Al-Ashari_A Brief History of Hanafi Madhab
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Transcript of Al-Ashari_A Brief History of Hanafi Madhab
Bismillah Ar Rahman Ar Raheem
Translated and partly prepared by:
Mufti Obaidullah Qasmi, Maulana Afzal Qasmi, Mufti Muhammadullah
Khalili Qasmi
Introduction of Hanafi School of Fiqh (Islamic Jurisprudence)
Fiqh Hanafi is the oldest of all four Sunni Fiqhi schools. The
Fiqhi rules and matters were first compiled in this school. This
school spread the most in the Islamic world and it was followed by
a majority of the Muslims. This Fiqh is attributed to Imam Abu
Hanifah and therefore is called Hanafi. It came in to being at Kufa
and the compilation was carried out by collective research and
interpretations. This Fiqh is originally based on the opinions,
fatwas, judgments and thinking methods of the outstanding Companion
Hadhrat Abdullah bin Masood and fourth Caliph Hadhrat Ali bin Abu
Talib. These opinions, fatwas, judgments and thinking methods
reached Abu Hanifah by the channel of Hammad bin Abi Sulaiman,
Hadhrat Ibrahim Nakhee and Hadhrat Alqamah. Imam Muhammad bin Hasan
Shaibani, the renowned disciple of Imam Abu Hanifah, recorded the
thousands of mas'alas (issues or cases) in to form of a book which
were derived and compiled by a panel of forty ablest students and
friends of Imam Abu Hanifah. Imam Abu Yusuf Yaqub bin Ibrahim
Ansari, the other student of Imam Abu Hanifah, played a prominent
role in compiling and spreading Fiqh Hanafi.
Imam Abu Hanifah
The name of Imam Abu Hanifah is Noman bin Sabit Zooti. Abu Hanifah
is his nickname. He was born in 80 Hijri in Kufa, a city of present
day Iraq. As a profession, his family was cloth merchant and he
also took in the same profession. A famous scholar of Kufa, Shabi
apprehended his sharp-mindedness and sought him to achieve
education. So, he joined the prominent circle of Hadhrat Hammad bin
Abi Sulaiman and remained in his company till his demise. He
benefited from all the scholars of Hadith in Kufa. He traveled
Hijaz many a times and learned from the scholars and other educated
ones. He benefited from Imam Malik in Medina and Imam Malik also
benefited from him. He had so many teachers; among them are senior
Tabeen (the successor of the companions of Prophet) from Makkah,
Medina, Iraq and Syria. He himself was a Tabee, since he had the
honour of visiting some companions of the Prophet (pbuh), though he
did not narrate from them. After the demise of Hadhrat Hammad, all
of his students agreed that Abu Hanifah, the youngest of them, is
ablest among them to succeed their Shaikh. So they forced him to
take over his position. This circle had the grand collection of the
derivation method of Hadhrat Umar Farooq, traditions and fatwas of
Hadhrat Abdullah bin Masood, rulings and thoughts of Hadhrat Ali
and the Hadiths and traditions of scholars of Hadith in Kufa. Imam
Abu Hanifah was bestowed matchless mind, power of understanding and
derivation, expansion and depth in knowledge. He had good moral
characters and held a high position in fearing Allah, piety,
righteousness and nobility. He was prosperous, so he used to spend
wealth wholeheartedly in the path of Allah. He was famous in
honesty in dealings and business. Because of these virtues, his
circle of teaching earned fame far and wide and prominent scholars
started to attend his classes where this generous teacher
encouraged them and discussed the academic matters openly. He
observed the Umayyad sultanate and witnessed its decline. The
Abbasid caliphate was established before his eyes. Some Alvis also
made armed efforts to gain power. Realizing them as able for the
position, he extended oral and financial support to them. When the
Abbasid caliphate was established the Caliph Mansoor offered him
the post of Qazi, most probably, in order to test his loyalty to
his government. He denied it and as a punishment was whipped lashes
at public place and was put in to prison. He was then about seventy
years old. He continued teaching while he was in prison and the
punishment of whips also continued. Ultimately, he died in prison
in 150 H in the month of Rajab and was buried in the graveyard of
Khaizuran.
Method & Characteristics
The Fiqh of Imam Abu Hanifah bears this characteristic that it was
collectively formulated. Hadhrat Umar Farooq populated the city of
Kufa with keen interest and sent Hadhrat Abdullah bin Masood as
teacher and Qazi with this letter: O people of Kufa! I prefer you
on myself by sending Ibn Masood. So much of the companions turned
to Kufa that it accommodated more than one thousand companions.
Hadhrat Ali Murtuza, the fourth Caliph of Islam, made it his
capital. Later, this city competed the cities of Makka and Medina
in Hadith and Islamic sciences. This city was newly built,
therefore the new coverts, who were from urban background and
brought with them an asset of Greek and Persian sciences and
philosophy, inhabited there in a big number. The mixing of Arabs
with Iranian culture created countless many new problems and
issues. On the other side, there came up so many sects due to
political differences and amalgamation of religions and nations.
Some of them were secretly involved in anti-Islamic efforts. One of
these phenomena was to forge false Hadith. Every sect forged Hadith
to support its view. The cities of Hijaz; Makka and Medina, were
secure from such kinds of special cases to an extent.
Hadhrat Umar Farooq had a special relation with Iraq. He himself
sent Hadhrat Abdullah bin Masood to Kufa. Hadhrat Umar was given
the title of Muhaddith from the Prophet (pbuh) i.e. 'his tongue and
heart spoke according to the revelation'. There were several verses
in the Glorious Quran which were revealed according to his opinion.
Hadhrat Umar Farooq prevented the companions to go out of Medina in
his time of caliphate. He formed two groups among the companions.
He used to consult smaller group of the elder companions in special
cases. And, whenever there happened to occur any important matter
he used to assemble all of the companions for consultations. His
style of derivation was that he used to deliberate in the depth of
the Quran and Hadith, used to keep the objectives of Shariah and
the interest of the Muslims before his eyes, observed the
circumstances and used to reach a conclusion by cfollective
decision. His interpretative judgments and Awwaliyaat (pioneering
judgments) are well known, and they not only played a key role to
enliven the Islamic Shariah in the wide Islamic caliphate but also
provided a firm basis for his successors. This style of derivation
was circulated in Kufa by Hadhrat Ali and Abdullah bin Masood.
Hadhrat Ibn Masood and his disciples, Alqamah and Ibrahim Nakhee,
on one hand applied strict laws in accepting narrations so that no
false Hadith is accepted. On the other hand, they avoided
attributing Hadith directly to the Prophet (pbuh) and liked to
narrate attributing to companions and Tabeens lest an incorrect
meaning is associated to the Prophet (pbuh). Thirdly, they applied
their reasons and issued fatwas. These were the characteristics and
styles that Imam Abu Hanifah inherited.
Collective Compilation of Fiqh
When Imam Abu Hanifah formed his penal to compile Fiqh he selected
forty people from among his students. They were experts of Quranic
exegesis, Hadith, Asmaur Rijal (complete record of the narrators),
language, literature, logic, philosophy, analogy, history,
mathematics and several other sciences. He himself had the
experience of trade and marketing. He started this noble mission of
compiling Fiqh. It was thus that a matter was presented before the
panel and each member used to express his view, and he himself put
his opinion. Sometimes, the discussion continued till a month on a
single matter. When a decision was reached on he ordered to record
it down. The matter was discussed in the light of Quran and Hadith.
If they did not find any evidence in any of them, they turned to
the sayings of the companions. Having failed they used to apply
analogy. All the members also sometimes discussed analogy and some
times discrete in legal matters. The conclusions of the discussion
were written down in registers. Thus, the Mas'alas of Fiqh were
compiled in a new order. This order was known as Fiqhi order;
starting from chapter of prayers, dealings and ending at
inheritance. It is said that thus 500,000 matters were compiled and
38000 matters of them were related to prayers.
Method of Derivation
Imam Abu Hanifah himself describes his method of derivation: "First
of all I look in to the Noble Quran, then search the matter in the
Hadith of the Prophet (pbuh) and take the narrations of the Faqeeh
(jurist) narrators. If the matter is not found in the Quran and
Hadith, then I turn to the sayings of the companions. If their
opinions differ then I prefer any of them. If the opinions of the
companions contradict the opinions of others I never go against the
opinions of the companions. And, when it come to the opinions of
Ibrahim Nakhee, Hasan Basari, Ibn Seereen, Saeed bin Musayyib and
others then I also apply mind and interpret as they do.
Principle Books
After the collective compilation of the Fiqh matters, some
companions of Imam Abu Hanifah wrote books. There is no book
recorded on Fiqh by Imam Abu Hanifah. But, the books of his
disciple Imam Muhammad Shaibani are considered to the first and
foremost source of Hanafi Fiqh. In Fiqh Hanafi there are three
types of books:
(1) Books of Zahir Al-Riwayah
(2) Books of Nawadir
(3) Fatawa and Waqi;aat.
The contents of Zahir Al-Riwayah are most trusted ones. Zahir
Al-Riwayah is a collection of six books written by Imam
Muhammad.
1. Al-Jame Al-Sageer: Eisa bin Aban and Muhammad bin Samaah
narrated this book from Imam Muhammad. In this book, Imam Muhammad
narrated from Imam Abu Hanifah through Imam Abu Yusuf. But, this
book does not contain proofs.
2. Al-Jame Al-Kabeer: This book is like the previous one, but it
deals with the subjects in details.
3. Ziyadaat: This is the complementary of Al-Jame Al-Kabeer.
4. Al-Mabsoot: This is also known as Al-Asl. In this book, Imam
Muhammad has collected the thousands of Mas'alas that were derived
by Imam Abu Hanifah. This book deals with Ahadith that is followed
by Mas'alas and the variant opinions of the contemporary
Ulama.
5. Al-Siyar Al-Sageer: This book deals with the subject of Jihad
and international laws.
6. Al-Siyar Al-Kabeer: This is his last Fiqhi book that was
narrated by Abu Sulaiman Jauzjani.
Muhammad bin Ahmad Marwazi, known as Hakim Shahid, amassed all of
Imam Muhammads books with the name of Al-Kafi after the deletion of
repeated matters. Imam Sarkhasi has written its detailed commentary
named as Al-Mabsoot.
Nawadir comprises the matters that are found in books other than
the books of Imam Muhammad or in the books of Imam Abu Yusuf or
Imam Hasan bin Ziyad. The collection of Nawadir consists of:
1. Harooniyaat: Imam Muhammad dictated it in the reign of Caliph
Haroon Al-Rashid, this book is attributed to the Caliph.
2. Kisaniyaat: The narrations of his student Shoaib bin Sulaiman
Kisani.
3. Ruqyaat: These are the matters that he expressed while he was
Qazi in Ruqa area.
4. Kitabul Mujarrad: It is written by Hasan bin Ziyad.
5. Kitabul Amali: It is attributed to Imam Abu Yusuf.
Nawazil were the Mas'alas about which there was no mention in the
aforementioned books and the succeeding scholars of Fiqh derived
solutions keeping these books before them. Kitab Al-Nawazil of Abul
Lais Samarqandi, Majmooun Nawazil wal Waqiaat of Natifi and
Al-Waqiaat of Sadr Shahid are well known among scholars.