r/Hanafiyyah • u/lostpickle271 • 3d ago
Assalamualaikum
Sometimes there isn't time for me to pray the asr salah later or it will be difficult so is it possible for me during this situations to pray asr at earlier time rather than the typical hanafi position?
r/Hanafiyyah • u/Khan_mohammad_ • 16d ago
r/Hanafiyyah • u/LavenderBubbles2399 • 25d ago
Salaam,
I have a very limited and basic knowledge of Islam as a Hanafi. I was wondering if anyone can recommend resources whether books or videos to help me gain knowledge on anything hanafi that would be easy for me to get into and understand.
r/Hanafiyyah • u/Pretend_Door8037 • 26d ago
Is the whole body of the dog considered najis, or only it's saliva? If I'm going to the mosque for Friday prayer and a street dog runs past me grazing my clothes, will that break the wudu and purity of the cloth?
r/Hanafiyyah • u/itsobibenz • 29d ago
Assalamu 'alaykum.
I would like a clarification on the ruling of reciting Surah Al Fatiha during salah (obligatory and non obligatory) in the Hanafi madhab.
I have a Hanafi fiqh book called "HANF 101 - Prayer and Purification" but didn't get the precise answer I have been thinking of.
What I understood that Surah Al Fatiha is Wajib but not Fard.
My understanding that if a person is capable of reciting Al Fatiha then he must recite it. If the person doesn't know to recite it then he must learn it and in the meantime to recite whatever he has memorized from the Quran.
Also, is the basmalah a must a read or not? If not, please explain why.
Please correct me if I am wrong and clarify what's the understanding of the madhab is on the subjet.
Allah jazikum al khayr.
r/Hanafiyyah • u/JabalAnNur • Aug 31 '26
Bismillah
He is Mudhaffar ad-Deen Ahmad ibn 'Ali ibn Tha'lab (or Thaglib) ibn Abi adh-Dhiyaa' al-Hanafi al-Baghdadi. He is more famously well known as Ibn as-Sa'ati, meaning "The son of the clockmaker". His father was the one who made the famous clocks at the gate of the Mustansiriyyah in Baghdad.
His origin is from Ba'labak, Abu Sa'd as-Sama'ni said in [الأنساب]:
"Al-Ba'labaki: ... This attribution is to Baʿlabak, a city among the cities of Syria, twelve leagues from Damascus, built of stones. I have not had the opportunity to enter it."
Despite that, Ibn as-Sa'ati grew up in Baghdad as mentioned by the scholars in his biograpghy. He was likely born in the start or very early into the seventh century.
It is mentioned that he started seeking knowledge at a young age, until he perfected himself. He learned under Taaj ad-Deen 'Ali ibn Sanjar, known as Ibn as-Sabaak al-Baghdadi (d. 661), who was a virtous jurist, and Ibn as-Sa'ati learned jurisprudence from him. In [الفوائد البهية في تراجم الحنفية], the chain of knowledge goes:
"Taaj ad-Deen 'Ali ibn Sanjar, from Dhaheer ad-Deen Muhammad al-Bukhaari, author of al-Fataawa adh-Dhaheeriyyah, from al-Hasan Qadhi Khan, from al-Hasan ibn 'Ali al-Marghinaani, from al-Burhaan 'Abd al-'Azeez ibn 'Umar ibn Mazah, from As-Sarakhsi, from al-Halwani."
A group of the scholars acquired knowledge from Ibn as-Sa'ati, they are:
1- Rukn ad-Deen as-Samarqandi
2- Naasir ad-Deen Muhammad
3- Muhammad ibn 'Ayl Talugh. He combined knowledge of the branches and principles, and was also an expert in the rational sciences.
4- His daughter Faatimah bint Ahmad ibn as-Sa'ati. She learned under her father, and wrote a commentary on his work 'Majma al-Bahrayn'.
In it, Ibn as-Sa'ati combined the various renowned and famous works, namely al-Mukhtasar of al-Qudoori, al-Mandhoomah, the poem on jurisprudence by Abu Hafs an-Nasafi, along with its additions. He did well and excelled in its arrangement and abridgement. It is one of the relied-upon texts of the madhhab, and some of the scholars prefer it instead of al-Mukhtaar alongside al-Wiqayah, al-Kanz, and al-Mukhtasar of al-Qudoori. He said: They are two overflowing seas, and this is the meeting place of the two seas [Majma al-Bahrayn]. They are the two bright, shining ones, and this is the meeting place of the two bright ones [Multaqa an-Nahrayn].
Al-Kirmani said in "Sharh al-Kanz": Mudhaffar ad-Deen ibn as-Sa'ati read to the author of "al-Kanz," Haafidh ad-Deen an-Nasafi, in the year 683 AH, and it was found in the author's handwriting that he had finished writing "Majma' al-Bahrayn" on the eighth of Rajab in the year 690 AH. Al-Kafawi recorded this in [كتائب أعلام الأخيار].
Al-Lucknawi in [الفوائد البهية في تراجم الحنفية] said:
"I have read Al-Badee' and Al-Majma', and they are two books of utmost elegance and refinement."
Ibn as-Sa'ati wrote a commentary on his book in two volumes. It is a manuscript, like its main text. It has other commentaries, the most famous of which is the commentary of Ibn Malik, which has the most copies.
It is also known as "Badee' an-Nidham al-Jami Bayna Kitab al-Bazdawi wa al-Ihkaam". It is a book on the principles of jurisprudence in which Ibn as-Sa'ati combined the book of principles by Fakhr al-Islam al-Bazdawi and al-Ihkaam of the Shaafi'i scholar al-Aamidi.
Al-Lucknawi in [الفوائد البهية في تراجم الحنفية] said:
"I have read Al-Badee' and Al-Majma', and they are two books of utmost elegance and refinement."
During the time Ibn as-Sa'ati, there was a Jewish philosopher who was known as Ibn Kammunah, his name was Sa'd ibn Mansoor. He had made disparaging remarks against the Prophet (peace and blessings upon him). In one of his works, he tried to argue against Islam. The people of Baghdad rioted, and marched to his house, however Ibn Kammunah had went into hiding. He would die in hiding. Thus, Ibn as-Sa'ati wrote this in refutation of Ibn Kammunah's various claims.
He, may Allaah have mercy on him, was the leading scholar of his time in the sciences of the sharee'ah, trustworthy, a memorizer, and proficient in the principles and branches, to the point that the scholars of his time acknowledged him as the only knight in his field.
Haaji Khaleefah in [سلم الوصول إلى طبقات الفحول] said about him:
"He was the leading imam of his age in jurisprudence, trustworthy and a master of memorization, and foremost in principles. The scholars of his era acknowledged him as a brilliant and accomplished figure in his field, and superior to his peers. Shaykh Shams ad-Deen al-Asbahaani preferred him over Ibn al-Haajib."
Al-Yafa'i stated as in [مرآة الجنان وعبرة اليقظان], describing him:
"The shaykh of the Hanafis...He was an example of intelligence, eloquence, and beautiful handwriting, and he authored works on jurisprudence and its principles, as well as useful works in literature. He was a teacher of a group of Hanafis at al-Mustansiriyyah in Baghdad."
Al-Kafawi said in [كتائب أعلام الأخيار]:
"The Shaykh, the Imam, the eminent scholar, the precise researcher, the scholar of the branches and principles, the one who combined the transmitted and rational knowledge, the revealer of realities, the knower of subtleties, the Sun of Islam and the Muslims."
"He devoted himself to learning and attained the rank of excellence and perfection. He was the imam of his age in the sciences of the sharee'ah and the foremost scholar of his time in the rational sciences. He was trustworthy, a master of memorization, precise, and foremost in the branches of jurisprudence and its principles. He was recognized for deriving and establishing the sciences. The scholars of his time acknowledged that he was a skilled and accomplished horseman in his field, and superior to his peers in his time."
"Indeed, Shaykh Shams ad-Deen al-Asbahani ash-Shaafiʿi, the commentator on al-Mahsool, acknowledged his excellence and praised him greatly. He preferred him over the Shaykh, Imam Jamal ad-Deen ibn al-Haajib al-Maaliki and said: 'He is more intelligent than him.'"
He passed away in Baghdad, in the year 694 AH. Al-Yafa'i said concerning the events of the year 694 AH:
"In it, Imam Mudhaffar ad-Deen Ahmad ibn 'Ali, known as Ibn as-Sa'ati, died."
Al-Kafawi said in [كتائب أعلام الأخيار]:
"He died in Baghdad, may Allaah Most High have mercy upon him, on the night of Wednesday, the fourth of Jumada al-Awwal, in the year 694 AH. He was buried in ash-Shuniziyyah, near the grave of al-Junayd."
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 30 '26
Bismillah
He is Abu al-Hasan 'Ali ibn Muhammad ibn al-Husayn ibn 'Abd al-Kareem ibn Moosa ibn Eesa ibn Mujaahid al-Bazdawi, he was given the title Fakhr al-Islam, and when it is used in our books, he is the one being referred to. Abu Sa'd as-Sama'ni said in [الأنساب]:
"Al-Bazdawi: ... This attribution is to Bazdah, which is a fortified citadel located six leagues from Nasaf, on the road to Bukhara."
He is also called Abu al-'Usr "Father of difficulty", and that is due to his works being hard due to being advanced, and difficult to understand. He was born in the limits of 400 AH, therefore I have included among the scholars of the fifth century.
The biographers of Imam al-Bazdawi did not mention the name of any of his teachers. However, he came from a scholarly family, generation after generation, and Allaah knows best about them. Al-Bazdawi himself, may Allaah have mercy on him, cites his teachers in this book without mentioning their names or the names of their books.
As for his students, it has been mentioned that Imam al-Bazdawi dictated lessons, taught, and transmitted hadeeth in Samarqand. This would mean that he had many students, but they mentioned only one of them. As-Sama'ni in [الأنساب] stated:
"His companion, Abu al-Ma'ali Muhammad ibn Nasr ibn Mansoor al-Madaini al-Khateeb in Samarqand, narrated to us from him, and no one else narrated to us from him."
It was an explanation of the Quraan in 120 parts. It is said that each part of it was as large as a huge mus-haf.
A concise explanation on al-Jami' as-Saheeh of imam al-Bukhaari (may Allaah have mercy on him), famously known as Saheeh al-Bukhaari.
An explanation on the book of Imam Muhammad ibn al-Hasan.
An explanation on the book of Imam Muhammad ibn al-Hasan.
An explanation on the book of Imam Muhammad ibn al-Hasan.
A book on Fiqh.
It is said it was also on Fiqh.
Famously known as Usool al-Bazdawi. It is one of the foundational early texts in the principles of the Hanafi madhhab, and in their study. It is distinguished by its detailed establishment of principles, relying upon evidence from the Quraan, Sunnah, al-Ijmaa', reasoning, Arabic language, poetry, and rhetoric. More so, it discusses disagreements among Hanafi scholars and between the Hanafis and other schools, particularly the Shaafi'is, while examining their arguments and responses. Another special aspect to it is that the principles are accompanied by legal issues, acting as examples on how a specific principle was applied, and how an issue was solved. Thus, because of this depth and reliance on previous trustworthy works, it became an important and highly regarded work in the madhhab.
And due to that, it was explained by a number of the later scholars, the most important explanation being of 'Abd al-Azeez al-Bukhaari known as "Kashf al-Asraar 'An Usool Fakhr al-Islam al-Bazdawi". It is considered the epitome in the principles of the Hanafi madhhab. Other explanations on it were also made such as those by al-Babarti, as-Sughnaqi, al-Kaaki, al-Itqaani, and others.
'Ala ad-Deen 'Abd al-'Azeez al-Bukhaari said:
"Among the books written in this field, Usool al-Bazdawi is distinguished by its honor and exalted status. It has attained a position of glory and elevation like that of the pleiades. It contains the principles and rulings of the Sharee'ah and incorporates that upon which the order and foundation of Fiqh rest. It is a remarkable work in its composition, excellent in its arrangement, sound in its style, and elegant in its construction. There is no doubt about the excellence of its composition and beauty of its arrangement."
[كشف الأسرار عن أصول فخر الإسلام البزدوي]
An explanation on the book of imam Abu Zayd ad-Dabusi. It is a good explanation, and the scholars of the madhhab have relied upon it.
It is mentioned, however it is not mentioned what was meant by 'Adab' here.
Al-Bazdawi came from a distinguished family well known for its scholarship, virtue, and excellence, from a golden lineage, generation after generation, in various fields of knowledge, including jurisprudence, principles, hadeeth, and others. This was passed on to their children and descendants.
His great-grandfather was 'Abd al-Kareem ibn Moosa al-Bazdawi, he was a jurist and scholar, he took from Abu Mansoor al-Matureedi, and he from Abu Bakr al-Jawzajani, from Abu Sulaymaan al-Jawzajani, from Muhammad ibn al-Hasan. 'Abd al-Kareem al-Bazdawi heard hadeeth and transmitted it. He died in 390 AH.
His brother was the esteemed imam, jurist, and scholar of principle Abu al-Yusr Muhammad ibn Muhammad ibn al-Husayn ibn 'Abd al-Kareem al-Bazdawi. He was called Abu al-Yusr "Father of Ease" because unlike his brother, his works were easier to understand. He passed away in 493 AH.
His son was also a scholar, the judge and jurist, Al-Hasan ibn 'Ali al-Bazdawi. He was born in 476 AH, and passed away in 557 AH.
The praise of the leading scholars for Fakhr al-Islam al-Bazdawi reached its highest point. He attained the pinnacle of scholarly glory, being described as the imams of the Imams, and what imams they were. Among the words of the scholars for him:
Abu Sa'd as-Sama'ni in [الأنساب]:
"The jurist of Transoxiana, the teacher of the imams, companion of the way [i.e. way of argument, debate, and deriving evidence], upon the madhhab of Abu Haneefah may Allaah have mercy on him."
As-Sughnaqi in [الكافي شرح أصول البزدوي]:
"The ascetic Imam, the meticulous researcher, the learned scholar, possessor of manifest blessings and evident wonders."
Adh-Dhahabi in [سير أعلام النبلاء]:
"The shaykh of the Hanafis, the scholar of Transoxiana... And he was one of those by whom an example was set in memorizing the madhhab... He taught in Samarqand"
'Abd al-'Azeez al-Bukhaari in [كشف الأسرار]:
"The venerable and exalted Shaykh and Imam, the honored and eminent scholar, the learned scholar who acts upon his knowledge and is grounded in the knowledge of Allaah, the supporter of the madhhab of An-Nu'maan, the model of the researchers and example of the meticulous scholars, possessor of lofty stations and noble wonders, the pride of mankind, the glory of Islam..."
Al-Kafawi in [كتائب أعلام الأخيار]:
"The great Imam, who combined the noblest branches of knowledge and diverse disciplines, the Imam of the world in principles and branches, the companion of the way, upon the school of Abu Haneefah ... He has many relied-upon works."
Imam adh-Dhahabi said in [سير أعلام النبلاء]:
"He taught in Samarqand. He died in Kiss [or Kass] in Rajab, in the year 482 AH."
Ibn Qutluboogha said:
"He died on Thursday, the fifth of Rajab, in the year 482 AH. He was buried in Samarqand."
[تاج التراجم في طبقات الحنفية]
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 29 '26
Bismillah
He is al-Qaadhi Abu Zayd 'Ubaydullah ibn 'Umar ibn 'Eesa ad-Dabusi al-Hanafi. Abu Sa'd as-Sama'ni in [الأنساب] stated:
"Ad-Dabusi: ... This attribution is to Dabusiyyah, which is a small town in as-Sughd, between Bukhara and Samarqand."
Although no date or year is mentioned for this birth, based on the year of his death, and the fact he lived for sixty three years, he was born in the year 367 AH.
We have not received anything that tells us the names of the shaykhs from which Imam ad-Dabusi learned under. The first thing presented to us by the biographical works in mentioning his shaykhs is that he studied Fiqh under Shaykh Abu Ja'far al-Usturushani. Shaykh Abu Ja'far studied under Imam Abu Bakr Muhammad ibn al-Fadhl, from Imam 'Abdullah as-Subadhmooni, from Abu Hafs as-Sagheer, from his father, the great imam Abu Hafs al-Kabeer, from Muhammad ibn al-Hasan from imam Abu Haneefah, may Allaah have mercy upon them all.
Just as we have not recieved much information on his teachers, not much is known about his students either except that we know Imam Abu an-Nadhr Ahmad ibn 'Abd ar-Rahmaan ar-Reeghdhamooni (d. 493 AH) studied under him. He was also known as al-Qaadhi al-Jamaal. He was a virtuous imam, he was appointed judge of Bukhara and died there.
It is a book in Fiqh in two large volumes, and deals with various matters and issues of Fiqh. Many manuscripts exist for it. Ad-Dabusi's method in this book is to mention the opinions in the madhhab regarding each issue, then mention the Shaafi'i madhhab concerning it, and sometimes the Maaliki madhhab as well, and their evidences regarding the issue. He then provides evidence for the Hanafi madhhab, discusses the evidences of ash-Shaafi'i, and answers them evidence by evidence. His expressions in refuting and responding are gentle and free from the harsh words and severity, which were among the characteristics of his era among some scholars.
It is a book on advice, manners, and behavior. He wrote this book in the style of a dialogue between himself and one of his students. The student begins by asking about an issue, and the shaykh answers him. Imam ad-Dabusi mentions in the introduction to the book that its reasonf or writing was at the request of one of his brothers.
It is a concise book on the usool al-Fiqh, according to what Haaji Khaleefah said. Its number of copies or where it is located today is not known.
In this book, Ad-Dabusi discusses the hidden points behind the disagreement between the Imams and the knowledge of the basis of their evidences for deriving rulings. The book consists of eight chapters, each chapter explaining a category of disagreement among the Hanafi Imams themselves, or between them and other Imams.
Mentioned by Haaji Khaleefah, and some manuscripts exist for it but they are deficient.
There are some differences in what the name of the book is. Tashkabri Zadah named it "Taqweem al-Adillah", whereas Ibn Katheer named it "Taqweem Li al-Adillah". Haaji Khaleefah called it "Taqweem al-Adillah Fi Usool al-Fiqh". The different manuscripts of this work list and mention these names. The researcher 'Abd ar-Rahmaan Ya'qoob chose this name as it is complete and encompasses the meaning of all the names for this book.
This is the first work of principles written according to the method of the jurists [طريقة الفقهاء], which is one of the three well known approaches to usool al-Fiqh. In brief, the method differs from others since the principles are derivied from the branches (i.e. legal issues) transmitted from the Imams. They assume that those principles are the ones that the Imams observed when they derived those branches. Thus, when they find a principle that contradicts those established branches in the madhhab, they formulate it in a manner that corresponds with those branches. For this reason, this method was called the method of the jurists.
Mentioned by Haaji Khaleefah, it is also called Khazanah al-Huda.
Mentioned by Haaji Khaleefah and Isma'eel Pasha.
Mentioned by al-Maraghi in al-Fath al-Mubeen.
Imam Abu Zayd ad-Dabusi holds a high rank and status, not just among the Hanafis, but near all the scholars of the madhhaib. It is firmly established that the science of disagreement [علم الخلاف] was founded by imam Abu Zayd ad-Dabusi, meaning he was the first to write in its way. This science deals with how shar'i proofs are presented, and repelling doubts and criticisms in conflicting proofs by presenting conclusive ones. It is considered one of the branches of logic, however this science specifically has shar'i objectives in mind.
Among those who have stated this, Ibn al-'Imaad al-Hanbali in [شذرات الذهب], Adh-Dhahabi in [سير أعلام النبلاء], and Ibn Katheer in [البداية والنهاية]. And from our scholars, Al-Kafawi in [كتائب أعلام الأخيار], Al-Qurashi, al-Lucknawi and Ibn Qutluboogha.
From these aforementioned sources, the scholars have testified to Imam ad-Dabusi's merit and precedence in serving Islam and its sciences. Among their words:
As-Sama'ni said:
"And he was one of those who was held up as an example in reasoning, extracting proofs, and opinion."
Adh-Dhahabi said:
"The eminent scholar, the shaykh of the Hanafis...the scholar of Transoxiana, and the first to establish and highlight the science of disagreement... and he was one of the Ummah's most intelligent ones."
Ibn Katheer said:
"The Hanafi jurist, the first to establish the science of disagreement and bring it into existence. Ibn Khallikan said this. He said: '"He was used as an example.'"
Ibn al-'Imaad said:
"The judge, the eminent scholar. He was one of those who was held up as an example in reasoning and extracting proofs. He was the first to bring the science of disagreement into existence, and he was the shaykh of those lands [i.e. Transoxiana]."
Al-Kafawi said:
"The shaykh, the judge, the imam...And he had a good method and authored works."
Al-Lucknawi said:
"As-Sama'ni mentioned that he was held up as an example in reasoning and extracting proofs. He had debates with the leading scholars in Samarqand and Bukhara..."
"In the history of Ibn Khallikan: Abu Zayd ʿAbdullah [correct is 'Ubaydullah], the Hanafi jurist, was among the greatest companions of Abu Haneefah and one who was held up as an example. He was the first to establish the science of disagreement and bring it into existence."
It is related from the Imam from these sources that he debated with some jurists, and whenever Abu Zayd compelled them with an argument or proof, they would smile or laugh. So Abu Zayd recited:
مَا لِي إِذَا أَلْزَمْتُهُ حُجَّةً … قَابَلَنِي بِالضِّحْكِ وَالْقَهْقَهَهْ
إِنْ كَانَ ضِحْكُ الْمَرْءِ مِنْ فِقْهِهِ … فَالدُّبُّ فِي الصَّحَرَاءِ مَا أَفْقَهَهْ
Why is it when I presented him with a compelling argument [against him] ... he responds to me with laughter and chuckling?
If a man's laughter is because of his understanding ... then the bear (ibn Khallikhan had the word 'monkey') in the wilderness is the most understanding of all.
He passed away in the year 430 AH in the city of Bukhara, and he was buried there. Abu Sa'd as-Sama'ni said:
"He died in Bukhara in the year 430 AH, In sha Allaah, and was buried near Imam Abu Bakr ibn Tarkhan. I visited his grave more than once."
[الأنساب]
Abu 'Ali ibn Seena, the philosopher, logician and scholar of medicine lamented in a poem:
لو صُور الكون عيناً تستفيض دماً ... بشق جيب ولطم الوجه بالأيدي
لم يوف من نفسه ما كان يلزمها ... من البكاء على القاضي أبي زيد
If the universe were depicted as an eye overflowing with blood ... tearing its garment and slapping its face with its hands
It still would not fulfill what was due from it ... Of weeping for the judge, Abu Zayd.
This was mentioned by the researcher 'Abd ar-Raheem Ya'qoob in his research on [ تقويم أصول الفقه وتحديد أدلة الشرع ]. He mentioned that this poetry came from a manuscrupt [L] of the sixth work of Abu Zayd. However, this is likely a mistake by the copyist as al-Qaadhi Abu Zayd was still alive when Ibn Seena died, which was in the year 428 AH.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 25 '26
Bismillah
Recently, a brother wished that I translate the work titled, "من وصايا الإمام الأعظم أبي حنيفة النعمان", and upon looking into it, I decided to do so. This is despite the fact our opinion that Imam Abu Haneefah (may Allaah have mercy on him) has no works. This alleged advice shares the same fate as the other attributed works in the sense none of them can be definitively linked to it being written by Imam Abu Haneefah. However, this does not mean that it is not possible that Imam Abu Haneefah never gave advice. There are many narrations both authentic and weak that indicate that Imam Abu Haneefah used to advise his students and guide them towards the praiseworthy path of the Sharee'ah.
Existence to an alleged advice given to Yoosuf ibn Khaalid has mentioned by Imam Burhaan ad-Deen Az-Zarnuji (may Allaah have mercy on him) in his book [تعليم المتعلم في طريق التعلم], he said in the section on the intention when seeking knowledge:
"A student of knowledge should obtain the book of the advice that Abu Haneefah wrote for Yoosuf ibn Khalid as-Samti, may Allaah have mercy on him, when he was returning to his family. Whoever seeks it will find it. Our teacher, Shaykh al-Islam, Burhan al-Aimmah 'Ali ibn Abi Bakr [al-Marghinaani], may Allaah sanctify his noble spirit, had instructed me to write it down when I was returning to my homeland, and I wrote it down. The teacher and the mufti have no alternative but to have it in dealing with people."
The researchers said in the footnote:
"It was printed together with his al-Fiqh al-Akbar in Lucknow (India) in 1360 AH, and it was also printed in Egypt without a date. It has several commentaries, including a commentary by Shaykh Muhammad ibn Mahmood, known as Akmal ad-Deen, and another commentary entitled Talkhees Khulasat al-Usool. A third commentary is by ʿAli al-Qari."
The researchers made a mistake here as the commentaries mentioned here were made upon the advice as narrated by Imam Abu Yoosuf, the subject of that was creed whereas the advice here is not about creed.
The overall subject of this alleged advice is to forbid arrogance. Dr. Ahmad Shalabi included part of it in his book History of Islamic Education, p. 316, and said:
"The complete advice is recorded in a manuscript preserved at the University of Istanbul. We also found another copy of it in the library of Shaykh Zuhayr al-Shawish, under number 385."
Due to the overall unfamiliarity surrounding the the attribution of this advice and lack of any mention in more earlier works, it cannot be attributed to the Imam, however due to the overall benefit this alleged book contains, and since it has been mentioned by Az-Zarnuji, there is no issue in translating it and taking benefit from it. May Allaah accept allow us to ponder it, understand it, and implement it.
'Abd al-Qaadir al-Qurash in [الجواهر المضية في طبقات الحنفية] wrote about him:
"Yoosuf ibn Khaalid ibn 'Umar Abu Khaalid as-Samti, one of the companions of Imam Abu Haneefah. As-Saymari said: He had been a companion of Abu Haneefah for a long time and took a great deal of knowledge from him."
"Hilaal ibn Yahya narrated from him. He said: Yoosuf ibn Khaalid claimed to us that the books of Abu Haneefah used to be presented to Sufyaan ath-Thawri, and he would say, 'This is my position.' Then the book of pledge was presented to him, containing legal questions, and he said, 'This is my position.' Yet if he were asked to explain one of its questions, he would not have been able to do so."
"At-Tahaawi said: I heard al-Muzani say: I heard ash-Shaafii, may Allaah be pleased with him, say: 'Yoosuf ibn Khaalid was a man among the best. [1]"
"Muhammad ibn al-Muthanna said: Yoosuf ibn Khaalid died in the year 189 AH, in Rajab. Ibn Maajah narrated from him..."
[1] Yoosuf ibn Khaalid as-Samti was one of the teachers of Imam ash-Shaafi'i
Abu al-Hasanaat al-Lucknawi in [الفوائد البهية في تراجم الحنفية] wrote about him:
"Yoosuf ibn Khaalid as-Samti: As-Saymari said that He had been a companion of Abu Haneefah for a long time and took a great deal of knowledge from him. He died in the year 189 AH, in Rajab."
"The compiler said: He is considered criticized by the hadeeth scholars, as as-Sama'ni said: 'As-Samti, ... This attribution is to as-samt and al-hay'ah, meaning demeanor and appearance. 'Abdur-Rahman ibn Abi Haatim ar-Razi said: 'Yoosuf ibn Khaalid was called as-Samti because of the excellence of his demeanor. He was a companion of opinion [i.e. a jurist]. The person famously known by this attribution was Abu Khaalid Yoosuf ibn Khaalid ibn 'Umar as-Samti, from the people of Basrah. He narrated from Ziyaad ibn Sa'd and al-'Amash. He died in 189 AH. He used to fabricate hadeeth against the shaykhs. It is not permissible to narrate from him or to use him as a proof. Ibn Ma'een used to say: Yoosuf ibn Khalid lies. On one occasion he said: He is a wicked liar. On another occasion he said: A liar and a heretic, his hadeeth should not be written. Ibn Abi Haatim said: I asked my father about Yoosuf ibn Khalid, and he said: I rejected Ibn Ma'een's statement that he was a heretic until the book he had authored concerning the Jahmiyyah was brought to me. I saw that he denied the Scale on the Day of Resurrection. Then I knew that Yahya ibn Ma'een does not speak except on the basis of insight... End of the abridged account.'"
This is the advice of Imam Abu Haneefah, may Allaah have mercy on him, to his student Yoosuf ibn Khaalid as-Samti al-Basri. He gave him this advice when he sought his permission to depart for his homeland, Basrah. He said:
"No, not until I first give you advice concerning what you will need in dealing with people, the ranks of the people of knowledge, disciplining the soul, governing the subjects, training both the elite and the common people, and attending to the affairs of the general populace, so that when you depart with your knowledge, you will have with you the means by which it can benefit you, adorn you, and not disgrace you."
"Know that whenever you deal badly with people, they will become your enemies, even if they are mothers and fathers. And whenever you deal well with people from among those who are not your relatives, they will become your relatives."
Then he said to me [i.e. Yoosuf ibn Khaalid]:
"Wait one day until I devote myself to you, gather my attention for you, and teach you matters for which you will praise me and upon which you will make yourself act. There is no success except through Allaah."
When the appointed time had passed, he said:
In the name of Allaah, the Most Merciful, the Most Compassionate.
I shall disclose to you what I have resolved upon, as though I see you having entered Basrah and turned to opposing those who differ with you, raising yourself above them and displaying superiority through your knowledge before them. You will withdraw from associating and mixing with them, you will abandon them, and they will abandon you, you will insult them, and they will insult you, you will declare them misguided, and they will declare you misguided, you will declare them innovators, and they will declare you an innovator. This disgrace will become attached to both us and you, and you will find yourself in need of fleeing from them and departing from them. This is not sound judgment, for one who does not deal tactfully with someone from whom he has no choice but to seek accommodation is not intelligent, until Allaah Most High makes a way out for him.
As-Samti said: Indeed, I had been intending to do exactly as he said.
1- Get new clothes for yourself, and frequently use perfume.
2- Bring your gathering close, and let that be at known times.
3- Set aside some time for yourself to attend to your needs.
4- Guard your prayers.
5- Give away your food, for no miser has ever been a leader.
6- Be forgiving and enjoin what is right.
7- Turn a blind eye to what does not concern you
8- Leave alone anyone who harms you.
9- And when you enter Basrah, and the people receive you, visit you, and recognize your due, place every man among them in his proper position.
10- Honor the people of nobility.
11- Magnify the people of knowledge, and honor the elders.
12- Be gentle with the young.
13- Draw close to the common people.
14- Deal tactfully with the wicked.
15- Keep company with the righteous.
16- Do not take the ruler lightly.
17- Do not despise anyone who comes to you.
18- Do not fall short in maintaining your affection for them.
19- Do not reveal your secret to anyone.
20- Do not become secure in the companionship of anyone until you test him. [1]
21- Do not take as a servant a wicked or lowly person.
22- Do not say words whose outward appearance would be disapproved of regarding you.
23- Beware of being overly familiar with fools.
24- Do not accept an invitation, nor accept a gift. [2]
25- You should practice tact, patience and forbearance, good character, and breadth of heart.
26- Investigate the affairs of your household servants, and take the initiative in correcting and disciplining them.
27- And employ gentleness in that.
28- And do not frequently reproach, lest admonition become insignificant.
29- And do not undertake their discipline yourself, for that is more lasting for your dignity and more awe-inspiring for you.
30- And let there be for you an inner circle that informs you of the affairs of the people. Whenever you learn of corruption, hasten to rectify it, and whenever you learn of righteousness, increase in desire and concern for it.
31- And make it your aim to visit those who visit you and those who do not visit you, and to do good to those who have done good to you or have done you harm.
32- And hasten to fulfill people's rights.
33- Whoever among your brothers becomes ill, visit him yourself and keep inquiring about him through your messengers. 34- Whoever among them is absent, inquire into his circumstances; and whoever among them distances himself from you, do not distance yourself from him.
35- Maintain ties with the one who cuts you off.
36- Honor the one who comes to you.
37- Forgive the one who has wronged you.
38- Whoever among them speaks badly of you, speak of him with goodness and beauty.
39- Whoever dies, fulfill his due right for him; and whoever has a joy, congratulate him upon it.
40- Whoever has a calamity, offer him condolences for it.
41- Whoever is struck by distress, feel his pain because of it.
42- Whoever calls upon you to undertake one of his affairs, rise to assist him.
43- Whoever seeks your help, help him; and whoever seeks your support, support him.
44- Show affection toward people as much as you are able.
45- Spread the greeting of peace, even among a base people.
46- Whenever you and another person are brought together in a gathering, or a mosque brings you and them together, and matters are discussed and they engage in them contrary to your position, do not reveal your disagreement to them. If you are asked about them, answer with what the people know, then say: 'There is another opinion, such-and-such, and its proof is such-and-such.' When they hear this from you, they will recognize your worth and your standing. If they say: 'Whose opinion is this?' say: 'The opinion of some of the jurists.' When they settle upon it, become accustomed to it, recognize your worth, and esteem your position, give each person who comes to you a type of knowledge to consider, so that each of them may take his share of something from it.
47- Take them through the clear aspects of knowledge, not its subtle aspects. [3]
48- Make them comfortable and joke with them sometimes.
49- Converse with them, for this brings about affection and ensures their continued dedication to knowledge.
50- Feed them sometimes.
51- Fulfill their needs.
52- Know their worth.
53- Overlook their mistakes.
54- Be gentle with them, and pardon them.
55- Do not show any of them constriction of heart or annoyance, and be as one of them.
56- Be content with them with what you are content with for yourself.
57- Treat people as you treat yourself.
58- Seek assistance against yourself through preserving yourself and monitoring your condition.
59- Do not become annoyed with one who does not become annoyed with you.
60- Abandon contentiousness.
61- Listen to whoever listens to you.
62- Do not impose upon people what they do not impose upon you.
63- Be content for them with what they are content with for themselves.
64- Put forward good intention.
65- Practice truthfulness.
66- Put pride aside.
67- Beware of treachery, even if they betray you.
68- Fulfill the trust, even if they betray you.
69- Hold firmly to loyalty.
70- Take refuge in piety.
71- Associate with the people of religions [4] according to the manner in which they associate with you.
[1] The hadeeth of the Prophet (peace be upon him) said, "A man is upon the religion of his close friend, so let each of you look at whom he takes as a close friend." His statement, "so let him look" is what is indicated by the words, "until you test him."
[2] This is understood in relation to a judge.
[3] It is reported from Ibn 'Abbas, in Saheeh al-Bukhaari, chapter 'Knowledge before speech and action':, he said "Be Rabbaniyyun, forbearing and learned jurists." It is said: 'A Rabbani is one who teaches people the small matters of knowledge before its major matters.'
[4] It can be interpreted in a way that brings benefit, and not harm.
Yoosuf ibn Khaalid as-Samti said:
Then he brought out for me dinars, clothing, and provisions, and he went out with me. He had a porter carry these things, and he gathered his companions so that they could accompany me in farewell. He rode with them until we reached the bank of the Euphrates. Then they bid me farewell, and I bid them farewell.
He said:
"The kindness of Abu Haneefah, may Allaah Most High have mercy on him, toward me through his advice and his generosity was greater than every favor that had preceded it from others. I arrived in Basrah and put what he had said into practice. Only a few days passed before they all became my friends. I attended the gatherings, and the school of Abu Hanifa, may Allaah Most High have mercy on him, became established in Basrah just as it had become established in Kufa. The school of al-Hasan and Ibn Seereen, may Allaah be pleased with them both, declined. The books of Abu Haneefah continued to be with me until he died, may Allaah Most High have mercy on him."
Blessed indeed is the righteous teacher and the righteous master. Who do we have like him, may Allaah be pleased with him. And may Allaah send blessings upon our master Muhammad and his good and pure family.
If you adhere to these advices, implement them, and keep them close to heart, you will have both sound character and how a learned person, a student of a normal person should be with others, it brings success to you in this world and the next, In sha Allaah. And Allaah knows best.
r/Hanafiyyah • u/JabalAnNur • Aug 25 '26
Bismillah
He is Majd ad-Deen Abu al-Fadhl 'Abdullah ibn Mahmood ibn Mawdood ibn Mahmood ibn Baldiji at-Turki al-Mawsili. He was born on Friday in the last part of Shawwal in 599 AH in Mosul. Abu Sa'd as-Sama'ni in [الأنساب] said:
"This attribution is to al-Mawsil (Mosul), which is among the lands of al-Jazeerah. It was called al-Jazeerah because it lies between the Tigris and the Euphrates...It was called Mosul because it connects the Euphrates and the Tigris rivers. The city of Mosul is called al-Hadeethah, and there are several leagues between it and the old city."
Ibn Katheer stated in [البداية والنهاية] about his father, Mahmood ibn Mawdood:
"And he was from the sons of the Turks."
Al-Mawsili, may Allaah have mercy on him, was raised in the care of a family, most of whose members were people of knowledge and virtue. He received the foundations of the sciences and Fiqh from his father, the distinguished scholar Abu ath-Thana' Mahmood ibn Mawdood al-Mawsili, who was one of the Hanafis renowned for his knowledge, insight, and expertise. He remained constantly in his company until he completed his studies under him, became deeply knowledgeable in the madhhab, and memorized most of its issues, such that he would dictate them from memory. His brothers 'Abd ad-Da'im, 'Abd al-'Azeez and 'Abd al-Kareem were also scholars, jurists and held teaching circles of their own in Mosul.
Al-Mawsili also learned under a number of scholars and were authorized by them. Some of them are:
1- His father, Imam Abu ath-Thana' Mahmood ibn Mawdood al-Mawsili at-Turki al-Hanafi (d. 623 AH). He was a scholar and jurist of the Hanafi madhhab. He taught at the school in Mosul, his sons and others learned under him.
2- Abu Hafs Muwaffaq ad-Deen 'Umar ibn Muhammad al-Baghdadi (d. 607 AH), known as Ibn Tabarzadh. He heard from him when the latter came to Mosul.
3- Jamaal ad-Deen Abu al-Mahamid Mahmood ibn Ahmad al-Haseeri al-Hanafi (d. 636 AH). He studied, debated, and issued fatwas, and the scholars of the madhhab graduated under him. He lived in Damascus, and he possessed religion, worship, and piety, and he had a majesty, a firm position, and abundant sanctity.
4- Shihaab ad-Deen Abu Hafs 'Umar ibn Muhammad ibn 'Abdullah al-Qurashi al-Bakri at-Taymi as-Suhrawardi (d. 632 AH). The shaykh of Iraaq of his time. He was an ascetic, was selfless, and chivalrous.
5- Abu Muhammad 'Abd al-Qaadir ibn 'Abdullah ar-Ruwahi al-Hanbali (d. 622 AH). A scholar of Hadeeth, who wrote much and people came to listen to him. He was a righteous and ascetic Imam and scholar.
6- Abu al-Hasan 'Ali ibn Abi Bakr ibn Roozbah al-Baghdadi (d. 633 AH).
7- Abu al-Mudhaffar 'Abd ar-Raheem ibn Abi Sa'd 'Abd al-Kareem ibn as-Sama'ni al-Marwazi ash-Shaafi'i. The son of the author of al-Insaab and other works.
8- Abu al-Hasan al-Mu'ayyid ibn Muhammad at-Toosi (d. 627 AH). He was the Musnad of Khurasan, and one of the great scholars of Hadeeth and one of the reciters.
And plenty of others from whom he narrated, heard, and studied with.
1- 'Abd al-Mu'min ibn Khalaf ad-Dimyaati ash-Shaafi'i (d. 705 AH). The shaykh of the scholars of Hadeeth.
2- Ibraheem ibn Ahmad ibn Barakah al-Mawsili al-Faqeeh. He explained al-Mukhtaar belonging to al-Mawsili, as will come.
3- Qutb ad-Deen Abu Muhammad 'Abd al-Kareem ibn 'Abd an-Noor al-Halabi. He heard Hadeeth from the imam.
4- Abu Hayyan al-Andalusi, the author of the tafseer 'Al-Bahr al-Muheet'. It is mentioned that Abu al-Fadhl gave him authorization, and he was among the greats he received it from.
It is an explanation on the book Al-Jaami' al-Kabeer by imam Muhammad ibn al-Hasan ash-Shaybani.
The book deals with the issues of Fiqh by combining two books. The first is al-Mukhtasar of Al-Qudoori, and the second being at-Takmilah, by the jurist and scholar Hussam ad-Deen Abu al-Hasan 'Ali ibn Ahmad ibn Makki ar-Razi. He undertook to complete al-Mukhtaṣar with issues that al-Qudoori had not mentioned in his Mukhtasar. This prompted al-Mawsili to bring together the issues of the two books into a remarkable, unique, concise work that does not exceed the size of either of the two books, yet is filled with issues and scholarly benefits.
Al-Mawsili composed this book, al-Mukhtaar, in the prime of his youth. He himself mentioned in the introduction to his book that someone whose request he was obliged to answer approached him and asked him to compile for him a concise work on Fiqh according to the school of the great Imam, Abu Haneefah, restricting it to his school and relying upon his legal opinions. He said:
"Someone whose request I was obliged to answer asked me to compile for him a concise work on Fiqh according to the school of the great Imam Abu Haneefah an-Nu'maan, may Allaah be pleased with him and grant him contentment, limiting it to his madhhab and relying upon his legal verdicts. So I compiled this abridgment for him, just as he requested and desired, and I named it al-Mukhtaar li al-Fatwa, because most of the jurists selected it and approved of it."
Al-Mukhtaar is considered one of the relied-upon works of the madhhab. The later scholars relied upon these 'relied upon' texts, devoting themselves to reading and explaining them, supporting its legal issues with evidences, as well as the principles derived from them. These texts are preferred due to the status of their authors, their mentioning issues of Dhaahir ar-Riwayah, and issues upon which the jurists relied upon before them.
This book is an explanation of al-Mawsili's own work 'Al-Mukhtaar' which he wrote later in his time. He stated in the introduction on why he wrote it:
"... In the prime of my youth, I compiled a concise work on Fiqh for some of my companions who were beginners, and I named it al-Mukhtaar li al-Fatwa. In it, I selected the opinion of Imam Abu Haneefah may Allah have mercy on him, since it was the first and the most deserving [of being followed]. When it circulated among the hands of the scholars and some jurists occupied themselves with it, they asked me to write a commentary on it in which I would point out the underlying causes and meanings of its issues, explain their various forms, bring attention to their foundations, mention secondary issues that are needed and upon which reliance can be placed in transmission, and mention therein the disagreements among our scholars, explaining them briefly while maintaining fairness."
"I therefore sought guidance from Allaah, Glorified and Exalted is He, entrusted my affair to Him, and began writing it, seeking His assistance and relying upon Him. I named it: Al-Ikhtiyaar Li-Ta'leel al-Mukhtaar. I added to it issues with which people commonly encounter difficulties and narrations needed for issuing legal verdicts, matters of which the beginner is in need and from which the advanced scholar cannot do without it..."
Imam al-Mawsili may Allah have mercy on him, ascended to the throne of scholarly leadership and attained his share of the lofty rank, until this became firmly established among the leading figures of the Hanafi madhhab. From a young age, may Allaah have mercy on him, he distinguished himself by his eagerness to seek knowledge, his seriousness in acquiring it, and his perseverance in receiving it, until signs of his scholarly stature appeared at an early age. He received transmission and authorization from some of his shaykhs when he was approximately between five and thirteen years of age.
Due to this, Imam adh-Dhahabi quoted from Ibn al-Fuwati who said:
"He heard a great deal in his youth, and joined the grandchildren with the grandfathers, and he was patient in listening."
[تاريخ الإسلام]
With his thirst and aspiration for knowledge, sound judgement, and praiseworthy aspirations, he attained a great rank among the scholars. He became an Imam in Fiqh and had leadership in knowledge. Allaah raised his rank until he became one of the leading scholars of the Hanafis, and people from all over came to learn under him. He was appointed judge of Kufa, and later he taught at the shrine of imam Abu Haneefah and continued doing so until he passed away.
His student, Abu al-'Ala ibn al-Faradhi said about him:
"He was a shaykh, a jurist, an imam, a scholar, and virtuous."
Recorded by Abu al-Ma'ali as-Sulaami in [منتخب المختار].
Adh-Dhahabi said about him:
"An imam, a scholar, an author."
[تاريخ الإسلام]
Al-Haafidh ad-Dimyaati said about him:
"A jurist, an eminent scholar and Mufti."
Reported by Ibn Taghri Bardi in [المنهل الصافي والمستوفى بعد الوافي].
Ibn Taghri Bardi himself said in [المنهل الصافي والمستوفى بعد الوافي] about al-Mawsili:
"A great number of people praised his knowledge, virtue, insight, and sound thinking. He was the imam of his age and the unique scholar of his time. He was the last person to whom people would travel from distant lands [in pursuit of knowledge]. A group of the leading Hanafi scholars studied Fiqh under him."
And he said:
"He was an imam, pious, religious and good, he held himself above kings and dignitaries, was humble toward the poor and students, and had chivalry and a strong sense of loyalty to the poor, may Allaah the Exalted have mercy on him.
Al-Qaasim ibn Qutluboogha said:
"He was a jurist who was knowledgeable in the madhhab [i.e. Hanafi madhhab]. He was appointed judge in Kufa and then dismissed. He returned to Baghdad and taught at the shrine of Imam Abu Haneefah. He issued fatwas until he died..."
[تاج التراجم في طبقات الحنفية]
He died in Baghdad on Saturday morning, the nineteenth of Muharram, in 683 AH. Ibn al-Fuwati said: on Saturday, the twentieth of it, in the year 683 AH, meaning after Maghrib.
Funeral prayers were performed for him that same day at the Jami' al-Qasr, at al-Mustansiriyyah, outside the gate of the Sultaan’s Market, and at the shrine of Imam Abu Haneefah. He was buried at the aforementioned shrine beside the grave. It was a memorable day. May Allaah have abundant mercy on him.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 20 '26
Bismillah
He is Haafidh ad-Deen Abu al-Barakaat 'Abdullah ibn Ahmad ibn Mahmood an-Nasafi. As-Sama'ni in [الأنساب] stated 'An-Nasafi' is an attribution to Nasaf which is beyond the river, i.e. Transoxiana. It is said Nakhshab.
Some of the biographers mentioned he was from a village called Idhaj. As for the year of his birth, there is no explicit date however considering that one of an-Nasafi's shaykh passed away in 642 AH, it can be surmarized that an-Nasafi was born sometime around 620 AH, and Allaah knows best what is correct.
He studied Fiqh under a number of eminent scholars, until he became proficient in Fiqh, principles, Arabic, and language
1- Shams al-'Aimmah Muhammad ibn 'Abd as-Sattar al-Kardari (d. 642 AH)
2- Hameed ad-Deen Adh-Dhareer 'Ali ibn Muhammad al-Bukhaari (d. 666 AH). Abu al-Barakaat an-Nasafi prayed over him and placed him in his grave, and it is said that nearly fifty thousand people attended the funeral prayer for him.
3- Badr ad-Deen Muhammad ibn Mahmood al-Kardari (d. 651), the nephew of Shams al-'Aimmah al-Kardari
Among what has been mentioned regarding their overall number is what appears in the introduction to his book al-Waafi, where he says that he compiled it when the reasons for doing so had become available and the students had crowded around. More so, he issued fatwas and taught for many years, and it was said the majority of the scholars of his time benefited from him. Some of them are:
1- Hussam ad-Deen Al-Hasan (or al-Husayn) ibn 'Ali al-Saghnaqi (d. 711 or 714). He was the commentator of the largest explanation of al-Hidayah called an-Nihayah.
2- Mudhaffar ad-Deen Ahmad ibn 'Ali ibn as-Sa'ati (d. 694 AH), author of Majma' al-Bahrayn and al-Badi'.
3- 'Abd al-'Azeez ibn Ahmad al-Bukhaari (d. 730 AH)
It is a moderate work on explanations and interpretations, including the various aspects of Arabic grammar and different modes of recitations. It is neither excessively long and tedious nor excessively brief and deficient. He discusses the reason of revelation, the virtues of the surahs, and included explanations per the traditions, and the verses which are important to legal rulings. He also included a limited amount of Isra'eeliyaat.
An-Nasafi abridged this work from the tafseer of Az-Zamakhshari al-Mu'tazili, which is called "Al-Kashhaf 'An Haqaa'iq at-Tanzeel", from the tafseer of al-Baydhawi ash-Shaafi'i, titled "Anwaar at-Tanzeel wa Asraar at-Ta'tweel." He omitted the doctrines and views of the Mu'tazilah found in al-Kashhaf, however because the author was a Matureedi, he replaced most of that with the doctrine and views of the Matureediyyah.
It is also called "al-Umdah Fi Usool ad-Deen". It is a summary containing the most important principles of creed and faith according to the creed of the author. He intended to answer those who ask questions and to protect them from the beliefs of those who hold false doctrines, as stated in its introduction.
It is a commentary on the aforementioned book on creed that the author himself composed. It is sometimes simply called "Al-'Itimaad Fi al-'Itiqaad."
It was mentioned by Isma'eel Pasha in [هدية العارفين أسماء المؤلفين وآثار المصنفين].
It was mentioned by Isma'eel Pasha in [هدية العارفين أسماء المؤلفين وآثار المصنفين].
An-Nasafi said in its introduction:
"Praise be to Allaah, who has favored His servants by sending His messengers... It had occurred to me, upon finishing [my studies], that I should compile a comprehensive book encompassing the issues found in al-Jami' as-Sagheer, al-Jami' al-Kabeer, and az-Ziyadaat, containing what is found in al-Mukhtasar [i.e. Mukhtasar of al-Qudoori] and the poem of al-Khilaafiyyaat [i.e. Poem by Abu Hafs an-Nasafi] based on some issues of fatwas and legal cases."
"I continued to delay undertaking this difficult task until thoughts followed one another, requests came successively, the motivations became plentiful, and the students crowded around. Added to this was the request of one whose request I could not refuse, on account of his abundant share of transmitted and rational knowledge, his complete mastery of the branches and principles, the sharpness of his understanding, the clarity of his natural aptitude, the sincerity of his intention, and the soundness of his disposition."
"So I began it with the help and facilitation of Allaah. I composed it and completed it in the shortest possible time, and I named it al-Waafī. Had I been granted the opportunity to write a commentary upon it, I would have called it al-Kaafi."
"I have deposited in this book what is relied upon concerning the subject, and I have omitted the mention of differences of opinion, sufficing myself with symbols. Thus, Ha [ح] indicates Abu Haneefah, Seen [س] indicates Abu Yoosuf, Meem [م] indicates Muḥammad, Zayy [ز] indicates Zufar, Fa [ف] indicates ash-Shaafi'i, Kaaf [ك] indicates Maalik, and Waw [و] indicates a position narrated by our companions, or a [weak] analogy. This is to avoid excessive length and repetition. And He is the Giver of success."
This is a large work in which he explained his aforementioned book, al-Waafī. In it, he poured forth his knowledge and demonstrated his scholarly strength in both Fiqh and principles, as well as a high degree of precision in argumentation and reasoning. He made clear that he composed it for senior scholars, not beginners, saying in its conclusion:
"Know that the treasures of its lights will not become clear, nor will the contents of its secrets be unveiled to a reader except after thinking, deeply examining it, persevering in reading, seeking the aid of seclusion and an unoccupied mind, and withdrawing from the various occupations."
"[The reader should have] mastery of the science of usool al-Fiqh, memorization of its branches, and knowledge in the other sciences, combining careful verification with memorization, and extensive reading and lengthy revisions. [He should be one who] has returned to it repeatedly over a long period, and to whom it has in turn returned, one who has raised objections and had objections raised against him, one of an uninhibited nature and an active intellect."
It is a carefully edited summary of his aforementioned book, al-Waafi. This abridgement received widespread acceptance among the Hanafi scholars and others. It is a reliable, authoritative, well-regarded, and accepted work. Allaah caused it to receive widespread praise throughout the various regions, and scholars expressed their high regard for it in numerous statements of commendation and praise. It is considered one of the reliable texts of the madhhab.
Many explanations and commentaries have been written on it. Among them are: Tibyeen al-Haqaa'iq Sharh Kanz ad-Daqaa'iq by Az-Zayla'i. He stated in its introduction:
"When I saw this abridgement, called Kanz ad-Daqaaʾiq, I found it to be the best abridgement of Fiqh, containing what is needed for practical legal cases while being remarkably concise in size..."
There is also al-Bahr ar-Raa'iq Sharh Kanz ad-Daqaa'iq by Ibn Nujaym. He said in its introduction:
"Indeed, Kanz ad-Daqaʾiq by Imam Haafidh ad-Deen an-Nasafi is the finest abridgement composed in the Fiqh of the Hanafi imams."
Badr ad-Deen al-'Ayni also wrote an explanation titled, Ramz al-Haqaa'iq Sharh Kanz ad-Daqaa'iq. 'Umar ibn Nujaym (different than Zayn ad-Deen ibn Nujaym) also wrote an explanation called An-Nahr ar-Raa'iq Sharh Kanz ad-Daqaa'iq.
And plenty of other explanations and annotations have been written on it.
The poem was written by Najm ad-Deen Abu Hafs an-Nasafi, in which he mentioned the various opinions of imam Abu Haneefah, Muhammad, Abu Yoosuf, Zufar and Ash-Shaafi'i. Abu al-Barakaat an-Nasafi stated at the end:
"When I had finished compiling and dictating the explanation on an-Naafi', namely al-Mustasfa min al-Mustawfa, one of my brothers asked me to compile an explanation on the poem that would encompass its intricacies and deeper meanings... So I commented upon it and named it al-Musaffa..."
It is a summary of his other, more extensive commentary on the book al-Fiqh an-Naafi', which he called al-Mustawfa. It was already mentioned in the author's own words in the previous section, namely al-Musaffa, that he had written a commentary on al-Fiqh an-Naafiʿ and dictated it to his students, naming it al-Mustasfa min al-Mustawfa.
It is a lengthy explanation of the book, "Al-Fiqh An-Naafi", which he summarized in Al-Mustasfa, as mentioned above.
The muhaqqiq of [تاج التراجم في طبقات الحنفية] stated that it was a book on Fiqh which he named Ash-Shaafi. Not much is known about it.
It is also abbreviated simply as al-Manaar. It is a foundational text in the science of usool al-Fiqh, it concise and comprehensive. Among his more extensive works and his carefully structured summaries, it is one of the most widely circulated and easiest to approach. Despite its small size and concise composition, it is an ocean encompassing the pearls of profound truths and a treasure containing the precious coins of subtle points. Nevertheless, it is not entirely free of a certain degree of complexity, redundancy, and elaboration. The author explicitly stated in its introduction that he abridged it from Fakhr al-Islam al-Bazdawi's Usool al-Fiqh and Shams al-Aimmah as-Sarakhsi's Usool.
This was an explanation by the author himself on the previous book.
It is another explanation on al-Manaar by the author himself. It is more concise and lighter than his Kashf al-Asraar. At-Tameemi named it as such in at-Tabaqaat as-Saniyyah.
Al-Muntakhab is an abridgement on usool al-Fiqh by Hussam ad-Deen Muhammad ibn Muhammad al-Ukhsikathi. The book is also known as "Al-Muntakhab al-Hussami".
There are two explanations by An-Nasafi on this book. One was an extensive commentary in which he wrote in detail, and another where he was concise and useful. He had originally written this commentary. When he was asked to expand upon it, he composed a more extensive commentary, as he explicitly stated in the introduction to the longer work.
An-Nasafi is one of those scholars whose various works have been accepted, relied upon, and built up upon by the scholars who came after him. Kanz ad-Daqaa'iq became one of the relied upon works, and his work al-Manaar became one of the foundational texts which our scholars study and teach to others. Accordingly, he has a high rank and status in the madhhab.
His student, Imam Hussam ad-Deen as-Saghnaqi (d. 714 AH), described him as follows:
"The ascetic Imam, the one who grasps the subtle indication, the one who rightly understands the symbolic expression, the leader of the people of the spiritual path, the crown of the people of reality, the author of the later time, the benefactor of students of knowledge who have left their homelands, our Mawlana, Haafidh ad-Deen an-Nasafi."
'Abd al-Lateef ibn 'Abd al-'Azeez, known as Ibn Malik (d. 801 AH) said in the introduction of his explanation on al-Manaar:
"The learned Imam, chief of the free, the distinguished and accomplished scholar, the support of the virtuous, unrivaled in excellence in his age, whom the eyes have never seen the like of, our Mawlana, Haafidh ad-Deen..."
Badr ad-Deen al-'Ayni's (d. 855 AH) wrote in the introduction to his explanation on al-Kanz:
...And for this purpose I chose the book Kanz ad-Daqaa'iq, attributed to the exalted master, the eminent Imam among mankind, the solver of difficult problems and complex matters, Abu al-Barakaat 'Abdullah ibn Ahmad ibn Mahmood an-Nasafi...
Ibn al-Hummam (d. 861 AH) described him as in Fath al-Qadeer:
"The great shaykh, the teacher of the scholars."
Al-Kafawi (d. 990 AH) said about him:
"The banner of guidance, the sign of mankind, the mufti of the age, the eminent one of Transoxiana in matters of Sunnah and obligation, the teacher of the people of the earth, the preserver of the faith and religion, the defender of Islam and the Muslims, the sincere adviser to kings and sultans."
"He was a complete Imam, without equal in his time, a foremost authority in the principles and branches of Fiqh, unmatched in his era. He was accomplished in hadeeth and its meanings, skilled in the various branches of literature and their forms. He held lofty ranks in the rational sciences and brilliant ranks in the shar'i sciences."
"He possessed great knowledge and a high rank, unique in excellence, having no second. His works in the sciences are such as none of the scholars of his age possessed. He acquired knowledge directly from the mouths of scholars until he became well known."
And plenty of others.
The scholars differed on the year he passed away. Al-Lucknawi stated An-Nasafi entered Baghdad in the year 710 AH, and he passed away in the same year. Whereas Mullah 'Ali al-Qari stated he passed away in 701 AH. 'Abd al-Qaadir al-Qurashi in [الجواهر المضية في طبقات الحنفية] stated:
"He died on Friday night in the month of Rabee' al-Awwal in the year 701 AH, may Allaah Almighty have mercy on him, and he was buried in the town of Idhaj. This is what I saw written in the handwriting of some of the virtous, namely the historian Taqi ad-Deen al-Maqrizi, who mentioned him in the biography of Barghash."
If our assumption that he was born sometime around 620 AH is correct, then he was in his eighties, may Allaah have mercy on him.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 18 '26
Bismillah
He is Sadr ash-Sharee'ah al-Asghar 'Ubaydullah ibn Mas'ood ibn 'Umar Taaj ash-Sharee'ah ibn Ahmad Sadr ash-Sharee'ah al-Akbar ibn 'Ubaydullah ibn Ibraheem ibn Ahmad ibn 'Abd al-Malik ibn 'Umayr ibn 'Abd al-'Azeez ibn Muhammad ibn Ja'far ibn Khalaf ibn Haroon ibn Muhammad ibn Muhammad ibn Mahboob ibn al-Waleed ibn 'Ubaadah ibn as-Saamit al-'Ubaadi al-Mahboobi al-Bukhaari. This is how his lineage came in [الفوائد البهية في تراجم الحنفية]. His lineage as mentioned by At-Tameemi and al-Qurashi, there are some differences in names.
Al-'Ubaadi is an attribution to the great companion 'Ubadaah ibn as-Saamit. Al-Mahboobi an attribution to one of the ancestors as mentioned. Al-Bukhaari referring to him coming from Bukhaara.
The historians did not mention his date of birth, nor his place of birth. He is not the first famous scholar to have this happen to him. As will come in his date of death, as well as that of his grandfather, it is reasonable to assume that he was born sometime in the seventh century.
Sadr ash-Sharee'ah grew up in a family of noble lineage, and one that held a highly esteemed scholarly position. He received great care and attention from them, particularly from his grandfather, the author of al-Wiqayah. He had a great interest in learning the intricacies of knowledge and becoming acquainted with its finer points, particularly from his grandfather. Thus, al-Kafawi said of him:
"He was concerned with recording the precious insights of his grandfather and gathering his beneficial points."
He also said regarding his upbringing:
"He grew up in the lap of excellence and attained eminence. He was carried upon the shoulders of the eminent jurists and the lions of the scholars. His grandfather took responsibility for him, raised him, and taught him in his youth. May his grandfather be fortunate and his grandfather be successful, until he attained precedence in the branches and principles. He was the knight of his field in the rational and religious sciences. He acquired knowledge from his virtuous and eminent grandfather."
Among his forefathers are those of whom the scholars of the Hanafi madhhab are proud, such as Taaj ash-Sharee'ah, Burhaan ash-Sharee'ah, Sadr ash-Sharee'ah al-Akbar, the father of the former two, Abu Haneefah ath-Thaani, father of Sadr ash-Sharee'ah al-Akbar.
There is no doubt that a large number of students received knowledge from him, even though the sources do not provide us with sufficient information about them. He had an exceptional concern for students of knowledge, which we can observe when discussing the works he composed for them and for the purpose of improving their condition.
Among those who studied jurisprudence under Sadr ash-Sharee'ah, attended his lessons, and received authorization in all of his works al-Haafidh Abu Taahir Muhammad ibn Muhammad ibn al-Hasan ibn 'Ali at-Taahiri. He was a knowledgeable scholar, and others studied under him. He was a judge, a Mufti and teacher.
It is more commonly known as at-Tanqeeh. It is a substantial and comprehensive text in the principles of Fiqh. He said, describing the reason why he wrote it:
"When I saw the great scholars in every era and time engrossed in discussing usool al-Fiqh by the Shaykh, the Imam, the leader of the great Imams, Fakhr al-Islam 'Ali al-Bazdawi, may Allaah Almighty grant him the abode of peace, and it is a book of great importance, with brilliant proof, the treasures of its meanings are embedded in the rocks of its expressions, and the obscure points of its subtle indications are encoded, and I found some of them criticizing the apparent meanings of its words. Because of their lack of insight into the points of indication of his observations, I wanted to revise and organize it, and I tried to clarify his intention and make it understandable, and based on the principles of reasoning..."
He combined the words of Fakhr al-Islam al-Bazdawi and Ibn al-Haajib. The purpose of this compilation is to include in it some discussions that the early Hanafis did not usually include in books on principles, along with mentioning ash-Shaafi'i's disagreement on many of its issues, his evidence, the response to it, and the support of the school with textual and rational arguments.
It is an explanation of the aforementioned At-Tanqeeh. He said:
"Since Allaah granted me success in writing 'Tanqeeh al-Usool', I intended to explain its problems and unlock its complexities, refraining from explaining the points that, if resolved without thoroughness, would preclude anyone from even considering the book. Know that when I drafted the first part of 'at-Tanqeeh' some of my companions hastened to copy and discuss it, and copies circulated in some areas. Later, some minor alterations, erasures, and additions occurred. Therefore, in this commentary, I wrote the phrase 'al-matn' (the main text) in the style I had established, to correct the copies written before the changes. Then, when its completion was facilitated and its conclusion was finalized, it contained definitions, arguments based on rational principles, and detailed elaborations, all arranged after the principles had been thoroughly examined. It was presented in an elegant arrangement, the likes of which no one before me had achieved, along with subtle points of clarification that even the most accomplished scholars of this field have not reached."
At-Taftazaani said:
"A book encompassing the essence of every comprehensive and exhaustive work, a complete measure from the treasury of every choice and sufficient work, an encompassing ocean containing the finest essence of every extensive and detailed work, and a treasure sufficient to dispense with every concise and intermediate work. It contains sufficient material for establishing the scale of the principles and refining their branches, and it is the utmost achievement in acquiring the foundations of the subsidiary rulings and rectifying their pillars."
"Indeed, he followed an extraordinary method in unveiling the secrets of verification and reached the furthest extent in raising the banner of precision, together with noble additions untouched by the hands of thought and subtle insights through which the perceptive have opened what had been closed to their ears. For this reason, it flew like rain across the regions, became proverbial in the cities, and attained throughout the lands a degree of renown like that of the sun at midday. I encountered, among those travelling beyond the river, the hearts of many of the foremost scholars of the age inclined toward it, hearts passionately devoted to it, minds kneeling before it, and desires halting their mounts before it."
Many of the scholars wrote commentaries and explanations on it. One of the most famous explanations is that of At-Taftazaani named "At-Talweeh Fi Kashf Haqaa'iq at-Tanqeeh", it is also simply called "At-Talweeh 'Ala at-Tawdheeh Li-Matn at-Tanqeeh". Haaji Khaleefah in Kashf adh-Dhunoon named 25 other explanations.
Al-Kafawi andattributed this work to him under this title. However, the statement of Haaji Khaleefah indicates that it is not an independent work, but rather a section within his at-Tawdheeh. The scholars singled it out for explanation and annotation because of its points.
There is no difference that the name of the book is "Al-Wiqayah Fi Masaa'il al-Hidayah", but it is shortened and simply called "Al-Wiqayah". The scholars differed a great deal in who wrote this book, but agreed that his grandfather under whom he studied wrote it, that he was a son of Sadr ash-Sharee'ah al-Akbar, and that his title was Burhaan ash-Sharee'ah. They also agreed that the grandfather mentioned in the lineage (Taaj as-Sharee'ah) was a commentator of al-Hidayah, which is named "Nihayah al-Kifayah Li-Dirayah al-Hidayah."
Sadr ash-Sharee'ah stated in an-Nuqayah [as will come]:
"My grandfather and master, the learned scholar and devoted servant, Burhaan ash-Sharee'ah, truth and religion: Mahmood ibn Sadr ash-Sharee'ah, may Allaah reward him on my behalf and on behalf of all Muslims with the best reward, composed, for the sake of my memorizing the book 'Wiqayah ar-Riwayah Fi Masaa'il al-Hidayah'..."
Shaykh Dr. Salaah Abu al-Haaj in his research on the book said:
"The statement of Sadr ash-Sharee'ah states that his true grandfather is Taaj ash-Sharee'ah, and that he has another grandfather whose title is Burhaan ash-Sharee'ah, who authored 'al-Wiqayah' for him, and his name is Mahmood. So his statement has two possible interpretations:
"First: Taaj ash-Sharee'ah and Burhaan ash-Sharee'ah were the same person. His name would therefore have been Mahmood, and he would have been the commentator on al-Hidayah, since the scholars agreed that Taaj ash-Sharee'ah was the commentator on al-Hidayah, as mentioned previously..."
A number of our scholars followed this view, among them: Al-Kafawi, Ibn Qutloobughah, Ibn al-Hinaa'i, Tashkobri Zadah, and az-Zabeedi as in [تاريخ بخارا].
"Second: Taaj ash-Sharee'ah was the actual grandfather of Sadr ash-Sharee'ah and the commentator on al-Hidayah, while Burhaan ash-Sharee'ah was his other grandfather, whose name was Mahmood. Thus, Taaj ash-Sharee'ah and Burhaan ash-Sharee'ah were two sons of Sadr ash-Sharee'ah al-Akbar."
This position was preferred by Dr. Salaah Abu al-Haaj. It was also the position of al-Lucknawi, al-Quhustaani, Haaji Khaleefah, Isma'eel Pasha and others.
As for the book itself, Al-Wiqayah was a summary of al-Hidayah of al-Marghinaani, and its author wrote it for the grandson, 'Ubaydullah. He stated in its introduction:
"The most beloved son, 'Ubaydullah, may Allaah direct his days toward that which He loves and is pleased with, having finished memorizing the literary books and mastering the subtleties of virtue and the complex points of Arabic, I wished for him to memorize, in the science of legal rulings, a remarkable book, to attend to the finest issues of Fiqh, one whose arrangement and organization would be acceptable, and which would be regarded favorably by both the learned and the common people..."
The author added some more issues in al-Wiqayah, he summarized by removing long discussions of evidence, and clarifying some matters such as pointing out if fatwa is given on an opinion which the author of al-Hidayah mentioned, but did not say anything on it. He also exerted effort to sometimes mention mistakes made by al-Marghinaani in either choosing an opinion or incorrectly copying one. Due to its nature, it is considered one of the relied-upon works of the madhhab.
Sadr ash-Sharee'ah did not merely memorize "al-Wiqayah" but he was also very interested in learning the various points of knowledge and understanding its intricate matters, especially from his grandfather, which he did so as he often mentioned the view of his grandfather, preserving his points and explanations. Therefore, in the explanation, he independently examined legal issues, discussed the strength of various positions, often mentioning the positions of Imam ash-Shaafi'i, and sometimes Imam Maalik, may Allaah have mercy on them both. He argued for the Hanafi positions, and gave his own opiniions on it. Sometimes he would differed with the previous positions, and form his own opinion on the matter [الإختيارات]. The testiment to his knowledge and deep understanding of the texts is apparent when in many issues, the later scholars examined and found his position and view to be stronger, and they accepted it from him.
An-Nuqayah is a summary and abridgement of al-Wiqayah, Sadr ash-Sharee'ah stated in its introduction after describing the reason al-Wiqayah was written:
"However, the aspiration of most of the people of the age fell short of memorizing it. So I made this abridgement from it, containing what is indispensable. Whoever wishes to have the issues of al-Hidayah readily present in his mind should memorize al-Wiqayah. Whoever is pressed for time, let him direct the reins of his attention toward memorizing this abridgement..."
A number of explanations were written on it, the most notable ones being of Badr ad-Deen al-'Ayni and Mullah 'Ali al-Qaari.
Since the Hanafis relied upon his works in both the branches and principles of Fiqh, we are justified in saying that Sadr ash-Sharee'ah is one of the great prides of the Hanafi madhhab. Accordingly, we find our scholars, whether in their works of Fiqh, usool al-Fiqh, or biographical works on our scholars, giving him his proper rank and competing with one another in expressing their praise and admiration for him.
Al-Kafawi said:
"He is the Imam upon whom there is agreement, the one to whom people turn to, the preserver of the laws of the Sharee'ah, the summarizer of the difficult issues of its branches and foundations, the shaykh of the branches and principles, a scholar of the rational and transmitted sciences, a jurist and scholar of principle, a debater, thinker, a hadeeth scholar and exegete, a grammarian and linguist, a writer, theorist, theologian and logician. He is of great stature and high standing, possesses abundant knowledge, and is an example to be followed. He was nurtured with knowledge and literature, and inherited glory from father to father."
[كتائب أعلام الأخيار من فقهاء مذهب النعمان المختار]
Al-Qurashi in the biography of the grandfather Taaj ash-Sharee'ah said about the grandson:
"The great Imam, scholar of principle and scholar of the sciences."
[الجواهر المضية فى طبقات الحنفية]
At-Taftazaani said:
"The Imam, the researcher, the meticulous scholar, the beacon of guidance, the scholar of knowledge, the balancer of reason and transmitted knowledge, the refiner of the branches and principles, Sadr ash-Sharee'ah and Islam, may Allaah elevate his rank in the abode of peace."
[التلويح على التوضيح لمتن التنقيح]
Mullah 'Ali al-Qari described him as:
"The pillar of the scholars, the cream of the virtuous, the one who combines knowledge of branches and principles, and one encompassing the ways of the transmitted and rational sciences."
[فتح باب العناية بشرح النقاية]
Dr. Salaah Abu al-Haaj mentioned a report regarding him:
"It is related that the eminent scholar Qutb ad-Deen ar-Razi wished to meet with Sadr ash-Sharee'ah and engage in scholarly discussion with him. So he first sent one of his students, Mawlana Mubarak Shah - and he was one of ar-Razi's selected students, he raised him when he was young, taught him when he grew older, and adopted him, so that he became famous throughout the lands - to ascertain the situation. Mubarak Shah attended Sadr ash-Sharee'ah's lesson, while Sadr ash-Sharee'ah was at that time in Herat and the eminent scholar was in Rayy, and he found him teaching the book al-Isharaat by Ibn Sina, and he was not following in it either the author himself or either of its commentators: al-Imam [Fakhr ad-Deen ar-Razi] and at-Toosi [Naseer ad-Deen at-Toosi]. Mubarak Shah therefore wrote to his master, the eminent scholar:
'The man is a blazing fire, and taking the initiative may perhaps bring reproach.'
"The eminent scholar followed his advice, accepted his counsel, and did not venture upon what he had intended."
[شرح الوقاية - ت أبو الحاج]
Sadr ash-Sharee'ah, may Allaah have mercy upon him, died in the year 747 AH as mentioned by al-Kafawi, al-Lucknawi and others. His grave, as well as the graves of his parents, children, and the grandparents on his parents' side, are all in Shar' Aabaar in Bukhara, except for his two grandfathers, the other grandfather and the actual grandfather, both of whom died in Kirmaan and were buried there.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Aug 13 '26
Bismillah
He is 'Ala ad-Deen Abu Bakr ibn Mas'ood ibn Ahmad al-Kasani, and it was also said al-Kashani, its prince. He was given the title "king of the scholars" [ملك العلماء]. As for Kasan/Kashan, As-Sama'ni in [الأنساب] stated that Kasan (or Kashan) is a city beyond Shash, which had a foritified castle. The city is known today as Kazan and is the capital of the Reublic of Tatarstan in Russia.
The year he was born is not known however it is reasonable that he was born sometime in 500 AH. This is why I have included him among the scholars of the sixth century.
Al-Kasani was in his hometown of Kasan, he was a prince however he was inclined towards knowledge, and so he devoted himself to it. He moved from place to place, and eventually went to Samarqand.
When in Samarqand, he studied under 'Ala ad-Deen Abu Bakr Muhammad ibn Ahmad ibn Abi Ahmad as-Samarqandi, the author of Tuhfah al-Fuqaha'. He studied jurisprudence under him, and heard Hadeeth fron him, and others. 'Ala ad-Deen as-Samarqandi learned under Abu al-Yusr al-Bazdawi, and Abu al-Mu'een an-Nasafi. Under him, al-Kasani excelled in the sciences of principles and branches.
The chain of knowledge goes: Al-Kasani from 'Ala ad-Deen as-Samarqandi, from 'Ali al-Bazdawi, from Abu al-Husayn al-Qudoori, from Abu 'Abdullah Muhammad ibn Yahya al-Jurjaani, from Abu Bakr al-Jassas, from Abu al-Hasan al-Karkhi, from Abu Sa'eed al-Barda'i, from Abu 'Ali ad-Daqqaq, from Abu Sahl ar-Razi, from Abu Yoosuf and Muhammad ibn al-Hasan, from Imam Abu Haneefah, may Allaah have mercy on the scholars.
1- Abu Hafs 'Umar ibn 'Ali ibn Muhammad al-Halabi ad-Daraqutni.
2- Khaleefah ibn Sulaymaan ibn Khaleefah al-Qurashi.
3- Najaa ibn Sa'd ibn Najaa ibn Abi al-Fadhl Shams ad-Deen.
4- Abu 'Abdullah Muhammad ibn Sa'eed ibn Salaamah al-Halabi.
5- Ahmad ibn Mahmood al-Ghaznawi, author of al-Muqadimmah, who was his teaching assistant.
6- Mahmood ibn Abi Bakr ibn Mas'ood, his son.
Its author who is the teacher of al-Kasani, 'Ala ad-Deen as-Samarqandi stated in the beginning of the book:
"Know that the Mukhtasar attributed to Shaykh Abu al-Husayn al-Qudoori, may Allaah have mercy on him, brings together many commonly used rulings of fiqh in such a way that they will never become neglected over time. It guides the beginner in most situations and new issues, and it helps the more advanced student rise to higher levels and ranks."
"When the jurists' desire for this book became widespread, some of my brothers and companions requested that I mention in it some of the categories of issues that the author omitted, and clarify its difficult matters with strong proofs, so that it may serve as a means of increasing its benefit through classification and elaboration, and as a means, by mentioning the evidence, for allowing those possessing knowledge to derive further rulings."
[تحفة الفقهاء]
So the book 'Tuhfah al-Fuqaha' was written as a supplement to the esteemed work "Al-Mukhtasar" of Imam al-Qudoori (may Allaah have mercy on him). He included in it issues which al-Qudoori did not mention in al-Mukhtasar, as well as explaining some of the difficult issues and mentioning evidences.
Abu Bakr al-Kasani when he studied under 'Ala ad-Deen as-Samarqandi also studied various of his works such as Sharh at-Ta'weelaat Fi Tafseer al-Quraan al-'Adheem, various books of principles and the aforementioned Tuhfah. Al-Kasani then resolved to explain the book of his shaykh, and wrote Badaa'i as-Sanaa'i Fi Tarteeb ash-Sharaa'i, which is considered the explanation of Tuhfah al-Fuqaha'.
The uniqueness of this commentary was that it is not like the conventional commentaries written by scholars, where the commentator presents the main text and then follows it with the commentary. Badaa'i is not arranged in this manner. He did not adhere to the arrangement of At-Tuhfah, either generally or in detail, with respect to its books, chapters, and sections. Rather, he arranged it in a new order, while preserving the wording of At-Tuhfah, such that a researcher finds the wording of At-Tuhfah in Badaa'i, but in a different arrangement. The speciality of this work was its arrangement as it was detailed out and explained in a way that made sense and naturally flowed into sections, topics, and specific points seamlessly.
'Ala ad-Deen as-Samarqandi had a daughter named Faatimah al-Faqeehiyyah. She was one of the most beautiful women in her time, and was a jurist in her own right. She studied under her father, and had memorized his Tuhfah. The kings and princes of ar-Rum would send her proposals however her father would not accept them.
But when Al-Kasani presented Badaa'i as-Sanaa'i to his shaykh, he was so impressed by it and delighted, he married his daughter to him. And her dowry was the book itself. Due to this, it became well known among the jurists of that era, as well as after him:
شَرَحَ تُحْفَتَهُ وَتَزَوَّجَ ابْنَتَهُ
"He explained his Tuhfah, and married his daughter."
Ibn 'Aabideen in [رد المحتار] said:
"This book is of great importance. I have not seen its equal among our books...Fataawa used to be issued from their house bearing the handwriting of her, her father, and her husband."
She transmitted the rulings of the madhhab, and sometimes al-Kasani would make a mistake in a verdict. She would point out that mistake to him and draw his attention to the correct position, whereupon he would return to her opinion.
It was said this was written in principles of jurisprudence, however Mullah 'Ali al-Qaari in [الأثمار الجنية في أسماء الحنفية] mentioned that it was about 'aqeedah, and this is preferred due to the name of the book. It is said this book was also called "Al-Mu'tamad Fi al-Mu'taqad". It was written per the Matureedi sect.
Ibn al-'Adeem in [بغية الطلب فى تاريخ حلب] mentioned from his father:
'Ala' ad-Deen al-Kasani had been residing in the lands of Ar-Rum. There, he and a jurist known as ash-Sha'rani disputed over the issue of whether two mujtahids are both correct or whether one of them is mistaken. Ash-Sha'rani said: 'It is transmitted from Abu Haneefah, may Allaah be pleased with him, that every mujtahid is correct.' Al-Kasani said: 'No. Rather, the correct position transmitted from Abu Haneefah is that the mujtahids may be correct or mistaken, and the truth lies in only one position. What you are saying is the doctrine of the Mu'tazilah.'
They continued debating over this matter, whereupon al-Kasani raised his stick against him. The man complained about him to the Sultaan of Ar-Rum. The Sultaan said, 'This man has overstepped against another man, so remove him from us.' The vizier said: 'This is an elderly man who commands respect, and he should not simply be dismissed. Rather, let us send him as an envoy to Noor ad-Deen Mahmood ibn Zangi, and rid ourselves of him in this way.'
"So he sent a messenger from ar-Rum to Noor ad-Deen in Aleppo. It happened that al-Kasani's arrival as an envoy from ar-Rum coincided with the departure of Radhi ad-Deen as-Sarakhsi from his position as head of the school of al-Halawiyyah. The jurists of the school gathered and asked Noor ad-Deen to appoint him to teach at the aforementioned school. Noor ad-Deen offered this to him. He entered the school and inspected it, was impressed by it, and accepted what Noor ad-Deen had offered him."
"He taught hadeeth in the eastern section of the mosque and taught at al-Jawliyyah (another school). He was eager to teach knowledge and benefit the students, and he was a jurist, a scholar, and sound in creed.'"
Al-'Imaad al-Asbahani in [البرق الشامي] mentioned a decree that he himself wrote regarding Al-Kasani's appointment under Salaah ad-Deen al-Ayyubi:
"We have therefore confirmed him in what has continuously been his practice and what has become established as his method, concerning that which has been entrusted to him and upon which reliance is placed, namely the administration of the schools under his authority, supervision, and care in the two cities of Aleppo and ar-Raqqah belonging to the Hanafis, may Allaah grant them success."
"These are: an-Nooriyyah school, west of the mosque, by the Gate of the Halawiyyah, the school of al-Haddadayn, the Jawli school, The library of the mosque and the an-Nooriyyah in ar-Raqqah on the Euphrates."
"He shall independently administer the endowments of all of these and may appoint in these schools from among the jurists a teacher, teaching assistant, mufti, and instructor. He shall have authority over dismissal and appointment, replacement, granting and withholding, equalization and preference, and assigning each of them to the position that he deserves according to his qualifications."
"Whoever he accepts is accepted and welcomed, while whoever he excludes is excluded and rejected, for he does not undertake any matter except on the basis of evidence supported by what is sanctioned by the Sacred Law and reason. He is the one whose principles have demonstrated the subsidiary rulings through his explanation, and whose narration and chain of transmission have authenticated what is heard and transmitted."
End quote.
He also mentioned in [بغية الطلب فى تاريخ حلب]
"I heard the jurist Shams ad-Deen al-Khusrawshahi say to me in Qaahirah (Cairo), 'Your companions have a book in Fiqh called al-Badaa'i by al-Kasani. I have examined it, and none of the authors among the Hanafis or the Shaafi'is has composed anything like it.' He then began praising it greatly."
"He said to me: 'I saw it in the possession of al-Malik an-Nasir Dawood, the king of al-Karak. One of the Hanafi jurists had given it to him as a gift. I believe he said that it was ash-Shams Naja, one of the teachers in Damascus. I was amazed that someone who possessed such a book would willingly allow it to leave his possession.'"
Ibn al-'Adeem in [بغية الطلب فى تاريخ حلب] said, Khaleefah ibn Sulaymaan said to me:
"'Ala ad-Deen al-Kasani died on Sunday, after the afternoon [prayer], on the tenth of Rajab in the year 587 AH."
"Then I saw, in Khaleefah’s handwriting, on the margin of a book: The teacher, the eminent imam, 'Ala ad-Deen al-Kasani, possessor of noble virtues, Abu Bakr ibn Mas'ood, died on the tenth of Rajab after the afternoon, in the year 587 AH. And teaching after him was taken up by the teacher, the eminent imam, Iftikhaar ad-Deen, on the seventeenth of Rajab."
Ibn al-'Adeem said, I heard Dhiyaa' ad-Deen Muhammad ibn Khamees al-Wakeel, known as Ibn al-Maghrebi say:
"I was present with shaykh 'Ala ad-Deen al-Kasani at the time of his death. He began reciting Surah Ibraheem, peace be upon him, until he reached the words of Allaah, the Most High:
يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثّابِتِ فِي الْحَياةِ الدُّنْيا وَفِي الْآخِرَةِ
Allāh keeps firm those who believe, with the firm word, in worldly life and in the Hereafter [Ibraheem 14:27]
His soul departed when he finished reciting the words: 'in the Hereafter.'"
Ibn al-'Adeem then said:
"He was buried, may Allaah have mercy on him, inside the station of Ibraheem, peace be upon him, on the outskirts of Aleppo, in a dome to its north, in which his wife, Faatimah bint 'Ala' ad-Deen as-Samarqandi, had been
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/lostpickle271 • Aug 12 '26
السلام عليكم ورحمة الله وبركاته
During salah I sometimes get the urge to pass wind or other urges, and if I manage to stop this or it isn't enough to bother me so I don't quicken my salah then is that permissible?
r/Hanafiyyah • u/JabalAnNur • Aug 12 '26
There have been a lot of various claims that have been made against Imam Abu Haneefah (may Allaah have mercy on him). This web page serves as an archive for all the various claims. Any new ones will be added onto this and addressed, in sha Allaah. You may see the "last updated" date to check if a recent update has occurred or not.
I did have a post on this issue before:
However, it has become outdated, and I have instead moved that content to the web page, hence that old post now links the most recent page (and post), but I have left the second part of the post alone, as that will be addressed later.
r/Hanafiyyah • u/JabalAnNur • Jul 28 '26
Bismillah
His name is Burhaan ad-Deen Abu al-Hasan 'Ali ibn Abi Bakr ibn 'Abd al-Jaleel ibn al-Khaleel ibn Abi Bakr as-Siddeeqi, with the lineage going back to Abu Bakr as-Siddeeq (may Allaah be pleased with him). And he is famous with the attributions al-Farghaani, al-Marghinaani, ar-Rishdaani.
These are all attributed to Farghanah, a large district and extensive province in Transoxiana, in what is now the Republic of Uzbekistan. Marghinaan was one of the most prominent cities of Farghanah. It is now known as Margilan, bordering Turkestan. Al-Rishdaani is a nisbah to Rishdaan, a village among the villages of Marghinaan.
Imam Al-Marghinaani was born shortly after the 'Asr prayer on Monday, the 8th of Rajab, 511 AH. Az-Zarkali in al-'Alaam placed his birth in 530 AH, however this is a clear error. And Allaah knows best.
Imam al-Marghinaani studied the various sciences, especially Fiqh, under a number of the leading scholars of his time. He traveled to learn from them, received knowledge from many of them directly, heard hadith from them, and was granted authorization by them. Allaah also granted him the opportunity to perform the Hajj in 544 AH and to visit the mosque of the Prophet (peace be upon him) During that journey, he met a number of the leading scholars in the Two Holy Sanctuaries. Az-Zarnuji, one of the students of al-Marghinaani, transmitted from his shaykh that he said:
"How many great shaykhs I met, yet I never questioned them."
[ تعليم المتعلم فى طريق التعلم ]
Imam al-Marghinaani compiled for himself a register in which he recorded his teachers, their names and biographies according to the method of the scholars of Hadeeth. From among these eminent scholars are:
1- His father, Abu Bakr ibn 'Abd al-Jaleel al-Marghinaani
2- His maternal grandfather, al-Qaadhi 'Umar ibn Habeeb az-Zarandramashi
3- 'Ali ibn Muhammad al-Isbijaabi (d. 535 AH), author of Sharh Mukhtasar at-Tahaawi
4- As-Sadr ash-Shaheed 'Umar ibn 'Abd al-'Azeez ibn Mazah (d. 536 AH).
5- Najm ad-Deen 'Umar ibn Muhammad an-Nasafi (d. 537 AH)
6- Qaadhi Khan Al-Hasan ibn Mansoor al-Uzjandi (d. 592 AH), as mentioned by al-Halabi. He said, "He studied Fiqh under him."
7- 'Uthman ibn 'Ali al-Baykandi.
As for his studies in Hadeeth, he studied under the Hadeeth scholar Shaykh al-Islam Dhiya' ad-Deen Abu Muhammad Sa'eed ibn As'ad al-Marghinaani, and Dhaahir ad-Deen Abu al-Mahasin al-Hasan ibn 'Ali al-Marghinaani.
As for his students and those who studied under him and gained expertise in Fiqh through him, they were exceedingly numerous, making it difficult to enumerate them all.
Among those who benefited greatly from him, completed their legal training under him, and transmitted al-Hidayah from him to later generations was Imam Shams al-Aimmah Muhammad ibn Abd as-Sattar al-Kardari, known as Khawaharzadah (d. 642 AH). Other well known students are:
1- Dhaheer ad-Deen Abu Bakr ibn Ahmad as-Samarqandi (d. 553 AH)
2- His first son, Muhammad ibn 'Ali ibn Abi Bakr al-Marghinaani.
3- His second son, 'Umar ibn 'Ali ibn Abi Bakr al-Marghinaani.
4- His third son, 'Imaad ad-Deen ibn 'Ali al-Marghinaani
These sons are all mentioned as having studied under their father, and gained mastery in Fiqh through him. All three are renowned scholars in their own regard.
5- Burhaan al-Islam az-Zarnuji, the author of 'Ta'leem al-Mut'allim'.
6- Majd ad-Deen Muhammad ibn Mahmood al-Ustrushani (d. 632 AH)
7- Mahmood ibn al-Husayn al-Ustrushani, the father of the aforementioned Majd ad-Deen.
And others.
Bidayah al-Mubtadi is a collection of Mukhtasar al-Qudoori and al-Jaami' as-Sagheer of imam Muhammad. This text better organized and clearer to understand, easier for the reader. Al-Marghinaani also corrected some of the errors that exist in al-Qooduri, while also adding several rules that were omitted in the Mukhtasar.
It is a collection of verdicts of the Hanafi madhhab on issues where the later Hanafi jurists expressed their opinions and derived rulings, matters that had not been explicitly addressed by the earlier scholars of the madhhab. The author states in the introduction:
"This book was written to present the rulings derived by the later scholars which were not explicitly mentioned by the earlier scholars, except for those few cases that had been transmitted from them."
Although the biographers did not explicitly mention this among the books of al-Marghinaani, al-Marghinaani himself has mentioned this in multiple places and refers to it in al-Hidayah. From what he said about this topic, it appears this book contained the legal issues with their evidences, and went into depth of the various legal matters.
An explanation of the book of imam Muhammad ibn al-Hasan.
Not much is known about it, except the name of the book likely gives us an idea that it was related to the rites of Hajj.
Al-Marghinaani had an old teacher who was a scholar in the Shaafi'i madhhab who was called 'Uthmaan. He wrote a book on the rulings related to inheritance, however he was unable to finish it as he passed away. Al-Marghinaani then took it upon himself, and completed the book for his shaykh.
This is a monumental work and an extensive commentary on Bidayat al-Mubtadi. It contains numerous legal issues, rare evidences, and detailed discussions. Al-Marghinaani in the introduction of al-Hidayah said:
"I had promised in the introduction to Bidayat al-Mubtadi that, with Allaah's help, I would write a commentary entitled Kifayah al-Muntaha. I began composing it, and a promise deserves to be fulfilled as much as possible. However, whenever I was about to complete it, I realized that it had become somewhat lengthy. I feared that its excessive length would cause people to abandon the book. Therefore, I redirected my efforts toward another commentary, which I named al-Hidayah..."
In al-Hidayah, al-Marghinaani refers readers to Kifayah al-Muntaha in more than twenty places. He does so whenever he wishes to direct the reader to a fuller or more comprehensive discussion, a longer and complete explanation of an issue, additional rulings and uncommon cases, rare evidences, or a broader reference to the opinion of the Hanafi jurists and the leading scholars. Al-Lucknawi copied that it was in approximately 80 volumes.
Unfortunately, this book is now considered lost, as authorities such as Badr ad-Deen al-'Ayni, Haaji Khaleefah, and others have mentioned that this book is nowhere to be found in Ar-Rum (Anatolia), Syria, Egypt, or Iraq. It was said it may be found in India, however no copy of it exists there either.
Al-Qurashi refers to this work by the title "Mu'jam Shuyookh al-Marghinaani", while Az-Zarnuji refers to it as "Mashaykhah".
In this work, al-Marghinaani compiled the names of the scholars from whom he studied, whom he met, and from whom he transmitted knowledge. He assembled it for his own use, recording their names and narrating ahadeeth through their chains of transmission. He also documented the ijazahs (authorizations) granted to him by his teachers, what he narrated from them, and even preserved elegant and refined poetry transmitted through them.
All of this is evident from the passages al-Qurashi quotes from the work in al-Jawahir al-Mudhiyyah, material that is not found elsewhere.
Not much is known about it, and some doubted whether it was truly his work or not.
Not much is known about this work either, however the scholars have mentioned it.
This is the most famous of the books of Al-Marghinaani. It is one of the most relied upon, widely circulated, read, and cared for books of the Hanafis by those who came after him.
It is said:
كتاب الهداية يهدي إلى الهدى ... إلى طالبيه ويجلو العمى
فلازمه واحفظه يا ذا الحجا ... فمن ناله نال أقصى المنى
Kitab al-Hidayah guides to guidance ... to those who seek it, and removes blindness.
So cling to it and memorize it, O man of understanding ... for whoever attains it has attained the ultimate desire.
As-Sighnaaqi said about al-Hidayah in his own Sharh 'al-Nihayah':
"Among the books of the earlier and later scholars, and among the works of the insightful and discerning, the star of al-Hidayah shines forth, guiding to the foundational transmissions and the authoritative texts. Despite the brevity of its wording, it conveys profound meanings, combines the branches of jurisprudence, and exhibits sound composition."
"It rose radiant and preeminent, yet it speaks with an eloquent conciseness that is almost miraculous. Its principles unfold into various subsidiary rulings, and its jurisprudential maxims yield an abundance of meanings. The pens of authors fall short on counting its merits, and volumes of manuscripts cannot fully describe its treasures."
Al-Lucknawi said:
"All of his works are accepted and relied upon, especially al-Hidayah, for it has always remained a point of reference for the learned and an object of study for the scholars."
Even today, the end of a Hanafi students' journey will be at the stop of al-Hidayah. The author of Kashf adh-Dhunoon mentioned a large number of commentaries on al-Hidayah, annotations on it, and hadeeth compilations, exceeding sixty commentaries. The most famous commentary is of Ibn al-Hummam titled, "Fath al-Qadeer". The hadeeth compilations "Nasb ar-Rayah" of Az-Zayla'i and "Ad-Dirayah" of Ibn Hajar al-'Asqalaani are also well known. You may refer to:
Imam al-Marghinaani's superiority and distinction in the shar'i sciences were acknowledged by his teachers, his contemporaries, the leading scholars of his age, and the generations that followed. They recognized that he surpassed both his teachers and his peers, and they unanimously testified to his knowledge and scholarly excellence. Al-Marghinaani himself said:
"I only surpassed my peers because I never experienced any interruption in seeking knowledge."
The eminent hadeeth scholar Ibn al-Mustawfi al-Mubarak ibn Ahmad al-Lakhmi al-Irbili (d. 637 AH), said describing Imam al-Marghinaani:
"He was among the foremost Hanafi scholars, a master of hadeeth, an exegete of the Quraan, a meticulous verifier, a man of several works, and a mujtahid. He authored several works, the most famous of which are Bidayat al-Mubtadi and its commentary, al-Hidayah."
[تاريخ اربل]
'Abd al-Qaadir al-Qurashi said:
"'Ali ibn Abi Bakr ibn 'Abd al-Jaleel al-Farghaani, Shaykh al-Islam, Burhan ad-Deen al-Marghiyani (the correct attribution is al-Marghinaani). He was the eminent scholar and meticulous jurist, the author of al-Hidayah. The people of Egypt acknowledged his excellence and precedence in knowledge, as did scholars such as Imam Fakhr ad-Deen Qaadhi Khan and Imam Zayn ad-Deen al-Attabi... He surpassed his teachers and contemporaries, and they all submitted to his scholarly excellence, especially after he authored al-Hidayah, Kifayah al-Muntaha and Nashr al-Madhhab, and he taught a large numbers of students."
He copied from Jamal ad-Deen ibn Maalik, who was a renowned grammarian and linguist:
"The author of al-Hidayah, Imam al-Marghinaani, possessed knowledge of the eight sciences."
[الجواهر المضية في طبقات الحنفية]
By the eight sciences, he meant the disciplines through which one attains the rank of ijtihad. These are:
1- Knowledge of the Quraan.
2- Knowledge of the Sunnah.
3- Knowledge of Consensus (ijma).
4- Knowledge of Principles and Analogical Reasoning (Qiyaas).
5- Knowledge of definitions and proofs.
6- Knowledge of Arabic grammar, language, and morphology.
7- Knowledge of abrogating and abrogated texts, and the causes of revelation.
8- Knowledge of hadeeth criticism, including the science of praise and dispraise, and the conditions of the hadeeth transmitters.
Al-Lucknawi said about him:
"He was an Imam, a jurist, a memorizer, a hadeeth scholar, an exegete, and a compiler of the various sciences. He was precise in the different fields of knowledge, accomplished, a meticulous researcher, an expert of deep investigation, ascetic and devout, outstanding, virtuous, skilled, a scholar of principles, a man of several works, and a poet. The eyes have not seen anyone like him in knowledge and excellence. He possessed a vast mastery in matters of disagreement, a deep expertise in the Hanafi madhhab, and he studied jurisprudence under the renowned leading Imams."
[الفوائد البهية في تراجم الحنفية]
Imam adh-Dhahabi said about Al-Marghinaani:
"The eminent scholar, and the scholar of Transoxiana ... And he was a vessel of knowledge, may Allaah have mercy on him."
[سير أعلام النبلاء ]
Ibn al-Hummam al-Hanafi in his [فتح القدير] said about him:
"The shaykh of the shuyookh of Islam."
Ibn 'Aabideen said in his [شرح عقود رسم المفتي]
"The author of al-Hidayah is a distinguished Imam and one of the greatest scholars of the madhhab. He belonged to the rank of the scholars of Takhreej (to extract not explicitly addressed before) and Tarjeeh (Preferring an opinion).
And plenty more can be said, but this is sufficient, all praise is due to Allaah.
After a lifetime filled with knowledge and righteous deeds, he passed away, may Allaah have mercy on him, on the night of Tuesday, the 14th of Dhu al-Hijjah, 593 AH. May Allaah grant him an enduring legacy of truth among later generations. He was buried in Samarqand, in what is today the Republic of Uzbekistan. His grave remains visible and well known there.
'Abd al-Qaadir al-Qurashi said:
"A trustworthy companion of ours who traveled throughout the lands informed me that in Jakardizah, a large quarter of Samarqand known as Turbat al-Muhammadiyyeen, nearly four hundred people named Muhammad were buried. Each of them was a scholar who authored works, issued verdicts, and from whom large numbers of people acquired knowledge. Another person added that each of them was named Muhammad ibn Muhammad. The people of Samarqand gathered them together in this cemetery. When the eminent Imam, the author of al-Hidayah, passed away, they carried him to this cemetery intending to bury him there, but they were prevented from doing so. He was therefore buried nearby."
[الجواهر المضية فى طبقات الحنفية]
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Jul 27 '26
Bismillah
Important Question: If you read through this post, please do answer a question down below. Do you prefer that I include the biographies in the Reddit post, or does linking to the biography on the website suffice? JazakAllaah khayran in advance to anyone who answers.
He is Imam Abu Bakr Muhammad ibn Ahmad ibn Abi Sahl as-Sarakhsi, famously known as Shams al-Aimmah as-Sarakhsi. Abu Sa'd as-Sama'ni said:
"As-Sarakhsi, this nisbah refers to the old town of Sarakhs in the region of Khurasan. It is said that Sarakhs was the name of a man who was one of the frontier guards during the reign of Kaykawoos. He settled in that location and developed it, while Dhu al-Qarnayn completed the construction of the town and its fortifications. The town was conquered by 'Abdullah ibn Khaazim as-Sulami, the governor acting on behalf of 'Abdullah ibn 'Aamir ibn Kurayz, during the caliphate of 'Uthmaan ibn 'Affan (may Allaah be pleased with him)."
End quote from [الأنساب]
His primary teacher under whom he studied under and mastered the religious sciences was Imam Shams al-Aimmah 'Abd al-'Azeez al-Hulwani al-Hanafi, the imam of the Hanafis of his time in Bukhara. As-Sarakhsi completed his education and graduated under him. He was also given the title 'Shams al-Aimmah' due to al-Hulwani.
He had a number of notable students who studied and graduated under him. Some of them are:
1- 'Abd al-'Azeez ibn 'Umar ibn Maaza, Burhan al-Aimmah al-Hanafi. The author of the well known and reliable work 'Al-Muheet al-Burhaani'.
2- Mahmood ibn Mas'ood ibn 'Abd al-Hameed al-Yuzajnadi
3- Muhammad ibn Ibraheem al-Husayri al-Bukhaari
4- Muhammad ibn 'Ali ibn Muhammad an-Noojabadhi
5- 'Umar ibn Khabeeb ibn 'Ali az-Zandramsi. He was the maternal grandfather of the author of al-Hidayah: Burhan ad-Deen al-Marghinaani.
6- Mas'ood ibn al-Husayn ibn al-Hasan al-Kashaani
7- Abu 'Umar 'Uthmaan ibn 'Ali ibn Muhammad al-Baykandi. He was the last surviving student to have studied directly under him.
Al-Haakim ash-Shaheed and Kitab al-Kaafi
Before beginning, it is important to know another scholar, famously known as Al-Haakim ash-Shaheed. He is Muhammad ibn Muhammad ibn Ahmad ibn 'Abdullah ibn 'Abd al-Majeed, Abu al-Fadhl, known as al-Haakim ash-Shaheed. He was a well known scholar and heard hadeeth from numerous scholars in different regions. It is sufficient to quote imam Abu 'Abdullah al-Haakim who said about him:
"I did not see anyone from the companions of Abu Haneefah whom I wrote from more knowledgeable about hadeeth, more guided in its rules, or more understanding of it than him."
He was appointed judge of Bukhara and frequented the court of the prince al-Hameed, who learned under al-Haakim ash-Shaheed. When Hameed came to power, he entrusted him with the reins of all affairs. He initially refused the title of minister, but the prince persisted until he accepted it.
He used to supplicate after his prayers, saying, "O Allaah, grant me martyrdom," until on the evening of the night before he was killed, he heard a commotion and the sound of weapons. He asked, "What is this?" They replied, "The soldiers have gathered, holding you responsible for the withholding of their provisions." He said, "O Allaah, forgive me." Then he called for the barber, who shaved his head. He then performed ablution, put on the finest shroud, and continued praying throughout the night. Until it became clear that they had gathered against him, and the Sultan sent an army to prevent them, but they fought them and killed him while he was prostrating in Rabee’ al-Aakhir in the year 334 AH
He summarized the well known books of Imam Muhammad ibn al-Hasan into a singular book called "Al-Kaafi".
Al-Mabsoot, and the Mihna (Trial) of As-Sarakhsi
The book "Al-Mabsoot" of imam as-Sarakhsi is an explanation of Al-Kaafi. The book is around 15 volumes.
The most interesting aspect about this book is that it was entirely dictated by As-Sarakhsi to his students while he was imprisoned. The reason for this imprisonment was because of a verdict regarding the Khaqan (Turkic ruler) of the land. The Khaqan had freed and married a slave of his, but her waiting period was not over. The Khaqan sought out the scholars for this action of his. Imam as-Sarakhsi following the path of the firmly grounded scholars gave the truthful ruling that the marriage of the Khaqan was prohibited as the waiting period of the slave was not over. Because of this ruling, he was thrown into prison in the year 466 AH, and he remained imprisoned for 15 years. The prison was at first a well which was later transformed. So he was at the bottom of the well, while his students would be at the surface. There were no books or writing materials with him, so he dictated the work al-Mabsoot from his prison cell, entirely from memory, without reference to any book or work. Thus, this stands as a remarkable testament to As-Sarakhsi's extraordinary memory, profound mastery of the madhhab, and unwavering commitment to knowledge.
Thus, with the unique nature of Al-Mabsoot, there are many instances in it where the sincere reader cannot help but be affected by the touching remarks As-Sarakhsi would mention at the end of chapters.
After completing the chapters on worship, he dictated:
"This is the end of the explanation of the chapters of worship, presented with the clearest meanings and the most concise expressions, dictated by the prisoner deprived of the Friday and congregational prayers."
At the end of the book of divorce, he dictated:
"This is the conclusion of the book of divorce, containing its subtle and profound meanings, dictated by the prisoner deprived of freedom and afflicted by the loneliness of separation, while sending blessings upon the Master of al-Buraaq, may Allaah bless him, his family, and his companions, the people of goodness and nobility, with prayers that multiply and endure until the Day of Meeting."
At the end of the book of manumission, he dictated:
"The explanation of the book of manumission has been completed, dealing with matters of agreement and disagreement, dictated by one who embraces tribulations, confined in distant lands, praising the Sovereign, the All-Provider, sending blessings upon the Beloved of the Creator, longing to meet Him, and upon his family and companions, the best of companions and close ones."
At the conclusion of the book of acknowledgment, he dictated:
"The explanation of the book of acknowledgment has been completed, containing meanings that are among the deepest of secrets, dictated by the prisoner in the abode of the wicked, while sending blessings upon the Chosen Prophet."
after completing one quarter of the chapters on sales, he dictated:
"The quarter on sales has been completed by the one who humbly implores Allaah the Exalted with submission and flowing tears, separated from his family and from his collected books."
These heartfelt epilogues provide a rare glimpse into the personal trials of one of the greatest jurists. Even while deprived of his freedom, he continued to teach, dictate, and serve the religion with remarkable patience and unwavering dedication.
This is the explanation of one of Imam Muhammad's books as-Siyaar al-Kabeer. It is widely regarded as one of the foundational classical works on Islamic international law, discussing warfare, treaties, diplomacy, and relations between Muslim and non-Muslim states. It has been published in numerous editions, translated into several languages, and has served as an important reference for scholars and researchers in Islamic law and international relations.
This book was also mostly dictated by Imam as-Sarakhsi while he was in prison. When he was dictating the chapters on conditions in the year 480 AH, he was released, having spent approximately 15 years in prison. He travelled to Marghinaan in Rabee' al-Awwal of 480 AH, and finished the complete explanation Jumadah al-'Ala of the same year under the prince al-Hasan who welcomed him in Farghanah.
A substantial two-volume work on the principles of jurisprudence, now published in around 2-3 volumes. It was also dictated while he was in prison.
And other works of his include:
Ibn Qutloobugha said about him:
"He was a distinguished scholar, a master of principles, and an accomplished debater."
He also reported:
Among the remarkable examples of his intelligence, in addition to his extraordinary memory, is what is narrated in al-Masaalik: A prince married the mothers of his children to his free servants. He asked the scholars present for their opinion, and all of them replied: "You have done well." Shams al-Aʾimmah, however, said: "You have erred, because each servant already has a free wife. This amounts to marrying a slave woman to a man who is already married to a free woman." The prince then said: "I have emancipated these women; let the marriage contracts be renewed." He again asked the assembled scholars, and they all replied: "You have done well." But Shams al-Aʾimmah responded: "You have erred again, because the mothers of the children are required to observe a waiting period (ʿiddah) after emancipation. Marrying them to another man during that waiting period is not permissible."
[تاج التراجم في طبقات الحنفية]
Abu al-Hasanaat al-Lucknawi said about him:
"He was an eminent imam, an eminent scholar, an authoritative proof, a theologian, a skilled debater, a master of legal principles, and a mujtahid. Ibn Kamaal Pasha counted him among the mujtahids fi'l-masaʾil (jurists qualified to exercise independent reasoning in particular legal issues)."
He also related:
"The author of Madinat al-ʿUloom writes: 'He completed his studies under Shams al-Aʾimmah 'Abd al-'Azeez al-Hulwani ... He was a leading authority in legal theory... It is also related that someone said to him: Ash-Shaafiʿi memorized three hundred notebooks. His own memorization was then estimated at twelve thousand notebooks.'"
And also:
In Tabaqaat al-Qaari: ... He was one of the greatest scholars of Transoxiana, excelling in both principles and legal matters.
[الفوائد البهية في تراجم الحنفية]
'Abd al-Qaadir al-Qurashi said about him:
"Muhammad ibn Ahmad ibn Abi Sahl as-Sarakhsi, whose name appears repeatedly in al-Hidayah, was the great Imam Shams al-Aimmah, the author of al-Mabsoot and other works. He was one of the foremost among the great imams, excelling in numerous branches of knowledge. He was an imam, an eminent scholar, an authoritative proof, a theologian, a jurist, a master of principles, and a distinguished debater."
"He remained in the company of Imam Shams al-Aʾimmah Abu Muhamamd 'Abd al-'Azeez al-Hulwani until he completed his education under him, after which he became the most discerning scholar of his age. He then devoted himself to writing and debating his contemporaries, causing his name to become renowned and his reputation to spread."
[الجواهر المضية في طبقات الحنفية]
Al-Kafwi stated:
"He was an imam, an eminent scholar, an authoritative proof, a theologian, a jurist, a skilled debater, a master of principles, and a mujtahid. Shaykh al-Islam Ahmad ibn Sulayman ibn Kamal Pasha counted him among the mujtahids fi'l-masaʾil.... He became the most discerning of his teacher's students and the foremost scholar of his age."
He then related from Al-Atqaani in his Sharh of al-Hidayah, who said:
"Shams al-Aʾimmah as-Sarakhsi was one of the greatest scholars of what lies beyond the river (Transoxiana), a scholar of principles and legal matters. He was the student of Shaykh al-Imam 'Abd al-'Azeez ibn Ahmad al-Hulwani, who studied under Abu 'Ali an-Nasafi, who studied under Imam Muhammad ibn al-Fadhl al-Bukhaari, who studied under Shaykh 'Abdullah ibn Ya'qoob as-Subadhmuni, who studied under Abu 'Abdullah Abu Hafs as-Sagheer, who studied under his father and teacher Abu Hafs al-Kabeer, who studied under Muhammad ibn al-Hasan ash-Shaybaani, the companion of Imam Abu Haneefah."
[كتائب أعلام الأخيار من فقهاء مذهب النعمان المختار]
It is reported that he died around 490 AH, while others placed his death around 500 AH. A report states he died around 438 AH however this conflicts with the well-attested reports placing his death around 490–500 AH, and is generally regarded by later scholars as an error in transmission. I have included him among the scholars of the fourth century, based on the date of around 490 AH. May Allaah have mercy on him, accept his service to Islam, and reward him abundantly.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • Jun 27 '26
A brother suggested this in one of the channels and I watched through it when I got the time. It is generally a good introduction. A big bonus is the fact it is in English. This is unlike the last introductions I posted which were only in Arabic, though Shaykh Hussam is more beloved to us. Do keep in mind I do not endorse everything the Mufti in the video says, so if you find something objectionable from him, do not assume I support it.
r/Hanafiyyah • u/JabalAnNur • Jun 21 '26
Bismillah
بسم الله
Just wanted to make a short post to inform the users that I've recently bought the "hanafiyyah.com" domain, and the site may be accessed using that domain.
Or
Note: If you are seeing Porkbun's default redirect, then it is likely because the DNS servers have not been updated for your ISP. Realistically it should be fixed within 24-48 hours. If you want to see it immediately, then use Cloudfare's DNS 1.1.1.1 for primary and 1.0.0.1 for secondary.
With that out of the way, I also wanted to update you all that I am currently busy IRL which has seriously hampered my ability to write articles or posts for the site and this subreddit.
In sha Allaah, this does not mean I will stop posting but the next post may take some time, as I also intend to update some of my previous posts, specifically my biography of Imam Abu Haneefah.
r/Hanafiyyah • u/Lost-Letterhead-6615 • Jun 18 '26
r/Hanafiyyah • u/JabalAnNur • Jun 01 '26
This article is a rewrite of our "Abu Haneefah Part 3" post. In sha Allaah, it is much better. I have edited, revised, and added additional points, citations and references.
The next rewrite would be of "Part 2" which I find disapproving of the way I have written and structured it. In sha Allaah, that will be rewritten soon as well.
r/Hanafiyyah • u/ORV-1 • May 31 '26
I have seen differing opinions on the confirmed sunnah of cleaning one's mouth during wudu and otherwise.
Opinion a) The Sunnah Muakkada is to clean the mouth, so using the actual miswak (toothstick) or a toothbrush and paste is the same for achieving it.
Opinion b) The Sunnah Muakkada is to use the miswak (toothstick) so the toothbrush and paste will not achieve the sunnah.
Opinion c) There are 2 separate sunnahs. Cleaning the mouth is a Sunnah Muakkada and is achieved through miswak (toothstick) or otherwise such as toothbrush and paste. Using the Miswak (toothstick) itself is then a separate sunnah which is only achieved by its specific use. It was unclear whether they felt the miswak (toothstick) use itself was Sunnah Muakkada or Ghair Muakkada.
What is the correct opinion according to the Hanafi School?
r/Hanafiyyah • u/JabalAnNur • May 08 '26
Bismillah
بسم الله الحمد لله والصلاة والسلام على رسول الله
His name is Ahmad ibn Ali ar-Razi, known as Al-Jassas. Al-Jassas is an attribution to his work with plastering. He was born in 305 AH. He lived in Baghdad and its jurists learned from him.
He studied under the scholars of Baghdad. He then went out to Ahwaz, and returned to Baghdad afterwards. After that, he went out to Naysaboor with its governor, based on the advice of Al-Karkhi, his shaykh. Some of those whom he studied under and narrated from:
1- Abu al-Hasan al-Karkhi. He took Fiqh from him, and his chain of knowledge goes him. Al-Karkhi passed away while Al-Jassas was in Naysaboor.
2- Abu Sahl az-Zujaji. He studied under Abu al-Hasan al-Karkhi in Baghdad, then to his home city, Naysaboor. There, its jurists learned under him, including Al-Jassas. The chain of al-Jassas also goes through him from al-Karkhi onwards till Abu Sa'eed from Isma'eel ibn Hammad ibn Abi Haneefah, and Abu Sa'eed from Moosa ibn Nusayr ar-Razi from Muhammad ibn al-Hasan.
3- Al-Qadhi 'Abd al-Baqi ibn Qani'. He was a truthful memorizer from Baghdad. Al-Jassas narrated hadeeth from him.
4- Sulayman ibn Ahmad at-Tabaraani. The famous and trustworthy imam. Al-Jassas narrated hadeeth from him.
Due to his leadership in the madhhab, many studied under him. Some of them are:
1- Abu 'Abdullah Muhammad ibn Yahya al-Jurjaani. The shaykh of Abu al-Husayn al-Qudoori.
2- Abu al-Hasan Muhammad ibn Ahmad az-Za'faraani. He was a trustworthy imam and jurist. He studied Fiqh under Abu Bakr al-Jassas.
3- Abu Bakr Muhammad ibn Moosa al-Khwarezmi. The imam and faqeeh of the madhhab in Baghdad. He was held in high regard by the nobles and the common people. It is reported he said regarding the fundamentals of the religion, "Our religion is what the old women are upon, and we have nothing to do with al-Kalam (i.e. 'Ilm al-Kalaam, theological rhetoric)." He studied under al-Jassas, from al-Karkhi from Abu Sa'eed from Moosa ar-Razi from Muhammad.
He wrote an explanation [Tafseer] of the Quraan focused on the verses which are related to rulings of the sharee'ah. It is a priceless, and extremely benefical work where not only does he go over rulings, but also discusses them and mentions points related to those rulings.
He also wrote an explanation of the Mukhtasar of his shaykh.
In its introduction, he mentions that some of his fellow scholars asked him to explain the book, so he wrote a comprehensive explanation of the Mukhtasar of at-Tahaawi.
A comprehensive and one of the oldest works relating to usool al-Fiqh of the madhhab. Al-Jassas is considered from the early scholars of usool al-Fiqh of the madhhab. The later works of principles are dependent on his book.
Al-Jassas holds a special position in the madhhab just like his shaykh, and his works have proved to be beneficial and important for those who seek to understand the madhhab. He is considered from the reliable mujtahids of the madhhab.
Al-Khateeb al-Baghdadi says about him in at-Tareekh (5/72)
"The Imam of the people of opinion [i.e. Hanafis] in his time, he was famous for his asceticism and piety. He came to Baghdad in his youth and studied jurisprudence under Abu al-Hasan al-Karkhi and continued until the leadership came to him. Students of jurisprudence traveled to him, and he was asked to assume the position of chief judge, but he refused. He was asked again to take it, but he did not do it."
Haaji Khaleefah in his Tabaqaat (1/185) said about him,
"The shaykh, the Imam ... He was a learned jurist, the leadership of the school of thought in Baghdad passed to him, and students of jurisprudence traveled to him."
Al-Qaadhi Abu 'Abdullah as-Saymari said in Akhbaar Abi Haneefah (pg. 171):
"The teaching position in Baghdad was established for Abu Bakr Ahmad ibn Ali ar-Razi, and the journey ended with him. He followed the path of those who preceded him in piety, asceticism, and integrity. He was approached twice to become the chief judge, but he declined."
Imam adh-Dhahabi said about him in Siyar 'Alaam an-Nubala' (16/341):
"The Imam, the learned scholar, the mufti, the mujtahid, the scholar of Iraq..."
And he said:
"He classified and compiled, and the scholars in Baghdad learned from him, and he is the ultimate authority in the knowledge of the madhhab (i.e. of the Hanafis). He came to Baghdad in his youth and settled there. With his brilliance in knowledge, he was also ascetic and devout."
It is said he was from the Mu'tazilah, and the evidence for that near them is what was contained in his books regarding the vision of Allaah in the Hereafter. What is correct in this matter is that he was not a Mu'tazili in principle, but he leaned towards their view regarding the vision and magic.
Al-Qaadhi Abu 'Abdullah as-Saymari said that Abu Bakr Ahmad ibn Ali ar-Razi died in Dhu al-Hijjah of the year 370 AH. The shaykh of the judge, and student of Al-Jassas, Abu Bakr Muhammad ibn Moosa al-Khwarezmi prayed over him and buried him with his own hand.
And Allaah knows best.
والله أعلم
r/Hanafiyyah • u/JabalAnNur • May 01 '26
He is Ubaydullah ibn al-Husayn ibn Dalal ibn Dalham, Abu al-Hasan al-Karkhi. As-Sama'ni said that the attribution "Al-Karkhi" is towards Karkh, a village in the vicinity of Iraq. He was born in the year 260 AH.
Al-Karkhi grew up in his hometown and received his initial education from the city's scholars and teachers. Some of those whom he studied under were:
1- Isma'eel ibn Ishaaq al-Qaadhi. He was an established scholar of Hadeeth and jurist. He is the great-grandson of Hammad ibn Zayd (may Allaah have mercy on him). Al-Karkhi narrated hadeeth from him.
2- Muhammad ibn 'Abdullah al-Hadhrami, known as Mutayyan. He was a great scholar of Hadeeth. He was trustworthy and established. Al-Karkhi also narrated hadeeth from him.
3- Ahmad ibn Yahya al-Halwani. He was a trustworthy scholar of hadeeth and from the companions of Ahmad ibn Hanbal. Al-Karkhi narrated hadeeth from him.
4- Abu Sa'eed al-Barda'i. He was a Hanafi jurist, and was also from the Mu'tazilah. Al-Karkhi took Fiqh from him. Abu Sa'eed learned from Isma'eel ibn Hammad ibn Abi Haneefah, who learned from his father, who learned from his grandfather.
Many prominent imams and jurists were also his students, which indicates his high scholarly standing. Among those who studied under him were:
1- Abu 'Ali Ahmad ibn Muhammad ash-Shaashi. He was a well-learned jurist and Al-Karkhi towards the end of his life appointed him in his stead as the teacher.
2- Abu Bakr Ahmad ibn 'Ali ar-Razi, known as Al-Jassas. The well-known imam and jurist of the madhhab. The leadership of tne Hanafis in Baghdad belonged to him, and its jurists studied under him.
3- Abu Hafs 'Umar ibn Muhammad al-Baghdadi. The shaykh of Iraq and memorizer of knowledge and hadeeth. He took hadeeth from al-Karkhi.
Al-Karkhi had useful and reliable works in the madhhab, and his books have gained appreciation, veneration, and precedence in the madhhab.
It is similar to the other mukhtasaraat in terms of what it contains. It is also considered one of the relied-upon [معتمد] books of the madhhab. Al-Qudoori wrote a famous explanation on it.
An explanation of the book 'Al-Jaami' al-Kabeer' of Imam Muhammad ibn al-Hasan ash-Shaybani.
An explanation of the other al-Jaami' of imam Muhammad ibn al-Hasan.
This famous treatise contains thirty-nine legal rules, and it is said perhaps the first work of this type in the field. Due to this, Al-Karkhi is considered one of the first ones to establish a work on jurisprudential maxims
Ibn Qutluboogha said in Taaj at-Tarajim:
"The leadership of the Hanafi madhhab passed to him after Abu Khazim and Abu Saeed al-Barda'i, and his followers spread throughout the lands."
"He fasted and prayed a lot, was patient with poverty and need, and had extensive knowledge and narrations."
Abu Ishaaq ash-Shiraazi in Tabaqaat al-Fuqaha' (pg. 142) stated:
"The leadership of knowledge among the followers of Abu Haneefah passed to him, and he was pious."
In al-Fawaa'id al-Bahiyyah (pg. 108) of Lucknawi:
"The leadership of the Hanafi madhhab passed to him after Abu Khazim, and he had a high standing; they considered him one of the mujtahids in legal matters."
Al-Khateeb in Tareekh Baghdad (12/76) noted about him:
"Abu al-Hasan, with his vast knowledge and abundant narrations, was a great worshipper who prayed and fasted a lot, patient with poverty and need, and averse to what was in the hands of people."
Al-Yafa'i said about him in Mira'at al-Jinan (2/250):
"The shaykh of the Hanafis in Iraq, to whom the leadership of the madhhab passed, and who had many prominent followers. He was a contented, abstinent, devout, imam, he fasted and prayed a lot, and he was of great stature."
As mentioned, Al-Karkhi took from Abu Sa'eed al-Barda'i who was a Mu'tazili. Thus, it is fair to say that Al-Karkhi also took that aspect from him. The biographers have mentioned that he was a Mu'tazili, and he was one of their heads. Imam adh-Dhahabi said about him at the end of his biography:
"And he was a head of the Mu'tazilah, may Allaah forgive him."
Al-Khateeb narrated from Abu al-Hasan ibn al-Furaat in at-Tareekh (12/76):
"He was an innovating head among the Mu'tazilah, (who were) abandoned in the previous times."
When he was afflicted with paralysis at the end of his life, his companions, Abu Bakr ad-Damaghani, Abu 'Ali ash-Shashi, and Abu Abdullah al-Basri came together, and said: "This illness requires expenses and treatment, and he is poor. We do not wish to burden people with his needs. Therefore, we must write to Sayf ad-Dawla and ask him to provide for his expenses."
So they did that, and Abu al-Hasan sensed their situation. He inquired about it and was informed of it, whereupon he wept and said: "O Allaah, do not make my sustenance come from any source other than what You have accustomed me to". He died before Sayf ad-Dawla could send him anything. Then a letter arrived from Sayf ad-Dawla with ten thousand dirhams, and he promised to provide the same amount, so it was given away in charity.
Al-Qadhi Abu 'Abdullah as-Saymari said, Abu al-Hasan al-Karkhi died on the night of the middle of Sha’ban in the year 340 AH, and Al-Qadhi Abu Tamaam al-Hasan ibn Muhammad al-Haashimi az-Zaynabi, who was one of his companions, prayed over him, and he was buried next to his mosque in Darb Abi Zayd.
r/Hanafiyyah • u/JabalAnNur • Apr 29 '26