words, in the field of Hadith, he is of a very eminent rank.)"

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#6 [Permalink] Posted on 27th January 2011 11:03

(31) Imam Muhammad

Saymari narrates that Imam Muhammad Ibn Hasan Shaybani rahmatullahi 'alaihi said: "Imam Abu Hanifah rahmatullahi 'alaih was a matchless personage of his times. If the earth were to split up because of him, it would split up with one of the mountains of Ilm. It would split up with his generosity, sympathy, piety and preference for others for the sake of Allah swt. It would have split up with his 'Ilm and Fiqh."

(32) Yazid Ibn Zar'ie

Khatib narrates that whenever mention was made of Abu Hanifah before Yazid Ibn Zar'ie he would remark: "Swift horses have bolted with his Fatawa (religious verdicts) to far off lands."

Khatib narrates that Hafiz Hakim Ibn Hisham said: "Abu Hanifah was a man who did not eject anyone from the Qiblah of Rasulullah sallallahu 'alaihi wa sallam. (He would not regard anyone as a Kafir) until the person himself clearly enters the doors of Kufr (disbelief). With regards to loyalty and trustworthiness, he surpassed all others. The ruler of his times wanted him to accept the post of treasurer of state or face punishment by lashing. He declined the post and submitted to the lashes so that he may be safe from the punishment of Allah subhanahu wa ta'ala."

(33) Ibnu Muhammad Laythi

Khatib narrates that Ibnu Muhammad Laythi said: "When I landed in Kufa, I made inquiries about the most eminent 'Abid (devotee). I was directed to Abu Hanifah. Once again in old age, when I reached Kufa and made inquiries about the most eminent Faqih (jurist), I was again directed to Abu Hanifah rahmatullahi 'alaih."

(34) Hasan Ibn 'Ammarah

Khatib narrates that 'Abdullah Ibn Mubarak said: "I saw Hasan Ibn 'Ammarah holding the reigns of Abu Hanifah's horse and addressing him thus, "By Allah! We haven't come across anyone more eloquent, philosophical and witty than you. No doubt, you are the leader of the jurist of your times and this is an accepted fact. And those who have verbally abused you, have done so solely out of the jealously they harbor against you."

(35) Qasim Ibn M'an

Khatib narrates that Hajar Ibn 'Abdul-Jabbar said: " A person once told Qasim Ibn M'an Ibn 'Abdur-Rahman Ibn 'Abdullah Ibn Masud radhiyallahu 'anhu, "Do you prefer to be amongst the slaves of Abu Hanifah?" Qasim replied: "There is no other gathering as beneficial as the gathering of Abu Hanifah" He thereafter added: "Come, let us proceed to his gathering." When he reached the Majlis accompanied by the other person, he (the other man) clung onto Imam Sahib and remarked: "I haven't seen a man like this." "Imam Sahib", Qasim adds: "Was very pious and generous."

(36) Bishr Ibn Harith

Khatib narrates that Bishr Ibn Harith said: "If you desire piety, hold firmly onto Sufyan Thawri and if you aspire to become acquainted with intricate religious issues, then hold firmly onto Abu Hanifah rahmatullahi 'alaih."

(37) Hammad Ibn Abu Sulayman

Saymari narrates that Shu'bah Ibn Hajjaj said: "I heard Hammad Ibn Abu Sulayman (the Ustad of Imam Sahib) saying: "Abu Hanifah used to sit with us with dignity, respect, and Taqwa. We used to nourish him with the 'Ilm." Shu'bah adds: "I have been overcome with fear due to this statement made by Hammad. Abu Hanifah, by Allah! Was blessed with a remarkable and memory. People have leveled baseless accusations against Imam Sahib, the repercussions of which they will face before Allah subhanahu wa ta'ala. I am very well aware of the fact that 'Ilm is a close companion of Abu Hanifah just as I am aware of the fact that the light of day overcomes the darkness of night."

(38) Shu'bah Ibn Hajjaj

Qadi Abul-Qasim Ibn K'as narrates that Shababah Ibn Sawwar said: "Sh'ubah Ibn Hajjaj cherished good thoughts of Imam Abu Hanifah. He was moved by pity for Imam Sahib because the grudgingly envious really tormented him.

(39) Ayyub Sakhtiyani

Qadi Abul-Qasim Ibn K'as narrates that Hammad Ibn Zaid said: "When I was about to depart for Haj, I came to bid Ayyub Ibn Abu Tamimi Sakhtiyani farewell. He told me: "I have learnt that the pious man and Faqih Abu Hanifah also intends to perform Haj this year. Please convey my Salam to him."

(40) 'Abdullah Ibn 'Awn

He also narrates that 'Abdullah Ibn 'Awn said: "Abu Hanifah is a man who stays awake at night in the 'Ibadat of Allah subhanahu wa ta'ala." When somebody commented that Abu Hanifah says something today and tomorrow he retracts from what he said, 'Abdullah Ibn 'Awn commented: "This is an indication of his piety because he reverts from his errors to what is correct. If he was not Allah-consciousness, he would have remained firm on his error and endeavored to repel any objection posed against it."

(41) 'Amr Ibn Dinar

Qadi Abul-Qasim narrates that Hammad Ibn Zaid said: "We used to come to 'Amr Ibn Dinar (to study Hadith). Whenever Abu Hanifah used to come, 'Amr Ibn Dinar used to turn his attention towards him and leave us alone. We used to request Abu Hanifah and he in turn used to request 'Amr Ibn Dinar to start the lesson of Hadith."

He also narrates that Muhammad Ibn Fudail said: "In the company of Abu Hanifah, we appeared before Khasif Ibn 'Abdur-Rahman. When Khasif saw Imam Sahib, he stood up and gave him a warm welcome. He focused all his attention towards Imam Sahib and treated him with all due respect. Abu Hanifah asked him about the Hadith of Hadrat 'Abdullah Ibn Mas'ud anhu regarding the egg of an ostrich. Thereafter Khasif narrated the Hadith thus: "Abu 'Ubaid narrated to me from 'Abdullah Ibn Mas'ud radhiyallahu 'anhu that a Muhrim (person in a state of Ihram) who damages the egg of an ostrich is liable to pay its price."

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#7 [Permalink] Posted on 7th February 2011 13:13

(42) 'Abdul Aziz Ibn Abu Rawwad

Abu Muhamad Harthi narrates that Hafiz 'Abdul Aziz Ibn Abu Rawwad said: "Between us and the people, Abu Hanifah is the dividing line. In other words, the one who cherishes love and friendship for him, we realize him to be a member of ahle sunna wal jama'at. And the one who harbors malice towards him, we comprehend that he is a bid'ati (heretic)."

(43) Sa'id Ibn Abu 'Arubah

Qadi Abul-Qasim Ibn K'as narrates that Sufyan Ibn 'Uyaynah said: "When we landed in the presence of Sa'id Ibn Abu 'Arubah, he remarked: "I have received news of Abu Hanifa's excessive knowledge, his service to the creation of Allah subhanahu wa ta'ala and his acute insight into religious knowledge. If only you could benefit from him."

Ssymari narrates that Sufyan Ibn 'Uyaynah said: "When I appeared in the presence of Sa'id Ibn Abu 'Arubah, he addressed me saying: "O Abu Muhammad! I haven't witnessed any 'Ilm coming to us like the 'Ilm emanating from Abu Hanifah in your own city Kufa. My profound desire is that may Allah subhanahu wa ta'ala transmit the knowledge of Abu Hanifah to the hearts of the Mu'minin. No doubt, Allah subhanahu wa ta'ala has opened out a rather strange of Fiqh to this personage as though he was created for this very purpose."

(44) Zuhair Ibn Mu'awiyah

Abul-Aasim Ibn K'as narrates that 'Abdullah Ibn Abu 'Abdur-Rahman Bashkari said: "When I appeared before Zuhair Ibn Mu'awiyah, he asked where I am coming from. When I informed him that I am coming from Abu Hanifah, he remarked: "Subhanallah! For you to sit for just one day in his presence is better than you sitting by me for a whole month."

(45) Kharijah Ibn Mus'ab

Abul-Qasim Ibn K'as narrates that Kharijah Ibn Mus'ab said: "Abu Hanifah in the field of Fiqh is likened to the central pin of a hand-mill. (In other words, just as a hand-mill revolves around a central pin, similarly, the opinions of the Fuqaha revolve around what Imam Sahib has to say.) He can be likened to a professional goldsmith who is able to differentiate between genuine and spurious."

(46) Nuh Ibn Maryam

Abul-Qasim Ibn K'as narrates that Abu 'Ismah Nuh Ibn Maryam said: "I haven't witnessed anyone as learned as Abu Hanifah amongst the Fuqaha (jurists)."

(47) Muhammad Ibn Maymun

He also narrates that Hafiz Abu Hamzah Sukkari Muhammad Ibn Maymun said: "During the time of Abu Hanifah, there was not a single person more learned, more pious, more ascetic, more spiritually erudite and more learned in Fiqh than Imam Abu Hanifah rahmatullahi 'alaih. By Allah! If I were to be offered a hundred thousand gold coins in lieu of studying from him, I would not have gained any pleasure (from this wealth)."

(48) Ibrahim Ibn Abu Mu'awiya

Ibrahim Ibn Abu Mu'awiya narrates from Abu Darir and he in turn narrates that his father said: "The perfection of the Sunnah, lies in cherishing love for Abu Hanifah."

Abu Muhammad Harithi narrates that Darir said: "Abu Hanifah always applauded justice and he always spoke of justice and the truth. He illuminated the pathway of 'Ilm and the method of acquiring it. He analyzed religious law before the masses and pinpointed all the intricacies. Who will be able to reach his rank in 'Ilm? Nobody else was bestowed with divine guidance in knowledge as he was bestowed. Allah subhanahu wa ta'ala's favor and beneficence upon him is vastly immense and Abu Hanifah's favors, in turn, are upon us all."

(49) Asad Ibn Hakim

Abul-Qasim Ibn K'as narrates that Asad ibn Hakim said: "Only an ignorant or a maliciously envious person is able to speak ill of Abu Hanifah." Abu Muhammad Harithi also narrates the same.

(50) Abu Sulayman Jawzjani

Abu Muhammad Harithi narrates that Abu Sulayman Jawzjani said: "Allah subhanahu wa ta'ala had rendered Fiqh very clear and manifest for Abu Hanifah. His method was such that his students would initiate a conversation on any issue with voices raised and deliberations coming forth from every angle whilst he would remain silent listening to their discussion. Thereafter, he would start with his opinion, all the students would remain so silent as though there is not a soul in the entire gathering whereas there were mountains of 'Ilm and Fiqh present before him. Only he used to speak and only upon termination of his speech, his students used to comment: Glory be to the Being who silenced us all in favor of him."

(51) 'Ata Ibn Abi Rabah

Saymari narrates that Harith Ibn 'Abdur-Rahman said: "Whenever Abu Hanifah came to 'Ata Ibn Abi Rabah while we were seated before him, he would make place for him and seat him right next to him."

He narrates that Nasr Ibn 'Ali said: "I asked Abul-Qasim who according to him was a greater Faqih; Abu Hanifah or Sufyan Thawri? He replied: "According to me, Abu Hanifah is a greater Faqih than Ibnu Juraij also. My eyes haven't fallen on anyone as learned as him in the field of Fiqh."

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#8 [Permalink] Posted on 7th February 2011 13:16

(52) Dawud Ta'i

He also narrates from Dawud Ta'i that when Imam Abu Hanifah rahmatullahi 'alaih was mentioned before him, he commented: "He (Imam Sahib) was a star who enabled the nocturnal wayfarer to tread the right path and he was an embodiment of such 'Ilm which was accepted by the hearts of the believers.

(53) Yusuf Ibn Khalid Simti

Saymari narrates that Faqih Yusuf Ibn Khalid Simti said: "We used to sit in the company of Uthman Batti in Basrah. When we came to Kufa, we started sitting in the company of Abu Hanifah. Whew! How can we compare the vast ocean to a little rivulet? I haven't come across anybody who, when Abu Hanifah was mentioned, said that he saw anyone like him. In the field of religious knowledge, he was not hindered by any constraints. Many people were jealous of him."

(54) Qadi Shuraik

He also narrates that Qadi Shuraik said: "Abu Hanifah was a man of prolonged silence, excessive meditation, penetrative insight in Fiqh, and a man who had a propensity to extract analogies in religious sciences and discussions. He was very patient with his students. If a student was needy and destitute, he would make him independent and fix a set allowance for the student as well his family for the duration of his entire studentship. At the termination of his studies, he would address him saying: "Now by your acquiring the laws of lawful and unlawful, you have acquired immense wealth and ultimate independence."

Khatib narrates that Khalf Ibn Ayyub said: "'Ilm was transmitted by Allah subhanahu wa ta'ala to Rasulullah sallallahu 'alaihi wa sallam and from him to the Sahabah radhiyallahu 'anhum. From them, it was transmitted to the Tabi'in and from them to Abu Hanifah and his students. Now, whoever wishes, may be satisfied with this outcome or he may be dissatisfied with it, It's up to him."

(55) Khuzaimah

Abu Muhammad Harithi narrates that 'Umar Ibn Muhammad said: "When Abu Hanifah was mentioned before Khuzaimah, I heard him remarking: "You mentioned a most distinguished man."

(56) Abu Damrah

Hasan Ibn Dahlul narrates that he heard Abu Damrah mentioning Abu Hanifah with very kind words. He heard him saying: "I wonder how Abu Hanifah ever managed such excessive 'Ibadat in spite of so many other occupations."

(57) 'Abdul 'Aziz Ibn Abu Salmah

'Abdul 'Aziz Ibn Abu Salmah Al-Majishun narrates: "When Abu Hanifah came to Madinah Munawwarah, we had lengthy discussion with him over a few religious issues. He would prove his point with outstanding proofs. He is innocent of (all the accusations leveled against him). We would be busy with our own opinions and analogies whilst he would furnish its proof (from the Shar'i text)."

(58) Mughirah Ibn Shu'bah

Jarir says that Mughirah used to admonish him whenever he stayed absent from Abu Hanifah's Majlis. He used to chide him saying: "Ensure that you are present in his Majlis. Avoid being absent because when we used to go to the Majlis of Hammad Ibn Abu Sulayman (Imam Sahib's Ustad), his 'Ilmi (academic) explanations were not directed to us but to Abu Hanifah rahmatullahi 'alaih."

(59) Raqabah Ibn Musqilah

Raqabah Ibn Musqilah says: "Abu Hanifah penetrated the realms of 'Ilm like nobody else did. Whatever he intended (to prove), he made sure he proved it."

(60) Juraij Ibn Mu'awiyah

Yahya Ibn Adam narrates that whenever Juraij Ibn Mu'awiya mentioned Imam Abu Hanifah rahmatullahi 'alaih, he would do so with utmost respect and praise him. Yahya says: "I asked him: 'What is the reason that when you mention Abu Hanifah, you are full of respect and praise for him whilst you don't do the same for the others? He replied: "The status of Abu Hanifah in regards to benefiting from his knowledge is not the same as other people. This is why I make particular mention of his piety and I praise him a great deal so that people may be encouraged to make Du'a for him."

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#9 [Permalink] Posted on 9th February 2011 13:00

(61) Imam Abu Shaybah

'Uthman Ibn Shaybah narrates that he heard his father saying: "Abu Hanifah started sitting at this spot in the Masjid. Initially, when he made a few statements (with regards to Din), one man commented: "Abandon Abu Hanifah and leave him alone because I don't think his statements will hold much weight." My father, Abu Shaybah relates: "Only a few days passed when people started coming to Abu Hanifah from all over (to attain religious knowledge from him)."

(62) Imam Zufar Ibn Huzail

Imam Zufar Ibn Huzail says: "I spent twenty years in service of Imam Abu Hanifah rahma. I haven't seen anyone as benevolent and sympathetic as him. He endowed himself for the cause of Allah subhanahu wa ta'ala. His entire day was spent in religious occupations. He used to respond to all religious and contemporary issues. At the termination of his daily lesson, he used to occupy himself in visiting the sick, attending to a Janazah, commiserate with a destitute, meet other Muslim brothers and attend to the needs of others. At nightfall, he used to occupy himself with devotions, recitation of the Holy Qur'an and Salah in total solitude. This remained his habit right until his death.

Saymari narrates that Waki' Ibn Jarrah said: "When Sufyan Thawri and Abu Hanifah were mentioned, Imam Zufar remarked: "Who was more virtuous than Abu Hanifah? He abstained from back-biting and reached such a peak of piety which others were unable to conquer. He endured everything in his stride and bore all tribulations very patiently.

(63) Sa'id Ibn 'Abdul-'Aziz

Saymari narrates that the Imam of the people of Syria, Sa'id Ibn 'Abdul-'Aziz said: "O people! Listen to what I have to say! I was with Abu Hanifah in Makkah Mukarramah. I realized that he has the ability to say whatever he wishes (In other words, he is able to prove whatever he claims.) He goes into the very depths of 'Ilm and brings back whatever he desires. This science has been rendered very simple for him."

(64) Harith Ibn Muslim

It has been reported that Harith Ibn Muslim said: "One day in the life of Abu Hanifah is better than the entire lives of some of our 'Ulama because the 'Ilm Abu Hanifah is for the benefit of the entire population whereas people did not attain much benefit from the 'Ilm of other 'Ulama."

(65) Harun Ibn Mughirah

Harun Ibn Mughirah is reported to have said: "I heard from the people of the past that during the era of Abu Hanifah, they searched for his equal but to no avail."

(66) Muhammad Ibn 'Abdul-'Aziz

Muhammad Ibn 'Abdul-'Aziz is reported to have said: "From amongst the A'immah, we haven't come across any Imam portraying such respect to the affairs of the Muslims as Abu Hanifah rahmatullahi 'alaih."

(67) Hazim Mujtahid

Hazim Mujtahid says: "I had a discussion with Imam Abu Hanifah on asceticism, devotions, faith, trust in Allah subhanahu wa ta'ala, and analogy. Allahu Akbar! He explained each and every item individually and explained everything to me separately. I found him to be very leaned on all these aspects of 'Ilm. He turned out to be the Imam of the jurists, ascetics, devotees, faithful and the leader of the men of Tawakkul (trust in Allah subhanahu wa ta'ala) and the men of Ijtihad (inference). He was perfectly competent in all these sciences."

The statements of the A'immah of Din in praise and virtue of Imam Abu Hanifah rahmatullahi 'alaih are much more than the statements mentioned above. The aforementioned statements are more than enough for a fair-minded person in pursuit of the truth. These statements can shift one from evil thoughts and verbal abuse towards favorable thoughts and righteousness.

http://www.sunniforum.com/forum/showthread.php?68598-Imam-Abu-Hanifah-Rahmatullah-alaih-s-jurisprudential-skill...&highlight=sulaiman84

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#10 [Permalink] Posted on 14th April 2011 10:55

Imam Abu Hanifa رضي الله عنه And Hadeeth

An original Deoband.org article
By Shaykh 'Abd al-Hafiz al-Makki
Translated by Ismaeel Nakhuda

Translator's foreword

The following is a translation of the introduction (by Shaykh 'Abd al-Hafiz al-Makki) to Shaykh Latif al-Rahman al-Bahraichi al-Qasmi's Al-Rasa'il al-Thalathah al-Hadithiyyah, a collection of three hadith compilations containing narrations transmitted by Imam Abu Hanifah Nu'man ibn Thabit. It was during the Hajj of 2009 that I was sat in a tent in Mina, a stone throw away from the Jamarat, when I was forced to listen to a young man's rant on how weak Imam A'zam Abu Hanifah apparently was in hadith.

Ignoring the sanctity of the venue and time, this young man - who it later transpired was an instructor at Al Kauthar Institute - gave a very colourful and misleading description of the respected imam's supposed lack of knowledge and prowess in hadith. He also gave very little opportunity to others to rectify his wrong impressions. During this lengthy and greatly troubling speech, this young man - who, to add legitimacy to his views, claimed to be Hanafi and cited several contemporary Hanafi 'ulama to support his claim to this effect - made many frivolous comments regarding the great imam that left me greatly pained and astonished. I also wondered how one could indulge in such slander of an individual who met and narrated from several Companions of the Prophet (may Allah be pleased with them), and that also at such a sacred time and place.

I pray and hope that by translating writings on this subject, misconceptions about this great tabi'i, hadith scholar and faqih will be removed, insha-Allah. To add salt to my wounds, the Al Kauthar instructor also insisted that Imam Abu Hanifah apparently only knew seventeen hadiths! La hawla wa la quwwata illa billah. I will, insha-Allah, deal with this issue in a subsequent translation.

Shaykh 'Abd al-Hafiz writes:

In the name of Allah, the Most Compassionate and Most Merciful

All praise is for Allah, the Lord of the Worlds, and salat wa salam on the noblest of messengers and the seal of the prophets Sayyiduna and Mawlana Muhammad, the unlettered and noble prophet, and upon his family and companions, all of them.

After praising Allah and sending salutations upon the prophet (Allah bless him and grant him peace):

The Islamic Ummah is united that Imam A'zam Abu Hanifah Nu'man ibn Thabit (may Allah mercy him) is one of the four followed imams - Malik, al-Shafi'i, Ahmad and Abu Hanifah (may Allah mercy them all and be pleased with them).

Among those issues upon which all of the people of knowledge from both the early and latter times are agreed is that these four jurists, and their likes from among the mujtahid imams whose followers have gradually died out, only derived fiqh issues (masa'il) and Shari'ah rulings from the book of Allah Most High and the Sunnah of His Prophet (Allah bless him and grant him peace), and that which these two sources indicate towards such as consensus (ijma') and legal analogy (al-qiyas al-shar'i) etc.

The knowledge of the Book and the Sunnah are the basis of ijtihad and the process of deriving rules; it is because of this that the mujtahid jurists were leaders in the knowledge of the Noble Qur'an and the pure Sunnah because without these two core sciences it would not be possible for them to carry out ijtihad and derive rulings and masa'il.

If they did not have the knowledge of the Noble Qur'an and the pure Sunnah then how would they have been able to carry out ijtihad? How would they have been able to derive Shar'i rulings and from where did they bring these religious masa'il? Without the knowledge of the Book and the Sunnah, the religion cannot be visualized, and nor can the Shari'ah, its rulings and masa'il.

It is because of this that when any person is designated as a mujtahid, then everyone understands that this person has a large amount and great portion of the knowledge of the Qur'an and Sunnah, such that he is able to perform ijtihad and has been designated as a mujtahid.

However, in spite of all of this, we see some people speaking ill regarding the imam of the fuqaha and mujtahids Imam Abu Hanifah Nu'man, the great tabi'i (may Allah mercy him). They falsely and lyingly say, "Surely, he had no knowledge of the pure Sunnah and the hadiths of the Noble Prophet (Allah bless him and grant him peace) and, even if he did, then it was very little."

These people, even though they were very few in previous times, were refuted by the imams of hadith and Sunnah and the great notable individuals of this science in every age and place. However, a group known for its excesses and extremism, and for calling others heretics and innovators, has increased in recent times. We see some individuals among them in various lands making denigrating remarks regarding this great imam and flaunting unsound treatises, baseless views and malicious lies saying he was ignorant of the science of hadith and the Sunnah (we seek refuge with Allah) while calling themselves the Ansar al-Sunnah, the Ahl al-Hadith, the Salafiyyah and the Muhammadiyyah, as the situation demands. The real people of Sunnah and hadith, the pious predecessors and beloveds of Sayyiduna Muhammad (Allah bless him and grant him peace) are innocent of the vileness of what they say and do.

The senior imams of hadith and those notable individuals of this science have refuted these disgraceful lies in every age, and wrote hadiths and their commentaries; and there are many that did this.

Many of them devoted books and specific treatises explaining the virtues (manaqib) of Imam Abu Hanifah (may Allah mercy him) because of this. Among them were Imam Ibn Abi al-'Awwam al-Sa'di,[1] Imam Hafiz Ibn Abd al-Barr al-Maliki, the hadith scholar Imam Yusuf ibn 'Abd al-Hadi al-Hanbali, Imam Hafiz al-Dhahabi, Imam Hafiz al-Zayla'i, Imam Hafiz 'Ali al-Qari, Imam Hafiz al-Kirmani, Imam al-Kardari, Imam Ibn Hajar al-Makki, Imam Hafiz al-Suyuti, Imam Muhammad ibn Yusuf al-Salihi, Imam Mawfaq ibn Ahmad al-Makki and others.

We shall suffice here in this short introduction by mentioning what the researcher Imam Hafiz Shams al-Din Muhammad al-Dhahabi has mentioned in Tadhkirat al-Huffaz, an excellent book containing only details of the imams and notable hafizs [2] of hadith. Al-Dhahabi himself mentions regarding this book in his introduction: "This Tadhkirah is of the names of those trusted (mu'addal) bearers of the prophetic sciences and those who refer to their [own] ijtihad in considering [narrations to be] reliable, weak, correct and fabricated. It is upon Allah that I hold fast to, upon Him I rely and to Him I turn to."

In this excellent and wonderful book, Tadhkirat al-Huffaz, Imam Hafiz al-Dhahabi mentions Imam Abu Hanifah among those major hafizs of hadith of the fifth rank (al-tabaqat al-khamisah). He writes:

"Abu Hanifah, the great imam (imam al-a'zam), the jurist of Iraq, Nu'man ibn Thabit ibn Zuta al-Taymi (who were their masters) al-Kufi. He was born in 80 AH and saw Anas ibn Malik more than once when he came to them in Kufa. Ibn Sa'd has narrated this from Sayf ibn Jabir that he heard Abu Hanifah say this. He narrated from 'Ata'a, Nafi', 'Abd al-Rahman ibn Hurmuz al-A'raj, 'Adi ibn Thabit, Salamah ibn Kuhayl, Abu Ja'far Muhammad ibn 'Ali, Qatadah, 'Amr ibn Dinar, Abu Ishaq and many others. Zufar ibn Hudhayl, Dawud al-Ta'i, Qadi Abu Yusuf, Muhammad ibn al-Hasan, Asad ibn 'Amr, Hasan ibn Ziyad al-Lu'lui, Nuh al-Jami', Abu Muti' al-Balkhi and others learned fiqh from him. He learned fiqh from Hammad ibn Abu Sulayman and others. Waki', Yazid ibn Harun, Sa'd ibn al-Sult, Abu 'Asim, 'Abd al-Razzaq, 'Ubayd Allah ibn Musa, Abu Na'im, Abu 'Abd al-Rahman al-Muqri and others narrated from him. He was an imam, pious, knowledgeable, someone who practiced, someone who indulged in great worship and a man of great ranking; he would not accept the sultan's gifts but would trade and earn a living.

"Dirar ibn Sard said, Yazid ibn Harun was asked, 'Who is a greater faqih, al-Thawri or Abu Hanifah?' He replied, 'Abu Hanifah was a greater faqih and Sufyan was greater in remembering hadith.' Ibn al-Mubarak said, 'Abu Hanifah was the greatest faqih among the people.' Al-Shafi'i said, 'People are children to Abu Hanifah in fiqh.' Yazid said, 'I never saw anyone more god fearing and more intelligent than Abu Hanifah.' Ahmad ibn Muhammad ibn al-Qasim ibn Mihraz narrated from Yahya ibn Ma'in who said, 'There is no issue with him; he was not accused of anything. Yazid ibn 'Umar ibn Hubayrah imposed on him to take up the judiciary but he refused to be qadi.' Abu Dawud (may Allah mercy him) said, 'Imam Abu Hanifah was an imam.'

"Bishr ibn al-Walid narrates from Abu Yusuf who said, 'I was walking with Abu Hanifah when a man said to another, "This is Abu Hanifah, he does not sleep at night." Imam Abu Hanifah said, "I swear by Allah, people do not speak of me regarding that which I have not done." He used to keep awake the night in prayer, du'a and supplication.' I (Imam Hafiz al-Dhahabi) say: I have devoted a chapter to the virtues of this imam. He died in Rajab, 150AH. May Allah be pleased with him."

Imam Hafiz al-Dhahabi has written under the biography of Imam Abu Hanifah (may Allah mercy him) in Siyar A'lam al-Nubala: "And he took an interest in seeking hadiths and travelled for this. As for fiqh and being precise in providing an opinion and its innermost points, he was at the top. And people are his children in that..."

With his chain of transmission he writes: "Isma'il ibn Hammad ibn Abu Hanifah informed us, 'Nu'man ibn Thabit ibn al-Marzaban was from among the free people of Persia. I swear by Allah, we were never enslaved. My grandfather was born in the eightieth year. Thabit went to 'Ali when he was small and he prayed for barakah for him and his children. We hope to see Allah accept 'Ali's (may Allah be pleased with him) prayer for us...'

"Muhammad Sa'd al-'Uwfi said, I heard Yahya ibn Ma'in say, 'Abu Hanifah was reliable (thiqah), he did not narrate a hadith except that which he remembered and did not narrate that which he did not.'

"Salih ibn Muhammad said, I heard Yahya ibn Ma'in say, 'Abu Hanifah was reliable in hadith.' Ahmad ibn Muhammad ibn al-Qasim ibn Mihraz narrated from Ibn Ma'in, 'There is nothing wrong with Abu Hanifah.' And he said once, 'He is according to us from among the people of truth and was never accused of lying. Ibn Hubayrah imposed on him to take up the judiciary, but he refused to be a qadi...'

"Shu'ayb ibn Ayyub al-Sarifini said, Abu Yahya al-Himmani narrated to us, 'I heard Abu Hanifah say, "I saw a dream that scared me. I saw I was digging up the grave of the Prophet (may Allah bless him and grant him peace). I came to Basrah and ordered a man to ask Muhammad ibn Sirin and he asked him. He said, 'This man shall uncover the hadiths of the Prophet (may Allah bless him and grant him peace).'"'

"The hadith scholar Mahmud ibn Muhammad al-Marwazi said that Hamid ibn Adam narrated to us that Abu Wahb Muhammad ibn Muzahim narrated to us that, 'I heard 'Abd Allah ibn Mubarak say, "If Allah had not aided me with Abu Hanifah and Sufyan, then I would have been like the rest of the people."'

"Ahmad ibn Zuhayr said that Sulayman ibn Abu Shaykh narrated to us that Hujr ibn 'Abd al-Jabbar narrated to me who said, Al-Qasim ibn Ma'n was asked, 'Does it please you to be the servants of Abu Hanifah?' He replied, 'The people have not sat with anyone more beneficial than Abu Hanifah.' Al-Qasim then said to him, 'Come with me to him.' When he (the man who asked) came to him, he stayed with him and said, 'I have not seen anyone like him.'

"Muhammad ibn Ayyub al-Duris said Ahmad ibn al-Sabah narrated to us, 'I heard al-Shafi'i say that Malik was asked, "Did you see Abu Hanifah?" He replied, "Yes, I saw a man if he were to speak to you regarding this pillar that he will make it gold then it would happen through his proofs."'

"Asad ibn 'Amr narrates, 'Abu Hanifah (may Allah mercy him) performed 'Isha and the morning prayer with one wudu for forty years.'

"Bishr ibn al-Walid narrates from Qadi Abu Yusuf who said, 'While I was walking with Abu Hanifah I heard a man saying to another, "This is Abu Hanifah, he does not sleep at night." So Abu Hanifah said, "I swear by Allah, it is not spoken of me that which I have not done." He used to keep awake the night in prayer, supplication and du'a.'

"It has been narrated through two chains that Abu Hanifah recited the entire Qur'an in one rak'ah...

"Ibn al-Mubarak narrates, 'I have never seen a man commanding so much respect in his gathering, and nor more beautiful in manners and gentleness than Abu Hanifah...'

"Sharik narrates, 'Abu Hanifah is someone who would remain quiet for a long time and was someone of great intelligence.' Abu 'Asim al-Nabil said, 'Abu Hanifah would be called al-watd (the pole) due to performing so many salah.' Ibn Ishaq al-Samarqandi narrates from Qadi Abu Yusuf who said, 'Abu Hanifah used to complete the Qur'an every night in one rak'ah.'

"Yahya ibn 'Abd al-Hamid al-Himmani narrates from his father that he remained with Abu Hanifah for six months. He said, 'I never saw him offer the morning prayer except with the wudu of the 'Isha of the previous night. He would complete the Qur'an every night at dawn...'

"Nuh al-Jami' narrates from Abu Hanifah that he said, 'What is from the Messenger (Allah bless him and grant him peace), then that will gladly be given priority ('ala al-ra's wa al-'ayn); what comes from the Companions, we shall choose, and what is apart from that, then they are men and we are men.'

"Waki' said, 'I heard Abu Hanifah say, "Urinating in the masjid is better than some types of analogy."'

"Abu Yusuf said that Abu Hanifah said, 'It is not appropriate for a man to narrate except that which he has remembered at the time when he heard it.'

"Abu Mu'awiyah al-Dharir narrates, 'Loving Abu Hanifah is from the Sunnah.'

"Ishaq ibn Ibrahim al-Zuhri narrates from Bishr ibn al-Walid who said, 'Mansur called for Abu Hanifah and wanted him to take up the judiciary and he swore that he will definitely take it. Imam Abu Hanifah refused and vowed, "I will not." Al-Rabi' al-Hajib said, "You see the commander of the faithful taking an oath and you then also take an oath?" He replied, "The commander of the faithful is more capable of fulfilling the compensation for his oath than I." He was sent to prison; he died there in Baghdad...'

"The jurist Abu 'Abd Allah al-Saymari said, 'He did not accept the position of qadi, so he was beaten, imprisoned and died in jail.' Hayyan ibn Musa al-Marwazi said that Ibn al-Mubarak was asked, 'Is Malik a greater jurist or Abu Hanifah?' He replied, 'Abu Hanifah.' Al-Khuraybi said, 'Only the jealous or ignorant disparages Abu Hanifah.'

"Yahya ibn Sa'id al-Qattan said, 'We do not lie in front of Allah. We have not heard any better opinion than that of Abu Hanifah. We have taken the majority of his opinions.'

"'Ali ibn 'Asim said, 'If the knowledge of Imam Abu Hanifah were to be weighed against the knowledge of the people of his era, then he would surpass them.'

"Hafs ibn Ghiyath said, 'The speech of Abu Hanifah in fiqh is finer than a hair; only an ignoramus finds fault in it.'

"It has been narrated from A'mash that he was asked regarding an issue, so he said, 'Only Nu'man ibn Thabit al-Khazzaz would be able to answer that expertly. I think he was blessed in his knowledge.'

"Jarir said, 'Mughayrah said to me, "Sit with Abu Hanifah, you will gain insight in fiqh. If Ibrahim al-Nakha'i were alive then he would have sat with him."'

"Ibn al-Mubarak said, 'Abu Hanifah is the greatest faqih amongst the people.'

"Al-Shafi'i said, 'People are children to Abu Hanifah in fiqh.' I (Imam Hafiz al-Dhahabi) say: leadership (imamat) in fiqh and its subtleties is resigned to this imam. And this is an issue in which there is no doubt.'

"And nothing will be correct in the minds,

"When even the day asks for proof that it is day.

"It is possible that his biography can be separated into two volumes. May Allah be pleased with him and mercy him. He died a martyr having been given poison to drink in 150AH; he was 70 years old. Upon his grave are a large dome and a splendid tomb in Baghdad. And Allah is the most knowledgeable."

Our shaykh al-hadith, the imam of the hadith scholars, the a'rif of Allah, the hafiz, the researcher, 'Allamah Muhammad Zakariyya al-Kandhalwi then al-Madani (may Allah mercy him) writes in his introduction to Awjaz al-Masalik ila Muwatta Malik,

"The fourth beneficial lesson regarding his (i.e. Imam Abu Hanifah) lofty rank in hadith: And there is no need for this lesson because the imam (may Allah be pleased with him) was a mujtahid by consensus, rather he was from among the senior mujtahids and no one has rejected that from those of the earlier and latter times. A man can only be a mujtahid after he has become an expert in the Noble Qur'an, the noble hadiths, the athars,[3] history, lexicography and analogy, as has been explained by the previous and contemporary imams of the principles of fiqh (usul). After all this, rejecting the imamat of an imam in hadith is nothing but scepticism.

"In spite of this, we feel it is appropriate to mention some of the statements of experts on this issue. Ibn al-Mubarak said, 'He - may Allah be pleased with him - was, I swear by Allah, someone who would firmly grasp knowledge, avoid that which is forbidden, follow the 'ulama of his city (Kufa), only permit taking that which has been correctly transmitted from the Prophet (Allah bless him and grant him peace), and he knew extremely well those hadiths that are nasikh from those which are mansukh. [4] He would seek reliable hadiths and those that show the action of the Messenger of Allah (Allah bless him and grant him peace). He would hold on to that which he found the 'ulama of Kufa on in following the truth and making it his religion. A group has slandered him and we have not answered, seeking forgiveness for him from Allah Most High.'

"Makki ibn Ibrahim said, 'Abu Hanifah - may Allah be pleased with him - was the most knowledgeable person of his era. [I (Shaykh Zakariyya) say: the meaning of 'ilm according to the people of hadith has already been covered -- those who memorise the chains (isnad) and the texts (mutun)]. Mansur said to him, "From whom have you taken knowledge?" He replied, "From the companions of 'Umar who took from 'Umar, the companions of 'Ali who took from 'Ali and the companions of Ibn Mas'ud who took from Ibn Mas'ud (may Allah be pleased with them)." Mansur said, "You are confident."' Al-Suyuti has also narrated this and added some words: '... and the companions of 'Abd Allah who took from 'Abd Allah. There was, on the face of the earth in the time of Ibn 'Abbas, no one more knowledgeable than he. He said, 'You are confident of yourself.'

"Ibn Hajr said, 'Avoid being under the delusion that Abu Hanifah did not have full knowledge apart from fiqh. Allah forbid. He was in the sciences of Shari'ah - such as exegesis (tafsir) and hadith - the auxiliary sciences relating to literature etc and legal intuition an ocean that could not be surpassed and an imam who could not be contested. The speech of some of his enemies regarding him is different to this; it is rooted in jealousy. The proof of this lies in his being superior to his contemporaries and their accusing him of falsities.'

"Abu Yusuf said, 'I never saw anyone more knowledgeable in explaining hadiths than him. He had greater insight in sahih hadiths than me.' It is in Jami' al-Tirmidhi regarding him, 'I never saw a greater liar than Jabir al-Ja'fi and nor anyone more superior than 'Ata ibn Abu Rabah. Al-Bayhaqi has narrated regarding Abu Hanifah that he was asked about taking knowledge from Sufyan al-Thawri, he replied, "Write from him for he is reliable except those hadiths from Abu Ishaq narrating from Jabir al-Ja'fi."'

"Al-Khatib has narrated from Sufyan ibn 'Uyaynah that he said, 'The first to sit me down for hadith in Kufa was Abu Hanifah.' Sufyan said, 'He is the most knowledgeable of the people with regards to the hadiths of 'Amr ibn Dinar.' From this, his high worth in hadiths can also be understood. And why not? He was consulted regarding al-Thawri and would sit Ibn 'Uyaynah down. It is narrated from Hasan ibn Salih that 'Abu Hanifah - may Allah be pleased with him - would thoroughly investigate the abrogater (nasikh) from the abrogated (mansukh), he knew the hadiths of the 'ulama of Kufa, he stringently followed that which the scholars did, and he knew well that which reached him through the 'ulama of his city.'

"Yahya ibn Adam said, 'Nu'man gathered all of the hadiths of his city, he even saw the final hadiths narrating the Prophet's (may Allah bless him and grant him peace) passing away.' Al-Khatib has narrated from some of the imams of zuhd (ascetics) that they said, 'People should supplicate for Abu Hanifah in their prayers for protecting the Sunnah and fiqh for them.' He also said, 'People are jealous and ignorant regarding him. According to me, he is better than them all.'

"Mu'ammar said, 'I have not seen a man speaking so well in fiqh, having such vastness in the acquisition of knowledge and explaining hadiths with greater insight than Abu Hanifah; and nor [have I seen] anyone who would be so cautious that anything doubtful enters the religion of Allah than Abu Hanifah.' Yahya ibn Ma'in was asked, 'Has Sufyan narrated from him?' He said, 'Yes, he was reliable and truthful in fiqh and hadith. He was trustworthy in [matters relating] to the religion of Allah.' He was asked again and said, 'He was reliable, I have never heard of anyone considering him weak. This is Shu'bah who writes that he would narrate hadiths, was experienced and surpassed him.' Hammad ibn Zayd said, 'We used to go to 'Amr ibn Dinar. When Abu Hanifah would come, he ('Amr) would turn to him and we would begin asking Abu Hanifah. We would ask him and he would narrate to us.' Isra'il ibn Yunus said, 'What a great man is Nu'man. There was none who had retained every hadith in which there is fiqh more than he, scrutinised hadith more than he, and was more knowledgeable of the fiqh inside them than he.'

"Abu Yusuf narrates, 'I did not differ with him in anything ever except that I pondered over it and found the tract that he followed was more safe in terms of the hereafter. Sometimes, I would be inclined to a hadith and he had more insight in sahih hadiths than me.' He added, 'When he had made up his mind with regards to an opinion, I would visit the shaykhs of Kufa to see if I could find a hadith or athar supporting his view. Sometimes, I would find two or three hadiths, which I would take to him and from among that which he would say was this, "This is not sahih, or not ma'ruf." So I would say to him, "What do you know of it? Not withstanding, it agrees with your opinion." He would say, "I know the knowledge of the 'ulama of Kufa."'

"Abu Hanifah was with A'mash who was asked about some juristic issues. A'mash said to Abu Hanifah, 'What do you say regarding this?' He replied and A'mash said, 'Where did you get this from?' Abu Hanifah said, 'From your hadiths which I have narrated from you.' He then narrated to him a number of hadiths along with their chains of narration consecutively. A'mash said to him. 'That's enough. What I narrated to you in a hundred days you narrate to me in an hour. I did not know you were acting on these hadiths. Oh community of jurists (fuqaha), you are the physicians and we are the pharmacists. And you fellow, you have taken both.'

"Hafiz has derived (takhrij) from his hadiths many musnad[5] hadiths, many of which that have reached us are mentioned in the musnad compilations of our shaykhs."

Abu al-Mahasin al-Dimashqi al-Shafi'i has established that the imam possessed a vast number of hadiths and was among the eminent hafizs; he has written individual chapters on both issues in 'Uqud al-Juman. Al-Suyuti has narrated that while explaining the hadith, "The Day of Judgment will not come until knowledge appears," Hasan ibn Sulayman said, "It is the knowledge of Abu Hanifah and his explanation of the hadiths." Al-Suyuti also narrates from Ibn al-Mubarak who recited the following poem: The imam of the Muslims, Abu Hanifah, has surely decorated the lands and those in them, With traditions and understanding of hadiths, the effects of which are like characters on a page, There is none like him in the lands of the east and the lands of the west, and nor in Kufa, I saw those who belittle him foolish, they are in opposition of the truth equipped with weak proofs.

Al-Suyuti has mentioned him like this, and these verses are part of a long poem that historians have narrated from Ibn al-Mubarak. We have omitted the rest for the sake of brevity.

Al-Sha'rani said: "Allah Most High has favoured me with studying the musnads of Abu Hanifah from a correct manuscript containing the writings of hafizs of hadiths, the last of whom was Hafiz al-Dimyati. I saw him only narrating hadiths from the best of the Followers (Tabi'), those who were honest and reliable and from the khayr al-qurun as testified by the Prophet (may Allah bless him and grant him peace) such as Aswad, 'Alqamah, 'Ata, 'Ikramah, Mujahid, Makhul, Hasan al-Basri and their group (may Allah be pleased with them). All narrators between him and the Messenger of Allah (may Allah bless him and grant him peace) were honest, reliable, and outstanding eminent personalities. There was none among them who was untruthful or had been accused of lying."

It shall soon come in the writings of Ibn Khaldun that he said: "This is proof that he was from among the major mujtahids in the science of hadith, that his madhhab was held with esteem among them..."

Muhammad ibn Husayn al-Musali mentioned at the end of Kitab al-Du'afa:

"Yahya ibn Ma'in said, 'I have seen none who I can prefer over Waki'. He used to issue fatwas according to the view of Abu Hanifah. He had memorised all of the hadiths and had heard many hadiths from Abu Hanifah. It was his - may Allah be pleased with him - habit that whenever a hadith scholar would enter Kufa he would pursue the hadiths that he would have.' Al-Mawfaq has narrated hadiths with his chain until 'Abd al-'Aziz ibn Abu Razmah and has mentioned the knowledge of Abu Hanifah in hadith and said, 'A hadith scholar would come to Kufa and Abu Hanifah would say to his companions, "See, does he have any hadiths that we don't?" He said, "Another hadith scholar would come to them so Abu Hanifah would say the same."'"

It is in Jami' Usul fi al-Awliya in the imam's counsel to his son, Hammad:

"He selected five hadiths from five thousand; they are the four famous ones which Abu Dawud selected after him, and the fifth is, 'The Muslim is he from whose tongue and hand other Muslims are safe.' Al-Mawfaq said, 'He - may Allah be pleased with him - selected hadiths from forty thousands hadiths.' It has been narrated from Yahya ibn Nasr, 'I heard Abu Hanifah say, "I have chests of hadiths; I have only taken some of them from which benefit can be derived."' Hasan ibn Ziyad said, 'Abu Hanifah would narrate four thousand hadiths; two thousand from Hammad and two thousand from the rest of his shaykhs.'

"Abu Yusuf said, 'When a question would come to Abu Hanifah, he would say, "Which athar do you have regarding this?" When we had narrated the athars, and he had mentioned what he had, he would examine. If the athars in support of one of the two views were more, then he would take that which is more, and if they were close then he would choose except if the analogy was wrong according to him, then he would leave it in favour of juristic preference (istihsan).'

"Waki' said, 'Surely, that level of cautiousness in hadith was found in Abu Hanifah that is not found in others.' Al-Mawfaq has narrated regarding Makki ibn Ibrahim al-Balkhi, the imam of Balkh and al-Bukhari's shaykh, 'He entered Kufa and remained in the company of Abu Hanifah and heard hadith and fiqh from him. He narrated much from him and loved him so much that Isma'il ibn Bishr said, "We were in Makki's gathering when he said, Abu Hanifah narrated to us. Then a stranger called out, 'Narrate to us from Ibn Jurayj, don't narrate from Abu Hanifah.' Makki then said, 'We don't narrate to idiots. I forbid you from writing from me. Go from my gathering.' He did not narrate anything until the man was taken away from his gathering. Then he said, 'Abu Hanifah narrated to us...' and continued."' There is another narration that the man said, 'I repent and have made a mistake.' But Makki refused to narrate to them. Ibn al-Mubarak said, 'Abu Hanifah had the upper hand in the ability to remember (hifz), understanding, and being meticulous and extremely cautious.' Khalf ibn Ayyub said, 'I used to frequent the gatherings of the 'ulama. At times I would hear something the meaning of which I did not understand which would distress me. When I would come to the gathering of Abu Hanifah, I would ask him about that which I did not know and he would explain it to me. Nur would enter my heart from his explanation and clarification.'

"Hafs ibn Ghiyath narrates, 'I heard from Abu Hanifah his books and his hadiths. I never saw anyone with a more intelligent pen than he, and nor anyone more knowledgeable regarding that which is corrupt and right in matters relating to rulings than he.' Muhammad ibn Sa'd said, 'I have heard from those who attended to Yazid ibn Harun, and with him was Yahya ibn Ma'in, 'Ali ibn al-Madini, Ahmad ibn Hanbal, Zuhayr ibn Harb and a group of people, when a questioner came and asked him regarding an issue. Yazid said to him, "Go to the people of knowledge." Ibn al-Madini then said to him, "Are the people of knowledge and hadith not besides you?" He said, "The people of knowledge are the companions of Abu Hanifah. You are the chemists."'"

The erudite 'allamah, hadith scholar and researcher Shaykh Latif al-Rahman al-Bahraichi al-Qasmi (may Allah protect him with goodness and blessings) has been working on an encyclopaedia of the hadiths of the Prophet transmitted by Imam Azam Abu Hanifah Nu'man (may Allah mercy him and be pleased with him) which will consist of, insha Allah, all of the imam's narrations that are present in all of his musnad compilations that have been printed and are in manuscript form, and likewise all of his narrations that are in various collections of pure hadiths, the books of rijal, rankings (tabaqat), biographies (tarajim), history, life history (siyar) etc.

It was while working on this that we stumbled upon three short manuscripts relating to the narrations of Imam Abu Hanifah (may Allah mercy him):

1. Kitab al-Arba'in al-Mukhtarah min Hadith al-Imam Abi Hanifah Rahim Allah (Book of Forty Selected Narrations from the Hadiths of Imam Abu Hanifah May Allah Mercy Him) by the imam, the 'allamah, the hadith scholar, the faqih Shaykh Yusuf ibn Hasan ibn Ahmad ibn 'Abd al-Hadi al-Salihi al-Hanbali, who was famously known as Ibn al-Mabrad and died in 909AH (may Allah mercy him);
2. 'Awaliy al-Imam Abi Hanifah (The 'Awaliy[6] of Imam Abu Hanifah) by Imam Hafiz Shams al-Din Abu al-Hajjaj Yusuf ibn Khalil ibn 'Abd Allah al-Dimashqi al-Hanbali, who died in 648AH (may Allah mercy him);
3. Al-Ahadith al-Sab'ah 'an Sab'ah min al-Sahabah alladhina Rawa 'anhum al-Imam Abu Hanifah Rahim Allah (The Seven Hadiths from Seven Companions may Allah be pleased with him from whom Imam Abu Hanifah May Allah Mercy Him Narrated) by Imam Shaykh Nasir al-Sunnah Abu al-Makarim 'Abd Allah Ibn Husayn al-Nisapuri al-Hanafi.

Because these manuscripts have never been published before, in fact the majority people of knowledge have also never heard of them, we decided to publish them separately before including them in the above mentioned encyclopaedia of hadith to make their benefit widespread, and earn the reward of propagating the pure Sunnah, serving the noble hadiths and defending one of the most eminent personalities of the Prophet's Ummah: the imam of the imams, fuqaha and mujtahids Abu Hanifah Nu'man ibn Thabit (may Allah mercy him and be pleased with him). We have also placed them in one book due to their brevity and their all being related to Imam Abu Hanifah (may Allah mercy him) as they are all his hadiths.

We hope that the Noble Creator - on behalf of the authors, the researcher, the publisher and all readers - accepts this blessed effort; spreads benefit and goodness far on account of it; and makes it a treasure for the hereafter, a source of reward, and a means of gaining He Who is Gloried and Most High's proximity and acceptance.

May Allah Most High send salutations upon the best of His creation, the seal of His prophets, the master of His messengers, our chief, our master, our beloved, our exemplar Muhammad, and also upon his family, Companions, wives and followers, all of them. May He bless them, and send much peace.

And all praise is for Allah, the Lord of the Worlds.

Written by he who is in need of his noble lord

'Abd al-Hafiz Malik 'Abd al-Haqq

Thursday 13/01/1425

Makkah al-Mukarramah

Notes:

1. Ibn Abi al-'Awwam's Fadail Abi Hanifah wa Akhbaruhu wa Manaqibuhu was also recently published by Al-Maktabah al-Imdadiyyah, Makkah al-Mukarramah, with additional footnotes by Shaykh Latif al-Rahman al-Bahraichi.
2. Mufti Husain Kadodia writes on Sunni Forum that a hafiz is a hadith scholar who has memorised many hadiths and is accepted by the people of his time as a hafiz (Qawa'id fi 'Ulum al-Hadith, page 28).
3. Athar: That statement or act which is attributed to the Companions.
4. In other words that hadith that has abrogated another. The one that abrogates is known as the nasikh while the one that has been abrogated is known as the mansukh.
5. A hadith traced up, ascribed or attributed to the author thereof by the mention uninterruptedly, in ascending order, of the persons by whom it has been transmitted, up to the Prophet (may Allah bless him and grant him peace).
6. Citing several hadith scholars, Shaykh Latif al-Rahman al-Bahraichi writes on page 132 of this book that in the terminology of the scholars of hadith, the 'awaliy, which is the plural of 'aliyah, are those hadiths that have a high chain of narration with few links.

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Academic Background of Imaam Abu Haneefa (rahmatullahi alaih)

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