Biography:Abu Hanifa

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Short description: Muslim scholar and theologian (699/700–767/768)
Greatest Imam

Abū Ḥanīfa
أَبُو حَنِيفَة
Title
  • Greatest Imam
  • Lamp of the Imams
  • Shaykh of Islam
Personal
Born699–700 CE/80 AH
Kufa, Umayyad Caliphate
Died767/768 CE/150 AH
Baghdad, Abbasid Caliphate
Resting placeAbu Hanifa Mosque, Baghdad, Iraq
ReligionIslam
Children
  • Hammad
  • Hanifa[1]
EraIslamic Golden Age
DenominationSunni
JurisprudenceIndependentist
CreedTraditionalist
Main interest(s)
Notable idea(s)
Notable work(s)
  • Al-Fiqh al-Akbar
  • Musnad
  • Al-Athar
Occupation
  • Scholar
  • theologian
  • jurist
  • writer
  • ascetic
Muslim leader
Arabic name
Personal
(Ism)		An-Nuʿmān
ٱلنُّعْمَان
Patronymic
(Nasab)		Ibn Thābit ibn Zūṭā ibn Marzubān
ٱبْن ثَابِت بْن زُوطَا بْن مَرْزُبَان
Teknonymic
(Kunya)		Abū Ḥanīfa
أَبُو حَنِيفَة
Toponymic
(Nisba)		Al-Kūfī
ٱلْكُوفِيّ

An-Nuʿmān ibn Thābit ibn Zūṭā ibn Marzubān Abū Ḥanīfa al-Kūfī (Arabic: ٱلنُّعْمَان بْن ثَابِت بْن زُوطَا بْن مَرْزُبَان أَبُو حَنِيفَة ٱلْكُوفِيّ; 699/700–767/768 CE/80–150 AH), commonly known as Abu Hanifa (Arabic: أَبُو حَنِيفَة),[2] was a Sunni Muslim scholar, theologian, jurist, writer, ascetic,[3] and eponymous founder of the Hanafi school of Islamic jurisprudence, which remains the most widely practiced to this day.[3] His school predominates in Central Asia, Afghanistan, Iran (until the sixteenth century), Turkey, the Balkans, Russia , Circassia, Pakistan , Bangladesh, India , and some parts of the Arab world.[4][5] He is often reverently referred to with the titles the Greatest Imam (al-Imām al-Aʿẓam), Lamp of the Imams (Sirāj al-Aʾimma),[3][6] and Shaykh of Islam (Shaykh al-Islām).

Born to a Muslim family in Kufa,[3] Abu Hanifa traveled to the Hejaz region of Arabia in his youth, where he studied in Mecca and Medina.[3] As his career as a theologian and jurist progressed, he became known for favoring the use of reason in his jurisprudential rulings, and even in his theology.[3] As his school grow, the majority of its followers would also come to follow the Maturidi theological school.[3]

Biography

Name

How Abu Hanifa earned his name is disputed. According to some linguists, including Muhyi ad-Din, ḥanīfa refers to "inkpot" in Abu Hanifa's dialect. He was often seen with one, thus earning his name this way.[1] According to this interpretation, his name literally means the "Father of the Inkpot".

However, some historians contest he earned it as he had a daughter named Hanifa.[1] His name would then mean the "Father of Hanifa". The opposing side believes he never had a daughter with such name.

Family background

Historians generally agree Abu Hanifa was born in Kufa during the period of the Umayyad Caliphate, but they differ regarding the year: 699/700 CE/80 AH,[7][8] 696/697 CE/77 AH,[9] 689/690 CE/70 AH,[10] or 680/681 CE/61 AH.[11] Many historians choose the latest date, 699/700 CE/80 AH; however, Muhammad al-Kawthari, adjunct to the office of the last Elder of Islam of the Ottoman Empire, believed the date of 689/690 CE/70 AH is supported by two considerations.[citation needed] First, Muhammad ibn Makhlad al-Attar considered the narration of Abu Hanifa’s son, Hammad, from Malik ibn Anas to be an example of an older man's narration rather than a younger man. Second, Abu Hanifa was concerned with who should succeed Ibrahim an-Nakha'i after his death in 96 AH. This concern would have only arisen if he was older than 19, since it is considered he only took his religious studies seriously after then. If Abu Hanifa was born in 80 AH, Abu Hanifa would have been 16 at the time of an-Nakhai's death.[11]

Abu Hanifa is thought to be of Persian ancestry.[6][12] However, he has also been stated to have descended from the Zutt, Jats who migrated into Iraq during the Islamic Golden Age.[13][14][15] His grandfather, Zuta, may have been captured by Muslim troops in Kabul and sold as a slave in Kufa, where he was purchased and freed by an Arab tribesman of the Taym Allah, a branch of the Banu Bakr. Zuta and his progeny thereafter would have become clients clients of the Taym Allah, hence the sporadic references to Abu Hanifa as "at-Taymi".[16] According to his grandson Isma'il, however, his lineage went back to free Persians who had never been held as slaves. He called Abu Hanifa's great-grandfather "Marzuban", which is an arabicized form of the Sasanian military office of marzban, held by governors of the frontier provinces of the Sasanian realm.[2]

Early life and scholarship

There is scant biographical information about Abu Hanifa. It is generally known that he worked a producer and seller of khazz, a type of silk clothing material. He attended lectures on jurisprudence conducted by the Kufan scholar Hammad ibn Abi Sulayman (d. 737).[16] He also possibly learnt jurisprudence (fiqh) from the Meccan scholar Ata ibn Abi Rabah (d. c. 733) while on Hajj.

When Hammad died, Abu Hanifa succeeded him as the principal authority on Islamic law in Kufa and the chief representative of the Kufan school of jurisprudence.[16] Abu Hanifa gradually gained influence as an authority on legal questions, founding a moderate rationalist school of Islamic jurisprudence that was named after him.[5]


Adulthood and death

Abu Hanifa Mosque in Baghdad, Iraq

In 763, al-Mansur, the Abbasid caliph offered Abu Hanifa the post of qadi al-qudat (chief judge of the state), but he declined the offer, choosing to remain independent. His student Abu Yusuf was later appointed to the post by Caliph Harun al-Rashid.[17]

In his reply to al-Mansur, Abu Hanifa said that he was not fit for the post. Al-Mansur, who had his own ideas and reasons for offering the post, lost his temper and accused Abu Hanifa of lying.

"If I am lying," Abu Hanifa responded, "then my statement is doubly correct. How can you appoint a liar to the exalted post of a Qadi (Chief Judge)?"

Incensed by this reply, al-Mansur had Abu Hanifa arrested, locked in prison and tortured. It was said that once in prison he was never fed nor cared for.[18] Even in prison, the jurist continued to teach those who were permitted to visit him.

On 15 Rajab 150,[19] (15 August 767[20]) Abu Hanifa died in prison. The cause of his death is not clear, as it was said by some that Abu Hanifa issued a legal opinion for bearing arms against al-Mansur, so al-Mansur had him poisoned.[21] His fellow prisoner and founder of Karaite Judaism, Anan ben David, was said to have received life-saving counsel from Abu Hanifa.[22] It was said that so many people attended his funeral that the funeral service was repeated six times for the more than 50,000 people who had massed before he was actually buried. The historian al-Khatib said that for a full 20 days people performed funeral prayers for him. Many years later, the Abu Hanifa Mosque was built in the Adhamiyah neighbourhood of Baghdad. Abu Hanifa also supported the cause of Zayd ibn Ali and Ibrahim al Qamar, both Alid Zaydi Imams.

The structures of the tombs of Abu Hanifa and Abdul Qadir Gilani were destroyed by Shah Ismail of the Safavid Empire in 1508.[23] In 1533, the Ottomans conquered Baghdad and rebuilt the tombs of Abu Hanifa and Abdul Qadir, as well as other Sunni sites.[24]

Students

Yusuf ibn Abd al-Rahman al-Mizzi listed 97 hadith scholars who were his students. Most of them went on to be hadith scholars, and their narrated hadiths were compiled in the Sahih al-Bukhari, Sahih Muslim and other books of hadith.[25] Imām Badr al-Din al-Ayni included another 260 students who studied Hadith and Fiqh with Abu Hanifa.[26]

His most famous students were Imām Abu Yusuf, who served as the first chief justice in the Muslim world, and Imām Muhammad al-Shaybani, who was the teacher of the Shafi‘i school of jurisprudence founder, Imām Al-Shafi‘i. His other students included Abdullah ibn Mubarak and Fudhayl bin Iyaadh[27]

Sources and methodology

The sources from which Abu Hanifa derived Islamic law, in order of importance and preference, were: the Qur'an, the authentic narrations of the Muslim prophet Muhammad (known as hadith), consensus of the Muslim community (ijma), analogical reasoning (qiyas), juristic discretion (istihsan) and the customs of the local population enacting Muslim laws (urf).[citation needed] The development of analogical reason and the scope and boundaries by which it may be used was recognized by the majority of Muslim jurists, but its establishment as a legal tool was the result of the Hanafi school. While it was likely used by some of his teachers, Abu Hanifa is regarded by modern scholarship as the first to formally adopt and institute analogical reason as a part of Islamic law.[28]

As the fourth Caliph, Ali had transferred the Islamic capital to Kufa, and many of the first generation of Muslims had settled there. The Hanafi school of law based many of its rulings on the prophetic tradition as transmitted by those first generation Muslims residing in Iraq. Thus, the Hanafi school came to be known as the Kufan or Iraqi school. Ali and Abdullah, son of Masud helped form much of the base of the school, as well as other personalities from the direct relatives (or Ahli-ll-Bayṫ) of Moḥammad from whom Abu Hanifa had studied such as Muhammad al-Baqir. Many jurists and historians had reportedly lived in Kufa, including one of Abu Hanifa's main teachers, Hammad ibn Abi Sulayman.[29][30]

Generational status

Abu Hanifa is regarded by some authorities as one of the Tabi‘un, the generation after the Sahaba, who were the companions of the Islamic prophet, Muhammad. This is based on reports that he met at least four Sahaba including Anas ibn Malik,[31] with some even reporting that he transmitted Hadith from him and other companions of Muhammad.[32][33] Others take the view that Abu Hanifa only saw around half a dozen companions, possibly at a young age, and did not directly narrate hadith from them.[32]

Abu Hanifa was born at least 60 years after the death of Muhammad, but during the time of the first generation of Muslims, some of whom lived on until Abu Hanifa's youth. Anas ibn Malik, Muhammad's personal attendant, died in 93 AH and another companion, Abul Tufail Amir bin Wathilah, died in 100 AH, when Abu Hanifa was at least 20 years old. The author of al-Khairat al-Hisan collected information from books of biographies and cited the names of Muslims of the first generation from whom it was reported that the Abu Hanifa had transmitted hadith. He counted 16 of them, including Anas ibn Malik, Jabir ibn Abd-Allah and Sahl ibn Sa'd.[34]

Reception

Map of the Muslim world. Hanafi (grass green) is the Sunni school predominant in Turkey, the Northern Middle East, many parts of Egypt, Central Asia and most of the Indian subcontinent

He was highly regarded across the various fields of sacred knowledge and significantly influenced the development of Muslim theology.[35] During his lifetime, he was acknowledged as a jurist of the highest calibre.[36]

Outside of his scholarly achievements, Abu Hanifa is popularly known amongst Sunni Muslims as a man of the highest personal qualities: a performer of good works, remarkable for his self-denial, humble spirit, devotion and pious awe of God.[37]

His tomb, surmounted by a dome erected by admirers in 1066 is still a shrine for pilgrims.[38] It was restored in 1535 by Suleiman the Magnificent after the Ottoman conquest of Baghdad.[24]

The honorific title al-Imam al-A'zam ("the greatest leader") has been granted to him[39] in many communities where his legal theory is followed.[citation needed] According to John Esposito, 45% of all Muslims follow the Hanafi school.[40]

Abu Hanifa also had his critics. The Zahiri scholar Ibn Hazm quoted Sufyan ibn `Uyaynah: "[T]he affairs of men were in harmony until they were changed by Abù Hanìfa in Kùfa, al-Batti in Basra and Màlik in Medina".[41] Early Muslim jurist Hammad ibn Salamah once related a story about a highway robber who posed as an old man to hide his identity; he then remarked that were the robber still alive he would be a follower of Abu Hanifa.[42]

Zakaria bin Muhammad Amin credited Abu Hanifa as one of the best figures in the implementation of Islamic brotherhood due to never considers his opinion to be the most correct and instead suggests discarding his opinion if there is more correct opinion.[43]

Connection with the family of Muhammad

As with Malik ibn Anas (who was a teacher of Imam al-Shafi'i,[44][45]:121 who in turn was a teacher of Sunni Imam Ahmad ibn Hanbal), Imam Abu Hanifa was a student of Ja'far al-Sadiq, who was a descendant of the Islamic Nabi (prophet) Muhammad. Thus all of the four great Imams of Sunni Fiqh are connected to Ja'far from the Bayt (Household) of Muhammad, whether directly or indirectly.[46]

In one hadith, Abu Hanifa once said about Imam Ja'far: "I have not seen anyone with more knowledge than Ja'far ibn Muhammad."[47] However, in another hadith, Abu Hanifa said: "I met with Zayd (Ja'far's uncle) and I never saw in his generation a person more knowledgeable, as quick a thinker, or more eloquent than he was."[48]

Opposition to deviations in belief

Imam Abu Hanifa was quoted as saying that Jahm ibn Safwan (d. 128/745) went so far in his denial of anthropomorphism (Tashbih) as to declare that 'God is not something (Allah laysa bi shay')'. Muqatil ibn Sulayman (d. 150/767), likened God to His creatures.[49]

Al-Khatib al-Baghdadi narrated in his Tarikh Baghdad (History of Baghdad) that Imam Abu Hanifa said:

Works

Scholarly works by Abu Hanifa
Title Description
Al-Fiqh al-Akbar
Al-Fiqh al-Absat
Kitaab-ul-Aathaar Narrated by Imam Muhammad al-Shaybani & Imam Abu Yusuf – compiled from a total of 70,000 hadith
Al-Wasiyyah
At Tareeq Al Aslam Musnad Imam Abu Hanifah

Confusion regarding Al-Fiqh Al-Akbar

The attribution of Al-Fiqh Al-Akbar to Abu Hanifa has been disputed by A.J. Wensick[53] as well as by Zubair Ali Zai.[54]

Other scholars have agreed that Abu Hanifa was the author including Muhammad Zahid Al-Kawthari, al-Bazdawi, and Abd al-Aziz al-Bukhari.[55] The scholar, Ibn Abil-'Izz Al-Hanafi attributes the book to Abu Hanifa.[56]

Scholars such as Mufti Abdur-Rahman have pointed out that the book being brought into question by Wensick is actually another work by Abu Hanifa called: Al-Fiqh Al-Absat.[55]

Citations

  1. ↑ 1.0 1.1 1.2 "imamAbuhanifah". muftisays. May 19, 2006. https://www.muftisays.com/qa/history/1868-imamabuhanifah. 
  2. ↑ 2.0 2.1 ABŪ ḤANĪFA, Encyclopædia Iranica
  3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 Pakatchi, Ahmad and Umar, Suheyl, "Abū Ḥanīfa", in: Encyclopaedia Islamica, Editors-in-Chief: Wilferd Madelung and, Farhad Daftary.
  4. ↑ Nazeer Ahmed (2001). Islam in Global History: Volume One: From the Death of Prophet Muhammed to the First World War. Xlibris Corporation. p. 113. ISBN 9781462831302. https://books.google.com/books?id=UavBlPQfuagC. 
  5. ↑ 5.0 5.1 Ludwig W. Adamec (2012). Historical Dictionary of Afghanistan. Scarecrow Press. p. 17. ISBN 9780810878150. https://books.google.com/books?id=AAHna6aqtX4C. 
  6. ↑ 6.0 6.1 S. H. Nasr (1975), "The religious sciences", in R.N. Frye, The Cambridge History of Iran, Volume 4, Cambridge University Press. p.474: "Abū Ḥanīfah, who is often called the "grand imam"(al-Imam al-'Azam) was Persian
  7. ↑ Çakmak, Cenap (18 May 2017). Islam: A Worldwide Encyclopedia. ABC-CLIO. ISBN 978-1-61069-217-5. https://books.google.com/books?id=JSHFDgAAQBAJ&dq=abu+hanifa+born+in+kufa&pg=PA32. 
  8. ↑ Suwaidan, Dr. Tareq Al. Imam Abu Hanifa an-Nu'man. الابداع الفكري. https://books.google.com/books?id=C_a3DwAAQBAJ&dq=abu+hanifa+born+in+kufa&pg=PT28. "Abu Hanifa, may God have mercy on him, was born in Kufa in 80 AH, as the preponderant opinion states. This is what al-Khattab mentioned in his narration of Isma'il, Abu Hanifa's grandson, ..." 
  9. ↑ Ibn Abd al-Barr. Jami' Bayan al-Ilm wa-Fadlih. 
  10. ↑ Ibn Hibban. al-Jarh wa-l-Ta'dil. 
  11. ↑ 11.0 11.1 adh-Dhahabi. The Virtues of Imam Abu Hanifa. Visions of Reality Publishing. pp. 9–10. 
  12. ↑ Cyril Glasse, "The New Encyclopedia of Islam", Published by Rowman & Littlefield, 2008. p.23: "Abu Hanifah, a Persian, was one of the great jurists of Islam and one of the historic Sunni Mujtahids"
  13. ↑ Schacht; Lewis; Pellat, ed (1998) (in en). Encyclopaedia of Islam, Volume II (C-G): [Fasc. 23-40, 40a]. Brill. ISBN 978-90-04-07026-4. https://brill.com/edcollbook/title/1481. "Abu Hanīfa was also of Zuṭṭ stock, his grandfather being known as Zūṭi, apparently a corruption of Zuṭṭi." 
  14. ↑ Wink, André (1991) (in en). Al-hind: The Making of the Indo-islamic World. BRILL. p. 161. ISBN 978-90-04-09249-5. https://books.google.com/books?id=bCVyhH5VDjAC&pg=PA161. "Some Jat freemen became famous in the Islamic world, as for instance Abu Hanifa ( 699-767 ? )" 
  15. ↑ Malik, Jamal (2020) (in en). Islam in South Asia: Revised, Enlarged and Updated Second Edition. BRILL. p. 44. ISBN 978-90-04-42271-1. https://books.google.com/books?id=ZAT1DwAAQBAJ&pg=PA44. ""...Abu Hanifa (699–767), the founder of the Hanafi school of law, who was of Jat stock, most likely descending from those early prisoners sent to Iraq."" 
  16. ↑ 16.0 16.1 16.2 Schacht 1960, p. 123.
  17. ↑ "Oxford Islamic Studies Online". Oxford University Press. http://www.oxfordislamicstudies.com/article/opr/t125/e40?_hi=0&_pos=10. 
  18. ↑ Ya'qubi, vol. III, p.86; Muruj al-dhahab, vol. III, pp. 268–270.
  19. ↑ Ammar, Abu (2001). "Criticism levelled against Imam Abu Hanifah". Understanding the Ahle al-Sunnah: Traditional Scholarship & Modern Misunderstandings. Islamic Information Centre. http://www.islamicinformationcentre.co.uk/alsunna7.htm. Retrieved 2018-06-13. 
  20. ↑ "Islamic Hijri Calendar For Rajab – 150 Hijri". https://habibur.com/hijri/150/7/. 
  21. ↑ Najeebabadi, Akbar S. (2001). The History of Islam. vol, 2. Darussalam Press. pp. 287. ISBN:9960-892-88-3.
  22. ↑ Nemoy, Leon. (1952). Karaite Anthology: Excerpts from the Early Literature. New Haven, CT: Yale University Press. pp. 4–5. ISBN:0-300-00792-2.
  23. ↑ Encyclopedia of the Ottoman Empire
  24. ↑ 24.0 24.1 Burak, Guy (2015). The Second Formation of Islamic Law: The Ḥanafī School in the Early Modern Ottoman Empire. Cambridge: Cambridge University Press. pp. 1. ISBN 978-1-107-09027-9. 
  25. ↑ Tāhzibul Kamal by Yusuf ibn Abd al-Rahman al-Mizzi
  26. ↑ Māganīl Akhīar by Imām Aini
  27. ↑ "40 Great Students of Imam Abu Hanifah". March 26, 2014. https://ilmfeed.com/40-students-of-imam-abu-hanifah/. 
  28. ↑ See:
    *Reuben Levy, Introduction to the Sociology of Islam, pg. 236–237. London: Williams and Norgate, 1931–1933.
    *Chiragh Ali, The Proposed Political, Legal and Social Reforms. Taken from Modernist Islam 1840–1940: A Sourcebook, pg. 280. Edited by Charles Kurzman. New York City : Oxford University Press, 2002.
    *Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse, pg. 32. Chicago : University of Chicago Press, 2005.
    *Keith Hodkinson, Muslim Family Law: A Sourcebook, pg. 39. Beckenham: Croom Helm Ltd., Provident House, 1984.
    *Understanding Islamic Law: From Classical to Contemporary, edited by Hisham Ramadan, pg. 18. Lanham, Maryland: Rowman & Littlefield, 2006.
    *Christopher Roederrer and Darrel Moellendorf [de], Jurisprudence, pg. 471. Lansdowne: Juta and Company Ltd., 2007.
    *Nicolas Aghnides, Islamic Theories of Finance, pg. 69. New Jersey: Gorgias Press LLC, 2005.
    *Kojiro Nakamura, "Ibn Mada's Criticism of Arab Grammarians." Orient, v. 10, pgs. 89–113. 1974
  29. ↑ Nadwi, Sayyid Ijteba. Nuqoosh-e-Tabinda. (in Urdu) (1994 First ed). Jamia Nagar: Dar Irnaws p. 254
  30. ↑ "The Leading Fiqh Scholars (Founders of the four schools of Fiqh)". April 20, 2017. https://islamicfiqh.net/en/articles/the-leading-fiqh-scholars-founders-of-the-four-schools-of-fiqh-3. 
  31. ↑ Meri, Josef W. (October 31, 2005) (in en). Medieval Islamic Civilization: An Encyclopedia. Routledge. p. 5. ISBN 9781135456030. https://books.google.com/books?id=BFZsBgAAQBAJ. 
  32. ↑ 32.0 32.1 Imām-ul-A’zam Abū Ḥanīfah, The Theologian
  33. ↑ http://www.islamicinformationcentre.co.uk/alsunna7.htm last accessed June 8, 2011
  34. ↑ "Imam-ul-A'zam Abū Ḥanīfah, The Theologian". Masud.co.uk. http://www.masud.co.uk/ISLAM/misc/abu_hanifa.htm. 
  35. ↑ Magill, Frank Northen (January 1, 1998) (in en). Dictionary of World Biography: The Middle Ages. Routledge. p. 17. ISBN 9781579580414. https://books.google.com/books?id=CurSh3Sh_KMC. 
  36. ↑ Hallaq, Wael B. (January 1, 2005) (in en). The Origins and Evolution of Islamic Law. Cambridge University Press. p. 159. ISBN 9780521005807. https://books.google.com/books?id=MPCN1yXEdg8C. 
  37. ↑ Waines, David (November 6, 2003) (in en). An Introduction to Islam. Cambridge University Press. p. 66. ISBN 9780521539067. https://books.google.com/books?id=YYxZ0QpKBGsC. 
  38. ↑ Magill, Frank Northen (January 1, 1998) (in en). Dictionary of World Biography: The Middle Ages. Routledge. p. 18. ISBN 9781579580414. https://books.google.com/books?id=CurSh3Sh_KMC. 
  39. ↑ Houtsma, M. Th (January 1, 1993) (in en). E. J. Brill's First Encyclopaedia of Islam, 1913–1936. BRILL. p. 840. ISBN 9004097902. https://books.google.com/books?id=7CP7fYghBFQC. 
  40. ↑ Esposito, John (2017). "The Muslim 500: The World's 500 Most Influential Muslims". p. 32. http://themuslim500.com/downloads/TheMuslim500-2017-lowres.pdf. 
  41. ↑ Camilla Adang, "This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority," p.33. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006
  42. ↑ Ignác Goldziher, The Zahiris, pg. 15. Volume 3 of Brill Classics in Islam. Leiden: Brill Publishers, 2008. ISBN:9789004162419
  43. ↑ Saputra, Amrizal, Wira Sugiarto, Suyendri, Zulfan Ikhram, Khairil Anwar, M. Karya Mukhsin, Risman Hambali, Khoiri, Marzuli Ridwan Al-bantany, Zuriat Abdillah, Dede Satriani, Wan M. Fariq, Suwarto, Adi Sutrisno, Ahmad Fadhli (2020-10-15) (in id). PROFIL ULAMA KARISMATIK DI KABUPATEN BENGKALIS: MENELADANI SOSOK DAN PERJUANGAN. CV. DOTPLUS Publisher. p. 156. ISBN 978-623-94659-3-3. https://books.google.com/books?id=hQ4lEAAAQBAJ. 
  44. ↑ Dutton, Yasin, The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, p. 16 
  45. ↑ Haddad, Gibril F. (2007). The Four Imams and Their Schools. London, the United Kingdom: Muslim Academic Trust. pp. 121–194. 
  46. ↑ "Imam Ja'afar as Sadiq". History of Islam. http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/. 
  47. ↑ (in ar) Siyār Aʿlām An-Nubalāʾ. 6. p. 257. 
  48. ↑ (in ar) Al-Tuhaf Sharh al-Zulaf. p. 28. 
  49. ↑ M. S. Asimov and C. E. Bosworth (2000). History of civilizations of Central Asia: Volume IV: The Age of Achievement: A.D. 750 to the End of the Fifteenth Century - Part Two: The Achievements. UNESCO. p. 122. ISBN 9789231036545. https://books.google.com/books?id=9yTFnuWQKvkC. 
  50. ↑ "The Scholarly Acceptance of Imam Abu Hanifah's Pronouncements on al-Jarh wa al-Ta'dil". IlmGate - A Digital Archive of Islamic Knowledge. https://www.ilmgate.org/the-scholarly-acceptance-of-imam-abu-hanifah%E2%80%99s-pronouncements-on-al-jarh-wa-al-ta%E2%80%99dil/. 
  51. ↑ "Answers to Doubts over the 'Aqidah of Imam Abu Hanifah". Darul Ma'arif. March 2014. http://darulmaarif.com/answers-to-doubts-over-the-aqidah-of-imam-abu-hanifah/. 
  52. ↑ "Siyar A'lam al-Nubala' by Al-Dhahabi". Islam Web. https://islamweb.net/ar/library/index.php?page=bookcontents&ID=1182&bk_no=60&flag=1. 
  53. ↑ Wensick, A.J. (1932). The Muslim Creed. London: Cambridge University Press. p. 125. 
  54. ↑ Zubair Ali Zail's Fiqh ul-Akbar Imaam Abu Haneefah's book. Taken from The Story of the Fabricated book and the Rabbaanee Scholars, pg. 19–20. Trns. Abu Hibbaan and Abu Khuzaimah Ansaari.
  55. ↑ 55.0 55.1 Ibn Yusuf Mangera, Mufti Abdur-Rahman (November 2007). Imam Abu Hanifa's Al-Fiqh Al-Akbar Explained (First ed.). California, USA: White Thread Press. pp. 24–35. ISBN 978-1-933764-03-0. 
  56. ↑ Ibn Abil-Izz. Sharh At-Tahawiyah. 

Sources

Further reading

  • al-Quduri, Ahmad ibn Muhammad (2010). Mukhtasar al-Quduri. Translated by Tahir Mahmood al-Kiani (First ed.). Ta-Ha Publishers Ltd.. ISBN 978-1842001189. 
  • Nu'mani, Shibli (1998). Imām Abū Ḥanīfah – Life and Works. Translated by M. Hadi Hussain. Islamic Book Service, New Delhi. ISBN 81-85738-59-9. 
  • Abdur-Rahman ibn Yusuf, Imam Abu Hanifa's Al-Fiqh Al-Akbar Explained

Online

External links



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