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

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#106 [Permalink] Posted on 7th February 2012 07:44

3. Al-Khatib narrated with his chain to Abu Bakr al-Marrudhi that he said: "I heard Abu 'Abd Allah Ahmad ibn Hanbal say: 'It is not authentic according to us that Abu Hanifah would say the Qur'an is created.'" (Tarikh Baghdad 15:517) Dr. Bashshar 'Awwad Ma'ruf comments: "Its isnad is sahih."

Imam Ahmad ibn Hanbal was the champion of the Ahl al-Sunnah during the period of the mihnah, and his major enemies besides the ruling elite were some scholars of the Hanafi school, in particular the judge Ahmad ibn Abi Dawud; and even as the charge that Abu Hanifah supported the state doctrine was being propogated, Imam Ahmad did not buy into this false propaganda and defended the Imam.

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#107 [Permalink] Posted on 7th February 2012 07:44

4. Al-Khatib al-Baghdadi narrated with his chain to al-Nakha'i that he said: Muhammad ibn Shadhan al-Jawhari narrated to us: He said: I heard Sulayman al-Juzjani and Mu'lla ibn Mansur al-Razi say: "Abu Hanifah did not speak about [the createdness of] the Qur'an, nor Abu Yusuf, nor Zufar, nor Muhammad, nor any of their companions. Only Bishr al-Marisi and Ibn Abi Dawud spoke about [the createdness of] the Qur'an, so they tarnished [the good beliefs of] the companions of Abu Hanifah." (Tarikh Baghdad 15:518). Dr Bashshar says: "Its isnad is sahih."

The scholars who are quoted in this report, Abu Sulayman al-Juzjani and Mu'alla ibn Mansur, were major scholars of Hanafi jurisprudence, as known to muftis of the Hanafi school. They were authors of some Nawadir literature, and fatawa. They were also amongst the few scholars who openly opposed the view of the createdness of the Qur'an, although this was before al-Ma'mun's inquisition.

Mu'alla ibn Mansur al-Razi, Abu Ya'la (150 - 211), is a narrator of hadith found in all the six famous collections of hadith. He narrated from the famous hadith-scholar Hammad ibn Zayd (98-179) as found in Sahih al-Bukhari, and he also narrated from 'Abd Allah ibn al-Mubarak, Malik ibn Anas, al-Layth ibn Sa'd, and from the students of Imam Abu Hanifah, Yahya ibn Zakariyya ibn Abi Za'idah, Qadi Abu Yusuf, 'Ali ibn Mushir and Muhammad ibn al-Hasan al-Shaybani. Abu Zur'ah al-Razi said: "Al-Mu'alla was the best of the group - meaning, the champions of juristic opinion (ashab al-ra'y) - according to the people of knowledge. That was because he was ardent in his search for knowledge and he travelled and gave attention [to it]...al-Mu'alla is reliable." Yahya ibn Ma'in said he is trustworthy. Yahya ibn Ma'in narrated: "Al-Mu'alla ibn Mansur al-Razi was one day praying, when his head was stung by a wasp, and he did not move until he completed his salah. When they looked, his head had become extremely swollen." Al-'Ijli said: "Trustworthy, a champion of sunnah. He was noble. They asked him to take the position of judge and he refused multiple times." Ya'qub ibn Shaybah said: "Trustworthy...proficeint, reliable, a jurist." Ibn Sa'd said: "He resided in Baghdad, sought hadith, and he was reliable, a master of hadith, opinion and jurisprudence." Abu Hatim al-Razi said: "He was reliable in hadith and a champion of juristic opinion." Ahmad ibn Kamil al-Qadi said: "Mu'alla ibn Mansur was from the senior companions of Abu Yusuf and Muhammad, and from their trustworthy ones in transmission and narration." Abu Ahmad ibn 'Adi said: "I hope there is no harm in him because I did not find any objectionable hadith from him." It was narrated from him that he said: "Whoever says the Qur'an is created is according to me a disbeliever." Al-Khatib said: "He was a jurist from the champions of opinion. He took from Qadi Abu Yusuf and he was trustworthy." (Tahdhib al-Kamal 28:291-7) Ibn Hajar al-'Asqalani wrote in al-Taqrib, "Mu'alla ibn Mansur al-Razi, Abu Ya'la, a resident of Baghdad, a trustworthy Sunni jurist, he was asked to become judge and he refused, those who claimed Ahmad accused him of lying erred."

Regarding Abu Sulayman al-Juzjani, al-Dhahabi says: "'Allamah Imam Abu Sulayman Musa ibn Sulayman al-Juzajani al-Hanafi, the companion of Abu Yusuf and Muhammad. He narrated from them and from Ibn al-Mubarak. Qadi Ahmad ibn Muhammad al-Birti, Bishr ibn Musa, Abu Hatim al-Razi and others narrated from him. He was reliable (saduq) and dear to the scholars of hadith. Ibn Abi Hatim said: "He would anathematise those who held the Qur'an was created." (al-Jarh wa al-Ta'dil 8:145) It was said that al-Ma'mun offered him the position of judge and he refused, and he gave the excuse that he is not qualified for it so he excused him. He became noble in the eyes of the people due to his refusal. He authored books." (Siyar A'lam al-Nubala 10:194 )

Al-Khatib described him as: "Musa ibn Sulayman, Abu Sulayman al-Juzjani. He heard 'Abd Allah ibn al-Mubarak, 'Amr ibn Jumay' and Abu Yusuf and Muhammad ibn al-Hasan, the two companions of Abu Hanifah. He was a faqih with insight into juristic opinion. He adopted the methodology of the Sunnah regarding the Qur'an [i.e. that it is uncreated]. He lived in Baghdad and narrated therein. 'Abd Allah ibn al-Hasan al-Hashimi, Ahmad ibn Muhammad ibn 'Isa al-Birti and Bishr ibn Musa al-Asadi narrated from him. Ibn Abi Hatim said: 'My father wrote from him and he said he was reliable.'" (Tarikh Baghdad 15:26-7)

Abu Sulayman al-Juzjani and Mu'alla ibn Mansur were of course more aware of the views of their teachers and their grand-teacher than others.

Therefore, although Bishr ibn Ghiyath al-Marisi (140 - 218) and Ahmad ibn Abi Dawud (full name: Ahmad ibn Faraj ibn Hariz) (160 - 240) stood as proponents of the Mu'tazili doctrine while claiming to belong to the Hanafi school, true followers of the madhhab opposed them, and clarified the position of their teachers and the teacher of their teachers. "Bishr" in Arabic means "joy" and "Ahmad" means "the most praised." Based on this, Imam al-Dhahabi wrote under the biography of Bishr al-Marisi: "He was the bishr (joy) of evil while Bishr [ibn al-Harith] al-Hafi [the famous ascetic] (152 - 227) was the bishr of goodness, just as Ahmad ibn Hanbal was the ahmad (the most praised one) in the Sunnah and Ahmad ibn Abi Dawud was the ahmad in bid'ah." (Siyar A'lam al-Nubala 10:202)

http://notesonalimamalazam.wordpress.com/2012/01/15/imam-abu-hanifah-on-the-uncreatedness-of-the-quran/

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#108 [Permalink] Posted on 24th February 2012 13:47

http://notesonalimamalazam.wordpress.com/2012/02/16/imam-abu-yusufs-supplication-for-imam-abu-hanifah-after-the-obligatory-salah/

Imam Abu Yusuf's رحمه الله Supplication for Imam Abu Hanifah رحمه الله after the Obligatory Salah

The foremost student of Imam Abu Hanifah رحمه الله, the mujtahid Imam, Abu Yusuf Ya'qub ibn Ibrahim رحمه الله, the first to be given the post of Qadi al-Qudat (Chief Judge) in Islam, would supplicate for his teacher after the obligatory Salahs, a time in which du'as are "most heard" according to a hadith recorded by al-Tirmidhi رحمه الله.

Hafiz Ibn 'Abd al-Barr رحمه الله narrates:

'Abd al-Warith ibn Sufyan رحمه الله narrated to us: He said: Qasim ibn Asbagh رحمه الله narrated to us: He said: Ahmad ibn Zuhayr رحمه الله narrated to us: He said: Sulayman ibn Abi Shaykh رحمه الله narrated to us: He said: Abu Sufyan al-Himyari رحمه الله narrated to us from 'Ali ibn Harmalah رحمه الله: He said: Abu Yusuf al-Qadi رحمه الله used to say after his Salah: "O Allah! Forgive me, and my parents and Abu Hanifah." (al-Intiqa' fi Fada'il al-A'immat al-Thalathat al-Fuqaha p. 258)

The chain up to Sulayman ibn Abi Shaykh رحمه الله was shown to be authentic in earlier posts. Abu Sufyan al-Himyari (112 - 202) رحمه الله, or Sa'id ibn Yahya al-Wasiti رحمه الله, has some narrations in Sahih al-Bukhari and Jami' al-Tirmidhi, and was considered reliable (saduq) by Ibn Hajar al-'Asqalani in al-Taqrib, and trustworthy (thiqah) by Abu Dawud رحمه الله as mentioned in Tahdhib al-Kamal (11:109). 'Ali ibn Harmalah رحمه الله, a Qadi of Kufa, was a contemporary of Imam Abu Yusuf رحمه الله, and is mentioned in Kitab al-Thiqat of Ibn Hibban رحمه الله. The chain is therefore sound.

This practice may have been inherited from Imam Abu Hanifah رحمه الله himself. Al-Khatib al-Baghdadi رحمه الله narrates with his chain that Abu Hanifah رحمه الله said: "I have not prayed a single Salah since Hammad [ibn Abi Sulayman رحمه الله] died but I sought forgiveness for him with my parents, and indeed I seek forgiveness for those from whom I acquired knowledge or [those to] whom I imparted knowledge." (Tarikh Baghdad 15:457) The chain contains one unknown narrator, while the rest of the narrators are reliable except for Ibrahim ibn Sama'ah, the narrator from Imam Abu Hanifah رحمه الله, who was described as a "Shi'i" (Lisan al-Mizan 1:295).

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#109 [Permalink] Posted on 24th February 2012 13:49

http://notesonalimamalazam.wordpress.com/2012/02/20/the-soft-heart-of-imam-abu-hanifah/

The Soft Heart of Imam Abu Hanifah رحمه الله

Al-Khallal رحمه الله reported to us: He said: Al-Hariri رحمه الله reported to us that al-Nakha'i رحمه الله narrated to them: He said: Bakhtari ibn Muhammad رحمه الله narrated to us: He said: Muhammad ibn Sama'ah رحمه الله narrated to us from Muhammad ibn al-Hasan [al-Shaybani رحمه الله]: He said: al-Qasim ibn Ma'n رحمه الله narrated to me that Abu Hanifah رحمه الله stood [in prayer] one night with this verse: "Nay! The Hour is their appointed time, and the Hour is more calamitous and bitterer," (54:46) repeating it, and weeping and humbling himself (yatadarra'). (Tarikh Baghdad 15:489)

Dr Bashshar 'Awwad comments: "The isnad of this report is sahih; its narrators are trustworthy."

In this is an embodiment of the verses: "Allah has revealed the finest discourse, a Book con-similar oft-repeated, at which the skins of these who fear their Lord tremble; then their skins and their hearts soften at the remembrance of Allah." (39:23) "Only they are the (true) believers whose hearts feel fear when Allah is mentioned, and when revelations of Allah are recited unto them they increase their faith." (8:2) "Remember your Lord in your heart with humility and awe, and without speaking loudly, in mornings and evenings, and do not be among the heedless. " (7:205)

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#110 [Permalink] Posted on 10th September 2012 15:38

Golden Advice of Imam Abu Hanifah رحمه الله for Ramadan

Al-Khatib al-Baghdadi رحمه الله narrates:

Al-Jawhari رحمه الله reported to us: He said: Muhammad ibn 'Abd Allah ibn al-Abhari رحمه الله reported to us: He said: Abu 'Arubah al-Harrani رحمه الله narrated to us: He said: Sulayman ibn Sayf رحمه الله narrated to us: He said: I heard Abu 'Asim al-Nabil رحمه الله say:

"A man said to Abu Hanifah رحمه الله: 'When is eating prohibited for a fasting person?' He said: 'When dawn comes.' Then the questioner said to him: 'And if the middle of the night comes?' Thereupon, Abu Hanifah رحمه الله said to him: 'Stand up [in prayer] O lame one!'" (Tarikh Baghdad 15:481-2)

Dr. Bashshar 'Awwad Ma'ruf comments: "Its isnad is sahih."

Tahajjud (the night-prayer) is a highly recommended Salah, particularly in the month of Ramadan. It is described as "the way of the righteous" in hadith and as an expiation for sins and a safeguard against wrongdoing. Since Muslims should generally be awake for the pre-dawn meal (suhur), there should be no difficulty in praying a minimum of two rak'ahs of Tahajjud Salah during the nights of Ramadan. We should all, insha Allah, make a resolve to act on this golden advice of Imam Abu Hanifah رحمه الله for the coming Ramadan, and ask Allah to make it easy for us.

http://notesonalimamalazam.wordpress.com/2012/06/19/golden-advice-of-imam-abu-hanifah-for-ramadan/

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#111 [Permalink] Posted on 10th September 2012 15:38

Sufyan al-Thawri's رحمه الله Respect for Imam Abu Hanifah رحمه الله

Al-Khatib al-Baghdadi رحمه الله reported in his Tarikh Baghdad:

Al-Saymari رحمه الله informed us: He said: We read onto al-Husayn ibn Harun رحمه الله from Ibn Sa'id رحمه الله: He said: 'Abd Allah ibn Ibrahim ibn Qutaybah رحمه الله narrated to us: he said: Ibn Numayr رحمه الله narrated to us: He said: Ibrahim ibn al-Basir رحمه الله narrated to me from Isma'il ibn Hammad رحمه الله from Abu Bakr ibn 'Ayyash رحمه الله: He said:

"'Umar ibn Sa'id رحمه الله, the brother of Sufyan [al-Thawri] رحمه الله died, so we came to him to console him, when it so happened that the gathering was full of his family, and amongst them was 'Abd Allah ibn Idris رحمه الله. Thereupon, Abu Hanifah رحمه الله approached amidst a group with him. When Sufyan رحمه الله saw him, he moved from his seat, and stood up and embraced him, and seated him in his place and sat in front of him."

Abu Bakr رحمه الله continued: "I became angry at him, and Ibn Idris رحمه الله said [to me]: 'Woe to you! Don't you see [that there are people present]?' Then we waited until the people dispersed, so I said to 'Abd Allah ibn Idris رحمه الله: 'Don't get up until we know what is with him in [behaving] this way.' Then I said: 'O Abu 'Abd Allah! I saw you today doing something that I disapproved, and our companions disapproved of it.' He said: 'What was that?' I said: 'Abu Hanifah came to you, and you stood up for him and seated him in your seat and you behaved in an exaggerated manner, and this is blameworthy according to our companions.' He said: 'Why do you disapprove of this? This is a man who has reached a [high] degree of knowledge, so if I did not stand for his knowledge, I stood for his age, and if I did not stand for his age I stood for his jurisprudence, and if I did not stand for his jurisprudence I stood for his scrupulousness.' This caused me to withdraw as I had no answer." (Tarikh Baghdad 15:467-8)

A Brief Look at the Chain

Abu 'Abd Allah al-Husayn ibn 'Ali ibn Muhammad al-Saymari (351 - 436) رحمه الله is saduq according to al-Khatib al-Baghdadi رحمه الله (Tarikh Baghdad 8:634-5). Al-Barqani رحمه الله said al-Husayn ibn Harun al-Dabbi (320 - 398) رحمه الله is a hujjah which is equivalent to thiqah (Tarikh Baghdad 8:729-30)

Ahmad ibn Muhammad ibn Sa'id al-Kufi رحمه الله is the famous Hafiz Ibn 'Uqdah (248-332). Abu 'Ali al-Hafiz al-Naysaburi رحمه الله said he was an imam and hafiz and a transmitter of such calibre that his reliability should not even be inquired about (Lisan al-Mizan 1:605); however, he was accused of holding mild Shiite beliefs. 'Abd Allah ibn Ibrahim ibn Qutaybah al-Ansari al-Kufi رحمه الله was a recognised authority in the field of Qur'an reading (Rijal al-Daraqutni p. 23) Muhammad ibn 'Abd Allah ibn Numayr (160 - 234) رحمه الله is a narrator found in all six collections of hadith and of undisputable reliability.

Ibrahim ibn Isma'il ibn Bashir al-Basir رحمه الله has a notice in Ibn Abi Hatim's رحمه الله Kitab al-Jarh wa al-Ta'dil, and Abu Zur'ah رحمه الله said: "If there is anyone reliable in the hadith of Ja'far ibn 'Awn from al-Mu'alla ibn 'Irfan from Abu Wa'il..., it is him [i.e. Ibrahim ibn Isma'il ibn Bashir]." (Lisan al-Mizan)

Isma'il ibn Hammad (d. 212) رحمه الله is the grandson of Imam Abu Hanifah رحمه الله and he studied under Abu Hanifah's رحمه الله direct students like Abu Yusuf رحمه الله. He was Qadi of Baghdad and Basra. Muhammad ibn 'Abd Allah al-Ansari (118 - 215) رحمه الله, a trustworthy (thiqah) narrator of hadith found in all six of the famous collections of hadith, who studied fiqh under Zufar رحمه الله and Abu Yusuf رحمه الله, 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 رحمه الله, 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 رحمه الله in the very same sentence. Salih Jazarah also said "he is not thiqah," but this was probably motivated by 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. Abu Bakr ibn 'Ayyash رحمه الله is a famous hadith-scholar found in the collections of al-Bukhari and the four Sunan.

Hence, although this narration contains some degree of weakness because of the unknown reliability of 'Abd Allah ibn Ibrahim رحمه الله and the possible unreliability of Isma'il, the weakness is slight and can be overlooked in such reports which describe the virtues of Imam Abu Hanifah, as in the context of virtues, the scholars of hadith were not as stringent as they were in laws and beliefs.

Sufyan al-Thawri رحمه الله was known to have some opposition to Imam Abu Hanifah رحمه الله, yet it is authentically established that he regarded him as "the greatest faqih of the time" (see here) and he would often accept his opinions in fiqh (see here). The event described in this report which probably occurred towards the end of Imam Abu Hanifah's رحمه الله life, as indicated by the death of his brother and by the mention of Abu Hanifah's old age, would seem to suggest Sufyan's رحمه الله feelings towards the Imam changed later in his later life when he held a positive opinion of him.

http://notesonalimamalazam.wordpress.com/2012/06/20/sufyan-al-thawris-respect-for-imam-abu-hanifah/

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#112 [Permalink] Posted on 10th September 2012 15:39

'Abd Allah ibn al-Mubarak's رحمه الله Respect for Imam Abu Hanifah رحمه الله

Al-Khatib al-Baghdadi رحمه الله narrates:

Muhammad ibn Ahmad ibn Ya'qubرحمه الله reported to us: He said: Muhammad ibn Nu'aym al-Dabbi رحمه الله reported to us: He said: I heard Abu l-Fadl Muhammad ibn al-Husayn رحمه الله the Qadi of Naysabur say: I heard Hammad ibn Ahmad al-Qadi al-Marwazi رحمه الله say: I heard Ibrahim ibn 'Abd Allah al-Khallal رحمه الله say:

I heard Ibn al-Mubarak رحمه الله say: "Abu Hanifah رحمه الله was a sign (ayah)!" A speaker said to him: "In evil O Abu 'Abd al-Rahman or in goodness?" He said: "Keep quiet, O So-and-So! Because it is said: 'peak (ghayah) of evil' and 'sign of goodness' and then he recited: 'We made the son of Maryam and his mother a sign.' (Qur'an 23:50)" (Tarikh Baghdad 15:461) Dr. Bashshar 'Awwad Ma'ruf commented: "Its isnad is hasan."

It has already been documented on this blog that it is authentically reported from Ibn al-Mubarak رحمه الله that he said: "as for the best faqih of people, [he is] Abu Hanifah رحمه الله" and: "I have not seen the like of him in fiqh" and: "If anyone has the right to issue [a legal verdict] using his opinion, Abu Hanifah رحمه الله has the right to issue [a legal verdict] using his opinion" and "When [the opinions] of these two, meaning al-Thawri رحمه الله and Abu Hanifah رحمه الله, converge on something, that is strong." (see here) It has also been documented in earlier posts that 'Abd Allah ibn al-Mubarak رحمه الله would narrate hadiths from Abu Hanifah رحمه الله.

http://notesonalimamalazam.wordpress.com/2012/06/21/abd-allah-ibn-al-mubaraks-respect-for-imam-abu-hanifah/

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#113 [Permalink] Posted on 10th September 2012 15:41

Sufyan ibn 'Uyaynah's رحمه الله Respect for Imam Abu Hanifah رحمه الله

Al-Khatib al-Baghdadi رحمه الله narrates:

Muhammad ibn Ahmad ibn Rizq رحمه الله reported to us: He said: Muhammad ibn 'Umar al-Ji'abi رحمه الله narrated to us: Abu Bakr Ibrahim ibn Muhammad ibn Dawud ibn Sulayman al-Qattan رحمه الله narrated to me: He said: Ihsaq ibn al-Buhlul رحمه الله narrated to us: He said: I heard Ibn 'Uyaynah رحمه الله say: "My eyes have not seen the like of Abu Hanifah رحمه الله." (Tarikh Baghdad 15:460)

Dr Bashshar 'Awwad Ma'ruf comments: "Its isnad is sahih."

It has been documented in earlier posts that it is authentically reported from Sufyan ibn 'Uyaynah رحمه الله that he said about Abu Hanifah رحمه الله: "Allah have mercy on Abu Hanifah رحمه الله. He was from the worshippers (musallin), that is, he was one of many Salahs." (source)

And: "Abu Hanifah رحمه الله was an honourable person, and he would perform [much] Salah from early in his life." (source)

And: "The first to sit me down to narrate hadith was Abu Hanifah رحمه الله...When I entered Kufa, Abu Hanifah رحمه الله 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." (source)

http://notesonalimamalazam.wordpress.com/2012/06/23/sufyan-ibn-uyaynahs-respect-for-imam-abu-hanifah/

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#114 [Permalink] Posted on 7th January 2013 12:33

http://www.deoband.org/2013/01/history/biographies-of-scholars/on-abu-hanifah-being-the-most-learned-of-the-people-of-his-time/

On Imam Abu Hanifah رحمه الله being the Most Learned of the People of his Time

By 'Allamah Zafar Ahmad al-'Uthmani رحمه الله: Translated by Zameelur Rahman

Hafiz al-Sam'ani رحمه الله said in al-Ansab under the biography of Imam Abu Hanifah رحمه الله:

He occupied himself in seeking knowledge, and he excelled therein until he accomplished what others had not accomplished. One day he entered upon al-Mansur, while 'Isa ibn Musa was with him, and he said to al-Mansur: "This is the scholar of the world today." (p. 247)

'Allamah Hafiz al-Mizzi رحمه الله said in Tahdhib al-Kamal:

Makki ibn Ibrahim mentioned Abu Hanifah and said: "He was the most learned of the people of his time."

This is from the marginalia of Tahdhib al-Tahdhib (10:451).

I say: This Makki ibn Ibrahim is from the senior teachers of al-Bukhari, and most of his three-narrator-chains are from him.

Abu Yusuf al-Qadi رحمه الله said: "I have not seen one more learned in the exegesis of hadith than Abu Hanifah."

Yazid ibn Harun رحمه الله said: "I met a thousand men, and I wrote from most of them. I have not seen from them [anybody] with more understanding (fiqh), nor more scrupulous, nor more learned, than five. The first of them is Abu Hanifah." Al-Qurashi related it in al-Jawahir al-Mudiyyah, transmitting from the book Jami' al-'Ilm by Ibn 'Abd al-Barr. (1:29)

Al-Khatib رحمه الله narrated from Ahmad ibn Muhammad al-Balkhi رحمه الله, he said: I heard Shaddad ibn Hakim رحمه الله say: "I have not see one more learned that Abu Hanifah."

He narrated from Ibn al-Mubarak رحمه الله, he said: "I saw al-Hasan ibn 'Umarah grasping the riding animal of Abu Hanifah saying: 'By Allah we have not met anyone who speaks on jurisprudence with more eloquent and more concise answers than you, and indeed you are incontestably the master of those who expound on it in your time, and they do not speak ill of you but out of jealousy.'"

And [al-Khatib رحمه الله narrated] from Muhammad ibn Salamah رحمه الله, he said: Khalf ibn Ayyub رحمه الله said: "Knowledge was transferred from Allah (Exalted is He) to Muhammad (Allah bless him and grant him peace), and was then transferred to his companions, and was then transferred to Abu Hanifah and his companions."

Al-Khatib رحمه الله narrated from Muhammad ibn Sa'd رحمه الله, the scribe, he said: I heard 'Abd Allah ibn Dawud al-Khuraybi say: "It is incumbent on the adherents of Islam to supplicate for Abu Hanifah in their prayer." He said: "Then he recollected his preservation for them of the traditions and jurisprudence."

All of this was related by al-Suyuti رحمه الله in Tabyid al-Sahifah.

Imam Abu Ja'far al-Shizamari رحمه الله narrated from Shaqiq al-Balkhi رحمه الله that he would say: "Imam Abu Hanifah was from the most scrupulous of people, most learned of people and the most devout of people."

He also narrated with his chain to Ibrahim ibn 'Ikrimah al-Makhzumi (Allah - Exalted is He - have mercy on him) that he would say: "I have not seen a scholar more scrupulous, or more ascetic, or more learned, than Imam Abu Hanifah."

Al-Shizamari رحمه الله also narrated from 'Abd Allah ibn al-Mubarak رحمه الله, he said: "I entered Kufah and I asked its scholars, saying: 'Who is the most learned of the people in these lands of yours?' All of them said: 'Imam Abu Hanifah.' So I said to them: 'Who is the most devout of them and most involved in knowledge?' They all said: 'Imam Abu Hanifah.' I did not ask them about a trait from the traits of virtue, except they all said: 'We know of no one imbibing that [characteristic] besides Imam Abu Hanifah.'" This is from al-Mizan by al-Sha'rani (p. 58).

Al-Khatib رحمه الله narrated from Rawh ibn 'Ubadah رحمه الله, he said: "I was with Ibn Jurayj in the year 150 H and the death of Abu Hanifah reached him, whereupon he said: 'Verily, to Allah we belong and to Him we return,' and he expressed grief, and he said: 'What knowledge has gone!'" This is from Tabyid al-Sahifah (p. 16).

When his death reached Shu'bah رحمه الله, he said: "Verily, to Allah we belong and to Him we return," and he said: "The light of knowledge has been extinguished from Kufah. Be sure, they will never see the like of him." This is from al-Khayrat al-Hisan (p. 71).

I say:

It is not hidden that knowledge in that time was nothing besides knowledge of the Qur'an and hadith, as said by the great scholar, Hafiz al-Dhahabi, in Tadhkirat al-Huffaz: "Logic, dialectics and the philosophy of the ancients were not, by Allah, from the sciences of the Sahabah, Tabi'in and al-Awza'i, al-Thawri, Malik and Abu Hanifah. Rather, their sciences were the Qur'an, hadith and their likes." (1:192)

Hence, the most learned of them at that time was the most learned of them of the Qur'an and hadith. Thus, it is established Abu Hanifah رحمه الله had expansive knowledge, with a long hand, in hadith. And that which proves this explicitly is to come [later in the book].

(Abu Hanifah wa Ashabuhu l-Muhaddithun, Idarat al-Qur'an wa l-'Ulum al-Islamiyyah, 1427 H, pp. 11-12)

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