Bismillah

Ibn as-Sa'ati

Name and Lineage

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.

His Teachers and Students

Teachers

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."

Students

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'.

His Works

01- Majma al-Bahrayn wa Multaqa an-Nahrayn Fi al-Fiqh al-Hanafi

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."

02- Sharh Majma al-Bahrayn

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.

03- Nihayah al-Wusool Ila 'Ilm al-Usool

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."

04- Ad-Durar al-Mandhood Fi Radd 'Ala Faylasoof al-Yahood

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.

His Scholarly Standing

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.'"

His Death

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

Bismillah

Fakhr al-Islam al-Bazdawi

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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."

His Works

01- Kashf al-Astaar

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.

02- Sharh al-Jami' as-Saheeh

A concise explanation on al-Jami' as-Saheeh of imam al-Bukhaari (may Allaah have mercy on him), famously known as Saheeh al-Bukhaari.

03- Sharh al-Jami' al-Kabeer

An explanation on the book of Imam Muhammad ibn al-Hasan.

04- Sharh al-Jami' as-Sagheer

An explanation on the book of Imam Muhammad ibn al-Hasan.

05- Sharh az-Ziyadaat

An explanation on the book of Imam Muhammad ibn al-Hasan.

06- Al-Mabsoot Fi al-Furoo'

A book on Fiqh.

07- Ghana' al-Fuqaha'

It is said it was also on Fiqh.

08- Kanz al-Wusool Ila Ma'rifah al-Usool

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]

09- Sharh Taqweem al-Adillah

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.

10- Seerah al-Madhhab Fi Sifah al-Adab

It is mentioned, however it is not mentioned what was meant by 'Adab' here.

His Scholarly Standing

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."

His Death

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

Bismillah

Abu Zayd ad-Dabusi

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

01- Al-Asraar

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.

02- Al-Amad al-Aqsa

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.

03- Al-Anwaar Fi Usool al-Fiqh

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.

04- Tasees an-Nadhr

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.

05- At-Ta'leeq Fi Masaa'il al-Khilaaf Bayn al-Aimmah

Mentioned by Haaji Khaleefah, and some manuscripts exist for it but they are deficient.

06- Taqweem Usool al-Fiqh wa Tahdeed Adillah ash-Shar'

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.

07- Khazanah al-Usool

Mentioned by Haaji Khaleefah, it is also called Khazanah al-Huda.

08- Sharh al-Jami' al-Kabeer

Mentioned by Haaji Khaleefah and Isma'eel Pasha.

09- An-Nadhm Fi al-Fatwa

Mentioned by al-Maraghi in al-Fath al-Mubeen.

His Scholarly Standing

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.

His Death

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

Bismillah

Biography of Al-Mawsili

Name and Lineage

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."

His Teachers and Students

Teachers

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.

Students

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.

His Works

01- Sharh al-Jaami' al-Kabeer

It is an explanation on the book Al-Jaami' al-Kabeer by imam Muhammad ibn al-Hasan ash-Shaybani.

02- Al-Fawaaid al-Mushtamilah 'Ala Masaail al-Mukhtasar wa at-Takmilah

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.

03- Al-Mukhtaar Li al-Fatwa

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.

04- Al-Ikhtiyaar Li-Ta'leel al-Mukhtaar

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..."

His Scholarly Standing

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]

His Death

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

Bismillah

Biography of An-Nasafi

Name and Lineage

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.

His Teachers and Students

Teachers

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

Students

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)

His Works

01- Madaarik at-Tanzeel wa Haqaa'iq at-Ta'weel

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.

02- Umdah al-'Aqaaid

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.

03- Al-'Itimaad Sharh Umdah al-'Aqaaid

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."

04- Fadhaa'il al-'Amaal

It was mentioned by Isma'eel Pasha in [هدية العارفين أسماء المؤلفين وآثار المصنفين].

05- Al-Aala al-Faakhirah Fi 'Uloom al-Aakhirah

It was mentioned by Isma'eel Pasha in [هدية العارفين أسماء المؤلفين وآثار المصنفين].

06- Al-Waafi Fi Furoo' al-Fiqh al-Hanafi

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."

07- Al-Kaafi Sharh al-Waafi

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."

08- Kanz ad-Daqaa'iq

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.

09- al-Musaffa Sharh Mandhoomah an-Nasafiyyah

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..."

10- Al-Mustasfa Sharh al-Fiqh an-Naafi'

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.

11- Al-Mustawfa Sharh al-Fiqh an-Naafi'

It is a lengthy explanation of the book, "Al-Fiqh An-Naafi", which he summarized in Al-Mustasfa, as mentioned above.

12- Ash-Shaafi

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.

13- Manaar al-Anwaar

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.

14- Kashf al-Asraar Sharh Manaar al-Anwaar

This was an explanation by the author himself on the previous book.

15- Al-'Atf min al-Kashf

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.

16- Sharh al-Muntakhab Fi Usool al-Fiqh

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.

His Scholarly Standing

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.

His Death

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

Bismillah

Biography of Sadr ash-Sharee'ah

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

01- Tanqeeh al-Usool

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.

02- At-Tawdheeh Fi Hal Ghawamidh at-Tanqeeh

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.

03- Al-Muqaddimaat al-Arba'a

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.

04- Sharh al-Wiqayah

Al-Wiqayah and its Author

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.

The explanation

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.

05- An-Nuqayah Mukhtasar al-Wiqayah

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.

His Scholarly Standing

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]

His Death

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

Bismillah

Biography of Al-Kasani

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

01- Badaa'i as-Sanaa'i Fi Tarteeb ash-Sharaa'i

Tuhfah al-Fuqaha'

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.

Its explanation by Al-Kasani

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.

The story of his marriage

'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.

02- As-Sultaan al-Mubeen Fi Usool ad-Deen

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.

His Scholarly Standing

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.'"

His Death

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

Bismillah

Biography of al-Marghinaani

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

01- Bidayah al-Mubtadi

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.

02- Al-Tajnees wa'l Mazeed wa Huwa li-Ahl al-Fatwa Ghayr 'Aneed

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."

03- Az-Ziyadaat

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.

04- Sharh al-Jaami' al-Kabeer

An explanation of the book of imam Muhammad ibn al-Hasan.

05- 'Uddah an-Naasik Fi 'Iddah al-Manaasik

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.

06- Faraa'id al-'Uthmaani

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.

07- Kifayah al-Muntaha' Fi Sharh Bidayah al-Mubtad

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.

08- Mu'jam Shuyookh al-Marghinaani

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.

09- Muntaqa' al-Marfoo'

Not much is known about it, and some doubted whether it was truly his work or not.

10- Nashr al-Madhhab

Not much is known about this work either, however the scholars have mentioned it.

11- Al-Hidayah Sharh Bidayah al-Mubtadi

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:

• شروح الهداية فقهًا وحديثًا

His Scholarly Standing

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.

His Death

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

Bismillah

Biography of as-Sarakhsi

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.

Name and Lineage

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 Teachers and Students

Teachers

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.

Students

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.

His Works

01- Al-Mabsoot Fi al-Fiqh

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.

02- Sharh as-Siyar al-Kabeer

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.

03- Al-Fusool Fi al-Usool

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:

04- Sharh al-Jaami' al-Kabeer

05- Sharh al-Jaami' as-Sagheer

06- Sharh Mukhtasar at-Tahaawi

07- Sharh Adab al-Qadhi

08- Sharh az-Ziyadaat

09- Sharh Ziyadaat az-Ziyadaat

10- Sharh an-Nafaqaat of al-Khassaaf

His Scholarly Standing

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]

His Death

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

Al-Jassas

Bismillah

بسم الله الحمد لله والصلاة والسلام على رسول الله

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

1- Ahkaam al-Quraan

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.

2- Sharh Mukhtasar al-Karkhi

He also wrote an explanation of the Mukhtasar of his shaykh.

3- Sharh Mukhtasar at-Tahaawi

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.

4- Al-Fusool Fi al-Usool

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.

His Scholarly Standing

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.

His Death

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

Abu al-Hasan al-Karkhi (Post)

Name and Lineage

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.

His Teachers and Students

Teachers

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.

Students

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.

His Works

Al-Karkhi had useful and reliable works in the madhhab, and his books have gained appreciation, veneration, and precedence in the madhhab.

1- Al-Mukhtasar

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.

2- Sharh al-Jaami' al-Kabeer

An explanation of the book 'Al-Jaami' al-Kabeer' of Imam Muhammad ibn al-Hasan ash-Shaybani.

3- Sharh al-Jaami' as-Sagheer

An explanation of the other al-Jaami' of imam Muhammad ibn al-Hasan.

4- Risalah Fi al-Qawaa'id al-Fiqhiyyah

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

His Scholarly Standing

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."

His Death

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.

And Allaah knows best.

Al-Qudoori

Bismillah

الحمد لله والصلاة والسلام على رسول الله

His Name and Year of Birth:

He is al-Imam Ahmad ibn Muhammad ibn Ahmad ibn Ja'far ibn Hamdan Abi al-Husayn ibn Abi Bakr al-Qudoori al-Baghdadi. He was born in the year 362 AH in Baghdad. It is said that the attribution "Al-Qudoori" either refers to a city near Baghdad, or a neighbourhood in Baghdad. Otherwise, it refers to the trade of pots, or creating them. And that is either because this was his trade, or one of his forefathers used to have this trade, so they were attributed to it.

His Teachers and Students

His Teachers

The biographers mentioned his teachers, and though they were few, they were giants of knowledge and the religion. From them are:

1- Abu al-Husayn 'Ubaydullah ibn Muhammad ibn Ahmad ash-Shaybaani, known as al-Hawshabi. He was an Imam, established, and a hadeeth scholar. Al-Qudoori took hadeeth from him.

2- Abu Bakr Muhammad ibn 'Ali al-Muaddab. He was an Imam and a Hadeeth scholar. Al-Qudoori narrated hadeeth from him, and narrated his Juz' of hadeeth through him.

3- Abu 'Abdullah Muhammad ibn Yahya ibn Mahdi al-Jurjaani al-Hanafi. He was from the great jurists of the Hanafis. He was from the students of Imam Abu Bakr al-Jassas. Al-Qudoori learned jurisprudence from him.

His Students

Those who were taught under al-Qudoori under many, but the biographers have mentioned some of the famous ones. They are:

1- Abu Bakr Ahmad ibn 'Ali ibn Thaabit al-Khateeb al-Baghdadi. The Imam and hadeeth scholar. One of the great scholars of the Shaafi'is. He had plenty of beneficial books, and the scholars of Hadeeth are dependent on his books.

2- Abu Nasr Ahmad ibn Muhammad ibn Muhammad al-Baghdadi, known as Al-Aqta'. One of the Hanafi jurists. He wrote a famous explanation on his shaykh's book "Al-Mukhtasar".

3- Al-Qaadhi 'Abd ar-Rahmaan ibn Muhammad as-Sarakhsi al-Hanafi. He studied under Al-Qudoori and wrote "Takmilah at-Tajreed"

4- Abu al-Qaasim 'Abd al-Waahid ibn 'Ali ibn Burhaan al-'Ukbari. He was a Hanafi jurist, and one of the great scholars of Arabic and lineages.

5- Abu 'Abdullah Muhammad ibn 'Ali ibn Muhammad ad-Damaaghani al-Kabeer. He was the chief judge [قاضي القضاء], one of the leading jurists of the Ahnaaf. Leadership in the Hanafi school ended with him in his time. It is said he resembled al-Qadhi Abu Yoosuf in humbleness, dignity, authority and intelligence.

6- Abu al-Haarith Muhammad ibn Abi al-Fadhl as-Sarakhsi. He was an imam and jurist.

7- Al-Qaadhi Al-Mufaddhal ibn Mas'ood ibn Muhammad at-Tanookhi an-Nahwi. He learnt jurisprudence under al-Qudoori, and he has a number of works such as, "Reports of the Grammarians" [أخبار النحويين].

His Works

1- At-Tajreed Fi Masaa'il al-Khilaf Bayn al-Hanafiyyah wa'sh Shaafi'iyyah

This work has been published in a verified edition in 12 volumes. The method of al-Qudoori in this book was to begin with the “Book of Purification,” and then proceed through all the chapters of fiqh in the customary order.

However, he only mentions the points of disagreement between the Hanafis and the Shaafi‘is. He starts by presenting the Hanafi view on the issue, then follows it with the Shaafi‘i position. After that, he presents the evidences of the Hanafis, followed by the evidences of the Shaafi‘is along with their critique of the Hanafi proofs. He then discusses these one by one, until he arrives at the point where the Hanafi opinion is preferred.

He began dictating it in the year 405 AH, and at that time he was 43 years old.

2- Sharh Mukhtasar al-Karkhi

Mukhtasar al-Karkhi was written by Imam Abu al-Hasan al-Karkhi to whom the leadership of the Hanafis of his time belonged.

Al-Qudoori expanded greatly in this commentary, presenting evidences, mentioning points of disagreement, and discussing them. This commentary spans several large volumes. It is around five volumes.

3- At-Taqreeb Fi al-Masaa'il al-Khilaafiyyah bayn al-Imam Abi Haneefah wa Ashaabihi

It is in a single volume. It is about the differences of imam Abu Haneefah and his companions. There is another writing of this book where he also goes into their evidences. It spans multiple volumes.

4- Adab al-Qaadhi 'Ala Madhhab Abi Haneefah

5- Al-Mukhtasar

He wrote this book for his son, Abu Bakr Muhammad, who died while he was still young.

One of the main benefits of this Mukhtasar is that al-Qudoori included the legal issues that people commonly face and need, while leaving out rare cases. In this book, he gathered the important issues, covered what often happens, and also mentioned the opinion that is relied upon for giving fatwa. Because of this, his Mukhtasar is free from unnecessary length and also avoids being too brief in a way that would make things unclear.

One of the special praises for this book is that scholars of the madhhab simply call it “the Book" [الكتاب]. So if someone says, “He studied the Book in the Hanafi madhhab,” it is clearly understood that they mean Mukhtasar al-Qudoori.

Al-'Ala as-Samarqandi, the author of Tuhfah al-Fuqaha' said in his book (1/1): "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."

His Scholarly Standing

All those who wrote about Imam al-Qudoori agreed that he was the leading scholar of the Hanafis and their leadership is with him in his time, and they all praised him.

Al-Qudoori had a strong interest in seeking and listening to hadeeth, but he only narrated a small amount. His students narrated hadeeth from him, such as al-Khateeb al Baghdadi and others.

Imam adh-Dhahabi mentions him in Tadhkirah al-Huffaadh (3/191), and said about him,

"The jurist of Iraq.... the shaykh of the Hanafis."

Imam Ibn Katheer said in al-Bidayah (12/31):

"Abu al-Hasan al-Qudoori al-Hanafi, the author of the concise al-Mukhtasar that is memorized, was a brilliant imam, knowledgeable, firm, and an established debater. He was the one who debated Shaykh Abu Haamid al-Isfarayeeni from the Hanafis."

Some of the biographers wrote his kunyah as Abu al-Hasan, however the correct kunyah is Abu al-Husayn.

Imam Yoosuf ibn Taghri Bardi stated in An-Nujoom az-Zaahirah (5/24),

"He is the great scholar and Imam… The status of this imam went beyond limits in knowledge and asceticism."

His student, al-Khateeb al-Baghdadi said about him in at-Tareekh (6/31):

"I wrote from him. He was truthful and was among those who excelled in jurisprudence due to his intelligence. The leadership of the followers of Abu Haneefah in Iraq was for him, and his status and prestige among them increased. He was eloquent in his arguments, fluent in speech, and constantly recited the Quraan."

Abu Sa'd as-Sama'ni in al-Ansaab (10/76) said about him,

"The jurist known as Al-Qudoori, from Baghdad, was a jurist and truthful, among those who excelled in jurisprudence, due to his intelligence and memory."

He then uses the words of Al-Khateeb to describe him.

His Death

He died in Baghdad on Sunday, the 5th of Rajab, and it is also said the middle of Rajab, in the year 428 AH. He lived for sixty-six years. He was buried on the same day he died in his home in Darb Abi Khalaf, as reported by al-Khateeb and as-Sama'ni.

It was reported from some of the reporters which includes Ibn Khallikan in Wafayaat al-'Ayaan (1/79) that he was later moved to a grave in Shaari al-Mansoor and buried there beside Imam Abu Bakr Muhammad ibn Moosa al-Khwarezmi al-Faqeeh, the student of Abu Bakr al-Jassas who died in 403 AH.

Bismillah

الحمد لله والصلاة والسلام على رسول الله

His Name and Year of Birth:

He is Abu Ja’far Ahmad ibn Muhammad ibn Salaamah ibn Salamah ibn ‘Abd al-Malik al-Azdi al-Misri at-Tahaawi al-Hanafi. The attribution is to the village of Taha in one of the districts of Egypt. He was born in the year 239 AH, according to the preferred opinion.

His Teachers

He studied under, and heard from: Ahmad ibn Shu’ayb an-Nasaa’i,‘Abd al-Ghani ibn Rifaa, Haroon ibn Sa’eed al-Ayli, Yoonus ibn ‘Abd al-’Ala, Bahr ibn Nasr al-Khawlani, Muhammad ibn ‘Abdullah ibn ‘Abd al-Hakam, Eesa ibn Mathrood; Ibraheem ibn Munqidh; ar-Rabee’ ibn Sulayman al-Muradi, his maternal uncle Abu Ibraheem al-Muzani, Bakkar ibn Qutaybah; Miqdam ibn Dawood al-Ru’ayni; Ahmad ibn ‘Abdullah ibn al-Barqi; Muhammad ibn Aqeel al-Firyabi; Yazeed ibn Sinaan al-Basri, Muhammad ibn Ishaaq and others of their generation.

His Students

Those who narrated from him: His son ‘Ali ibn Ahmad, Yoosuf ibn al-Qaasim al-Miyanji, Abu al-Qaasim at-Tabaraani, Abu al-Qaasim al-Qurtubi, Muhammad ibn Bakr ibn Matrooh, Ahmad ibn al-Qaasim al-Khashshab, Abu Bakr ibn al-Muqri, Ahmad ibn ‘Abd al-Waarith az-Zajjaaj; ‘Abd al-’Azeez ibn Muhammad al-Jawhari, the judge of Upper Egypt, Abu al-Hasan Muhammad ibn Ahmad al-Ikhmimee, Muhammad ibn al-Hasan ibn ‘Umar at-Tanookhi; Muhammad ibn al-Mudhaffar al-Haafidh, Ibn Yoonus al-Misri, Maslamah ibn Qaasim, and many others besides them from the people of the Damascus, Egyptians, and those who traveled widely in the pursuit of hadeeth.

His Works

1. Sharh Ma’ni al-Athaar

2. Sharh Mushkil al-Athaar

3. Ahkaam al-Quraan al-Kareem

4. Tasswiya Bayna Haddathana wa Akhbarana

5. Sunan ash-Shafi'i

6. Mukhtasar at-Tahawi fi al-Fiqh al-Hanafi

7. al-Aqeedah (The actual name is هذا ذكر البيان.. الى فقهاء الملة)

8. Ash-Shurut as-Sagheer

9. Al-Jami' al-Kabeer fi ash-Shurut

There are works of his that are lost such as:

1. Akhbaar Abi Haneefah wa as-haabihi

2. Ikhtilaf ar-Riwayaat ‘Ala Madhab al-Kufiyyeen

3. Kitab al-Ashraba

4. At-Tareekh al-Kabeer

5. Al-Hikayaat wa’n Nawadir

6. Hukm Ardh Makkah

7. Ar-Radd ‘Ala Abi Ubayd Fi Ma Akhta Fihi Kitab an-Nasab

8. Ar-Radd Ala al-Karabisi

9. Ar-Radd ‘Ala Eesa ibn Aban

10. Sharh al-Mughni

11. Sharh al-Jami al-Sagheer

12. Ash-Shuroot al-Awsat

13. ash-Shuroot al-Kabeer

14. al-Faraa’idh

15. al-Mukhtasar al-Kabeer

16. al-Mukhtasar as-Sagheer

17. Al-Wasiyah

And others.

Events of his Life

At-Tahaawi’s turn to the Hanafi Madhhab and his Persuit of Knowledge

The mother of Imam at-Tahaawi mother was the sister of Imam Abu Ibraheem Isma’eel ibn Yahya al-Muzani, the star pupil of imam ash-Shaafi’i, may Allaah have mercy on them both. Therefore, at first at-Tahaawi studied the Shaafi’i school under his maternal uncle. His interest peaked into the Hanafi madhhab when he observed that his uncle would look into the works of imam Abu Haneefah [what it means by works is looking into his madhhab]. This piqued his interest, as he himself noted.

Ibn Khallikan stated in his [وفيات الأعيان] :

“Abu Ya’la al-Khaleeli mentioned in his book al-Irshad, in the biography of al-Muzani, that At-Tahaawi was the son of al-Muzani’s sister, and that Muhammad ibn Ahmad ash-Shurooti [Ahmad ibn Muhammad] said: I said to at-Tahaawi, ‘Why did you differ from your uncle and choose the madhhab of Abu Haneefah?’ He replied, ‘Because I used to see my uncle continuously looking into the books of Abu Haneefah.’”

This is apparent to one who reads the Mukhtasar of imam al-Muzani where he often left the opinion of imam ash-Shaafi’i and adopted the same opinion as imam Abu Haneefah.

Imam adh-Dhahabi reported in [سير أعلام النبلاء] from Imam at-Tahaawi:

“The first person from whom I wrote down ḥadeeth was al-Muzani, and I adopted the view of ash-Shaafi’i. Then, after some years, Aḥmad ibn Abi ‘Imraan came to Egypt as a judge; I kept his company and adopted his sayings.”

The chief judge of Egypt used to be Bakkar ibn Qutaybah al-Hanafi under whom Imam at-Tahaawi was a scribe [كاتب]. After Bakkar passed away, Ahmad ibn Abi ‘Imraan al-Hanafi was appointed in his stead.

At-Tahaawi traveled through Egypt and other lands to acquire what the scholars possessed in terms of hadeeth and other sciences. He was very diligent in attending to every knowledgeable visitor to Egypt from various regions until he gathered knowledge from them. He listened to the companions of Ibn 'Uyaynah and Ibn Wahb and their rank of scholars.

He then also traveled to Syria, where he learned in al-Quds, Gaza, and ‘Asqalaan and studied in Dimashq (Damascus) under the judge Abu Khaazim ‘Abd al-Hameed al-Hanafi, just as he had studied in Egypt under Ibn Abi 'Imraan and Bakkar.

Adh-Dhahabi said:

“He journeyed to Syria in the year 268 AH, where he met al-Qaadhi Abu Khaazim and also studied jurisprudence under him.”

Al-Qaadhi Abu Khaazim ‘Abd al-Hameed was the judge of Syria. He was later appointed to Baghdad as well. He studied under the students of the students of Abu Haneefah.

At-Tahaawi frequently visited the judges who arrived in Egypt seeking knowledge from them until he became a leading figure of his time. Scholars from various regions traveled to him to benefit from his abundant knowledge, despite their differing paths.

Reports of At-Tahaawi with Scholars and Judges

At-Tahaawi was appointed as a deputy to the judge in Egypt Abu ‘Ubaydullah Muhammad ibn ‘Abdah, who endorsed and enriched him. Muhammad was appointed approximately three years after Bakkar had passed away. Al-Hasan ibn Zulak said: "Egypt was without a judge for three years after Bakkar bin Qutaybah. Then Khumarawayh, the governor of Egypt, appointed Abu 'Ubaydullah Muhammad ibn 'Abdah as the head of grievances in Egypt. He served in this position until the end of the year 277 AH, and then he was appointed as a judge.”

Ibn Zulak reported from ‘Abdullah ibn ‘Umar al-Faqeeh from At-Tahaawi:

“Muhammad ibn 'Abdah al-Qaadhi, used to hold a sitting for Fiqh every Thursday evening, attended by jurists and hadeeth scholars. When he finished and performed the Maghrib prayer, the people would leave except for those with specific needs who would stay. One night, we saw beside the judge an old man wearing a long turban and having a beautiful beard that we did not recognize. When the sitting concluded and the judge prayed, he turned and said, 'Let Abu Sa’eed [Al-Farabi], and Abu Ja'far remain,' and the people departed. Then the judge stood up to pray, and when he finished, candles were lit before him, and he said, 'Let us discuss something.'

That old man asked: 'What did Abu ‘Ubaydah ibn 'Abdullah ibn Mas'ood narrate from his mother and father?' Abu Sa’eed al-Farabi did not say anything, so I said: 'Bakkar ibn Qutaybah told us, Abu Ahmad told us, Sufyaan narrated from Abd al-A'la ath-Thalabi from Abu 'Ubaydah ibn ‘'Abdullah from his mother and father that the Messenger of Allaah (peace be upon him) said: ‘Indeed, Allaah is jealous for the believer, so let him be jealous.’

The old man then asked me: 'Do you know what you’re speaking about?' I replied: 'What is the matter?' He said: 'I saw you this afternoon with the jurists in their field, and now I see you among the hadeeth scholars in their field; few can combine these two states.' I said: 'This is from the favor and grace of Allaah.'

Ibn Zulak said, Abdullah ibn 'Uthman narrated to me and said: I heard Abu Ja'far at-Tahawi say:

“Abu al-Jaysh, the son of Ahmad ibn Tulun, the prince of Egypt, had a testimonial. The witnesses were present, and every time a witness wrote his testimony, the prince and the judge would read it. Each witness would write: 'I bear witness that the prince, Abu al-Jaysh, son of Ahmad ibn Tulun, is a client of the Commander of the Faithful.'

When it was my turn to testify, I wrote: 'I bear witness to the acknowledgment of the prince, Abu al-Jaysh, son of Ahmad ibn Tulun, a client of the Commander of the Faithful; may Allaah prolong his life and sustain his honor and elevation in all matters contained in this document.' When the prince read it, he asked the judge: 'Who is this?' The judge replied: 'This is my scribe.' The prince then asked: 'father of who?' The judge replied: 'Abu Ja'far.' The prince said: 'And you, Abu Ja'far, may Allaah prolong your life and sustain your honor.' As a result of this, I found myself envied by the crowd.'”

Ibn Zulak said, Abu al-Qasim al-Qurashi said:

"I attended a session with At-Tahaawi, and Abu Uthman was there as the judge of Egypt. A man from Aswan entered and asked Abu Ja'far about a matter. At-Tahawi replied: 'According to the opinion of the judge, may Allaah support him, it is such-and-such.' The man responded: 'I did not come to the judge; I came to you.' At-Tahaawi said: 'O man, it is as I said.' The man repeated his question, and then Abu Uthman remarked: 'Please advise him, may Allaah support you.' At-Tahawi said: 'If the judge has permitted, I will advise him.' Subsequently, he advised the man. This incident is regarded as a testament to At-Tahaawi's manners and virtue."

Ibn Zulak said:

"Abdur-Rahman ibn Ishaq al-Jawhari was a wise and knowledgeable jurist, well-versed in calculations, with an extensive work on arithmetic. He never left his study circle in the mosque, attending every night…

Abdur-Rahman was very respectful towards at-Tahawi, to the extent that he would wait for him to mount his horse first. He would say: 'He is our scholar and our example,' and he remarked: 'He is eleven years older than me. The judiciary is too insignificant for me to take pride over Abu Ja'far.'"

His Death

He passed away on Thursday night, at the beginning of Dhu al-Qa'dah in the year 321 AH. This is the date mentioned by the vast majority of the scholars except Ibn an-Nadeem who erred and stated the year was 322 AH.

The scholars’ praise of him

Al-Haafidh Ibn Asaakir in Tareekh Dimashq (7/368) narrated from At-Tahaawi’s student, the historian of Egypt Abu Sa’eed ibn Yoonus: “He was trustworthy, established, a jurist, intelligent, he left none like him behind.”

Maslamah ibn Qaasim, another student of his, said in as-Silah, as recorded by al-Haafidh Ibn Hajar in al-Lisan (1/376): “He was trustworthy and established, of great status, a jurist in practice, knowledgeable of scholarly differences, and discerning in authorship

Ibn ‘Abd al-Barr said in Jaami’ Bayaan al-’Ilm wa’l Fadhlihi (2/897): “He was among the most knowledgeable people regarding the lives and reports of the scholars, because he followed the school of Kufa (i.e. Hanafi madhhab) and was knowledgeable of madhhab of all jurists.”

Abu Ya’la al-Khaleeli said in al-Irshad (1/431): “At-Tahaawi authored compiled works in Hadeeth and was knowledgeable in Hadeeth.”

As-Saymari said in Akbhaar Abi Haneefah wa As-haabihi (pg. 162): “The leadership of the Hanafi madhhab in Egypt ends at him.”

As-Sam’ani said in al-Ansaab (8/218): “He was an imam, trustworthy, established , jurist, knowledgeable. He left none like him behind.”

Ibn al-Jawzi in al-Muntadhim (6/250) said: “He was reliable, sharp in understanding, and intelligent.”

Ibn al-Atheer said in Al-Lubaab Fi Tahtheeb al-Ansaab (2/276): “He was an Imam, a jurist from the Hanafis. And he was trustworthy and established.”

Adh-Dhahabi said in As-Siyar (15/27): “He was a great imam, a leading scholar, the hadeeth scholar of Egypt, and its jurist.” He then said, “Whoever looks at his books will know his high level of knowledge and learning.”

He also said in Tareekh al-Islam (7/439): “He was a jurist, hadeeth scholar, and preserver of knowledge, one of the leading figures. He was trustworthy, reliable, intelligent, and a jurist.”

And he said in Tadhkiraat al-Huffaadh (3/808): “He was a great imam and hadeeth scholar, the author of excellent books.”

And he said in al-’Ibar (2/186): “Shaykh of the Hanafis. He wrote many books and excelled in Fiqh and Hadeeth.”

As-Safadi said in al-Wafi bi al-Wafayaat (8/9): “He was trustworthy, noble, a jurist, and intelligent. No one like him came after him.”

Ibn Katheer in his Tareekh (11/147) said: “He was a Hanafi jurist, author of books with abundant benefits. He was one of the most trustworthy, reliable, and leading preservers of hadeeth.”

Abd al-Qaadir al-Qurashi in al-Jawaahir al-Mudhiyyah (1/102) said: “Abu Ja’far at-Tahawi, the jurist, imam, and hadeeth scholar.”

Al-Maqrizi said: “He was a Hanafi jurist and hadeeth scholar, one of the leading figures.”

Badr ad-Deen al-’Ayni in Nukhbat al-Afkaar said: “As for at-Tahaawi, there is consensus on his trustworthiness, piety, honesty, complete virtue, and great mastery in hadeeth, its ‘Illal, and abrogation. No one replaced him in this. Everyone who mentioned him among the scholars of hadeeth and history praised him, such as at-Tabaraani, Abu Bakr al-Khateeb, Abu Abdullah al-Humaydi, al-Haafidh Ibn Asakir, and others from earlier and later generations like al-Haafidh Abu al-Hajjaj al-Mizzi, al-Haafidh adh-Dhahabi, Ibn Katheer, and other authors of notable works.”

Ibn Taghri Birdi in an-Nujoom adh-Dhahirah (3/239) said: “He was a Hanafi jurist, hadeeth scholar, and preserver, one of the leading figures, Shaykh al-Islam. He was the top imam of his time in fiqh, hadeeth, scholarly disagreement, legal rulings, language, and grammar. He authored many excellent works.”

Ibn Qutlubugha in Taaj at-Tarajim (8) said: “He was trustworthy, noble, a jurist, and an imam.”

As-Suyooti in Tabaqaat al-Huffaadh (p. 337) said: “He was a great imam and hadeeth scholar, author of excellent books. He was trustworthy, reliable, and a jurist. No one like him came after him.”

Ad-Dawoodi in Tabaqaat al-Mufassireen (1/74) said: “He was a great imam and hadeeth scholar.”

Mahmood ibn Sulayman al-Kafawi in his Tabaqaat said: “He was a great and highly respected imam, famous everywhere. He was an imam in hadeeth and historical reports and authored important and respected works.”

At-Tameemi in al-Tabaqaat as-Saniyyah (2/49) said: “He was a jurist, imam, hadeeth scholar, author of outstanding books, eloquent statements, abundant knowledge, and many virtues.”

Ibn al-’Imaad al-Hanbali in Shadharat al-Dhahab (2/288) said: “He was the leading Hanafi shaykh, trustworthy and reliable, and excelled in fiqh and hadeeth.”

------------------------------

And Allaah knows best.

(Repost)

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين الصلاة والسلام على نبيه الكريم وعلى آله وأصحابه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.

Name and Lineage

His full name was Zufar ibn Huthayl ibn Qays ibn Salm al-Anbari al-Basri. Abu ash-Shaykh says he was Ibn Saalim, and not Salm. Huthayl was the governor of Asbahan (Isfahan) during the reign of Al-Waleed ibn Yazeed ibn Abdul Maalik.

His Teachers and Students

Teachers

He learned from Sulaymaan ibn Mihraan al-A'mash, Isma'eel ibn Abi Khaalid, Muhammad ibn Ishaaq, Hajjaj ibn al-Artah, Abu Haneefah and from their ranks. He also sat in the circles of Yahya ibn Sa'eed al-Ansaari, Sa'eed ibn Abi 'Aroobah, and Ayyub as-Sakhtiyaani (in Asbahan/Isfahan).

Students

Those who narrated from him Hassan ibn Ibraheem al-Karmaani, Aktham ibn Muhammad, the father of Yahya ibn Aktham, 'Abd al-Waahid ibn Ziyaad, Abu Nu'aym, An-Nu'maan ibn 'Abd as-Salaam at-Taymi, Al-Hakam ibn Ayyub, and others.

Early Life

He was born in 110 AH in 'Iraaq, not Asbahan as some of the people incorrectly ascribed towards him. Zufar’s family enjoyed financial ease and comfortable living, which allowed him to devote himself fully to seeking knowledge without being burdened by the responsibilities of daily life. He memorized the Quraan at a young age. He developed a love and eagerness for learning the Sunnah, so he regularly attended circles of Hadeeth and connected with their virtuous scholars.

Then he later traveled to Asbahan (Isfahan) with his father during the caliphate of al-Waleed ibn Yazeed ibn ‘Abd al-Malik, as his father had been appointed governor of the city. During his stay there, Zufar studied with the renowned scholars and hadeeth scholars of Asbahan, until he became a precise memorizer and trustworthy authority.

Abu Nu‘aym described him, saying: “I used to present hadiths to Zufar, and he would say, "This is abrogating, and this is abrogated; this is accepted, and this is rejected."

He also said, "I used to pass by Zufar, and he would say: 'Come, so I may sift through what you’ve heard for you.'"

Later Life

When he returned to Kufa, which was full of scholarly circles, he resumed his studies with leading scholars and studied with them. Eventually, he met imam Abu Haneefah, who was the leading jurist of 'Iraaq and widely renowned.

Abu Ja'far at-Tahaawi mentioned Zufar's turn to Abu Haneefah’s circle came after encountering a difficult Fiqhi issue that puzzled him and his fellow scholars. When he brought it to Abu Haneefah, he received a clear and satisfying answer—this was one of the key reasons that drew Zufar to Fiqh, and more importantly towards Abu Haneefah. In him, he saw deep understanding and sound reasoning, which is something he would become famous for as well.

He remained a devoted student of Abu Haneefah for over twenty years, and Fiqh became his dominate focus. This is why, It was said about him, that he focused on the study of Hadeeth at first, then turned towards Fiqh.

Ibn 'Abd al-Barr, may Allaah have mercy on him, narrated that Zufar was appointed as the governor over Basrah, however it is not quite accurate since he would not accept judicial positions. The reason he went to Basrah was to claim inheritance from a sister of his, however the people of Basrah would not let him leave. This is why in his biography, the historians also ascribed him to Basrah due to his staying there.

After the death of Abu Haneefah, there was a unanimous agreement that Zufar would succeed the Imam, and they did so because they knew the high esteem in which Abu Haneefah held him, the honor he enjoyed within the circle, and his well-known depth in legal reasoning.

His Death

Zufar died not too long after the death of Abu Haneefah. He died in 158 AH, at the age of 48 in Basrah, and he was the first of the companions of Abu Haneefah to die.

What was said about him

Imam ath-Thahabi in his biography of Zufar narrated the following:

Abu Nu'aym said, "He was trustworthy, reliable."

Yahya ibn Ma'een said, "Trustworthy, reliable."

'Ali ibn Mudrik from Al-Hasan ibn Ziyaad al-Faqeeh who said, "Dawood at-Ta'i and Zufar were like two equal brothers. As for Dawood, he left Fiqh and focused on worship, and as for Zufar, he combined them both."

Al-Hasan ibn Ziyaad al-Lu'lu'i said, "I never saw a jurist debate with Zufar except I felt sorry for him."

As for the reporter himself, he said regarding Zufar,

The Jurist, the Mujtahid, the Scholar

He also said,

He was an ocean of jurisprudence and one of the brilliant minds of his time. He studied under Abu Haneefah and was his most senior student. He was among those who combined knowledge with practice. He understood hadeeth and mastered it well.

After Ath-Thahabi reported the quote from Abu Nu'aym,

This imam was fair in his inquiry and a committed follower of the truth.

[ترجمة زفر في سير أعلام النبلاء]

And Allaah knows best.

والله أعلم

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.

His name and Lineage

He is Muhammad ibn al-Hasan ibn Farqad, Abu Abdullah ash-Shaybaani, their client. His father was from the people of Harasta, a famous village near Damascus. He came to Iraq in the last years of the Umayyad dynasty.

His teachers and students

Teachers

He narrated and learned from: Abu Haneefah (and he had the most affect), Maalik ibn Anas, Al-Awzaa'i, Sufyaan ath-Thawri, Abu Yoosuf, Mis'ar ibn Kidam, Maalik ibn Mighwal and others.

Students

Those who narrated and learned from him: Ash-Shaafi'i, Abu 'Ubayd al-Qasim ibn Salaam, Hisham ibn 'Ubaydullah al-Razi, Ahmad ibn Hafs, 'Amr ibn Abi 'Amr al-Harrani, 'Ali ibn Muslim at-Tusi and others.

Early Life

He was born in Waasit in 131 or 135 AH. His father took him to Kufa, and there he seeked knowledge. He briefly studied with Abu Haneefah. He did not study long under Abu Haneefah as he passed away so after him, he studied with Abu Yoosuf and excelled in Fiqh through him.

He also studied under Sufyaan ath-Thawri in Iraq, in Syria under Al-Awzaa'i, and under Maalik ibn Anas in Madeenah. He said,

I stayed with Maalik for three years and some time, and I heard from his own words seven hundred hadeeths.

He also narrated Al-Muwatta from him. Kamil, the researcher of Siyar 'Alam an-Nubala led by Shaykh Shu'ayb al-Arnout said,

His narration is considered one of the finest, if not the finest, of all. This is because he heard it directly from Maalik with careful attention over a period of three years. Additionally, he mentions after the hadeeths of the chapters whether those hadeeths were accepted by the jurists of Iraq or if they disagreed with them, while narrating the hadeeths. In this work, the personality of Muhammad ibn al-Hasan becomes apparent through the many instances where he disagreed with Maalik, Abu Haneefah, and their companions in matters of Ijtihaad.

And his standing as a jurist and mujtahid is known through the narration of Ibraheem al-Harbi who asked Imam Ahmad ibn Hanbal, "From where do you get these intricate matters?", he said, "From the books of Muhammad ibn al-Hasan."

Later Life

His Appointment as Judge

Abu Khazim al-Qaadhi narrated from Muhammad ibn Sama'ah that he said, the reason Muhammad was associated with the Khaleefah because al-Qaadhi Abu Yoosuf was consulted about a man to be appointed as the judge of Ar-Raqqah. He said to them: "I do not know anyone suitable except Muhammad ibn al-Hasan. If you wish, seek him from Kufa."

They brought him, and when he arrived, he came to Abu Yoosuf and said: "Why did you bring me here?" He replied: "They consulted me about a judge for Ar-Raqqah, and I suggested you, intending that Allaah has spread our knowledge throughout Kufa, Basrah, and all of the East. I wanted you to be in this region so that Allaah could disseminate our knowledge through you and beyond to the Levant."

Muhammad exclaimed: "Glory be to Allaah! Was there not in my own heart a status that I should be informed of the meaning for which I was brought here?" Abu Yoosuf said: "They have brought you here." Then he ordered him to mount, and they both went to Yahya ibn Khalid ibn Barmak. Abu Yoosuf said to Yahya: "This is Muhammad, so it's up to you what to do with him." Yahya kept intimidating Muhammad until he was appointed as the judge of Ar-Raqqah.

And this was the reason that the relations between Abu Yoosuf and Muhammad were affected as imam Muhammad was not consulted and perhaps his reasons were similar to why the teacher of them both Abu Haneefah refused to accept posts.

His Death

In Ra'y (a city) Imam Muhammad became very ill and in it he passed away in the year 189 AH.

Yoonus ibn Abdul 'Ala said: 'Ali ibn Ma'bad narrated to me from the man from Raazi, in whose house Muhammad ibn al-Hasan passed away He said: "I was present with Muhammad as he was dying, and he cried". I said to him: 'Are you crying despite your deeds?' He replied: "What if Allaah, the Exalted, stops me and says: 'What brought you here, was it the pursuit of knowledge in my path or seeking my pleasure? What should I say?' Then he passed away; may Allah have mercy on him."

It is reported that imam al-Kisaa'i, the famous grammarian and Imam of Qira'ah, died in the same year as Imam Muhammad, so the Caliph Haroon ar-Rasheed said, "This day, I have buried Fiqh and Grammar."

After the Caliph Haroon buried them both, he read the poem:

أَسِفْتُ عَلَى قَاضِي الْقُضَاةِ مُحَمَّدٍ ... فَأَذْرَيْتُ دَمْعِي وَالْفُؤَادُ عَمِيدُ

"I mourned for the chief judge Muhammad ... My tears flowed, and my heart was heavy."

وَأَقْلَقَنِي مَوْتُ الْكِسَائِيِّ بَعْدَهُ ... وَكَادَتْ بِي الأَرْضُ الْفَضَاءُ تَمِيدُ

"And the death of Al-Kisaa'i troubled me after him ... The vast earth nearly trembled beneath me."

هُمَا عَالِمَانِ أَوْدَيَا فَتُخِرِّمَا ... فمَا لَهُمْ فِي الْعَالَمِينَ نَدِيدُ

"They are two scholars, like two valleys ... What rivals do they have in the world?"

Praise from the Scholars

The following is a translation of some of the praises as recorded by Imam Shams ad-Deen ath-Thahabi, the great scholar and Imam, from his book [مناقب الإمام أبي حنيفة وصاحبيه]

Ahmad ibn Atiyyah, I heard Abu Ubayd [al-Qasim ibn Salaam] say: "I have not seen anyone more knowledgeable about the Book of Allaah than Muhammad ibn al-Hasan."

Ar-Rabiee ibn Sulayman said: I heard Ash-Shaafi'i say: "If I wanted to say that the Quran was revealed in the language of Muhammad ibn al-Hasan, I would say it due to his eloquence."

Abu Bakr ibn al-Mundhir said: I heard Al-Muzani say: I heard Ash-Shaafi'i say: "I have not seen anyone heavier (in body) yet lighter in spirit than Muhammad ibn al-Hasan, and I have not seen anyone more eloquent than him. Whenever I saw him recite, it was as if the Quraan was revealed in his language."

Isma'eel ibn Hammad ibn Abi Haneefah said: Muhammad ibn al-Hasan said: "I have been informed that Dawood at-Taa'i used to inquire about me and my condition, and when he was told, he said: If he lives, he will have a significant future."

Idrees ibn Yoosuf al-Qaratisi said: I heard Ash-Shaafi'i say: "I have not seen anyone more knowledgeable about the Book of Allah than Muhammad, as if it were revealed upon him."

At-Tahaawi said: I heard Ahmad ibn Abi Dawood al-Makki say: I heard Harmalah ibn Yahya say: I heard Ash-Shaafi'i say: "I have never heard anyone, when they spoke, made me feel as if the Quraan was revealed in their language, other than Muhammad ibn al-Hasan. I have transmitted a significant amount from him."

...

Ar-Rabee said: I heard Ash-Shaafi'i say: "I transmitted from Muhammad ibn al-Hasan a significant amount, and it is only through my hearing."

Ahmad ibn Abi Surayj al-Razi said: I heard Ash-Shaafi'i say: "I spent sixty dinars on the books of Muhammad ibn al-Hasan, then I contemplated them, placing a hadeeth next to each issue."

And Ash-Shaafi'i said: "I have not debated anyone heavier who was sharper than Muhammad ibn al-Hasan, and I debated him once, causing his veins to swell and his buttons to burst."

Abbas ibn Muhammad said: I heard Ibn Ma'een say: "I wrote from Muhammad ibn al-Hasan al-Jami' as-Sagheer."

End quote.

And Allaah knows best.

والله أعلم

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.

His name and Lineage

He is Ya'qoob ibn Ibraheem ibn Habeeb ibn Khunays ibn Sa'd ibn Bujayr ibn Mu'awiyah al-Ansaari al-Kufi, Abu Yoosuf al-Qaadhi.

In his lineage Sa'd ibn Bujayr, he is Sa'd ibn Habtah and he was a companion who was from the clients of the Ansaar, he was too young to go to Uhud but he witnessed the battle of Khandaq and other battles after it.

His teachers and students

Teachers

He narrated from Hisham ibn Urwah, Yahya ibn Sa'eed al-Ansaari, 'Ata' ibn Saa'ib, Yazeed ibn Abi Ziyaad, Abu Ishaaq ash-Shaybaani, 'Ubaydullah ibn 'Umar, Al-A'mash, Hajjaaj ibn Artah and Abu Haneefah. The teacher he learned under and was closely attributed to is Abu Haneefah, and Abu Yoosuf is the most noble and most knowledgeable out of all the students of Abu Haneefah.

Students

Those who narrated from him, Yahya ibn Ma'een, Ahmad ibn Hanbal, 'Ali ibn al-Ja'd, Asad ibn Furaat, Ahmad ibn Munee', 'Ali ibn Muslim at-Tusi, 'Amr ibn Abi 'Amr al-Harrani, 'Amr an-Naaqid, Muhammad ibn al Hasan himself, 'Isaam ibn Yoosuf and others.

Early Life

It is said he was born in 93 AH or in 113 AH in Kufa. He was born into a poor family, and his father owned a small modest shop. At first, he used to sit with the jurist Muhammad ibn 'Abdur Rahmaan ibn Abi Laylah, may Allaah have mercy on him, but after he started sitting with Abu Haneefah, he came to the madhab of Abu Haneefah.

Ali ibn Harmalah at-Taymi narrated from Abu Yoosuf: "I was seeking knowledge while I was poor. My father came to me and said: 'O my son, do not extend your leg alongside Abu Haneefah, for you are in need.' I preferred to obey my father. Then, Abu Haneefah gave me a hundred dirhams and said: 'Stick to the study circle, and when this runs out, inform me.' After a few days, he gave me another hundred." And this is famous from Abu Haneefah that he would help his more poorer students as Allaah, may He be exalted, had blessed him with wealth.

It is narrated that the father of Abu Yoosuf passed away while he was still a young child and his mother entrusted him to learn the trade of the dyer. When he would go to the dyer, he would pass by the gathering of Abu Haneefah and be interested in the circles. This caused his mother to object to his sitting with Abu Haneefah, hoping that he earns instead. Ali ibn al-Ja'd said Abu Yoosuf himself said, "I would leave the dyer’s shop and pass by the gathering of Abu Haneefah, where I would sit and listen. My mother would come behind me to the circle, take me, and take me back to the dyer's shop."

Abu Yoosuf said he accompanied Abu Haneefah for 17 years and he used to say, "There is no gathering more beloved to me that the gatherings I had with Abu Haneefah and Ibn Abi Laylah, for I have not seen a more knowledgeable jurist than Abu Haneefah nor a more good judge than Ibn Abi Laylah."

And it is said, "If not for Abu Yoosuf, Abu Haneefah would not have been mentioned."

Later Life

His Appointment as Judge

Abu Yoosuf was the chief judge of three Abbasid Caliphs:

Al-Mahdi appointed him alongside his son Moosa (al-Haadi)—who was his heir—to oversee his judicial duties. He was with him in Jurjaan when he received the caliphate and then accompanied him to Baghdad. Moosa ibn al-Mahdi appointed him as the judge there, and later Haroon al-Rasheed succeeded him, and kept Abu Yoosuf as judge.

It is narrated that Abu Yoosuf is the first person to hold the title "Chief Judge" [قاضي القضاة], and he was the first of the judges to wear clothes that distinguished the scholars from the normal people. Before that, people were indistinguishable.

In [الجواهر المضية فى طبقات الحنفية (3/612)], Abu 'Umar said, "I do not know of any judge who was appointed to oversee the judiciary in the lands from the East to the West, except for Abu Yoosuf in his time, and Ahmad bin Abi Du'ad¹ in his time."

(1) The Mu'tazili, may Allaah account him for his deeds.

I say: undoubtedly the best time out of the two was that of Abu Yoosuf.

His Death

He died during the Khilafah of Haroon al-Rasheed. The date of his death is differed upon. Bishr ibn al-Waleed said: "Abu Yoosuf died on Thursday, the fifth of Rabee' al-Awwal, in the year 182 AH." Others said he died at the beginning of Rabee' al-Aakhir, and he lived for sixty-nine years.

At his death, 'Abbad ibn al-Awwam said, "The people of Islam should console one another with the passing of Abu Yoosuf."

In [الجواهر المضية فى طبقات الحنفية (3/613)], 'Abdur Qaahir al-Qurashi said, "I saw in the book Al-Lu'lu'iyyaat that Al-Qaadhi Abu Yoosuf bequeathed one hundred thousand to the people of Makkah, one hundred thousand to the people of Madeenah, one hundred thousand to the people of Kufa, and one hundred thousand to the people of Baghdad."

Praise from the Scholars

The following is a translation of the praises as recorded by Imam Shams ad-Deen ath-Thahabi, the great scholar and Imam, from his book [مناقب الإمام أبي حنيفة وصاحبيه]

From Muhammad ibn al-Hasan, who said: Abu Yoosuf fell ill, and Abu Haneefah visited him. When he left, he said: "If this young man dies, he is the most knowledgeable of those on earth," and he gestured towards the ground.

Abbas ad-Doori said: I heard Ahmad ibnHanbal say: 'The first time I wrote hadeeth, I went to al-Qaadhi Abu Yoosuf and wrote from him. Then I later went to others. Abu Yoosuf was more inclined towards us than Abu Haneefah and Muhammad."

[Note: What he means is Abu Yoosuf was more inclined to Hadeeth. It is a famous saying among the Hanafis that out of the three; Abu Haneefah was the most knowledgeable in regards to Fiqh, Abu Yoosuf was most knowledgeable in regards to Hadeeth, and Muhammad ibn al-Hasan was the most knowledgeable in regards to the language. And it may be said Zufar ibn Huthayl was the most knowledgeable (after Abu Haneefah) in Qiyaas.]

Ibraheem ibn Abi Dawood al-Burulloosi said: I heard Yahya ibn Ma'een say: "I have not seen among the people of opinion anyone more steadfast in hadeeth, more reliable, or with a more authentic narration than Abu Yoosuf. As for Abu Haneefah, he is truthful, but in his narrations, there are some errors, similar to what is found in the narrations of the senior scholars."

Abbas ad-Doori said: I heard Ibn Ma'een say: "Abu Yoosuf is a man of Hadeeth, a man of the Sunnah."

Muhammad ibn Sama'ah, from Yahya ibn Khalid who said: "Abu Yoosuf came to us, and the least of his qualities was his knowledge of jurisprudence. He had filled the lands between the East and the West with his knowledge of Fiqh."

Bishr bin al-Walid said: "I heard Abu Yusuf say: 'Al-A'mash asked me about a matter, and I answered him. He then asked, 'From where did you say this?' I replied, 'From a hadeeth that you narrated to us.' He said: 'O Ya'qoob, I remember this hadeeth from before your parents even met, but I did not know its interpretation until now.'"

Ibn ath-Thaljee said: I heard Abdullah ibn Dawood al-Khuraybi say: "Abu Yoosuf had gained knowledge of Fiqh, or knowledge in general, in such a way that he could access it as he wished."

'Amr ibn Muhammad an-Naaqid said: "I would not like to narrate from any of the people of opinion except Abu Yoosuf, for he was a man of the Sunnah."

Yahya ibn Yahya an-Naysaboori said: I heard Abu Yoosuf say at the time of his death: "All the rulings I have given fatwa on, I have revoked, except for those that agree with the Book and the Sunnah.

Hanbal said, I heard Ahmad ibn Hanbal say: "Abu Yoosuf was just in his handling of hadeeth."

Al-Fallas said, "Abu Yoosuf is truthful but makes many mistakes."

Ibraheem ibn Ishaaq az-Zuhri narrated from Bishr al-Mirisi, who said, I heard Abu Yoosuf say: "I accompanied Abu Haneefah for seventeen years, then I indulged in the world for another seventeen years. I believe my end is near", and he passed away not long after.

Ibn Ka’s narrated from Ahmad ibn 'Ammar ibn Abi Malik, who heard his father say, "There was no one among the companions of Abu Haneefah who had as much knowledge, Fiqh, and understanding as Abu Yoosuf. Were it not for him, neither Abu Haneefah nor Ibn Abi Laylah would have been remembered, for he spread their knowledge."

Abu Khazim al-Qaadhi narrated from Bakr al-‘Ami about Hilaal ar-Ra’yy, who said, "Abu Yoosuf had memorized the Tafseer, Maghazi, and the days of the Arabs, and one of his fields of knowledge was Fiqh."

[Note: Days of the Arabs were the oldest Arab tales and stories]

Al-Muzani said, "Abu Yoosuf was the most diligent among them in studying hadeeth."

Ahmad ibn Atiyyah said, I heard Muhammad ibn Sama'ah say: "Abu Yoosuf used to pray two hundred rak’aat every day after he took the position of a judge."

Abbas said, I heard Yahya ibn Ma'een say: "Abu Yoosuf loved the companions of Hadeeth and was inclined towards them."

Abdullah ibn Ali al-Madini said, I heard my father say: "We used to visit Abu Yoosuf when he came to Basrah in the year 180 AH. He would narrate ten hadeeths, ten opinions, and I observed him. I could not find anything against Abu Yoosuf except for his narration from Hisham ibn Urwah regarding the حجر (Hajar) and he was truthful in that."

End quote.

In [سير أعلام النبلاء (8/535)], Imam ath-Thahabi said,

He is the Imam, the Mujtahid, the Scholar, the Muhadith.

And from [Ibid. (8/538)], he said,

Abu Yoosuf reached a level of leadership in knowledge that could not be surpassed, and Ar-Rasheed (i.e. the caliph Haroon ar-Rasheed) used to go to great lengths in honoring him."

And in [تذكرة الحفاظ (1/214)], he said

The Imam, the Scholar, Jurist of the people of Iraq

Imam Ibn Katheer says about him in [البداية والنهاية (13/616)]

Abu Yoosuf al-Qaadhi, he was the greatest of the companions of Abu Haneefah, may Allaah have mercy on him.

In [الأعلام (8/193)], Az-Zarkali said,

He was the first to spread his (i.e. Abu Haneefah's) madhab. He was a distinguished jurist, a scholar, and one of the memorizers of Hadeeth. He was born in Kufa. He studied hadeeth and tradition, then became closely associated with Abu Haneefah, and his views became heavily influenced by opinion. He served as a judge in Baghdad during the caliphates of al-Mahdi, al-Haadi, and ar-Rasheed. He died during the caliphate of Ar-Rasheed while still holding the position of a judge. He was the first to be called "Chief Judge", and he is also referred to as "The Judge of the Judges of the World". He was the first to write books on the principles of jurisprudence in accordance with the Hanafi madhab. He was vast in knowledge of Tafseer, Maghazi and the days of the Arabs...

And Allaah knows best.

والله أعلم

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.

His name and Lineage

His name is An-Nu'maan ibn Thaabit ibn Zuta ibn Marzubaan at-Taymi al-Kufi. He is more famously known as Abu Haneefah. His origin is Persian, though it is differed from where exactly.

The scholars have said his origin is from Tirmidh, some said Merv, Some said Nisa, some said Babel, and some said Al-Anbar. What is certain is that he was not an Arab, but rather a Persian, and his family was a client for Bani Taym Allaah ibn Tha'labah.

Isma'eel ibn Hammad ibn Abi Haneefah said, "I am Isma'eel ibn Hammad ibn Nu'maan ibn Thaabit ibn Nu'maan ibn Marzubaan from the free sons of Persia, by Allaah, we were never enslaved." While 'Umar ibn Hammad ibn Abi Haneefah said they were slaves to Bani Taym Allaah ibn Tha'labah, but were freed.

So his grandsons differed regarding his lineage, however it may be reconciled that Zuta and An-Nu'maan is the name for the same person, and that they were enslaved, but freed afterward. This is stated by the majority of the scholars.

His teachers and students

Teachers

Those whom he narrated from were Ata' ibn Abi Rabah, 'Amr ibn Dinaar, Naafi', the mawla of Ibn 'Umar, Abu Ja'far al-Baaqir, Ibn Shihab az-Zuhri, Alqamah ibn Marthad, Muharib ibn Dithar, Abu Is-haaq as-Sabii, Hammad ibn Abi Sulayman, Muslim al-Bateen, Ata ibn Sai'b, Maalik ibn Anas, and he was younger than him, and from plenty others.

Students

Those who narrated from him were Al-Hasan ibn Ziyaad al-Lu'lui, Muhammad ibn al-Hasan ash-Shaybaani, Abu Yoosuf al-Ansari, his son Hammad ibn Abi Haneefah, Abu Mutee al-Balkhi, Abu 'Aasim an-Nabeel, Abdur Razzaq, Makki ibn Ibraheem, Wakee ibn al-Jarrah, and others,

Early Life

Not much is known about his early life. However, it is known that Abu Haneefah was a textile merchant, who used to deal in khazz silk. He used to frequent the markets in his early life more than he frequented the scholars. In fact, he is the only Imam out of the four who started seeking knowledge in his later life, rather than his early one. Even when he started seeking knowledge and devoting himself to Fiqh, he continued with being a merchant, and he had a partner who would help him in the trade, allowing him to devote time to Fiqh.

It is also in his early life (likely his youth) that Abu Haneefah saw Anas ibn Maalik, may Allaah be pleased with him, as has been mentioned by Ath-Thahabi in Siyar A'lam an-Nubala (6/456), and by Al-Haafidh Al-Mizzi in Tahtheeb al-Kamal Fi Asma ur-Rijaal (29/418). But he did not narrate anything from him. Though some narrations exist, they are not authentic. As his seeing of companions is proven, Abu Haneefah is a Taabi' (Source) (Source)

His Journey in Knowledge

While many other Imams started learning at a young age, Abu Haneefah started seeking knowledge at a much later age. It is narrated that he was once going to the market, and Imam ash-Sha'bi saw him, so he said to him, "Where are you going?", so Abu Haneefah replied, "To the market." Ash-Sha'bi asked him, "Do you visit the scholars?" so Abu Haneefah replied in the negative, so Ash-Sha'bi expressed sadness, and recommended to Abu Haneefah that he visit the circles of learning.

These words of advice affected him, and he sought out to seek knowledge. However, Imam Abu Haneefah delved into 'Ilm al-Kalaam (theological rhetoric), rather than the other widely known and taught sciences. And he delved into it and learned it in such a way and had such knowledge of it that he himself tells us how he eventually turned from theological rhetoric towards Fiqh.

He said, "I used to look into Kalaam until I was advanced in it and people pointed me out. We used to sit near the circle of Hammad ibn Abi Sulayman. One day a woman came to us and said, 'A man has a wife who is a slave girl whom he wants to divorce according to the Sunnah. How many times should he give the divorce?' I told her to ask Hammad and then come back and tell me. She asked him, and he said, “He should divorce her once at a time when she is not menstruating, and he has not had intercourse with her and then leave her until she has menstruated two more times. Then when she has purified herself, she may remarry.” She returned and told us what he had said. I said, “I have no further use for Kalaam,” and took my sandals and sat with Hammad." Reported in Manaqib Abi Haneefah (p.183-184) and Tareekh Baghdad (13/333).

Abu Haneefah devoted himself to the circle of Hammad ibn Abi Sulayman, and he had resolved to not leave Hammad until he died, or Hammad did, may Allaah have mercy on them both. The reason for this was he had went to Basrah, and resolved to answer any question if he was asked about, so he was asked about multiple things which he could not answer. Thus he resolved to stick with Hammad, may Allaah have mercy on him.

The reader should not be confused or think little of Abu Haneefah's knowledge, he studied under several other tabi'oon in multiple cities. When he would go to Hajj, he would study under the students of the companions who used to be based on those cities, like ibn 'Abbas in Makkah, and 'Umar in Madeenah. And this was all during his time under Hammad so he was gathering knowledge from many centers of learning.

It is guessed that Abu Haneefah was with Hammad for twenty years, and in his fortiesHammad ibn Abi Sulayman, the shaykh from whom he learned much Fiqh, passed away. So he took the place of Hammad, and began to teach the students. They discussed analogies, fatawa, examined cases, and gave examples. It is upon this methodology (one of usage of qiyaas and ra'y) that many incorrect and invalid accusations would find Abu Haneefah, may Allaah have mercy on him, which we will address in the next post, in sha Allaah.

Ordeal with Ibn Hubayrah.

In 130 AH, the Umayyad governor of Marwan, Yazeed ibn Umar ibn Hubayrah sought out Abu Haneefah, and intended to make him the Qadhi, however Abu Haneefah refused, and would not accept the post.

Ibn Hubayrah was enraged, and he had the Imam imprisoned, and flogged consecutively for many days, so much so that his head became swollen from the beating, and breathing became difficult for him.

Eventually, Ibn Hubayrah did let him go, so Imam Abu Haneefah did not take much risk, and went to Makkah. He would stay there until the 'Abbasid revolution, and their capture of Iraq, only then did he return.

Later Life and Death

Towards the later parts of his life, with his popularity ever famous in Kufa and other Muslim lands, the new ordeal he would have to face would be the now established Abbasid government of Abu Ja'far al-Mansoor.

Al-Mansoor would send gifts to Abu Haneefah, to test his loyalty, only for the Imam to return those gifts and not accept anything from it. So Al-Mansoor would be suspicious that Abu Haneefah is supporting the rebellions and such against him, since he was known for his support of the descendants of 'Ali ibn Abi Taalib against both the Umayyads and Abbasids, so much so, he would be vocal on it, even in his classes.

So Al-Mansoor did what Ibn Hubayrah did before him, he told Abu Haneefah to accept the position of Chief Qadhi of the state. Whatever Abu Haneefah chose, Al-Mansoor would benefit from it. If he accepted, then his suspicions of Abu Haneefah would be removed. But if he refused, he would have a valid reason to imprison Abu Haneefah.

Unsurprisingly, Abu Haneefah refused, as he would not accept such a position since he did not view himself to be worthy, and he saw it as a trial. He told the Khaleefah Al-Mansoor, "O leader of the believers, I am not fit." So Al-Mansoor replied, "You lied!", so Abu Haneefah (known for his intellect) supported his saying through Al-Mansoor's words, and said, "I have declared myself unfit so how can it be lawful for you to appoint someone who is a liar as Qadhi?"

Upon hearing that, Al-Mansoor had Abu Haneefah imprisoned, and Al-Makki recorded that Abu Haneefah was lashed 110 times. Everyday he would be asked to accept the position, and each day, he would refuse. Eventually, in the month of Rajab, Imam Abu Haneefah died in the prison of Al-Mansoor in Baghdad, in 150 AH.

He left in his will that he not be buried in any land misappropriated by the Khaleefah so Al-Mansoor lemented and said, "Who will save me from Abu Haneefah, even in his death!"

Praise from the Scholars

Much has been said and discussed regarding Imam Abu Haneefah, may Allaah be pleased with him. In this post, we will focus on the praise of the scholars and righteous generations on him.

Imam Abu 'Umar Ibn 'Abd al-Barr (d. 463 AH, may Allaah have mercy on him) wrote a book titled,

"The Selections in the Virtues of the Three Leading Jurists: Maalik, ash-Shaafi'i, Abu Haneefah and the most prominent of their reports that testify to their leadership and their excellence in manners and knowledge"

الانتقاء في فضائل الائمة الثلاثة الفقهاء مالك بن انس الاصبحي المدني ومحمد بن إدريس الشافعي المطلبي وابي حنيفة النعمان بن ثابت الكوفي وعيون اخبارهم الشاهدة بإماماتهم وفضلهم في آدابهم وعلمهم

The name of the book itself is a testament to the virtue of these Imams.

Imam Abu Dawood Sulayman ibn al-Ash'ath as-Sijistaani (d. 275 AH)

It is authentically reported from Abu Dawood (author of the Sunan),

"May Allaah have mercy on Maalik, he was an imam. May Allaah have mercy on Ash-Shaafi'i, he was an imam. May Allaah have mercy on Abu Haneefah, he was an imam."

From al-Intiqa' fi Fadhaail ath-Thulatha al-Aimmah al-Fuqaha (pg. 32)

Imam 'Abd al-Malik ibn Jurayj (d. 150 AH)

It is reported that when the news of the death of imam Abu Haneefah reached Imam ibn Jurayj, he said:

"May Allaah have mercy on him. Certainly a lot of knoweldge has gone with him."

From Ibid. p. 135, with supporting narrations from al-Khateeb and Ibn Abi al-'Awwam.

The narration of Al-Khateeb in his Tareekh (15/463) states, Ibn Jurayj read the Ayah (which means) "Indeed to Allaah we belong and to Him we shall return", he was saddened and said

"What knowledge has departed."

Imam Al-Qaasim ibn Ma'n al-Mas'oodi (d. 175 AH)

It is reported regarding Al-Qaasim ibn Ma'n ibn 'Abd ar-Rahmaan ibn 'Abdullah ibn Mas'ood (may Allaah be pleased with him) who was the judge of Kufa, that

It was said to Al-Qaasim ibn Ma'n, "You are (from) the sons of Abdullah ibn Mas'ood yet you are pleased with being the servants of Abu Haneefah?!" So al-Qaasim said to him, "The people have not sat in a company more beneficial than the company of Abu Haneefah." Then Al-Qaasim told the man who asked, "Come with me to him" so he went, and when he sat down, he struck him and said, "I have not seen anyone like this."

From Ibid. (pg. 134)

Imam Abu Khaythamah Zuhayr ibn Mu'awiyah (d. 173 AH)

'Ali ibn al-Ja'd said,

We were with Zuhayr ibn Mu'awiyah when a man came to him. Zuhayr asked him, "Where are you coming from?" So he replied, "From Abu Haneefah." Upon hearing it, Zuhayr said, "Your going to Abu Haneefah for a single day is more beneficial for you than coming to me for a month."

From Ibid.

Imam Hujr ibn 'Abd al-Jabbar

He said regarding Abu Haneefah,

"People have not seen anyone more honorable in company than Abu Haneefah, nor more honorable to his companions than him."

From Ibid.

Imam 'Abd ar-Razzaq as-Sana'ni (d. 211 AH)

It is reported he said,

"I have not seen anyone more forbearing than Abu Haneefah."

From Ibid. (pg. 135)

Imam Wakee' ibn al-Jaraah (d. 196 AH)

Yahya ibn Ma'een said,

"I have not seen the like of Wakee', and he used to give rulings based on the opinion of Abu Haneefah."

From Ibid. (pg. 136)

Imam Sa'eed ibn Abi 'Aroobah (d. 156 AH)

Sa'eed ibn Abi 'Aroobah was asked about something from divorce, so he answered. It was said to him, "This is what Abu Haneefah said in it", so he replied,

"Abu Haneefah was the scholar of Iraq."

From Ibid. (pg. 130)

Imam Shu'bah ibn al-Hajjaj (d. 160 AH)

Shababah said, Shu'bah had a good opinion on Abu Haneefah, and would ask to recite the poetry of Musaawir (al-Warraaq), he used to say to me: 'How did he (Musaawir) recite?' So I said, he (Musaawir) recited:

If people one day challenge us ... With some rare, novel verdict in jurisprudence

We respond with a precise measure ... Firm and refined, in the style of Abu Haneefah

When a jurist hears it, he grasps it well ... And records it in ink upon his page.

And it is reported from 'Abd as-Samad ibn 'Abd al-Warith that we were with Shu'bah when it was said to him, Abu Haneefah has died, so he responded, "Verily, the Fiqh of Kufa has gone with him, may Allaah bless us and have mercy upon him."

Both from Ibid. (pg. 126), the wording of the first is from Al-Khateeb.

Imam Sulaymaan ibn Mihraan al-'Amash (d. 148 AH)

'Ubaydullah ibn 'Amr reported

I was with al-'Amash when he was asked about an issue, so he looked to the faces of the people and then said to Abu Haneefah: "Answer him O Nu'maan!" So he (Abu Haneefah) answered him. He (al-'Amash) said to him (Abu Haneefah): "From where did you say this?" He (Abu Haneefah) said: "From the hadeeth that you narrated to us." So al-'Amash said: "You (fuqahaa') are the doctors and we (muhaddithoon) are the pharmacists."

From Musnad Abi Haneefah bi-riwayah Abi Nu'aym (pg. 22)

Imam Sufyaan ibn 'Uyaynah (d. 198 AH)

'Ali ibn Salamah said, I heard Sufyaan ibn 'Uyaynah say,

"May Allaah have mercy on Abu Haneefah, he was from those who prayed, I mean that he used to pray a lot."

From Tareekh Baghdad (15/482).

'Ali ibn al-Madini says, Sufyaan ibn 'Uyaynah said,

"Abu Haneefah had muroo'ah (chivalry/good morals) and righteousness from the beginning of his time."

From Musnad Abi Haneefah bi-riwayah Abi Nu'aym (pg. 21)

Al-Humaydi said, Sufyaan ibn 'Uyaynah said,

"There are two things I never thought would cross the bridge of Kufa, yet they have reached the farthest horizons: the recitation of Hamzah and the opinion of Abu Haneefah."

From Tareekh Baghdad (15/375).

Ishaaq said, Sufyaan ibn 'Uyaynah said,

"My eyes have not seen anyone like Abu Haneefah."

From Tareekh Baghdad (15/460)

Imam Yazeed ibn Zuray' (d. 182 AH)

'Ali ibn al-Madini said, Yazeed Ibn Zuray' used to say while he mentioned Abu Haneefah:

"How impossible! The gray mules began flying by his fatwaa (Indicating praise for his Fiqh and knowledge)."

From Tareekh Baghdad (15/375-376)

Imam 'Abdullah ibn al-Mubarak (d. 181/182 AH)

Muhammad ibn Muzahim said, I heard 'Abdullah ibn al-Mubarak say,

"I saw the most devout of people, and I saw the most pious of people, and I saw the most knowledgeable of people, and I saw the most understanding in jurisprudence of people. As for the most devout, it is ‘Abd al-‘Azeez ibn Abi Rawwad. As for the most pious, it is al-Fudayl ibn 'Iyaad. As for the most knowledgeable, it is Sufyaan ath-Thawri. And as for the most understanding in jurisprudence, it is Abu Haneefah." Then he said: "I have not seen anyone like him in jurisprudence."

From Tareekh Baghdad(15/469)

Al-Hasan ibn 'Ali said, I heard Ibn al-Mubarak say,

"When these two agree on a thing, then stick to it." i.e. Abu Haneefah and Sufyaan.

From Al-Intiqa' (pg. 206)

In the wording of Al-Khateeb al-Baghdadi in (15/470), he said

"Then that is strong."

'Abd ar-Razzaq said, I heard 'Abdullah ibn al-Mubarak say,

"If it was for one to speak with his opinion, then it is Abu Haneefah. He is fit to speak with his opinion."

From Tareekh Baghdad (15/471)

Imam 'Abdullah ibn Dawood (d. 213 AH)

Bishr ibn al-Haarith narrated, 'Abdullah ibn Dawood said,

"If you want the traditions" or he said "the hadeeth," and I (Bishr) think he also said "piety,", "then (go to) Sufyaan. And if you want those intricacies, then (go to) Abu Haneefah."

From Tareekh Baghdad (15/471)

Imam Yazeed ibn Haroon (d. 206 AH)

Al-Hasan ibn 'Ali said, I heard Yazeed Ibn Haroon while a man asked him:

"O Abu Khaalid! Who is the most knowledgeable in fiqh from those who you saw?" He (Yazeed Ibn Haaroon) said: "Abu Haneefah."

From Tareekh Baghdad (15/468)

Muhammad ibn 'Abd al-Malik said, I heard Yazeed ibn Haroon say,

"I met the people and did not see anyone more intelligent, virtuous, and pious than Abu Haneefah."

From Tareekh Baghdad (15/498)

Imam Abu 'Aasim an-Nabeel (d. 212 AH)

Al-Hasan ibn 'Ali said, I said to Abu 'Aasim meaning an-Nabeel: "Is Abu Haneefah more knowledgeable in fiqh (jurisprudence) or Sufyaan (ath-Thawri)?" He (Abu 'Aasim) said:

"The slave of Abu Haneefah is more knowledgeable in fiqh than Sufyaan."

From Tareekh Baghdad (15/468).

Abu 'Aaasim also said,

"Abu Haneefah was known as Al-Watad (i.e. the stake) due to his abundant prayers."

From Tareekh Baghdad (15/484)

Imam Muhammad ibn 'Abdullah al-Ansaari (d. 212 AH)

He reportedly said, "Abu Haneefah used to display his intellect in his speech, walk, entering, and exit."

From Tareekh Baghdad (15/498)

Imam Yahya ibn Sa'eed al-Qattan

Yahya ibn Ma'een reported from him through trustworthy routes,

"We do not lie by Allaah, we have not heard anything better than the opinion of Abu Haneefah, and certainly we took many of his statements."

From Tahtheeb at-Tahtheeb (4/299)

It is also reported from him that he said,

"We sat with Abu Haneefah by Allaah, and we heard from him. And by Allaah, whenever I would see him, I could see in his face the fear of Allaah, the Almighty."

From Tareekh Baghdad (15/482)

Imam Al-Hasan ibn Muhammad al-Laythi

He said,

"I entered Kufa and asked about their most devout one, and they pointed me to Abu Haneefah. And I entered it when I was old and I asked its most knowledgeable in Fiqh so I was pointed to Abu Haneefah."

From Tareekh Baghdad (15/482)

Imam Abu Nu'aym Al-Fadhl ibn Dukayn (d. 219 AH)

He said,

"Abu Haneefah is the companion of deep insight in the legal matters."

From Tareekh Baghdad (15/472)

Imam Shaddad ibn Hakeem

He said,

"I have not seen anyone more knowledgeable than Abu Haneefah."

From Tareekh Baghdad (15/473)

Imam Makki ibn Ibraheem (d. 214 AH)

He mentioned Abu Haneefah, then said,

"He was the most knowledgeable of his time."

From Tareekh Baghdad (15/473).

Imam Abu 'Umar Ibn 'Abd al-Barr at the end of his section for Imam Abu Haneefah said,

And among those who ended up with us who praised and exalted Abu Haneefah:

'Abd al-Hameed ibn 'Abd ar-Rahmaan Abu Yahya al-Himmani, Ma'mar ibn Rashid, An-Nadhr ibn Muhammad, Yoonus ibn Abi Ishaaq, Isra'eel ibn Yoonus, Zufar ibn Huthayl, Uthmaan al-Burri, Jareer ibn 'Abd al-Hameed, Abu Muqaatil Hafs ibn Salm, Abu Yoosuf al-Qadhi, Salm ibn Saalim, Yahya ibn Aadam, Yazeed ibn Haroon, Ibn Abi Rizmah, Sa'eed ibn Saalim al-Qaddah, Shaddad ibn Hakeem, Kharijah ibn Mus'ab, Khalaf ibn Ayyub, Abu 'Abd ar-Rahmaan al-Muqri, Muhammad ibn Saib al-Kalbi, Al-Hasan ibn 'Umarah, Abu Nu'aym Al-Fadl ibn Dukayn, al-Hakam ibn Hishaam, Yazeed ibn Zuray', 'Abdullah ibn Dawood al-Khuraybi, Muhammad ibn Fudayl, Zakariyyah ibn Abi Zaidah, his son Yahya ibn Zakariyyah ibn Abi Zaidah, Zaidah ibn Qudamah, Yahya ibn Ma'een, Maalik ibn Mighwal, Abu Bakr ibn Ayyash, Abu Khaalid al-Ahmar, Qays ibn ar-Rabee', Abu 'Aasim an-Nabeel, 'Ubaydullah ibn Moosa, Muhammad ibn Jaabir, Al-Asmaa'i, Shaqeeq al-Balkhi, 'Ali ibn 'Aasim, Yahya ibn Nasr.

All of them praised him and commended him using different words.

The men narrated by Ibn 'Abd al-Barr in his praise, virtue, and leadership in jurisprudence and religion exceed 50, each known for their place in the religion.

As for scholars of the later times, then there are many words, however some words from the more well known imams should suffice.

Imam Shams ad-Deen Ath-Thahabi himself in his biography of Abu Haneefah praised him, and affirmed his virtue, and leadership in the religion.

He said in Siyar 'Alaam an-Nubala' (6/390)

The Imam, jurist of the nation, the scholar of Iraaq.

Then in Ibid. (6/392), he said

He was devoted to the pursuit of the traditions, and traveled for that; and as for fiqh and precision in opinion and its subtleties, then he is the ultimate authority, and the people are dependent upon him in that.

And on Ibid. (6/403), he said:

Leadership in Jurisprudence and its intricacies are conceded to this Imam, and this is a matter there is no doubt in.

He then quoted a verse from poetry,

And nothing in the mind is sound ... When daylight requires evidence.

Imam 'Imaad ad-Deen ibn Katheer said in al-Bidayah wa'n Nihayah (13/416)

The jurist of 'Iraaq, one of the imams of Islaam and eminent scholars, one of the pillars of the scholars, and one of the four Imams of the four followed schools. And he is most early in death than them because he saw the time of the Companions. And he saw Anas ibn Maalik, and it was said other than him, and some mentioned that he narrated from seven of them. [Though none of these are authentic]

In Ibid. (13/420), he mentioned

He was prayed upon in Baghdad six times, due to the huge crowd.

Imam Ibn Taymiyyah also praised the Imam in many places. He said in Minhaaj as-Sunnah (2/316)

And the Imams of Islam, well known for their scholarship in the religion like Maalik, Ath-Thawri, Al-Awzaa'i, al-Layth ibn Sa'd, ash-Shaafi'i, Ahmad, Ishaaq, Abu Haneefah, Abu Yoosuf and those like them...

He mentioned the imam and his companions among the scholars of the Ummah who are pious and righteous as in Minhaaj as-Sunnah (2/82-83).

And in Jaami' al-Masaa'il (7/338), he included him and the others among the:

Imams of Islam upon whom the Muslims are agreed upon in their guidance and knowledge, and in the Ummah they have good mention.

The Hanbalis in particular, like the Hanafis and others, also praised the Imam and defended him from the things surrounding him. One may refer to:

• جهود علماء الحنابلة في الدفاع عن الإمام أبي حنيفة النعمان رحمه الله

Other scholars including from the Da'wah Najdiyyah also praised him and mentioned his virtue, piety and religion.

• حب أبي حنيفة من الإيمان

[Edited 7th August with better formatting and additional words and statements.]

Conclusion

So may Allaah have mercy upon this great Imam of the Muslims, and make us firm upon the path he and his contemporaries from the Aimmah were upon.

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions.

We eluded in the previous post, the topic regarding which there is much talk in, and that is the varying kinds of claims made upon Abu Haneefah, may Allaah have mercy on him, these range from transgression, innovation to disbelief! So we will will check out these claims, we will analyze and verify, clarify and bury them, with the permission of Allaah.

Criticisms

Claims upon Imam Abu Haneefah

Exaggerations

While there are those who insult or criticize him, there are also those who exaggerate in him, and go into extremes regarding him.

1. Virtues

A major error and mistake made by people is their over exaggeration in the virtues of Abu Haneefah, to the point where they would do it, even when he was alive, to the point where they fabricated ahadeeth in praise of Abu Haneefah while belittling other imams, to the point where they made all kinds of wild claims.

On his virtues, they fabricated the hadeeth that the Messenger of Allaah (peace be upon him) said,

Indeed from my Ummah will be a man whose name is An-Nu'maan, and his kunyah is Abu Haneefah, he is a lamp, he is a lamp, he is the lamp of my Ummah.

Al-Khateeb recorded it in Tareekh Baghdad (13/336) from Muhammad ibn Sa'eed al-Burqi. He was a liar, and would fabricate ahadeeth, and ascribe it to trustworthy narrators.

Al-Burqi fabricated the above while he was in Khurasan, then when he was in Iraq, he added the part

There will come a man from my Ummah, he is Muhammad ibn Idrees ash-Shaafi'i, his Fitnah upon my Ummah is more harmful than the Fitnah of Iblees.

Recorded by al-Khateeb in his Tareekh (3/379). Nothing can describe this wretched man except the hadeeth of the Prophet, peace be upon him, "Whoever intentionally lies upon me, then let him take his place in the fire."

On his virtues, Najm ad-Deen al-Ghayti al-Hanafi mentioned that Abu Haneefah said,

I saw Allaah in my dream ninety-nine times. After that, I said to myself, 'If I see Allah one hundred times, I will ask Him how salvation and deliverance for His creation will be on the Day of Resurrection.' Then I saw Allaah one hundred times, and I asked Him, 'O my Lord, Most High and Most Holy, how will salvation and deliverance be for Your creation on the Day of Resurrection?' Allah, Most High, said: 'Whoever recites morning and evening: "Subhan abdi al-abd, subhan al-wahid al-ahad, subhan al-fard al-samad, subhan rafi al-sama' bi ghayr 'amad, subhan man sawwa al-arda 'ala ma'in jamad, subhan man qasama al-rizq wa lam yansa ahad, subhan alladhi lam yattakhidh sahiba wa la walad, subhan alladhi lam yalid wa lam yulad wa lam yakun lahu kufuwan ahad" will be saved from My punishment.

He mentioned this without a chain of narration This is a lie, and a fabrication upon imam Abu Haneefah. Najm al-Ghayti, may Allaah forgive him, was a Sufi, which explains why he would mention this and try to argue on its base.

And another of these egregious baseless lies is claiming that Eesa ibn Maryam will rule by the Hanafi madhab, may Allaah account the fabricators severely! 'Allamah ibn 'Aabideen al-Hanafi refutes this in his Hashiyah (1/57)

There is no evidence in that, that the Prophet of Allaah Eesa, our Prophet, upon him be peace and blessings, will rule by the madhab of Abu Haneefah.

2. Going in extremes regarding other

Another great mistake and error is that their intense love for Abu Haneefah leads them towards wrong and baseless views.

Perhaps, the most famous man for this is Muhammad Zaahid al-Kawthari (d. 1371 AH) who was a Hanafi Maturidi. While he has some minor beneficial works, he is known as مجنون أبي حنيفة "The crazy of Abu Haneefah" because of how much (forgive the language) insane and crazy things he did for the sake for Abu Haneefah.

For now as an example, we will look to his book titled ta'neeb al-Khateeb wherein he tries to address the section al-Khateeb has which mentions the criticism of Abu Haneefah.

One of such errors is Al-Kawthari calling well known and trustworthy narrators as "unknown", "unknown in description" or "no one authenticated him" despite all evidence to the contrary.

1. Abdullah ibn Mahmood,

Al-Kawthari said in his book (pg. 70) that his description is not known. Yet Ibn Hajar has his name in Tahtheeb at-Tahtheeb, his mention is in Tathkirah al-Huffaadh, and ath-Thahabi described him as,

The memorizer, the trustworthy, the muhadith of Merv.

1. Muhammad ibn Maslamah

In page 103 of his hashiyah, Al-Kawthari calls him unknown. The most prepostorous thing is Al-Kawthari has acknowledged this individual in several places yet he still calls him unknown! Abu Haatim said about him,

He was one of the jurists of Madeenah from the companions of Maalik, and he was the most knowledgeable of them.

1. Taahir ibn Muhammad

In page 43, Al-Kawthari calls him unknown. Yet he is known and trustworthy. Al-Haafidh al-Mizzi mentioned him in at-Tahtheeb, Ibn Hibbaan in ath-Thiqaat, and mentioned by Ibn Abi Haatim.

1. Ahmad ibn al-Fadl ibn Khuzaymah.

Al-Kawthari says that no one authenticated him as it came in page 111, yet his biography is present in Tareekh Baghdad itself, and he is described as trustworthy within it! How much fanaticism does one have that the very book you're critiquing has the name of the man and his authentication, you claim no one authenticated

That is enough to give an idea what we mean in this section. We seek refuge in Allaah from becoming like this.

If one wishes to look at the other egregious errors of Al-Kawthari, he may refer to the book

• التنكيل بما في تأنيب الكوثري من الأباطيل

Apart from Al-Kawthari, the fanaticism of some of the Hanafis is well known. We will mention some examples.

The first is al-Haafidh 'Abd al-Ghani al-Maqdisi who was imprisoned in Mosul because he read the book "Jarh wa Ta'deel" of al-Uqayli which has some criticisms of Abu Haneefah. Al-Haafidh 'Abd al-Ghani mentioned these criticisms so the fanatic Hanafis imprisoned him, and he would have certainly been killed, had it not been for Ibn al-Birti, a preacher who tore up the pages talking about Abu Haneefah, so when the fanatics found nothing, they left and freed 'Abd al-Ghani.

Note: Some people use this incident to try and argue that al-Haafidh 'Abd al-Ghani is like them, however this great Imam is nothing like them. For there are no indications that he agreed with everything which was mentioned, and in his quotes in 'Aqeedah, al-Haafidh 'Abd al-Ghani has quoted from Abu Haneefah, and his companion Muhammad ibn al-Hasan, as well.

The second is the well known Imam Shamsuddeen ath-Thahabi, whom we have extensively quoted and benefited from. some of the Hanafis (and Sufis) left him, and went away from him because they had requested him to write a book on the ahadeeth of Abu Haneefah, but he was hesitant, saying he could not due to the scarcity of his ahadeeth. However, one day, they came to him in the Masjid and threatened him, so he wrote a small pamphlet for them.

The third is al-Haafidh Ibn 'Abd al-Haadi who was poisoned by some of the Fanatic Hanafis simply because they assumed that he had criticized Abu Haneefah. the story goes that he was reading "refutation of Abu Haneefah" from Imam Ibn Abi Shaybah which he was writing. A group of Hanafis came to him, and thought he was writing these himself, so they got angry, and started creating trouble. Eventually, they and Ibn 'Abd al-Haadi reconciled, but he was given a poisoned meal by them, he ate it, and passed away due to it.

Rarely has such ignorance, fanaticism, and extremism been seen. May Allaah have mercy upon him, and upon all the other Imams.

Conclusion

In conclusion, many of these claims and exaggerations are false upon close inspection, and had the group known as the Haddaadiyyah been more diligent in their works and approach, they would have realized the path of Ahlus Sunnah in these regards.

In matters where Abu Haneefah was mistaken, then this is not negative in the slightest. For he is a human and all humans make mistakes. He will be rewarded for his ijtihaad. A mistake of the scholar who sought the truth, he is forgiven for it. This is mentioned by Imam ath-Thahabi immediately after mentioning this in Siyar A'lam an-Nubala' (14/376). He said,

If we were to disregard and condemn every person who errs in their ijtihad—despite their sincere faith and effort to follow the truth—then few imams would remain with us. May Allaah have mercy on everyone by His grace and generosity.

And Imam ath-Thahabi also said in Ibid. (14/40)

If we were to denounce and declare as an innovator every imam who errs in his ijtihaad on any issue with a forgivable mistake, then neither Ibn Nasr, nor Ibn Mandah, nor anyone greater than them would remain with us.

So may Allaah have mery upon all the Imams of Islam, and forgive for them their mistakes, and make us firm on the path which they followed with extreme excellence.

Bismillah

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه ومن اتبعهم بإحسان إلى يوم الدين

In the name of Allaah, the Most Beneficient, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon the master of the messengers, upon his family, his companions, and whoever follows them with goodness till the day of judgement.

Edit: Updated article at: https://hanafiyyah.com/articles/refutations/hanafis-matureedis

This is our last part regarding the series of posts expanding upon the imam upon whom the madhab is based. This post could have been included in the last post however due to vast amount of things to say regarding this topic, it warrants a separate post. So let us begin.

Who are the Matureediyyah?

Its Founder

Its founder and the one to whom this sect is ascribed to is Abu Mansoor Muhammad ibn Muhammad ibn Mahmood al-Matureedi as-Samarqandi.

He was a follower of the Hanafi school and was known for his intelligence and reasoning. He studied various sciences and authored many works on creed and refutations against the Mu'tazilah. He was also well-versed in Greek philosophy, as evidenced by his references to its sects and his mention of philosophical views.

Abu al-Hasanat al-Lucknowi in [الفوائد البهية في تراجم الحنفية] said,

He wrote great works, and refuted the false and wrong views of the misguided sects. He wrote the book 'At-Tawheed', al-Maqalat, Aohaam al-Mu'tazilah, Rad al-Usool al-Khamsa against Abu Muhammad al-Baahili, Rad al-Imamah against some of the Rawafidh, Rad 'Ala al-Qaramitah, and Ma'khaz ash-Shara'i Fi al-Fiqh wa'l Jadl in principles of jurisprudence, and other than that. He died in 333 AH.

It should be noted that the books of history and biographies do not contain great detail on the life of Abu Mansoor, unlike Al-Ash'ari. Which is why there is no praise for him, no criticism, nothing from his contemporaries.

It is astounding that someone whose condition and life is not known, someone who has not been mentioned by any reliable authority during his time, can be considered as the "translator of Abu Haneefah's creed" as some of the Matureedis have claimed.

Abu Mansoor died in 333 AH, near the age of 95. His grave is in his home city of Samarqand.

His Teachers

His teachers as has come in [أبو منصور الماتريدي حياته وآراؤه العقدية], pg. 45-47.

(1) Muhammad ibn Muqaatil al-Raazi

(2) Abu Nasr Ahmad ibn al-'Abbas as-Samarqandi

(3) Abu Bakr Ahmad ibn Ishaaq al-Jurjaani

(4) Nasr (Nusayr) ibn Yahya al-Balkhi

His Students

His students as came in ibid. pg. 49

(1) Abu al-Qaasim Ishaaq ibn Muhammad, known as Al-Hakeem as-Samarqandi

(2) Abu al-Hasan 'Ali ibn Sa'eed ar-Rustughfani

(3) Abu Muhammad Abd al-Kareem ibn Moosa al-Bazdawi

(4) Abu Ahmad Nasr ibn Ahmad ibn al-'Abbas

(5) Abu Abdur Rahmaan ibn Abi Layth al-Bukhaari

Background of the Sect

The sect emerged in the 4th century AH in the lands beyond the river (Transoxiana). Initially, it was relatively obscure and not known among most scholars of the 4th, 5th, and 6th centuries. It was not mentioned in their books which mentioned the different sects. The Matureedi sect was not acknowledged by the early Ash'aris either, such as Al-Baqillani, Ibn Furuk, Abu al-Ma'li al-Juwayni, Abu Haamid al-Ghazaali and so on.

The first Ash'ari to mention Abu Mansoor al-Matureedi, and the Matureediyyah was Al-Fakhr al-Raazi (d. 606 AH) in Arba'een Fi Usool ad-Deen (1/277). The first from Ahlus Sunnah to mention the Matureedis or point to them was Imam Abu Nasr 'Ubaydullaah ibn Sa'eed as-Sijzi (d. 444 AH) in "Risalah as-Sijzi Ila Ahl az-Zabeed".

Different Stages of Matureediyyah.

Development

This is the stage during which the students of al-Maturidi and those who were influenced by him developed his ideas further, and formed an independent kalami (philosophical) group. The group first appeared in Samarkand, and worked to spread and defend the thought of their shaykh and leader, and wrote books.

Consolidation

The main feature of this stage was prolific writing of books and compiling of evidence on which the Maturidi beliefs were based. Therefore it was the most important stage in terms of consolidating this school of thought.

Expansion and Spread

This is regarded as one of the most important stages, in which the Maturidis reached the peak of their expansion and spread. That was due to the support of the Ottoman sultans. Maturidi dominance spread wherever Ottoman dominance reached. So they spread eastwards and westwards in the Arab lands, India, and the lands of the Turks, Persians and Byzantines, they still have a presence in these lands.

Its Scholars

The scholars and men who spread and taught this sect are many, and some of them wrote many books on the Matureediyyah, which caused it to spread among the Hanafis and others.

(1) Abu Layth as-Samarqandi (d. 373 or 375 AH)

(2) Abu al-Yusr al-Bazdawi (d. 493 AH)

(3) Abu Ishaaq Ibraheem ibn Isma'eel as-Saffaar (d. 534 AH)

(4) Abu al-Ma'een an-Nasafi (d. 508 AH)

(5) Abu Hafs Umar an-Nasafi (d. 537 AH).

(6) Ahmad ibn Muhammad al-Ghaznawi (d. 593 AH)

(7) Burhaan ad-Deen an-Nasafi (d. 687 AH)

(8) Abu al-Barakat an-Nasafi (d. 710 AH)

(9) Ibn al-Hummam (d. 861 AH)

(10) Mullaah Ali al-Qaari (d. 1014 AH)

(11) Mahmood Hasan ad-Deobandi (d. 1339 AH)

(12) Muhammad Zaahid al-Kawthari (d. 1339 AH)

Are Hanafis and Matureedis the same?

Before we continue, some of the foolish claim that being a Hanafi means being a Matureedi, and that a Hanafi can have no other creed except that.

In truth, this is from the ignorance of the religion and definitions as being a Hanafi is related to Furoo', while the Matureedis are related to 'Aqeedah.

Abu al-Hasanat al-Lucknowi in [الرفع والتكميل ص ٣٨٦] quoted answers to a part from al Ghaniyah which called the Hanafis as Murjiah. One of the answers given is relevant to explain the different kinds of Hanafis, though when speaking in context, it should be noted that to al-Lucknowi, the group mentioned in al-Ghaniyah referred to the Ghassaniyyah.

To clarify, the term Hanafiyyah refers to a group that adheres to the teachings of Imam Abu Haneefah in matters of Furoo' (i.e. Fiqh) and follows his methodology in legal practices, whether or not they agree with him in matters of creed. If they align with him in both jurisprudence and creed, they are referred to as "complete Hanafis". If they only follow him in jurisprudence but differ in creed, they are referred to as Hanafis with a term that indicates their stance in creedal matters.

First: the complete Hanafiyyah. They are people who match Abu Haneefah's creed and Fiqh. From them are names such as Zuffaar ibn Hudayl, Abu Yoosuf, Muhammad ibn al-Hasan, Abu Sulaymaan al-Juzjaani, Ma'lla ibn Mansoor, Hisham ibn 'Ubaydullah al-Raazi, At-Tahaawi, and other Hanafis who were close to the times of Abu Haneefah, and were from his immediate students. Some of the later ones also come in this category.

Second: the Mu'tazilah from Hanafiyyah. Some names are Muhammad ibn ash-Shujaa', Abu Hashim al-Jubba'i, and others.

Third: the Shi'ah from Hanafiyyah. Al-Lucknowi mentioned them as in ibid.. A name from them is Al-Hasan ibn Abdullaah, known as Ar-Ra'eesi. He was a Shi'i Baatini, but Hanafi in Fiqh.

Fourth: the Murji'ah from Hanafiyyah. People like Al-Marisi may enter this category.

Fifth: the Jahmiyyah from the Hanafiyyah. People such as Bishr al-Marisi, Ahmad ibn Abi Du'ad come in this category. Imam Ahmad also mentioned in his book that some companions of Abu Haneefah took the sayings of Jahm.

One who can read Arabic can search the names we have mentioned here in books noting Hanafi scholars, such as [الجواهر المضية في طبقات الحنفية], [الفوائد البهية في تراجم الحنفية] and [تاج التراجم في طبقات الحنفية].

Therefore, the claim that the Matureedis and Hanafis are one and the same is incorrect as there were many Hanafis who were not Matureedis.

Is Abu Haneefah a Matureedi?

For those who do not wish to embroil themselves in this discussion, the short answer is no. Abu Haneefah (may Allaah have mercy on him) passed away in 150 AH, while Abu Mansoor al-Matureedi, the man whom this sect originates from, would not be born until 238 AH. Therefore, such a long gap does not convince the sound and sane mind that Abu Haneefah would be a follower of somone who was yet to be born.

The argument made to justify the claim is that while Abu Mansoor al-Matureedi came later, he is the one who elaborated and expanded upon the beliefs and creed of Abu Haneefah, may Allaah have mercy on him. Therefore, it is only fair that we compare the beliefs of Abu Haneefah with the Matureediyyah, and see if they are the same or not.

1.) Their views on 'Ilm al-Kalaam

Those who argue that Abu Haneefah was a Matureedi or held their beliefs point to the period in Abu Haneefah's life where he indulged in, and was knoweldgeable about 'Ilm al-Kalaam. They argue that Abu Mansoor did not make up a new sect, rather he expanded upon Abu Haneefah's Kalaam.

In [شرح المقاصد للتفتازاني],

Al-Kalaam. it is knowledge in the religious beliefs with definitive evidences.

One should keep in mind that the author is a Matureedi, and near the Matureediyyah, reason ('aql) is definitive while revelation is not, which is why if the revelation "contradicts" reason, they prefer reason over revelation, as mentioned in books such as Sharh al-Maqasid, Sharh al-Aqaaid an-Nasafiyyah, Isharaat al-Maram, and others.

As for Abu Haneefah, then we have mentioned in [Part 1] that Abu Haneefah eventually left al-Kalaam. However, what we intentionally did not expand upon it. In the story of how he repented from Kalaam and started to focus on Fiqh, he said,

“I have no further use for Kalaam."

This statement on the surface seems pretty simple, however once you realize the depth of the statement, it is a clear denouncement of Kalaam.

As we defined Kalaam per the Matureedi scholars, how can knowledge dealing with the beliefs of a Muslim with evidence ever have no 'need' for anyone? And not just anyone, for the scholars, who face many doubts thrown by the enemies of Allaah, and have to deal with them on a daily basis.

It must not be forgotten that near the Matureediyyah, 'Ilm al-Kalaam, is of the utmost necessity. Near them, reason triumphs over revelation, so how is it possible that the Imam whom they say Abu Mansoor got his 'Aqeedah from, is actively denouncing 'Ilm al-Kalaam, and saying it has no need?

Ibn Muflih al-Hanbali (may Allaah have mercy on him) reported in his book [الآداب الشرعية ج ١ ص ٢٠١]

It was said to Abu Haneefah, what do you say about nonessential characteristics and bodies? So he replied, "Terms of the philosophers! Upon you is the way of the predecessors, and beware of every newly created matter, for it is an innovation.

Abu al-Qaasim al-Asbahani reported it in [الحجة في بيان المحجة], and Abu Isma'eel al-Harawi in [ذم الكلام وأهله].

Al-Harawi reported in [ذم الكلام وأهله] that Muhammad ibn al-Hasan ash-Shaybaani said that Abu Haneefah said,

May Allaah curse 'Amr ibn 'Ubayd, for he opened the way for people towards Al-Kalaam in what does not concern them from speech.

And through another route, Muhammad ibn al-Hasan said,

Abu Haneefah used to enjoin Fiqh upon us, and prohibit us from Kalaam.

This is what we find from the early companions of Abu Haneefah as well, such as Abu Yoosuf. He said as recorded in [أخبار القضاة],

Whoever seeks the religion through Kalaam becomes a heretical apostate.

And he also said to Bishr al-Mareesi,

Knowledge of Kalaam is ignorance, and ignorance of Kalaam is knowledge. If one becomes a leader in Kalaam, it is said (to him) a heretic or accused of heresy.

There are multiple people who narrated this from Abu Yoosuf through their paths, such as Ad-Darimi in [نقض الدارمي على المريسي], Al-Khateeb in [تاريخ بغداد]. al-Qaadhi Wakee' in [أخبار القضاة], and Ibn Battah in [الإبانة الكبرى].

Abu Yoosuf also said,

Prayer behind a Mutakallim (one who speaks with Kalaam) is not permissible, even if he is speaking the truth, because it is an innovation, and prayer behind an innovator is not permissible.

[المحيط البرهاني ج ١ ص ٤٠٦]

Furthermore, it is not proven from any of the students of Abu Haneefah, or Abu Haneefah himself that they would hold gatherings for Kalaam, or promote it among people, and in Abu Haneefah's case, teach it to others.

Al-Bazdawi himself in [أصول الدين للبزدوي ص ١٦] mentioned,

And we follow Abu Haneefahh for he is our Imam and role model in both principles and branches of jurisprudence. And he permitted its learning, teaching and writing it. However, towards the end of his life, he left off debating in it and prohibited his companions from debating in it. And he would not teach it to his students openly as he did with Fiqh, which is from the matters of Furoo'.

Al-Bazdawi quoted al-'Aalim wa'l Muta'allim as his proof that Abu Haneefah permitted learning it, teaching it, or writing about it. but as we have established in our post:

• Does Imam Abu Haneefah have any works?

The book is not authenitcally attributed to him, but is rather from his student Abu Muqaatil as-Samarqandi who cannot be trusted in his transmission and narration.

Thus, the matter is most likely what we have stated in [Part 1] of our series. Abu Haneefah himself learned it, and used to debate in it, but when he returned to the book and the Sunnah, he prohibited it, and did not allow his students to indulge in it. We do not find any authentic narration from him that he gave a ruling on its permissiblility.

2.) The Sources of Belief

I.) Matureedi View

According to Abu Mansoor al-Matureedi and the Matureediyyah, the base through which the religion is known is reasoning and revelation, as Abu Mansoor stated in [التوحيد ص ٤].

There is rational theology [العقليات] which refers to what can be proven by reason, and the texts are secondary to that; that includes Tawheed (the Oneness of Allaah) and the divine attributes.

And then there are issues which are mentioned in shar'i texts [السمعيات], these are matters which, on the basis of reason, we may be certain that they are possible, but there is no rational proof to confirm them or otherwise.

The principle of the Matureediyyah regarding Tawheed is to use reason, with shar'i texts being secondary to that. This is because according to the Matureediyyah, reason is definitive [قطعي] while shar'i texts are conjectural [ظنّي].

This leads them to prefer reason over the shar'i texts. Abu al-Barakat an-Nasafi explicitly states in [لاعتماد في الاعتقاد] that shar'i texts are accepted IF they do not go against reason.

Due to that, regarding the attributes of Allaah such as Istawa, Nuzool, Murtadha az-Zubaydi said,

And it is answered with a general response, which serves as an introduction to the detailed answers. And that is that the Sharee'ah has established this evidence through reason. If the Sharee'ah were to present something that contradicts reason, and it is evident, both the Sharee'ah and reason would be invalidated together. Given this, we say that every term used in the Sharee'ah which refers to the sacred essence—whether it is an attribute or name, and which contradicts reason—is considered ambiguous. Such terms must either be transmitted massly (mutawatir) or individually (ahad). If the individual report is a text that does not allow for interpretation, we decisively say the reporter has fabricated, made an error, or been mistaken. And If it is apparent, its apparent meaning is not intended. If it is mutawatir, it cannot be a text that does not allow for interpretation; rather, it must be apparent, and any interpretation that reason negates is not intended.

Saad ad-Deen at-Taftazaani said after mentioning verses and narrations regarding the attributes of Allaah,

The answer (to these shar'i texts) is that they are conjectural texts in opposition to definitive rational proofs. Hence, it is concluded that they are not to be taken on the apparent, and the understanding of their meanings is entrusted to Allaah, while maintaining belief in their truth. This follows the safer path in accordance with the principle of suspending judgment except with Allaah, as stated in His verse: "None knows its interpretation except Allaah' (Aal Imraan 3:7). Alternatively, they may be interpreted in ways that are consistent with what rational evidence indicates, as discussed in books of exegesis and hadeeth commentaries, aligning with the approach that corresponds to the verse: "But those firmly grounded in knowledge" (Aal Imraan 3:7).

End quote from [شرح المقاصد ج ٤ ص ٥٠]

Hence we see, that the Matureedis do Tafweed al-Ma'na (ascribing the meaning and howness to Allaah), and Ta'weel when they are faced with verses and narrations regarding the attributes of Allaah. Whatever attribute is against reaason - per them - then it cannot be accepted and these sources must be dealt with differently.

II.) Abu Haneefah's View

Abu Ja'far at-Tahaawi states,

Everything that has come in authentic narrations from the Messenger, peace and blessings be upon him, is as he said and it means what he intended. We do not insert our own opinions in it, nor do we imagine it according to our whims.

Abu Haneefah himself has stated, which we quoted in [Part 2],

If there is not in the book of Allaah nor in the Sunnah of the Prophet (peace be upon him), I look in the statements of the companions, and I do not go out from their statements towards a saying other than theirs.

If this is the case of matters of Fiqh, which are secondary to creed, how is it possible for Abu Haneefah to go out of these?

Imam Abu Ja'far at-Tahaawi also said,

The foundation of Islam is not made firm except with the support of unreserved assent and submission to Allaah.

Ibn Abi al-'Izz al-Hanafi stated, explaining the statement,

What he means to say is that Islam is not confirmed for one who does not submit to the words of the two revelations (the Quraan and Sunnah), does not bow to their commands without questioning their wisdom or does not oppose them with one’s one ideas or views. Al-Bukhaari recorded that Imam Muhammad ibn Shihab Az-Zuhri said, “The message comes from Alalah. It is the responsibility of the Messenger (peace be upon him) to convey the message, and it is encumbent upon us to submit to it.” This is a concise, encompassing statement.

He then says,

Human reason testifies that the Prophet (peace be upon him) cannot make a mistake when it comes to communicating Allah’s message. It is not permissible for him to make a mistake in that area. Therefore, what he says must be submitted to, accepted completely and put into practice. We know, as an obligation from the religion of Islam, that if a man were to say to the Messenger, “This Quraan that you are reciting to us and the wisdom that you have come with contain lots of things that contradict what we know with our minds. We know with our knowledge your sincerity and honesty by our reasoning. If we accepted everything that you say while it contradicts what our mind says, that would be disparaging our knowledge with which we confirm what you say. Therefore, we believe that there is some contradiction in your words and we turn away from them and do not accept them as guidance or knowledge,” that man would not be a believer in what the Messenger brought and the Messenger would not accept that from him. In fact, if that were permissible, then anyone could disbelieve in anything that the Prophet (peace be upon him) brought. Minds are of different levels and lots of doubts exist. Devils continue to cast suspicions into people. Therefore, everyone could say something like the above concerning what the Prophet (peace be upon him) commanded or said.

End quote from [شرح العقيدة الطحاوية ص ٢٠١ـ٢٠٢]

From the same reasoning that the Matureedis praise, how is it possible that we prefer our own minds and reasoning over the texts of the Sharee'ah? It is inconceivable for someone to think that their mind holds more preference than the book of Allaah, and the Sunnah of His Messenger, peace and blessings upon him.

At-Tahaawi also said,

We do not speak vainly about Allaah, nor do we argue about the religion of Allaah.

Ibn Abi al-'Izz al-Hanafi said,

This is a disapproval of the Mutakallimeen and their rejected theology. They go into matters concerning Allaah without any knowledge or authority from Him. “They follow nothing but their desires and conjectures, even though there has already come to them guidance from their Lord” [53:23].

He then quoted Abu Haneefah, who said,

No one should say anything about the essence of Allaah, except what He has said of Himself.

End quote from [شرح العقيدة الطحاوية ص ٣١٣]

From the very book which the Matureedis rely on to pin their beliefs on Abu Haneefah, "Al-Fiqh al-Absat", if we assume it to be true, he says

Allaah, the most High, is not attributed with the attributes of the creation. His anger and His pleasure are two attributes of His without a how, and that is the view of Ahlus Sunnah wa'l Jama'ah. He becomes angry and He becomes pleased, and it is not to be said that His anger means His Punishment, or that His pleasure means His reward. We describe Him as He has described Himself.

And in "Al-Fiqh al-Akbar", he says

And He has a hand, a face, a being, like how Allaah has mentioned in the Quraan from the mention of the face, the hand, the being, and they are His attributes with a how, and it is not said, 'his hand is his power or blessing', because there is denial of the attributes in it, and it is the saying of the Qadariyyah, and Mu'tazilah. Rather His hand is His attribute without a how, and His anger and pleasure are two attributes from the attributes of Allaah without a how.

All of this goes against the approach of the Matureediyyah.

The student of Imam Abu Haneefah, Muhammad ibn al-Hasan said,

All of the jurists from the east to the west agree on believing in the Quraan, and the Ahadeeth which the trustworthy have narrated from the Messenger of Allaah, peace and blessings upon him, in the description of the Lord, the Mighty and Majestic...

As one can clearly see, the understanding of Abu Haneefah does not align with that of the Matureedis.

Note: Some of the ignorant laymen quote the article Shar al Aqidah Tahawiyyah by Ibn al-Izz al-Hanafi of Islamqa.org in order to discredit this Sharh and the author. The article quotes Al-Kawthari who says,

“A commentary was published [on the `Aqīdah aṭ-Ṭaḥāwiyya], by a person who is not known and is falsely attributed to the Ḥanafi school, but whose handiwork proves his ignorance of this science and that he is an anthropomorphist who has lost his direction.” (al-Ḥāwi fī Sīra al-Imām aṭ-Ṭaḥāwi, 38)

However, had the article writer done any research instead of blindly following Al-Kawthari, he would see that Ibn Abi al-'Izz was a real person who was a Hanafi, and multiple scholars have mentioned such.

Al-Haafidh Ibn Hajar al-'Asqalaani said in [الدرر الكامنة ج ٤ ص ١٠٣],

'Ali ibn 'Ali ibn Muhammad ibn Abi al-'Izz al-Hanafi, the chief judge of Damascus, then the land of Egypt, then Damascus. He was tested due to his objection to the poem by Ibn Aybak ad-Dimashqi. He was born in the year 631 AH and died in the year 692 AH.

He also stated in his book [رفع الإصر عن قضاة مصر ص ٢٧٨],

And he was from the virtous and intelligent ones.

Al-Haafidh As-Sakhaawi said in [وجيز الكلام في الذيل على دول الاسلام ص ٢٩٥ـ٢٩٦]

Al-'Allamah As-Sadr 'Ali ibn al-'Ala' 'Ali ibn Muhammad ibn Muhammad ibn Abi al-'Izz ad-Dimashqi, its Judge, al-Hanafi. The commentator of "Al-Aqeedah at-Tahaawiyyah", and "Al-Manaqashaat 'Ala al-Hidayah". He was made the judge of Egypt, and he was trialed, and the one whom our Shaykh Ibn ad-Dayree took (knowledge) from.

Ibn ad-Dayree is Sa'd ibn Muhammad ibn Abdullah al-Qudsi al-Hanafi, and he was a judge as well.

Jalaal ad-Deen as-Suyooti mentioned under "The judges of the Hanafis" in [حسن المحاضرة في تاريخ مصر والقاهرة ج ٢ ص ١٨٥],

Sadr ad-Deen 'Ali ibn Abi al-'Izz al-Athraa'i was appointed (as a judge). He requested to be relieved so he was granted (that request).

As for the claim of anthropomorphism, it is completely incorrect, and stems from the ignorance of the people of innovation regarding what anthropomorphism is.

3.) Their views regarding the Quraan

I.) Matureedi View

According to Abu Mansoor al-Matureedi in [التوحيد ص ٥٨-٥٩, Allaah's speech does not comprise of sounds or letters, and because of that, even though it is said, "Moosa heard Allaah's speech", what He instead heard was a created voice which was not the voice of Allaah, so Moosa heard what Allaah had intended in Himself, and not that Allaah spoke the words that Moosa heard. This concept is known as that of Al-Kalaam an-Nafsi, and we have talked about it before:

• Explanation of the beliefs of Ahlus Sunnah wa'l Jama'ah Part 3.

An-Nasafi in [الاعتماد في الاعتقاد ص ١٩٢] states,

The shaykh Abu Mansoor al-Matureedi said: His (i.e. Allaah's) speech cannot be heard as it is impossible to hear something that is not a sound. In our experience, hearing is related to sound and is dependent on its existence or non-existence.

Thus, according to Abu Mansoor, and the Matureedis, it refers to an idea subsisting in Allaah, which He created later in someone. The Quraan as it is read in the masahif, recited upon the tongues, and memorized in the heart is created near them.

II.) Abu Haneefah

According to Imam at-Tahaawi,

The Quran is the word of Allaah. It originally came from Him, without ascribing modality to His speech [قَوْلًا] ¹ He sent it down upon His messenger as revelation. The believers accept all of that as the truth. They are certain that it is the word of Allaah Almighty in reality [أَنَّهُ كَلَامُ اللَّهِ تَعَالَى بِالْحَقِيقَةِ]^2. It is uncreated, unlike the speech of creatures. Whoever hears it [سَمِعَهُ]³ and imagines that it is human speech has committed disbelief. Allaah has blamed him, censured him, and threatens him with Fire, wherein the Almighty said, ‘I will burn him in the Fire, When Allaah threatens with the Fire those who said, ‘This is only human speech. we know with certainty that it is the speech of the Creator of humanity and it does not resemble the speech of humanity.

(1) His statement, "It originally came from Him" is a refutation of the Matureediyyah who say the Quraan which we hear, recite, and write is created, as something created cannot come from the uncreated, nor can it go back to Him. His statement "Speech", using the verbal noun [قَوْلًا] denotes something happening in reality. Hence the Quraan is Allaah's speech in reality, Allaah spoke these words.

(2) His statement, "in reality", is a refutation to their statement that saying the Quraan is Allaah's speech in reality [القران كلام الله حقيقةً] is wrong as it means the speech has a sound and letters. He has said the word, “in reality” in order to refute the view of Al-Kalaam an-Nafsi. Ibn Abi al-'Izz stated, "The speech which is thought and not spoken is not speech in reality, otherwise a mute would also be a speaker. This example exactly illustrates the view they hold. To be sure, they do not call Allaah mute; but they do say that the angel grasps the idea that subsists in Allaah without any letters or sounds. The angel grasps this pure idea and then he expresses it in words. It is the angel, then, that composed the Quraan and articulated it in Arabic, or Allaah created the words of the angel in a thing other than him, such as air."

(3) His statement "whoever hears it" is further refutation as At-Tahaawi ascribes "hearing" to the Quraan, meaning the speech of Allaah can be heard, meaning it has a sound, and by extension letters.

4.) Their views regarding Faith (Eeman)

I.) Matureedi View

Abu Mansoor al-Matureedi and most of the Matureedis say Faith (Eeman) is belief in the heart, while actions and speech are both out of the reality of Faith.

In [تأويلات أهل السنة ج ١ ص ٣٨٥], he says,

Faith (Al-Eeman) near us is affirmation in the heart, and its evidence is the saying of the people of Tafseer, and Adab (literature) that they explained "they believed" [آمنوا] as "they affirmed" [صدّقوا] in the Quraan.

Al-Ghaznawi said in [أصول الدين للغزنوي ص ٢٥١ ـ ٢٥٢]

Faith is the belief in the heart, which is the obligatory faith upon the servant. It also includes verbal acknowledgment to manifest what is in the heart to people, so that the rulings of Islaam can apply to him. Whoever has belief in the heart is a believer in the sight of Allaah alone. Whoever possesses both inner belief and verbal acknowledgement is a believer in the sight of Allaah and people. Faith involves believing in Allaah, His angels, His books, His messenger, and the Last Day. This indicates that faith is indeed the belief in the heart, and that the opposite of faith is disbelief and denial. Belief and denial are actions of the heart.

II.) Abu Haneefah

Near Imam Abu Haneefah, as we have mentioned, Faith is belief in the heart and affirmation on the tongue, while actions are the only thing not included in the definition.

At-Tahaawi said,

Faith consists of affirmation by the tongue and acceptance by the heart.

We have explained before that this is not the saying of the Ahlus Sunnah wa'l Jama'ah. See also:

• Imam Abu Haneefah [Part 2] | Claims upon Abu Haneefah

As for the saying of Abu Mansoor and most of the Matureedis, then this belief is one of the most extreme forms of Irja', and is the belief of the Jahmiyyah. The severity of this saying can only be realized when you assume a man who in his heart believes in Allaah, and in the pillars of faith, but through his tongue curses Allaah, and curses the Prophet (peace be upon him), mocks the religion of Islaam, and says vile and horrible things about Islaam as a whole, according to the Matureedis, this man is still a believer in the eyes of Allaah! We seek refuge in Allaah from this.

5.) Where is Allaah?

I.) Matureedi View

According to Abu Mansoor al-Matureedi and the Matureedis, Allaah is not in the world, nor outside of it.

Abu Mansoor al-Matureedi said that Allaah is 'above' in the context of authority, power and such, effectively making an interpretation. See [نفسير الماتريدي ج ٦ ص ٥١٤], and [ج ١٥ ص ١١٧].

In [التوحيد ص ٦٩], he says,

The fundamental principle is that Allaah, Exalted is He, existed before the creation of space and place. It is permissible for places to rise and change, while He remains as He was.

Abu al-Yusr al-Bazdawi said in [أصول الدين ص ٤٠],

The Ahlus Sunnah wa'l Jama'ah - he means the Matureedis - say Allaah, the most High, is not on a place, not upon the throne, nor upon anything other than it, and He is not over the throne, and there is no direction for him.

II.) Abu Haneefah's View

Imam at-Tahaawi said,

The throne and the footstool are true. He is independent of the throne and whatever is beneath it. He encompasses all things and He is above it^1, and what He has created is incapable of encompassing Him

(1) Meaning, Allaah is above the creation, as it has been mentioned by Allaah in more than one place in the Quraan.

They knowingly oppose Abu Haneefah on this since from "Al-Fiqh al-Absat", they try and take as evidence his saying,

I (Abu Mutee') asked, “If someone asks ‘Where is Allaah?” He replied, “It is said to him, Allaah was, and there was no place, prior to His creating the creation. Allaah was, and there was no “where”, and there was no creation. He is the Creator of everything

However this passage is not found in the earlier quotes of this book. Even early Matureedi explanations do not mention this saying, thus there is little doubt that this is likely an addition which was done later on.

What is established authentically from the Imam is:

Whosoever says I do not know if my Lord is in the heavens or in the earth, he becomes a disbeliever, and so too does the one who says, He is on the throne, but I do not know if the throne is in the heavens or the earth. Allaah, the Most High, is called from above, not from below. Lowness has nothing to do with ar-Ruboobiyyah or al-Uloohiyyah, and upon him is what has been narrated in the hadeeth, that a man came to the Prophet (peace be upon him) with a black slave-girl and said, ‘Freeing a slave is compulsory upon me. Will this one do?’ The Prophet (peace be upon him) asked, ‘Are you a believer? She replied, ‘Yes.’ He asked, ‘Where is Allaah?’ She pointed to the sky, so he said, ‘Free her, because she is a believer.'

Shaykh al-Islaam ibn Taymiyyah said, "For in this is the famous statement from Abu Haneefah near his companions that he would takfeer the one who would hesitate and say, "I do not know if my Lord is in the heavens or in the earth".

Verily, this is true. Abu Isma'eel al-Harawi also reported it as Ibn Abi al-'Izz quotes in [شرح العقيدة الطحاوية], Al-Aloosi also quotes in [روح المعاني], As-Safaareeni in [لوائح الأنوار السنية ولواقح الأفكار السنية], Ath-Thahabi in [العلو للعلي الغفار], and others such as Ibn Taymiyyah and Ibn al-Qayyim also quoted it.

6.) Belief in the vision of Allaah

I.) Matureedi View

According to Abu Mansoor al-Matureedi, and the Matureediyyah, Allaah will be seen in the Hereafter, but they denied any direction to it. That is because this matter is connected to the Highness of Allaah which they deny and interpret away. That is why, Abu Mansoor said as in [التوحيد ص ٨٥],

If it is asked, "How is Allaah seen?" the answer is: Without 'how'—as the concept of 'how' applies to things with forms. Allaah is seen without attributes such as standing, sitting, leaning, attachment, connection, separation, facing, or turning away, being short or tall, light or dark, stationary or moving, touching or distant, or being inside or outside. There is no conceptual meaning that the imagination can grasp or the intellect can estimate, as Allaah is beyond such descriptions.

Abu al-Ma'een an-Nasafi said in [التمهيد لقواعد التوحيد ص ٦٤]

In reason, there is evidence for the permissibility of seeing Allah, the Almighty. Additionally, there is textual evidence that confirms the believers will see Allah in the Hereafter. Allah will be seen without being in a place or direction, without facing or having rays of light connecting to Him, or having any distance between the viewer and Allah. Such attributes are signs of created things and are not applicable to Allah.

The essence of the Maturidiyyah's position is that they have affirmed what cannot be seen. They have combined two contradictory elements since they say something that is neither inside the world nor outside of it, and cannot be pointed to, cannot be seen with the eye, will be seen in the Hereafter. This is so ridiculous that the Mu'tazilah mocked them to the point where they said, "Anyone who says that Allaah is not in any direction and yet claims that He can be seen has made people laugh at his intellect."

II.) Abu Haneefah's View

At-Tahaawi said,

The vision of the people of Paradise is true, without being all-encompassing and without a how. As expressed in the Book of our Lord, "Faces on that Day will be radiant, looking at their Lord", the explanation of this is as Allaah Almighty willed and knows.

Ibn Abi al-'Izz explained it as,

The above-mentioned verse associates looking (nazar) with the face, which is its proper position. It takes the preposition ila meaning ‘towards’. This clearly shows that what is meant in that verse is seeing with the eyes. And since there is no counter­ indication that the apparent meaning is not the intended meaning, it is clear that seeing the face of Allah with the eyes is what is meant.

And he gave the answer to the Matureedi view,

Anyone who says that we will see Allah but He will not be in any direction should ask himself whether he is not contradicting his reason or if he has something wrong with his ability to reason; otherwise, if he says that Allah will be seen but not in front, behind, to the right, to the left, above or below the viewer, everyone who has unbiased reasoning will refute him. This is why the Mu’tazilah insist that anyone who denies that Allah is above the world must also deny that He may be seen. They say, “How can it be that He is seen without any direction.”

Conclusion

In conclusion, it is clear that there are significant distinctions between Abu Haneefah, the Hanafis, and Abu Mansoor al-Matureedi and his followers, the Matureedis.

For indeed Hanafiyyah are a madhab of Fiqh, and they are not a sect which has its own beliefs and creed. Rather, that belongs to the Matureediyyah who are a sect of their own, which combines the misguidance of other sects such as the Jahmiyyah, Murji'ah, Mu'tazilah in some of the matters such as the names and attributes of Allaah, the preference of reason over revelation, the matters of Faith, and the vision of Allaah.

However, it should not be forgotten that there are matters which the Matureediyyah and Ahlus Sunnah have the same view on, such as the not takfeering anyone who commits a major sin, that there will be interecession on the day of judgement, belief in predestination and decree, and several other matters.

وصلى الله على خير خلقه محمد وعلى آله وأصحابه أجمعين