3 — AL-IMÂM AL-A’ZAM ABÛ HANÎFA

‘rahmatullâhi ta’âlâ ’alaih’

The­book­Qâmûs al-a’lâm states:
Al-Imâm­ al-a’zâm­ Abû­ Hanîfa’s­ name­ was­ Nu’mân.­ His
father’s­ name­ was­ Thâbit.­ His­ grandfather’s­ name­ was­ Nu’man,
too.­He­was­the­first­of­the­four­great­imâms­of­the­Ahl­as-Sunna.
‘Imâm’ means­ ‘profoundly­ learned­ scholar.’­ He­ was­ one­ of­ the
mainmasts­of­the­brilliant­religion­of­Muhammad­‘’alaihis-salâm’.
He­ was­ a­ descendant­ of­ a­ Persian­ notable.­ His­ grandfather­ had
embraced­Islam.­He­was­born­in­Kûfa­in­80­[698­A.D.].­He­was
born­ early­ enough­ to­ see­ Enes­ ibn­ Mâlik,­ ’Abdullah­ ibn­ Ebî
Awfâ,­Sahl­ibn­Sa’d­as-Sâ’idî­and­Abû­al-Fadl­Âmir­ibn­Wâsila,
four­Sahâbîs­‘radiy-Allâhu­ta’âlâ­’anhum’.­He­learned­’ilm­al-fiqh
from­Hammâd­ibn­Ebî­Sulaimân.­He­enjoyed­the­companionship
of­ many­ notables­ of­ the­ Tâbi’în,­ and­ of­ Imâm­ Ja’far­ as-Sâdiq
‘rahmatullâhi­ta’âlâ­’alaih’.­He­memorized­innumerable­hadîths.
He­was­brought­up­so­as­to­become­a­great­judge,­but­he­became
an­ imâm­ al-madhhab.­ He­ had­ a­ superior,­ and­ amazingly­ keen
intellect.­In­’ilm­al-fiqh,­he­attained­an­unequalled­grade­in­a­short
time.­His­name­and­fame­became­world-wide.
Yazîd­ibn­’Amr,­Governor­of­Iraq­during­the­time­of­Marwân
ibn­Muhammad,­the­fourteenth­and­last­Umayyad­Khalîfa,­who
was­a­grandson­of­Marwân­ibn­Hakam­‘rahmatullâhi­ta’âlâ­’alaih’
and­was­killed­five­years­after­assuming­the­caliphate­in­Egypt­in
132­ [750­ A.D.],­ proposed­ to­ Abû­ Hanîfa­ ‘rahmatullâhi­ ta’âlâ
’alaih’­to­become­a­judge­for­the­law-court­of­Kûfa.­But,­since­he
had­ as­ much­ zuhd,­ taqwâ­ and­ wara’­ as­ he­ had­ knowledge­ and
intellect,­ he­ refused­ it.­ He­ was­ afraid­ of­ not­ being­ able­ to
safeguard­ human­ rights­ because­ of­ human­ weaknesses.­ With­ a
command­from­Yazîd,­he­was­given­a­whipping,­hundred­and­ten
blows­ to­ the­ head.­ His­ blessed­ face­ and­ head­ swelled.­ The­ next
day,­Yazîd­took­the­Imâm­out­and­oppressed­him­by­repeating­his
offer.­The­Imâm­said,­“Let­me­consult,”­and­obtained­permission
to­leave.­He­went­to­the­blessed­city­of­Mekka­and­stayed­there
for­five­or­six­years.
The­’Abbâsid­Khalîfa­Abû­Ja’far­Mansûr­‘rahmatullâhi­ta’âlâ
’alaih’­commanded­him­to­be­the­chief­of­the­Supreme­Court­of
Appeal­in­150­A.H.­[767­A.D.].­He­refused­it­and­was­put­into­jail.
He­ was­ subjected­ to­ whipping,­ ten­ blows­ more­ every­ following
day.­ When­ the­ number­ of­ whippings­ reached­ one­ hundred,­ he
–­62 –
attained­ martyrdom.­ Abû­ Sa’d­ Muhammad­ ibn­ Mansûr­ al-
Hârizmî­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’,­ one­ of­ the­ viziers­ of
Melikshâh­(447-485­A.H.,­the­third­Seljuqî­Sultan­and­the­son­of
Sultan­ Alparslan),­ had­ a­ wonderful­ dome­ built­ over­ his­ grave.
Afterwards,­Ottoman­emperors­embellished­his­tomb­and­had­it
restored­several­times.
Abû­ Hanîfa­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’­ was­ the­ first­ who
compiled­and­classified­’ilm­al-fiqh,­and­he­gathered­information
for­ each­ branch­ of­ knowledge.­ He­ wrote­ the­ books­ Farâ’id and
Shurût.­ There­ are­ innumerable­ books­ describing­ his­ extensive
knowledge­ in­ Fiqh;­ his­ extraordinary­ ability­ in­ qiyâs;­ and­ his
dumbfounding­ superiority­ in­ zuhd,­ taqwâ,­ mildness­ and
righteousness.­ He­ had­ many­ disciples,­ some­ of­ whom­ became
great­mujtahids.
The­Hanafî­Madhhab­spread­far­and­wide­during­the­time­of
the­Ottoman­Empire.­It­almost­became­the­official­Madhhab­of
the­State.­Today,­more­than­half­of­the­Muslims­on­the­earth­and
most­ of­ the­ Ahl­ as-Sunna­ perform­ their­ ’ibâda­ according­ to­ the
Hanafî­ Madhhab.­ Citation­ from­ the­ book­ Kâmûs-ul a’lâm ends
here.
The­book­entitled­Mîr’ât al-kâ’inât states:
The­ancestors­of­al-Imâm­al-â’zam­‘rahmatullâhi­ta’âlâ­’alaih’
come­from­the­province­of­Fâris,­Iran.­His­father,­Thâbit,­had­met
Imâm­ ’Alî­ ‘radiy-Allâhu­ ’anh’­ in­ Kûfa­ and­ Hadrat­ ’Alî­ had
pronounced­a­benediction­over­him­and­his­progeny.­Al-Imâm­al-
a’zam­was­one­of­the­greatest­among­the­Tâbi’ûn­and­saw­Enes
ibn­ Mâlik­ ‘radiy-Allâhu­ ’anh’­ and­ three­ or­ seven­ more­ of­ the
Sahâbat­al-kirâm.­He­learned­hadîth-i­sherifs­from­them.
A­hadîth­sherîf,­which­al-Imâm­al-Hârizmî­quoted­from­Abû
Hurayra­ ‘radiy-Allâhu­ ’anh’­ through­ isnâd­ muttasil­ (an
uninterrupted­ chain­ of­ reporters),­ states:­ “Among my Umma,
there will come a man called Abû Hanîfa. On the Day of Rising,
he will be the light of my Umma.” Another­hadîth­sherîf­states:
“A man named Nu’mân ibn Thâbit and called Abû Hanîfa will
appear and will revive Allâhu ta’âlâ’s Religion and my Sunna.”
And­ another­ one­ states:­ “In every century, a number of my
Umma will attain high grades. Abû Hanîfa will be the highest of
his time.” These­ three­ hadîths­ are­ written­ in­ the­ books­ entitled
Mawdû’ât al-’ulûm and­Durr al-mukhtâr. This­hadîth­sherîf­is­also
well-known:­ “Among my Umma, a man called Abû Hanîfa will
appear. There is a beauty-spot between his two shoulder blades.
Allâhu ta’âlâ will revive His Religion through his hand.”
–­63 –
 [Preface­ to­ Durr al-mukhtâr writes:­ “A­ hadîth­ sherîf­ states:
‘As Âdam ‘’alaihi-s-salâm’­was proud of me, likewise I am proud
of a man of my Umma named Nu’mân and called Abû Hanîfa. He
is the light of my Umma.’ ” Another­ hadîth­ sherîf­ states:
“Prophets ‘’alaihimu-s-salâm’­are proud of me. And I am proud
of Abû Hanîfa. He who loves him will have loved me. He who
feels hostility towards him will have felt hostility towards me.”
These­hadîths­are­written­also­in­the­book­entitled­al-Muqaddima
and­ written­ by­ the­ profound­ scholar­ Hadrat­ Abû-l-Laith­ as-
Samarqandî­ and­ in­ Taqadduma,­ which­ is­ a­ commentary­ to­ the
former.­ In­ the­ preface­ to­ the­ Fiqh­ book­ al-Muqaddima by­ al-
Ghaznawî­hadîths­praising­him­are­quoted.­In­Diyâ’ al-ma’nawî,­a
commentary­ to­ it,­ Qâdî­ Abî-l-Baqâ­ said:­ “Abû’l-Faraj­ ’Abd­ ar-
Rahmân­ ibn­ al-Jawzî,­ based­ on­ the­ words­ of­ al-Khatîb­ al-
Baghdâdî,­said­that­these­hadîths­were­mawdû’.­Yet­this­remark
of­his­is­bigotry,­for­these­hadîths­were­reported­by­several­chains
of­ transmitters.”­ Ibn­ ’Âbidîn,­ in­ his­ commentary­ to­ Durr al-
mukhtâr,­proved­that­these­hadîths­were­not­mawdû’­and­quoted
the­following­hadîth­sherîf­from­the­book­al-Khayrât al-hisân and
written­by­Ibn­Hajar­al-Makkî:­“The ornament of the world will
be taken away in the year 150.”­ He­ went­ on:­ “The­ great­ Fiqh
scholar­Shams­al-a’imma­’Abd­al-Ghaffâr­al-Kardarî­(d.­562­[1166
A.D.]­said:­‘It­is­obvious­that­this­hadîth­sherîf­refers­to­al-Imâm
al-a’zam­ Abû­ Hanîfa,­ since­ he­ passed­ away­ in­ 150.’­ A­ hadîth
sherîf­quoted­by­al-Bukhârî­and­Muslim­says:­“If îmân went to the
planet Venus, a man of Fâris (Persian)­ descent would bring it
back.”­Imâm­as-Suyûtî,­a­Shâfi’î­scholar,­remarked:­“It­has­been
stated­ unanimously­ that­ this­ hadîth­ sherîf­ refers­ to­ al-Imâm­ al-
a’zam.”­ Nu’mân­ ’Alûsî­ writes­ in­ the­ book­ Ghâliyya that­ this
hadîth-i­ sherîf­ refers­ to­ Abû­ Hanîfa­ and­ that­ his­ grandfather
descended­from­a­Fâris­family.­’Allâma­Yûsuf,­a­Hanbalî­scholar,
quoted­in­his­work­entitled­Tanwîr as-sahîfa from­Hâfiz­’Allâma
Yûsuf­ ibn­ ’Abd­ al-Barr­ (b.­ 368/978­ and­ d.­ 463/1071­ in­ Shâtiba),
Qadî­of­Lisbon,­Portugal:­“Do­not­slander­Abû­Hanîfa­and­do­not
believe­ those­ who­ slander­ him!­ I­ swear­ by­ Allâhu­ ta’âlâ­ that­ I
know­not­a­person­superior­to­him,­having­more­wara’­or­being
more­learned­than­he.­Do­not­believe­what­al-Khatîb­al-Baghdâdî
said!­He­was­antipathetic­towards­the­’ulamâ’.­He­slandered­Abû
Hanîfa,­ Imâm­ Ahmad­ and­ their­ disciples.­ The­ ’ulamâ’­ of­ Islam
refuted­ al-Khatîb­ and­ censured­ him.­ Ibn­ al-Jawzî’s­ grandson,
’Allâma­ Yûsuf­ Shams­ ad-dîn­ al-Baghdâdî,­ wrote­ in­ his­ forty-
volumed­ book­ Mir’ât az-zamân that­ he­ was­ astonished­ to­ know
–­64 –
that­ his­ grandfather­ had­ followed­ al-Khatîb.­ Imâm­ al-Ghazâlî
‘rahmatullâhi­ta’âlâ­’alaih’,­in­his­Ihyâ’,­praises­al-Imâm­al-a’zam
with­ such­ words­ as­ ‘’âbid’,­ ‘zâhid’­ and­ ‘al-’ârifu­ billâh’.­ If­ the
Sahâbat­al-Kirâm­and­the­’ulamâ’­of­Islam­had­different­points­of
view­from­one­another,­it­was­not­because­they­did­not­approve­of
one­another’s­words­or­because­they­were­not­in­good­terms­with
one­ another­ or­ because­ they­ disliked­ one­ another;­ mujtahids
‘rahmatullâhi­ta’âlâ­’alaihim­ajma’în’­disagreed­with­one­another
concerning­ijtihâd­for­Allâhu­ta’âlâ’s­sake­and­to­serve­Islam.”][1]
An­’âlim­dreamt­of­Rasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’
and­ asked­ him:­ “What­ would­ you­ say­ about­ Abû­ Hanîfa’s
knowledge?”­ He­ answered:­ “Everybody­ needs­ his­ knowledge.”
Another­’âlim­asked­in­his­dream:­“O­Rasûl-Allah!­What­would
you­say­about­the­knowledge­Nu’mân­ibn­Thâbit­has,­who­lives­in
Kûfa?”­He­answered:­“Learn­from­him­and­do­as­he­says.­He­is­a
very­good­person.”­Imâm­’Alî­‘radiy-Allâhu­’anh’­said:­“Let­me
inform­you­of­a­person­called­Abû­Hanîfa,­who­will­live­in­Kûfa.
His­heart­will­be­full­of­knowledge­and­hikma.­Towards­the­end
of­the­world,­many­people­will­perish­because­of­not­appreciating
him,­ just­ as­ the­ Shî’ites­ will­ perish­ because­ of­ not­ having
appreciated­ Abû­ Bakr­ and­ ’Umar­ ‘radiy-Allâhu­ ’anhumâ’.”
Imâm­Muhammad­al-Bâqir­ibn­Zayn­al-’Âbidîn­’Alî­ibn­Husain
‘rahmatullâhi­’alaihim’­b.­57­A.H.­in­Medina­and­d.­113,­buried­in
the­ shrine­ of­ Hadrat­ ’Abbâs­ ‘radiy-Allâhu­ ’anh’­ in­ Medina)
looked­at­Abû­Hanîfa­and­said:­“When­people­who­destroy­the
religion­ of­ my­ ancestors­ increase­ in­ number,­ you­ will­ revive­ it.
You­will­be­the­saviour­of­those­who­fear­and­the­shelter­of­those
who­ are­ confused!­ You­ will­ lead­ the­ heretics­ to­ the­ right­ way!
Allâhu­ ta’âlâ­ will­ help­ you!”­ When­ he­ was­ young,­ al-Imâm­ al-
a’zâm­ ‘rahmatullâhi­ ta’âlâ­ ’alaih’­ studied­ ’ilm­ al-kalâm­ and
ma’rifa­ and­ became­ very­ competent.­ Thereafter,­ serving­ Imâm
Hammâd­ for­ twenty-eight­ years,­ he­ attained­ maturity.­ When
Hammâd­passed­away,­he­took­his­place­as­a­mujtahid­and­muftî.
His­knowledge­and­superiority­became­known­far­and­wide.­His
virtue,­ intelligence,­ sagacity,­ zuhd,­ taqwâ,­ trustworthiness,
readiness­ of­ wit,­ devotion­ to­ Islam,­ righteousness­ and­ his
perfection­in­every­respect­as­a­human­being­were­above­those­of
all­others­of­his­time.­All­the­mujtahids­and­those­who­succeeded

[1] It­is­explained­in­the­second­fascicle­of­Endless Bliss that­a­mawdû’

hadîth does­ not­ mean­ ‘false,­ made-up­ hadîth’­ in­ ’ilm­ al-usûl­ al-
hadîth.

–­65 –
him­and­noble­people­—even­Christians—­praised­him.­Al-Imâm
ash-Shâfi’î­‘rahmatullâhi­ta’âlâ­’alaih’­said:­“All­men­of­Fiqh­are
Abû­Hanîfa’s­children.”­He­said­once:­“I­get­blessings­(tabarruk)
from­Abû­Hanîfa[’s­soul].­I­visit­his­grave­every­day.­When­I­am
in­difficulty,­I­go­to­his­grave­and­perform­two­rak’as­of­namâz.­I
invoke­Allâhu­ta’âlâ,­and­He­gives­me­what­I­wish.”­Al-Imâm­ash-
Shafi’î­ was­ a­ disciple­ of­ Imâm­ Muhammad.[1] He­ remarked:
“Allâhu­ ta’âlâ­ bestowed­ knowledge­ upon­ me­ through­ two
persons.­I­learned­the­Hadîth­ash-sherîf­from­Sufyân­ibn­’Uyayna
and­Fiqh­from­Muhammad­ash-Shaybânî.”­He­said­once,­“In­the
field­of­religious­knowledge­and­in­worldly­matters,­there­is­one
person­ to­ whom­ I­ am­ grateful.­ He­ is­ Imâm­ Muhammad.”­ And
again,­al-Imâm­ash-Shâfi’î­said:­“With­what­I­learned­from­Imâm
Muhammad­I­have­written­a­pack-animal-load­of­books.­I­would
not­ have­ acquired­ anything­ of­ knowledge­ had­ he­ not­ been­ my
teacher.­All­men­of­knowledge­are­the­children­of­the­scholars­of
Iraq,­ who­ were­ the­ disciples­ of­ the­ scholars­ of­ Kûfa.­ And­ they
were­the­disciples­of­Abû­Hanîfa.”
Al-Imâm­ al-a’zam­ acquired­ knowledge­ from­ four­ thousand
people.
Scholars­of­every­century­wrote­many­books­telling­about­the
greatness­of­al-Imâm­al-a’zam.
In­ the­ Hanafî­ Madhhab,­ five­ hundred­ thousand­ religious
problems­were­solved­and­all­of­them­were­answered.
Al-Hâfiz­ al-kebîr­ Abû­ Bakr­ Ahmad­ al-Hârizmî­ wrote­ in­ his
book­ Musnad:­ “Sayf­ al-a’imma­ reports­ that­ when­ al-Imâm­ al-
a’zam­Abû­Hanîfa­derived­a­matter­from­the­Qur’ân­al-kerîm­and
hadîth-i-sherîfs,­ he­ would­ propound­ it­ to­ his­ masters.­ He­ would
not­give­the­answer­to­the­inquirer­unless­all­of­them­confirmed
it.”­One­thousand­of­his­disciples­attended­all­his­classes­when­he
taught­in­the­mosque­of­Kûfa­city.­Forty­of­them­were­mujtahids.
When­he­found­the­answer­for­a­matter­he­would­propound­it­to
his­disciples.­They­would­study­it­together­and,­when­they­were­all
in­agreement­that­it­was­consistent­with­the­Qur’ân­al-kerîm­and
hadîth-i-sherîfs­ and­ with­ the­ words­ of­ the­ Sahâbat­ al-kirâm,­ he
would­ be­ delighted­ and­ say:­ “Al-hamdu­ li’llâh­ wa’llâhu­ ekber,”
and­all­those­who­were­present­would­repeat­his­words.­Then­he
would­tell­them­to­write­it­down.

[1] Al-Imâm­ al-a’zam­ Abû­ Hanîfa’s­ two­ leading­ disciples­ were­ Imâm
Muhammad­ash-Shaybânî­and­Imâm­Abû­Yûsuf­‘rahmatullâhi­ta’âlâ
’alaihim’.

–­66 –
 [It­is­written­in­the­book­entitled­Radd al-Wahhâbî:[1] “Being­a
Mujtahid requires­first­being­specialized­in­the­Arabic­language
and­in­the­various­linguistic­sciences­such­as­awdâ’,­sahîh,­marwî,
mutawâtir;­ ways­ of­ radd;­ mawdû’­ vocabulary;­ fasîh,­ radî­ and
mazmûn­ forms;­ mufrad,­ shâdh,­ nâdir,­ musta’mal,­ muhmal,
mu’rab,­ ma’rifa,­ ishtiqaq,­ haqîqa,­ majâz,­ mushtarak,­ izdâd,
mutlaq,­ muqayyad,­ ibdâl­ and­ qalb.­ Next­ you­ would­ have­ be
specialized­in­sarf,­nahw,­ma’ânî,­bayân,­badî’,­balâghât,­’ilm­al-
usûl­al-fiqh,­’ilm­al-usûl­al-hadîth,­’ilm­al-usûl­at-tafsîr,­and­have
memorized­ the­ words­ of­ the­ imâms­ of­ jarh­ and­ ta’dîl.­ Being­ a
Faqîh requires,­in­addition­to­these,­knowing­the­proof-texts­for
every­matter­and­studying­the­meaning,­the­murâd­and­ta’wîl­of
the­proof-texts.­Being­a­Muhaddith,­that­is,­a­scholar­of­Hadîth,
requires­only­memorizing­the­hadîths­as­you­heard­them;­it­is­not
compulsory­ to­ know­ the­ meanings,­ murâds,­ ta’wîls,­ or­ to
understand­the­proof-texts­for­the­rules­of­Islam.­If­a­Faqîh­and­a
Muhaddith­disagree­with­each­other­about­a­hadîth­sherîf,­e.g.­if
the­former­says­that­it­is­sahîh­and­the­latter­says­that­it­is­da’îf,
the­Faqîh’s­argument­will­be­valid.­Therefore,­al-Imâm­al-a’zâm’s
argument­or­decision­is­more­valuable­than­all­the­others­because
he­was­the­first­Mujtahid­and­the­highest­Faqîh­due­to­his­having
heard­ many­ hadîths­ directly­ from­ the­ Sahâbat­ al-kirâm­ without
any­intervention.­A­hadîth­sherîf­that­was­said­to­be­sahîh­by­this
exalted­ imâm­ was­ said­ to­ be­ sahîh­ by­ all­ Islamic­ scholars.­ A
Muhaddith­cannot­be­in­the­grade­of­a­Faqîh.­And­he­can­never
reach­the­grade­of­an­Imâm­al-madhhab.
’Abdulhaq­ad-Dahlawî,­a­scholar­of­Hadîth,­wrote­in­his­book
Sirât-i mustaqîm:­“Some­hadîths­which­al-Imâm­ash-Shâfi’î­took
as­documents­were­not­taken­as­documents­by­al-Imâm­al-a’zam
Abu­ Hanîfa.­ Seeing­ this,­ the­ lâ-madhhabî­ used­ it­ as­ an
opportunity­for­traducing­al-Imâm­al-a’zam­and­claimed­that­Abû
Hanîfa­had­not­followed­the­hadîth­ash-sherîf.­However,­Hadrat
al-Imâm­ al-a’zâm­ Abû­ Hanîfa­ found­ and­ took­ other­ hadîths
which­ were­ more­ sahîh­ and­ dependable­ in­ documenting­ the
matter.”
A­hadîth­sherîf­states:­“The most beneficial ones of my Umma
are those who live in my time. The next most beneficial ones are
those who will succeed them. And the next most beneficial ones

[1] First­published­in­India­in­1264­(1848­A.D.);­reprinted­in­Persian­in
Istanbul­in­1401­(1981­A.D.).

–­67 –
are those who will come after them.” This­hadîth­sherîf­shows­that
the­Tâbi’ûn­were­more­beneficial­than­the­Taba’­at-Tâbi’în.­The
Islamic­’ulamâ’­all­agree­that­al-Imâm­al-a’zam­Abû­Hanîfa­saw
some­of­the­as-Sahâbat­al-kirâm,­heard­hadîths­from­them,­and,
therefore,­was­one­of­the­Tâbi’ûn.­For­example,­al-Imâm­al-a’zam
heard­ the­ hadîth,­ “A person who builds a mosque for Allâhu
ta’âlâ’s sake will be given a villa in Paradise,” from­’Abdullah­ibn
’Awfâ,­who­was­a­Sahâbî.­Jalâl­ad-dîn­as-Suyûtî,­a­Shâfi’î­scholar,
wrote­ in­ his­ book­ Tabyîd as-sahîfa that­ al-Imâm­ ’Abdulkerîm,
one­of­the­Shâfi’î­scholars,­wrote­a­complete­book­describing­the
Sahâbis­whom­al-Imâm­al-a’zam­had­seen.­It­is­written­in­Durr al-
mukhtâr that­ al-Imâm­ al-a’zam­ saw­ seven­ Sahâbîs.­ Among­ the
four­a’immat­al-madhâhib,­only­al-Imâm­al-a’zam­was­honoured
with­being­one­of­the­Tâbi’ûn.­It­is­a­rule­in­’ilm al-usûl that­the
report­of­those­who­admit­something­is­preferred­to­the­report­of
those­ who­ refuse­ it.­ It­ is­ obvious­ that­ al-Imâm­ al-a’zam­ Abû
Hanîfa,­being­one­of­the­Tâbi’ûn,­is­the­highest­of­the­a’immat­al-
madhâhib.­ The­ lâ-madhhabîs’­ denying­ al-Imam­ al-a’zam’s
superiority­ or­ their­ trying­ to­ vilify­ this­ exalted­ Imâm­ by­ saying
that­he­was­weak­in­the­knowledge­of­Hadîth,­is­similar­to­their
denying­the­superiority­of­Hadrat­Abû­Bakr­and­Hadrat­’Umar
‘radiy-Allâhu­’anhumâ’.­This­perverse­negation­of­theirs­is­not­a
sort­ of­ illness­ that­ can­ be­ cured­ by­ preaching­ or­ advice.­ May
Allâhu­ ta’âlâ­ cure­ them!­ The­ Muslims’­ Khalîfa­ ’Umar­ ‘radiy-
Allâhu­ ’anh’­ said­ during­ his­ khutba:­ “O­ Muslims!­ As­ I­ tell­ you
now,­Rasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’­told­us­during­his
khutba:­ “The most beneficial people are my Sahâba. The most
beneficial after them are their successors. And the next most
beneficial are those who will come after them. There will be liars
among those who will come after these.’ ” The­ four­ Madhhabs
which­ Muslims­ have­ been­ following­ and­ imitating­ today­ are­ the
Madhhabs­ of­ those­ beneficial­ people­ whose­ goodness­ was
affirmed­by­Rasûlullah­‘sall-Allâhu­’alaihi­wa­sallam’.­The­Islamic
scholars­declare­in­consensus­that­it­is­not­permissible­to­adopt­a
Madhhab­other­than­these­four­Madhhabs.
Ibn­Nujaim­al-Misrî­‘rahmatullâhi­ta’âlâ­’alaih’,­author­of­the
book­Bahr ar-râ’iq,­wrote­in­his­work­Eshbâh:­“Hadrat­al-Imâm
ash-Shâfi’î­said­that­a­person­who­wanted­to­be­a­specialist­in­the
science­of­Fiqh­should­read­Abû­Hanîfa’s­books.”­’Abdullah­Ibn
Mubârak­ said:­ “I­ have­ not­ seen­ another­ specialist­ as­ learned­ as
Abû­Hanîfa­in­the­science­of­Fiqh.­The­great­scholar­Mis’ar­used
to­kneel­before­Abû­Hanîfa­and­learn­what­he­did­not­know­by
–­68 –
asking­him.­I­have­studied­under­a­thousand­scholars.­However,
had­I­not­seen­Abû­Hanîfa,­I­would­have­slipped­into­the­bog­of
Greek­ philosophy.”­ Abû­ Yûsuf­ said:­ “I­ have­ not­ seen­ another
person­ as­ profoundly­ learned­ as­ Abû­ Hanîfa­ in­ the­ science­ of
Hadîth.­There­is­not­another­scholar­who­can­expound­hadîths­as
competently­ as­ he­ did.”­ The­ great­ scholar­ and­ mujtahid­ Sufyân
ath-Thawrî­said:­“In­comparison­with­Abû­Hanîfa,­we­were­like
sparrows­versus­a­falcon.­Abû­Hanîfa­is­the­leader­of­scholars.”
’Alî­ ibn­ Âsim­ said:­ “If­ Abû­ Hanîfa’s­ knowledge­ were­ to­ be
measured­with­the­total­knowledge­of­all­scholars­contemporary
with­ him,­ Abû­ Hanîfa’s­ knowledge­ would­ prove­ to­ be­ greater.”
Yazîd­ ibn­ Hârûn­ said:­ “I­ studied­ under­ a­ thousand­ scholars.
Among­them­I­did­not­see­anyone­who­had­as­much­wara’­as­Abû
Hanîfa­did­or­who­was­as­wise­as­Abû­Hanîfa­‘rahmatullâhi­ta’âlâ
’alaih’.”­Muhammad­ibn­Yûsuf­ash-Shâfi’î,­one­of­the­Damascene
scholars,­praises­al-Imâm­al-a’zam­Abû­Hanîfa­much,­explains­his
superiority­in­detail,­and­says­that­he­is­the­leader­of­all­mujtahids
in­ his­ book­ Uqûd al-jamân fî manâqibi-n-Nu’mân.­ Al-Imâm­ al-
a’zam­ Abû­ Hanîfa­ said:­ “We­ esteem­ and­ love­ Rasûlullah’s
‘’alaihi-s-salâm’­hadîths­above­all.­We­search­for­the­words­of­the
Sahâbat­al-kirâm,­choose­and­adopt­them.­As­for­the­words­of­the
Tâbi’ûn,­ they­ are­ like­ our­ words.­ Translation­ from­ the­ book
Radd-i Wahhâbî ends­here.­This­book­was­printed­in­India­and­in
Istanbul,­ in­ 1264­ [1848­ A.D.]­ and­ in­ 1401­ [1981­ A.D.],
respectively.
In­ the­ book­ Sayf-ul-muqallidîn ’alâ a’nâk-il-munkirîn,
Mawlânâ­ Muhammad­ ’Abd­ al-Jalîl­ wrote­ in­ Persian:­ “The­ lâ-
madhhabî­say­that­Abû­Hanîfa­was­weak­in­the­science­of­Hadîth.
This­ assertion­ of­ theirs­ shows­ that­ they­ are­ ignorant­ or­ jealous.
Al-Imâm­az-Zahabî­and­Ibn­Hajar­al-Makkî­say­that­al-Imâm­al-
a’zam­ was­ a­ scholar­ of­ Hadîth.­ He­ learned­ hadîths­ from­ four
thousand­ scholars.­ Three­ hundred­ of­ them­ were­ among­ the
Tâbi’ûn­and­were­scholars­of­Hadîth.­Al-Imâm­ash-Sha’rânî­says
in­the­first­volume­of­al-Mîzân:­‘I­have­studied­three­of­al-Imâm
al-a’zam’s­ Musnads.­ All­ of­ them­ convey­ information­ from­ the
well-known­ scholars­ of­ the­ Tâbi’ûn.’­ Hostility­ which­ the­ lâ-
madhhabî­ people­ bear­ against­ the­ Salaf­ as-sâlihîn­ and­ their
jealousy­ towards­ the­ mujtahid­ imâms,­ particularly­ towards­ their
leader­ al-Imâm­ al-Muslimîn­ Abû­ Hanîfa,­ must­ have­ obstructed
their­perception­and­conscience­to­the­extent­that­they­deny­the
beauty­ and­ superiority­ of­ these­ Islamic­ scholars.­ They­ are
intolerant­ of­ the­ fact­ that­ pious­ people­ have­ what­ they­ do­ not
–­69 –
have.­ It­ is­ for­ this­ reason­ that­ they­ deny­ the­ superiority­ of­ the
imâms­ of­ Islam­ and­ thus­ venture­ into­ the­ shirk­ (polytheism)­ of
jealousy.­ It­ is­ written­ in­ the­ book­ Hadâ’iq:­ ‘When­ al-Imâm­ al-
a’zam­Abû­Hanîfa­memorized­hadîths­he­wrote­them­down.­He
kept­the­hadîth­books­he­wrote­in­wooden­boxes,­some­of­which
he­always­kept­at­hand­wherever­he­went.­His­quoting­only­a­few
hadîths­does­not­show­that­the­number­of­hadîths­he­memorized
was­ small.­ Only­ bigotted­ enemies­ of­ Islam­ may­ say­ so.­ This
bigotry­ of­ theirs­ proves­ al-Imâm­ al-a’zam’s­ perfection;­ an­ inept
person’s­slandering­the­learned­indicates­the­latter’s­perfection.’
Founding­a­great­Madhhab­and­answering­hundreds­of­thousands
of­questions­by­documenting­them­with­âyats­and­hadîths­could
not­have­been­done­by­a­person­who­was­not­deeply­specialized­in
the­ sciences­ of­ Tafsîr­ and­ Hadîth.­ In­ fact,­ bringing­ forth­ a­ new,
unique­Madhhab­without­a­model­or­an­example­is­an­excellent
proof­ for­ al-Imâm­ al-a’zam’s­ expertise­ in­ the­ sciences­ of­ Tafsîr
and­ Hadîth.­ Because­ he­ worked­ with­ extraordinary­ energy­ and
brought­­forth­this­­Madhhab,­he­did­not­have­time­to­quote­the
hadîths­ or­ to­ cite­ their­ transmitters­ one­ by­ one;­ this­ cannot­ be
grounds­for­denigrating­that­exalted­imâm­by­jealously­or­casting
aspersions­ on­ him­ by­ saying­ that­ he­ was­ weak­ in­ the­ science­ of
Hadîth.­ It­ is­ a­ known­ fact­ that­ riwâya­ (transmitting)­ without
dirâya­ (ability,­ talents)­ has­ no­ value.­ For­ example,­ Ibn­ ’Abd­ al-
Barr­ said:­ ‘If­ riwâya­ without­ dirâya­ were­ valuable,­ a­ dustman’s
quoting­a­hadîth­would­be­superior­to­Luqmân’s­intelligence.’­Ibn
Hajar­al-Makkî­was­one­of­the­scholars­in­the­Shâfi’î­Madhhab,
but­ he­ wrote­ in­ his­ book­ Qalâ’id:­ ‘The­ great­ scholar­ of­ Hadîth
A’mash­asked­al-Imâm­al-a’zam­Abû­Hanîfa­many­questions.­Al-
Imâm­al-a’zam­answered­each­of­his­questions­by­quoting­hadîths.
After­seeing­al-Imâm­al-a’zam’s­profound­knowledge­in­Hadîth,
A’mash­ said,­ “O,­ you,­ the­ scholars­ of­ Fiqh!­ You­ are­ like
specialized­ doctors,­ and­ we­ the­ scholars­ of­ Hadîth­ are­ like
pharmacists.­We­cite­hadîths­and­their­transmitters,­but­you­are
the­ ones­ who­ understand­ their­ meanings.”­ ’­ It­ is­ written­ in­ the
book­’Uqûd al-jawâhiri-l-munîfa:­’Ubaidullah­ibn­’Amr­was­in­the
company­of­the­great­scholar­of­Hadîth­A’mash,­when­someone
came­ up­ and­ asked­ a­ question.­ As­ A’mash­ thought­ about­ the
answer,­ al-Imâm­ al-a’zam­ joined­ in.­ A’mash­ repeated­ the
question­ to­ the­ Imâm­ and­ requested­ an­ answer.­ Al-Imâm­ al-
a’zam­ immediately­ answered­ it­ in­ detail.­ Admiring­ the­ answer,
A’mash­said,­“O­Imâm!­From­which­hadîth­do­you­derive­this?”
Al-Imâm­ al-a’zam­ quoted­ the­ hadîth­ ash-sherîf­ from­ which­ he
–­70 –
derived­the­answer­and­added,­“I­heard­this­from­you.”­’­Al-Imâm
al-Bukhârî­ knew­ three­ hundred­ thousand­ hadîths­ by­ heart.­ He
wrote­ only­ twelve­ thousand­ of­ them­ in­ his­ books­ because­ he
feared­very­much­the­threat­in­the­hadîth­ash-sherîf,­“If a person
quotes, in the name of hadîth, what I have not uttered, he will be
tormented very bitterly in Hell.” Having­much­wara’­and­taqwâ,
al-Imâm­ al-a’zam­ imposed­ very­ heavy­ conditions­ for­ the
transmitting­ of­ hadîths.­ He­ would­ quote­ only­ those­ hadîths
fulfilling­ these­ conditions.­ Some­ scholars­ of­ Hadîth­ transmitted
numerous­ hadîths­ because­ their­ branch­ was­ wider­ and­ their
conditions­ were­ lighter.­ Scholars­ of­ Hadîth­ never­ belittled­ one
another­on­account­of­differing­conditions.­Had­this­not­been­so,
Imâm­Muslim­would­have­said­something­to­offend­al-Imâm­al-
Bukhârî­ ‘rahmatullâhi­ ta’âlâ­ ’alaihimâ’.­ Al-Imâm­ al-a’zam­ Abû
Hanîfa’s­ transmitting­ only­ a­ few­ hadîths­ because­ of­ his
circumspection­ and­ taqwâ­ could­ only­ be­ a­ good­ reason­ for
praising­and­lauding­him.”[1]]
The­book­Mir’ât­al-kâ’inât­goes­on:­“Al-Imâm­al-a’zam­Abû
Hanîfa­‘rahmatullâhi­ta’âlâ­’alaih’­performed­morning­prayer­in
mosque­ and­ answered­ his­ disciples’­ questions­ until­ noon­ every
day.­ After­ early­ afternoon­ prayer,­ he­ taught­ his­ disciples­ again
until­night­prayer.­Then­he­would­go­home­and,­after­resting­for
a­ while,­ return­ to­ mosque­ and­ worship­ until­ morning­ prayer.
Mis’ar­ibn­Kadâm­al-Kûfî,­one­of­the­Salaf­as-sâlihîn,­who­passed
away­ in­ 115­ [733­ A.D.],­ and­ many­ other­ great­ people­ reported
this­fact.
“He­earned­his­living­in­a­halâl­way­by­trading.­He­sent­goods
to­ other­ places­ and­ with­ his­ earnings­ he­ met­ the­ needs­ of­ his
disciples.­ He­ spent­ much­ for­ his­ household­ and­ gave­ an­ equal
amount­as­alms­to­the­poor.­Moreover,­every­Friday­he­dispensed
twenty­ gold­ coins­ to­ the­ poor­ for­ his­ parents’­ souls.­ He­ did­ not
stretch­ his­ legs­ towards­ his­ teacher­ Hammâd’s­ ‘rahmatullâhi
ta’âlâ­’alaih’­house,­although­he­lived­at­a­distance­of­seven­streets
away.­Once­he­found­out­that­one­of­his­partners­had­sold­a­large
amount­of­goods­incompatibly­with­Islam.­He­distributed­all­the
ninety­ thousand­ aqchas­ earned­ to­ the­ poor,­ not­ taking­ a­ single
penny­ of­ it.­ After­ brigands­ had­ raided­ the­ villages­ of­ Kûfa­ and
had­ stolen­ sheep,­ he­ feared­ that­ those­ stolen­ sheep­ might­ be
slaughtered­and­sold­in­the­town­and­did­not­eat­mutton­for­seven
years,­for­he­knew­that­a­sheep­lived­seven­years­at­the­longest.

[1] Sayf al-muqallidîn ’alâ a’nâqi-l-munkirîn.

–­71 –
He­ avoided­ the­ harâm­ to­ that­ degree.­ He­ observed­ Islam­ in­ his
every­action.
“For­forty­years­al-Imâm­al-a’zam­‘rahmatullâhi­ta’âlâ­’alaih’
performed­ morning­ prayer­ with­ the­ ablution­ he­ had­ made­ for
night­ prayer,­ [that­ is,­ he­ did­ not­ sleep­ after­ night­ prayer.]­ He
performed­hajj­fifty-five­times.­During­the­last­one,­he­went­into
the­Ka’ba,­performed­a­prayer­of­two­rak’as­and­recited­the­whole
Qur’ân­al-kerîm­during­the­prayer.­Then,­weeping,­he­invoked:­‘O
my­ Allâhu­ ta’âlâ!­ I­ have­ not­ been­ able­ to­ worship­ Thee­ in­ a
manner­ worthy­ of­ Thee.­ Yet­ I­ have­ understood­ very­ well­ that
Thou­ cannot­ be­ comprehended­ through­ intelligence.­ For­ this
understanding­of­mine,­please­forgive­the­defects­in­my­service!’
At­ that­ moment­ a­ voice­ was­ heard:­ ‘O­ Abâ­ Hanîfa!­ You­ have
acknowledged­ Me­ very­ well­ and­ have­ served­ Me­ beautifully.­ I
have­forgiven­you­and­Muslims­who­will­be­in­your­Madhhab­and
follow­ you­ until­ the­ end­ of­ the­ world.’­ He­ read­ the­ Qur’ân­ al-
kerîm­ from­ the­ beginning­ to­ the­ end­ once­ every­ day­ and­ once
every­night.
“Al-Imâm­al-a’zam­had­so­much­taqwâ­that­for­thirty­years­he
fasted­ every­ day­ [except­ the­ five­ days­ of­ a­ year­ on­ which­ it­ is
harâm­to­fast].­He­often­recited­the­entire­Qur’ân­al-kerîm­in­one
rak’a­or­two.­And­sometimes,­during­namâz­or­outside­it,­he­read
an­ âyat­ describing­ Heaven­ and­ Hell­ over­ and­ over­ again­ and
sobbed­and­lamented.[1] People­who­heard­him­pitied­him.­Among
the­ Umma­ of­ Muhammad­ ‘’alaihis-salâm’,­ reciting­ the­ entire
Qur’ân­al-kerîm­in­a­single­rak’a­of­namâz­fell­to­the­lot­of­only
’Uthmân­ibn­’Affân,­Tamîm­ad-Dârî,­Sa’d­ibn­Jubair­and­al-Imâm
al-a’zam­ Abû­ Hanîfa.­ He­ did­ not­ accept­ any­ presents­ from
anyone.­He­wore­clothes­like­those­of­the­poor.­Yet­at­times,­in
order­ to­ exhibit­ the­ blessings­ of­ Allâhu­ ta’âlâ,­ he­ wore­ very
valuable­clothes.­He­performed­hajj­fifty-five­times­and­stayed­in
Mekka­ for­ several­ years.­ Only­ at­ the­ place­ where­ his­ soul­ was
taken,­he­had­recited­the­entire­Qur’ân­al-kerîm­seven­thousand
times.­ He­ said:­ “I­ laughed­ once­ in­ my­ life,­ and­ I­ regret­ it.”­ He
talked­ little­ and­ thought­ much.­ He­ discussed­ some­ religious
matters­ with­ his­ disciples.­ One­ night,­ while­ leaving­ the­ mosque
immediately­after­performing­the­night­prayer­in­jamâ’a,­he­began
to­talk­with­his­disciple­Zufar­on­some­subject.­One­of­his­feet­was
inside­ the­ mosque­ and­ the­ other­ was­ outside.­ The­ conversation

[1] Crying­ out­ of­ love­ for­ Allâhu­ ta’âlâ­ in­ namâz­ does­ not­ break­ the
namâz­in­the­Hanafî­Madhhab.

–­72 –
continued­until­the­adhân­for­the­morning­prayer.­Then,­without
taking­the­other­step­out,­he­went­back­in­for­the­morning­prayer.
Because­ ’Alî­ ‘radiy-Allâhu­ ’anh’­ had­ said,­ ‘It­ is­ permissible­ to
have­ a­ personal­ allowance­ of­ up­ to­ four­ thousand­ dirhams,’­ he
distributed­ to­ the­ poor­ what­ was­ more­ than­ four­ thousand
dirhams­of­his­earnings.
“Khalîfa­Mansûr­revered­the­Imâm­very­much.­He­presented
him­ ten­ thousand­ aqchas­ and­ a­ jâriya.­ The­ Imâm­ declined­ to
accept­ them.­ At­ that­ time­ one­ aqcha­ was­ worth­ one­ dirham­ of
silver.­In­145­A.H.,­Ibrâhîm­ibn­’Abdullah­ibn­Hasan­ibn­’Alî­was
recruiting­ men­ in­ order­ to­ help­ his­ brother­ Muhammad
‘rahmatullâhi­ ta’âlâ­ ’alaihim­ ajma’în’,­ who­ had­ proclaimed
himself­ Khalîfa­ in­ al-Madînat­ al-munawwara.­ When­ he­ came­ to
Kûfa,­it­was­rumoured­that­Abû­Hanîfa­was­helping­him.­Mansûr
heard­ this­ and­ had­ the­ Imâm­ taken­ from­ Kûfa­ to­ Baghdad.­ He
told­him­to­tell­everybody­that­Mansûr­was­rightfully­the­Khalîfa.
He­ offered­ him­ presidency­ of­ the­ Supreme­ Court­ of­ Appeal­ in
return.­He­pressed­him­very­much.­The­Imâm­did­not­accept­it.
Mansûr­imprisoned­him­and­had­him­thrashed­with­a­stick­thirty
strokes.­ His­ blessed­ feet­ bled.­ Mansûr­ repented­ and­ sent­ him
thirty­ thousand­ aqchas,­ only­ to­ be­ refused­ again.­ He­ was
imprisoned­again­and­thrashed­ten­strokes­more­every­following
day.­[According­to­some­report]­on­the­eleventh­day,­for­fear­that
the­people­might­rebel,­he­was­forced­to­lie­down­on­his­back­and
poisonous­ sherbet­ (a­ sweet­ fruit­ drink)­ was­ poured­ into­ his
mouth.­As­he­was­about­to­die,­he­prostrated­(sajda).­Some­fifty
thousand­people­performed­namâz­of­janâza­for­him.[1] Because­of
the­enormous­crowd,­it­was­performed­with­difficulty­and­finished
not­ before­ the­ late­ afternoon­ prayer.­ For­ twenty­ days­ many
people­visited­his­grave­and­performed­namâz­of­janâza­for­him
near­his­tomb.
“He­had­seven­hundred­and­thirty­disciples.­Each­of­them­was
famed­for­his­virtue­and­pious­deeds.­Many­of­them­became­qâdîs
or­muftîs.­His­son­Hammâd­‘rahmatullâhi­ta’âlâ­alaih’­was­one­of
his­ notable­ disciples.”­ Passages­ from­ the­ book­ Mir’ât-ul-kâinât
end­here.
They have been leaders guiding the ahl-i dîn,
rahmatullâhi ’alaihim ajma’în.

[1] Please­see­the­fifteenth­chapter­of­the­fifth­fascicle­of­Endless Bliss.

–­73 –
 There­ were­ some­ disagreements­ between­ al-Imâm­ al-a’zam
and­ his­ disciples­ on­ the­ teachings­ that­ were­ to­ be­ obtained
through­ ijtihâd.­ The­ following­ hadîth­ ash-sherîf­ declares­ that
these­ disagreements­ were­ useful:­ “Disagreement (on­ the­ ’âmâl,
practices)­among my Umma is [Allâhu­ta’âlâ’s]­compassion.” He
feared­Allâhu­ta’âlâ­very­much­and­was­very­diligent­in­adapting
himself­ to­ the­ Qur’ân­ al-kerîm.­ He­ said­ to­ his­ disciples:­ “If­ you
come­across­a­document­(sanad)­inconsistent­with­my­words­on­a
subject,­ ignore­ my­ words­ and­ follow­ that­ document.”­ All­ his
disciples­ swore:­ “Even­ our­ words­ inconsistent­ with­ his­ words
surely­depend­on­a­proof­(dalîl,­sanad)­we­had­heard­from­him.”
Hanafî­ muftîs­ have­ to­ issue­ fatwâs­ agreeable­ with­ what­ al-
Imâm­ al-a’zam­ said.­ If­ they­ cannot­ find­ his­ word,­ they­ should
follow­Imâm­Abû­Yûsuf.­After­him,­Imâm­Muhammad­should­be
followed.­If­the­words­of­Imâm­Abû­Yûsuf­and­Imâm­Muhammad
are­ on­ one­ side­ and­ those­ of­ al-Imâm­ al-a’zam­ on­ the­ other,­ a
muftî­may­issue­a­fatwâ­according­to­either­side.­When­there­is­a
darûra­(a­situation­that­cannot­be­helped),­he­may­issue­a­fatwâ
suitable­ with­ the­ words­ of­ the­ mujtahid­ who­ showed­ the­ easiest
way.­He­cannot­issue­a­fatwâ­that­does­not­depend­on­the­words
of­any­of­the­mujtahids;­such­an­issue­cannot­be­called­a­fatwâ.[1]

[1] ‘Fatwâ’­ means­ a­ conclusive­ verdict­ which­ an­ authorized­ Islamic

scholar­ delivers­ as­ an­ answer­ to­ Muslims’­ questions­ on­ a­ religious
matter­ whereon­ they­ are­ at­ a­ loss­ as­ to­ how­ to­ act.­ Sources­ of­ the
verdict­have­to­be­appended­to­the­fatwâ.

–­74 –