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What was Imam Al-Hakim’s position regarding Imam Abu Hanifa?

Posted by muhammedm on December 26, 2009

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

Contention – “Al-Haakim quotes in ‘Ma`rifah al-Ulum al-Hadith’ [pg. 256] amongst a group of narrators of the Atbaa` at-Taabi`een and those who came after them – whose ahadith are not accepted in the Sahih concluding by saying, “so all those we have mentioned are people well known for having narrated – but are not counted as being amongst the reliable precise memorizers.”

Imam al-Hakim mentions Imam Abu Hanifa in his work, ‘Ma’rifatu ‘Ulum al-Hadith’, he also mentions Imam Abu Hanifa in ‘al-Mustadrak ‘ala as-Sahihayn’.

In al-Mustadrak, Imam al-Hakim says while presenting the different chains for the hadith, ‘There’s no Nikah without a Wali’, “A group from the Imams of the Muslims, other than those whom we have mentioned have narrated this hadith, from them Abu Hanifa An-Nu’man bin Thabit, Raqabah bin Masqalah al-‘Abdi, Mutarraf bin Tarif al-Harithi, ‘Abdul Hamid bin al-Hasan al-Halali, Zakariya bin Abi Zaidah and others, and we have mentioned them in the chapter” Chapter on Nikah, 2:171.

Imam Abu Hanifa is from the Thiqat

-Regarding his statements in Ulum al-Hadith, he says, ‘from the sciences is the knowledge of the famous Thiqat Imams from the Tabi’in and the atba’ Tabi’in, whose hadith are collected for memorization, remembrance and blessing…then mentions the imams from difference cities, and when he gets to Kufa he says, ‘Mis’ar bin Kidam al-Hilali, Abu Hanifa an-Nu’man bin Thabit at-Taymi, Sufyan bin Sa’id ath-Thawri…

Imam Abu Hanifa not from the Reliable Huffadh (A contradiction?)

-In another section he says, ‘from the sciences are the knowledge of a group from the narrators of the tab’ in and those after them, whose hadith aren’t used as proof in the Sahih, nor are they discarded. Then he gives names from the Sahabas and Tabi’in and those after them. He includes Imam Abu Hanifa from the atba tab’ in, and not from the Tabi’in, as is established. He goes on to mention Imam Abu Hanifa in the atba tab’ in. He also includes Qadi Abi Yusuf (who is thiqa) and Imam Zufar, whom he mentions in the above quote with Imam Abu Hanifa as well. Then he ends the section by saying, “Whoever we mentioned in this category after the Sahabah and tab’ in (then those after them), they are well known for narrating, and they’re not considered from amongst the group of reliable, precise (mutqin) Huffadh. (Allah ta’ala knows best).

As for the contentious quote that is presented above, instead of ‘not accepted’ it’s ‘not used’ since he also gives names of Sahabas and Tabi’in, and atba’ Tabi’in.

There are a number of things that need to be addressed in the second quote, first off he said he’s going to mention those whom Shaykhayn, Imam Bukhari and Imam Muslim, have not used. But some of those whom he mentioned are used by Imam Bukhari and Muslim. Second, he (Imam al-Hakim) placed Imam Abu Hanifa in this category of those who are not considered from the Huffadh, which contradicts his initial quote. There could be several explanations for this inclusion of Imam Abu Hanifa, first off it could be that instead of ‘not considered from amongst’, it could be that they are considered from amongst as one of the nuskha states. If that’s not possible, it could be said that this is the opinion of Shaykhayn and not Imam al-Hakim, since the discussion in this part concerns those whom Shaykhayn have not used, since he himself has placed Imam Abu Hanifa amongst the Thiqat as the first quote indicates. And he also says they’re not discarded either, as opposed to the quote, ‘not accepted’, there’s a big difference between, while ‘not discarded’ means they are accepted, though it might be with reluctance, while ‘not accepted’ means they are rejected or discarded.

I think it’s safe to say that Imam al-Hakim considered him from the Thiqat, and that the position of Shaykhayn is that he’s not from the reliable Huffadh, which will be dealt later, Inshallah.

Wa ‘alaykumus Salam
More to follow regarding other Ulema.

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Imam Nasai’ took back his Tad’ if of Imam Abu Hanifa.

Posted by muhammedm on December 24, 2009

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

“Imam an-Nasaa`ee says at the end of ‘ad-Du`afaa wal Matrookeen’ [pg. 57], “he is not strong in hadith and he makes many mistakes despite the fact that he only narrates a few narrations.”
From the edition that I looked into, Imam Nasai’ only said, “Nu’man bin Thabit: Abu Hanifa, he’s not strong in hadith, he’s Kufi”. Page 240

Whatever the actual quote might be, there are number of things that need to be said especially regarding ‘he only narrates a few narrations’ which is reiterated by a number of Imams. In actuality Imam Nasai’ himself quotes a hadith with Imam Abu Hanifa in the chain. Hafidh ibn Hajar says in at-Tahdhib in the biographical note on Imam Abu Hanifa, “in the book of An-Nasai’ is a hadith on the authority of ‘Asim on the authority of Abi Razin, on the authority of ibn ‘Abbas, he said, “there is no hadd on the one who comes upon an animal”, I say, “ and also in the narration of Abi ‘Ali al-Usyuti and al-Magharaba on the authority of an-Nasai’, he said, “’Ali bin Hujr narrated to us that ‘Isa, Ibn Yunus, narrated to us on the authority of an-Nu’man (Imam Abu Hanifa), on the authority of ‘Asim, he mentioned him but didn’t give his full name “Sufyan ath-Thawri on the authority of ‘Asim followed (has a narration?) same as that of Imam Abu Hanifa”.

I say (‘Allama Nu’mani) he might have taken back his ruling on Imam Abu Hanifa when he met Imam Tahawi in Egypt. An-Nasai’ would ask Imam Tahawi regarding ahadith, it comes in the Zawaid (additional narrations) of Sunan as-Shafi’I which is narrated by Imam Tahawi on the authority of al-Muzani, “Abu Ja’far at-Tahawi narrated to us, he said, “Bahr narrated to us”, he said, “Ibn Wahb narrated to us”, he said, “’Umar narrated to us” on the authority of al-Hakam, on the authority of Zuhayr bin Muhammed, on the authority of Suhayl on the authority of his father, on the authority of Zayd bin Thabit…. Abu Ja’far said, “An-Nasai’ asked me regarding it (the narration), meaning Ahmed bin Shu’ayb (Imam Nasai’). And Tahawi was a student of an-Nasai’ and took from him.

Imam Nasai’s work As-Sunan al-Kubra narration of Ibn al-Ahmar was printed in the year 1411, the narration was in the book of Ta’zirat wa ash-Shuhud, in the chapter, ‘whoever comes upon an animal’, the text is, “’Ali bin Hujr informed us, he said, “’Isa bin Yunus informed us, on the authority of an-Nu’man meaning bin Thabit Abi Hanifa, on the authority of ‘Asim, ibn Umar, on the authority of Abi Razin on the authority of Ibn ‘Abbas, he said, “there is no hadd upon the one who comes upon an animal”. Abu ‘Abdir Rahman (Imam Nasai’) said, “This is not authentic, ‘Asim bin Umar is Da’if in hadith”. So an-Nasai’ weakened the narration because of ‘Asim, if he held Abu Hanifa to be the same as he did in ad-Du’afa he would have weakened the narration first with Abi Hanifa then with his Shaykh ‘Asim (Imam Abu Hanifa is the student and so he’s closer to Imam Nasai’), but he sufficed himself with weakening thru ‘Asim only, this emphasizes the fact that he took back his tad’ if of Imam Abi Hanifa, And Allah ta’ala knows best.

In actuality, the hadith is Sahih without any hidden defect, An-Nasai’ is mistaken in thinking that ‘Asim is Ibn Umar, when in reality he is ‘Asim bin Buhdalah ibn Abi an-Nujud al-Muqri’, as has come explicitly in Kitab al-Athar of Imam Muhammed, regarding ‘Asim bin Bahdalah Imam Nasai’ says, “there’s nothing wrong with him,” and others have praised him, even if some of the scholars have spoken about him (with defect), the six imams have narrated his narrations in their work.

Conclusion: The above shows that he did take his initial ruling back, and Ulema have discussed the criticism of those who are extreme in their Jarh, as ‘Allama Lucknawi has pointed out in his Raf’ wa at-takmil. As for the criticism that he has only a few hadith, this is completely false, and without proof. I have linked few books of Imam Abu Hanifa’s students, which are filled with Imam Sahib’s narration. Anyone can glance through and see the fallacy of the statement that ‘he had only a few hadith’ or ‘many of the hadith are full of mistakes’.

1. Kitab al-Athar li Imam Muhammed –
2. Al-Hujjah ‘ala Ahlil Madina li Imam Muhammed
3. Kitab al-Athar li Qadi Abi Yusuf –
4. Commentary on Musnad Imam Abi Hanifa by Mulla ‘Ali Qari –
5. Kitab al-Asl by Imam Muhammed –

Wa ‘alaykumus Salam
More to follow regarding other Ulema.
In need of your dua’.

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Imam Dhahabi considered Imam Abu Hanifa to be Thiqa

Posted by muhammedm on December 23, 2009

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

Imam ad-Dhahabi included Imam Abu Hanifa in his book Tadhkiratul Huffadh; He says in the beginning of the work, “This book includes the names of those who are the carriers of the prophetic knowledge, and those whose Ijtihad is sought in regards to Tawthiq and Tad’if, Tashih and Tazyif.

In his ‘Tahdhib Tahdhib al-Kamal’ Hafidh Dhahabi narrates the Tawthiq of Ibn Ma’in, as was mentioned in the earlier post regarding ‘Allama Mizzi’s opinion of Imam Abu Hanifa. In the end of the portion on Imam Abu Hanifa, Imam Dhahabi says, “Our Shaykh Abul Hajjaj (al-Mizzi) has done great for he didn’t mention anything that would result in his Tad’if”. This gives more strength to Hafidh Dhahabi’s position on Imam Abu Hanifa, and doesn’t leave any doubt whatsoever.

Correcting a misunderstanding

In some of the printed works of al-Mizan, a book by Hafidh Dhahabi, the biographical note on Imam Abu Hanifa is inserted by someone else. For he says in his introduction to Mizal al-‘Itidal, “and likewise I won’t mention in my book anyone from the Imams who are followed, for their high rank in Islam and the greatness that people have for them, such as Imam Abu Hanifa, As-Shafi’I, and al-Bukhari”.

‘Allama Nu’mani says, “the one who printed the work excused himself by saying, “when this biographical note wasn’t in one of the copy, and it was in another copy, I placed it in the Hashiya (on the bottom of the page)”. And the supplier of al-Mizan in Egypt placed it in the text without any excuse. The truth is that this biographical note is tainted and fabricated, for he didn’t give any biographical note in al-Mizan, what’s conjectured is that some of those who read the Mizan wrote these words in the bottom of the page, then some of the transcribers placed it in the actual text. ‘Allama Lucknawi in his Gayth al-Ghammam ‘ala Hawashi Imam al-Kalam says, “this paragraph isn’t in some of the relied upon copies from what I have myself seen with my eyes.”

Many scholars, from them ‘Allama Iraqi, Suyuti, Sakhawi, said regarding his method in al-Mizan, “he didn’t mention any of the Sahabas or any of the Imams that are followed”.
‘Allama Muhammed bin Isma’il al-Amir al-Yamani, the author of SubalasSalam, in his work, ‘Tawdih ul Afkar li Ma’ani Tanqih al-Anthar’, “Imam Abu Hanifa wasn’t given a biographical note in al-Mizan, Nawawi wrote a biographical note in at-Tahdhib, and he prolonged his biographical note, and he didn’t mention him being Da’if”.

Sources: Makantul Imam Abi Hanifa fil Hadith and al-Imam Ibn Majah both by ‘Allama Nu’mani.

Conclusion: Hopefully the above clarifies the matter of al-Mizan, to summarize, Hafidh Dhahabi mentioned him in Tadhikiratul Huffadh, Tahdhib Tahdhib al-Kamal, and only in the introduction to Mizan in which he states he won’t mention the Imams, from them he explicitly mentioned Imam Abu Hanifa, all of this leads to one conclusion, he considered Imam Abu Hanifa to be thiqah.

Wa ‘alaykumus Salam
More to follow regarding other Ulema.
In need of your dua’.

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Hafidh Mizzi’s Tawthiq, even after reading ‘Allama Khatib Baghdadi’s work!

Posted by muhammedm on December 22, 2009

أبدأُ بالحمدِ مُصَلِّياً على مُحمَّدٍ خَيِر نبيْ أُرســـــِلا

I recently received an email from a brother regarding this issue of Imam Abu Hanifa being weak in hadith. So I thought I should add a few more words from different authors: Hafidh Mizzi doesn’t need an intro, if someone does want to know about him, it’s enough to say he was the Shaykh of Imam Dhahabi and is considered from amongst the greatest of scholars in the science of hadith narrator criticism.

“Hafidh Abul Hajjaj al-Mizzi says in his intro to Tahdhib al-Kamal: ‘Know that what is in this book from the sayings of the Imam of Jarh wa ta’dil and others like it for a good portion of them are taken from ‘Kitab al-Jarh wa’ ta’dil’ of Abi Muhammed ‘Abdir Rahman bin Abi Hatim ar-Razi al-Hafidh bin ul Hafidh, and from the book ‘Al-Kamil’ of Abi Ahmed ‘Abdillah bin ‘Adi’ al-Jurjani al-Hafidh, and from the book ‘Tarikh Baghdad’ of Abi Bakr Ahmed bin ‘Ali bin Thabit al-Khatib al-Baghdadi al-Hafidh, and from the book ‘Tarikh Dimishq’ of Abi Qasim ‘Ali bin al-Hasan bin Hibatillah known as Ibn ‘Asakir ad-Dimishqi al-Hafidh, and what is written from other than these four works are fewer than what is narrated from those works…

“This work comprises of those who carried knowledge, and narrations, and the Imams of the Din, and people of fatwa, Zuhd, War’, Nusuk, and commonly famous individuals from every group of people of knowledge who are depended on from those various groups and only a few are excluded. So whoever wants more information, then he should look at after reading the four works mentioned above, At-Tabaqat al-Kubra…

In the Muqaddimah Hafidh al-Mizzi writes, “Whatever narration isn’t mentioned with an isnad between us and the narrator, if that is with the grammatical form of decisiveness {such as Qala (he said) or Sami’tu (I heard) as opposed to Qila (it was said) and this is the case with the quotes below}then we don’t have any problem with those in the isnad from whom it is related from, and whatever is in the grammatical form of weakness, then sometimes there is doubt in the isnad going back to the narrator.”

He writes in Tahdhib, “Muhammed bin Sa’d al-‘Awfi said, I heard Yahya bin Ma’in say, “Abu Hanifa was Thiqa, it would only narrate what he had memorized, and wouldn’t narrate anything he didn’t memorize”, Salih bin Muhammed al-Asadi al-Hafidh said, ‘I heard Yahya bin Ma’in say, “Abu Hanifa was thiqah in hadith”, Ahmed bin Muhammed bin al-Qasim bin Muhriz said on the authority of Yahya bin Ma’in, ‘There was nothing wrong (La Ba’s) with Abu Hanifa”, and once he said, “Abu Hanifa according to us is from the people of truth, he hasn’t been accused of lying”.

It’s established from this explicit statement that the Tawthiq of Imam Abu Hanifa is established by Ibn Ma’in, and it is Sahih without a doubt.

Wa ‘alaykumus Salam
More to follow regarding other Ulema.
In need of your dua’.

Source for the above: Makanatu Imam Abi Hanifa fil Hadith li ‘Allama Nu’mani

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Fiqhul Akbar by Imam Abu Hanifa

Posted by muhammedm on June 16, 2009

Source: Al-Fiqhul Akbar Ma’ Urdu Tarjuma al-Bayan al-Azhar li Mawlana Sufi ‘Abdul Hamid Sawati

The following is the introduction written by Mawlana Sarfaraz Khan (Allah ta’ala have mercy on him).
“A concise and expansive book of ‘Ilm al-‘Aqaid and Kalam is Fiqh ul Akbar; whose author is Imam Abu Hanifa. Many of the Imams have testified to it being his work, from them are: Hakam bin ‘Abdillah al-Balkhi (199 Hijri) the narrator of Fiqh ul Akbar, Imam Ishaq bin Muhammed Hakim as-Samarqandi (342 Hijri) the student of Imam Abu Mansur Maturidi (333 Hijri), Imam Fakhrul Islam ‘Ali bin Muhammed al-Bazdawi al-Hanafi (482 Hijri), Imam Muhiyuddin Baha ud Din, Mawla Ilyas bin Ibrahim al-Sinubi, Ahmed bin Muhammed al-Maghnisawi, Shaykh Akmal ud Din Babarti, Shaykh ul Islam Ibn Taymiyya, Hafidh ibn al-Qayyim, ‘Allama ad-Dhahabi, Imam Kurdi, Mulla ‘Ali al-Qari, ‘Allama ‘Abdul’Ali Bahrul ‘Ulum, Mulla Katib Author of Kashf ud Dhunun, ‘Allama ‘AbdulQadir al-Qurashi, Sadrus Shariah ‘Ubaydullah bin Mas’ud, Hafidh Ibn Humam, ‘Allama Ibn ‘Abidin Shami, Mawlana ‘AbdulHay al-Lucknawi, Mawlana ‘Abdil Hakim Siyalkoti, and others (including ‘Allama Mari’ al-Hanbali, and Ibn Nadim).

All of these scholars attest that Fiqhul Akbar is Imam Abu Hanifa’s book, the well recognized Baralwi scholar Mawlvi Ahmed Ridha Khan (1340 Hijri) attested to it as well. Imam Kurdi says, “if someone objects and says that Imam Sahib has no book” I say, “this objection is that of the Mu’tazilites, they say Imam Sahib didn’t author any book in ‘Ilm al-Kalam, and they intend to say that Fiqh ul Akbar and al-‘Alim wal Muta’allim aren’t his work, in reality Imam Sahib has recorded many of the (points) of ‘Aqaid of Ahlus Sunnah wal-Jama’ah in his book. This is the (baseless) objection of the Mu’tazilites borne out by their claim that Imam Sahib was a Mu’tazili (We seek Allah ta’ala’s refuge), and according to the Mu’tazilites Fiqh ul Akbar is the authorship of Abu Hanifa Bukhari, but this assertion is completely incorrect because I read ‘Allama Mawlana Shamsul Millat wad Din al-Kurdiri Baratiqini al-‘Imadi’s handwritten work stating that both of the books are that of Imam Abu Hanifa’s, then he says, “upon this is agreement of a many groups of scholars”.

‘Allama Shibli Nu’mani and others were influenced by (the objections) of these people in rejecting Fiqh ul Akbar being Imam’s work. He has given his opinion and the proofs for his stance, but through research and historical evidence his arguments are weak; one of the objections is concerning the narrator Abu Muti’ who has been criticized by the Muhadithin, however this isn’t taken into consideration, and thus (the claim is that) it’s Abu Muti’s work, but this carries no weight. Without a doubt many of the Muhadithin criticized him, but the base argument is that he was jahimi and Murji’ in ‘Aqidah, which is mentioned in the books narrators. But, is the ascription (to the sects) valid? And if it’s true, then in according to what meaning is the term Murji’ applied? And with the application of Murji’ is there a (disgraceful) mark left on him? Wasn’t Imam Abu Hanifa alleged to be a Murji’ without evidence? And if it’s rejected on this basis, then we can reject the ahadith mentioned in the Sahihayn in which are those who ascribed to the Murjites and other sects. Hafidh Ibn Hajar writes regarding Abu Muti’, “he was a man of insight into Ray’ (deriving rulings based on deductions), ‘Allama, with great awesomeness, Ibn al-Mubarak would honor and respect him for his din and knowledge” (Lisan al-Mizan). ‘Allama Dhahabi refers to him as Faqih (‘Abar fi Akhbar man ghabar). ‘Allama AbdulQadir al-Qurashi says, “(He’s the) narrator of Fiqh ul Akbar on the authority of Imam Abi Hanifa” (al-Jawahir al-Madiyyah). The point being, this book is not of Abu Muti’, rather it’s Imam Abu Hanifa’s, Abu Muti’ is just a narrator of the book.

Mawlana Shibli objected that the manner of presentation and summarization is in the specific manner of the later scholars, however this argument has no life (worth), because Imam Tahawi (321 Hijri) wrote his Aqidah Tahawiya in a condense manner and presentation, while he has only two (men) linking him to Imam Abu Hanifa, and so, his book should be denied as well. Other than this, Imam Abu Yusuf’s (182 Hijri) and Imam Muhammed’s (189 Hijri), who are the immediate students of Imam Sahib, work isn’t much different than Imam Sahib’s (Fiqh ul Akbar).

Mawlana Shibli also raised the objection that the teriminology of the philosophers, such as ‘Arad and Jawhar, didn’t enter the Muslim community during his time, without a doubt the books of the Greeks were translated into Arabic during the time of Mansur ‘Abbasi, however this time was during the end of Imam Sahib’s life. But this objection is also extremely weak, because someone like him, who was endowed with great memory, piercing intellect and great understanding and who studied with hundreds of teachers from different countries, and whose students comprised of those from the Greek lands and Persia, and who debated the misguided sects, for him to know Jawhar and ‘arad and put it into his book, why is it a strange matter? When, predominantly, refuting the philosophers or their students was his real intent. Only the general terminology of the Greeks was used, and ‘Allama Ibn Khuldun writes that the full translation of Icledius was completed in the time of Abu Ja’far Mansur. When the translation of the Greek work was done in the time of Mansur, then how distinguishing is it when some terminology was definitely present in the beginning of the era, so many times the Islamic Khilafa went to the land of the philosophers and Greeks to get wealth and power.

Mawlana also mentioned that Fiqh ul Akbar isn’t mentioned in Sahaif, Sharh Maqasid, Sharh Muwaqif, Milal wa Nihl, and other books, however this objection has no merit either, because the lack of mention doesn’t necessitate the lack of existence. When many of these books don’t even mention Aqidah at-Tahawiya, so would its existence (authenticity) be denied?”


It should be noted that there are reports about Imam Abu Hanifa stating that he was into disputing the people of innovation before taking the path of studying fiqh as mentioned by Saymiri in his Akhbar Abi Hanifa, Tarikh Baghdad, Manaqib Abi Hanifa li Makki, Athmar al-Janiyya li Mulla Ali Qari, ‘Uqud al-Jaman li Salihi, Khayratul Hisan li Haytami and others, though Hafidh Dhahabi doubts it due to it spreading after the time of Imam Abu Hanifa.

It seems that the work that is narrated by Abu Muti’ is known as Fiqhul Absat, while the text that Mawlana Sawati wrote the introduction to is Fiqhul Akbar (not narrated by Abu Muti’ as Shaykh Abul Hasan explains. In any case, the following is what Shaykh Abul Hasan wrote on Sunniforum about the various works attributed to Imam Sahib.

Courtesy of Shaykh Abul Hasan:

I will try to answer from my reading of the Sharh to Fiqh al-Akbar by Mullah Ali al-Qari, with the notes by our Shaykh: Wahbi ibn Sulayman Ghawiji (Hafidhahullah) and other points – Insha’Allah.

There are actually 2 works going by the title Fiqh al-Akbar – both attributed to Imam Abu Hanifa. One is short the other is more lengthier. Let us call the shorter one: Fiqh al-Akbar (I) and the longer one: Fiqh al-Akbar (II).

There is a third and small statement of aqeeda attributed again to Imam Abu Hanifa, and this is the one that comes from Abu Muti’i al-Balkhi. It is commonly known as: Fiqh al-Absat

Fiqh al-Akbar (I) is the shorter text which has a Sharh to it by Imam Abu Mansur al-Maturidi (ra). It has been published by Da’iratul Ma’arif, Hyderabad, India. Imam Abul Layth al-Samarqandi also wrote a Sharh to this edition of the Fiqh al-Akbar.

Fiqh al-Akbar (II) – the longer text – is the one that Br. Faqir has posted here with the notes of Shaykh Ninowy. This is the one that Mullah Ali al-Qari al-Hanafi has utilised in his Sharh – hence it seems correct to say that this is the one that is most likely the true and attributable work of Imam al-A’zam Abu Hanifa. There is also a commentary to it by a certain Shaykh Abul Muntaha Ahmed ibn Muhammad al-Maghnisawi (this is the one I understand Mufti Abdur Rahman is going to publish in English).

Shaykh Wahbi Ghawiji said that the Fiqh al-Akbar (may be the longer version) was ascribed to the Imam al-A’zam by Ibn Nadim in his al-Fihrist (p. 285) – along with the attribution of the following titles to the Imam: Risala ila al-Batti, Kitab al-Alim wal Muta-allim riwâya Muqatil, Kitab radd alal-Qadariyya.

It is clear to me that Shaykh Wahbi accepts Fiqh al-Akbar (II) to be by Imam Abu Hanifa – meaning from his dictation (Imla).

Now, let me add that the Fiqh al-Akbar (II) does have an Isnad going back to Imam al-A’zam, and Shaykuna Wahbi Ghawiji said that he saw a good manuscript (Makhtuta Jayyida) in the Maktaba of Shaykh al-Islam Arif Hikmat in Madina al-Munawwara from the narration of:

Ali ibn Ahmed al-Farisi from Nasr ibn Yahya from Abu Muqatil (Hafs ibn Muslim al-Samarqandi) from Isam ibn Yusuf from Hammad the son of Imam Abu Hanifa – from his father

The work which contains the controversial point is found in Fiqh al-Absat and a variant of it is found in Fiqh al-Akbar (I) as you quoted from Dr GF Haddad:
Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allaah is above the heavens or on the earth.’ – “He has disbelieved, because Allaah says, “The Most Merciful rose above the Throne.” , and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allaah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” [‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee]”>>

Mawdu` and a lie in its attribution to the Imam. Al-Dhahabi himself states [Mukhtasar p. 136 #118; al-`Uluw p. 391 #327] that everything above was reported from the Imam by Abu Muti` al-Hakam ibn `Abd Allah al-Balkhi who is DISCARDED as a narrator according to Imam Ahmad, Ibn `Adi, Abu Dawud, a liar according to Abu Hatim, and a forger according to al-Dhahabi himself as reported by Ibn Hajar in Lisan al-Mizan (2:407)!.

Therefore, what is questionable is what Abu Muti’i al-Balkhi spread in the name of Imam Abu Hanifa. Al-Balkhi was a pupil of Imam Abu Hanifa’s and he was criticized by a number of Imams, though Imam ibn al Mubarak held him in esteem, he seems to have been regarded as a Faqih by some – but his narration that the Hashwiyya love to quote to bolster their aqeeda is a unique report of his alone – and no one from the major students of Imam Abu Hanifa has attributed this same point like Abu Muti’i, not even the later Hanafi Mujtahid Imam: Abu Ja’far al-Tahawi in his famous Aqeeda known as Bayan al-Sunna wal Jama’a – to Imam Abu Hanifa. Hence, it is discarded.

Imam ibn Hajar in his Lisan al-Mizan (2/no. 1369) mentioned the following about Abu Muti’i Hakam ibn Abdullah ibn Muslim al-Balkhi al-Khurasani

الحكم بن عبد الله بن مسلم أبو مطيع البلخي الخراساني الفقيه صاحب أبي حنيفة رحمه الله تعالى عن بن عون وهشام بن حسان وعنه أحمد بن منيع وخلاد بن أسلم الصفار وجماعة تفقه به أهل تلك الديار وكان بصيرا بالرأي علامة كبير الشأن ولكنه واه في ضبط الأثر وكان بن المبارك يعظمه ويجله لدينه وعلمه قال بن معين ليس بشيء وقال مرة ضعيف وقال البخاري ضعيف صاحب رأي وقال النسائي ضعيف وقال بن الجوزي في الضعفاء الحكم بن عبد الله بن سلمة أبو مطيع الخراساني القاضي يروي عن إبراهيم بن طهمان وأبي حنيفة ومالك قال أحمد لا ينبغي أن يروي عنه بشيء وقال أبو داود تركوا حديثه وكان جهميا وقال بن عدي هو بين الضعف عامة ما يرويه لا يتابع عليه قال بن حبان كان من رؤساء المرجية ممن يبغض السنن ومنتحليها وقال العقيلي حدثنا عبد الله بن أحمد سألت أبي عن أبي مطيع البلخي فقال لا ينبغي أن يروى عنه حكوا عنه أنه يقول الجنة والنار خلقتا فستفنيان وهذا كلام جهم وقال محمد بن الفضل البلخي سمعت عبد الله بن محمد العابدي يقول جاءه كتاب يعني من الخليفة وفيه لولي العهد وآتيناه الحكم صبيا ليقرأ فسمع أبو مطيع فدخل على الوالي فقال بلغ من خطر الدنيا أنا نكفر بسببها فكرر مرارا حتى بكى الأمير وقال إني معك ولكني لا أجتري بالكلام فتكلم وكن مني آمنا فذهب يوم الجمعة فارتقى المنبر ثم قال يا معشر المسلمين وأخذ بلحيته وبكى وقال قد بلغ من خطر الدنيا أن نجر إلى الكفر من قال وآتيناه الحكم صبيا غير يحيى فهو كافر قال فرج أهل المسجد بالبكاء وهربا اللذان قدما بالكتاب قال بن عدي حدثنا عبيد بن محمد السرخسي ثنا محمد بن القاسم البلخي ثنا أبو مطيع ثنا عمر بن ذر عن مجاهد عن بن عمر رضى الله تعالى عنهما مرفوعا إذا جلست المرأة في الصلاة وضعت فخذها على فخذها الأخرى وإذا سجدت ألصقت بطنها على فخذيها كأستر ما يكون لها فإن الله ينظر إليها ويقول يا ملائكتي أشهدكم أني قد غفرت لها وبه عن مجاهد عن عبد الله بن عمرو رضى الله تعالى عنهما مرفوعا ليأتين على الناس زمان يجتمعون في المساجد ويصلون وما فيهم مؤمن وإذا أكلوا الربو وشرفوا البناء الحديث وله عن حماد بن سلمة عن أبي المهزم عن أبي هريرة رضى الله تعالى عنه أن وفد ثقيف سألوا النبي صلى الله عليه وسلم عن الإيمان هل يزيد وينقص فقال لا زيادته كفر ونقصانه شرك ولي أبو مطيع قضاء بلخ ومات سنة تسع وتسعين ومائة عن أربع وثمانين سنة انتهى وقال أبو حاتم الرازي كان مرجئا كذابا وقال بن سعد كان مرجئا وهو ضعيف عندهم في الحديث وكان مكفوفا وقال الساجي ترك لرأيه واتهمه قال العقيلي كان مرجئا صالحا في الحديث إلا أن أهل السنة أمسكوا عن الرواية عنه وقال الجوزقاني كان أبو مطيع من رؤساء المرجئة ممن يضع الحديث ويبغض السنن وقال محمود بن غيلان ضرب بن معين وأبو خيثمة على اسمه وأسقطوه وهو كبير المحل عند الحنفية روى عنه محمد بن مقاتل وموسى بن نصر وكانا يجلانه وقال الخليلي في الإرشاد كان على قضاء بلخ وكان الحفاظ من أهل العراق وبلخ لا يرضونه وقد جزم الذهبي بأنه وضع حديثا فينظر من ترجمة عثمان بن عبد الله الأموي

The alternative and controversial version found in Fiqh al-Akbar (I) was briefly discussed by Dr Haddad in the second link you gave. Dr Haddad said (with reference to Fiqh al-Akbar (I) to my comprehension)
Even so, the text mentioned by the Hanafi authorities is: “Whoever says, ‘I do not know whether my Lord is in the heaven or on earth’ is a disbeliever and, similarly, whoever says, ‘He is on the Throne and I do not know whether the Throne is in the heaven or on earth ‘ is a disbeliever.”

As to its meaning: al-Bayadi said in Ishaaraat al-Maraam: “This is because he implies that the Creator has a direction and a boundary, and anything that possesses direction and boundary is necessarily created. So this statement explicitly attributes imperfection to Allah Most High. The believer in [divine] corporeality and direction is someone who denies the existence of anything other than objects that can be pointed to with the senses. They deny the Essence of the Deity that is transcendent beyond that. This makes them positively guilty of disbelief.” As quoted in al-Kawthari, “Khuturat al-Qawl bi al-Jiha” (“The Gravity of the Doctrine That Attributes Direction [to Allah Most High]”) in his _Maqalat_ (p. 368-369). Imam Abu Mansur al-Maturidi states something similar in Sharh al-Fiqh al-Akbar, and others.

Most of the contents of Fiqh al-Akbar (I) and Fiqh al-Absat would not be in contradiction to major Sunni Ulama’s understanding of what was the most likely aqeeda of Imam Abu Hanifah, except the point discussed above.

There are also works like the Wasiyya attributed to Imam Abu Hanifa (printed in Hyderabad, India in the year 1321 AH – with the Sharh of Mullah Hussain ibn Iskandar al-Hanafi).

I have attached scans in the next thread from the words of the Hanafi Hujja: Mullah Ali al-Qari, with the notes of our Shaykh: Wahbi – showing the problem with Abu Muti’i al-Balkhi, why his narration is rejected, and how the quote from him is understood by the likes of the Ash’ari Imam: al-Izz ibn Abdas Salam.

And Allahu a’lam.


Abul Hasan

Shaykh Abul Hasan posting a scan of ‘Allama al-Kardari’s work:

Imam Hafizud-Din ibn al Bazzaz al-Kardari (d. 827 AH) testified to the work known as Fiqh al-Akbar in his Manaqib al-Imam al-A’zam Abu Hanifa. The scans are taken from the first printed edition, Hyderabad Deccan, India, dated 1321 AH.

Read from the second line from the bottom of the pdf file (bottom half after the central line on both pages is from Imam al-Kardari)

May be the rejectors of this work can expound on the verdict in the scans.

Attached Images

Imam al Kardari on Fiqh al Akbar.pdf (3.31 MB, 42 views)

Courtesy of Faqir from Sunniforum:
The Ash’arî Shaykh Ab al-Muzaffar al-Isfarâyînî [d.471] said in his book al-Tabsîr fîl-Dîn:

“Al-Fiqh al-Akbar was narrated to us by the trustworthy through a reliable way and a sound chain of transmission from Nasîr ibn Yahyâ [up to] Abu Hanîfa.”

[In al-Tabsïr (p. 113) as cited by al-Kawtharï in his introduction to al-Bayàdï’s Ishàràt al-Maràm (p. 5).

The complete chain is:

‘Alï ibn Ahmad al-Fàrisï < Nasïr [not Nusayr nor Nasr] ibn Yahyà [al-Balkhï (d. 268)] < Abu Muqàtil < ‘Isàm ibn Yusuf [ibn Maymun al-Balkhï (d. 210 or 215)] < Hammàd ibn Abï Hanïfa < Abu Hanïfa. (Ibid. p. 6.)

Shaykh Wahbï Sulaymàn Ghàwijï said in his edition of al-Qàrï’s Sharh. al-Fiqh al-Akbar (p. 13) that he saw in Maktabat Shaykh al-Islàm ‘Àrif Hikmat in Madïna (Compendium #226 or #234) a manuscript of the Fiqh al-Akbar with the same chain.

Sadr al-Islam Imam al-Pazdawi [d.482] says in his book ‘Usul ad-Din’ pg. 15 under the first article:

“The knowledge of Kalam is one in which scholars have differed on its learning, teaching and writing books regarding it. [Kalam] is the science which describes the articles of faith and the fundamentals of the religion which is obligatory on every muslim. Imam Abu Hanifah [rahimahullah] learnt this science and would debate with the mu’tazilites and other bidyis; and he used to teach this science to his students in his early days. He also wrote a few books in this discipline – some which have reached us and many were obliterated [maHaaha wa ghasalaha] by the ahl al-bid’ah.

Among his books which have reached us are: ‘kitab al-`alim wa’l mut`allim’ and ‘kitab fiqh al-akbar’.”

[translation by abu hasan of sunni port]

Imam al-Maghnisawi [RH]:

“verily the book al-Fiqh al-akbar written by Imam al-A`zam, is a sound and widely accepted book”

Commentary by Imam al-Maghnisawi

Discussion by an Orientalist on Fiqh ul Akbar

Conclusion: Whatever problem the sanad might have, doesn’t detract anything from it being a work of AhlusSunnah wal Jama’ah since many scholars have used it and have written commentary and recommendation.

Wal Hamdulillahi Rabbil ‘Alamin

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Imam Abu Hanifa was strong in hadith

Posted by muhammedm on January 9, 2009

Tawthiq (declaring someone thiqa) and ‘Adalat of Imam Abu Hanifa

“’Allama ibn Abdil Barr (in al-Intiqaa’) has listed the names of scholars from the Fuqaha’ and Muhadithin who praised Imam Abu Hanifa and thought of him as thiqa (trustworthy). The following are some of them:
1. Imam Abu Ja’far Muhammed bin Ali’ bin al-Husayn (d 118) says about Imam Abi Hanifa, “how excellent is his guidance, and his ways and manners, and how great (akthar) is his insight in fiqh.” The words used are Ism Mubalagha.
2. Yahya’ bin Ma’in does Tawthiiq by referencing Shu’ba, “(he is) thiqa, I have not heard anyone declaring him weak, Shu’ba would write to Imam Abu Hanifa requesting the Imam to narrate ahadith, and what to say of Shu’ba.”
3. Abdullah bin Shabarma would praise the Imam a lot, the following shows how much love he had for the Imam, he said, “Women are unable to give birth the likes of an-Nu’man.”
4. ‘Ali bin al-Ju’d said, a person came to Zuhayr bin Mu’awiya, Zuhayr asked the individual, “where have you come from? He said, “I’m coming from Imam Abu Hanifa.” Zuhayr replied, “Spending one day with Imam Abu Hanifa is better for you than you coming to me for a month.”
5. Abdullah bin Mubarak praised Imam Abu Hanifa abundantly. He’s composed poetry praising the Imam. (Which is quoted in the book but I’m not translating it).”
Imam Abdul Barr lists a total of 67 Ulema who are well known as Imams and Muhadithin. Some of them are Imam Sufyan at-Thawri, Hammad bin Abi Sulayman the Imam’s teacher (d 120), Sufyan bin ‘Uyayna, Shuraykh al-Qadi, Yahya bin Sai’d al-Qattan, ‘Abdur Razzaq bin Hummam Sin’ani, Imam Shafi’I, Waki’ bin al-Jarrah, Sulayman bin Mihran al-A’mash (d. 148), Yahya bin Mai’in (d.233), and others.

Some quotes by ‘Ulema of Jarh wa Ta’dil

1. Shaykh ‘Ali bin al-Madini (d. 234), Imam Bukhari’s Shaykh, says about Imam Abu Hanifa, “At-Thawri, Ibn al-Mubarak, Hammad bin Zayd, Hisham, Waki’, ‘Ubbad bin al-‘Awwam, Ja’far bin ‘Awn narrate from Imam Abu Hanifa, and he is Thiqa.” (Khayratul Hisan li ibn Hajar al-Makki)
2. Yahya bin Ma’in (d. 233) says about Imam, “he’s thiqa in Hadith.” (Tahdhib al-Kamal)
3. Imam Ahmed bin Abdullah ‘Ujli (d. 261) has mentioned Imam Abu Hanifa in his book, Tarikh at-Thiqat.
4. Imam Yahya bin Ma’in said, “Imam Abu Hanifa was thiqa, he would not narrate a hadith except if he had memorized it, and he wouldn’t narrate a hadith which he had not memorized.” (Tahdhib al-Kamal)
5. Imam Isra’il bin Yunus (d. 159) says, “How wonderful of a man is an-Nu’man, he memorized every hadith in which had fiqh (jurisprudence) and was the most inquisitive in it.” (Tarikh Baghdad)
6. Muhaddith Abu Hafs bin Shahin (d. 385) has included Imam in Tarikh Asma’a at-Thiqat.
7. Makki bin Ibrahim says, “He was the most knowledgeable people of his time.” (Tahdhib al-Kamal)
8. Imam Dhahabi places him in Tadhkira ul Huffadh.
9. Imam Dhahabi says about Imam, “Abu Hanifa, an-Nu’man bin Thabit, was one of the intelligent ones of mankind (Bani Adam).” (Al-‘Ibar)
10. ‘Allama Suyuti puts the Imam in Tabaqat al-Huffadh.

From the Manaqib of Imam

1. He’s was Tabi’i.
2. Has narrated ten ahadith from seven companions of the Prophet (peace be upon him), mentioned in the Jami’ al-Masanid by Imam Khwarizmi. Several treatise (sections in books) have been written devoted to his narrating directly from the companions by the following Muhaddithin: Abu Hamid Hadrami (d. 321), Abu al-Husayn ‘Ali bin Ahmed ‘Isa al-Nahqafi, Abdur Rahman bin Muhamed Sarakhsi (d. 439), Hafidh Abu Sa’d as-Simtan (d. 443), Abu Ma’shar ‘Abdul Karim Tabari (d. 478), and ‘Allama Abdul Qadir Qurashi (d. 775).
3. ‘Allama Khuwarizmi mentions about 250 ahadith narrated by Imam via a Tabi’i and a companion.

‘Allama Abdul Wahhab as-Sha’rani in al-Mizan al-Kubra says, “Allah ta’ala has indeed blessed me in reading three of the authentic copies of Musnad of Imam Abu Hanifa. It had writings (Khatt) of the Huffadh; the last of them was Al-Hafidh ad-Dimyati. I noticed that the Imam only narrates from the best of Tabi’i, who are ‘Udall, Thiqa, who are from the best of generations as testified by the Prophet (peace be upon him), the likes of al-Aswad, ‘Alqama, ‘Ata, ‘Ikarma, Mujtahid, Makhul, al-Hasan al-Basra, and others like them (Allah ta’ala be pleased with them all). For all of the narrators who are between the Imam and the Prophet (peace be upon him) are ‘udul, Thiqa, well known, the best, there is no liar in it, nor one who is charged with lying. It’s is enough for you, O brother, as an ‘adalat (him (the Imam) being thiqa) that the Imam chose them (for narrating) for he (the Imam) chose them while acting cautiously, being wary and with have compassion for the Prophet’s (peace be upon him) Ummah.”

Hafidh Abu Nu’aym has narrated with a linked (muttasil) chain in Musnad of Abi Hanifa on the authority of Yahya bin Nasr bin Hajib that he said, “I entered upon Imam Abu Hanifa’s place which was filled with books, so I said, “what is this”? He (Imam) said, “These are all ahadith, I narrate only a few of them from which benefit can be derived.”
Ibn Ahmed Makki in Manaqib Imam A’adham says, “Abu Hanifa chose from 1,040 ahadith to put in Kitab al-Aathar.”
Imam Sufyan at-Thawri said about Imam Abu Hanifa, “He takes from the ahadith that are authentic, from narrators who are trustworthy, and the actions done last by the Prophet (peace be upon him). (Al-Intiqaa’)
Imam Hasan bin Salih bin Yahya says about the Imam that if a sahih hadith is mentioned regarding an issue, Imam would take it. (Al-Intiqa’)
Imam A’adham and science of Jarh wa ta’dil
1. Imam Hammad bin Zayd says, “We didn’t know the kunya of ‘Amr bin Dinar except through Abi Hanifa. (Once) we were in the Masjid al-haram and Amr’ was with Abu Hanifa. We said to him, “O Abu Hanifa, talk to him, and tell him to relate ahadith to us,” Imam Abu Hanifa said, “O Aba Muhammed, narrate ahadith to them, and he didn’t say ya Muhammed.” (Al-Jawhar al-Madiyya Fi Tabaqat al-Hanafiya)
2. Hammad bin Zayd is a student of Imam Abu Hanifa, and Ibn Abdil Barr says, Hammad narrates copiously from Imam Abu Hanifa. (Al-Intiqaa’)
3. Imam Bayhaqi narrates that Imam Abu Hanifa says regarding Imam Sufyan at-Thawri through Abu Sa’d Sighani, “O Abu Hanifa, what do you about narrating from Sufyan at-Thawri, Allah ta’ala have mercy on him.” Imam said, “Write from him, for he is trustworthy, except for what he narrates from Abi Ishaq on the authority of al-Harith, and the ahadith of Ja’far al-Ju’fi.” (Jawhar al-Madiyya)
4. Imam Dhahabi in Tadhkira ul Huffadh on the section of Imam Ja’far Sadiq narrates from the Imams of Jarh wa Ta’dil the likes of Yahya bin Ma’in, and Abu Hatim concerning the Tawthiq of Imam Ja’far, and cites the ta’dil of Imam Abu Hanifa, “I have not seen a better Faqih than Ja’far bin Muhammed.”
5. “The first one to make me (Sufyan bin ‘Uyayna) sit in ahadith session was Imam Abu Hanifa, and when Sufyan bin ‘Uyayna came to Kufa, the Imam told the people that Sufyan took ahadith from ‘Amr bin Dinar, then the people of kufah flocked to Sufyan to hear his ahadith.”(Jawhar al-Madiyya) This shows the Imam’s weighty words regarding someone’s ‘adalat, as the people of Kufah went to Sufyan after the Imam told them about him.
6. ‘Allama ibn Hajar quotes Imam Abu Hanifa in regards to Zayd bin ‘Ayyash, “Abu Hanifa said, “Zayd bin ‘Ayyash is unknown (majhul).” (Tahdhib at-Tahdhib)
7. ‘Allama Qurashi quotes Imam Abu Hanifa in regards to Talq bin Habib, “Abu Hanifa said, “Talq bin Habib had leanings/was from the Qadariyya (a sect).” (Jawhar)
8. ‘Allama Qurashi quotes Imam Sahib in regards to ‘Amr bin ‘Ubayd, “May Allah ta’ala curse ‘Amr bin ‘Ubayd, he opened the door to ‘Ilm ul Kalam for people.” (Jawhar)
9. ‘Allama ibn Hajar quotes Imam Sahib in regards to Jarh of Jahm bin Safwan and Muqatil bin Sulayman, “Abu Hanifa said, “There has come two distorted, evil opinions from the east, one of them Jahm’s Ta’tiil (from a particular sect), and Muqatil’s Tashbih” (another sect’s attribute). In a narration from Abi Yusuf, on the authority of Abi Hanifa, “Jahm went too far in negating (Allah ta’ala’ attributes) to such an extent, he said, “He is nothing”, and Muqatil did excess in affirming, to such an extent that he made Allah ta’ala like his creation.” (Tahdhib at-Tahdhib).
10. Imam Dhahabi, the historian, Muhaqqiq, added Imam Sahib in his list of those whose opinion is taken in the field of Jarh wa Ta’dil, he mentioned Imam Sahib in the book “Dhikru man Yu’tamadu Qawluhu Fi al-Jarh wa at-Ta’dil.” Mentioning those whose sayings are relied on in the science of Jarh wa Ta’dil.
11. Muhyi ud Din ‘Allama Qurashi says about Imam Abu Hanifa, “Know that Imam Sahib’s words are accepted in the science of Jarh wa Ta’dil, The scholars of this science have accepted Imam’s words and have acted accordingly, just like they have taken the opinions of Imam Ahmed, Bukhari, Ibn Ma’in, Ibn al-Madini, and others from the scholars of this science. This should tell you of his (Imam’s) greatness, his vast knowledge, and his leadership.”
12. ‘Allama Sakhawi has included Imam Sahib in his list of those whose opinion is taken in the science of Jarh wa Ta’dil, and he places the Imam at the end of the list of Tabi’in in this science.

Imam Sahib’s Methodology

Imam Sahib said, “I take from the book of Allah ta’ala, and if I find it (proof for an issue, I take it) and if I don’t find it in there, I take from the Sunnah of the Prophet of Allah (peace be upon him) and the authentic narrations which is spread out in the hands of those who are trustworthy who narrate from those who are trustworthy (Scholars who are thiqa). Then if I don’t find it in the Quran, or the Sunnah, I take from the sayings of the Companions, and I leave those which I don’t want (are weak), and I don’t leave their sayings (the companions) for someone else’s sayings. And if the matter reaches to Ibrahim (Nakhi’i), Sha’bi, Al-Hasan, ‘Ata, ibn Sirin, Sai’d bin al-Musayyib, and others, so they were those who did ijtihad, and just like how they did ijtihad, I have the right to do ijtihad just like them.”

All of the above taken from (Ahnaf Huffadh Hadith Ki Fan Jarh wa Ta’dil main khidmaat – Service of the Hanafi Ulema’ who were Huffadh in the field of Jarh wa Ta’dil).

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Imam Abu Hanifa a Tabi’i

Posted by muhammedm on January 6, 2009

Majority of the Muhadithin agree that a person becomes a Tabi’i by meeting/encountering a Sahabi and seeing him, and it’s not a condition that he keep his company and narrate from him (a Sahabi). The definition of a Tabi’i agreed upon by Imam Nawawi, Allama Iraqi and others is a person who meets a Sahabi and doesn’t necessarily keep his company.

Some of the scholars who agreed that Imam Abu Hanifa was a Tabi’i:
Hafiz ibn Hajar al-Asqalani, Ibn Hajar Haythami, Mulla Ali Qari, Imam Suyuti, Imam Dhahabi (who mentions him in Tadhkiratul Huffadh), Allama Iraqi, Ibn Sa’d, Ad-Daraqutni, Hafidh al-Mizzi, Al-Khatib al-Baghdadi, Imam Nawawi, Hafidh ibnul Jawzi, Hafidh Abu Umar bin AbdulAllah, Imam Al-Jazri, Allama Tawrishti, Imam Al-Yafai’I, Allama Ahmed Al-Qastalani, Al-Aziniqi, Allama ‘Ayni, Hafidh Sim’ani, Al-Hafidh Abdul Ghani Al-Maqdisi, and many others.

Imam Abu Hanifa narrating from a Sahabi
The hadith narrated by Imam Abu Hanifa with his chain to the Prophet, that he said said: whoever seeks understanding in the religion of Allah, Allah will take care of his worries, and will provide him from where he does not anticipate.” As mentioned in Al-Jawhar al-Madiya (with its chain).
Al-Khuwarizmi said, “Amongst his merits which no one after him shares is that he narrated from the companions of the Prophet (peace be upon him). Indeed the scholars agree on that, even though they disagree upon the numbers (of narrations from the companions).” The author says the meaning of al-Khuwarizmi by scholars is the Hanafi scholars in particular, for many of them (hanafi scholars) have agreed upon that.
Allama ‘Ayni has established him as narrating him from the companions, and so has Ali al-Qari who said, “the relied upon position (of him narrating from a Sahabi) is that it is established”.

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