Notes On Al-Imam al-A'zam (rahimahullah)

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#46 [Permalink] Posted on 16th January 2012 07:45

2. With the same chain up to al-Nakha'i, al-Khatib narrates: Al-Nakha'i said: I heard Muhammad ibn Ishaq al-Bakka'i say: I heard Isma'il ibn Hammad ibn Abi Hanifah say: "The [foremost] companions of Abu Hanifah were ten: Abu Yusuf, Zufar, Asad ibn 'Amr al-Bajali (d. 190), 'Afiyah al-Awdi (d. 160), Dawud al-Ta'i, al-Qasim ibn Ma'n al-Mas'udi, 'Ali ibn Mushir (d. 189), Yahya ibn Zakariyya ibn Abi Za'idah, Hibban and Mindal the sons of 'Ali al-'Anbari, and there was not amongst them the like of Abu Yusuf and Zufar." (Tarikh Baghdad 16:363)

This narration is sound: Muhammad ibn Ishaq al-Bakka'i is Muhammad ibn Ishaq ibn 'Awn al-'Amiri, Abu Bakr al-Kufi (d. 264), mentioned in Ibn Hibban's al-Thiqat (Tahdhib al-Tahdhib 9:37) and al-'Asqalani said he is "saduq" (Taqrib al-Tahdhib). Isma'il ibn Hammad (d. 212) is the grandson of Imam Abu Hanifah and he studied under Abu Hanifah's direct students like Abu Yusuf. He was Qadi of Baghdad and Basra. Muhammad ibn 'Abd Allah al-Ansari (118 - 215), a trustworthy (thiqah) narrator of hadith found in all six of the famous collections of hadith, who studied fiqh under Zufar and Abu Yusuf, said: "No one took charge of judgeship from the time of 'Umar ibn al-Khattab to this day more learned than Isma'il ibn Hammad ibn Abi Hanifah." Abu Bakr al-Jubbi said to him: "O Abu 'Abd Allah! Not even al-Hasan ibn Abi l-Hasan (i.e. al-Basri)?!" He said: "No, not even al-Hasan." (Lisan al-Mizan 2:114) Sibt ibn al-Jawzi (d. 654), the grandson of the famous Ibn al-Jawzi, said in his Mir'at al-Zaman, Isma'il ibn Hammad is "trustworthy and reliable" (thiqah saduq). Although Ibn 'Adi said he is "weak," his criticism was moved by bias against the Hanafi Imams as he said the same regarding Imam Abu Hanifah in the very same sentence. Salih Jazarah also said "he is not thiqah," but this was probably because of Isma'il's reputation for supporting the doctrine of "the creation of the Qur'an," but as Sibt ibn al-Jawzi mentioned, his support for this Mu'tazili doctrine was for reasons of self-preservation, and this was the practice of a number of scholars at that time.

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#47 [Permalink] Posted on 16th January 2012 07:46

3. In al-Jawahir al-Mudiyyah (no. 307, biography of Asad ibn 'Amr), al-Qarashi quotes from a book by Imam al-Tahawi the following:

Ibn Abi Thawr wrote to me, narrating to me from Sulayman ibn 'Imran: Asad ibn al-Furat narrated to me: "The companions of Abu Hanifah who would compile books were 40 men. From the ten foremost of them were: Abu Yusuf, Zufar, Dawud al-Ta'i, Asad ibn 'Amr, Yusuf ibn Khalid al-Samti (122 - 189), Yahya ibn Zakariyya ibn Abi Za'idah, and he was the one who would write for them (i.e. the companions of Abu Hanifah) for thirty years."

Ibn Abi Thawr is better known as Ibn 'Abdun, and his full name is Muhammad ibn 'Abd Allah ibn Abi Thawr (d. 299). He was a faqih in the Hanafi madhhab, and he was Qadi of Qayrawan (Amani al-Ahbar 1:41). Sulayman ibn 'Imran narrated from the hafiz Hafs ibn Ghiyath, but according to Ibn Abi Hatim "his hadiths indicate he is unreliable (laysa bi saduq)" (Lisan al-Mizan 4:162). Asad ibn al-Furat (144 - 213) wrote from Yahya ibn Abi Za'idah, Abu Yusuf, Muhammad ibn al-Hasan and Imam Malik. He was one of the reasons for the codification and spread of the Maliki madhhab. This chain is therefore weak but not very weak, so may be used as supporting evidence. Moreover, all of the individuals mentioned in the narration are recognised and known as companions of Abu Hanifah.

The individuals mentioned in these lists of the prominent students and companions of Abu Hanifah were major scholars from the salaf. I will elaborate on the hadith-knowledge of some of these aforementioned companions of Abu Hanifah:

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#48 [Permalink] Posted on 16th January 2012 07:46

'Ali ibn Mushir (120 - 189)

His narrations are found in all six of the famous collections of hadith. Al-'Ijli said: "He was of those who combined hadith and fiqh. Trustworthy (thiqah)." Al-'Ijli also said about him, "A champion of the sunnah (sahib sunnah), trustworthy in hadith." Ibn Sa'd said, "He was trustworthy, and [possessed] many hadiths." (Tahdhib al-Tahdhib 7:383 - 4)

It is clear from al-'Ijli's comment that 'Ali ibn Mushir was not only known for his knowledge of hadiths and the sunnah, but was also known for his mastery in fiqh. His fiqh was acquired through his companionship with Imam Abu Hanifah. It has authentically been reported that 'Ali ibn Mushir was also the means by which Sufyan al-Thawri learnt of Imam Abu Hanifah's opinions in fiqh which he would often follow. This explains why the opinions of Sufyan and Abu Hanifah concur in many controversial matters of fiqh, and 'Abd Allah Ibn al-Mubarak said, "When the opinion of Abu Hanifah and Sufyan concur on something, that is strong." (Narrated by al-Khatib with a sahih chain in Tarikh Baghdad 15:471, and Ibn 'Abd al-Barr with a different sahih chain in al-Intiqa p. 206)

Ibn 'Abd al-Barr (d. 463) mentioned that Abu Ya'qub Yusuf ibn al-Dakhil (d. 388), a major muhaddith of Makkah who transmitted al-'Uqayli's book on weak narrators, narrated in his book on the merits of Abu Hanifah: Abu Ishaq Ibrahim ibn Ahmad ibn Firas narrated to us: Musa ibn Harun narrated to us: Yahya ibn 'Abd al-Hamid al-Himmani narrated to us: from 'Ali ibn Mushir: He said: I was with Sufyan al-Thawri when a man asked him about a man who did wudu with water from which another [person] performed wudu. He said: "Yes, he is pure." I said to him: "Abu Hanifah says it shouldn't be used for wudu." He said to me: "Why did he say this?" I said to him: "It is used water (ma' musta'mal)." Later, I was with him several days after this when a man came to him asking him about doing wudu from water which had been used by another and he said: "It should not be used for wudu because it is used water," so he retracted in this [issue] to the opinion of Abu Hanifah. (al-Intiqa fi Fada'il al-A'immat al-Thalathah, p. 269)

The chain is hasan: Abu Ishaq Ibrahim ibn Ahmad ibn Firas (d. 344) is trustworthy (thiqah) according to al-Dhahabi (Misbah al-Arib 1:18); Musa ibn Harun (d. 294) is trustworthy (thiqah) according to al-'Asqalani in al-Taqrib; Yahya ibn 'Abd al-Hamid al-Himmani (150 - 228) is trustworthy according to Yahya ibn Ma'in and al-Ramadi (d. 265) who said he is more trustworthy than even Ibn Abi Shaybah, and Ibn 'Adi said "I hope there is no harm in him." However Ibn al-Madini and others criticised him, bringing the hadith down to the level of hasan.

Abu 'Abd Allah al-Husayn ibn 'Ali ibn Muhammad al-Saymari (351 - 436), who is saduq according to al-Khatib al-Baghdadi (Tarikh Baghdad 8:634-5), narrated similar narrations in his Akhbar Abi Hanifah wa Ashabih (p. 73) and he said regarding 'Ali ibn Mushir: "He is the one from whom Sufyan took the knowledge of Abu Hanifah." (Akhbar Abi Hanifa, 158)

'Ali ibn Mushir, despite his greatness in hadith, was not only a companion and follower of Imam Abu Hanifah, but a propagator of his madhhab, such that the likes of Sufyan al-Thawri gained the knowledge of Abu Hanifah's opinions through him.

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#49 [Permalink] Posted on 16th January 2012 07:46

Yahya ibn Zakariyya ibn Abi Za'idah (120 - 182)

Imam al-Dhahabi introduces Yahya ibn Zakariyya ibn Abi Za'idah as "The firm and proficient hafiz, the faqih, Abu Sa'id al-Hamdani al-Wadi'i, their freed-slave, the companion of Abu Hanifah." (Tadhkirat al-Huffaz 1:267) This is clear proof that Imam al-Dhahabi, an undisputed authority in the field of Rijal, regarded Yahya, based on the above reports and others, as being from the companions of Abu Hanifah.

'Ali ibn al-Madini said, "There was not in Kufa after Sufyan al-Thawri [anyone] stronger [in hadith] than him." (ibid p. 268) Al-'Ijli said, "He was from those who combined fiqh and hadith, and he was judge over al-Mada'in, and is counted amongst the huffaz of the Kufans."

Again, there is an indication that Yahya gained his reputation as a faqih due to his companionship with Abu Hanifah. Al-Saymari reported: Ahmad ibn Muhammad al-Sayrafi informed us: 'Ali ibn 'Amr al-Hariri reported to us: Ibn Kas al-Nakha'i narrated to us from his father: Salih ibn Suhayl narrated to me: "Yahya ibn Zakariyya ibn Abi Za'idah had memorised the most hadiths from the people of his time and [he had] the most fiqh from them, along with constant companionship with Abu Hanifah and Ibn Abi Layla, and [along with] piety and scrupulousness." (Akhbar Abi Hanifah, 156)

The shaykh of al-Saymari, Ahmad ibn Muhammad ibn 'Ali Abu 'Abd Allah al-Sayrafi (d. 394) is better known as Ibn al-Abnusi. Hamzah ibn Muhammad ibn Tahir al-Daqqaq said "he would not lie" and "he loved to collect books" (Tarikh Baghdad 6:231-2). The remaining narrators are all thiqat except Ibn Kas's father who is unknown. The narration is therefore weak but not very weak, so can be used as supporting evidence.

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#50 [Permalink] Posted on 16th January 2012 07:47

Asad ibn 'Amr al-Bajali (d. 190)

Ahmad ibn Hanbal said regarding him, "saduq." Yahya ibn Ma'in said, "There is no harm in him," which for him is equivalent to "thiqah." Ibn 'Adi said, "There is no harm in his hadiths and narrations, and there is not amongst the champions of opinion [one] with more hadiths than him after Abu Hanifah." Ibn Sa'd said, "He has many hadiths (hadith kathir) and he is trustworthy (thiqah) if Allah wills," and Abu Dawud said, "there is no harm in him." (Lisan al-Mizan 2:90-2) Although some scholars of Rijal criticised him, this was probably due to methodological differences, and not over hadith narration. Otherwise, Imam Ahmad's, Ibn Ma'in's and Abu Dawud's testimony is enough. Ibn 'Adi and Ibn Sa'd both said he possessed "many hadiths." The books of Rijal that contain his biography all agree he was a close student and companion of Abu Hanifah.

Ibn 'Abd al-Barr narrates with an authentic chain in al-Intiqa (262 - 3) that Abu Yusuf said, Asad ibn 'Amr "was the most exemplary of Abu Hanifah's companions." The men in the chain after Ibn 'Abd al-Barr are as follows: 'Abd al-Warith ibn Sufyan al-Qurtubi (d. 395) who is thiqah according to al-Dhahabi in Siyar (Misbah al-Arib 2:297); al-Qasim ibn Asbagh al-Qurtubi (247 - 340), called "the great hafiz" and "the muhaddith of Cordoba" by al-'Asqalani, is saduq (Lisan al-Mizan); Ahmad ibn Zuhayr ibn Harb (d. 299) is thiqah according to al-Daraqutni and al-Khatib; and Mus'ab ibn 'Abd Allah al-Zubayri (d. 236), is thiqah according to Ahmad, Ibn Ma'in and others, and a narrator of al-Nasa'i and Ibn Majah.

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#51 [Permalink] Posted on 16th January 2012 07:47

Hafs ibn Ghiyath (117 - 194)

Yahya ibn Sa'id al-Qattan said: "Hafs is the most trustworthy (awthaq) of the companions of al-A'mash," and this is why al-Bukhari would rely on his narrations from al-A'mash. He is a narrator found in all six of the famous collections of hadith. Al-Khatib al-Baghdadi said: "Hafs would narrate many hadiths, and he was a hafiz of hadith and strong therein. He was even ahead of the mashayikh from whom he heard hadith." (Tarikh Baghdad 9:75) Al-'Ijli said: "Hafs ibn Ghiyath is trustworthy and reliable, a faqih, and he was judge over Kufa. Waki' would often be asked about something and he would say: 'Go to our Qadi and ask him'" (al-Thiqat).

And as mentioned in Waki's statement above, he was from Abu Hanifah's companions. However, it is also reported about Hafs ibn Ghiyath that he left the circle of Imam Abu Hanifah (Tarikh Baghdad 15:554).

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#52 [Permalink] Posted on 16th January 2012 07:47

There were many other major scholars of the salaf that narrated from Imam Abu Hanifah and admired his opinions, including Waki' ibn al-Jarrah, Yahya ibn Sa'id al-Qattan, al-Fadl ibn Dukayn, Abu 'Asim al-Nabil, Makki ibn Ibrahim, 'Abd Allah ibn Yazid al-Muqri' and others.

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As is clear from the brief biographies of the aforementioned companions of Abu Hanifah, they all combined between memorisation of a large quantity of hadiths and an insight into fiqh which they acquired from the company of Imam Abu Hanifah. This is a great proof that Abu Hanifah did not formulate his opinions while ignorant of hadiths, rather he was aware of all or most of the hadiths that were directly or implicitly related to the issues on which he passed judgement. This is why such great muhaddithin as Yahya ibn Zakariyya ibn Abi Za'idah and 'Ali ibn Mushir saw no contradiction in their memorisation of a large number of hadiths and the fiqh of Abu Hanifah, and why such masters and huffaz of hadith like Yahya ibn Sa'id al-Qattan and Sufyan al-Thawri would frequently adopt his positions in fiqh.

http://notesonalimamalazam.wordpress.com/2011/12/07/examples-of-the-eminent-disciples-of-imam-abu-hanifah-from-the-salaf/

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#53 [Permalink] Posted on 17th January 2012 10:11

An Example of a Hadith Transmission from Imam Abu Hanifah رحمه الله

In our classes of Sharh Ma'ani al-Athar by Imam al-Tahawi رحمه الله, we were honoured today to read a hadith via the transmission of Imam Abu Hanifah رحمه الله. In Bab al-Mustahadatu kayfa Tatatahharu li al-Salah (Chapter on how the Woman in Post-Menstrual Bleeding Purifies Herself for Salah), Imam al-Tahawi رحمه الله narrates:

حدثنا صالح بن عبد الرحمن قال ثنا عبد الله بن يزيد المقرىء قال ثنا أبو حنيفة رحمه الله ح وحدثنا فهد قال ثنا أبو نعيم قال ثنا أبو حنيفة رحمه الله عن هشام بن عروة عن أبيه عن عائشة رضي الله عنها أن فاطمة بنت أبي حبيش أتت النبي صلى الله عليه وسلم فقالت إني أحيض الشهر والشهرين فقال رسول الله صلى الله عليه وسلم إن ذلك ليس بحيض وإنما ذلك عرق من دمك فإذا أقبل الحيض فدعي الصلاة وإذا أدبر فاغتسلي لطهرك ثم توضئي عند كل صلاة

Translation

Salih ibn 'Abd al-Rahman رحمه الله narrated to us: He said: 'Abd Allah ibn Yazid al-Muqri' رحمه الله narrated to us: He said: Abu Hanifah رحمه الله narrated to us - ha [a sign for the start of a new chain] - and Fahd رحمه الله narrated to us: He said: Abu Nu'aymرحمه الله narrated to us: He said: Abu Hanifah رحمه الله narrated to us from Hisham ibn 'Urwah رحمه الله from his father from 'A'ishah (Allah be pleased with her) that Fatimah bint Abi Hubaysh came to the Prophet (Allah bless him and grant him peace) and she said: "I was menstruating for a month or two months." The Messenger of Allah (Allah bless him and grant him peace) said: "That is not menstruation, but that is a [ruptured] vessel of your blood. Therefore, when the menstruation comes, leave Salah, and when it leaves [and post-menstrual bleeding begins], then bathe for your purification and then perform wudu for every Salah." (Amani al-Ahbar fi Sharh Ma'ani al-Athar, Idaratu Ta'lifat Ashrafiyya, 2:91-2)

Brief Analysis of the Chain

Imam al-Tahawi رحمه الله transmits this hadith from Abu Hanifah رحمه الله through two routes, both containing two narrators between him and Abu Hanifah رحمه الله. After that the chain is the same, through the famous link of "Hisham from his father from 'A'ishah." Salih ibn 'Abd al-Rahman, the first shaykh of al-Tahawi, was declared truthful by Ibn Abi Hatim in al-Jarh wa al-Ta'dil (ibid. 1:33). Fahd ibn Sulayman, the second shaykh, was declared "thiqah thabt" by Ibn Yunus (Misbah al-Arib, 2:491), one of the highest grades of reliability.

The two narrators from Imam Abu Hanifah رحمه الله are eminent narrators found in all six of the famous collections of hadith (Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i and Ibn Majah). Abu 'Abd al-Rahman 'Abd Allah ibn Yazid al-Muqri' (120 - 213) رحمه الله was a famous scholar of hadith and readings of the Qur'an (qira'at). Abu Nu'aym al-Fadl ibn Dukayn (130 - 219) رحمه الله was a direct teacher of Imam al-Bukhari رحمه الله, and he narrates many of his hadiths in the Sahih.

The teacher of Abu Hanifah رحمه الله, Hisham ibn 'Urwah (61-146) رحمه الله, was a major narrator from the generation of the Tabi'in who heard and narrated from the Sahabah رضي الله عنهم. His narrations, particularly through the route of his father from 'A'ishah رضي الله عنها which is found here, are common in the six books of hadith.

(Al-Tahawi رحمه الله also narrated this hadith with the same two chains in his later unparalleled work Sharh Mushkil al-Athar (no. 2732, 7:157, Shu'ayb al-Arna'ut ed.))

This is one amongst many examples which illustrate the eminence of both those who took from Imam Abu Hanifah رحمه الله and those he took from, and puts to rest the claim that hadiths were alien to Abu Hanifah رحمه الله and his fiqh.

http://notesonalimamalazam.wordpress.com/2011/12/07/an-example-of-a-hadith-transmission-from-imam-abu-hanifah/

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#54 [Permalink] Posted on 18th January 2012 08:37

The Scholarly Acceptance of Imam Abu Hanifah's رحمه الله Pronouncements on al-Jarh wa al-Ta'dil

'Allamah Zafar Ahmad al-'Uthmani wrote in his Abu Hanifah wa Ashabuhu al-Muhaddithun: "Know that the opinions of Imam Abu Hanifah in al-Jarh wa al-Ta'dil (narrator-criticism) and the principles of hadith were accepted and received from him by the 'ulama of this field. They quoted him in their books as proof or for consideration, just as they took from Imam Ahmad, al-Bukhari, Ibn Ma'in, Ibn al-Madini, and other scholars of this field. This shows you his great standing in [the science of] hadith and his expansive knowledge and mastery." (Abu Hanifah wa Ashabuhu al-Muhaddithun, Idarat al-Qur'an wa al-'Ulum al-Islamiyyah, p. 45)

I will quote below a few examples of the scholarly acceptance of Imam Abu Hanifah's pronouncements in this important field:

1. Al-Saymari narrates in his published book Akhbar Abi Hanifah wa Ashabih: Muhammad ibn 'Imran ibn Musa al-Marzubani reported to us: Muhammad ibn Makhlad al-'Attar narrated to us: Abu Musa Qays al-Mu'addib narrated to us: Suwayd ibn Sa'id narrated to us: Sufyan ibn 'Uyaynah narrated to us: "The first to sit me down to narrate hadith was Abu Hanifah." I [Suwayd] said: "How was this so?" He said: "When I entered Kufa, Abu Hanifah said to them [i.e. the Kufans]: 'This is the most learned of them regarding [the hadiths of] 'Amr ibn Dinar.' Then the scholars (mashayikh) gathered around me, asking me about the hadiths of 'Amr ibn Dinar." (Akhbar Abi Hanifah wa Ashabih, p. 82)

This chain is hasan: Abu 'Abd Allah al-Husayn ibn 'Ali ibn Muhammad Al-Saymari (351 - 436) is a Hanafi faqih and muhaddith who narrated from al-Daraqutni and Ibn Shahin, and is saduq according to al-Khatib (Tarikh Baghdad 8:634-5); Abu 'Ubayd Allah Muhammad ibn 'Imran ibn Musa al-Marzubani (296 - 384) is thiqah according to al-'Atiqi. (Tarikh Baghdad 4:227-9); Muhammad ibn Makhlad al-'Attar (d. 331) is thiqah according to al-Daraqutni (Tarikh Baghdad 4:501); Abu Musa Qays ibn Ibrahim ibn Qays al-Tawabiqi al-Mu'addib (d. 284), al-Daraqutni said he is acceptable (salih) (Tarikh Baghdad 14:478-9); Suwayd ibn Sa'id ibn Sahl al-Harawi (140 - 240) is thiqah according to Ahmad ibn Hanbal, and a narrator of Muslim (Tahdhib al-Kamal)

The same narration was also narrated by Ibn 'Abd al-Barr through a different chain:

Ibn 'Abd al-Barr said: [Abu Ya'qub Yusuf ibn al-Dakhil narrated in his book Fada'il Abi Hanifah wa Akhbaruhu]: Abu l-'Abbas al-Farid narrated to us: Muhammad ibn Isma'il [al-Sa'igh] narrated to us: Suwayd ibn Sa'id al-Anbari narrated to us: I heard Sufyan ibn 'Uyaynah say: "The first to sit me down to narrate hadith in Kufa was Abu Hanifah. He sat me down in the mosque and said: 'This is the strongest of people regarding the hadith of 'Amr ibn Dinar,' then I narrated to them." (al-Intiqa fi Fada'il al-A'immat al-Thalathah, p. 199)

Ibn al-Dakhil (d. 388) is described as the "muhaddith of Makkah" by al-Dhahabi in Siyar A'lam al-Nubala, but besides this there is no other criticism or praise of him, although his biography is known. Abu al-'Abbas Muhammad ibn al-Husayn al-Farid, his reliability is unknown. Muhammad ibn Isma'il al-Sa'igh (d. 276) is thiqah according to Abu Dawud and al-Dhahabi. Hence, although the chain is weak because of the unknown narrator in the chain, it is not "very weak" (da'if jiddan) that it cannot be used as a supporting narration. This narration therefore strengthens the previous one.

The narration also corresponds with the information known about Sufyan ibn 'Uyaynah (107 - 198) from the books of Rijal. As mentioned in Taqrib, he "was the strongest narrator from 'Amr ibn Dinar (45 - 126)." Ibn 'Uyaynah himself referred to 'Amr ibn Dinar as "thiqah thiqah thiqah" - the repetition is for emphasis. And it is known some major Kufan narrators like Waki' ibn al-Jarrah and Yahya ibn Zakariyyah ibn Abi Za'idah narrated from him as mentioned in Tahdhib al-Tahdhib (4:118). Waki', as mentioned in an earlier post, would issue fatwas according to the opinions of Abu Hanifah, and Yahya ibn Zakariyya ibn Abi Za'idah, who was the strongest and greatest narrator in Kufa after Sufyan al-Thawri, is known to have been a "student of Abu Hanifah" as mentioned in al-Dhahabi's Tadhkirat al-Huffaz.

After mentioning the abovementioned narration, 'Allamah Zafar Ahmad al-'Uthmani says: "Sufyan ibn 'Uyaynah is one of the outstanding imams, chief of the muhaddithin and shaykh of Islam, yet he says: 'The first to sit me down to narrate hadith was Abu Hanifah.' In this is a great proof of the greatness of Abu Hanifah in the science of hadith, and people's reliance on his opinion with respect to the reliability of narrators. Thus, he (Allah be pleased with him) was not only a muhaddith, but he was from those who made men muhaddithin!" (Abu Hanifah wa Ashabuhu al-Muhaddithun, p. 17)

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#55 [Permalink] Posted on 18th January 2012 08:37

2. Imam al-Tirmidhi narrates in his Kitab al-'Ilal: Mahmud ibn Ghaylan narrated to us: He said: Abu Yahya al-Himmani narrated to us: He said: I heard Abu Hanifah say: "I have not seen anyone a greater liar than Jabir al-Ju'fi (d. 128), nor anyone more virtuous that 'Ata' ibn Abi Rabah (27 - 115)." (Al-Jami' al-Kabir, Dr. Bashshar 'Awwad Ma'ruf ed., 6:233)

Imam al-Tirmidhi narrated this in the context of determining the provenance of the science of al-Jarh wa al-Ta'dil. The narrators in al-Tirmidhi's chain are reliable: Mahmud ibn Ghaylan (d. 239) is a narrator found in the Sahihs of al-Bukhari and Muslim, and declared thiqah by Ibn Hajar al-'Asqalani in al-Taqrib (Tahrir al-Taqrib 3:353). Abu Yahya 'Abd al-Hamid al-Himmani (d. 202) is also a narrator found in the Sahihs of al-Bukhari and Muslim, and declared thiqah by Ibn Ma'in, al-Nasa'i, Ibn Qani' and others, although some invalid criticism was levelled at him because of irja'. (Tahrir al-Taqrib 2:300-1)

This narration has also been quoted in the books of Rijal under the biographies of Jabir al-Ju'fi and 'Ata' ibn Abi Rabah (e.g. Tahdhib al-Tahdhib 2:48), illustrating the acceptance of Imam Abu Hanifah's view amongst the later experts of this science.

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#56 [Permalink] Posted on 18th January 2012 08:38

3. In an earlier post, I also quoted Imam Abu Hanifah's authentic criticism of deviant groups:

Al-Khatib al-Baghdadi narrates: al-Khallal reported to us: al-Hariri reported to us that 'Ali ibn Muhammad al-Nakha'i narrated to them: Muhammad ibn al-Hasan ibn Mukram narrated to us: Bishr ibn al-Walid narrated to us: I heard Abu Yusuf say: Abu Hanifah said: "Two groups of the worst of people are from Khurasan: the Jahmiyyah and the Mushabbihah (antropomorphists)," and he probably said "Muqatiliyyah (followers of Muqatil ibn Sulayman (d. 150 H))." (Tarikh Baghdad 15:514-15) Dr. Bashshar 'Awwad Ma'ruf said: "Its isnad is sahih, its narrators are trustworthy (thiqat)."

With the same chain, al-Khatib narrates: al-Nakha'i said: Muhammad ibn 'Ali ibn 'Affan narrated to us: Yahya ibn 'Abd al-Hamid ibn 'Abd al-Rahman al-Himmani narrated to us from his father: I heard Abu Hanifah say: "Jahm ibn Safwan is a kafir." (Tarikh Baghdad 15:515) Dr. Bashshar 'Awwad Ma'ruf said: "Its isnad is hasan."

Imam Abu Hanifah's opinion on Jahm is in fact quoted in the books of Rijal. Al-'Asqalani said in Tahdhib al-Tahdhib (vol 10:281): "Muhammad ibn Sima'ah (who is thiqah according al-Saymari and saduq according to al-'Asqalani in al-Taqrib) narrated from Abu Yusuf from Abu Hanifah that he said: 'Jahm went overboard in negation until he said: He [i.e. Allah] is nothing, and Muqatil went overboard in affirmation until He deemed Allah to be like His creation.'" Al-'Asqalani also quotes him saying: "Two disgusting opinions came to us from the east: Jahm the negator [of Allah's attributes] and Muqatil the anthropomorphist."

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For more examples of the recorded statements of Imam Abu Hanifah on al-Jarh wa al-Ta'dil from Tahdhib al-Tahdhib, see Abu Hanifah wa Ashabuhu al-Muhaddithun, pp. 45-7.

http://notesonalimamalazam.wordpress.com/2011/12/08/the-scholarly-acceptance-of-imam-abu-hanifahs-pronouncements-on-al-jarh-wa-al-tadil/

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#57 [Permalink] Posted on 19th January 2012 07:58

Imam Abu Hanifah's رحمه الله Refusal of Judgeship and his Political Activism

Both the Umayyad and Abbasid caliphates demanded Imam Abu Hanifah take the position of Qadi, and upon his refusal to align himself with the state, he was punished both times. In the second time, he was imprisoned and probably poisoned under the caliph al-Mansur which led to his death, making him a shahid. The reason for his imprisonment was not only refusal of judgeship but because he ideologically and financially assisted the anti-Abbasid rebellion of the descendents of 'Ali, Muhammad ibn 'Abd Allah ibn Hasan ibn al-Hasan ibn 'Ali better known as "al-Nafs al-Zakiyyah" (the pure soul) and his brother, Ibrahim ibn 'Abd Allah. In this respect, I will quote a few authentic narrations from Imam al-Khatib's Tarikh Baghdad:

Under the Umayyads:

1. Al-Khatib narrates: Qadi Abu al-'Ala' Muhammad ibn 'Ali al-Wasiti narrated to us: He said: Abu al-Hasan Muhammad ibn Ahmad ibn Hammad ibn Sufyan narrated to us in Kufa: He said: al-Husayn ibn Muhammad ibn al-Farzadaq al-Fazari narrated to us: He said: Abu 'Abd Allah 'Amr ibn Ahmad ibn 'Amr ibn al-Sarj narrated to us in Egypt: He said: Yahya ibn Sulayman al-Ju'fi al-Kufi narrated to us: He said: 'Ali ibn Ma'bad narrated to us: He said: 'Ubayd Allah ibn 'Amr al-Raqqi narrated to us: He said: "Ibn Hubayrah spoke to Abu Hanifah, [demanding him] to accept the role of Qadi of Kufa for him, which he refused. Thereupon, he struck him with a hundred and ten lashes, ten lashes every day. He [persisted] on [his] rejection, and when he saw this, he let him go." (Tarikh Baghdad 15:448) - Dr. Bashshar 'Awwad Ma'ruf comments: "Its isnad is sahih, and the narrations which come after it add strength to it and support it."

Yazid ibn 'Umar ibn Hubayrah (d. 132 H) was the last Umayyad governor over Iraq under Marwan (d. 132), the last Umayyad caliph.

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#58 [Permalink] Posted on 19th January 2012 07:59

2. Al-Khatib narrates: Al-Khallal reported to us: al-Hariri reported to us that al-Nakha'i narrated to them: He said: Muhammad ibn 'Ali ibn 'Affan narrated to us: He said: Yahya ibn 'Abd al-Hamid narrated to us from his father: He said: "Abu Hanifah would be brought out every day," or he said, "amongst the days, and he was beaten, to [force him to] accept judgeship but he refused. He wept on some of the days, and when he was freed, he said to me: 'The grief of my mother was more difficult on me than the beating.'" (Tarikh Baghdad 15:449)

The chain is sound: the narrators al-Khallal, al-Hariri and al-Nakha'i are trustworthy narrators (thiqat) as detailed in earlier posts; Muhammad ibn 'Ali ibn 'Affan (d. 277) was declared thiqah by al-Daraqutni (Misbah al-Arib 3:195); although some imams held negative opinions of Yahya ibn 'Abd al-Hamid (d. 228), he was declared thiqah by Mutayyan, Yahya ibn Ma'in, Ibn Numayr and Muhammad ibn Ibrahim al-Bushanji (204-290) [a great hadith-scholar whose narrations are found in Sahih al-Bukhari], and Ibn 'Adi said: "I did not find in his Musnad or his hadiths anything objectionable (munkar), and I hope there is no harm in him" (Tahdhib al-Tahdhib 11:243-9); Abu Yahya 'Abd al-Hamid al-Himmani (d. 202) is a narrator found in the Sahihs of al-Bukhari and Muslim, and declared thiqah by Ibn Ma'in, al-Nasa'i, Ibn Qani' and others, although some invalid criticism was levelled at him because of irja'. (Tahrir al-Taqrib 2:300-1)

This narration shows even as he endured severe physical punishment, it was the effect that this would have on others that concerned him. This illustrates his strength and patience in the path of truth, and his selfless concern for others, particularly his close family.

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#59 [Permalink] Posted on 19th January 2012 07:59

Under the Abbasids:

3. Al-Khatib narrates: Abu 'Umar al-Hasan ibn 'Uthman al-Wa'iz reported to us: He said: Ja'far ibn Muhammad ibn Ahmad ibn Ahmad ibn al-Hakam al-Wasiti reported to us [here, al-Khatib includes a second chain which I have omitted]: Muhammad ibn Ahmad ibn Ya'qub narrated to us: He said: My grandfather narrated to us: He said: Bishr ibn al-Walid al-Kindi narrated to us: He said: "Abu Ja'far [al-Mansur] the commander of the faithful, sent for Abu Hanifah. He wanted him to accept the role of judge but he refused. Thereupon he made an oath he will do [this], and Abu Hanifah made an oath he will not do [so]. Then al-Mansur [again] made an oath he will do [this], and Abu Hanifah made an oath he will not do [so]. Al-Rabi' al-Hajib said: 'Do you not see that the Commander of the Believers is making an oath?!' Abu Hanifah said: 'The Commander of the Believers is more capable of compensating for his [broken] oaths than I am of compensating for my [broken] oaths.' And he refused to take the position [of Qadi]. Immediately al-Mansur ordered him to be imprisoned."

The chain is authentic: al-Khatib said about Abu 'Umar al-Wa'iz (347 - 426) "there is no harm in him" (Tarikh Baghdad, 8:348); Ja'far ibn Muhammad al-Wasiti (d. 353) is thiqah according to al-Khatib and Ibn Abi al-Fawaris (Tarikh Baghdad, 8:152-3); Muhammad ibn Ahmad ibn Ya'qub ibn Shaybah (254 - 331) is thiqah according to al-Khatib (Tarikh Baghdad, 2:248); he heard from his grandfather, the famous trustworthy hafiz Ya'qub ibn Shaybah (180 - 262), as a child; Bishr ibn al-Walid al-Kindi (d. 238 H) is thiqah according to al-Daraqutni and others (Misbah al-'Arib, 1:247).

Abu Ja'far al-Mansur (95 - 158) was the second Abbasid caliph, and the reason he wanted Abu Hanifah to represent his government as judge was not only because of the Imam's great standing amongst the scholars and the people in general, but because al-Mansur gained intelligence of Abu Hanifah's role in anti-Abbasid efforts, so he wished to force him to align himself with the regime.

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#60 [Permalink] Posted on 19th January 2012 07:59

4. Al-Khatib narrates: Muhammad ibn Ahmad ibn Rizq reported to us: He said: Isma'il ibn 'Ali al-Khutabi reported to us: He said: Muhammad ibn 'Uthman narrated to us: He said: Nasr ibn 'Abd al-Rahman narrated to us: He said: al-Fadl ibn Dukayn narrated to us: He said: Zufar ibn al-Hudhayl narrated to me: He said: "Abu Hanifah would speak openly and harshly in the days of Ibrahim (ibn 'Abd Allah ibn Hasan ibn al-Hasan ibn 'Ali ibn Abi Talib) [in support of his resistance against the Abbasids]. So I said to him: 'By Allah! You will not stop until ropes are strung around our necks!' It wasn't long before the letter of al-Mansur came to 'Isa ibn Musa (the governor of Kufa) to deport Abu Hanifah. When I came to him in the morning, it was as though his face was wiped off. He deported him to Baghdad and he lived for 15 days, and then they gave him a drink, whereupon he died. That was in the year 150. And Abu Hanifah died when he was seventy years old."

The chain is authentic: Abu al-Hasan Muhammad ibn Ahmad ibn Muhammad ibn Ahmad Ibn Rizq (325 - 412) is trustworthy according to al-Khatib and al-Barqani (Tarikh Baghdad, 2:211-3); Ismail ibn 'Ali ibn Isma'il ibn Yahya Abu Muhammad al-Khutabi (269 - 350) is thiqah according to Daraqutni and Ibn al-Fawaris (Tarikh Baghdad, 7:304-6); Muhammad ibn 'Uthman ibn Abi Shaybah (210 - 297) was declared thiqah by Salih Jazarah, Ibn 'Adi said he did not find any of his hadith objectionable (munkar), 'Abdan said "there is no harm in him," Ibn Hibban mentioned him in al-Thiqat, and Maslamah ibn Qasim said "there is no harm in him, the people wrote from him, and I do not know anybody who abandoned him." (Lisan al-Mizan, 7:340-2) [although there was some criticism of him, most of it comes through Ibn 'Uqdah whose reports from the scholars regarding narrator-criticism are not accepted]; Nasr ibn 'Abd al-Rahman al-Kufi (d. 248), is thiqah (Tahrir al-Taqrib, 4:13); al-Fadl ibn Dukayn (130-219) is a narrator found in the six collections of hadith; and Zufar ibn al-Hudhayl al-'Anbari (110-158), a major student of Imam Abu Hanifah, was declared thiqah by Ibn Ma'in, al-Fadl ibn Dukayn and Ibn Hibban (Lisan al-Mizan, 3:501-3).

According to this report, Abu Hanifah was a martyr as he was poisoned to death. This is one of the great merits of Imam Abu Hanifah, and distinguishes him from the other three Imams of fiqh. Imam al-Dhahabi also recognised this where he said under the biography of Abu Hanifah in Siyar A'lam al-Nubala' "He died as a poisoned martyr in the year 150 when he was 70 years old." (Siyar A'lam al-Nubala' 6:403) He supported the rebellion of Muhammad ibn 'Abd Allah ibn Hasan ibn al-Hasan ibn 'Ali ibn Abi Talib al-Nafs al-Zakiyyah (d. 145 H) against al-Mansur; and then his brother, Ibrahim. Imam Malik also supported this rebellion (Al-Suyuti, Tarikh al-Khulafa p. 208); and Imam Abu Hanifah even expressed a desire to participate with Ibrahim in battle, as shown in the following narration:

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