Imām Abū Ḥanīfah’s prominent position

in the field of Ḥadīth tradition

(A translation of Makānatul Imām Abī Hanīfah fil hadīth)

Author:
Al-Imām Al-Rabbānī Shāykh Abdur Rashīd Al-Nomānī
(1333 AH-1420 AH)

Foreword & Annotation by:

Al-Imām Al-Qudwa Shāykh Abdul Fattāh Abū Ghudda
(1335 AH-1417 AH)

Translation & Annotation by:

Sākib ibn Tāj Al-Komilla’ī
 1

The Seal of the Hadīth Masters, Imām Suyūtī transmits from the Hadīth
Grandmaster, Abdullah Ibn al-Mubārak, who recited the following poem in
praise of Imām Abū Ḥanīfah:
 2

‫لقد زان البالد ومن عليها إمام المسلمين أبو حنيفة‬

‫بآثار موقوفة في حديث كآثار الرموز على الصحيفة‬

‫فما من المشرقين له نظير وال بالمغربين وال بكوفة‬

‫رأيت القامعين له سفاها خالف الحق مع حجج ضعيفة‬

“Surely, the lands and its dwellers have been adorned by the scholar of the Muslims, Abū
Ḥanīfah,

With prophetic traditions and understanding of hadīths, the effects of which are like
characters on a sahīfah [page].

There is no paragon like unto him in the lands of the east, nor the lands of the west, nor in
Kūfah.

I saw those who sought to suppress him foolishly, they were in opposition of the truth
armed with arguments that are daīfah [frail].”

(Tabyeed as-Sahīfah fī Manāqib Abī Hanīfah pg.118)

Table of Contents

Translator’s Foreword —————————————————————————— 5

Foreword by Shaykh Abd Al-Fattah Abu Ghudda —————————————— 9

Preface ————————————————————————————————— 13
 3

A Glimpse into the remarkable trait of Imām Abū Ḥanīfah ——————————— 17

Chapter 1: His fascination for seeking Hadith Narrations ——————————— 19

Chapter 2: The Erudition of Imām Abū Ḥanīfah ——————————————— 25

Chapter 3: Hadith Master adh-Dhahabī’s Encomium of Imām Abū Ḥanīfah ———— 43

Chapter 4: Hadith Master Ibn Taymiyyah’s Encomium of Imām Abū Ḥanīfah ——— 55

Chapter 5: Imām Abū Ḥanīfah is from amongst the eminent Scholars

whose integrity and uprightness is well-known ———————————————— 61

Chapter 6: Imām Abū Ḥanīfah’s popularity and

the worldwide prevalence of his madhab —————————————————— 65

Chapter 7: Imām Abū Ḥanīfah the reliable authority and most knowledgeable

from his era in the field of Hadith and its treasurers—————————————— 67

Chapter 8: Imām Abū Ḥanīfah’s Accreditation with Hadith Masters———————— 69

Chapter 9: Imām Abū Ḥanīfah the Imām of Jarh and Ta’deel ——————————— 81

Chapter 10: Imām Abū Ḥanīfah narrates via one of the most

authentic chains of transmission——————————————————————— 93

Chapter 11: Consensus of the Great Hadith Masters, who collected the narrators of the six

authentic collections, over complete absence of any discreditation regarding Abū Ḥanīfah

as Hadith Master————————————————————————————— 101

Chapter 12: The offense of al-Albani against Imām Abū Ḥanīfah———————— 137

Chapter 13: Response of Ibn Abdulbarr to the Critics of Abū Ḥanīfah and in it are lessons

for Albani if he takes heed————————————————————————— 155

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Chapter 14: Response of the Hadith Master Ibn at-Turkmāni to those that declared Abū

Ḥanīfah as a weak narrator————————————————————————— 167

Chapter 15: The response of Ibn al Wazir Al-Yemāni to those who attempted to instill

doubts regarding Abū Ḥanīfah’s credentials in Hadith science and Arabic————— 171

Translator’s Introduction

In the Name of Allah, the All-Merciful, the Very-Merciful

Verily, All praise belongs to Allah. We praise Him, we seek His assistance and we ask for His

forgiveness. We seek refuge in Him from the evils of our egos. Whoever Allah guides, none can
 5

misguide. Whoever He leads astray, none can guide. I bear witness that there is none worthy of

worship other than Allah and I bear witness that Muhammad is His servant and final messenger.

To proceed, it has come to my attention that there has been an influx of numerous attempts by

orientalists, modernists, and Wahabists in trying to tarnish the exalted name, fame and the legacy

of history’s most prolific influential Islamic scholar Imām Abū Ḥanīfah. Many of the laymen

(Muslim and non-Muslim) have fallen into the deception of those who have a poor understanding

of islamic epistemology and their erroneous claims against this preeminent Imām. Such as the

preposterous claim that he only knew seventeen hadiths and he had a weak memory.

In this small treatise which was originally written in Arabic, by my Teacher’s Teacher Shaykh

Abdur Rasheed an-Nomani,which I have translated into the English language for readers, so that

it may serve as an elaboration on the marvelous virtues and characteristics of Imām Abū Ḥanīfah

in the field of Hadith and dispel false notions and allegations disseminated by the so-called

intellectual hecklers of the past and present. It is a prerequisite for every student of Islamic law

and Hadith that they immerse themselves and research extensively about the first person who had

codified Hadith Narrations in applied law format. Subsequently, the same format in which Imām

Malik bin Anas compiled his “Al-Muwatta”. The methodology of Imām Abū Ḥanīfah laid the

foundation for centuries of Islamic epistemic prowess which transcended cultures, borders and

ethnicities whose influence in Fiqh, Kalam, and Hadith is still widely felt to date.

Dear beloved reader, please note that the Arabic language is difficult to grasp and it is tough to

convey its eloquence and beauty into the English language. I suggest the reader, if you're able,

read the original work done in Arabic for the best explanation. Due to the unique subject nature

of this book, the author Shaykh Abdur Rasheed Al-Nomani used a lot of heavy technical

terminology from Hadith Sciences in Arabic. I used the corresponding colloquial English words
 6

and nomenclatures used in academic literature as much as possible. I exerted all my efforts to

stay faithful to the original Arabic text to the best of my ability. Whenever a literal translation

did not make sense, sounded odd, or didn’t elucidate the meaning properly in English, I

paraphrased it. Often, I parenthesized and enclosed in brackets to express the implied meaning so

as to remove any impediments to the reader.

The author is a Hadith Master, as such he included chains of the Hadith narrations in his book.

The chains of narration do not pose any difficulty in Arabic, as the speakers are familiar with

many of the names and epithets, which flow on the tongue with ease. However, for English

speakers, I assume that reading a long list of foreign names could cause boredom, fatigue,

disinclination or confusion, thus I shortened many of the chains and moved the bulk of the chains

of transmission for each narration to the footnotes for readers who are interested.

May Allah reward Shaykh Abdur Rasheed Al-Nomani with the highest paradise for his service

and defense of Imām Abū Ḥanīfah. I beseech Allah that he makes this small work a means of

guidance for the perplexed and a means of my deliverance from the hellfire and admittance into

the everlasting paradise. I humbly request the readers to keep me in their prayers and overlook

my faults and shortcomings in this book. As our teacher used to say “rarely do people ever not

make mistakes or have oversights, surely the intelligent is the one whose mistakes are counted,

and the wise is the one whose faults are counted.”

All Praise belongs to Allah at the beginning and at the end. May the peace and blessings of

Allah be upon our Prophet, Messenger, and Master the one who was sent as a mercy to all of

mankind, and upon his noble family and loyal companions, and those who follow in their

footsteps, until the Day of Judgement.

 7

—written by the ignoble in need of his Lord the Most Noble

Sakib ibn Taj Al-Komilla’i

(Rajab 14, 1445 AH

New Jersey, USA)

 8

Foreword by

Shaykh Abdul Fattah Abu Ghudda

In the Name of Allah, the All-Merciful, the Very-Merciful

All praise belongs to Allah, the Guardian of the god-fearing and the righteous. May the most

complete and perpetual peace and blessings be upon the Messenger of guidance and the Leader

of the pious, the one sent as a mercy to all the realms, and upon his family, his companions, and

his excellently adhering followers, until the Day of Judgement.

To proceed, This is a beneficial, precious, unique book entitled “Makanatul Imām Abi Hanifah

fil Hadith” written by Shaykh Muhammed Abdur Rasheed Al-Nomani (may Allah have mercy

upon him) who was a great analyst, critic, and Hadith Master. He held the post of Grand

professor of Hadith and its sciences at the University of Islamic Sciences in Karachi, Pakistan.
 9

This institution was founded by our mentor, the Majestic Hadith Master, the jurist of Islamic

applied and theoretical law, Abu Al-Mahasin Al-Sayyid Muhammed Yusuf Al-Husseini Al-

Banoori (may Allah have mercy on him).1

This edition of this book is distinguished from previous editions found in the subcontinent, in

that it was read to the author (may Allah have mercy on him) and he made some minor changes.

He made a significant number of important new additions to the text. The author, may Allah

have mercy on him, in fact made such additions in this book which further corroborates its

discussion and establishes its objectives.

The Author compiled the jewels of this text, and organized these fragments and ring stones into

a miserly collection, the ring of which was lost in the dust. He picked it up with the transparency

of his academic mind, the subtleness of his intellect, his patient patience in confronting struggles,

and his ability to extract pearls from its depths and hidden places. So let him be patient with

collecting and gathering these precious gems and pearls. (Just as a poet once said:)

‫َص اَبَر الصبَر فاستغاَث به الصبُر فقال الَص بوُر يا صبُر صبرا‬

“Patience upon patience did truly depend,

For patience itself cried out to its friend.

The patient then pleaded, in heartfelt despair,

"O patience, have patience, in this burden we must bear!"

(Lit. “A person endured patiently, so patience asked him for help, and the very patient one said,

‘O patience! Observe patience!”

Besides the followers of Imām Abū Ḥanīfah, multiple jurists, Hadith Masters and historians

wrote independent dedicated books to eliminate the confusion that some fanatics and partisans

1
 10

have stirred up regarding the reputation of Imām Abū Ḥanīfah (may Allah be pleased with him).

Amongst these great scholars, are the great Imām, Maliki jurist and Hadith Master of the

Maghreb (North Africa), Abu Amr bin Abdulbarr, the great Imām, Shafi jurist, Hadith master

and critic Shamsuddin adh-Dhahabī, the great Imām, Hanbali jurist and Hadith Master Yusuf

bin Hasan bin Abd al-Hadi ad-Dimashqi as-Salihi, most famously known as Ibn al-Mibrad, who

passed away in the year 909 AH.2 The Great Imām, Shafi Jurist, Hadith Master and critic as-

Suyuti, the great Imām, Shafi jurist, Hadith Master and critic Muhammed bin Yusuf as-Salih, the

great Shafi’i Jurist Imām Ibn Hajar al-Haythami al-Makki also wrote on this subject, and many

others.

They authored encyclopedic books narrating the remarkable virtues and magnificence of Imām

Abū Ḥanīfah. They defended the Imām against envious tongues and haters within their own

school of thought and others as well. The distinguishing feature of this book which is in front of

the readers, in particular is it’s brevity in elucidating the prominent position of Imām Abū

Ḥanīfah in the field of Hadith.

I noticed the publication of this book in Arab countries after multiple editions were printed in

the Subcontinent. Since the virus of contempt for the rank of Imām Abū Ḥanīfah in the field of

Hadith has become an epidemic in some Arab countries, where sincere readers are seeking

access to refutational material like this in order to counteract the campaign of accusations against

this Imām. Hopefully, this will inform people about what the true prominent icons of Hadith

Science and Islamic Jurisprudence have to say about their veneration, reverence, glorification

2 All dates in this book, unless mentioned otherwise, correspond to the Islamic Lunar Calendar
which enumerates the hijri era, whose epoch was established as the Islamic New Year in 622 CE.
During that year, Prophet Muhammed (peace and blessings be upon him) and his followers
migrated from Makkah to Medinah. Dates in this era is denoted with AH (after hijrah) and events
prior to the hijrah is denoted as BH (before Hijrah).
 11

and laudition of him. This compilation will serve as a beacon of light for those seeking guidance

and as a reminder for the fanatical ruffians. Indeed, Allah is the guide to the sound path. May the

peace and blessings of Allah be upon our Prophet, Messenger and Master Muhammed and upon

his family and noble companions, all together. All praise belongs to Allah the Lord of all the

realms.

— Shaykh Abd Al-Fattah Abu Ghudda

(Dhul Qadah 1415 AH,

Riyadh, Kingdom of Saudi Arabia)

 12

Preface

In the name of Allah, the All-Merciful, the Very-Merciful

All praise belongs to Allah, the Lord of all the realms. The End is in favor of the God-fearing,

and there is no aggression except against transgression. May the peace and blessings be upon our

Master Muhammad, the leader of all the prophets and messengers, the seal of prophethood, and

upon his family, the most pure, and upon his noble companions, and upon all the leaders from

our religion from amongst the authoritative independent jurists and those who safeguarded the

Islamic traditions. Especially in particular our Great Imām Abū Ḥanīfah Al-Nu’man bin Thabit,

The pioneer from amongst the leading Mujtahids (those who are authoritative in interpreting and

deriving Islamic law).

To proceed, it is from amongst the evidently clear facts that the vanguard of the emulated

Imāms who have followers (May Allah be pleased with them), is none other than the Great

Imām Abū Ḥanīfah. The Muslims are unanimous in regards to the guidance of the scholars and

their correct understanding and across the Ummah their virtues, knowledge, and sincere counsel
 13

for the sake of Allah, his messenger, his Book and for the Muslims have become broadly

authenticated to such an extent that it is impossible for them to have colluded upon a fabrication.

Thus, Allah the Exalted has designated their degree to the likeness of the heavenly celestial

bodies through which every believer is rightly guided and are emulated by every devout devotee.

These Scholars are undeniably worthy of our appreciation and high esteem for the plethora of

virtues and favors they have conferred upon us.

They and many others are the vanguard scholars from the salaf (early pious predecessors) and

those that followed later from the ahle-al-khabr and ahle-al-athar, ahle-al-fiqh and ahle-al-nazr,

we don’t make mention of them except in high regards. Whosoever takes them in ill-regard have

completely strayed far, just as The Quran and Sunnah have clearly indicated and what is

explicitly mentioned by the scholars of the Ummah.

Despite all that, in recent troubled times there has been a rising growth of youths which has

emerged, they cannot comprehend what they’re opposing. They have started spreading false

rumors regarding the Scholars, of things which they are innocent of, and they belittle the

grandeur of the Imāms while extolling themselves parallel to the Imāms and claiming

precedence and superiority over them. More in particular towards Imām Abū Ḥanīfah, through

staunch criticism and over incidents which Allah the Exalted had absolved him of. Thus, he

became distinguished in the sight of Allah the Exalted!

People in this growing new generation have initiated in inviting taunting comments and false

criticisms which is an indirect defamation of the integrity of Abū Ḥanīfah, his faith, his piety,

and his jurisprudential method. While, he is from amongst the scholars who’s entitlement of the

eponym “Imām” is unanimously agreed upon. Certainly, a multiplicity of scholars from past and

recent times have repudiated their false allegations and have cautioned them vehemently towards
 14

such inclinations. However, these injunctions didn't avail them at all, and others embarked in the

journey of refutation.

Then, they picked up from the books of Jarh ( the science of authentically verifying criticisms

of Hadith narrators which make them unacceptable to be taken as authoritative.) and Ta’deel (the

science of broadly authenticating the praises and uprightness of Hadith narrators which make

them eligible to be taken as an authoritative figure in the field of Hadith) few statements which

have various defective degrees of subtle fallacies interwoven with deceptions, which cannot be

accepted as valid criticisms of Hadith Narrators.

They began to use these malicious statements to denigrate the memory and retention skill of

this highly revered scholar, and they became ignorant or pretended as such in regards to praises

by earlier predecessors of Hadith Narrators, who praised Imām Abū Ḥanīfah, his knowledge, his

strong memory and his cognizance. These early predecessors of Hadith narrators are Imāms who

are the fundamental pillars in the field of Jarh and Ta’deel and they hold in their hands both its

banners. The interlocutors have also forgotten the scholarly consensus of the highly proficient

later Huffadh al-Hadith (Hadith Masters), who invalidated these failing taunts and fallacious

propositions and exposed their suppression of Imām Abū Ḥanīfah’s veneration and panegyrics!

I wish to gather in this book the encomiums of classical Islamic scholars as well as later ones,

in regards to Imām Abū Ḥanīfah (May Allah be pleased with him) from the nook and cranny of

his elevated rank specifically in the Field of Hadith, to serve as revilement for the sticklers with

stubborn zeal and as a mercy and clemency for the deluded weak minds. I shall elucidate upon

his exalted status and lofty degree. Perhaps Allah will guide with this book those who wander

arrogantly away from the truth, so they may attain felicity and not perish with those who will

become extinct.
 15

The remarkable virtues of Imām Abū Ḥanīfah are innumerable! A large group of classical

Islamic scholars and later ones made mentions of his virtues in small treatises, independent

dedicated books, indirect mentions in books of history and biographies. However, the majority of

these books aren’t easily accessible to the general public readers. This collection of selected

passages will serve as a good medium in informing them about the grand list of virtues and

momentous outstanding traits! What is in front of the readers is not everything I wish to mention

in this book. I will only present to the readers, whatever can be effortlessly collected thus far.

I beseech Allah the Exalted to grant me the ability for its completion to the extent of his

affection and contentment. May Allah the Exalted be pleased with all the rightly guided and

guiding Imāms. May He reward them on behalf of Islam and Muslims, the honorable abode and

the seat of truth near the Omnipotent Sovereign. I humbly implore his grace with full humility

that He accepts this deed from me and stores it away for my afterlife. Indeed, He is the best one

to place hope in and most worthy of respondence. All praise belongs to Allah the Exalted, in the

beginning and in the end. May the peace and blessings of Allah the Exalted be upon our Master

Muhammad, the seal of the Prophets, upon his family and his elite chosen companions and

friends until the day of judgment.

—Written by the Humble Servant to his Majesty

Shaykh Muhammad Abdur Rasheed Nomani

(Sha’bān 20, 1415 AH Karachi,Pakistan)

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A glimpse into the remarkable trait of Imām Abū Ḥanīfah the great

In the name of Allah, the All-Merciful, the Very-Merciful

All praise belongs to Allah, the Lord of all the realms. May the peace and blessings be upon our

Master Muhammad, upon his family and upon his noble companions.

To proceed, this is what I have gathered in regards to elucidating “The prominent position of

Imām Abū Ḥanīfah (May Allah have mercy upon him) in the field of Hadith.” I am hopeful in

Allah that he will make this a means of removing suspicions stirred up by the opponents against

the prowess of his memory, reliability, and trustworthiness. I beseech Allah the Exalted, that he

makes my endeavors worthy of gratitude and makes my sins eligible to be pardoned. Surely, he

is the best to place one’s hope and the most swift in response.

Certainly, Imām Abū Ḥanīfah (May Allah the Exalted have mercy upon him) was one of the

Imāms of this world in Islamic sciences, jurisprudence, piety, and memory retention. He is

acknowledged as the one from amongst the generous, magnanimous, and intelligent, along with

religiosity, devoutness, frequent recitation of the Quran, and standing in prayers at night. He is

considered to be from amongst those who have extensive knowledge of the Quran and Sunnah.

He exerted great efforts and traveled in search of Hadith. He was very conscientious with the

Sunan in his compilation, in his safeguarding of its sanctity, and subdual of those who opposed it
 17

or sought to separate it. He gave preference to the Sunnah of the Messenger of Allah ‫ ﷺ‬over

others.

Imām Abū Ḥanīfah was the first pioneer to make the object of reliance in Hadith narration the

strongest narrators from amongst the most trustworthy and leaving out weak narrators aside. He

clung to Hadith and Fiqh, devoting himself assiduously to piety and worship, to such an extent,

that he became an eminent personality that can be referred back to in every metropolis and a

sanctuary to be sought in every region. His matters in knowledge, memory, preservation,

proficiency, exertion of all efforts in attaining knowledge and Fiqh, and both their propagation,

patiently enduring the consequences of rejecting positions of authority, self-sacrifice in spreading

knowledge,worship, generosity,(viewing the worldly life with contempt, and disregarding the

ephemeral vanities of this Pershing world), along with religiosity, integrity, accumulating all

types of excellence: which are too many to enumerate and too famous to even publicize.

There’s unanimity regarding his erudition, majesty, lofty rank, perfection of his virtue, and

the statements of the salaf (pious predecessors) are numerously well-known in regards to his

panegyrics about his piety, asceticism, worship, abstinence from power, his rejection of judicial

position, magnitude of his knowledge, multiplicity of his Hadith narration, his proficiency in

Fiqh, and firm adherence to the Sunnah. There are many reports by prominent personalities of

Imām Abū Ḥanīfah’s era from all regions, whose acknowledgement of his meritorious

distinction is abundantly extensive. All these aforementioned things have been codified in the

books of history and in obituary books of iconic men, for the sake of brevity, there’s no need for

us to mention here extensively.

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Chapter 1:

His fascination for seeking Hadīth

The scholarly investigators of hadīth narrators and the eminent Hadīth masters testify in favor

of Imām Abu Hanīfah’s fascination for seeking and traveling far for Hadith narrations while

simultaneously being superbly meticulous in its acquisition. The Hadith Master Imām adh-

Dhahabī writes in his book Siyar A’lam an-Nubala’ (The Lives of Noble Figures) in the

biography of Imām Abū Ḥanīfah: “He was fascinated in seeking Atha’ar (Hadith narrations) and

journeyed far for that.”3 He also writes, “Indeed, Imām Abū Ḥanīfah went out in search of

learning Hadith, more frequently in the year 100 AH and thereafter.”4

Furthermore, the Hadith master adh-Dhahabī says in a passage he composed in Manaqib Abi

Hanifah (The virtues of Imām Abū Ḥanīfah), mentioning his teachers: “He learned Hadith from

Atā ibn Abī Rabāh in Makkah, and would say I have not seen a teacher more excellent than Ata’

(bin Abi Rabah).”5 Ata’ bin Abi Rabah would also give special preference to him over all his

students, thus whenever Imām Abū Ḥanīfah would arrive to a lecture, he would make space for

him and bring him near, as we shall discuss later on.

Imām adh-Dhahabī also writes in his book Duwal al-Islam regarding Abū Ḥanīfah: “His most

senior teacher was Ata’ ibn Abi Rabah, and his senior teacher in Fiqh was Hammad ibn Abi

Sulayman.”6
3 3rd edition, Beirut, 1405 AH, Vol.6 Pg.392
4 Vol.6 Pg.396
5 “Manaqib Abi Hanifah wa Sahibaihi” Pg.11, printed in egypt
6 “Duwal al-Islam” Vol.1 Pg.79, printed in Hyderabad, India in the year 1337 AH by Daaira al-
Maarif an-Nizaamiyya
 19

The Hadith Master Imām Abu Bakr al-Khatīb writes in Tareekh Baghdad7 (History of

Baghdad): “It has been reported to us by Sa’eed bin Sāim al-Basri that he heard Abū Ḥanīfah

saying: “I met with Ata’ bin Abi Rabah in Makkah, and I inquired him about a matter. He then

said to me: “Where are you from?” I said: “I am from the people of Kūfah.” He said: “Are you

from the town folk who split off their religion and form sects?” I said: “Yes, Indeed!” He said:

“Which group are you from?” I said: “I am from those who do not insult the salaf (pious

predecessors), those who believe in Qadr (divine preordainment), and those who don’t declare a

person to be a heretic and excommunicate them because of committing a sin.” He said: “So then

Ata’ ibn Abi Rabah said to me: “You have recognized the truth, so hold firmly unto it.”

The Great Hadith Master and Judge Abu Abdillah al-Hussein bin Ali as-Symari, the teacher of

al-Khateeb al-Baghdadi mentions in his book Akhbar Abi Hanifah Wa As-habihi8: “We have

been informed by al-Harith bin Abd ar-Rahman that he said: “We were in the presence of Ata’

bin Abi Rabah, some of us were behind others (in rows). Then suddenly, Imām Abū Ḥanīfah

arrived, he made space for him and brought him near.”

This treatment of Imām Abū Ḥanīfah by Ata’ bin Abi Rabah is indicative that Imām Abū

Ḥanīfah was the prodigy from amongst his students in the field of Hadith. Imām Abdul Wahhab

ash-Sha’rani mentions in his book al-Mezaan al-Kubra9: “ Imām Abū Ḥanīfah’s shortest chain of

narration is from Ata’ bin Abi Rabah from Ibn Abbas, just as he mentions Imām Malik’s chain of

narration is from Nafi from Ibn Umar, when he presents the chain of narration of Mujtahid

Imāms, the Quran and Sunnah. Likewise, his senior teacher in Fiqh, Hammad bin Abi Sulayman

would also seat him in the center of the study circle, adjacent to him.

7 Vol.13 Pg.331
8 Printed in Hyderabad, India in 1394 AH, Pg.83
9 Vol.1 Pg.48
 20

Hafidh Abu Bakr Al-Khateeb also says in Tareekh Baghdad10: “It has been reported from Zufur

ibn Hudhail, that he said: “I heard Abū Ḥanīfah saying: “I used to direct my attention towards

kalam (Islamic scholastic Theology), until I reached such a rank that people would make

reference back to me. We were sitting next to Hammad’s study circle, then a woman came to me

inquiring: “If a husband wishes to divorce his slave-wife according to the Sunnah method, how

many times should he give her divorce? I didn’t know what to say to her, so I urged her to

inquire with Hammad, then return back to inform me of the answer. So then she asked Hammad,

he replied: “The husband will divorce her once, while she is pure from menstruation and no

intercourse had occurred with her. Then, he will leave her be until two menstrual cycles pass,

after which she will perform ritual bath and then it will be lawful for her to marry.” The

inquiring Woman returned back to me and informed me of his answer. Thereafter, I said:

“There’s no need for me to study kalam (Islamic scholastic theology).” Then, I took my shoes

and sat in Hammad’s study circle. I used to listen to his Masail (religious verdicts and edicts) and

memorize his opinions then repeat it the next day. I would retain them with precise accuracy

while his students would err, so Hammad said: “No one besides Abū Ḥanīfah should sit in the

center of the study circle adjacent to me.”

This Anecdote is indicative of the veracity of Imām Abū Ḥanīfah’s memory and his

proficiency in narration.

Hafidh Abu Bakr al-Baghdadi says in Tareekh Baghdad11: “It has been informed to us by Abu

Muti’ that he said: “Abū Ḥanīfah said: “I once visited Amir al-Mu'mineen (The Caliph) Abu

Ja’far, he then said to me: “O Abū Ḥanīfah! From whom did you acquire knowledge?” I said

“From Hammad via Ibraheem Nakhai’ from Umar ibn al-Khattab, Ali ibn Abi Talib, Abdullah
10 Vol.13 Pg.332-333
11 Vol.13 Pg.334
 21

bin Masood, and Abdullah bin Abbas.” Abu Jafar said: “Bravo! Abū Ḥanīfah, Bravo! You have

acquired knowledge from the most reliable trustworthy sources, from the most pure and blessed

people. May Allah’s peace and mercy be upon them.”

This is how it is mentioned in Tareekh Baghdad, but the correct opinion is that Ibraheem

Nakhai’ learned from the students of Umar ibn al-Khattab and not directly from him, just as the

great erudite, Hadith Master, Imām Muhammad Zahid Al-Kawthari mentions in his book

Ta’neeb.12

Imām Abū Ḥanīfah had excelled and surpassed his contemporaries in the acquisition of Hadith

narrations. The Hadith master, Imām adh-Dhahabī says in his book Manaqib Abi Hanifah13 from

the authority of Mis’ar bin Kidam who said: “I studied hadith along with Abū Ḥanīfah, he

surpassed all of us, we took up Zuhd (Islamic Asceticism) but he excelled more than anyone of

us, we turned to the field of Fiqh (Islamic applied law) as you can see what was the result of

that.”

Imām adh-Dhahabī also mentions Misar bin Kidam in his other book Tadhkirat al-Huffadh.

This same author praises him in his book Siyar A'lam an-Nubala’ with the epithet, “The

Trustworthy Imām, Head Scholar of Iraq, The Hadith Grand master.”

Sadr al-Aimmah (al-Muwaffaq bin Ahmad) al-Makki says14: “Mis’ar bin Kidaam’s proficiency

in Hadith and asceticism was one of the source of pride for the people of Kufah. He was indeed

one of the teachers of Abū Ḥanīfah who narrates from him in his Musnad (collection of Hadith

arranged in the order of the narrators’ name).

12 “Taneeb al-Khateeb” Pg.29

13 Pg.27
14 “Manaqib al-Imam al-’Azam” by Sadr al-Aimmah al-Muwaffaq, Vol.2 Pg.37, Printed in
Hyderabad, India by Daaira al-Maarif an-Nizaamiyya
22
23
 24

Chapter 2:

The Imāmate (Erudition) of Abū Ḥanīfah

The Scholars of the past and present all bear witness to the the Imāmate of Abū Ḥanīfah. The

Hadith Master of the Maghreb, Maliki Jurist, Imām Abu Umar Yusuf ibn Abd Al-Barr al-

Andalusi (May Allah have mercy upon him) in his well-known book Jami’ Bayan al-Ilm wa

Fadhaailihi15 said: “It has been reported to us on the authority of Ibn Dasah that he heard Abu

Dawood as-Sijistani saying: “May Allah have mercy on Malik for he was a great Imām, May

Allah have mercy on ash-Shafi’i for he was a great Imām, and May Allah have mercy on Abū

Ḥanīfah for he was a great Imām.”

Furthermore, Abu Umar ibn Abd al-Barr in another book he wrote al-Intiqa’ fi al-Thalalat al-

Fuqaha, which is dedicated to the virtues of the three Independent jurists of applied law in Islam;

Imām Malik, Imām Shafi, and Imām Abū Ḥanīfah (May Allah be pleased with them),

mentioning a fountain’s worth of praises regarding them and their students.16 The same statement

he said in Jami bayan al-Ilm can be found here, he says: “We have been informed via the

authority of Ibn Dasah that he said: “I have heard the Hadith master from Sijistan, Imām Abu

Dawood Sulayman bin al-Ash’ath saying: “May Allah shower his mercy on Malik for he was a

great Imām, May Allah shower his mercy on ash-Shafi’i for he was a great Imām, and May

Allah shower his mercy on Abū Ḥanīfah for he was a great Imām!”

As you can see, this is the testimony of the trustworthy scholar, the Grandmaster of Hadith

masters, Scholar of the Sunnah, the Author of as-Sunan, Abu Dawood as-Sijistani from the Azd

tribe, in regards to the reality of the Imāmate of the three Imāms. You can find the complete

15 Vol.2 Pg.163 Printed by Idaarat at-Taba’at al-Muniriyya in Egypt

16 Pg.232, I (Shaykh Abdul Fattah) edited this book for publishing in Cairo, Egypt in the year
1350 AH and it was published by Maktaba al-Qudsi
 25

explanation of Imāmate in what was written by The Hadith Master, Erudite, The scholar of

Khorasan, Imām Abu Bakr Ahmed bin al-Hussein al-Baihaqi in the introduction of his famous

book Dala’il an-Nubuwwah.1718 The passage reads:

Chapter:

“It is important to know in this chapter that, verily, Allah sent his messenger (Peace and

blessings be upon him) with the truth. Allah has revealed to him his noble scripture and

guaranteed its preservation, just as the Quran elucidates:

‫ِإَّنا َنْح ُن َنَّز ْلَنا ٱلِّذْك َر َو ِإَّنا َل ۥُه َلَح ٰـِفُظوَن‬

“We, Ourselves, have sent down the Dhikr [The Qur’ān], and We have undertaken its

preservation.”19

Allah has designated his messenger, on his behalf, to be the object of clarification for his

religion and noble scripture. The Quran also corroborates this notion:

‫َو َأنَز ْلَنٓا ِإَلْيَك ٱلِّذْك َر ِلُتَبِّيَن ِللَّناِس َم ا ُنِّز َل ِإَلْيِهْم َو َلَع َّلُهْم َيَتَفَّك ُروَن‬

“And We have sent down the Dhikr [The Qur’ān] to you, so that you may clarify to the people

what has been revealed for them, and so that they may ponder.”20

The Almighty commissioned his messenger to remain with his nation until it became clear to

them what he was sent with. Then, Allah took him into his mercy (i.e he passed away), after

leaving them upon full explanation for everything, such that if any contemporary issues arises

they will find its solution mentioned in the Quran and Sunnah, albeit explicitly or indirectly.

Allah has raised scholars in every generation and in every era from his messenger’s nation, who

17 “Dala’il an-Nubuwah wa marifat Ahwal Sahib ash-Shariah

18 First edition, printed in Beirut, Vol.1 Pg.43-46
19 Surah al-Hijr 15:9
20 Surah an-Nahl 16:44
 26

had undertaken the responsibility of explaining and preserving his legislation, while

simultaneously refuting religious innovations. Just as it was mentioned by Mu’an bin rifa’ah on

the authority of Ibraheem bin Abd ar-Rahman al-Udhri that he said: “The Messenger of Allah,

peace and blessings be upon him, have said:

21
‫يحمل هذا العلم من كّل َخ َلٍف ُعُدوُله َينُفون عنه تحريَف الغالين و انتحاَل المبطلين و تأويَل الجاهلين‬

"In every century, from successive pious generations to generations, those who are reliable

authorities will preserve this knowledge, refuting the interpolations made by extremists, the

deception of those who make false claims, and the interpretations of the ignorant fools.”

Undoubtedly, the confirmation of this Prophetic report came to fruition in the era of the

Sahabah, thereafter from every generation to generation, until this day. Groups of Scholars stood

up in recording the biographies of Hadith narrators in every era, based on the art of Jarh (the

science of authentically verifying criticisms of Hadith narrators which make them unacceptable

to be taken as authoritative) and Ta’deel (the science of broadly authenticating the praises and

uprightness of Hadith narrators which make them eligible to be taken as an authoritative figure in

the field of Hadith). They explained and codified it into books, such that if a person wishes to

learn about hadith narrators’ biographies, he can use these books as a reliable source.

Besides Hadith scholars, many jurists from the large cities were also involved in the art of Jarh

and Ta’deel, and spoke about it extensively.

It has been reported to us by the authority of Mahmood bin Ghailan Al-Merwazi, he said: “Al-

Hammani has narrated to me from Abū Ḥanīfah, that he said: “I have not seen a worse liar than

Jabir al-Ju’fi, nor a teacher better than Ata’ bin Abi Rabah.” Furthermore, it has also been

reported to us on the authority of as-Saghani, that he went to Abū Ḥanīfah and he said: “O Abū

21 Mishkat al-Masabih: Hadith #248 transmitted by al-Baihaqi in his al-Madkhal

 27

Ḥanīfah! What do you say in regards to taking knowledge from Sufiyan ath-Thawri?” He told

me: “Write from his dictations. surely, he is very reliable and trustworthy, except for his Hadith

narrations of Abu Ishaq from al-Harith (weak narrators), and that of Jabir al-Jufi.”

It has been reported to us from the authority of Ya’qoob bin Sufiyan that he heard Harmalah

saying: “Imām ash-Shafi’i said: “The narrations from Haram bin Uthman is Haram (prohibited)”

It has been reported to us from the authority of Yahya bin Sa’eed al-Qattan that he said: “I asked

Shu’bah, Sufiyan ath-Thawri, Malik bin Anas, Sufiyan bin Uyaynah regarding a person whose

been accused of lying about Hadith narrations and doesn’t preserve it? They all said: “If that is

the case, explain his matter to the people.”

We have been informed on the authority of Abu Bakr bin Khallad that he said: “Someone asked

Yahya bin Sa’eed Al-Qattan: “Do you not fear that the Hadith narrations you leave out from

them will serve as your adversaries (on the Day of Judgement) in front of Allah?” He replied:

“Surely, it is more beloved to me that they be my adversaries than the Messenger of Allah (Peace

and blessings be upon him) telling me as my adversary in front of Allah: “Why have you

narrated a Hadith of mine which you knew was a lie?” We have been informed by the authority

of Harmalah bin Yahya that he said: “I heard Imām Al-Shafi, May Allah shower his mercy upon

him, to have said: “Had it not been for Shu’bah then Hadith narrations would have been

unknown in Iraq. He would go to a lying narrator and say: “Don’t narrate Hadith narrations or

else I will incite enmity of the Sultan against you!”

Based on this summary, we can see such were their defense for guarding the sanctity of the

Sunnah. One can find more examples of their testimonies, but what we have mentioned thus far

is more than sufficient.

 28

In the same manner, the Hadith master, Imām Tirmidhi mentions in his book titled “Kitab Al-

Ilal”22 :“Some people who lack comprehension skills (in our time) find faults in Hadith Masters

for their practice of criticizing narrators, whereas we find a multiplicity of scholars from the

Tabi’een who have spoken in favor of criticizing narrators. Amongst them, al-Hasan al-Basri and

Tawoos, who were critical of the Hadith narrator Ma’bad al-Juhani. Sa’eed bin Jubair spoke

critically in regards to Talq bin Habib. Ibraheem an-Nakha’i and Aamir ash-Sha’bi spoke

critically in regards to al-Harith al-Aw’war.

Likewise, this science of criticizing narrators has been reported by Ayoob as-Sakhtiyani,

Abdullah bin Awn, Sulayman at-Taymi, Shu’bah bin al-Hajjaj, Sufiyan ath-Thawri, Malik bin

Anas, al-Awza’i, Abdullah bin al-Mubarak, Yahya bin Sa’eed al-Qattan, Waki’ bin al-Jarrah,

Abd ar-Rahman bin Mahdi, and many more scholars. They all spoke in criticizing narrators and

declaring them to be weak narrators in the field of Hadith. What caused them to resort to this

(And Allah knows best), according to us, is their sincere well wishing advice for the muslims.

Otherwise, it is unthinkable that these eminent scholars from the pious Tabi’een intended to

backbite or defame people, rather, they sought to clarify the weakness of such narrators so that it

should be duly noted, because some of them that were declared weak, were people of Innovation

(they could potentially fabricate narrations to substantiate their claims). Some of them were

accused (in their ability of retaining Hadith narrations accurately and precisely), some were

heedless, negligent and made multiple errors in narrating. Thus, these eminent scholars only

intended to clarify their characteristics to preserve the religion (not leaving it to the kindness of

these narrators to corrupt the religion and the explanations of Hadith) because (in our time)

scrutinizing religious testimony is more worthy of examination than in regards to testimony of

22 Printed in Egypt in the year 1352 AH with Aridat al-Ahwadhi, Vol.13 Pg.305-309
 29

personal rights and properties. (Imām Tirmidhi goes on) quoting multiple statements from

scholars of this Science of criticizing narrators. He says: “It had been reported to us on the

authority of Abu Yahya al-Himmani that he said: “I heard Abū Ḥanīfah saying: “I have not seen

a worse liar than Jabir al-Jufi, nor a teacher more best than Ata’ bin Abi Rabah.”

The Hadith Grandmaster, The prominent teacher of Imām al-Baihaqi, Abu Abdillah

Muhammad bin Abdillah an-Naisaburi al-Hakim whose more commonly known as Ibn al-Bai’yi,

writes in his famous book al-Mustadrak ala as-Sahihain,23 when quoting the multiple chains of

transmission of the Hadith:

‫ال نكاَح ااّل بولًّي‬

“There is no marriage (of a woman) without (the approval of her) Guardian.”

He says: “This Hadith which is reported from Abu Ishaq has reached a group of scholars besides

those we have already mentioned, amongst them Abū Ḥanīfah an-Noman bin Thabit, Raqabah

bin Masqalah al-Abdi, Muttarif bin Tareef al-Harithi, Abd al-Hameed bin al-Hasan al-Hilali,

Zakariyya bin Abi Za’idah, and etc. we have mentioned them all in this chapter.”

Al-Hakim an-Naisaburi in a another book he wrote Ma’rifat Uloom al-Hadith,24 therein he

mentions: “

The 49th Category in recognizing the Hadith Sciences:

In this category we have the renowned trustworthy Scholars from the Tabi’een and their

prodigal students. Amongst them are those whose narrations were collected for preservation,

deliberation and for the many blessings found therein. They should be remembered throughout

23 Vol.2 Pg.171, Kitab an-Nikah, printed and published by Daaira al-Maarif in Hyderabad, India
in the year 1340 AH
24 Cairo print, Pg.240-249
 30

the lands from The East to The West. He (al-Hakim) mentions a number of prominent figures

among them saying:

● “From the people of Medinah: you have Muhammad bin Muslim az-Zuhri, Muhammad

bin al-Munkadir al-Qurashi, Rabi’ah bin Abi Abd ar-Rahman ar-Ra’iy,25 Malik bin Anas

al-Asbahi, Ja’far bin Muhammad as-Sadiq, and etc.

● From the people of Makkah: you have Mujahid bin Jabr, Amr bin Dinar, Abd al-Malik

bin Jurayj, Fudhail bin Iyadh, and etc.

● From the people of Egypt: you have Amr bin al-Harith, Yazid bin Abi Habib, Haiwath

bin Shuraih at-Tujeebi, and etc.

● From the people of the Levant: you have Abd ar-Rahman bin Amr al-Awza’i, Shuaib bin

Abi Hamzah al-Homsi, Makhool The Jurist, and etc.

● From the people of Yemen: you have Tawoos, Abdullah bin Tawoos, and etc.

● From the people of Yamamah: you have Yahya bin Kathir and others.

● From the people of Kufah: you have Aamir bin Sharaheel ash-Sha’bi, Hammad bin Abi

Sulayman, Mansoor bin al-Mu’tamir, Mughirah bin Miqsam adh-Dhabbi, al-A’mash al-

Asadi, Mis’ar bin Kidam al-Hilali, Abū Ḥanīfah an-Noman bin Thabit at-Taymi,

Sufiyan bin Sa’eed ath-Thawri, Dawood bin Nusayr at-Taa’iy, Zufar bin Al-Hudhail,

Afiah bin Yazid The judge, and etc.

● From the people of the Arabian peninsula: you have Maimoon bin Mehran, Amr bin

Maimoon bin Mehran, Khalid bin Ma’daan al-Aabid, and etc.

25 It is said that he was called “ar-Ra’iy” because of his knowledge of ra’y (juristic analogical
reasoning), he was very knowledgeable regarding the sunnah and would give verdicts through
ra’y.
 31

● From the people of Basrah: you have Ayoob bin Abi Tamimah as-Sakhtiyani, Shu’bah

bin al-Hajjaj, Hisham bin Hassan, Qatadah bin Di’amah, and etc.

● From the people of Wasit: you have al-Awaam bin Howshab, Abu Khalid Yazid bin Abd

ar-Rahman ad-Daalaani, and etc.

● From the people of Khorasan: you have The Jurist Ibraheem bin Tahman, who is known

for his piety, The Ascetic Ibraheem bin Adham from Balkh, The Ascetic Shaqeeq bin

Ibraheem, Nadhar bin Muhammad ash-Shaybani, and etc (May Allah have mercy upon

all of them).”

The Great Scholar and Erudite of Islam Abu al-Abbas Taqi ad-Din Ahmed bin Abdul Haleem,

whose most famously known as Ibn Taymiyyah al-Hanbali, says in his book Minhaaj as-

Sunnah,2627 he writes: “Bashshaar bin Dhira’ said: “Abū Ḥanīfah encountered Muhammad bin

an-Noman and said “From whom did you narrate the hadith of Radd ash-Shams?”28 He (Ibn an-

Noman) said: "From besides those that you narrate the Hadith of Yaa Saariya al-Jabal ('O

Sariya, To the mountain!)” 29

26“Minhaj as-Sunnah an-Nabawiyyah fi Naqd Kalam ash-Shiah wal Qadariyyah”

27Printed by al-Amiriyyah in Bulaq, Egypt in the year 1322 AH, Vol.4 Pg.194-195 (or Vol.8
Pg.197)
28 The Hadith of Radd ash-Shams (Returning of the Sun): This was an incident in which the
Prophet (peace and blessings be upon him) prayed to Allah to return the sun from setting, so Ali
(may Allah be pleased with him) could perform Asr prayers. It has been declared by Ibn
Taymiyyah and others as a fabricated narration. Imam at-Tahawi categorizes this narration, with
the chain of transmission from Asma’ bint Umais (may Allah be pleased with her), as sound and
all of its narrators in the chain as reliable in his Sharh Mushkil al-Aathar, as well as Qadhi
Iyaadh in his ash-Shifa’.
29 This Hadith is the address of the second Khalifah of Islam Umar ibn al-Khattab, may Allah be
pleased with him, to his general Sariya where the former was giving a Jummah Khutbah (Friday
sermon) in Medinah and the latter was leading an army in battle and Umar’s voice traveled to
him. It has been reported to us from Ahmed bin Uthman bin Abi Ali az-Zarzari who narrated
through Ibn Umar who said, ‘One day, our master Umar was delivering the Friday sermon on the
 32

I (Ibn Taymiyyah) say that the above interaction between Abū Ḥanīfah and Ibn an-Noman is

indicative that the early scholars of Islam did not affirm the authenticity of the hadith of Radd

ash-Shams because it was not narrated by any of the preeminent Islamic scholars. This is Abū

Ḥanīfah, one of the most renowned scholars and it is unfathomable to accuse him of having

enmity towards Ali (The fourth Khalifah of Islam, May Allah be pleased with him), as Abū

Ḥanīfah was from Kufah, (in Iraq) the realm of the Shias, he met with Shia scholars and heard

many virtues of Ali (May Allah be pleased with him) as Allah had willed, he adores Ali and

venerates him. Despite all of this, he rejects the Hadith of Muhammed bin an-Noman. (It must be

duly noted,) Imām Abū Ḥanīfah is more knowledgeable and more qualified in Fiqh than Imām

at-Tahawi and his like (who declares this hadith authentic).

Ibn an-Noman doesn’t give a proper answer to Abū Ḥanīfah’s question. Rather, he deflects by

saying: “From none other than those that you narrate the Hadith of “O Sariyah, the mountain!”.

It should have been said to Ibn an-Noman, wake up! That is a fabrication. What can be in his lie,

which can serve as factuality of your claim? If it were so, Abū Ḥanīfah wouldn’t have denied

that both Umar and Ali (may Allah be pleased with them) and others besides them could

pulpit of the Messenger of Allah when he suddenly cried out, ‘O Sariya! To the mountain! To the
mountain! Whoever attracts the attention of the wolf has committed an excess.” [Perplexed], the
people looked at one another. After the prayer ended, Ali told Umar, ‘What came over you
during the sermon?” Umar replied, “What?” Ali said, “You said, ‘O Sariya! To the mountain!
Whoever attracts the attention of the wolf has committed an excess.” Umar said, “Did I say
this?” “Yes,” replied Ali. Umar said, “It came to my attention that the disbelievers defeated our
brothers and were in an advantageous position up on the mountain. If our army remains below
the mountain, they will be defeated but if they climb the mountain and fight, they will be
victorious. So, these words escaped my mouth.” Ibn Umar continued and said, “A month later, a
deliverer of good news informed us that on that same day and hour when the army was going
past the mountain, Sariya heard a voice that resembled Umar's saying, “O Sariya! To the
mountain! To the mountain!” So we changed our course and Allah gave us victory.”
 33

manifest Karamat.30 Rather, he rejects this Hadith due to multiple evidences, that it is indeed a

lie, also coupled with the fact that it contradicts the Shariah, sound mind and none from the

renowned scholars amongst the Tabi’een who narrated from the Sahabah and those that followed

after them narrate it. Rather, no one narrates this hadith of Radd ash-Shams except for

compulsive liars or unknown narrators; we know nothing of their uprightness and memory

strength. How can the Hadith narration of such people be accepted as facts? The entire scholars

of Islam wishes that this Hadith were true and authentic because then it would serve as one of the

many miracles of the Prophet Muhammad (Peace and blessings be upon him) and as a virtue of

Ali (May Allah be pleased with him) for those that adore and venerate him. On the contrary, due

to their integrity and sincerity, they don’t give credence to lies. Thus, they rejected and declared

this Hadith as a fabrication. And Allah knows best.”

He (Ibn Taymiyyah) says in a different place in the book mentioned above31: “...The scholars

of Hadith, of Qur’anic Exegesis, of Islamic mysticism, and Jurists of applied law like the Four

Imāms and their followers...”

The Hadith Master and Quranic Exegesis expert Abu al-Fida’ Ibn Kathir ad-Dimashqi (may

Allah have mercy on him) mentions in his book al-Bidaya wa an-Nihaya32: “Even though, at-

Tahawi had some confusion regarding the hadith of Radd ash-Shams for Ali (May Allah be

pleased with him), it has been certainly reported from Imām Abū Ḥanīfah of his rejection of this

hadith and was scornful of of those that narrated it. It has been reported to us on the authority of

Abu al-Abbas bin Uqdah that he said that Jafar bin Muhammed bin Umair reported that

30 An extraordinary act of miracle performed by the pious followers of the Prophet Muhammad
(peace and blessings be upon him), which serves as further confirmation of his prophethood.
31“Minhaj as-Sunnah” Vol.1 Pg.172-173
32First edition, printed by Maktabah al-Maarif in the year 1966 CE in Beirut, Vol.6 Pg.85-86
 34

Sulayman bin Ubbad said: “I heard Bashshar bin Dira’ say: “Abū Ḥanīfah encountered

Muhammad bin Noman and said: “From whom did you narrate the hadith of Radd ash-Shams?”

Ibn an-Noman said: "From none other than those that you narrate the Hadith of Ya Sariya al-

Jabal.”

This is Imām Abū Ḥanīfah (may Allah have mercy upon him), who is from amongst the

renowned scholars of Islam. He was from Kufah and as such he can not be accused of lacking

love for Ali bin Abi Talib (may Allah be pleased with him) and not acknowledging the virtues

that Allah The Exalted conferred upon him, and his Prophet’s praises of him. In Spite of all of

that, he rejects this hadith and its narrator’s claim.

The statement of Muhammed bin an-Noman is not a proper response to the posed question, but

rather a useless attempt at deflection. In other words, he is trying to say, if this narration which I

narrated about the virtue of Ali (May Allah be pleased with him) albeit it is very peculiar, then

your narration of Yaa Sariya al-Jabal about the virtue of Umar (May Allah be pleased with him)

is if not more just as analogous in being peculiar and anomalous. This bold assertion of

Muhammed bin an-Noman is completely incorrect and fallacious because the two Hadiths have

no parallel, neither in terms of the chain of transmission nor in terms of the conformity of the

text to the Shariah. The Legislator (Prophet Muhammad) gave testimony that Umar (May Allah

be pleased with him) has been inspired to speak the truth.33 How can there be any comparison

between the extraordinary event of Umar (may Allah be pleased with him) communicating with

33 Tirmidhi 3682, Abu Dawood 2961-2962, Ibn Majah 108, Mishkat al-Masabih 6041-6043.
 35

his general34 with the returning of the sun after its setting? While the returning of the sun, after its

setting, is one of the major signs of the Final Hour approaching.”

The Hadith Master Ibn Hajar al-Asqalani says in his book Lisaan al-Mizan35: “Muhammad bin

Ali bin an-Noman bin Abu Tareefah al-Bajali al-Kufi Abu Ja’far whose epithet is “The Devil of

at-Taaq” attributed to the market of Taaq al-Mahamil in Kufah, where he used to sit running a

money exchange shop. It is said that he was first labeled the Devil of at-Taaq by Abū Ḥanīfah,

after a debate that occurred in his presence between him and some of the Harooriyah36 in the

market. He was called Muhammed bin an-Nomaan referring to his grandfather during a debate

that occurred between him and Abu Hanifah regarding the virtues of Ali (ra) in which Abū

Ḥanīfah asked him in a scornful manner: “From whom did you narrate the Hadith of Radd ash-

Shams?” He replied “From the same person that you narrated from (the hadith of Yaa Sariyah

al-Jabal!).”

The Great Scholar, the trustworthy Hadith Master Imām Shamsuddin Abu Abdullah

Muhammed, who is more famously referred to as Ibn Qayyim al-Jawziyya the Hanbali Jurist,

says in his I’lam al-Mu’awiqeen37:“The Four Imāms and all the Jurists, used the notebook that

Amr bin Shuaib narrated from his father, who narrated from his father, as evidence and relied

upon it. It is not known of any Master Jurist, (including the Four Imāms) except that they needed

34 In the 21st century, we can easily comprehend this miracle since we live in a time of mass
communication on a global scale. Do you not see how effectively and effortlessly we can contact
and communicate with someone who lives across the globe and we can even video call them and
see them in real time simply by pressing some buttons on a phone or computer?
35 Vol.5 Pg.300-301
36 A deviated sect, who rejected the arbitration between sayyiduna Ali and Mu’awiyah at the
battle of siffin. They defected from Sayyiduna Ali’s army and withdrew to the village of
Haroora, near Kufah. This incident marked the start of the heretical movement known as the
Khawarij.
37Printed by Ashraf al-Motaabi’ in Delhi, India in the year 1314 AH, Vol.1 Pg.35
 36

that notebook to derive rulings and relied upon it. The only ones that make taunting remarks

about it are those that are unable to carry the burdens and responsibility of Fiqh and Fatwa

(issuance of religious verdicts), such as Abu Hatim al-Bosti, Ibn Hazm and others besides them.”

In a different place in the same book, he writes38: “As for the methodology of the Sahabah, the

Tabi’een, the Hadith Masters such as Imām ash-Shafi’i, Imām Ahmad, Imām Malik, Imām Abū

Ḥanīfah, Imām Abu Yusuf, Imām al-Bukhaari and Ishaaq (Ibn Rahwayh) ...”

Theses Mountainous figures and erudites of knowledge, such as Imām Abu Dawood, at-

Tirmidhi, al-Hakim, al-Bayhaqi, Ibn Abd al-Barr, Ibn Taymiyyah, Ibn al-Qayyim, and Ibn

Kathir, all of them explicitly declared that Abū Ḥanīfah is one of the renowned scholars of

Hadith whose statements of criticism, justification, authentication and identification of various

degrees of subtle defects in the Hadith narrations, are referenced and trusted like those of the

other Hadith scholars and Hadith Critics.

The preeminent Hadith experts and masters of the early generations and later generations,

acknowledged Imām Abū Ḥanīfah’s proficiency in Hadith science, his veracity, his mastery, his

ability to memorize and retain hadith narrations, and his righteousness and piety.

The Hadith Expert Abu Bakr Ahmad bin Ali al-Khateeb al-Baghdadi in his bookTareekh

Baghdad39 says: “It has been reported to us on the authority of Abdullah bin Dawood al-

Khuraibi, that he said: “It is compulsory for the people of Islam to pray for Abū Ḥanīfah in their

daily Salahs.” He adds, “Due to his preservation of the Sunan of the Prophet (Peace be upon

him) and his jurisprudence.”

I (the Author) say, al-Khuraibi who narrated the above mentioned narrative, he is from amongst

the eminent scholars of the Hadith Masters as mentioned by the Hadith Master Imām adh-
38Vol.1 Pg.359
39Vol.13 Pg.344
 37

Dhahabī in his famous book Tadhkirat al-Huffadh,40 and he adorns him with the title “The

Exemplary Hadith Master and Scholar”. He (adh-Dhahabī) transmits a narration from Waki’ (bin

al-Jarrah), who said: “Gazing at the face of Abdullah bin Dawood (al-Khuraibi) is an act of

worship.”

(Imām adh-Dhahabī) mentions that once it was said to al-Khuraibi that Imām Abū Ḥanīfah

amended his verdicts on many religious edicts. Al-Khuraibi said: “That is because the Master

Jurist only redacts a verdict once his scope of knowledge becomes more vast.” This Exemplary

Imām and Hadith Master describes Imām Abū Ḥanīfah as someone having extensive knowledge

and having preserved the Prophetic Sunnah.

The Hadith master al-Khateeb al-Baghdadi also narrates: “It has been reported from al-Hasan

bin Sulayman that he said in regards to the interpretation of the Hadith “The Day of Judgment

will not arrive until knowledge manifests!” He said, the knowledge in here refers to that of

Imām Abū Ḥanīfah and his interpretation of Athaar (Prophetic traditions).

I (the Author) say, The above statement is by al-Hasan bin Sulayman, who is counted as one of

the Hadith Masters. The Hadith Master adh-Dhahabī writes about his biography in his Tadhkirat

al-Huffadh,41 as well as in his Siyar A’laam an-Nubala’.42 He writes in Siyar A’laam an-Nubala’:

“ The trustworthy Hadith Master and scholar Qubyytah Abu Ali al-Hasan bin Sulayman al-Basri,

he was a resident of Egypt. He was characterized by Ibn Yunus as a Hadith Master.”

This is the Hadith Master and Scholar who expressed admiration for Imām Abū Ḥanīfah and

extolled him for his manifestation of knowledge, and his interpretations of the prophetic Hadith

and Athaar.

40Vol.1 Pg.338
41 Vol.2 Pg.572
42 Vol.12 Pg.508
 38

Furthermore, The Hadith Master al-Khateeb al-Baghdadi says in his Tareekh Baghdad43: “It

has been reported to us on the authority of Khalf bin Ayyub that he said: “Allah conferred

knowledge upon the Prophet Muhammed (Peace be upon him), then it was transferred to his

Sahabah (companions) then to the Tabi’een (students of the Sahabah) then it was received by

Abū Ḥanīfah and his students. So whoever wishes let him be pleased with this (fact) and

whoever wishes let him be angry over it (doesn’t matter).

I (the Author) say, The statement of Khalf bin Ayyub about Abū Ḥanīfah resembles what Ibn

Hazam said regarding Muhammed bin Nasr al-Merwazi. The Hadith Master Imām adh-Dhahabī

says in the biography of Ibn Nasr al-Merwazi in his book Siyar A’laam an-Nubala’44: “Abu

Muhammed Ibn Hazam said in some of his literary work: “The greatest erudite from the people

is the most knowledgeable in the Prophetic traditions. He is the most accurate in its transmission,

the most knowledgeable of its meanings, the most familiar regarding its authenticity and the

scholarly consensus and what they differed in.” He (Ibn Hazam) said: “We don’t know anyone

who encompassed all these aforementioned qualities more perfectly after the companions except

for Muhammd bin Nasr al-Merwazi. If a person were to say that there is not a single Hadith of

the Messenger (Peace be upon them) or his companions (May Allah be pleased with them)

except that Al-Merwazi has knowledge regarding it, then, it wouldn’t be too far-fetched from the

truth.”

I (adh-Dhahabī) say that such vastness and cognizance couldn’t have been claimed by Ibn

Hazam for the knowledge of Ibn Nasr unless he closely examined his literary works. Then, Such

a claim can possibly be made regarding Imām Ahmed bin Hanbal and his equals. And Allah

knows best.”
43 Vol.13 Pg.336
44 Vol.14 Pg.40
 39

I (the Author) say that if Ibn Hazm’s claim for al-Merwazi and adh-Dhahabī’s claim for Imām

Ahmad bin Hanbal and his equals, is perfectly sound, then a fortiori The Greatest Imām, Abū

Ḥanīfah would be more entitled to such a claim. Since he is the pioneer from amongst the

emulated independent jurists, he is more knowledgeable than them, he has more expertise in the

applied law than them and he paved the way for them all. (May Allah be pleased with him and

his students) Based on the testimony of Khalf bin Ayyub, who was the teacher of Ahmad bin

Hanbal and Yahya bin Ma’een. And this testimony can only come after careful examination of

the proficiency and precision of Abū Ḥanīfah in the applied law for his methodology. This is a

testimony of truth of (Khalf bin Ayyub), who was from amongst the brilliant pious scholars.

Why shouldn’t the testimony be such, since Imām Abū Ḥanīfah’s jurisprudential methodology

became well known with applied law and was codified and spread to all corners of the world, as

mentioned by Ibn an-Nadeem in his magnum opus al-Fihrist'.45

The Erudite Mulla Ali Al-Qari, who is an expert and a master of the Prophetic traditions and

sciences of logic, one of the mountainous erudite who is well known for his vast comprehension

and mastery of Hadith narrations, the expounder of al-Mishkat, who in his book Sanad al-Anaam

fi Musnad al-Imām46 says that: “ To think positively about Abū Ḥanīfah is to know that his

knowledge encompasses the sublime prophetic traditions, whether it is authentic or weak.”47

45 Printed by Matbah al-Istiqaamah in Cairo, Egypt, Pg.299

46 Printed by Mujtaba’i in Delhi, India, in the year 1330 AH, Pg.52 under the discussion
regarding the ruling of eating lizards
47 Shaykh Abdul Fattah (may Allah have mercy upon him) said, “This statement of Ali al-Qari
and the aforementioned statement of Ibn Hazm regarding Muhammed bin Nasr should be taken
as the majority of the prophetic traditions not literally. Indeed, no one is expected to know every
single statement of the Prophet (peace and blessings be upon him) without exception.”
 40

In regards to Khalaf who was just mentioned, Imām al-Muwaffaq bin Ahmad al-Makki, whose

epithet is Sadr al-Aimmah, mentions him in his book Manaqib al-Imām al-A’dham48: “Khalaf bin

Ayyub was from Balkh (modern day province of Afghanistan), He didn’t narrate directly from

Abū Ḥanīfah and whatever he does narrate from Abū Ḥanīfah is from the authority of Abu

Yusuf. He was the ascetic of his era and was a man of ceaseless worship. He met with the Hadith

Master Abdullah bin al-Mubarak who embraced him and treated him with nobility. After he

departed, Abdullah bin Mubarak said: “How excellently does his face resemble that of the

dwellers of paradise!” He used to attend the lectures of Hammad bin Salamah. After the

gathering, Hammad bin Salamah would say “How excellent is the modus operandi of this man!

There’s no one better than him that arrived to us from Khorasan.” He passed away in the year

205 AH. During the funeral rites, the governor of Khorasan, Nuh bin Asad, arrived and joined

the pallbearers, carrying the casket on his shoulder until he reached the courtyard for the funeral

service prayer. He led the prayer and after finishing, he heard a faint voice coming from the wind

saying: “You have prayed for the best person on the face of the earth, for you have prayed for

Khalaf bin Ayyub. Bravo! This is a great achievement.”

The Hadith Master adh-Dhahabī in his Siyar A’laam an-Nubala’49 says: “Khalf bin Ayyub, who

was a great scholar, Hadith Master and jurist, the chief justice of the East. His epithet was Abu

Aamir The Balkhi, The Hanafi Jurist, The Ascetic, and the Erudite of the people of Balkh. He

studied Fiqh under the tutelage of the Chief Justice Abu Yusuf. He also studied under Ibn Abi

Layla, Auf al-A’raabi, Ma’mar bin Rasheed and many others. He was in Ibraheem bin Adham’s

48 Printed and published by Daaira al-Maarif an-Nizaamiyya in Hyderabad, India, Vol.2 Pg.61-
62
49 Vol.1 Pg.541-542
 41

company for some time. Those who narrated hadith from him are Yahya bin Ma’een, Ahmed bin

Hanbal, Ali bin Salamah al-Labaki and some from amongst his countrymen.”

In the upcoming chapters, I will expound on the encomium and panegyrics of the early Hadith

Scholars and the later Hadith Masters regarding the proficiency and accuracy of his memory and

on the vastness of his knowledge, which shall corroborate the statement of Khalaf bin Ayyub and

much more. Indeed, all capabilities stem from Allah.

Chapter 3:

Hadith Master adh-Dhahabī’s Encomium of Abū Ḥanīfah

Indeed, the most veracious statements of the Hadith Master Imām adh-Dhahabī, who is the

supreme authority in the field of critically examining and investigating Hadith transmitters, are

his statements in regards to the biography of the Eminent Erudite, the Chief Justice of Iraq,

Hammad bin Abi Sulayman (may Allah have mercy upon him) in his book Siyar A’laam al-

Nubala’50 where he says, “From amongst the people of Kufah, the most learned in Islamic

jurisprudence was Ali ibn Abi Talib and Abdullah bin Masood (may Allah be pleased with them

both), the most learned amongst their students was Alqamah, the most learned amongst his

students was Ibraheem an-Nakha'i, the most learned amongst his students was Hammaad bin Abi

Sulayman, the most learned amongst his students was Abū Ḥanīfah, the most learned amongst

his students was Abu Yusuf, the students of Abu Yusuf propagated his teachings to the most

50 3rd Edition, Beirut print 1405AH, Vol.5 Pg.336

 42

distant lands. The most learned of them was Muhammed bin al-Hasan ash-Shaybani, and the

most learned of his students was Abu Abdullah Muhammed Ibn Idrees ash-Shafi'i (may Allah

have mercy on all of them).51

The Hadith Master Imām adh-Dhahabī also says in this same book, in the biography of Imām

Abū Ḥanīfah: “The Imām, the Jurist of the Islamic faith, the Grand Scholar of Iraq, Abū

Ḥanīfah…He had great fascination for seeking and learning Hadith, and traveled far and

incessantly for that purpose. As for jurisprudential issues and its delicacies (particularities,

ambiguities, enigmas and riddles), he is the supreme authority of this field and all the people are

dependent upon him.”52

He (adh-Dhahabī) also says53: “His scholarship and supreme authority in jurisprudence and its

subtleties is accepted as facts (by the unanimous consensus of the Muslim scholars) without a

shred of doubt”. (He quotes a beautiful couplet from the Poet Abu Tayyib al-Mutanabbi:)

‫وليس يصّح في األذهان شيٌء إذا احتاج النهاُر إلى دليِل‬

51 Ibn Abidin ash-Shami (May Allah have mercy upon him) mentions in his Radd al-Muhtar
(vol.1 pg.50), “Some have composed poetry about them, saying:
‫الفقه زرع ابن مسعود وعلقمة سقاُه‬
‫حصاده إبراهيُم حماُد دّواسُه‬
‫نعماُن طاحُنه يعقوُب عاجُنُه‬
‫محمٌد خابٌز واآلكُل الناُس‬
"Fiqh (Jurisprudence) is the cultivation planted by Ibn Masood, watered by Alqamah, harvested
by Ibraheem, threshed by Hammad, milled by Noman (Abu Hanifah), kneaded by Yaqoob (Abu
Yusuf), then baked by Muhammad, and eaten by all the people."
Imām Muhammed’s knowledge became evident through his compilations, such as Jami al-
Kabir, Jami as-Saghir, al-Mabsoot, az-Ziyaadaat, and an-Nawadir. It is said that he composed
999 books on religious sciences. One of his students was Imam ash-Shafi'i, may Allah be pleased
with him. He married ash-Shafi'i's mother and entrusted him with his books and wealth. Because
of him, Imam ash-Shafi'i became a faqeeh (jurist). Imam ash-Shafi'i did justice when he said,
"Whoever wants to learn fiqh (jurisprudence) should stick with the companions of Abu Hanifah,
for they have made the meanings easy for them. By Allah, I did not become a faqeeh [jurist]
except through the books of Muhammad ibn al-Hasan."
52 Vol.6 Pg.390 and 392
53 Vol.6 Pg.403
 43

“Nothing can make sense for the mind,

that requires evidence to comprehend it is daytime”

He (adh-Dhahabī) says in the biography of Imām Malik, after he transmits a narration from

Imām ash-Shafi'i: “Knowledge circulated around three individuals, that is Imām Malik, al-Layth

bin Sa’d and [Sufyan] Ibn Uyaynah.”54

I (adh-Dhahabī) would say “Rather, It was circulated around seven individuals with them. They

are: al-Awzaa’i, ath-Thawri, Ma’mar, Abū Ḥanīfah, Shu’bah and the two Hammads (Hammad

bin Abi Sulayman and Hammad bin Zayd).

Furthermore, he mentions about his (Abū Ḥanīfah’s) biography on the authority of Abu Yusuf

who said: “I have not seen anyone more learned than Abū Ḥanīfah, Malik and Ibn Abi Layla.”55

When he (adh-Dhahabī) narrates the fictitious story that is ascribed to Muhammed ash-Shaybani

and Imām ash-Shafi'i (may Allah have mercy on them both), that they contested over the

comparison of Imām Abū Ḥanīfah and Imām Malik, he (adh-Dhahabī) says56: “Ibn Abd al-

Haakim said: “I heard Imām ash-Shafi’i saying: “Muhammed ash-Shaybani asked me: “Who is

more knowledgeable, our teacher (Imām Abū Ḥanīfah) or your teacher (Imām Malik)? I said:

“Should I be fair?” He said: “Yes.” I said: “By Allah! I implore you, tell me who is more

knowledgeable regarding the Qur’an?” He (ash-Shaybani) said: “Your teacher (Imām Malik). I

said: “Who is more knowledgeable in Hadith narrations?” He said: “Your teacher (Imām

Malik).” I said: “Who is more knowledgeable regarding the opinions of the Sahabah

(companions of the prophet) and their Tabi’een (students and followers)?” He said "Your teacher

(Imām Malik).” I said: “The only thing that is left is Qiyas (jurisprudential analogy) and it can

54 Vol.8 Pg.94
55 Vol.8 Pg.94
56 Vol.8 Pg.112-113
 44

only be exercised based on all these aforementioned things and whosoever is lacking of all these

jurisprudential principles, then on what basis will he analogize?”

Imām adh-Dhahabī critically comments on it: “I say, based on fairness, if one were to say that

they both knew the Quran equally well, but the former (Imām Abū Ḥanīfah) is more

knowledgeable in jurisprudential analogy while the latter (Imām Malik) is more knowledgeable

in prophetic traditions who had gathered a huge collection of sayings of many of the Sahabah

just as Imām Abū Ḥanīfah had gathered the sayings of Ali, Ibn Masood and many other Sahabah

who were in Kufah from the Companions of the Prophet (Peace and blessings be upon him),57

May Allah be pleased with both of the Imāms for we are living in such an era where an

individual can’t speak fairly about scholars anymore. (We ask for Allah’s refuge from such a

vulgar thing!)

He says regarding the biography of Imām Malik58: “Those who are worthy of emulation are the

Sahabah (companions of the Prophet), those whose opinions reached us with the stipulation that
57 In Shirazi’s Tabaqaat, which is an important early biographical work dedicated to jurists,
covers 84 towering figures of Islamic Jurisprudence, to which Kufah provided 20 and Basrah 17.
Medinah surpassed them both and produced 22 eminent jurists. It should be noted that there were
more Sahaba in Kufah than in Medinah, after Sayyiduna Ali made it his capital. Many prominent
sahabah such as Sayyiduna Ali, Saeed bin Abi Waqqas, Abu Musa al-Ash’ari, Abdullah bin
Masood, Ammar bin Yasir, Malik bin Anas, Salman al-Farisi, Hudhaifah ibn al-Yeman and
others (may Allah be pleased with them all), moved to the land of Kufah. Therefore, Imam
Malik’s (may Allah be pleased with him) appeal to amal ahle medinah (the practice of the
community) can’t be applicable. Imam Muhammad ash-Shaybani, a Kufan and student of Abu
Hanifah and Imam Malik, vehemently safeguards the traditions of the people of Iraq and refutes
the practice of the people of Medinah in his Kitab al-Hujjah ala Ahle Medinah. Instead, the
people of Iraq relied upon those Eminent Sahabah of the Prophet, who had settled there. So one
can’t say that the school of Malik is more inclined and had preserved the practice of the Sahaba
more, for indeed Imam Abu Hanifah recorded their practices in his kitab al-Athar and in his
Musnad. Prior to him, there were legendary jurists such as Sa’eed bin Jubair, Ibraheem an-
Nakha’i, Hammad bin Abi Sulayman, and Aamir ash-Sha’bi, the teacher of Abu Hanifah and the
pioneer in the science of judicial precedent. In short, Medinah, Makkah, Kufah, and Basrah were
all great learning centers of Islam and preserved the traditions of the Prophet through the
companions that had settled in these lands.
58 Vol.8 Pg.91-92
 45

the chain of transmission is authentic and unbroken. Next, those scholars from the Tabi’een such

as:

● Alqamah, Masrooq, Abeedah as-Salmani, Sa’eed bin al-Musayyab, Abu Sha’sah, Sa’eed

bin Jubair, Ubaidullah bin Abdillah, Urwah (ibn az-Zubair), al-Qasim, ash-Sha’bi, al-

Hasan (al-Basri), Ibn Sireen and Ibraheem an-Nakha’i

● Then those people like (Ibn Shihab) az-Zuhri, Abu az-Zinad, Ayyub as-Sakhtiyani,

Rabee’ah (ar-Ra’y) and his compeers.

● Then those people like Abū Ḥanīfah, Malik, al-Awza'i, Ibn Jurayj, Ma’mar, Ibn Abi

A’rubah , Sufyaan ath-Thawri, the two Hammads (Hammad bin Abi Sulayman and

Hammad bin Zayd), Shu’bah, al-Layth (bin Sa’d), Ibn al-Majishoon and Ibn Abi Dhi’b.

● Then those people like Ibn al-Mubarak, Muslim az-Zanji, Chief Justice Abu Yusuf, al-

Hickle Ibn Ziyad, Waki’ (Ibn al-Jarrah), Waleed bin Muslim and their compeers.

● Then those people like (Muhammad bin Idrees) ash-Shafi'i, Abu Ubaid, Ahmed (bin

Hanbal), Ishaaq (Ibn Al-Rahwayh), Abu Thawr, al-Buwaiti and Abu Bakr ibn Abi

Shaybah.

● Then those people like al-Muzani, Abu Bakr al-Asthram, al-Bukhari, Dawood bin Ali,

Muhammed bin Nasr al-Merwazi, Ibraheem al-Harbi and Ismaeel al-Qadhi

● Then those people like Muhammed bin Jarir at-Tabari, Abu Bakr bin Khuzaymah, Abu

Abbas bin Surayj, Abu Bakr bin al-Mundhir, Abu Ja’far at-Tahawi and Abu Bakr al-

Khallal.
 46

After these iconic scholars, this manner of ijtihad59decreased gradually and abridged law books

were compiled. The jurists remained inclined towards the the practice of Taqlid,60 without

delving into who is the most knowledgeable. Rather it was based on consensus, inclination,

reverence, practice or regions. This continued to such an extent that today, if an individual

wanted to adopt Abū Ḥanīfah’s school of thought in North Africa, it would be quite a

predicament for him. Likewise, if someone wanted to follow Ahmed bin Hanbal’s school of

thought in Bukhara or Samarqand, it would be very difficult for him. Thus, no follower of the

Hanbali school of thought comes from Bukhara and no follower from the Hanafi school of

thought comes from North Africa and nor does a follower of the Maliki school of thought come

from the Indian subcontinent.”

He (adh-Dhahabī) says in the biography of Yahya bin Adam on the authority of Mahmood bin

Ghailaan61 that: “I heard Abu Usamah say: “Umar (May Allah be pleased with him) was the

leader of the people in his era. Thereafter, Ibn Abbas (May Allah be pleased with him) in his era.

Thereafter, ash-Sha’bi in his era. Then, came Sufyaan ath-Thawri followed by Yahya bin

Adam”.

After all this, adh-Dhahabī goes on to say: “Indeed, Yahya bin Adam was amongs the greatest

erudites who reached the level of using independent legal reasoning.”

● “ Umar was as such in his time just as he says. Then came Ali, Ibn Mas’ood, Muadh (bin

Jabal) and Abu ad-Darda’.

59 Using independent legal reasoning to derive rulings.

60 The conformity of one person to the teaching of another, rather than the justified conformity
of a layperson to the teaching of a mujtahid, a person who is qualified for independent reasoning
to derive rulings.
61 Vol.9 Pg.525, it is mentioned therein Muhammed bin Ghailan in place of Mahmood bin
Ghailan which is a mistake.
 47

● After them, came Zaid bin Thabit, A’ishah, Abu Musa and Abu Hurairah followed by

Ibn Abbas and Ibn Umar.

● Thereafter, Alqama, Masrooq, Abu Idrees and (Sa’eed) Ibn Al-Musaiyib

● followed by Urwah, ash-Sha’bi, al-Hasan (al-Basri), Ibrahim an-Nakha'i, Mujahid,

Tawoos and many more.

● Thereafter, you have az-Zuhri, Umar bin Abd al-Aziz, Qatadah and Ayyub

● followed by al-A'mash, Ibn Own, Ibn Jurayj and Ubaidullah bin Umar.

● Then, al-Awza'i, Sufiyan ath-Thawri, Ma’mar, Abū Ḥanīfah, and Shu’bah.

● Followed by Malik, al-Layth, Hammad bin Zayd and Ibn Uyaynah.

● Followed by Ibn al-Mubarak, Yahya al-Qattan, Waki’ (Ibn al-Jarrah), Abd ar-Rahman

and Ibn Wahb.

● Thereafter, Yahya bin Adam, Affan, ash-Shafi’i and plenty more.

● Thereafter, Ahmad (bin Hanbal), Ishaaq, Abu Ubayd, Ali ibn al-Madeeni andYahya Ibn

Ma’een.

● Lastly, you have Abu Muhammed ad-Darimi, Muhammed bin Ismaeel al-Bukhari and

other scholars who reached the level of ijtihad.”

He (adh-Dhahabī) transmits in the biography of Ibn Hazm, his statement62: “I follow the truth

and use my own independent reasoning in jurisprudential matters without restricting myself to

any particular school of thought” and then (adh-Dhahabī) goes on to say: “Yes indeed, the one

who reaches the level of ijtihad, and this is verified and testified by a number of multiple

scholars, then he is not allowed to exercise taqleed (conformity of one person to the teachings of

another), as it is obligatory for a beginner jurist or for the layman even if he knows the Quran by

62 Vol.18 Pg.191
 48

heart or most of it, still it is not permissible for him to use independent legal reasoning to derive

rulings. How will he derive rulings? What will he say? What will be his basis? How can he fly

when his feathers haven't even grown yet?

The Third Category:

The jurist who has just finished (his formal studies). He is vigilant, intelligent and mastered the

field of Hadith, the one who memorized at minimum one compendium of law in Furu’ (non-

fundamental minor jurisprudential issues in a given school of thought in fiqh), and a book on the

fundamental rules and principles of jurisprudence. He has studied Arabic grammar and has

obtained virtues such as knowing the book of Allah (Quran) by heart, and extensively studied its

interpretation. Furthermore, he has the full capacity to engage in religious polemics and

dialogues. This is the level of a mujtahid muqayyad (a dependent jurist who derives rulings based

on the textual evidence according to the methodology of the Imām of his own school of thought,

and he is restricted from deriving rulings from a different school of thought.) He is fully eligible

to look at the evidence used by a mujtahid mutlaq (independent jurist). Whenever the true (edict)

becomes clear for him regarding a jurisdictional issue and it is affirmed by textual evidence

(from the Quran or prophetic tradition) and one of the mountainous scholars, like Abū Ḥanīfah,

Malik, ath-Thawri, al-Awza'i, ash-Shafi’i, Abu Ubaid, Ahmed (Ibn Hanbal), Ishaaq (Ibn ar-

Rahwayh) issued it or practiced it, then he (the dependent jurist) should follow the true (verdict)

without seeking after concessions and he should abstain (from their anomalous views) nor is

there room for him to (blindly conform) once the true verdict becomes established through

proofs”.
 49

The Hadith master Imām adh-Dhahabī presents in the biography of Abū Ḥanīfah63 (May Allah

have mercy upon him) the fictitious story that al-Khateeb al-Baghdadi relates in his Tareekh

Baghdad on the authority of Abu Yusuf from Abū Ḥanīfah, regarding how he started his journey

in acquiring knowledge and how he decided to choose Islamic jurisprudence over all other

sciences. He (adh-Dhahabī) declared this story to be fiction and fabricated, in an excellent and

effective manner. He says: “It is reported from the authority of Abu Yusuf that he said “Abū

Ḥanīfah said: “When I made intention to seek knowledge, I started to select and ask others about

the outcome of learning a particular branch of Islamic knowledge. Someone told me to learn the

Quran. I said “If I memorize it, what would I gain from it? They said, “You will sit in the Masjid

and teach the Quran to small children and young adults. but before long, one of your students

will emerge and will be more knowledgeable than you or at the very least be your equivalent.

Then, suddenly your leading position will vanish”.

I (adh-Dhahabī) say that someone who seeks knowledge for fame would have this mentality

(i.e look for the outcome and benefit of learning a particular branch of knowledge) because

otherwise it has been stated by the chosen Prophet of Allah (peace and blessings be upon him):

‫أفضلكم من تعّلم القرآن و عّلمه‬

“The best amongst you are those who learn the Quran and teach it (to others).”64

Pure is Allah the Exalted! How amazing is this! Is there any better place than the masjid? Is there

any knowledge more worthy of propagation which even comes close to the propagation of the

knowledge of the Quran? By Allah! It will never be the case. Are there any better students than

63 Vol.6 Pg.395-397
64 Sahih al-Bukhari 5028, Musnad Ahmed 405 and 500, Sunan Ibn Majah 211-213, Sunan Abi
Dawood 1452, Jami at-Tirmidhi 2907 and 2909.—Sakib
 50

innocent children who have never committed sins? I reckon this narration must be a fabricated

fairytale due to the fact its transmitters are those that are not trustworthy and reliable.

The fictitious tale continues: “I (Abū Ḥanīfah) said: “What if I studied and recorded Hadith to

such an extent there would be no one who is more knowledgeable than me in Hadith sciences?

They said: “When you reach old decrepit age and become senile, you will make mistakes as you

narrate hadith and these children and young people will gather around listening to you. Then,

you will not be able to refrain from erring and they will declare you to be a liar. This will bring

great shame upon you. I (Abū Ḥanīfah) said, "If so, then there’s no need for me (to pursue this

endeavor).”

I (adh-Dhahabī) say, now I’m absolutely certain this is a fabricated fairytale due to the fact

Imām Abū Ḥanīfah studied hadith especially after the year 100 AH and thereafter. At that time,

children did not do simaa’ (listen, memorize and collect) Hadith. In fact, kids did not study

hadith; this terminology of simaa’ was not in use until after the year 300 AH. In the era of Imām

Abū Ḥanīfah, only the eminent scholars used to study and collect Hadith. Rather, even the jurists

at that time were immersed in studying the Quran as the books of jurisprudence and the

principles of Fiqh had not yet been codified at all.

Then, he [ Imām Abū Ḥanīfah] said: “Should I study grammar?” I asked: “If I memorize the

books of Grammar and Arabic language, what will be my outcome?” They replied: “You will sit

teaching language arts and your wages will be two or at most three dinars.” I said: “This doesn’t

seem to have a favorable outcome.” I asked: “What happens if I delve into poetry and become

the best poet ever?” They said: “If you praise a ruler then he will give a (handsome) reward. If he

denies, then you have made a mockery of him.” I said: “If so, then there’s no need for me (to

pursue this endeavor).” Then I asked: “If I delve into the study of Kalam (speculative theology)
 51

then what will be my outcome?” They said: “Those who study it are not safe from committing

major blunders and as such they are accused of blasphemy and killed or they live a pretty

despicable life.”

I (adh-Dhahabī) say: “May Allah destroy whoever concocted this superstitious fairytale! Was

the science of Kalam even available at this time?!

I (Abū Ḥanīfah) asked: “What if I learned fiqh (islamic jurisprudence)?” They said: “People

will inquire with you and you will issue them religious edicts. You will be sought after to serve

as a judge65 even if you are young.” I said: “There’s nothing in the other branches of knowledge

which is more beneficial than this and so I clung to fiqh and learned it (extensively)”.66

The Hadith Master adh-Dhahbi says in the biography of Imām Sufiyan ath-Thawri in his book

Tadhkirat al-huffadh67 adding an explanatory remark to the statement of (Sufyan ath-Thawri):

“To seek and acquire hadith is not a preparation for death (hereafter), rather it is an illness that

keeps the person preoccupied.”

65 Further proof that this is a fabricated narration is the fact that Imam Abu Hanifah had no
ambitions to become a judge. Imam Abu Hanifah refused to become a judge, he was beaten and
flogged 100 times by Ibn Hubairah to accept the position of chief Justice in the government, yet
he stayed firm in his resolve. He refused al-Mansoor’s offer for judicial position because of
which, he was imprisoned, which we shall see in the coming chapters.— Sakib
66 The real reason Imam Abu Hanifah pursued knowledge is because of the advice of his teacher
Imam ash-Sha’bi. As fate would have it, one day, while passing by the house of Imam ash-
Sha'bi, Abu Hanifah was called in by him who mistook him for a student. "Where are you going,
young man?" asked ash-Sha'bi. Abu Hanifah named the merchant he was going to see. "I meant
to ask" asked Sha'bi, "Who's classes do you attend?". "Nobody's" replied the Imam regretfully. "I
see signs of intelligence in you" said, ash-Sha'bi, "you should sit in the company of scholars". It
was after this encounter that the young Abu Hanifah began his quest for knowledge. He studied
under Hammad bin Abi Sulayman for 18 years and remained in his company until his demise.
Imam Abu Hanifah acquired knowledge from over four thousand people. His teachers included
many prestigious men of the time whose chain of narration went back to a number of
companions of the Prophet.— Sakib
67 Vol.1 Pg.204-205
 52

I (adh-Dhahabī) say, “I swear by Allah! ath-Thawri has spoken the truth. Indeed seeking hadith

is different than acquiring it. Seeking hadith in traditional usage, refers to external matters other

than studying and acquiring the true essence of hadith. Much of it is a stairway to knowledge but

most of it are matters that the Hadith scholars are ardently passionate for, such as acquiring the

most pretty or ornamental texts, seeking Hadith with the shortest chain, having the most teachers,

being delighted with eminent titles, wishing for a long life to narrate more and more hadith, or

wish to be the sole narrator of a particular hadith and plenty of other matters that appeal to one’s

ego instead of inclination towards actions which are pleasing to Allah.

If (the prestigious science of) seeking Hadith narrations is surrounded with these (inner)

calamities, when can you liberate yourself and do it with complete sincerity? If that is the case

for Hadith sciences, then what about the science of logic, polemics, Greek philosophy which

strips away an individual’s faith, and doubts and confusion overtakes it? By Allah! This science

was not known to the sahabah nor the tabi’een, nor of the sciences left behind by al-Awza'i, ath-

Thawri, Imām Malik, Imām Abū Ḥanīfah, Ibn Abi Dhi’b nor Shu’bah. By Allah! Nor was it

known to Ibn al-Mubaarak or Abu Yusuf who said, “Whoever seeks to understand the religion

via studying kalam then he will become a heretic.” Nor were they known to Waki’, Ibn Mahdi,

Imām ash-Shafi'i, Affan bin Muslim, Abu Ubaid, (Ali) Ibn Al-Madeeni, Imām Ahmad, Abu

Thawr, al-Muzani, al-Bukhari, al-Asthram, Muslim (ibn al-Hajjaaj), an-Nasa’i, Ibn Khuzaymah,

Ibn Surayj, Ibn al-Mundhir nor to their respective peers.

Rather, these mountainous erudites of knowledge were preoccupied with studying the Quran,

Hadith, jurisprudence, grammar and similar sciences. But yes, Sufiyan ath-Thawri also relates

(after mentioning the dangerous consequences of seeking Hadith), which al-Firyabi related from
 53

him, that there is no action which is better than seeking Hadith, if one keeps his intentions pure

and sincere.”

He [adh-Dhahabī] says at the end section of the fifth generation68 of scholars which includes

Abū Ḥanīfah, Malik, al-Awza'i and Sufiyan (ath-Thawri): “And during this era (of the fifth

generation), Islam and its adherents were in its full glory, and an abundance of knowledge was

present. The jurists of this era were Abū Ḥanīfah, Malik and Al-Awza'i.”

I (the Author) say, “From all the explicit statements of Imām adh-Dhahabī that we have

related, we can conclusively declare the following:

1. Among the sciences that Imām Abū Ḥanīfah (May Allah have mercy upon him) acquired

are Quranic sciences, Hadith, Jurisprudence, Arabic grammar and other similar sciences.

2. Abū Ḥanīfah studied hadith especially after the year 100 AH and thereafter. Especially

due to the fact that besides the Quran, Hadith was the only other science that the jurists of

that time were preoccupied with. And certainly Imām Abū Ḥanīfah was fascinated with

hadith and in order to acquire it, he traveled far for it.

3. He was the most knowledgeable in regards to the sayings and opinions of the Sahabah

such as Sayyiduna Ali and Ibn Masood and others (May Allah be pleased with them) who

had settled in Kufah.

4. He was from amongst the eminent top ten scholars around whom knowledge used to

circulate. His contemporaries in regards to the knowledge of the Quran and Sunnah,

included Imām Malik, al-Awza'i, ath-Thawri, al-Layth, Ibn Uyaynah, Ma’mar, Shu’bah

and the two Hammads (Hammad bin Abi Sulayman and Hammad bin Zayd).

68 Vol.1 Pg.244
 54

5. He was from amongst the eminent scholars of independent legal reasoning (ijtihad) and

was one of the greatest erudite of knowledge. He is (the undisputed) supreme authority in

fiqh (Islamic jurisprudence or the applied law), all who study the jurisprudence are

indebted to Abū Ḥanīfah.

This is (all based on the) notion of the historian of Islam, the Hadith master with critical insight,

the supreme authority in investigating critically the narrators of Hadith, Imām Shamsuddīn adh-

Dhāhabī about the true reality of our great Imām Abū Ḥanīfah an-Noman, May Allah have

mercy upon him.

 55

Chapter 4:

Hadith Master Ibn Taymiyyah’s Encomium of Abū Ḥanīfah

His (adh-Dhahabī) teacher, the eminent erudite, Hadith master, the critic, jurist, Qur’anic

exegesis expert, Shaykh al-Islam Taqi ad-Dīn Abu al-Abbas Ahmed bin Abd al-Haleem al-

Harrani, or famously referred to as Ibn Taymiyyah, the proficient in Hadith narrators and subtle

defects in Hadith narrations, he says in his Minhaaj as-Sunnah an-Nabawiyyah fi naqdi qawl

ash-Shi’ah wa al-Qadariyyah,69 “These people of knowledge would seek out and acquire Islamic

sciences by day and night, they had no ulterior motives for anything else. Rather, they would

give preference sometimes to the verdict of one sahabi and sometimes they would give

preference to the verdict of another sahabi according to what they opined to be in line with the

proofs of the Divine Law. These (people of knowledge) include Sa’eed bin al-Musayyab, the

jurists of Medinah such as Urwah bin az-Zubayr, al-Qasim bin Muhammed, Ali bin al-Husayn,

Abu Bakr bin Abd ar-Rahman, Ubaidullah bin Abdillah bin Utbah, Sulayman bin Yasar,

Kharijah bin Zayd, Salim bin Abdullah bin Umar and besides them others that came after, like

Ibn Shihab az-Zuhri, Yahya bin Sa’eed, Abu az-Zinad, Rabi’ah, Malik bin Anas, Ibn Abi Dhi’b,

Abd al-Aziz al-Majishoon and others.

Also the likes of Tawoos al-Yemani, Mujahid, Ata’, Sa’eed bin Jubair, Ubaid bin Umair,

Ikrimah, the freed slave of Ibn Abbas, and those who succeeded them such as Amr bin Dinar, Ibn

Jurayj, Ibn Uyayanah and others from the people of Makkah.

And the likes of al-Hasan al-Basri, Muhammed bin Sireen, Jabir bin Zayd, Abu ash-Sha’saa,

Mutarrif bin Abdillah bin ash-Shikheer. Then, Ayyub as-Sakhtiyani, Abdullah bin Awn,
69 Printed in Bulaq, Egypt in the year 1322 AH, Vol.3 Pg.242
 56

Sulayman at-Taymi, Qatadah, Sa’eed bin Abi Uroobah, Hammaad bin Salamah and Hammaad

bin Zayd. And their compeers, the likes of Alqamah, al-Aswad [bin Yazeed], Qadhi Shurayh and

the like. These were compeers of Ibraheem an-Nakha'i, Aamir ash-Sha’bi, al-Hakam bin

Utaibah, Mansur bin al-Mu’tamir, Sufiyan ath-Thawri, Abū Ḥanīfah, Ibn Abi Layla, Shareek,

Waki’ ibn al-Jarrah, Abu Yusuf, Muhammed bin al-Hasan [ash-Shaybani] and the like.

Then, ash-Shafi’i, Ahmed bin Hanbal, Ishaq bin Rahuyah, Abu Ubaid, al-Qasim bin Sallam, al-

Humaidi Abdullah bin az-Zubair, Abu Thawr, Muhammed bin Nasr al-Merwazi, Muhammed bin

Jarir at-Tabari and Abu Bakr bin al-Mundhir.”

The Hadith master Ibn Taymiyyah considered Imām Abū Ḥanīfah and his two prodigies, Imām

Abu Yusuf and Imām Muhammed amongst the, “people of knowledge who would seek out and

acquire Islamic sciences by day and night, they had no ulterior motives for anything else. Rather,

they would give preference sometimes to the verdict of one sahabi and sometimes they gave

preference to the verdict of another sahabi according to what they opined to be in line with the

proofs of the Divine Law.” Then, he made mention of their contemporaries.

He (Ibn Taymiyyah) explicitly mentioned in another place of the aforementioned book name

that, “Abū Ḥanīfah and his students are among the truthful and trustworthy scholars of the

Muslim Ummah”.70

In another place, he says in his book Minhaaj as-Sunnah,71 “There came after the subsequent

generations those whose righteousness and intelligence is well known to everyone in the Islamic

community like Sa’eed bin al-Musayyab, al-hasan al-Basri, Ata’ bin Abi Rabah, Ibraheem an-

Nakha'i, Alqamah, al-Aswad, Abeedah as-Salmani, Tawoos, Mujahid, Sa’eed bin Jubair, Abu

Sha’saa Jabir bin Zayd, Ali bin Zayd, Ali bin al-Hussein, Ubaidullah bin Abdillah bin Utbah,
70 Vol.4 Pg.77
71 Vol.1 Pg.167-168
 57

Urwah bin Zubayr, al-Qasim bin Muhammed bin Abi Bakr, Abu Bakr bin Abdurrahmaan bin al-

Harith bin Hashim, Mutarrif bin ash-Shikheer, Muhammed bin Wasi’, Habib al-Ajami, Malik bin

Dinar, Makhool, al-Hakam bin Utaybah, Yazid bin Abi Habib and many others, which no one

but Allah knows best regarding their exact number.

Thereafter came Ayyub as-Sakhtiyani, Abdullah bin Awn, Younus bin Ubaid, Ja’far bin

Muhammed, az- Zuhri, Amr bin Dinar, Yahya bin Sa’eed al-Ansari, Rabia’h bin Abi

Abdurrahman, Abu az-Zinad, Yahya bin Abi Kathir, Qatadah, Mansur bin al-Mu'tamir,

al-‘Amash, Hammad bin Abi Sulayman, Hisham ad-Dastuwa’i and Sa’eed bin Abi Aroobah.

After these icons, they were succeeded by the likes of Malik bin Anas, Hammad bin Zaid,

Hammad bin Salamah, al-Layth bin Sa’d, al-Awza’i, Abū Ḥanīfah, Ibn Abi Layla, Shareek, Ibn

Abi Dhi’b and Ibn al-Majishoon.

Thereafter came the likes of Yahya bin Sa’eed al-Qattan, Abdurrahman bin Mahdi, Waki’ bin

al-Jarrah, Abdurrahman bin al-Qasim, Ashhab bin Abd al-Aziz, Abu Yusuf, Muhammed bin al-

Hasan, ash-Shafi'i, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Ubaid, Abu Thawr and many

more that no one but Allah knows best regarding their exact number. They had no other hidden

agenda, nor would they give preference to anyone for a worldly gain of neither wealth nor

position of power. They are amongst the greatest people, to delve into the Islamic sciences,

extracting and unveiling from it the true interpretations.”

In another place of the same book, (Minhaj as-Sunnah), he says,72 “ ..Scholars of Hadith

science, experts in the interpretation of Quran , Islamic mysticism, and Jurisprudence are like the

four Imāms (Abū Ḥanīfah, Malik, Shafi’i, Ahmed) and their students.”

72 Vol.1 Pg.172-173
 58

In a another place of (Minhaj as-Sunnah) he, may Allah have mercy upon him), says73 : “...The

Imāms of Islam who are known to be the eminent scholars in the religion are the likes of Malik,

ath-Thawri, al-Awza'i, Al-Layth bin Sa’d, ash-Shafi'i, Ahmad, Ishaq, Abū Ḥanīfah and Abu

Yusuf. ”

Furthermore, he (may Allah have mercy upon him) also said,74 “...This is the way of the

emulated Scholars of Schools of thoughts like Malik bin Anas, ath-Thawri, al-Layth bin Sa’d, al-

Awza'i, Abū Ḥanīfah, ash-Shafi'i, Ahmad bin Hanbal, Ishaq, Dawood (ad-Dhahiri), Muhammed

bin Khuzaymah, Muhammed bin Nasr al-Merwazi, Abu Bakr bin al-Mundhir, Muhammed bin

Jarir at-Tabari and their students.”

Whoever reads the biographies of these mountainous erudites of knowledge, and noble

righteous scholars in the encyclopedias of obituaries and history, will concede to the fact of their

greatness and their lofty status in academia. The Hadith master Ibn Taymiyyah considered Imām

Abū Ḥanīfah and his two students (Abu Yusuf and Muhammed) among the giants of learning

that, he describes sometimes as, “the emulated leaders of schools of thoughts” sometimes as “the

Imāms of Islam who are known to be the eminent scholars in the religion” and sometimes as “

Imāms of Hadith science, experts in the interpretation of the Quran, Islamic mysticism, and

Jurisprudence” and sometimes as “They are amongst the greatest people, to delve into the

Islamic sciences, extracting and unveiling from it the true interpretations”, and whose

“righteousness and intelligence is known to everyone in the Islamic community” and sometimes

as “people of knowledge who would seek out and acquire Islamic sciences by day and night”.

He who is described with such lofty attributes and praises should not be interrogated regarding

his mastery of Hadith, nor his reliability in its narration, nor his accuracy and memory
73 Vol.1 Pg.215-216
74 Vol.1 Pg.173
 59

retentiveness, nor his ability to memorize hadith and his proficiency in doing so, nor his aptitude

in Quranic sciences and prophetic traditions. These scholars surpassed the span (of what is

humanly possible for most) and have reached the peak perfection in the attainment of

knowledge. Encyclopedic Biographies of men and early generations of scholars are

overwhelmingly filled with their lofty virtues and remarkable traits. The riders traveled and

(spread) their exploits and their excellency. Allah had destined for them a truthful description

amongst the future generations. Religious verdicts were issued based on their views and the

Muslims have been following them (for more than fourteen hundred years). As such the opinions

of every ragtag and bobtail layman, who speaks vulgarly of them or throws accusations of them

of being deficient in their knowledge, more particularly in Hadith narrations, will not be

accepted.75 Indeed, Allah speaks the truth and guides to the sound path.

75 Hafidh Ibn Taymiyyah accredited and commended Imam Abu Hanifah for his knowledge and
addressed the accusations against him in his minhaj as-Sunnah, stating, “There is no doubt
regarding Imam Abu Hanifah’s knowledge. People later attributed many lies to Imam Abu
Hanifah, which were all untrue. The aim of such writings was to tarnish Imam Abu Hanifah’s
reputation.” (Minhaj as-Sunnah vol.1 pg.259)—Sakib
 60

Chapter 5:

Imām Abū Ḥanīfah is from the exalted scholars whose integrity and uprightness is well-

known

The eminent Jurist and Exemplary Scholar, Shaykh al-Islam Abu Ishaq ash-Sherazi, the Shafi’i

Jurist, says regarding all those preeminent scholars (previously mentioned) in his book al-Loma’
 61

fi Usool al-Fiqh76 (under the chapter heading on Criticism and Authenticated Verification) which

reads, “In summary, a hadith narrator is not free from either being known for his uprightness or

for his sinfulness or his condition is totally unknown. If an individual’s uprightness is well-

known like the Sahabah (may Allah be pleased with them all), or the most greatest of the

Tabi’een like al-Hasan (al-Basri), Ataa’ (ibn Abi Rabah), ash-Sha’bi, or the most eminent

scholars like Malik, Sufiyan (ath-Thawri), Abū Ḥanīfah, ash-Shafi'i, Ahmad (ibn Hanbal), Ishaq

(ibn ar-Rahuwyah), and those who fall under the same standard, then it is mandatory to accept

their narration and there is no need to do research extensively regarding their uprightness.”

The Hadith Master, chief Justice, Shaykh al-Islam Taqi ad-Dīn Abu Amr Uthman bin Salaah

ad-Dīn Abd ar-Rahman al-Kurdi ash-Shahrazuri, the Shafi Jurist, says in his famous book

Uloom al-Hadith,77 “The one whose uprightness is famously known amongst the critical

examiners of Hadith narrators from the eminent scholars, and whose remarkable distinction as a

trustworthy and reliable person has spread far and wide, then he is free from needing any

testimonials or certifications for his uprightness through textual evidence. This is the correct

view of the school of thought of Imām ash-Shafi'i and this is the relied upon view in the field of

Islamic Jurisprudential principles. The Hadith masters who mentioned this principle, amongst

them are Abu Bakr al-Khateeb and he gave as an example of that through Imām Malik, Shu’bah,

the two Sufiyan (ath-Thawri and Ibn al-Uyaynah), al-Awza’i, al-Layth, Ibn al-Mubarak, Waki’,

Ahmed bin Hanbal, Yahya bin Ma’een, Ali bin al-Madeeni and their peers, those who fall under

the same standard of eminent renown and of amazing steadfastness. Thus, the uprightness of

76 Pg.41, Printed by Mustafa al-Babi al-Halabi in Egypt in the year 1358 AH

77 The book Uloom al-Hadith more commonly known as Muqaddimah Ibn as-Salāh, Pg.115 in
the 23rd category
 62

these people and their equals should not be questioned. Rather, only the uprightness of the one

who is unknown to the seekers of knowledge should be questioned and investigated.”

The eminent erudite, the expert of Islamic Jurisprudential principles, the Hadith master, critical

examiner and investigator extraordinaire of the Hanafi school of thought, al-Kamal ibn al-

Humam in his Tahreer al-Usool says, “It is a known fact (in the field of Hadith) that being

famous is an indicator of uprightness and having an aptitude for memory retentiveness. Just as it

is the case for renowned scholars like Malik, the two Sufiyans (ath-Thawri and Ibn al-Uyaynah),

al-Awza'i, al-Layth, Ibn al-Mubaarak and others. One must be absolutely certain in thinking well

of these scholars, who are above needing any credibility. Imām Ahmad (bin Hanbal) reproached

a questioner who asked him about Ishaq (bin ar-Rahuwyah) and (Yahya) Ibn Ma’een reproached

the questioner (who asked him) about Abu Ubaid and he replied, “Abu Ubaid should be asked

about the narrations of other people.”78

The eminent scholar, great Imām and erudite Abd al-Ali bin Nizam ad-Dīn al-Ansarī as-

Sihaalawi al-Lucknowi, the ocean of knowledge and king of scholars said,79

“(Issue: Indications of uprightness): From amongst the indicators (of uprightness) is prominence

and broad unanimous acceptance, which were had by the likes of Imām Malik, (al-Awza'i),

Abdullah (ibn al-Mubaarak and others) and like the maginmous, Imām Abū Ḥanīfah and his

two students (Abu Yusuf and Muhammed) and the rest of his students, Imām ash-Shafi'i,

78 Refer to at-Taqreer wa at-Tahbeer Sharh at-Tahreer Vol.2 Pg.248, first edition, printed in
Bulaq, Egypt in the year 1316 AH. Also refer to the astonishment of Imam Yahya ibn Ma’een
regarding Imam Baqi bin mukhallad regarding his question of Imam Ahmed ( may Allah have
mercy upon them all) in the book Safahaat min Sabr al-Ulama ala’ shadaa’id al-Ilm wa at-
Tahseel, Pg.55 (and see if you can try to hold back your tears).
79 In Fawatih ar-Rahamoot Sharh Muslim ath-Thoboot with al-Mustafa, first edition, printed in
Bulaq, Egypt in the year 1324 AH, Vol.2 Pg.148
 63

Ahmad bin Hanbal and the other honorable scholars, may Allah sanctify their secrets,80 They are

above needing any credibility for their uprightness. This is why (i.e, people of such fame are in

no need of credibility), Imām Ahmed Ibn Hanbal rebuked the one who asked him regarding the

uprightness of Ishaq bin Rahuwayh. In the same way, Yahya bin Ma’een rebuked someone who

asked him about Abu Ubaid. He said, “ Abu Ubaid should be asked about the reliability and

trustworthiness of others, but instead you are asking people about Abu Ubaid!” i.e, it means that

Abu Ubaid’s fame makes him above needing accreditation and credibility you have no right to

ask for credentials of trustworthiness about a person of his stature.”

The great erudite, Hadith master and jurist of Egypt Abu Ja'far Muhammd at-Tahawi al-Hanafi

says in his Explanation of the Creed of Ahlus Sunnah wal Jamaah, according to the school of

thought of the jurists of the religion, Abū Ḥanīfah an-Noman bin Thabit al-Kufi, Abu Yusuf

Ya’qub bin Ibrahim al-Ansari and Abu Abdullah Muhammed bin al-Hasan ash-Shaybani81 said,

“The scholars amongst the pious predecessors amongst the sahabah and those after them, the

tabi’een from amongst scholars of Hadith, of Jurisprudence, scholars of Islamic Jurisprudential

principles are not to be mentioned expect only in high regards and whosoever speaks ill of them

has tread a path other than that of the sound path.”

This is the exact reason for why Imām adh-Dhahabī did not include the greatest Imām, Abū

Ḥanīfah, nor the gallant pioneer Imām ash-Shafi'i, nor Imām al-Bukhari in his book al-Mughni

Fi adh-Dua’faa, nor in his book al-Mizaan.82 He mentions explicitly in the preface of his Mizaan

80 Qaddas allahu sirrahum is a form of eulogy, used when mentioning the name of a deceased
pious Muslim.
81 This book is famously known as al-Aqeedat at-Tahawiyah (the Tahawiyan Creed). It is
taught throughout the Muslim world as a primer to Islamic creed.
82 The biography of Imām Abū Hanīfah in some manuscripts of al-Meezan is interpolated and
tampered with, in away that it makes it clear that, some of what is found therein could not have
been written by the original author [Imām adh-Dhahabī]]. I [Shaykh Abdur Rasheed] pointed
 64

al-I’tidaal, “As such, I do not mention in this book of mine any of the great emulated scholars

due to their eminence in Islam and for their reverence in the hearts (of the people). Such as

scholars like Abū Ḥanīfah, ash-Shafi’i and al-Bukhari.”

Chapter 6:

Abū Ḥanīfah’s immense followers and the worldwide prevalence of his madhab

Abū Ḥanīfah has the distinguishing feat amongst all these eminent scholars for having the most

followers and the popularity of his methodology spread throughout the world. Half, rather two

thirds, of the Muslim world follows his school of thought, which was the first school of thought

to be recorded and codified.83

these out in my book entitled al-Imam Ibn Majah wa kitabuhu as-Sunan, on page 245. A more
detailed analysis of the interpolations is given by the great scholar and Hadith critic Shaykh
Abdul Fattah Abu Ghudda in his commentary on Imām Al-Laknawi’s ar-Raf ’ wa at-Takmil, on
pages 121-126 of the third edition.

83 In the 2nd Century AH, under the patronage of the Abbasid Caliphate, the Hanafi school of
thought flourished in Iraq and spread throughout the Islamic world, firmly establishing itself in
in the Middle East, Iberian peninsula, Greater Khorasan and in ma wara an-nahr (Transoxiana)
by the 9th century, where it acquired the support of rulers including the Delhi Sultanate, Bengal
Sultanate, Seljuk empire, Khwarezmian Empire, Kazakh Sultanate, Timurid empire, khara-
 65

The Hadith Master adh-Dhahabī says in his (magnum opus) Siyar A’laam A-Nubala’,84 “The

school of thought of al-Awza’i was popular amongst the people for a while. Thereafter, his

students and followers started dwindling in number and they all became extinct. Likewise was

the case with the school of thought of Sufiyan (ath-Thawri) and others that we have mentioned.

Today, only four schools of thought are remaining (actively with a large following). There are

very few of those who truly know the views and opinions of these schools of thought, as it

should be (in our era), let alone being a mujtahid (independent jurist). The followers of Abu

Thawr ceased to exist after 300 years and the followers of Dawood (adh-Dhahiri) were very few

in existence. The followers of Ibn Jareer [at-Tabari] remained until little after 400 years... In fact,

there was no issue with the school of thought of Dawood. It had reasonably well views

established with the principles of following the Islamic texts in such a way that is agreed upon by

a group of scholars. However, he has many isolated and anomalous opinions which detracted

from his good reputation and made his school scandalous.”

He (adh-Dhahabī) says in his Tadhkirat al-Huffadh,85“The people of Shaam (Syria and the

Levant) and then the people of Andalusia (Iberian peninsula) used to follow the school of al-

Awzai for a while. Then, the experts in his school, who knew the views well, started dwindling

khanid khanate, Chagatai Khanate and several other khanates.Turkic expansion introduced the
school to the Indian subcontinent, Anatolia, and Circassia and it was adopted as the chief legal
school of the Ottoman and Mughal Empire. During the reign of Ottoman Sultan Sulayman,
known as Sulayman the magnificent in the west, and the Mughal Sultan Aurangzeb Alamgir, the
Hanafi-based al-Qanun and Fatawa-e-Alamgiri dominated and served as the legal, juridical,
political, and financial code of most of the Middle East, North Africa, the Balkans, Central and
South Asia. Many Muslim countries to this day still follow the Hanafi school of thought, even in
places where it was uncommon are now starting to adopt many of the Hanafi rulings in their state
and family affairs.—Sakib
84 Vol.8 Pg.92
85 Vol.1 Pg.182
 66

in numbers and today this school’s views remain only in comparative textbooks of Islamic

Jurisprudence.”

The great scholar al-Imām ar-Rabbani Abdul wahhab ash-Sha'rani said in his book entitled al-

Mizaan,86 “The School of thought of Abū Ḥanīfah was first of the schools of thought to be

recorded and codified, and will be the last to die out, as some of the awliya (pious saints) have

stated. Allah, the exalted, has chosen him as an Imām for His religion and His servants. His

followers gradually increase in number by the passage of every era and will continue to do so

(God willing) until the Day of Judgment. If one of his followers were to be jailed and beaten to

abandon his way, he would not accept their request (but continue to endure suffering). May

Allah be pleased with him and his followers, as well as all of those that give him due respect and

to all the other scholars.”

He, may Allah have mercy on him, also said in al-Mizan,87 “Indeed, when Allah, the exalted,

bestowed upon me the favor of being well-acquainted with his divine law, I found that all the

schools of thoughts are (closely) interlinked with it. I found that all four schools follow its course

exactly. I also came across the remnants of some schools that had already turned to stone (i.e. it

died out). I found Abū Ḥanīfah’s school to be the most comprehensive, followed by that of Imām

Malik, ash-Shafi'i and then Imām Ahmad bin Hanbal. The least comprehensive was the school of

thought of Dawood (adh-Dhahiri), which died out during the fifth century AH. In my

interpretation, the more comprehensive a school of thought is, the more long lasting it will be.

Just as Abū Ḥanīfah’s school of thought was the first to be laid down and codified, so it will be

the last to die out, as was said by some pious saints.”

86 Vol.1 Pg.59 from the al-Azhar print edition 1344 AH

87 Vol.1 Pg.27
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Chapter 7:

Imām Abū Ḥanīfah the reliable authority and most knowledgeable from his era in the field

of Hadith and its treasurers

The Eminent Scholar, the Sun of all the erudites, Imām Abu Bakr Muhammed bin Ahmad bin

Abi Sahl as-Sarakhsi, may Allah have mercy upon him, in his book entitled Usool al-Fiqh88

stated, “Imām Abū Ḥanīfah was the most knowledgeable of his era in the field of Hadith,

however due to his strict consideration of memory retentiveness, he did not narrate a lot of

hadith”.89

88 Dar al-Kitab al-Arabi print,1372 AH, Vol.1 Pg.350

89 An expert from Abu Hanifah wa Ashabuhu al-Muhaddithun by the Hadith master, Zafar
Ahmed Usmani (d. 1394 AH), may Allah have mercy upon him,

“Chapter 2:
Imam Abu Hanifah was the most knowledgeable of his era

The Hadith Master, al-Sam‘ani said in al-Ansab (pg. 247) under the biography of Imam Abu
Hanifah, “He occupied himself in seeking knowledge, and he excelled therein until he
accomplished what others had not accomplished. One day he entered upon al-Mansoor, while
‘Isa ibn Musa was with him, and he said to al-Mansoor, “This is the scholar of the world today.”
The Eminent Erudite and Hadith Master al-Mizzi, said in Tahdheeb al-Kamal, “Makki ibn
Ibrahim mentioned Abu Hanifah and said, “He was the most learned of the people of his era.”
This is from the marginalia of Tahdhib al-Tahdhib (vol.10 pg.451). I say, “Makki ibn Ibrahim is
from the senior teachers of al-Bukhari, and most of his three-narrator-chains are from him. Abu
Yusuf al-Qadi said, “I have not seen one more learned in the exegesis of hadith than Abu
Hanifah.” Yazid ibn Harun said, “I met a thousand men, and I wrote from most of them. I
have not seen from them anybody with more understanding (fiqh), nor more scrupulous,
nor more learned, than five. The first of them is Abu Hanifah.” Al-Qurashi related it in al-
Jawahir al-Mudiyyah, transmitting from the book Jami‘ al-‘Ilm by Ibn ‘Abd al-Barr. The
Hadith Master, Al-Khatib narrated from Ahmad ibn Muhammad al-Balkhi, he said, “I heard
Shaddad ibn Hakim say, “I have not see one more learned than Abu Hanifah.” He narrated
from Ibn al-Mubarak, he said, “I saw al-Hasan ibn ‘Umarah grasping the riding animal of
Abu Hanifah saying, ‘By Allah we have not met anyone who speaks on jurisprudence with
more eloquent and more concise answers than you, and indeed you are incontestably the
master of those who expound on it in your time, and they do not speak ill of you but out of
jealousy.’” And al-Khatib narrated from Muhammad ibn Salamah, he said, “Khalf ibn Ayyub
said, “Knowledge was transferred from Allah to Muhammad (peace and blessings be upon
 69

Imām Ala’ ad-Dīn Abu Bakr bin Mas’ood al-Kasani, may Allah have mercy upon him, in his

Bada’i as-Sana’i fi tarteeb ash-Shara’i90 said, “He (Abū Ḥanīfah) was amongst the Hadith

treasurers. Amongst the views of his school of thought, is to give preference to a Hadith

narration, even if it be in the rank of an ahaad (a Hadith solely narrated by one person in any

level of a chain of transmission) over the use of legal analogy, provided that the solitary

narration was coming from an obvious trustworthy narrator.” Imām al-Kasani also says in the

him), and was then transferred to his companions, and was then transferred to Abu
Hanifah and his companions.” Al-Khatib narrated from Muhammad ibn Sa‘d, the scribe, he
said, "I heard ‘Abd Allah ibn Dawud al-Khuraybi say, ‘It is incumbent on the adherents of
Islam to supplicate for Abu Hanifah in their prayer.’” He said, “Then he recollected his
preservation for them of the traditions and jurisprudence.” All of this was related by as-Suyuti in
Tabyeed as-Sahifah. Imam Abu Ja‘far ash-Shizamari narrated from Shaqiq al-Balkhi that he
would say, “Imam Abu Hanifah was from the most scrupulous of people, most learned of people
and the most devout of people.” He also narrated with his chain to Ibrahim ibn ‘Ikrimah al-
Makhzumi that he would say, “I have not seen a scholar more scrupulous, or more ascetic, or
more learned, than Imam Abu Hanifah.” Ash-Shizamari also narrated from ‘Abd Allah ibn al-
Mubarak, he said, “I entered Kufah and I asked its scholars, saying, ‘Who is the most learned of
the people in these lands of yours?’ All of them said, ‘Imam Abu Hanifah.’ So I said to them,
‘Who is the most devout of them and most involved in knowledge?’ They all said, ‘Imam Abu
Hanifah.’ I did not ask them about a trait from the traits of virtue, except they all said, ‘We know
of no one imbibing that [characteristic] besides Imam Abu Hanifah.’” This is from al-Mizan by
al-Sha‘rani (p. 58). Al-Khatib narrated from Rawh ibn ‘Ubadah, he said, “I was with Ibn Jurayj
in the year 150 H and the death of Abu Hanifah reached him, whereupon he said, ‘Verily, to
Allah we belong and to Him we return,’ and he expressed grief, and he said, ‘What knowledge
has gone!’” This is from Tabyid as-Sahifah (p. 16). When the news of his death reached
Shu‘bah, he said, “Verily, to Allah we belong and to Him we return,” and he said, “The light
of knowledge has been extinguished from Kufah. Be sure, they will never see the like of
him.” This is from al-Khayrat al-Hisan (p. 71). I say, It is not hidden that knowledge in that
time was nothing besides knowledge of the Qur’an and hadith, as said by the great
scholar, Hafidh adh-Dhahabi, in Tadhkirat al-Huffadh (vol.1 pg.192), “Logic, dialectics and
the philosophy of the ancients were not, by Allah, from the sciences of the Sahabah,
Tabi‘in and al-Awza‘i, al-Thawri, Malik and Abu Hanifah. Rather, their sciences were the
Qur’an, hadith and their likes.” Hence, the most learned of them at that time was the most
learned of them of the Qur’an and hadith. Thus, it is established Abu Hanifah had
expansive knowledge, with a long hand, in hadith. And that which proves this explicitly is
to come [later in the book].” (printed by Idarat al-Qur’an wa al-‘Ulum al-Islamiyyah, 1427
AH, pg.11-12)— Sakib
90 Egyptian print, 1328 AH, Vol.5 Pg.188
 70

same book, “A hadith that is declared authentic by Abū Ḥanīfah leaves no room for anyone to

criticize it”.91

91 Vol.2 Pg.97
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Chapter 8:

Abū Ḥanīfah’s inclusion with Hadith Masters

The brilliant Hadith Masters who have exclusively compiled dedicated encyclopedias of the

biographies of Hadith masters, unanimously agreed to include Imām Abū Ḥanīfah therein. For

instance, the (expert biographer and) Hadith Master Imām adh-Dhahabī, who included Abū

Ḥanīfah’s biography in his Tadhkirat al-Huffadh and praised him extensively. He says in the

preface of this book, “This (book) mentions the reliable transmitters of the Prophetic knowledge.

(In addition), those whose independent verdicts are referred back to, in regards to the

certification, enfeeblement, authentication and forgery (of the narrators).”

This book is in print and in (huge) circulation, it went through multiple revised editions just

recently.

Furthermore, the Hadith Master, who was also an expert in many other fields, Shams ad-Dīn

Muhammed bin Ahmad bin Abdulhadi al-Maqdis, the Hanabli Jurist, he too followed Imām adh-

Dhahabī in presenting Abū Ḥanīfah’s biography in his book entitled al-Mukhtasar fi Tabaqat

Ulama al-Hadith and praised him excellently. The book has not been published92 yet as of now.93

I would like to mention what he says completely. He (may Allah have mercy upon him) says, “(

‫س‬،‫)ت‬94 Abū Ḥanīfah, an-Noman bin Thabit bin Zoota at-Taymi (and from their clientship) al-

Kufi was the eminent scholar, and the jurist of Iraq. He was born in the year 80 AH. He saw

92 A handwritten copy of this book is preserved in the library of al-Jamia al-Islamiyya in

Medina Munawwara. It is a microfilm document. Some of it is now published. When the author
wrote the present book it was unpublished.—Shaykh Abdul Fattah (may Allah have mercy upon
him)
93 This book has now been published by ar-Resalah publishing house in Beirut, Lebanon and the
passage can be found in Vol.1 Pg. 260-262.—Sakib
94 These letters denote that Imām Tirmidhi and Imām Nasa’i transmitted narrations from Imam
Abū Ḥanīfah in their collections of Hadith. ‫ ت‬is for Tirmidhi and ‫ س‬is for Nasa’i.—Sakib
 73

Anas bin Malik several times, when the latter arrived at Kufah. This (encounter) is narrated by

Ibn Sa’d on the authority of Sayf bin Jabir who said I heard Abū Ḥanīfah say that he saw Anas

bin Malik several times…)

Abū Ḥanīfah learned Hadith from Ata’, Nafi, Abdurrahmaan bin Hormuz A

al-A’raj, Adi bin Thabit, Salamah bin Kuhail, Abu Ja'far Muhammed bin Ali, Qatadah, Amr bin

Dinar, Abu Ishaq and others. His students in jurisprudence are Zufar bin Hudhail, Dawood at-

Taa’i, Abu Yusuf, Muhammed (ash-Shaybani), Asad bin Amr, al-Hasan bin Ziyaad al-Lulu’i,

Nuh al-Jami’, Abu Muti’ al-Balkhi and many others. He studied jurisprudence under Hammad

bin Abi Sulayman and others. Among those who narrated Hadith from him are Waki’, Yazid bin

Haroon, Sa’eed bin as-Salt, Abu Asim, Abd ar-Razzaq, Ubaidullah bin Musa, Abu Nu'aim, Abu

Abdurrahman al-Muqri and many others. He was an eminent scholar, righteous, knowledgeable,

practicing (what he preached), devout worshiper and had a very high social status. He wouldn’t

accept stipends from rulers, rather he would earn his living through commerce.

Diraar bin Surad said, “Yazid bin Haroon was asked, ‘Which of the two are more

knowledgeable in jurisprudence (Sufiyan) ath-Thawri or Abū Ḥanīfah?’ He said, ‘Abū Ḥanīfah

was more knowledgeable in jurisprudence and ath-Thawri knew more hadith.’”

Ibn Al-Mubaarak said, “Abū Ḥanīfah is the most knowledgeable in jurisprudence”. Imām ash-

Shafi'i said, “Everyone is dependent on Abū Ḥanīfah in jurisprudence.” Yazid said, “I have not

seen anyone more righteous and intelligent than Abū Ḥanīfah.” Abu Dawood said, “May Allah

have mercy on Abū Ḥanīfah for he was an eminent scholar.”

Bishr bin al-Waleed narrates on the authority of Abu Yusuf who said, “I was walking with Abū

Ḥanīfah and a man said to another, ‘This is Abū Ḥanīfah who spends his nights in worship.’ Abū

Ḥanīfah said, ‘By Allah! I will not have people say that about me, which is not true.’ So he used
 74

to spend the night praying and supplicating with humility. His remarkable qualities and virtues

are numerous. He died in the year 150 AH, in the month of Rajab. May Allah have mercy upon

him.’”

He (al-Maqdisi) said in the preface of his book, “To proceed, This is a compendium containing

biographies of Hadith Masters from amongst the companions (sahabah) of the prophet, their

followers (tabi’een), and those who followed them thereafter. There can be no room for

ignorance regarding their biographies for the one who is involved with Hadith sciences.”

Even though the book is only a compendium, he still includes Abū Ḥanīfah in it. Which is

indicative that Abū Ḥanīfah is amongst the select few Hadith masters whose biographies that one

must devote their attention to.

Then, Abū Ḥanīfah was mentioned amongst the Hadith masters by the Eminent Erudite, Hadith

Master and the Historian of the Levant, Shamsuddin Abu Abdillah, who is more famously

known as Ibn Nasiruddin ash-Shafi’i (may Allah have mercy upon him), in his book Badiat al-

Bayan aun Maut al-Ayaan, which is a treatise in poetic rhythm and he wrote a commentary on it

called at-Tibyaan li Badiat al-Bayan. This book contains mentions of the ranks of the Great

Hadith Masters in verses and prose. I saw a copy of this manuscript in the library of Shaykh al-

Islam Arif Hikmat in Madinah, when I traveled for the Hajj pilgrimage in 1387 AH. The book is

stored amongst the history books under the number 48. It reads the following:

‫بعدهما فتي جريج الداني مثل أبي حنيفة النعماِن‬

“After these two died then Jurayj ad-Dani,

The likes of Abū Ḥanīfah an-Nomani.”

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That is to say one year after the death of al-Hajjaj95 and az-Zubaidi, Ibn Jurayj96 and Abū

Ḥanīfah died. The first one is Abdul Malik bin al-Aziz bin Jurayj, with the teknonym Abu al-

Waleed. It is also said that he was known as Abu al-Khaled al-Umawi, who was their freed slave

from Makkah. The second one is an-Noman bin Thabit bin Zoota at-Taymi, who was their freed

slave from Kufah. It is also said that he was of Persian descent. Ismaeel bin Hammad bin Abū

Ḥanīfah narrates regarding him, “ I am Ismaeel the son of Hammad, who is the son of an-Noman

(Abū Ḥanīfah), who is the son of Thabit, who is the son of al-Marzobaan,97 from the free people

of Persia. By Allah, we have never been enslaved.”

Abū Ḥanīfah saw Anas bin Malik more than once when the latter came to Kufah. This was

narrated by Sufiyan bin Jabir who heard Abū Ḥanīfah mentioning this encounter. Abū Ḥanīfah

narrated Hadith from Ata’, Nafi’, Amr bin Dinar, al-A’raj, Qatadah, and from other excellent

scholars. He was one of the eminent scholars of the major cities and was called the Jurist of Iraq.

He was a devout worshiper and had a high social status. He used to earn his living from
95Al-Hajjāj is Abū Artāh Al-Hajjāj bin Artāh al-Kūfī an-Nakha’ī. He was one of the most
knowledgeable scholars. az-Zubaidi is Abu Huzayl Muhammed bin al-Walīd bin Aamir az-
Zubaidi al-Homsi, the judge of Homs. Both of them had died in the year 149 AH before Ibn
Jurayj and Abū Hanīfah who died in the year 150 AH (may Allah have mercy upon them).—
Shaykh Abdul Fattāh Abū Ghudda (may Allah have mercy upon him)
96 Ibn Jurayj was born in Makkah in 70 AH/699 CE. His father Abd al-Aziz was reportedly a
faqīh, while his grandfather Jurayj was of Byzantine Roman origin; Jurayj is an Arabic rendition
of the Greek name Grēgórios. He was a taba’ tabi’een who studied under Atā’ bin Abī Rabāh
and Amr bin Dīnār, after staying 18 years with the former to go and study under the latter. His
famous students include the Historian al-Wāqidī, Sufyān bin Uyaynah, Abd ar-Razzaq as-
San’anī, Yahya bin Sa’eed al-Qattān and others. He was a contemporary of Imām Abū Hanīfah
and passed away in the same year as him circa 150 AH. Al-Khatib narrated from Rawh ibn
‘Ubadah, he said, “I was with Ibn Jurayj in the year 150 H and the death of Abu Hanifah reached
him, whereupon he said, ‘Verily, to Allah we belong and to Him we shall return,’ and he
expressed grief, and he said, ‘What knowledge has gone!’” —Sakib
97 Al-Marzobaan is an arabicized form of the Sassanian military office of marzban, held by
governors and military commanders of the frontier provinces of the Sassanid empire. This proves
that Imam Abu Hanifah is of high nobility and his ancestors were never enslaved rather, they
were men of great importance.—Sakib
 76

commerce and would not accept salaries from rulers. He was one of those who would finish the

entire Quran in one unit of the salah prayer. For 40 years, he continuously performed the fajr

prayer with the ablution that he made for the isha’ prayer. His virtues are numerous and well-

known. Imām ash-Shafi'i said, “The people are dependent on Abū Ḥanīfah in jurisprudence.”

The Hadith Master, Yusuf bin Hasan bin Ahmad bin Abdul Hadi as-Salihi al-Hanbali, who is

famously referred to as Ibn al-Mibrad, also mentioned him (Abū Ḥanīfah amongst Hadith

Masters) in his book called Tabaqat al-Huffadh. The Great Erudite and Hadith Master, Abdul

Lateef bin Makhdoum Muhammed Hashim as-Sindhi transmits from him (Ibn al-Mibrad) in his

book called Dhabu Dhubaabaat ad-Dirasaat aun al-Madhahib al-Arbat al-Mutanāsibāt.98

Then, the Seal of the Hadith Masters, Imām as-Suyuti mentioned him (Abū Ḥanīfah) in his

Tabaqat al-Huffadh, I quoted Imām as-Suyuti’s words in my annotations of Dhabu Dhububat,

under the biography of Abū Ḥanīfah. Please refer back to it.99 This book of Imām as-Suyuti,

Tabaqat al-Huffadh is published and printed in Europe and Beirut. He says in the preface to the

book, “To proceed, This book entitled Tabaqat al-Huffadh is dedicated to the eminent

trustworthy transmitters of the Prophetic knowledge. In addition, those whose independent

verdicts are referred back to, in regards to the certification, criticism, enfeeblement, and

authentication (of the narrators). I wrote a compendium of the biographies authored by the

Hadith Master, Imām Abu Abdillah adh-Dhahabī. I furnished it with an appendix of those hadith

masters that came after Imām adh-Dhahabī.”

98 Vol.1 Pg.445, It was published by the committee of Ihya al-Adab as-Sindhi in Karachi,
Pakistan in the year 1379 AH.
99 Shaykh Abdur Rasheed quotes from Imām as-Suyuti’s Uqud al-Juman in the annotations of
Dhabu Dhubaabaat Vol.1 pg.445-448, it highlights the status of Imam Abu Hanifah amongst the
Hadith Masters. Please refer to it.—Sakib
 77

Then after him, Abū Ḥanīfah was mentioned amongst the hadith masters by the Eminent

Erudite, Hadith Scholar, Muhammed bin Rustum bin Qubaad al-Harithi al-Badakhshi who is one

of the outstanding experts in the field of hadith and in the biographies of the narrators. In his

book called Tarajim al-Huffadh, which is a bulky single volume book, that he extracted from the

work of the Hadith Master al-Sama’ni called Kitaab al-Ansaab. He abridged some of the

biographies while also appending others with beneficial details. He finished the book in the year

1146 AH, on Thursday the 9th of Rabi al-Awwal, in the city of Delhi, which is the capital of

India. He says, “an-Noman bin Thabit al-Kufi Abū Ḥanīfah with the epithet al-Imām al-A’dham

(the Greatest Imām), was one of the four great scholars.” He attributed him with the profession

of silk trader and said, “There were many famous scholars and intellectuals from Iraq that were

known to practice this profession, as for those amongst the people of Kufah, there was Abū

Ḥanīfah an-Noman bin Thabit al-Kufi, despite his knowledge of Islamic sciences which can be

comparable to the vastness of the sea and being highly skilled in having precise understanding of

the intricacies and being able to figure out the subtle meanings, he used to trade silk to earn his

lawful (halal) livelihood. It is said that he practiced this profession in his early days. His renown

stature is more than adequate and leaves no room for us to share more of his virtues in great

length. He was born in the year 70 AH and he passed away in the year 150 AH.” He concluded

his words in the section under the heading al-Khazzaz (silk merchant).

He then repeats the mention of Imām Abū Ḥanīfah again under the section heading ar-Ra’y. He

defined this term in the biography of Rabi’ah bin Abi Abdurrahman100 and said, “Abū Ḥanīfah

an-Noman bin Thabit bin an-Noman al-Marzuban at-Taymi al-Kufi, the Leader of the school of

100 It is said that he was called “ar-Ra’iy” because of his knowledge of ra’y (juristic analogical
reasoning), he was very knowledgeable regarding the sunnah and would give verdicts through
ra’y.
 78

ar-Ra’y and the Jurist of the people of Iraq. He saw Anas bin Malik, the companion (of the

Prophet). He learned Hadith from Ataa’, Abu Ishaq as-Sabi‘i, Muhaarib bin Desthar, Hammad

bin Abi Sulayman, al-Haytham bin Habib, Qays bin Muslim, Muhammed bin al-Munkadir, Nafi’

the freed slave of Ibn Omar, Hisham bin Urwah, and Simaak bin Harb.

Among those who narrated from him are Hushaym bin Bashir, Abbad bin al-Awwam, Abdullah

bin al-Mubarak, Waki’ bin al-Jarrah, Yazid bin Harun, Abu Yusuf al-Qaadi, Muhammad bin al-

Hasan ash-Shaybani, Amr bin Muhammad al-Anqadhi Howzah bin Khalifah, Abu Abdirrahman

al-Muqri, Abdurrazaak bin al-Hammam, and others.

He is from Kufah and is related to the at-Taym tribe from his contemporary (the famous Quran

reciter) Hamzah bin Habib az-Zayyat. He was born in Kufah and was relocated by (the Abbasid

ruler) Abu Ja’far al-Mansoor to Baghdad, where he resided until his demise. It is said that his

father, Thabit bin an-Noman bin Marzuban is from the free people of Persia. He went to Ali bin

Abi Talib when he was very young. Ali prayed for him and his progeny to be blessed. It is said

that the Imām’s grandfather an-Noman bin al-Marzuban was the one that gave faloozaj 101 on the

day of Nowruz102 as a gift to Ali bin Abi Talib (may Allah be pleased with him). He said our

“Nowruz” is every day. Or it is said that this happened on the day of Mehregan.103 He said our

“Mehregan” is every day.

101 Faloozaj is the Arabic term for the word Faloodeh or Paloodeh, which is a type of cold
dessert that originated from Persia. It is made with vermicelli and it is similar to sorbet. The
Mughals made their own variations of a cold dessert beverage called Falooda, which is very
popular in South Asia.—Sakib
102 Persian New Year’s Day/Spring Equinox which marks the first day of the Iranian Solar
Calendar. The Day of Nowruz has its origins in the Iranian religion of Zoroastrianism and it has
zero symbolic Islamic significance.—Sakib
103 Persian and Zoroastrian autumn festival.—Sakib
 79

Ibn Hubayrah demanded him to become a judge and he refused, so he was flogged a total of

110 times, 10 times per each day. He endured patiently and refused to work for the government.

When he saw the Imām’s determination, he let him go.

Abū Ḥanīfah directed his attention to Islamic knowledge and reached such a high degree that

nobody had ever reached (in his era). He went one day to the court of (Abbasid Caliph) al-

Mansoor who was sitting with Isa bin Moosa. The latter said to the Caliph, “This is today’s most

prominent scholar in the world.”

Abū Ḥanīfah saw in a dream that he was exhuming the grave of Prophet Muhammed (peace and

blessings be upon him). When it was said to (the famous dream interpreter) Muhammed bin

Sireen about this dream he said, “The one who saw this dream will revolutionize knowledge (i.e.

extract knowledge and establish a branch of science), which nobody has ever done before.”

Mis’ar ibn Kidaam used to say, “In Kufah, I envied nobody except for only two people: Abū

Ḥanīfah in his knowledge of jurisprudence and al-Hasan bin Salih in his asceticism. Misaar also

said, “Whoever puts Abū Ḥanīfah between him and Allah, I’m hopeful he has nothing to fear,

and he has not neglected any precautionary measures for himself.

al-Fudail bin Iyad said, “Abū Ḥanīfah was a man who was renowned for his knowledge of

Islamic jurisprudence, well-known for his righteousness, his vast wealth, being gracious to all

those around him, and extremely patient in seeking knowledge day and night. He was very

devout, he mostly kept quiet and spoke very little unless an issue came up regarding if something

was Halal (lawful) or Haram (unlawful). He would beautifully point out the truth. He would run

away from taking any wealth from rulers. If a religious issue would arise, about which there is an

authentic Hadith he would act according to the Hadith even if it is a saying of a Sahabah or a

Tabi’een, otherwise he would use qiyas (legal analogy) in which he was very proficient.
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He was born in the year 80 AH and died in the month of Rajab circa 150 AH. He was buried in

the cemetery of al-Khaizuraan at the gate of at-Taaq. His funeral prayer was repeated 6 times due

to the large crowd of people that attended. The last funeral prayer was led by his son, Hammad.

He was given a burial bath by Hassan bin Umaarah and another person. I myself visited his grave

several times.” This was mentioned by Imām adh-Dhahabī and Ibn Nasirudeen in the biography

of Hadith masters. This is the end of what was mentioned by al-Badakhshi. I saw a handwritten

copy of this book in the library of Darul Uloom Nadwatul Ulama in Lucknow, India.

The Eminent Erudite, trustworthy Hadith Master, the Shafi’i Jurist, Imām Shamsuddin

Muhammed bin Yusuf Al-Salihi Al-Dimashqi, the author of as-Seerat ash-Shamiyyah said in his

book Uqood Al-Juman fi manaqib Al- Imām Al-A’dham Abi Hanifah Al-Noman104 in the 23rd

chapter titled “He had a vast number of hadiths and he was amongst the eminent Hadith

masters”, he said, (may Allah have mercy upon him): “May All have mercy upon you, Know!

that Imām Abū Ḥanīfah (May Allah have mercy on him) is amongst the greatest of the Hadith

Masters.” This was mentioned by the eminent Hadith Master and the critical examiner of Hadith

narrators Abu Abdullah adh-Dhahabī in his book called “Al-Mumti'” and “Tabaqaat Al-Huffadh

Al-Muhadditheen”, He did an outstanding job and hit the mark. Had it not been for his expertise

of Hadith he would not have been able to extract and derive all those rulings of jurisprudence.

For verily, he was the pioneer in extracting rulings from the proofs (of the divine law i.e. Quran

& Sunnah).”

The great erudite, Hadith Master, shafi jurist, Ismail Al-Ajlouni bin Muhammed Jarrah says in

his treatise titled “Iqdu Al-Jawhar Al-Thsamin” which is known as Risalat Al-Ajlouniyyah 105: “I

104 Pg.319, it has been published and printed in Hyderabad, India by the committee of Ihya al-
Maariful an-Nomaaniyya in the year 1394 AH.
105 Pg.4
 81

added in there, the Musnad of Imām Abū Ḥanīfah Al-Noman, to allude to his grandeur of him

being amongst the masters of this field.” Then he made annotations under “Imām Abū Ḥanīfah

Al-Noman”106 saying: “He is the Imām of the Ummah and its guide. His full name was Abū

Ḥanīfah Al-Noman bin Thabit Al-Kufi. He was born in the year 80 AH and passed away in the

mercy of Allah in the year 150 AH. Undoubtedly, Abū Ḥanīfah was from the Tabi’een and was

the Imām of the mujtahids. He was the first to open the gates of ijtihad by unanimous consensus.

There’s no doubt that once someone comprehends his knowledge of jurisprudence, its branches

and the vastness of his knowledge and prominence will recognize that he was the most

knowledgeable person regarding the book of Allah and the prophetic traditions. This is due to the

reason that the Islamic law is derived from the Quran and Sunnah of the Prophet. Whosoever is

lacking in Hadith, (as a jurist) then he is obliged to exert all efforts to embark upon studying and

acquiring hadith, in order to grasp the religion from its proper source and the legislative laws

directly from the one (the Prophet) who conveyed it (from the Law Giver i.e. Allah)

The scholars of the principles of Islamic jurisprudence and hadith masters who narrated from

Abū Ḥanīfah reported unanimously that he gave preference to an authentic sound hadith over the

use of legal analogy. Yes it is true that, he (May Allah be pleased with him) did not narrate a lot

of hadith like the other great Imāms, it must be mentioned that narrating a great plethora of

hadith is not amongst the prerequisites for being an Imām or reaching the rank of ijtihad. This is

because doing ijtihad ( issuing an independent verdict) is contingent upon safeguarding the

Sunnah tradition by heart and holding on to it, not by narrating and conveying it to others.

Abu Bakr Al-Siddeeq (may Allah be pleased with him) was the Imām of the companions, most

knowledgeable of them in jurisprudence and knew the Sunnah of the Prophet the most. No

106 Pg.4,5 and 6 from the Egyptian print, 1322 AH

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Muslim doubts this fact: He did not narrate a lot of hadith, rather he just narrated a countable

few. The Imām of all the hadith scholars by consensus, the Imām of all the Imāms, the Imām

of the land of migration(footnote), Malik (May Allah be pleased with him) has no authentic

narration except what is in his book Al-Muwatta,107 Does anyone criticize Imām Malik regarding

this?

We don’t deny the fact that there are some hadith which did not reach Imām Abū Ḥanīfah or he

came to know about them but didn’t deem the chains of transmission to be authentic. However,

this doesn't taint the prestige of a mujtahid. Certainly, Umar would give his verdict about some

matters but after the Prophet’s hadith reached him, he would retract it and modify his verdicts

accordingly. Despite this, the scholars of Hadith concluded that Umar was the most

knowledgeable after Abu Bakr in jurisprudence amongst the companions.

Thus, those who criticize Abū Ḥanīfah, acknowledged that he was one of the great Imāms.

without knowing the superiority he had, they accused him of having used Al-Ra’y (note) But the

ability to use reason was considered among the righteous predecessors a strong quality that

allowed the mujtahid to delve into the interpretation of the divine texts and grasp the wisdom

considered by the legislator regarding his legislation and its application. There is no complete

ijtihad nor knowledge of the religion without retaining and understanding the meaning (apparent

or subtle) and the wisdom of the preserved texts (Quran and Sunnah). He ( Imām Abū Ḥanīfah)

May Allah be pleased with him, was a Hadith master, an authority in the Islamic sciences, and a

jurist. He didn’t narrate a great many Hadith due to his strict criterion for its narration,

transmission and acceptance.

107 Meaning, if we limit the scope to what he has recorded in his Muwatta.— Shaykh Abdul
Fattah Abu Ghudda
 83

Thus, it has been proven that Abū Ḥanīfah was one of scholars from the great cities who were

from this majestic field of Hadith. He was a prominent figure amongst the elite Hadith Masters,

for those who direct their attention and study hadith there can be no room for ignorance

regarding them. He was one of the greatest of the carriers and transmitters of the prophetic

tradition, those whose independent verdicts are referred back to, in regards to the certification,

disparagement, enfeeblement and the authentication of the Hadith narrators. He was the most

knowledgeable in the book of Allah and the Sunnah of the prophet.

Chapter 9:

Abū Ḥanīfah the Imām of Jarh and Ta’deel

The eminent erudite and Hadith master Abu Al-Abbas Taqi Al-Dīn Abdul Haleem, who is

commonly known as Ibn Taymiyyah (may Allah have mercy on him) said in his Talkhees Kitaab

Al-Istighathah, which is known as Al-Radd ala Al-Bakri108: “The words of Yahya bin Ma’een,

Al-Bukhari, Muslim, Abu Hatim, Abu Zur’ah, Al-Nasaa’i, Abu Ahmad bin Adi’, Al-Daaraqutni,

and their peers, regarding the narrators of hadith, its authenticity or the lack thereof is like the

words of Malik, Al-Thawri, Al-Awza'i, Al-Shafi’i and their peers regarding the rulings and

recognizing the halal (permissible) and haram (prohibited). Amongst the Imāms there are those

who have mastery in both categories (i.e. Hadith and jurisprudence) even if they were proficient

in one of the two fields or more.

108 Egyptian print, Pg.13-14

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The majority of the scholars of hadith and jurisprudence like Malik, Al-Shafi'i, Ahmad, Ishaq ibn

Rahwayh, Abu Obeyd, Al-Awza'i, Al-Thawri, Al-Layth, Abu Yusuf the student of Abū Ḥanīfah,

and Abū Ḥanīfah were experts in both fields. However, some of them excelled more than others

in both fields while some were more outstanding in one of the fields than others. May Allah be

pleased with them all for they were all people of knowledge and faith.”

The eminent Hadith Master and expert investigator of Hadith narrators, Imām Shamsuddin adh-

Dhahabī says in his book titled “Dhikru Mon Yu’tamadu Qowluhu fil Jarh wat Ta’deel”109 under

the title “The pioneers of authenticating and discrediting Hadith narrators after the era of the

Sahabah”:

1- Al-Sha’bi,

2- Ibn Seereen, and their likes. It has been related from them that they declared some narrators as

trustworthy and others as weak. The reason for the few number of weak narrators at that time is

that The majority of the scholars who had followers at that time were Sahabah who were the

most trustworthy narrators. The next in line were the tabi’een and the majority of them were also

trustworthy narrators who would retain in their hearts what they used to narrate. These were the

giant scholars amongst the tabi’een. Gradually one by one, there existed amongst the tabi’een

those who had been criticized by the expert scholars such as Al-Harith Al-Aa’war, Asim bin

Damrah and those similar to them. Yes, (unfortunately) amongst the tabi’een there were major

innovators from the Khawarij, Shia and Al-Qadariyyah (we seek Allah’s relief from them) the

likes of Abdurrahman bin Muljam, Mukhtar bin Abi Ubaid the pathological liar (Al-Kadhaab)

and Ma’bad Al-Juhani. Then, in the early second century after hijrah, there were a group of weak
109 Pg.159-162, this book has been printed and published along with Qaidah fil Jarh wat
Ta’deel by al-Maktabah al-Ilmiyyah in Lahore, Pakistan in the year 1402 AH, with the research
and analysis of the great muhaddith Shaykh Abdul Fattah Abu Ghudda (may Allah have mercy
upon him).
 85

narrators amongst the middle and the later generation from the tabi’een. In regards to them,

scholars talked about their weak memory or the fact that they were innovators or practiced

innovations like Atiyyah Al-Awfi, Farqad Al-Sabakhi, Jabir Al-Ju’fi and Abu Haroon Al-Abdi.

When the era of the generation of tabi’een ended at mark of 150 AH, some of the eminent

experts of hadith spoke about the accreditation and discreditation of narrators:

3- Imām Abū Ḥanīfah said: “I have never seen a bigger liar than Jabir Al-Ju’fi!”

4- A’mash declared a group of narrators as weak while others he declared as trustworthy.

5- Shu'bah criticized some narrators

6- Imām Malik did the same….”

The renowned hadith master Abul Khair Muhammad bin Abdirrahman Al-Sakhawi the prodigal

student of (the king of Hadith masters) Ibn Al-Hajar Al-Asqalani, said110 : “As adh-Dhahabī

stated, a group amongst the sahabah talked about the condition of some of the narrators. Then

from amongst the tabi’een, big personalities such as Al-Sha’bi and Ibn Sireen also talked about

narrators in small numbers because they were following or learning hadith mostly from the

sahabah who were all trustworthy and those that were not sahabah amongst the narrators,

majority of them at that time were trustworthy. During the first century after hijrah where the

most prominent tabi’een were taking hadith from the sahabah, the weak and untrustworthy

narrators were few, almost non-existent, save for one or two here and there such as Al-Harith Al-

A’war and Al-Mukhtar Al-Kadhaab.

After the end of the first century and the commencement of the second century, there were

many of the middle generation of the tabi’een that were declared weak mostly due to their

incompetence in transmitting the hadith accurately and reliably. You see them attributing
110 In “Fath al-Mugheeth bi Sharh Alfiyyat al-Hadith”, Pg.479, printed by Matba Anwar
Mohammadi in Lucknow, India.
 86

(mawqoof) the words of sahabah to the Prophet (peace and blessings be upon him) and they

would quite often narrate directly from the Prophet himself and omit (mursal)the names of the

sahabah in the chain of transmission. They would make many mistakes like Haroon Al-Abdi.

Towards the end of the era of the generation of tabi’een circa 150 AH, a group of scholars started

talking about attestation and enfeeblement of hadith narrators. Imām Abū Ḥanīfah said “I have

not seen a worse liar than Jabir Al-Ju’fi.” Al-A’mash declared a group of narrators as weak and

certified others as trustworthy. Shu’bah delved into the field of examining narrators. He was very

conscientious making sure that he didn’t take hadith except from the one who was trustworthy.

Likewise, Imām Malik applied the same approach.

The eminent erudite and Hadith Master, Imām Abdul Qadir Al-Qurashi, may Allah have mercy

upon him, said in his “Al-Jawahir Al-Mudiyyah fi Tabaqat Al-Hanafiyyah”111: “Know that Abū

Ḥanīfah’s statements regarding the criticism and accreditation of the hadith narrators was

accepted (and relied upon). The scholars of this field took his views and applied them just as they

took from Imām Ahmad, Al-Bukhari, Ibn Ma’een, Ibn Al-Madeeni and others from amongst the

masters of this profession. This gives you an indication of Abū Ḥanīfah’s lofty position

alongside the scholars of hadith and the vastness of his knowledge and that he was one of the

leaders of hadith sciences.

One example narrated by one of the greatest scholars of hadith science, Imām Al-Tirmidhi in

his “Kitab Al-Illal” from his Jaami’ Al-Kabir saying: “Mahmood bin Ghaylan narrated on the

authority of Yahya al Himaani who said “I heard Abū Ḥanīfah say “I have not seen a worse liar

than Jabir Al-Ju’fi nor a better (narrator) than Ata bin Abi Rabah.”

111 Indian print, Vol.1 Pg.30-31

 87

We quoted previously from “Al-Madkhall li Ma’rifat Dala'il Al-Nubuwwah” by the Hadith

Master Al-Bayhaqi with its chain of transmission on the authority of Abdul Hameed Al-

Himmani who said “I heard Abu Sa’eed Al-Saghani say that he asked Abū Ḥanīfah “O Abū

Ḥanīfah! What do you say about narrating hadith from Al-Thawri? He replied: write from his

hadith for verily he is trustworthy except what he narrates from Abu Ishaaq via Al-Harith and

from Jabir Al-Ju’fi.”Abū Ḥanīfah Said “Talq bin Habib used to reject Qadr (Divine

Predestination).” Abū Ḥanīfah also said “Zayd bin Ayyash is a weak narrator.”

Suwaid bin Sa’eed said on the authority of Sufiyan bin Uyaynah who said: “The first person to

make me sit down and study hadith was Abū Ḥanīfah. When I arrived at Kufa, Abū Ḥanīfah said

to the people: this is the most knowledgeable person regarding the narration of Amr bin Dinar

and so they all gathered around me and I narrated Hadith to them.”

Ya’qub bin Shaybah said: “These are the words of Raqabah bin Masqalah that Sufiyan bin

Uyayanah narrates on the authority of Abū Ḥanīfah. Ya’qub said: “When Ibn Al-Madeeni came

to know about them he said: “I don’t have any information regarding it”.

Abu Sulayman Al-Juwzajani said: “I heard Hammad bin Zayd say: ”We did not know the

nickname of Amr bin Dinar except through Abū Ḥanīfah”. We were in Masjid Al-Haram in

Makkah and Abū Ḥanīfah was with Amr bin Dinar. We said O Abū Ḥanīfah! (Please) tell him to

narrate to us some Hadith. He said “O Abu Muhammed! Narrate some Hadith to them. He did

not address him by “O Amr!”.

Abū Ḥanīfah said:” May Allah deprive Amr bin Ubaid of his mercy, for verily he opened the

door of scholastic theology to the people. Abū Ḥanīfah said: “May Allah destroy Jahm bin

Safwan and Muqatil bin Sulayman. The former one went into extreme negationism (nafi) of
 88

Allah’s attributes and the latter went into extreme (tashbih) anthropomorphism of Allah’s

attributes.”

It is also mentioned in Al-Jawahir Al-Mudiyyah fi Tabaqat Al-Hanafiyyah112 by the Hadith

master Abdul Qadir Al-Qurashi:

“Imām Tahawi said: Sulaiman bin Shuayb informed us that his father related saying: “Abu

Yusuf dictated to us and said:” Abū Ḥanīfah said: “It is not appropriate for a person that he

narrates Hadith except that he is able to memorize the Hadith and retain it in his memory from

the day he heard it until the day he shares it precisely with others.”

I ( Abdul Qadir) heard our beloved teacher the great erudite and trustworthy hadith scholar

Zaynuddin bin Al-Kinani in his lesson on Hadith in the dome of Al-Mansoorah ( footnote: a

school/hospital built by sultan masnoor qalawun). He was the Sultan of the scholars of that time

and he used to support the above statement of Abū Ḥanīfah, I heard him say in this specific

gathering: “It is not permissible for me to narrate any Hadith other than the saying of the Prophet

(peace and blessings be upon him):

‫أنا ابن عبد المّطلْب‬ ‫أنا النبي الكذْب‬

“I am the Prophet, in that there’s no kadhib [lie].

I am the son of Abdul Mutthalib”.

This is due to the fact that I memorized it the moment I heard it and it is still in my mind to this

day as I heard it.”

However, the majority of the people are against this criteria and are not as strict in narrating

hadith as Abū Ḥanīfah was. It is due to this strict criteria which he imposed upon himself that the

112 First edition, Indian print, Vol.1 Pg.30-32

 89

number of Hadith he narrated are a few. There is no other reason as the biased and prejudiced

people would like to assume.

Abu Asim said: “I heard Abū Ḥanīfah say: “Qira’ah (reading) is permissible. I.e. for a student

to read books to his teacher.” He also said: I heard Ibn Jurayj say: “Qira’ah (reading) is

permissible. That is to say for a student to read books to his teacher.” Abu Asim also said that

Ibn Jurayj, Ibn Abi Dhi’b, Abū Ḥanīfah, Malik bin Anas, Al-Awza'i, Al-Thawri, all of them

informed me that if a student reads a book to a scholar, there is no harm if he says akhbaranaa

(that such and such scholar informed me).

Abu Qaton said as was transmitted by Imām Tahāwī that Abū Ḥanīfah told him that when he

reads a Hadith to Abū Ḥanīfah he can relate the content by saying “ Haddathani: (Abū Ḥanīfah)

related to me”. Imām Malik told me to read to him hadith and (later if I wish to share the content

with others I can) say “Haddathani: (Malik) related to me”. Imām Al-Tahawi said: “Rouh bin

Al-Faraj narrated to us that Ibn Bukair informed them saying “when we finished the book of

Muwatta of Imām Malik, a man stood up and said O Abu Abdillah! (Imām Malik) how should

we narrate what is in Muwatta? He said if you want, you can say Haddathani (Malik) narrated to

me or you can say Akhbarani (Malik) informed me or you can even say Akhbarana (Malik)

informed us, I believe that Imām Malik also said if you want you can say “sami’tu (I heard

from) Malik.”113

Imām Al-Tahawi says “amongst those who also held this view were Abū Ḥanīfah, Abu Yusuf,

and Muhammad.” Abū Ḥanīfah said: “I don’t have any authentic narration with me from the

113 Part of this was missing in the original manuscript based on what is in “Al-Jawaahir”. I
completed it based on what is in “at-Taswiya bayna Haddathana wa Akhbarana” by Imām at-
Tahāwī.— Shaykh Abdul Fattāh Abū Ghudda (may Allah have mercy upon him)
 90

Prophet (Peace and blessings be upon him), that he used to wear saraweel114 based on which I

can give a verdict in favor of it.”115

Al-Tahawi said: “Ibn Hibban said in his saheeh116 (collection of authentic hadiths): “Abu Yahya

Al-Himmani said I heard Abu Hanifa say: “In all my encounters, I have not seen anyone better

than Ataa nor have I seen a worse liar than Jabir Al-Ju’fi. Whenever I informed him of my

opinion (on a certain matter), he would claim that he has more than a thousand hadith from the

Prophet of Allah (peace and blessings be upon him) regarding the subject, which he wouldn’t

pronounce.” This is Abū Ḥanīfah who discredits Jabir Al-Jufi and deems him a liar.”

Ibn Hibbān said in his book entitled “Al-Thiqāt”117 in the biography of Abu Muhammed Musa

bin Al-Sindi: It has been narrated to us on the authority of Muhammed bin Ismaeel who said I

heard Abū Ḥanīfah say: “people say that whoever has a long beard, he is not very intelligent but

I saw Alqama bin Marsthad who had a long beard and a brilliantly profound mind.”

114 A type of trousers with drawstrings which covers the lower part of the body.
115 This anecdote was narrated as such in “al-Jawhir al-Mudiyyah” in its extremely abridged
form. The full story can be found in “al-Intiqa” by Ibn Abdulbarr on pages 140 and 141 (or 259):
“Muhammed bin Ismaeel as-Saaigh said Dawood bin al-Muhabbar narrated to us that Abu
Hanifah was asked: “The pilgrim doesn’t have izaar (cloth covering lower part of the body), can
he wear saraweel?” Abu Hanifah said: “No, rather he should sell his saraweel and buy izaar.”
He was told: “The Prophet of Allah (peace and blessings be upon him) delivered a sermon and
said: “If a pilgrim cannot find Izaar, he can wear saraweel.” Abu Hanifah said: "I don't have any
authentic narration from the prophet regarding this matter such that I can issue a verdict in favor
of it.” Every mufti (issuer of legal verdicts) issues verdicts based on what he has in terms of
authentic information from the Prophet (peace and blessing be upon him). We have an authentic
narration from the Prophet (peace and blessings be upon him) who said: “The pilgrim doesn’t
wear saraweel”. This is what we go by. Abu Hanifah was told: “Do you go against the Prophet
(peace and blessings be upon him)?” He said: “May Allah curse the one who goes against the
Prophet (peace and blessings be upon him). Allah honored us through him and saved us from the
fire through him.”— Shaykh Abdul Fattah Abu Ghudda (may Allah have mercy upon him)
[In the chain of this anecdote is Dawood bin al-Muhabbar who is matrook according to the
majority of the Hadith scholars. Refer to the annotation upon it in “al-Intiqa”, Pg.259.]
116 In “al-Ihsaan bi Tarteeb Saheeh Ibn Hibbaan”, Vol.3 Pg.273, Printed by Daar al-Kutub Al-
Ilmiyya in Beirut.
117 Vol.9 Pg.162
 91

The hadith master Abu Ahmad Abdullah bin Adi Al-Jurjani said in his “Al-Kamil Fid Duafaa” 118

in the biography of Jabir bin Yazīd Al-Jufī: “Abu Yahya Al-Himmanī said: I heard Abu Hanīfah

say: I have not seen anyone better than Ataa nor have I met a worse liar than Jabir Al-Jufī. I

would never inform him of an opinion of mine regarding a matter except he came up with a

hadith claiming that he has a thousand hadith from the messenger of Allah (peace and blessings

be upon him) but he never disclosed them.”

Abu Sa'eed Ał-Sāghānī said: A man came to Abū Ḥanīfah and said: What is your opinion in

regards to taking hadīth from Al-Thawrī? He said: “Write his hadith except from Abu Ishaaq via

Al-Hārīth from Ali and the hadith from Jabir Al-Jufi.”

I heard Abdullah say: Abdulhamīd Al-Himmani narrated from Abū Ḥanīfah who said: “I have

not seen a liar worse than Jabir”. Abdulhamid Bashsmīn narrated from Abū Ḥanīfah who said: “I

have not seen any liar worse than Jabir Al-Jufi.”

The Hadith Master Abu Umar Yusuf bin Abd Al-Barr Al-Qurtubi said in his book entitled

“Jami’ bayan Al-ilmi wa fadlihi119: “Abū Ḥanīfah, even though he sat and remained with

Hammad (bin Abi Sulaiman) more than anyone, still he used to prefer Ataa over Hammaad.”

Abu Aasim Al-Dahhak bin Makhlad said that he heard Abū Ḥanīfah say: “I have not seen

anyone better than Ataa (as a teacher).”

Abu Yahya Al-Himmani said, "I heard Abū Ḥanīfah say, ‘I have not seen anyone better than

Ataa ibn Abi Rabāh nor have I seen any worse liar than Jabir Al-Jufi.’”

Al-Bayhaqi said in his Kitab Al-Qira’ah Khalf Al-Imām120: “If there was no criticism of Jabir

Al-Jufi besides for the statement of Abū Ḥanīfah, then it would be sufficient proof of his

118 Vol.3 Pg.537, printed by al-Maktabah al-Athariyyah in Pakistan

119 Vol.2 Pg.153, printed by Idaarat at-Taba’at al-Muniriyyah in Egypt.
120 Pg.108-109 in the Delhi print, 1915 CE.
 92

wickedness. Indeed, Abū Ḥanīfah saw him, experienced his company, and heard from him things

that obliged him to declare him a liar and inform others.”

Abu Yahya Al-Himmani said, "I heard Abū Ḥanīfah say, ‘I have not seen anyone better than

Ataa nor have I met a worse liar than Jabir Al-Jufī. I would never inform him of an opinion of

mine regarding a matter except he came up with a hadith claiming that he has a thousand hadith

from the messenger of Allah (peace and blessings be upon him) but he never disclosed them.’”

Abdulhameed Al-Himmani said: “I heard Abu Said Al-saghani say: ‘A man came to Abū

Ḥanīfah and said what do you say to someone who wants to narrate from Al-Thawri?’ He said:

“Write his hadith except which he narrates from Abu Ishaaq via Al-Harith from Ali and the

hadith of Jabir Al-Jufi.”

Abu Yahya Al-Himmani said: “I heard Abū Ḥanīfah say: I have not seen any worse liar than

Jabir Al-Jufi.”

The master of multiple Islamic Sciences, the eminent hadith master, the literary expert, Abu

Muhammed Ali ibn Ahmad ibn Sa’eed ibn Hazm Al-Zahiri said in his book entitled “Al-Muhalla

fi sharh Al-Majalla bil hujaj wal Athaar”121: Jabir Al-Jufi is a compulsive liar. Abū Ḥanīfah was

the first to testify against him.” He also said: “Mujālid is a weak narrator. The First one to

declare him weak was Abū Ḥanīfah.”122

Hakim narrates in his “Tarikh Naisaburi” in the biography of Ahmad bin Abbas bin Hamza Al-

Wa’iz via Abu Mushir who said: Sa’eed bin Abdulaziz narrated to us saying: Abū Ḥanīfah used

to say: “The first man to accept Islam was Abu Bakr. The first woman to accept Islam was

Khadijah and the first child to accept Islam was Ali (May Allah be pleased with them all).” 123

121 Vol.1 Pg.378, Beirut print.

122 Vol.5 Pg.243
123 From “Fath al-Mugheeth bi Sharh Alfiyyat al-Hadith” by Imām Sakhāwī, Pg.388.
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The hadith master adh-Dhahabī mentions in Tadhkirat Al-Huffadh124 in the biography of Ataa

Ibn Abi Rabah: “Abū Ḥanīfah said: I have not seen any one better than Ataa.”

He (adh-Dhahabī) mentioned in the biography of Abu Al-Zinad,125 the Jurist of Medinah that

Abū Ḥanīfah said: “I saw Rabi’ah (ar-Ra’y) and Abu az-Zinad. Abu Al-Zinad is more

knowledgeable of the two in fiqh.” He mentioned in the biography of Ja’far Al-Sādiq126: “On the

authority Abū Ḥanīfah who said: “I have not seen anyone more knowledgeable in fiqh than Ja’far

ibn Muhammed”.

The eminent scholar, hadith master, expert linguist, translator of the Arabs and the prolific writer

Athīruddīn Muhammed bin Yusuf Abu Hayyan Al-Andalusi Al-Garnati Al-Zahiri says in his

famous Quranic commentary Al-Bahr Al-Muhīt127: “Al-Thawri, Abū Ḥanīfah, Yahya bin Adam

said Hamzah surpassed others in Qur’an and Faraid128.”

In all cases, our Imām, the greatest of all the Imāms, Abū Ḥanīfah Al-Noman (may Allah be

pleased with him) was amongst the giants of the scholars in the field of accreditation and

discreditation of his era. He was amongst those whose opinion was accepted and relied upon. If

he declared someone weak or trustworthy, people listened to him. He was very conscientious in

his narrations He almost exclusively narrated from the trustworthy narrators like Shu’bah and

Malik (May Allah be pleased with them both). He was the first to critically examine the

narrators. He turned away from those who are not trustworthy and reliable. He wouldn’t narrate

except what came to him through an authentic chain of transmission nor would he narrate except

what he knew by heart. Imām Malik followed suit.

124 Vol.1 Pg.98

125 Vol.1 Pg.135
126 Vol.1 Pg.166
127 Vol.3 Pg.159 from the Beirut print, third edition, 1403 AH.
128 Rules and regulations regarding Islamic inheritance
 94

The king of hadith scholars, the supreme authority in the field of Jarh and Ta’deel, Yahya bin

Ma’een said, as was narrated by the hadith master Ibn kathīr in Al-Bidayah wa Al-Nihayah129:

The scholars are four: Al-Thawri, Abū Ḥanīfah, Malik and Al-Awza'i.”

These four contemporaries are great scholars of Islamic sciences. Abū Ḥanīfah and Malik

excelled in the field of critically examining the hadith narrators than Al-Thawri and Al-Awza'i

(the latter two excelled in narration.), they are both trustworthy and authoritative narrators.

Whomever Abū Ḥanīfah relied upon in his Kitab Al-Athar and Malik in his Muwatta (like Al-

Thawri and Al-Awza'i as Abū Ḥanīfah and Malik agreed upon their trustworthiness) are widely

accepted as trustworthy. When they (Abū Ḥanīfah and Malik) disagree on someone’s

trustworthiness, which is very rare, like that of Zayd bin Ayyaash, then one has to search for the

expert opinion of other independent scholars (to come to a sound conclusion).

129 Vol.10 Pg.116

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Chapter 10:

Abū Ḥanīfah narrates via one of the most authentic chains of transmission

Another indicator of Abū Ḥanīfah’s prominent position in hadith tradition, his accuracy, his

proficiency, the authenticity of his narration and his lofty rank, is from the implication of Al-

Bukhari’s statement, “The most authentic of all the chains of transmission is: Malik from Nafi’

from Ibn Umar (may Allah be pleased with them)” and the basis of Imām Abu Mansoor

Abdulqahir bin Tahir Al-Taymi that the best of the chains is: Al-Shafi’i from Malik from Nafi’

from Ibn Umar (May Allah be pleased with them). The eminent erudite and hadith master

Alāuddin Al-Moghaltay contends this by saying “Abū Ḥanīfah narrates multiple hadith from

Malik as was mentioned by Al-Daraqutni.”

(The great shafi jurist) Al-Bulqini responds to Al-Moghaltay’s contention in his “Mahāsin Al-

Istilāh” by saying “Even if Abū Ḥanīfah narrated from Malik, still it did not become as

widespread nor famous as the narration of Shafi’i from him (Malik)”.

The eminent Hadith master (Zaynuddin) Al-Iraqi says: “The narrations of Abū Ḥanīfah from

Malik, as mentioned by Al-Daraqutni, in his book “Al-Gharaib” and in “Al-Mudabbaj” are not

from what Abū Ḥanīfah narrates via Nafi’ from Ibn Umar. This issue is hypothetical. But yes,

Al-Khateeb narrates such a Hadith (of Abū Ḥanīfah) from Malik.”

Shaykh Al-Islam Ibn Hajar Al-Asqalani (May Allah have mercy upon him) says: “His

contention regarding Abū Ḥanīfah’s narration from Malik is not perfect, due to the reason that

Abū Ḥanīfah’s narration from Malik is not well established. What was brought forth by Al-

Daraqutni and the two narrations by Al-Khateeb came with chains of transmission that contains

some criticism.The narration of Abū Ḥanīfah from Malik was more of an occurrence of

quotation rather than an exact narration. He did not mean to narrate from him like Al-Shafi'i did.
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The latter spent a long time in the company of Malik and studied Al-Muwatta with him.” This

was transmitted by Al-Suyuti in his “Tadrīb Al-Rāwī, a commentary of “Taqrīb Al-Nawawī.” 130

Observe and pay attention! (dear beloved reader), may Allah take good care of you, when the

hadith master Moghaltay mentioned Al- Imām Abū Ḥanīfah amongst the most authentic chains

of transmission, via Malik from Nafi’ from Ibn Omar (May Allah be pleased with them), the

eminent erudite hadith masters (such as Al-Iraqi and Ibn Hajar) don’t accuse Abū Ḥanīfah of

having a bad memory or being a weak narrations nor do they deny his renowned status as a

hadith master nor his proficiency in the hadith sciences. They only reject the contention of the

hadith master Moghaltay regarding the fact that Abū Ḥanīfah’s narration from Malik is not well

known or widespread unlike Shafi’s narration, and that he should not be included in the chains.

They also say that Abū Ḥanīfah did not narrate from Malik like a hadith narrator; rather it was

like a quotation from him or Abū Ḥanīfah’s narration did not go through Nafi’ or his narration

from Malik is not through an authentic chain.

(From the above statements of the hadith masters) The consensus of the brilliant hadith masters

and expert examiners of narrators such as Hafidh Al-Mogholtay, Hafidh Al-Bulqini, Hafidh Al-

Iraqi, Shaykh Al-Islam Ibn Hajar Al-Asqalani and Hafidh Al-Suyooti comes to light that Abū

Ḥanīfah’s prestigious position in his mastery of hadith science, is comparable to Malik and Al-

Shafi’i.

If Imām Al-Mogholtay said, “Amongst the strongest chains of transmission is that of Abū

Ḥanīfah from Nafi’ from Ibn Umar”, then it would have been reasonable. There is absolutely no

doubt that amongst the strongest chains of Abū Ḥanīfah is his narration from Ata’ from Ibn

Abbas (May Allah be pleased with them). This chain was mentioned by Imām Abdulwahhāb Al-

130 Pg.30, al-Khairiyya print, 1307 AH.

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Sha’rānī in his “Al-Mīzān Al-Kubrā”131 just as he mentioned the chain of Malik from Nafi’ from

Ibn Umar (May Allah be pleased with them).

The Hadith Master adh-Dhahabī said in the biography of Abīdah Al-Salmani in his Siyar A’lām

Al-Nubalā’,132 “Abu Amr bin Al-Salah said: ‘It was narrated to us from Amr bin Ali Al-Fallās

that he said, ‘The most authentic of chains is: Ibn Sīrīn from Abīdah from Ali.’”

I (adh-Dhahabī) would say that despite this chain being strong, however, it is not necessarily

superior to the chain: Ibrahim from Alqama from Abdullah (Ibn Masood), nor is it superior than

the chain: Al-Zuhri form Salim from his father (Ibn Umar). Furthermore, through these two

chains you will find many hadith in the authentic collections (i.e. Bukhari, Muslim, Tirmidhi,

Abu Dawood and etc.) while that is not the case for the former chain. There’s no hadith from

Abīdah from Ali besides for one in Sahīh Bukhari and Sahīh Muslim.”

adh-Dhahabī also said in the biography of Alqamah bin Qays Al-Nakha’ī Al-Kūfī133: “Some of

the hadith masters said, and they did so nicely, that the strongest of the chains of transmission

are: Mansoor from Ibraheem from Alqamah from Abdullah bin Masood (May Allah be pleased

with him).Based on this statement, the strongest chains containing these are: Shu’bah and

Sufiyan from Mansoor, from these two Yahya bin Al-Qattan and Abdurrahman bin Mahdi

narrated, and from these two Ali Ibn Al-Madeeni narrated, and from him Abu Abdullah Al-

Bukhari narrated (May Allah have mercy on them all).”

He said in his biography of Wakī’ ibn Al-Jarrāh134: “The most authentic chain of transmission in

Iraq and its outskirts, is the chain of Ahmad bin Hanbal from Wakī’ from Sufiyan from

131 Vol.1 Pg.48

132 Vol.4 Pg.41
133 Vol.4 Pg.60-61
134 Vol.9 Pg.158
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Mansoor from Ibrahim from Alqamah from Abdullah from the Prophet (peace and blessings be

upon him). In Ahmed bin Hanbal’s Musnad there are numerous narrations through this very

chain.

Abdullah bin Hashim said, “Wakī came to us and said, ‘Which chain do you like the most,

A’mash from Abu Wail from Abdullah or Sufiyan from Mansoor from Ibrahim (from Alqamah)

from Abdullah?’ We said, “ Al-A’mash, for verily his chain is higher (i.e shorter)” He said,

“Rather, the second chain is better, for it is a narration by a jurist from a jurist from a jurist.

Whereas the first one is a narration of a shaykh from a shaykh. A hadith that is circulated by the

jurists is better than the hadith that is circulated by shaykhs.”

Imām adh-Dhahabī said in the biography of Abdullah bin Hashim135: “Yahya bin Muhammed

Al-Anbaari narrated to us that Ahmad bin Salamah narrated that Abdullah bin Hashim reported

to have said, “Wakī asked us, ‘Which of the following chains is most beloved to you? Al-

A’mash from Abu Al-Wa’il from Abdullah or Sufyaan from Mansoor from Ibrahim from

Alqamah from Abdullah? We said, “ the first chain. He said ‘Al-A’mash is a shaykh, Abu Wa’il

is a shaykh while Sufiyan, Mansoor, Ibrahim and Alqamah are all jurists. A hadith that is

circulated by Fuqaha’ (jurists) is better than the one circulated by shuyukh (scholars).’”

I (adh-Dhahabī) would say that Al-Amash and his shaykh (Wa’il) are also knowledgeable in

jurisprudence, and have renowned status and recognition.”

I (the Author) would say based on what was said by adh-Dhahabī that the best and the greatest

of the chains of Iraq are what was narrated by Abu Yusuf and Muhammed bin Al-Hasan via Al-

Imām Al-‘Azam Abū Ḥanīfah from Hammad bin Abi Sulaiman from Ibraheem from Alqamah or

Al-Aswad (Ibn Yazid) from Abdullah bin Masood (May Allah be pleased with him) from the

135 Vol.12 Pg.328-329

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Prophet (Peace and blessings be upon him). These are all noble figures in jurisprudence. They

are all icons of knowledge and people of great renown. Furthermore, Abu Yusuf and Muhammed

are more knowledgeable in fiqh and more eminent scholars than Waki’. Abū Ḥanīfah is more

knowledgeable in fiqh and a greater scholar than Sufiyan and A’mash. Likewise, In the same

way his teacher Hammad is more knowledgeable in fiqh and a greater scholar than Mansoor.

The great hadith master Ibn Hajar said in his “Sharh Nukhbah” which I will mention briefly:

“Sometimes a factor is found in Khabar Al-Āhād [solitary narrations] which are divided into

mashoor, aziz and gharib, that gives the benefit of speculative knowledge [as opposed to

definitive knowledge], according to the preferred opinion….The [advantageous] factors that can

be attached to the khabar [solitary narration] are of many types:

● Amongst them is that which the two shaykhs [Bukhari and Muslim] have recorded in

their Sahīh collections, when it does not reach the stage of mutawatir…

● Amongst [the factors] is the mashoor, when it has clear individual chains of transmission,

free from the weakness of narrators and subtle defects...

● Amongst [the factors] is the continuous chain of transmission consisting of the expert

reliable Hadith masters, in such a way that it cannot be categorized as gharib. [For

instance], like a hadith narrated by Ahmad Ibn Hanbal along with others participating

with him, from Al-Shafi’ī along with others participating with him, from Malik Ibn Anas.

Then undoubtedly, it gives the benefit of knowledge based on evidence to the listener, in

view of the grandeur of its narrators, and because they have worthy attributes that make

them necessary to be acceptable, which is equivalent to that which is narrated by a large

number of people besides them. There can be no shred of doubt for the one who has the

minutest knowledge of this field and of the information of people that if Malik, for
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instance, participates in a khabar, then he is truthful in it. When this is coupled with

someone who is of that same caliber, it increases it in strength, and the fear of mistakes

and errors becomes distant.”

I would say, based on this discussion, the same ruling can be applied to what was narrated by

Imām Layth bin Sa’d along with others from Imām Abu Yusuf and what was narrated by Abu

Yusuf along with others from Al- Imām Al-Azam Abū Ḥanīfah or what was narrated by Imām

Al-Shafi'i from Imām Muhammed bin Al-Hasan Al-Shaybani from Al- Imaam Al-Azam Abū

Ḥanīfah. They are both also supported by external factors and are enchained with a continuous

chain of transmission consisting of the expert reliable Hadith masters. Rather, the enchained

narrations of Hadith masters could be preferred over what is in the two authentic collections of

Bukhari and Muslim also, as stated by Ibn Hajar in “Sharh Nukhbah”: “…In some

circumstances, there is a factor which can make the khabar higher in status. Like [for example] a

Hadith with [ Imām] Muslim that is also mashoor though it falls short from the stage of

mutawatir, however, it possesses a factor which makes it give the benefit of [speculative]

knowledge, undoubtedly this is given precedence over a Hadith that [ Imām] Al-Bukhari

transmits absolutely alone. Similarly, a Hadith that neither one have recorded but has been

deemed as the “most authentic chains of transmission” like [the narration of] Malik, from Nafi‘,

from Ibn Umar; then indeed the latter is given precedence over that which only one of them

records individually, especially when their chain contains a narrator in which there is some

discussion [in regards to his credibility].”

Based on the aforementioned statement of Ibn Hajar, (we know that) the narration of Malik

from Nafi’ from Ibn Umar is given precedence over a Hadith that neither ( Imām Bukhari and

Muslim) have recorded (in their authentic collections) but has been deemed thus as the “most
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authentic chains of transmission”, likewise the same can be applied for what was narrated by

Abū Ḥanīfah from Nafi’ from Ibn Umar or from Ata’ ibn Abi Rabah from Ibn Abbas or what

Abū Ḥanīfah narrated from his teacher Hammad from Ibraheem from Alqamah from Ibn Masood

(May Allah be pleased with them all).

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Chapter 11:

The Unanimous Consensus of the Great Hadith Masters and scholars who compiled the

biographies of the narrators of the six authentic collections, disregarding any criticism in

Abū Ḥanīfah’s biography

The great hadith masters and scholars who have compiled and recorded the narrators of the six

canonical Hadith books, have praised Abū Ḥanīfah, May Allah have mercy upon him, with

extreme reverence and high laudation. They did not belittle him in the least bit nor is there any

criticism regarding him, of neither having bad memory nor being heedless. Rather, they mention

his brilliant memory and preeminence in Islamic branches of knowledge. They always mention

him with excellence. This is indicative that they absolutely disregarded any criticism of Abū

Ḥanīfah that preceded them from whoever it may be.

The great scholar and Hadith Master, Yusuf bin Zaki Abdurrahman Abu Al-Hajjaj Jamaluddin

Al-Mizzī, the hadith scholar of the Levant, the eminent hadith master, the most learned, the

incomparable one (in this field), who was from Damascus and was a follower of the Shafi’i

jurisprudential school of thought. He authored the book “Tahdheeb Al-Kamal”, and included a

lengthy detailed biography of Imām Abū Ḥanīfah. In reality, everything that the hadith master

Al-Suyuti mentions in his treatise “Tabyeed Al-Sahifah” regarding the biography of Abū

Ḥanīfah, that he attributes to Al-Khateeb are actually transmitted from “Tahdheeb Al-Kamal” of

Imām Al-Mizzī. Almost majority of what is mentioned in “Tahdheeb Al-Kamal” from the

statements of the scholars of Jarh and Ta’deel are taken from “Kitab Al-Jarh wa Al-Ta’deel” by

Abu Hatim, from “Al-Kaamil” by Ibn Adi, from Tareekh Baghdad by Al-Khateeb and from

Tarikh Dimashq by Ibn Asākir.

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It is worth mentioning that Imām Al-Mizzī doesn’t mention anything in his “Tahdheeb Al-

Kamal” except that which is befitting of Imām Abū Ḥanīfah’s prominent status. His

achievements are due to Allah, May Allah bless him, how excellent and meticulous he was in his

in-depth assessment! Why should this be a surprise since the eminent hadith master adh-Dhahabī

said regarding Al-Mizzi in “Tadhkirat Al-Huffadh136: “Regarding the science of biographical

evaluation of narrators [of hadith], he is its flagbearer and the supreme authority shouldering all

its responsibilities. None has ever laid their eyes on anyone like him.”

Imām adh-Dhahabī praised Al-Mizzi in this manner in his “Tadheeb” (note: Tadhib At-Tahdhib

a summary of Tahdhib al-kamal) in the biography of Abū Ḥanīfah saying, “Our teacher, Abu Al-

Hajjaj did an excellent job in that he did not narrate anything regarding Abū Ḥanīfah [of the

fabricated narrations] that would implicate that he was a weak narrator.”

I (the author) would say that rather, Al-Mizzī transmits in his “Tahdhib Al-Kamal” the

accreditation of Abū Ḥanīfah by the grandmaster of Hadith masters,Yahya bin Ma’een (the

master of Jarh & Ta’deel), saying, “Muhammed bin Sa’eed Al-Aowfī said, “I heard Yahya bin

Ma’een say, ‘Abū Ḥanīfah was reliable and trustworthy. He did not narrate a hadith except that

which he knew by heart. He did not narrate that which he had not memorized.’” The hadith

master Salih bin Muhammed Al-Asadi said, “I heard Yahya bin Ma’een say, “Abū Ḥanīfah was

a trustworthy narrator in hadith”. Ahmad bin Muhammed bin Al-Qaasim bin Muhrij reported

from Yahya bin Ma’een who said: “Abū Ḥanīfah had no issues as a narrator.”137 In another
136 Vol.4 Pg.1498
137 Ibn as-Salāh in his seminal work Muqaddimah (pg.134) and adh-Dhahabī in his Lisan al-
Mizan (vol.1 pg.13) have shown that this expression by Ibn Ma’een is the same as declaring
someone as thiqa or trustworthy. Ibn Abi Khaythamah said: “I said to Ibn Ma`in, You say:
"There is no issue in so-and-so" and "so-and-so is da’if (weak)?" He replied: "If I say of
someone that there is no issue in him: he is trustworthy (thiqatun), and if I say da`if: he is not
trustworthy, do not write his hadith." Shaykh Abdul Fattah Abu Ghudda in his commentary to
Allamah Abdul Hayy Lucknawi's ar-Raf`wat Takmīl (pg. 222) has indicated that the equivalency
 105

instance he said, “Abū Ḥanīfah, according to us, is from the truthful people. He was never

accused of lying.’”

Furthermore, The Hadith Master Al-Mizzi unequivocally stated in the preface to his “Tahdheeb

Al-Kamaal” saying, “Whatever is narrated in the seeghat Al-Jazm [active voice] without a chain

of transmitters between us and the one who narrated it, then it is something whose chain of

transmission we do not know of it containing any issues from the one who said it. And whatever

is narrated in the seeghat Al-Tamreedh [passive voice] then it means that many times the chain of

transmission to the one who narrated it is questionable.”

From this explicit statement (of Al-Mizzi), it is clearly established that the accreditation of

Yahya bin Ma’een of Abū Ḥanīfah is undoubtedly solid and authentic.

Then, he (Al-Mizzi) was subsequently followed by the hadith master Abu Abdillah Muhammed

bin Ahmed bin Uthman adh-Dhahabī, who says in his “Tadheeb Tahdheeb Al-kamal”138: “Al-

Noman bin Thabit bin Zoota Imām Abū Ḥanīfah Al-Kufi, the jurist of Iraq and the Imām of Al-

Ra’y. It is said that he is of Persian descent and that he is a descendant of a freed slave of the

tribe of Banu Tha’laba. He saw [the Companion] Anas bin Malik, may Allah be pleased with

him. He narrates from [the following people]:

1- Atā’ Ibn Abi Rabah

2- Nāfi’
of saying "There is no harm in him" with the grade of trustworthy (thiqa) is also the case for
other early authoritative figures of the third century AH in hadith, such as Ali Ibn al-Madeeni,
Imām Ahmad, Duhaym, Abu Zur`a, Abu Hatim ar-Razi, Yaqoob ibn Sufyan al-Fasawi, and
others. Note that like Imām Abū Ḥanīfah, Imām ash-Shafi`i is declared trustworthy by the early
authorities in hadith with the expression la ba'sa bihi in adh-Dhahabī's Tadhkirat al-huffadh
(vol.1 pg.362).
138 A copy of this book in photocopy can be found in the library of the Islamic University in
Medina. Professor Abdul Qayyoom as-Sindi kindly sent me this biography. May Allah reward
him immensely. [The biography can be found in the printed text, vol.9 pg.218-225.]
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3- Adi bin Thabit

4- Abdurrahman bin Hurmuz Al-A’raj

5- Ikrimah

6- Muhaarib bin Deethaar

7- Alqamah bin Marthad

8- Salamah bin Kuhail

9- Hammad bin Abi Sulaiman

10- Al-Hakam bin Utaybah

11- Abu Ja’far Al-Baqir

12- Qatadah

13- Amr bin Deenar and many others

14- It is said that he also narrated from Al-Shabi

15- Tawoos

As for those that narrated from him, we have:

1- His son, Hammad

2- Hamzah Al-Zayyaat

3- Dawood Al-Taa’ī

4- Zufar bin Huzail

5- Nuh bin Abi Maryam

6- Abu Yusuf the chief Justice

7- Muhammed Ibn Al-Hasan [Al-Shaybani]

8- [Abdullah] Ibn Al-Mubaarak

9- Abu Yahya Al-Himmanī

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10- Waki’

11- Hafs bin Abdirrahman Al-Balkhi

12- Sa’d bin Al-Salt

13- Abu Nu’aim

14- Abu Abdirrahman Al-Muqri

15- Al-Hasan bin Ziyaad Al-lulu’ī

16- Abu Asim Al-Nabeel

17- Abdurrazzaq

18- Abdullah bin Musa and a great number of others.

Ahmed Al-I’jlī said: “He was from the contemporaries of Hamzah Al-Zaiyyat. He was a silk

trader. Muhammed bin Ishaq Al-Bakka’ī narrates on the authority of Umar bin Hammad bin Abi

Hanifah, who said: “[My ancestor] Zoota was from Kabul [Afghanistan]. [My great-grandfather

Thabit] was a born muslim . [My grandfather] Abū Ḥanīfah used to be a silk trader. His shop is

well-known in the plaza of Amr bin Huraith. It is also said that his ancestry stems from Nesa

[Turkmenistan] or from Termez [Uzbekistan].” It has been narrated on the authority of Ismaeel

bin Hammad bin Abi Hanifah who said: “I am Ismail son of Hammad son of Al-Noman bin

Thabit [Abū Ḥanīfah] bin Al-Noman bin Al-Marzuban of the free sons of Persia. [I swear] By

Allah, we were never enslaved. My grandfather [Abū Ḥanīfah] was born in the year 80 AH, [His

father] Thabit went to Ali (may Allah be pleased with him) when he was still small Ali (May

Allah be pleased with him) prayed for him and his descendents to be blessed. His father Al-

Noman is the one that gave a present [Falooda] to Ali (May Allah be pleased with him) on the

day of Nowruz and the latter said, "Our Nowruz is everyday.”

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Salih bin Muhammed Jazarah and others said: “We heard Yahya bin Ma’een say: “Abū Ḥanīfah

is a trustworthy narrator in Hadith”. Ahmed bin Muhammed bin Muhriz narrates from Yahya bin

Ma’een who said: “He [Abū Ḥanīfah] does not have any issues [as a Hadith narrator]” He was

beaten by Ibn Hubairah to accept the position of chief Justice in the government and he refused.

Ibn Ka’s Al-Nakhai said: “Ja’far bin Muhammed bin Hāzim informed us saying Al-Waleed bin

Hammad narrated to us on the authority of Zufar bin Hudhail who said: “I heard Abū Ḥanīfah

say: “I used to study kalam [scholastic theology] until people would point and refer back to me

in this field. We were sitting near the study circle of Hammad bin Abi Sulaiman and then a

woman came and said: “If a man has a wife who is a slave woman, he wants to divorce her

according to the Sunnah. How should he divorce her?” I did not understand what she was saying.

I told her to go to Hammad and ask the question then return back and inform me the answer. So

She inquired with him and his response was: “He should divorce her when she finishes her

period and without having any intimacy with her. Then he leaves her to go through two periods.

Once she performs ghusl [ritual bath] after the second period, she is elegible to marry. She

returned back and informed me of Hammad’s answer. I said to myself: “There’s no need for me

[to study] in kalam.” I took my shoes and started listening to Hammad’s legal verdicts and

memorizing them. He would [make us] repeat the verdicts the following day, I would reproduce

them veraciously while his students would make errors. Then Hammad said: “None should sit

adjacent to me in the study circle except for Abū Ḥanīfah.” I spent 10 years in his company.

Then, I felt conflicted and felt an urge to establish my own leadership [study circle]. One day, I

left my home in the evening with my ambitions, but when I entered the Masjid and saw

Hammad, my heart couldn’t contend with abandoning his study circle. So I went and sat with

him. That same evening the news of the death of one of his relatives from Basra came to him. He
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left behind wealth without any inheritors except for Hammad. He asked me to be his substitute

and lead the study circle in his absence. However, as soon as he left, I was asked about various

issues that I have never learned the answer to from [Hammad]. I used to respond to the questions

and write down my answers. He was gone for two months; when he arrived, I presented to him

the questions along with my answers. There were approximately 60 questions in total, he [agreed

with me on 40 and] disagreed with me on 20 questions. I vowed not to leave his side until his

demise.”

Muhammed bin Muzahim said: “I heard Ibn Al-Mubarak say: “Had Allah not supported me

with Abū Ḥanīfah and Sufyan, then I would have been like the rest of the people.” Sulaiman bin

Abi Shaykh said: “Hujr bin Abduljabbar narrated to me saying it was said to Qasim bin Ma’n Al-

Masoodi’i: “Would you like to be Abū Ḥanīfah’s student? He replied: “There are no study

circles that are more beneficial for the people than the study circle of Abū Ḥanīfah.”

Ahmad bin Sabbaah said: “I heard Imām Shafi’i say: “Malik was asked: “Have you seen Abū

Ḥanīfah?” He said, “Yes, I have seen a man that if he were to tell you that this pillar is made out

of gold, he would be able to support it with evidence.”

It has been narrated from Rouh who said: “I was with Jurayj in the year 150 AH, when the news

of Abū Ḥanīfah’s death reached him. He recited istirja’ [i.e to recite inna lillahi wa inna ilaihi

rajieoon (Indeed, we belong to Allah, and indeed, to Him we shall return.)] and lamented in

agony saying: “Which knowledge has vanished?”

Dirar bin Sudar said: “Yazid bin Haroon was asked: who is better in jurisprudence, Abū Ḥanīfah

or Sufyan? He said “Sufyan is better in hadith and Abū Ḥanīfah is better in jurisprudence.”
 110

It has been narrated from Ibn Al-Mubarak who said: “I have not seen anyone similar to Abū

Ḥanīfah in jurisprudence. If Abū Ḥanīfah and Sufyan unanimously agree on a matter, who can

stand against their legal verdict?

Abu Arūbah said: I heard Salamah bin Shabīb, Abdurrazzak, and Ibn Al-Mubarak saying: “If

there is anyone worthy of giving a verdict based on legal reasoning, it is Abū Ḥanīfah.”

Jandal bin Wāliq narrated that Muhammed bin Bishr said: “I was used to alternate between Abū

Ḥanīfah and Sufyan Al-Thawri. When I attended to Abū Ḥanīfah, he would say where did you

come from? I would say I was attending [the lectures of] Sufyan. He would say: You studied

with someone that if Alqama and Al-Aswad were here they would be in need of his stature.

When I attended the study circle of Sufyan, he would say where did you come from? I would

say: I was attending [the lectures of] Abū Ḥanīfah. He would say: "You came from the most

knowledgeable jurist on the face of the earth.”

Bakr bin Yahya bin Zabbaan narrates from his father who said, “Abū Ḥanīfah said to me, “O

people of Basrah, you are more pious than us while we are more knowledgeable in

jurisprudence.”

It has been reported from Shaddād bin Hakīm who said: “I have not seen anyone more

knowledgeable than Abū Ḥanīfah.” It has been reported from Makki bin Ibraheem who said:

“Abū Ḥanīfah was the most knowledgeable of his era.”

Yahya bin Ma’een said: “I heard Yahya bin Sa’eed Al-Qattaan say: “We swear by Allah, we

have not heard better verdicts than those of Abū Ḥanīfah. We have adopted the majority of his

verdicts.” Al-Rabī’ and others reported from Imām Shafi’ī who said: “The people are the

children [dependent] of Abū Ḥanīfah in jurisprudence.”

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Abul Fadl Abbas bin Aziz Al-Qattaan said: “Harmalah narrated to us saying I heard Imām

Shafi’i say: “People are like children [dependents]of the following individuals [in the Islamic

sciences of knowledge]. Whoever wishes to become an ocean of knowledge in jurisprudence, he

is a child [dependent] of Abū Ḥanīfah. Whoever wishes to become an ocean of knowledge in

Islamic History, he is a child [dependent] of Ibn Ishaaq. Whoever wishes to become an ocean of

knowledge in Quranic exegesis, he is a child [dependent] of Muqatil bin Sulayman. Whoever

wishes to become an ocean of knowledge in poetry, he is a child [dependent] of Zuhair bin Abi

Sulma, whoever wishes to become an ocean of knowledge in grammar, he is a child [dependant]

of Al-Kisa'i.”

It has been narrated by Hammad bin Quraish on the authority of Asad bin Amr who said: “Abū

Ḥanīfah, according to the authentic narration recorded from him, would pray Fajr prayer with

the ablution of the Isha’ prayer for forty years. Most nights he used to read the entire Qur’an in a

single rakah [unit of prayer]. His cry would be heard at night to such an extent his neighbors

would pity him and plead to Allah for his mercy. It has been narrated that he finished the

recitation of the Quran seventy thousand times in the very place that he passed away.”

I (adh-Dhahabī) would say this is a munkar (rejected) narration. Among its narrators is an

unknown individual. It was narrated by the Jurist Muhammed bin Yaqoob Al-Harithi Al-Bukhari

from the jurist Ahmad bin Al-Husayni Al-Balkhi from Hammad who mentioned [it as we know

it today].

Al-Harthi also says: “Qais bin Abi Qais narrated to us that Muhammed bin Harb Al-Merwazi

narrated that Ismail bin Hammad bin Abi Hanifah related on the authority of his father

(Hammad) who said: “when my father (Abū Ḥanīfah) died, we asked Al-Hasan bin Umarah to

take responsibility of his funeral bath. When he washed him, he said: “May Allah forgive you
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and have mercy on you for you fasted since the last thirty years, you did not sleep at night for

forty years. You worked so hard and set the bar too high for those after you, and you put the

qurra’ [Quran reciters] to shame.”

Bishr bin Waleed narrated from Abu Yusuf who said: “While I was walking with Abū Ḥanīfah, I

heard a man say to another man: “This is Abū Ḥanīfah the one who doesn’t sleep at night.” Abu

Hanifa said: “By Allah, I will not have people talk about me with that which I don’t do. So, he

started spending the night in prayer, supplication and worship.”

Muhammed bin Ali bin Affan said: “Ali bin Hafs Al-Bazzaar narrated saying: “I heard Hafs bin

Abdurrahman saying “I heard Mis’ar [bin Kidaam] say: “One night, I entered a Masjid and saw a

man praying. He read one-seventh of the Quran. I said surely now he will bow down in ruku’ [he

did not], then he read one-third of the Quran, then he read half of the Quran. He continued on to

finish the entire Quran in one rakah [unit of prayer]. Then I looked to see it was Abū Ḥanīfah.”

It has been narrated on the authority of Kharijah bin Mus’ab who said: “Four people finished the

entire Qur’an in one rakat [unit of prayer]: Uthman [bin Affaan], Tameem Al-Daari, Sa’eed bin

Jubair and Abū Ḥanīfah.”

It has been narrated on the authority of Yahya bin Nasr who said: “Abū Ḥanīfah,139 sometimes,

would finish the Quran sixty times in Ramadan.” Sulayman bin Al-Rabee’ said: “Hibbaan bin

Musa related saying: “I heard Ibn Al-Mubarak say: “I arrived at Kufa and inquired about its most

pious inhabitant, they said Abū Ḥanīfah.” Sulayman also said: “I heard Makki bin Ibraheem say:

I was in the company of many people in Kufah and I did not see anyone more pious than Abū

Ḥanīfah.” Hamid bin Adam said: “I heard Ibn Al-Mubaarak say: “I did not see anyone more

139 The word “Abū Ḥanīfah” is missing in the original text of “Tadheeb at-Tahdheeb” I add it
from “Tahdheeb al-Kamal”.
 113

pious than Abū Ḥanīfah. He was tested with lashes and wealth [and did not give into its

temptation].

It has been narrated on the authority of Ubaidullah bin Omar Al-Raqqi who said: “Ibn

Hubayrah urged Abū Ḥanīfah to assume the position of [supreme] justice of the city of Kufah, he

refused. He was lashed with 110 lashes, each day 10 lashes [for 11 days]. When Ibn Hubayrah

saw the unwavering determination of Abū Ḥanīfah, he let him go free.”

Sulaiman bin Abi Shaykh said: “Al-Rabee’ bin Āsim narrated to me saying: “Yazeed bin Umar

bin Hubayrah sent me to bring Abū Ḥanīfah and so I did. He wanted him to be in charge of the

baitul maal [treasury] and he refused. Thus, He was lashed many times for his refusal.

It has been narrated from Mogheeth bin Badeel, that Kharijah bin Mus’ab said: “Al-Mansoor

[the Khalifah] allocated 10,000 dirham to be given to Abū Ḥanīfah as stipends. He was

summoned to come and collect the funds. He [Abū Ḥanīfah] consulted with me and said: ‘This is

the kind of man that if I refuse to accept this money he will be angry with me.’ I told him that in

his eyes this is a great amount of wealth. When you are summoned to take possession of the

money, say that you weren’t hoping to receive such a great sum from the amir al-mu’mineen [the

title of the Khalifah]. He was called to receive the money and he acted upon my consultation.

When Al-Mansoor heard that news, he withheld the stipends from Abū Ḥanīfah.”

Muhammed bin Abdul Malik Al-Daqiqi said: “I heard Yazeed bin Haroon say: “Of all the people

I’ve encountered, I did not see anyone more intelligent, more pious or better than Abū Ḥanīfah”

Muhammaed bin Abdillah Al-Ansari said: “The intelligence of Abū Ḥanīfah could be clearly

seen in his manner of speaking, walking, entering and exiting.”

Sahl bin Othman said: “Ismail bin Hammad bin Abi Hanifah narrated to us saying: “We had a

neighbor who was a miller. He was a Rafidhi and he owned two mules. He named one of them
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Abu Bakr and the other Umar. One night, one of them galloped towards him and killed him. Abū

Ḥanīfah said goo look and see if the one that killed him was named Umar. They checked and it

was the case.”

Yaqoob ibn Shaybah said that some of our companions dictated to me few couplets of Ibn Al-

Mubarak:

‫رأيُت أبا حنيفَة كَّل يوٍم ••• يزيد نبالًة ويزيد خيًرا‬

‫وينطق بالّصواب ويصطفيه ••• إذا ما قام أهُل الَج ْو ِر َج ْو ًرا‬

‫ُيقاِيُس من ُيقاِيُسه بُلٍّب ••• فمن ذا تجعلون له نظيًرا‬

‫مصيبُتنا أمًرا كبيًرا‬ ••• ‫َكَفانا فقُد حّم اٍد وكانْت‬

‫فرَّد شماتَة األعداِء عَّنا ••• وأبدى بعده علًم ا كبيًرا‬

‫رأيُت أبا حنيفة حين ُيؤتى •••وُيطَلُب علُم ُه بحًرا غزيًرا‬

‫إذا ما المشكالُت َتَداَفَع ْتها •••رجاُل العلِم كان بها بصيًرا‬

“Often I saw Abū Ḥanīfah ascend,

In Nobility’s path, his excellence knew no end.

His voice and choice for truth, a beacon so bright, When tyrants rose in darkness of the

night.

With intellect, who dares his worth, seeking to compare?

A peerless gem, a treasure beyond compare.

The loss of Hammad [his teacher], a wound that deeply bled,

Abū Ḥanīfah, our solace, raised his head.

He repelled the malicious gloatings of our enemies and turned it to shame,

An ocean so vast, his knowledge put to claim.

When scholars faced a web of perplexities hard to mend,

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His keen insight offered answers, a wise gentle friend.”

(Lit.“I used to see Abū Ḥanīfah everyday, increasing in excellence and nobility.

He spoke the truth and chose it; when the unjust people stood up unjustly.

He compares with the one who compares him with intellect. So who will you make a

counterpart of him? The loss of Hammad [his teacher] was enough for our calamity to become

catastrophic. He warded off the enemies’ gloating about us, and then demonstrated great

knowledge. I saw Abū Ḥanīfah when his knowledge brought an ocean pouring in abundance, his

knowledge was sought.When problems were faced by the people of knowledge, he was the one

with insight and solution.”)

Nasr bin Ali narrated from Al-Khuraibi who said: “The people who are against Abū Ḥanīfah,

are the jealous and the ignorant. According to me, the ignorant ones are the better of the two.”

Yahya bin Ayyoob said: “I heard Yazeed bin Haroon say: “Abū Ḥanīfah is just like any ordinary

human being. He makes mistakes just like everyone does and he gets things right just as others.

Abū Ḥanīfah passed away in Baghdad. Sa’eed bin Ufair and others said that his demise was in

the Islamic month of Rajab in the year 150 AH. Whoever claimed that he passed away in the

year 151 AH or 153 AH, was deluded.”

It has been narrated from Al-Hasan bin Yusuf who said: “Six janazahs [funeral prayers] were

held for Abū Ḥanīfah due to the large crowd of people attending.”

Imām Al-Tirmidhi narrates in his Al-Ilal from Abū Ḥanīfah who said: “I did not see anyone

better than Ataa”. (Aws said: “ Imām Al-Nasaai narrates from Abū Ḥanīfah in his Al-Sunaan Al-

Kubra in the chapter of “Baab mon waqa’a ‘alaa bahimatin” [chapter of Intercourse with an
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animal]. Imām Al-Nasai says: “Ali bin Hujr narrated to us that Isa bin Yunus narrated on the

authority of Al-Noman, that is Abū Ḥanīfah, from Aasim who is Ibn Bahdalah, from Abu

Razyeen, from Ibn Abbas [May Allah be pleased with him] who said: “The hadd [capital

punishment] is not applied to the one who has intercourse with an animal.”)140

I [adh-Dhahabī] would say our teacher Abu Al-Hajjaj did an excellent job in that he did not

report anything that would imply that Abū Ḥanīfah is a weak narrator.”

This is what is mentioned in the biography of Abū Ḥanīfah, may Allah have mercy upon him,

by the great scholar, Hadith Master, most prominent Hadith scholar of his time, the seal of the

Hadith masters, the historian of Islam, the flag bearer of this field, the unique one of a lifetime,

Shamsuddin Abu Abdillah Muhammed bin Ahmed bin Uthman bin Qaymaaz Al-Turkmani Al-

Dimashqi, may Allah have mercy upon him.

The great scholar, hadith master, historian Abul Mahasin Muhammed bin Ali bin Al-Hasan bin

Al-Husayni said in his book entitled “Al-Tadhkirat bi ma’rifat rijal Al-asharah” 141 which are the

six canonical hadith collections, Al-Muwatta, Musnad of Imām Ahmad, Musnad of Imām

Shafi'i and Musnad of Imām Abū Ḥanīfah:

(‫ن‬،‫ت‬،‫أ‬،‫)فع‬142 Al-Noman bin Thabit Al-Taymi, Abū Ḥanīfah Al-Kufi, the jurist of the people of

Iraq and the Imām of Ashaab Al-ra’y. It is said that he is of Persian descent.

140 What is between the parentheses is not found in the original manuscript nor in the printed
version, it is only found in the footnotes. The Hadith mentioned in “as-Sunan al-Kubra” of Imām
Nasaa’i can be found in vol.4 pg.322-323 in the chapters of Ta’zeeraat wa ash-Shuhood.
141 A copy of this book in microfilm can be found in the library of Islamic University in the city
of Medina under the number 123. Professor Masood Ahmad as-Sayyid was kind enough to send
the biography of the Imam [found in this book] to me. May Allah reward him immensely on
behalf of all the Muslims. [The reference to this text can be found in the printed version vol.3
pg.1772.]
142 These symbols refer to those who recorded his narrations: ‫ فع‬for Imām ash-Shāfi’ī, ‫ أ‬for
Imām Ahmed, ‫ ت‬for Imam at-Tirmidhi, and ‫ ن‬for Imam an-Nasā’ī (may Allah have mercy upon
them).
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He saw the companion Anas bin Malik [may Allah be pleased with him] and narrated from

Hammad bin Abi Sulayman, Ataa, Asim bin Abi Al-Najood, Al-Zuhri, Qatadah, Abu Al-Zubair,

Muhammed bin Al-Munkadir, Abu Ja'far Al-Baqir, Al-Sha’bi and others.

As for those who narrated from him, there’s his son Hammad, Wakee’ bin Al-Jarrah, Isa bin

Yunus, Abdurrazzaq, Abu Yusuf Al-Qadi, Muhammed bin Al-Hasan, Zufar bin Al-Hudhaill and

a great number of others.

[The Hadith scholar] Al-Ijli said: “He was from Kufah, from the Taymi tribe and from

contemporaries of Hamzah Al-Zayyat. He was a silk trader.

Muhammed bin Sa’eed Al-Awfi said: “I heard Yahya bin Ma’een say: “Abū Ḥanīfah was thiqah

[a trustworthy narrator], he would only narrate the hadith that he had fully committed to

memory. He wouldn’t narrate that which he had not memorized.” Once he said: He [Abū

Ḥanīfah] was amongst the truthful narrators and was not accused of lying. He was beaten by Ibn

Hubayrah to accept the position of chief Justice in kufah and he refused.

Dirar bin Surad said: Yazid bin Haaron was asked: “Who is more knowledgeable in

jurisprudence, Abū Ḥanīfah or Sufyan? He said Sufyan is more knowledgeable in Hadith and

Abū Ḥanīfah is more knowledgeable in Jurisprudence. Ibn Al-Mubarak said: “I have not seen

anyone like him [Abū Ḥanīfah] in jurisprudence. If Abū Ḥanīfah and Sufyan agree [on a matter]

who can stand to oppose their verdict!

Makki bin Ibrahim said: “Abū Ḥanīfah was the most knowledgeable of his time. I interacted

with the residents of Kufah and did not see anyone more pious than him.”

Ibn Ma’een said: “I heard Yahya bin Al-Qattan say: “I solemnly swear by Allah! I have not

heard any verdicts better than those of Abū Ḥanīfah. We have certainly adopted most of his

views.” Ibn Ma’een said: “Yahya bin Sa’eed would lean towards the verdicts of the scholars of
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Kufah. He would choose amongst all of them the verdicts of Abū Ḥanīfah. [If there are

differences between the views of Abu Hanifa and his students], he would follow those of Abū

Ḥanīfah.”

Al-Rabee’ said: “I heard Imām Shafi’i saying: “The people are children [dependents] of Abū

Ḥanīfah in Jurisprudence. Imām Abū Ḥanīfah was from amongst those who were very

successful in jurisprudence.”

Al-Rabee’ narrates from Imām Shafi’i who said: “Abū Ḥanīfah was asked about a man fasting

who eats, drinks and has intimate relations with his wife through the night until dawn. There was

a highborn143 in his presence who said: “What happens if dawn comes in the middle of the

night?” Abū Ḥanīfah said to him: "It is better for you to keep quiet, O lame one!”

Abu Yusuf said: “While I was walking with Abū Ḥanīfah I heard a man say: “This is Abū

Ḥanīfah the one who doesn’t sleep at night.” Abū Ḥanīfah said: “By Allah I will not have people

talk about me, which is not true.” So then, he used to spend the night in prayers, supplication

and devotion.

Abu Nu’aim and many others have said that Abū Ḥanīfah was born in the year 80 AH and died

in the year 150 AH. Ibn Ma’een said that he died in the year 151 AH and others have said in 153

AH.

The trustworthy Hadith Master Abu Al-Hajjaj Yusuf bin Al-Zaki Abdurrahman Al-Mizzi

(chain) said Abū Ḥanīfah reported on the authority of Abu Al-Zubair from Jabir bin Abdullah

from the Prophet (peace and blessings be upon him) who said: “Whoever sells a slave, his wealth

and properties belongs to the seller unless the buyer makes it a condition stating otherwise.”

143 An-Nabīl: This is how it is mentioned in the original text, perhaps this person was
Mughaffal. The word “an-Nabīl” means a person of dignity or high nobility.
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narrated by “‫[ ”د‬Abu Dawood] in the chapter of transactions and by “‫[ ”ن‬Nasa’ī] in the chapter of

emancipation and in conditions from the Hadith of Ata bin Jabir.

The eminent erudite Imām Sibt bin Al-Ajami Borhānuddīn Abu Al-Wafā Ibrāhīm bin

Muhammed bin Khaleel, the resident of Tripoli then Aleppo, the Shafi’i jurist, the Shaykh of

Aleppo without a doubt, said in his book “Nihayat al Sool Fi Rijal Sitta Al-Usool”144 : (‫س‬،‫ )ت‬Al-

Noman bin Thabit bin Zoota (like the word Sulma), the Imām and Mujtahid Abū Ḥanīfah Al-

Kufi, the jurist of Iraq, the leader of the people of Al-Ra’y. It is said that he was of Persian

descent. He was from the clientship of the tribe of Banu Taymillah bin Tha’labah. As for Zoota,

he was from Kabul. Thabit was born to a Muslim family. Zoota was a slave of the tribe of Benu

Taymillah bin Tha’labah. Then, he was emancipated and became a client of the Banu Taymillah

bin Tha’labah tribe. Ismail, the grandson of Abu Hanifa, said “I am Ismail bin Hammad bin Al-

Noman bin Thabit bin Al-Noman bin Al-Marzuban, descendant of the free sons of Persia. By

Allah, my family had never been enslaved. Abū Ḥanīfah was a silk merchant and his shop was

well-known in the shopping complex of Amr bin Hurayth.

Abu Nu'aym Al-Fadl bin Ducain said: “Abū Ḥanīfah is originally from Kabul.” Abu

Abdirrahman Al-Muqri said: “Abu Hanifa was from Babīl [Babylon].” Yahya bin Nasr Al-

Quraishi said: “Father of Abū Ḥanīfah was from Nasa’ [Nesa]” Al- Harith bin Idrees said: “Abū

Ḥanīfah is originally from Termez.” Ishaq bin Al-Buhlool said (narrating from his father),

"Thabit, the father of Abū Ḥanīfah, is from Al-Anbar.”

144 In “Lahdz al-Alhaadz bidhayl Tadhkirat al-Huffadh”, the name of the book is given as
“Ghaayat as-Sool”. A microfilm copy of this book exists in the library of al-Jamia al-Islamiyya
in the city of Medina. Professor Masood Ahmad as-Sayyid Al-Muqri was kind enough to send
me a copy of the biography of Imām Abū Hanīfah found in this book, may Allah reward him
immensely. However, the manuscript is in very poor condition, the handwriting is very difficult
to read and some of the lines are missing from the microfilm making some sections nearly
illegible.
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Abū Ḥanīfah saw Anas [bin Malik, the companion of the prophet ‫ ]ﷺ‬He was contemporary to

four companions, as stated by Abu Ishaaq Al-Fayrozabadi, They are Anas, Abdullah ibn Abi

Awfā, Sahl bin Said and Abu Al-Tufay. He did not narrate from any of them. It said that he

narrated from Al-Sha’bi and Tawoos.

We have narrated from the supreme justice Jamaluddin Mahmood bin Ahmad bin Al-Siraj that

Abū Ḥanīfah narrated from seven companions. He composed their names into a poem [Allah

knows best] and wrote a pamphlet called, as was narrated, “Abu Hanifa’s direct narrations from

the sahabah”. I saw with some of the eminent Hanafi Scholars a collection of Abu Hanifa’s

direct narrations from the sahabah narrated by Mulla Yaqoob.

Al-Khateeb Al-Baghdadi says in his “Tareekh Baghdad”: He [Abū Ḥanīfah] saw Anas bin

Malik, he heard from Ata bin Abi Rabah, Abu Ishaaq Al-Sha’bi, Muharib bin Dithaar, Al-

Haytham bin Habeeb Al-Sawwaaf, Qays bin Muslim, Muhammed bin Al-Munkadir, Nafi’, freed

slave of Ibn Umar, Hisham bin Urwah, Yazid Al-Faqir, Simak bin Harb, Alqamah bin Murthad,

Atiyyah Al-Awfi, Abdulazeez bin Rufai’, Abdulkareem Abu Umayyah and others.

Those that narrate from [Abū Ḥanīfah] are: Abu Yahya Al-Himmani, Hushaym bin Basheer,

Abbaad bin Al-Awwamah, Abdullah bin Al-Mubarak, Waki’ bin Al-Jarrah, Yazid bin Haroon,

Ali bin Asim, Yahya bin Nasr, Abu Yusuf Al-Qadhi, Muhammed bin Al-Hasan [Al-Shaybani],

Amr bin Muhammed Al-Anqazi, Howtha bin Khalifa, Abu Abdirrahman Al-Muqri,

Abdurrazzaaq bin Hammam and others.

He is from the people of Kufa. Abu Ja'far Al-Mansoor relocated him to Baghdad. Al-Shaykh

Abu Ishaaq said in his collection of biographies of Hadith narrators: “He was born in the year 70

AH and died in the year 150 AH at the age of 80 in Baghdad.

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He studied jurisprudence under Hammad bin Abi Sulayman. His remarkable virtues are

numerous and well recorded in the books. Likewise, his prayers, worship and his abstinence

from the ephemeral vanities of the world are well-known, independent books have been authored

dedicated to his outstanding virtues.

The sound opinion is that he passed away in prison. Abu Jafar Al-Mansoor summoned him to

appoint him as a judge and he refused. So then Al-Mansoor imprisoned him. His story is well-

known and famously mentioned in the books. May Allah have mercy upon him.” This is the end

of the quote from Sabt bin Al-Ajmi Al-Burhan Al-Halabi Al-Shafi'i.

We find that similar statement to those of Al-Mizzi, adh-Dhahabī, Al-Husayni and Al-Burhan

Al-Halabi was made by Shaykh Al-Islam Shihab Al-Dīn Abul Fadl, Ahmad bin Ali Al-Asqalani

Al-Shafi’i Al-Hafidh ibn Hajar, the leader of the hadith master of his time, the hadith master of

the land of Egypt (may Allah have mercy on his soul). He did not mention in his “Tadheeb Al-

Tahdheeb” anything regarding Abū Ḥanīfah that would necessitate that Abū Ḥanīfah was a weak

narrator in hadith.

All these great scholars: Al-Mizzi, adh-Dhahabī, Al-Iraqi and Ibn Hajar are the ones about

whom Al- Imām Al-Hafidh Jalaladdin Al-Suyooti says in his marginalia of “Tadhkirat Al-

Huffadh”145: “The Hadith scholars of today are like the children [dependants] of the following

four masters in the hadith science including the biographical evaluation of Hadith narrators are:

Al-Mizzi, Al-Iraqi, adh-Dhahabī and Ibn Hajar.”

The great scholar and prolific hadith master Imaduddin ibn Kathir Abul Fidā Ismaeel bin Umar

bin Katheer Al-Dimashqi Al-Shafi'i (may Allah have mercy upon him) has included a beautiful

biography of Abū Ḥanīfah in his “Al-Bidayah wa Al-Nihayah” where he only speaks well of

145 Pg.348
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him. He says under the heading “Those that passed away in the year 150”: “In the year 150,

Imām Abu Hanifa died. His full name was Al-Noman bin Thabit Al-Taymi [he was a descendant

of a freed slave of Banu Taym tribe] Al-Kufi. He was from Iraq and was the jurist of Iraq. He

was one of the iconic scholars of Islam. He was one of the pillars of Islamic scholarship and one

of the four Imāms that has followers to this day. He is the most senior of the four Imāms

because he caught the era of the Sahabah. He saw Anas bin Malik. It is said that he saw other

companions as well. Some have said that he narrated from seven companions (Allah knows

best).

He narrated from a group of Tabi’een among them are Al-Hakim, Hammad bin Abi Sulayman,

Salamah bin Kuhail, Aamir Al-Shabi, Ikrimah, Ataa’, Qatadah, Al-Zuhri, Nafi’ the freed slave of

Ibn Umar, Yahya bin Sa’eed Al-Ansari and Abu Ishaq Al-Sabi’i.

Those who narrated from him include, his own son Hammad, Ibraheem bin Tahman, Ishaaq bin

Yusuf Al-Azraq, Asad bin Amr Al-Qadi, Hasan bin Ziyaad Al-Lulu’i, Hamzah Al-Zayyat,

Dawood Al-Taa’i, Zufar, Abdurrazzaq, Abu Nu'aym, Muhammed bin Al-Hasan Al-Shaybani,

Hushaym, Waki’ and Abu Yusuf Al-Qadi.

Yahya bin Maeen said “[Abu Hanifah] was a trustworthy narrator. He was from amongst the

truthful people. He was never accused of lying. Ibn Hubayrah beat him and forced him to accept

the position of judge but he refused. Yahya bin Sa’eed would select his verdict [over others].

Yahya used to say: “We swear by Allah, we have not heard better verdicts than those of Abū

Ḥanīfah. We have certainly adopted most of his views. Abdullah bin Mubarak said: “Had Allah

not assisted me by way of Abū Ḥanīfah and Sufyan Al-Thawri, then I would certainly have been

just like any ordinary layman.”

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Abdullah bin Dawood Al-Khuraybi said: “It is incumbent upon the people to supplicate for Abū

Ḥanīfah in their salat [prayers] for he has preserved and safeguarded for them Islamic

jurisprudence and the Sunnah.” Sufyan Al-Thawri and Ibn Al-Mubarak said: “Abū Ḥanīfah was

the most knowledgeable jurist of his time on the face of the earth.” Abu Nu'aym said: “He had

perceptive in-depth knowledge of legal issues.” Makki bin Ibrahim said: "He was the most

knowledgeable on the face of the earth.” Brief end of quote of Ibn kathir.

The author of Al-Mishkat, the eminent erudite, Imām Waliuddin Muhammed bin Abdillah Al-

Khateeb Al-Tabrizi Al-Shafi’i makes similar statements in his Asma Al-Rijaal (biographical

evaluation of Hadith narrators) regarding Abū Ḥanīfah when he says: “Shareek Al-Nakha’i said:

‘Abū Ḥanīfah would speak very little, always contemplating, and would rarely converse with

people. This is from the most crystal clear indications of the one who possesses knowledge of the

subtleties and is busy with the important matters of the religion. Whosoever talks less [and

listens more] and is detached from the ephemeral vanities of worldly life, then he has been

endowed with all the [humanly attainable] knowledge. If we were to start elucidating regarding

his virtues and remarkable characteristics, it would make our discussion extensively lengthy and

we still would not be able to achieve our objective. Indeed, He was a scholar who practiced what

he preached. He was pious, an ascetic and a devoted worshiper of Allah. He reached the level of

Imām in the Islamic sciences. The purpose of our mentioning of him in this book even though we

have not recorded a single narration of his in our book of Al-Mishkat, in order to draw blessing

here due to his elevated eminent stature and the plenitude of his vast knowledge.”

Preceding the aforementioned scholars, the great scholar and hadith master, the unique one in

this field, [the carrier of] the banner of the awliya [friends of Allah], Shaykhul Islam Muhyuddin

Abu Zakariyya Yahya bin Sharaf bin Morri Al-Hizaami Al-Hawrani [Al-Nawawi] Al- Shafi'i
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(may Allah have mercy on his soul) mentions Imām Abū Ḥanīfah in his “Tahdheeb Al-Asma wa

Al-lughaat” He does not mention regarding him except for his virtues, his remarkable

characteristics, his praises, his knowledge and his piety.

Prior to him [Al-Nawawi], we have the distinguished profound scholar, judge and writer, Majd-

uddin Abu Al-Sa’adat Al-Mubarak bin Muhammed bin Al-Shaybani Al-Jazari Al-Mosuli Al-

Shafi’i, more famously known as Ibn Al-Atheer (d. 606 AH). He is the author of “Jami Al-

Usool” and “Al-Nihaya fi gharaib Al-Hadith wa Al-Athar”, where he included the biography of

Imām [Abū Ḥanīfah] in the third section of his book “Jami Al-Usool” 146and he praises him

eloquently and refutes the erroneous claims of his opponents saying: “Al-Noman bin Thabit: He

is Abū Ḥanīfah Al-Noman bin Thabit bin Zoota bin Mah, the Imām and Jurist from Kufah,

[from the decendents of] a freed slave of Taymillah bin Tha’labah. He is a contemporary of

Hamzat Al-Zayyaat. He was a silk merchant and used to sell silk. His verdict regarding “Al-

Ishaar” is mentioned in the discourse of Hajj pilgrimage. His grandfather was from Kabul. It is

said also that he was from Babylon. Some said he was from Al-Anbar. He was a slave of the

tribe Taymillah bin Tha’labah and was later emancipated. Abu Hanifa’s father was born to a

Muslim family.

Abū Ḥanīfah’s grand son Ismail said: “I am Ismail bin Hammad bin Noman bin Thabit bin

Noman bin Marzuban of the descendents of free sons of Persia. By Allah, we have never been

enslaved. My grandfather never experienced slavery. My grandfather was born in the year 80 AH

and Thabit, his father, went to Ali ibn Abi Talib (May Allah be pleased with him) when he was

146 I saw a hand-written copy of this book with clear writing in the collection of Muhammed
Aabad Tonk from the Amal of Rajobotana in India. Shaykh Imran Khan bin Irfan Khan Al-Tonki
(may Allah have mercy upon him) has kindly sent us this biography. May Allah reward him for
this on our behalf and on behalf of the people of knowledge. [Reference to this text can be found
in the printed version vol.15 pg.432.]
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small. He prayed to Allah for blessings for him and his descendants. We hope that Allah has

accepted this prayer of Ali (May Allah be pleased with him) regarding us.

Abū Ḥanīfah was born in the year 80 AH and died in the year 150 AH in Baghdad. It is said

that he died in the year 151AH or 153 AH. The first date is the most authentic and well

renowned. He was buried in the cemetery of Al-Khaizorān and his grave is well known to this

date in Baghdad.

During Abū Ḥanīfah’s days, there were four Sahabas (companions of the prophet) that were

still alive: Anas bin Malik in Basrah, Abdullah bin Abi Awfā in Kufah, Sahl bin Sa’d Al-Sa’idi

in Medinah and Abu Al-Tufayl Ammar bin Wathila in Makkah. He did not meet any of them nor

did he hear Hadith from any of them. His students say that he met a number of companions and

narrated from them but this is not confirmed by the scholars.147 148

147 The eminent erudite Shamsuddeen al-Qohostani says in the introduction of his book Jami
ar-Rumuz Sharh Mukhtasar al-Wiqayah al-Musamma bi an-Nuqayah which was published in
Kolkata in the year 1284 AH (in vol.1 pg.6): “Verily, Imām Abu Hanifah is from the
Tabi’een.He saw Anas bin Malik (may Allah be pleased with him) as it was reported by Shaykh
al-Jazari when he mentions the names of expert reciters (Qurraa). He counts him among the most
eminent expert reciters (min akabir Al-Qurraa) in his “Kashf Al-Kashshaaf ” in Surah an-Noor.
What is claimed [above] in Jami al-Usool that it is not certain that he met a companion is not to
be taken seriously. For the author himself says at the end that the students (followers) of the
Imām would know their Imām better than anyone else and that their statement would be the last
word regarding this matter.
The great scholar al-Qohostani Muhammad Shamsuddeen, the Mufti of Bukhara, was among
the foremost scholars of Islam. He was a scholar, an Imam, an ocean of knowledge and an
ascetic. It is said that he never forgot anything that he heard [or read]. His biography can be
found in “Shadharaat adh-Dhahab” among the obituaries of the year 953 AH.
148 The Hadith scholars are unanimous on the fact that Imam Abu Hanifah was definitely born
in the era of the Sahabah and many of them agree that he met Anas bin Malik. Imam Abu
Hanifah was born at least 60 years after the death of the Prophet Muhammad (peace and
blessings be upon him), but during the time of the first generation of Muslims, some of whom
lived on until Abu Hanifah's youth. Anas ibn Malik, the Prophet’s personal steward, died in 93
AH and another companion, Abu at-Tufayl Amir bin Wathilah, died in 100 AH, when Abu
Hanifah was at least 20 years old. ‘Allamah ‘Abdul Hayy al-Lucknawi (May Allah have mercy
upon him) explains that some Hadith scholars have denied him meeting any Sahabi and many
other reliable narrators/Muhaddithun have accepted the fact that he had indeed met some
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He studied islamic jurisprudence from Hammad bin Abi Sulayman. He heard hadith from Ata

bin Abi Rabah, Abu Ishaaq Al-Sabi’i, Muharib bin Dithaar, Al-Haytham bin Habeeb,

Muhammed bin Al-Munkadir, Nafi the freed slave of Ibn Umar (May Allah be pleased with

them), Hisham bin Urwah and Simaak bin Harb. Those who narrated hadith from him are:

Abdullah bin Mubarak, Waki’ bin Al-Jarrah, Yazid bin Haroon, Ali bin Asim, the supreme

Justice Abu Yusuf, Muhammed bin Al-Hasan Al-Shaybani and others.

Al-Mansoor relocated him from Kufa to Baghdad. He settled there until his demise. During the

reign of the Umayyad Caliph Marwan bin Muhammed, Ibn Hubayrah forced him to be the judge

of Kufah and he refused to do so. He was flogged with 100 lashes over the course of 10 days, 10

lashes for each following day. When Ibn Hubayrah saw the resoluteness and determination of the

Imām, he let him go free.

When Al-Mansoor had him dispatched to Baghdad, he also wanted him to be the judge and Abū

Ḥanīfah refused. The Caliph swore that he will become the judge while Abū Ḥanīfah swore that

he won’t become a judge. They kept reiterating each other's oaths until Al-Mansoor imprisoned
Sahabah. Senior Hadith scholars like Imam Daraqutni, Ibn Sa’d, Khateeb al-Baghdadi, adh-
Dhahabi, Ibn Hajar, Waliyuddin al-‘Iraqi, as-Suyuti, Mulla ‘Ali Al Qari and others (May Allah
have mercy upon them) were of the view that Imam Abu Hanifah had met Anas ibn Malik.
(Iqamat al-Hujjah, pg. 83-89)
Hafidh adh-Dhahabi an expert Hadith scholar, especially in the field of Hadith Narrators
mentions in many of his books that Imam Abu Hanifah had certainly seen Sayyiduna Anas ibn
Malik. In Tadhkirat al-Huffadh, Imām adh-Dhahabi states that Imam Abu Hanifah had seen
Sayyiduna Anas bin Malik (may Allah be pleased with him) more than once. (Siyar A’alam an-
Nubala, vol. 6 pg. 391, Tadhkirat al-Huffādh vol. 1 pg. 168 and al-Kashif with footnotes of
Shaykh Muhammad ‘Awwamah, 5845).
Hafidh Ibn Hajar al-Haytami (May Allah have mercy upon him) in his al-Khairat al-Hisan, has
enlisted approximately seventeen Sahabah that Imam Abu Hanifah had met, that is : Anas ibn
Malik, ‘Amr ibn Hurayth, ‘Abdullah ibn Unays al-Juhani, ‘Abdullah ibn al-Harith, Jabir ibn
Abdullah, ‘Abdullah ibn Abi Awfa, Wathilah ibn al-Asqa’, Ma’qil ibn Yasar, Abu Tufayl ‘Amir
ibn Wathilah, ‘Aaishah bint ‘Ajrad, Sahl ibn Sa’d, Saaib ibn Khallad, Saaib ibn Yazid, Abdullah
ibn Busrah, Mahmood ibn Rabi’, Abdullah ibn Ja’far, and Abu Umamah (may Allah be pleased
with them all). (al-Khairat al-Hisan pg. 43-49)
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him, and he died in prison. Some say that he earned his freedom by accepting [to work a

humiliating job for him] to count unburnt bricks but this is not authentic [rather a fabricated

story].

He was of average height. Some say he was tall. He had brown skin and was very handsome.

He was very charismatic in his speech and his voice was so sweet. His company was

mesmerizing. He was extremely magnanimous, kind and sympathetic to his fellow brethren.

Imām Al-Shafi’i said that Imām Malik was asked if he saw Imām Abū Ḥanīfah. He said yes. I

saw a man who if he wanted to convince you that this pillar is made from gold he would be able

to justify it with convincing evidence. Imām Al-Shafi'i also said: “Whoever desires to be an

ocean of knowledge in the field of jurisprudence then he is a dependent of Abū Ḥanīfah”.

If we were to start detailing and expounding on his virtues and remarkable characteristics we

would have to keep on writing page after page and even then we wouldn’t accomplish our

objective. He was pious, righteous, god-fearing, an ascetic and a great scholar of Islamic sciences

who practiced what he preached. He was always god-conscious and preoccupied with learning

and worship whilst refraining from the temporal earthly carnal desires and temptations.

There are various forged and fictitious narrations which are attributed to him but he is far above

and innocent of these things, such as his alleged statement that the Quran is created , denying

divine determination, the belief in Al-Irjā, and other falsehoods that are erroneously attributed to

him. There is no need for us to mention the complete list nor is there a need to mention the

narrator of these false narrations , based on his sublime stature it is quite obvious and evident that

Imām Abū Ḥanīfah is clearly innocent of those accusations.

The fact that Allah spread his fame and reputation far and wide throughout the four corners of

the earth, the acceptance of his jurisprudential school of thought, the reliance upon his verdicts
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and practices, if Allah didn’t have a secret grand design or divine approval over all these things,

then half of the Muslim world wouldn’t have unanimously worshiped their Lord according to his

school of thought, adopt his verdicts and practices, and act upon his legal reasonings and

methodology. Furthermore, coupled with the fact that his opinions and verdicts are often

referenced in our day and age, more than 440 years after his passing is the most compelling

evidence that Imām Abū Ḥanīfah is innocent and free from all the nonsensical heretical

statements attributed to him. This is the most compelling evidence of the veracity and validity of

his jurisprudential and creedal school of thought and that he is free from all allegations

disseminated about him.

Imām Abu Ja'far Al-Tahawi, who is amongst the most eminent followers of his, authored a

book called: “Aqeedah Abi Hanifah” [Creed of Abū Ḥanīfah] (may Allah have mercy on him)

which in fact is the creed of Ahlus-Sunnah wal Jama’ah. There is nothing in that book of the sort

which Imām Abū Ḥanīfah is accused of and attributed towards. This serves as further crystal

clear evidence to the validity and veracity of his school of thought and creed. Furthermore, his

students and followers know him better and are well acquainted with his statements and affairs

than others besides them. The statements disseminated by his students’ carries more weight in

textual evidence than those statements transmitted by the ones who are not associated with his

school of thought.149150

149 As the old adage goes “The owner of the house knows best what is in the house”. Thus, it is
only reasonable that the followers of an Imam know better regarding their Imam than an outsider
who has no affiliation or connection to him.
150 Imām Ibn al-Qayyim says in his I’laam al-Muwaqqieen (vol.3 pg. 222): “It is a must on the
one upon whom Allah bestowed the blessing of Islam, is that when a weak narration comes to
him regarding one of the eminent Imams, he should not mention it to the Imam’s followers and
he should be quiet about it even if he is convinced of its authenticity, otherwise he should not
accept it. Surely, much of what is narrated about the Imam are false and have no actual basis.”—
Shaykh Abdul Fattah (may Allah have mercy upon him)
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It has been mentioned as to the various reasons on why some people made the statements which

they made regarding him. There is no need for us to mention what they said. Indeed, the likes of

Abū Ḥanīfah and his status in Islam needs no defense or apologetic excuses against such

fabricated accusations attributed towards him. And Allah knows best.”

The vanguard of all of the aforementioned Hadith masters, the eminent erudite and prolific

Hadith Master, the crown of Islam, Abu Sa’d Abdulkareem Al-Samāni Al-Merwazi Al-Shafi'i

wrote an excellent biography where he mentioned Abu Hanifa’s virtues and achievements. He

made no such mention of any shortcomings.

In this same manner, continuing the way of the aforementioned scholars there were those that

came after those of the eminent Hadith masters, Hadith narrators and others among the

prominent scholars of Islam. They authored biographies of Imām Abū Ḥanīfah (may Allah be

pleased with him) or wrote dedicated books and treatises. They filled those biographies with his

virtues, and his remarkable characteristics. They praised his piety and his knowledge of the

Qur’an and Sunnah as well as the application of this knowledge in his life.

I shall now present here the statement from one of the iconic scholars of the 11th century AH

by the name of Ibn Allān, Muhammed bin Ibraheem Al-Siddiqi Al-Alawi Al-Shafi'i, the reviver

of the prophetic tradition in the land of Hejaz. He was one of the experts of Quranic exegesis and

a Hadith expert of that region. He was born in 996 AH and passed away in the year 1057 AH

(may Allah have mercy upon him). He recorded the biography of Abū Ḥanīfah in his book called

“Al-Futuhaat Al-Rabbaniyyah ala Al-Adhkaar Al-Nawawiyyah”151wherein the text of Al-

Adkhaar he mentioned regarding Abū Ḥanīfah : “The Imām Abū Ḥanīfah, who is greatest of the

Imāms , the unique noble luminary scholar, leader of the Imāms whose lofty renowned status is

151 Vol.2 pg.155-157 (Chapter of Takbīrat al-Ihrām)

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unanimously agreed upon as well as the abundance of his knowledge. He is acknowledged as the

one who surpassed his contemporaries in spiritual as well as practical aspects in Islamic sciences.

We also find high praises regarding him among the giant scholars from the Tabi’een. His full

name is Al-Noman bin Thabit bin Zuta (Zoo-Taa) bin Māh, a descendant of a freed slave from

the tribe of Banu Taymillah bin Tha'labah. He was from Kufah.

Al-Khateeb narrates with his chain of transmission from the grandson of the Imām, Umar the

son of Hammad the son of Abū Ḥanīfah, that “Thabit [father of the Imām] was born to a Mulsim

family and Zuta was a slave to the tribe of Banu Taym and they emancipated him. He became

their freed slave. The grandson of Abū Ḥanīfah and Omar’s brother Ismaeel rejected this story

and said that the father of Thabit [the grandfather of the Imām] was a free man of Persian

descent. He said by Allah, we were never enslaved. He said Zuta went with his son Thabit to Ali

bin Abi Talib (May Allah be pleased with him) while Thabit was very little. Ali (May Allah be

pleased with him) prayed for the young Thabit and his descendants to be blessed by Allah. We

hope that Allah has accepted his prayer for our family.”

I would say that just as Ismaeel son of Hammad son of Abū Ḥanīfah had hoped, Allah accepted

the prayer of Ali (May Allah be pleased with him) and bestowed a tremendous amount of

blessings upon his grandfather [Abū Ḥanīfah] with no restrictions nor end limit. Allah blessed

his students and followers. He showed them the blessing of his sincerity and honesty, for which

he became famous throughout the world. [The fact that his school is spread far and wide and is

followed by more than half of the Muslim world is a manifestation that Allah accepted his

sincerity and honesty.]

He studied Islamic jurisprudence under Hammad bin Abi Sulayman and was a contemporary to

four Sahabahs. Rather eight sahabahs, Among them are: Anas [bin Malik], Abdullah bin Abi
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Awā,, Sahl bin Sa’d, Abu Al-Tufayl (may Allah be pleased with them). Someone collected the

names of the Sahabah that Abū Ḥanīfah narrated from, in the following poem:

‫أبو حنيفة زين التابعين روى عن جابر وابن جزء والرضا أنْس‬

‫ومعقل وُحريثّي وواثلة وبنت عجرد علم الطيبين قبْس‬

“Abū Ḥanīfah, a shining ornament held so grand,

A Tabi’i scholar revered throughout all the land.

From the companions he acquired wisdom's bright spark,

From Jabir, Ibn Jaz, Anas, leaving a historical mark.

From Ma’qil, Huraythi152, Wasilah and Bint ‘Ajrad, a righteous array.

Their knowledge he sought after, night and day.”

(Lit. “Abū Ḥanīfah is the ornament of the Tabi’een.

He Narrated from Jabir [ibn Abdillah], [Abdullah Ibn Al-Harith] Ibn Jaz, and Al-Rida Anas [bin

Malik].

In addition to Ma’qil [bin Yasaar], [Amr ibn] Hurayth, Wasilah [ibn Al-Asqa’]

and from [Aisha] bint Ajrad, seeking the knowledge of the righteous.”)

152 Amr bin Hurayth al-Makhzoomi (may Allah be pleased with him)
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It is also said that he did not meet any of the companions.153 He narrated from Ata’ and his

peers, of those who narrated from him are: Ibn Al-Mubaarak, Waki bin Al-Jarrah and others.

The Caliph Al-Mansoor requested him to be a judge and he refused. So when Abū Ḥanīfah

refused Al-Mansoor had him imprisoned. He whipped him whilst he remained persistent in his

refusal and firm resolve until he died in prison. (may Allah be pleased with him).

Abdullah bin Al-Mubarak said regarding him: “Do you remember a man who was offered the

world in all its entirety and he ran away from it In aversion?” He used to wear the best outfit and

apply perfume quite often. His arrival would be known from his perfume scent. His company

was quite pleasant. He was very generous and He would treat his fellow brethren with absolute

153 The Hadith scholars are unanimous on the fact that Imam Abu Hanifah was definitely born
in the era of the Sahabah and many of them agree that he met Anas bin Malik. Imam Abu
Hanifah was born at least 60 years after the death of the Prophet Muhammad (peace and
blessings be upon him), but during the time of the first generation of Muslims, some of whom
lived on until Abu Hanifah's youth. Anas ibn Malik, the Prophet’s personal steward, died in 93
AH and another companion, Abu at-Tufayl Amir bin Wathilah, died in 100 AH, when Abu
Hanifah was at least 20 years old. ‘Allamah ‘Abdul Hayy al-Lucknawi (May Allah have mercy
upon him) explains that some Hadith scholars have denied him meeting any Sahabi and many
other reliable narrators/Muhaddithun have accepted the fact that he had indeed met some
Sahabah. Senior Hadith scholars like Imam Daraqutni, Ibn Sa’d, Khateeb al-Baghdadi, adh-
Dhahabi, Ibn Hajar, Waliyuddin al-‘Iraqi, as-Suyuti, Mulla ‘Ali Al Qari and others (May Allah
have mercy upon them) were of the view that Imam Abu Hanifah had met Anas ibn Malik.
(Iqamat al-Hujjah, pg. 83-89)
Hafidh adh-Dhahabi an expert Hadith scholar, especially in the field of Hadith Narrators
mentions in many of his books that Imam Abu Hanifah had certainly seen Sayyiduna Anas ibn
Malik. In Tadhkirat al-Huffadh, Imām adh-Dhahabi states that Imam Abu Hanifah had seen
Sayyiduna Anas bin Malik (may Allah be pleased with him) more than once. (Siyar A’alam an-
Nubala, vol. 6 pg. 391, Tadhkirat al-Huffādh vol. 1 pg. 168 and al-Kashif with footnotes of
Shaykh Muhammad ‘Awwamah, 5845).
Hafidh Ibn Hajar al-Haytami (May Allah have mercy upon him) in his al-Khairat al-Hisan, has
enlisted approximately seventeen Sahabah that Imam Abu Hanifah had met, that is : Anas ibn
Malik, ‘Amr ibn Hurayth, ‘Abdullah ibn Unays al-Juhani, ‘Abdullah ibn al-Harith, Jabir ibn
Abdullah, ‘Abdullah ibn Abi Awfa, Wathilah ibn al-Asqa’, Ma’qil ibn Yasar, Abu Tufayl ‘Amir
ibn Wathilah, ‘Aaishah bint ‘Ajrad, Sahl ibn Sa’d, Saaib ibn Khallad, Saaib ibn Yazid, Abdullah
ibn Busrah, Mahmood ibn Rabi’, Abdullah ibn Ja’far, and Abu Umamah (may Allah be pleased
with them all). (al-Khairat al-Hisan pg. 43-49)
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kindness. He was of average height. It is also said that he was tall, well-spoken and had a sweet

melodious voice.

He [Abū Ḥanīfah] said: “I came to Basrah and I thought there's not a single question I won’t be

able to answer. Then, People asked me questions for which I had no answers. I promised myself

not to depart from the company of Hammad until his demise. I was in his company for 18 years.

Since then, I have never performed my salah except that after which I would supplicate for him

along with my parents. I ask forgiveness for my teachers as well as for my students.

Sahl bin Muzahim said: “The world was presented to Abū Ḥanīfah and he did not want it. He

was whipped for his refusal of the post of Judge but still he did not accept it.”

He was a silk merchant who used to sell silk. His store was in the shopping center of Amr bin

Hurayth.

When the news of his death reached Ibn Jurayj, he lamented in agony and said: “Which

knowledge has vanished?”

Fudayl bin Iyaad said: “[ O beloved reader! Sufficient for you is the testimony of this prominent

learned man in favor of Abū Ḥanīfah] He was well known in jurisprudence, and famous for his

piety. He had vast knowledge. He was gracious, patient and steadfast in attaining knowledge day

and night. He spoke very little unless a question was posed regarding a legal issue dealing with

halal or haram. His virtues are numerous.[For instance]...When Hasan bin Umarah, who was the

judge of Baghdad, conducted the funeral bath, he said to him: “May Allah forgive you, You have

fasted continuously for the last 30 years. You did not experience comfortable sleep at night for

the last 40 years.

Abū Ḥanīfah (May Allah be pleased with him) was born in the year 80 AH and It is said he died

in prison in Baghdad in 150 AH. He was imprisoned for having refused to assume the post of
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supreme justice according to the most famous view. Some narrators stated that he died in the

year 151 AH or 153 AH in the Islamic month of Rajab. His grave is in Baghdad and it is

frequently visited. Among his virtues, as was expressed by our Imām Al-Shafi'i: “People are like

the children [dependants] of Abū Ḥanīfah When it comes to jurisprudence, may Allah have

mercy upon him.” This is the end quote of Imām Ibn Allān, May Allah have mercy upon him.

These are the hadith masters, the critical examiners, the scholars of accreditation and

discreditation of hadith narrators,. They did not mention anything in their work of the sort

claimed by his enemies and those ardently envious of him from the disingenuous opponents of

criticism and defamation. Through the works of the aforementioned eminent scholars, it has

become crystal clear that we shouldn’t lend our ears to what is mentioned in some of the

biographical encyclopedias of his fictitious criticism, it should be discarded into the garbage can

where it belongs.

Undoubtedly, those who criticized his verdicts and opinions did so out of ignorance either of

the evidence he used or they couldn’t fathom the revolutionary subtle way of thinking utilized by

the Imām (may Allah be pleased with him) in reaching such a conclusion. The Salaf (pious

predecessors) as well as the khalaf (pious generations that came after) have unanimously agreed

upon the notion that he possessed an abundance of knowledge, that he was pious, that he spent

hours worshiping, that he had a elaborate way of thinking, and that he was a genius in extracting

legal rulings from the sacred texts of Islam. Under no circumstances does the statements of the

ignoramus, envious and his enemies hold any value or academic weight.

Certainly, Imām Abdulwahhaab Al-Sha'rani (may Allah have mercy upon him) had spoken the

truth when he said in his book “Al-Meezan Al-Kubra”154: “As for what was transmitted from the

154 Vol.1 pg. 54-55

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four Imāms regarding the detestable methodology of [giving preference to] deductive analogical

reasoning [over sacred text], first and foremost of them that is innocent of any opinion that goes

against the divine law is the greatest Imām Abū Ḥanīfah Al-Noman bin Thabit (may Allah be

pleased with him) contrary to what is attributed to him by some pompous zealous partisans and

fanatics. Alas! How scandalous of a meeting it will be when they face the Imām on the day of

judgment with a straight face after having spread this falsehood. Whoever has an enlightened

heart cannot boldly dare to badmouth any of the great Imāms. How can there be any comparison

between the Imām and those that badmouth the Imāms. Whereas the Imāms are like the stars in

the sky. The Others are like the inhabitants of the earth that know nothing about the stars except

for their reflections on the surface of water.

Shaykh Al-Akbar Muhyiddeen ibn Arabi narrated in his “Al-Futuhaat Al-Makkiyyaah” with his

chain of transmission to Imām Abū Ḥanīfah (may Allah be pleased with him) who said: “Do not

go by your own opinion in the religion of Allah. You must follow the Sunnah. Whosoeverever

strays away from Sunnah has certainly gone astray.”

Imām Al-Sha’rani (may Allah have mercy upon him) also said155: “The scholars are the trustees

of the lawgiver and the sacred law on earth after the Prophet (peace and blessings be upon him).

The laymen are in no position to oppose their explanation and the rules they extrapolated from

the sacred texts. Especially regarding Abū Ḥanīfah (May Allah be pleased with him), it is not

appropriate for anyone to oppose him for he is the most renowned eminent scholar of the Imāms

and a pioneer in establishing jurisprudential school of thought.

He has [one of] the shortest nexus to the Prophet (peace and blessings be upon him). He

witnessed the practices of the greatest Imāms among the Tabi’een (may Allah be pleased with

155 Vol.1 pg. 69

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them all). How can it be befitting for people like us to oppose such a great Imām? The Muslim

nation has unanimous consensus regarding his eminence, his knowledge, his abstinence from the

ephemeral vanities of the worldly life, his chastity, his devotion in worship, his constant

muraqabah (meditation aiming to enter into a transcendental union with Allah), and his god-

consciousness over his entire life.

I swear by Allah, The slightest disrespect or enmity towards these great Imāms can only come

from ignorance and shortsightedness… beware! You must never indulge with those who insult

the Imāms and attack their honor without any knowledge, lest you become a loser in this world

and the hereafter. Indeed, Imām Abū Ḥanīfah would strictly adhere to the Qur’an and Sunnah.

He was innocent of following [mere] opinion [contrary to the sacred texts] as we have already

discussed in various places in this book.

Whosoever thoroughly examines Abū Ḥanīfah’s school of thought will find it to be the most

cautious of the schools in relation to the issuance of verdicts and religious edicts.Whosoever

claims otherwise then he is of the most pompous ignoramus dimwitted fanatics and narrow-

minded opponents of the Imāms of guidance based on their corrupted understanding. It is far-

fetched and unfathomable for the likes of Abū Ḥanīfah, the greatest of the Imāms, to leave and

be far from the Qur’an and Sunnah and follow his own opinion. Rather, he is a great Imām with

a large following and [God willing] it will be the case until the day of judgment even when all

the other schools may die out. He gains more and more followers with the passage of time. Their

conviction increases and they are satisfied with his verdicts, the verdicts of his students and their

students. We have already cited the saying of our Imām [Al-Shafi’i] that everyone all together

are the children [dependents] of Abū Ḥanīfah in jurisprudence.

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Some of his followers were beaten and were compelled to follow other schools but they refused

to do so. By Allah, the actions of the wrongdoers were in vain. The saying of some of the closed-

minded fanatics and zealots in regards to the Imām has no consideration, nor their statement that

he was of the people of Al-Ra’y. This is one of the most egregious and worthless statements.

Rather, the statements of those who attack the Imām are like the delirious ravings of prattlers and

yappers. If these individuals had the slightest idea about the tremendous intellectual capacity of

the mujtahideen and their conscientiously detailed delicate analysis of the sacred tests in

extracting verdicts, then they would have recognized the elevated overshadowing status of Abū

Ḥanīfah among the other mujtahideen [for his unparalleled skill of diving into the depths of the

vast ocean of sacred texts and extracting multitude of pearls and gems.]

O my beloved brother! Know that I was more extensive on discussing the virtues and

remarkable stature of Abū Ḥanīfah more than any other Imām besides him, for no other reason

than out of mercy and compassion for some of the frivolous and foolhardy students of other

schools of thought who are in opposition to him. Sometimes they might find some rulings of the

Imām and declare it to be weak as they are unable to fathom or comprehend the method of the

Imām in deriving rulings. This is in contrast to the well rounded scholars who are more than

capable of following the approach of the Imām and understand as to how he arrived at certain

conclusions based on the Quran and Sunnah.”

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Chapter 12:
 139

The offense of Al-Albani against Imām Abū Ḥanīfah

Thus far we have cited to you the statements of the echelons of the Hadith masters and experts

of biographical evaluation, who are the object of trust and they hold the banner of the science of

accreditation and discreditation of Hadith narrators, regarding the Greatest Imām, Abū Ḥanīfah

(may Allah be pleased with him) including their praises of him with respect to his ability to

transmit hadith with fine precision and veracity as well as the enormous abundance of his

knowledge.

The great Hadith Master Abu Al-Hajjaaj Al-Mizzi said in the preface of his seminal work

Tahdheeb Al-Kamaal156: “Dear reader, know that all the statements of the scholars of

accreditation and discreditation and the like are mainly sourced from the book “Al-Jarh wa Al-

Taa’deel” of the Hadith Master and the son of a Hadith Master Abu Muhammed Abdurrahmaan

bin Abi Hatim Al-Razi, from the book “Al-Kaamil” of the Hadith Master Abu Ahmad Abdullah

bin Adi Al-Jurjani, from the book “Ta’reekh Baghdad” of the Hadith Master Abu Bakr Ahmad

bin Ali bin Thabit Al-Khateeb Al-Baghdadi, from the book “Ta’reekh Dimashq” of the Hadith

Master Ibn Al-Qasim Ali bin Al-Hasan bin Hibatullah who is commonly known as Ibn Asaakir

Al-Dimashqi and what is taken from other than these four primary books is minimal and partial

in comparison.

This book [Tahdheeb Al-Kamal] makes mention of and includes the majority of the transmitters

of Islamic knowledge, narrators of hadith, the mujtahideen, judges, the righteous, the ascetics

and the most renowned and referenced scholars of each of the Islamic Sciences who were the

ultimate authorities in their fields among their contemporaries. He did not leave out except for a

few. Whoever wants to learn more after this book regarding the aforementioned categories of

156 Vol.1 pg.3, printed by Dar al-Ma’moon, first edition, 1402 AH

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people in each field of knowledge, let him refer to the book “Al-Tabaqaat Al-Kubra” of

Muhammed bin Saad Katib Al-Waqidi, the book “Al-Tareekh” of Abu Bakr Ahmad bin Abi

khaythamah Zohair ibn Harb, the book “Al-Thiqaat” of Abu Hatim Muhammed bin Hibban Al-

Bosti, the book “Ta’reekh Misr” of Abu Sa’eed Abdurrahman bin Ahmad bin Yunus bin Abdul

Aa’la Al-Sadafi, the book “Ta’reekh Naisaboor” of the hadith master Al-Haakim Abu Abdillah

Muhammed bin Abdillah Al-Naisaboori and the book “Ta’reekh Asbahan” of the Hadith Master

Abu Nu’aim Ahmad bin Abdullah bin Ahmad Al-Isbahani.These ten books are canon-like ever

to be authored in this field.”

It is well known that Ibn Adi157 has crossed beyond the limits regarding Abū Ḥanīfah. Likewise,

Al-Khateeb Al-Baghdaadi who completely filled the pages with the defamation of Abū Ḥanīfah

that are so filthy that even all the water of the oceans will not be enough to wash it clean. Those

that authored biographies of Abū Ḥanīfah had full access to the books of accreditation and

discreditation which were in circulation at that time. Yet, they only mentioned his virtues and

remarkable characteristics. These authors include Al-sam’ani, Al-Nawawi, Al-Mizzi, adh-

Dhahabī, Ibn Katheer, Al-Husayni, Al-Burhan Al-Halabi and Ibn Hajar Al-Asqalani. All of these

authors are considered supreme authorities in this science. Yet, they did not pay attention or take

heed to unjust rumors regarding Imām Abū Ḥanīfah. Despite all their smear campaigns and

character assassination attempts, they included him among the Hadith Masters. They

characterized him and declared him as trustworthy and considered him as one of the authorities

in the science of accreditation and criticism and referred to his views regarding authentication,

accreditation and discreditation of narrators.They mention his verdicts along with those of the

other Hadith Masters.

157 Gddhj
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For instance, the Imām Abu Al-Hajjaj Al-Mizzi, everything that he mentions in his book

“Tahdheeb Al-Kamal” regarding the Imām stems from “Ta’reekh Baghdad” of Al-Khateeb Al-

Baghdaadi. However, he doesn’t take any of the slanderous accusations knowing that they

stemmed from the author’s partisanship and arbitrary view, and that the Imām is innocent of the

slanderous defamations disseminated by his enemies, hence there is no need to mention them at

all.

Imām adh-Dhahabī explicitly declared that the book “Tahdheeb Al-Kamal”158 is the fountain

source of recognizing the thiqaat [trustworthy narrators].” He praised the author’s work saying:

“How excellent was the approach of our teacher Abu Al-Hajjaj in that he did not include or

mention anything from Abū Ḥanīfah’s biography that would lead one to conclude that he is a

weak narrator.”159

In this manner, we find the same approach adopted by adh-Dhahabī, Ibn Kathir, Al-Husayni,

Al-Burhan Al-Halabi, and Ibn Hajar respectively (may Allah have mercy on them). All of these

are legendary scholars who hailed from the Shafi’i jurisprudential school of thought [and not the

Hanafi school of thought which makes their views unbiased and free from conflict of interest].

This approach gradually continued until our day except that a certain self-proclaimed so called

“Hadith scholar” of our day, who goes by Shaykh Nasir Al-Albani has strayed from this path and

started attacking Abū Ḥanīfah by criticizing his ability to transmit hadith reliably and accurately,

and his expertise. He declared him as a weak narrator and accused him of having had a bad

memory and unable to retain and relate a hadith. He pretentiously acted blind and feigned not to

see the testimonies of his trustworthiness and reliability by the eminent Hadith Masters, such as
158 In “al-Mooqidha fi Mustalah al-Hadith” by Imām adh-Dhahabī, with the analysis and
research of Shaykh Abu Ghudda, published by Maktaba al-Matboo’aat al-Islamiyya in Aleppo,
first edition, 1405 AH.
159 Pg. 88 and 97
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Shaykh Al-Islam Abu Bistaam Shu’bah bin Al-Hajjaaj Al-Azdi, the leader of the Hadith Masters

Abu Sa’eed Yahya bin Sa’eed Al-Qattaan, the great Imām and Hadith Master, the role model of

the people of accreditation and discreditation Abu Al-Hasan Ali bin Al-Madeeni, the

unparalleled Imām and Hadith Grandmaster and the King of the accreditation and discreditation

Yahya bin Ma’een, the eminent trustworthy Hadith Grandmaster Imām Abu Dawood Sulaiman

bin Al-Ash’ath Al-Sijistaani and others among the superlatives of their caliber.

Albani says in his “Silsilat al-Ahadith adh-Daifa”160 regarding the hadith “When the star

appears the calamities are removed from the inhabitants of every locality” (add Kitab Al athar

and mushkil al athaar tahawi explanation) that it is a weak narration transmitted by Imām

Muhammed bin Al-Hasaan [Al-Shaybani] in his “Kitab Al-Aathaar (pg.159) saying: “Abū

Ḥanīfah informed us saying Ata bin Abi Rabaah narrated to us on the authority of Abu Hurairah

as a marfoo’ hadith [a hadith in which the words, actions, approval or a description are attributed

to the Prophet (Peace and blessings be upon him]. Al-Thaqafi narrates the hadith through Abū

Ḥanīfah in his Al-Fawaaid (1/12/3) also Al-Tabari in his Al-Mu'jam Al-Sageer (pg. 20), and in

Al-Awsat (2/140/1) and from him narrates Abu Nu’aim in his Akhbaar Asbahaan (1/121) and

said “What is meant by the star in the above hadith is Thurayyā [Pleiades]”. This is a chain

whose transmitters are all trustworthy and reliable except for Abū Ḥanīfah (may Allah have

mercy on him), Even though he is an eminent jurist, due to his weak memory, Al-Bukhari,

Muslim, Al-Nasa'i, Ibn Adi and others among the Hadith Masters classified him as a weak

narrator. For this reason, the Hadith Master Ibn Hajar doesn’t go beyond saying that he [Abū

Ḥanīfah] was “a famous faqeeh [jurist]” regarding his biography in his book Al-Taqreeb.”

160 Vol.1 part.4 pg.77-78, from the Manshuraat al-Maktab al-Islaami

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We ask Albani if it is indeed confirmed 100% that Ibn Hajar considered Abū Ḥanīfah to be a

weak narrator, why did he not state that explicitly instead of just sufficing on saying “a famous

jurist”. Furthermore, Ibn Hajar states in the introduction to his book “Al-Taqreeb” under Abu

Hanifa’s biography: “I judge in this book every individual using the most authentic information

and most impartial description available [to me] and my judgment shall be most concise and

clearly elucidated.”

[We ask] Has Albani read in the books dealing with the terminology of Hadith that the

statement “a famous jurist” indicates the weakness of a narrator explicitly or implicitly? If so,

would he please indicate to us where to find such a statement? Please clarify for us, We hope he

will be rewarded for his effort [of providing this information]. Furthermore, if a narrator is

described as famous or a scholar of jurisprudence would it be indicative of his weakness and or

would it remove the narrator’s unknown [majhool] or hidden [mastoor] status and establish him

as famous and well known? Does it give the benefit to us of his eminence in knowledge and

establish for him all good virtues? Furthermore, a description such as Ibn Hajar’s “famous jurist”

about Abū Ḥanīfah is in fact a praise indicating his eminence and knowledge. From whatever

perspective you look at it, this statement [of Ibn Hajar] is a positive one. It has been narrated that

the Prophet (peace and blessings be upon him) said “Whoever Allah wants to bless, he enables

him to understand the religion in depth [i.e makes him a jurist]”. After all this, is there any better

title than being a jurist? In the nomenclature of the salaf [righteous predecessors], the word jurist

is used only for the mujtahid. What is the matter with Albani that he takes praise and turns it into

insults? He completely twisted the truth. Allah will ask him about this matter [if He so wills].

As for Albani’s statement that the Hadith Master Ibn Hajar doesn’t go beyond saying “[Abū

Ḥanīfah was] a famous jurist” in his “Al-Taqreeb” is an outright lie and a slanderous claim. To
 144

claim that Ibn Hajar only says “a famous jurist” is not true at all. Ibn Hajar acknowledged his

position as an independent Imām and jurist in two places. In his Al-Taqreeb under nicknames he

says: “Abū Ḥanīfah Al-Noman bin Thabit, the famous Imām.” Under the letter “‫[ ”ن‬noon], he

says “Al- Noman bin Thabit Al-Kufi Abū Ḥanīfah, the eminent Imām. It is said that he is of

Persian origin or from the descendants of a freed slave of the tribe of Banu Taym. He is a famous

independent jurist of the 6th level. He died in the year 150 AH and he was 70 years old

according to the most authentic source.”

When the term “ Imām” is used generally with no other qualification in the books of

accreditation and discreditation, it is the highest level of accreditation of trustworthiness that a

narrator can receive. This title is higher than thiqah [reliable] or motqin [proficient] or thabt

[confirmed or established] or adl [trustworthy and upright]. This is the truth of the matter,

however when the likes of Albani starts badmouthing the scholars of the highest eminence they

enter into a loathsome state and lose their faculty of reason whose similitude is like the blind

walking [alone] at night.

From the discussion above, it should be crystal clear that the Hadith Master Ibn Hajar (may

Allah have mercy on him) did not accept the opinions of those who classified Abū Ḥanīfah as a

weak narrator at all. His testimony on Abū Ḥanīfah as being an “ Imām” and “faqeeh” [jurist] is

an indication that he prefers Abū Ḥanīfah’s narrations over majority of the narrators who are not

an Imām nor a jurist since the former is a jurist and an Imām. Albani was unable to discern this

simple fact or possibly he understood but feigned not. Thus he twisted the matter completely and

claimed that a description such as “famous jurist” is evidence of a narrator’s weakness. Glory be

to the One who distributed the intelligence among his servants [thereby depriving some and

giving in abundance to others].

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The brilliant Scholar and Hadith Master Yusuf bin Al-Hajjaj Al-Mizzi (may Allah have mercy

on his soul) says in the preface to his “Tahdheeb Al-Kamaal”161: “Abu Bakr bin Khuzaymah said

from the authority of Abdullah bin Hashim Al-Toosi who said we were with Waki’ [ibn Al-

Jarrah], who said which of the following chains of transmission is dearer to you? Al-A’mash

from Abu Wael from Abdullah [ibn Masood] or Sufyan [Al-Thawri] from Mansoor from

Ibraheem [Al-Nakha’i] from Alqamah [ibn Qays] from Abdullah [ibn Masood]?

We said Al-Aa’mash from Abu Wael from Abdullah is [dearer to us and it is] shorter. He said

Al-Aa’mash is a shaykh [scholar] and so is Abu Wael whereas the second chain is a narration of

a jurist from a jurist from a jurist from a jurist from a jurist all the way to the end. Someone else

added saying that a hadith transmitted and circulated by [trustworthy] jurists is more beloved to

us than the one transmitted by scholars.”

Thus, it is now quite obvious that the Hadith Master Ibn Hajar Al-Asqalaani has not narrated any

opinion from the eminent scholars in all his works that would imply that Abū Ḥanīfah is a weak

narrator no matter how much Albani wishes otherwise. On the contrary, he [Ibn Hajar] narrates

the testimony of Yahya bin Ma’een, who is without a shred of doubt the ultimate authority in this

field, in his book Tahdheeb at-Tahdheeb.162 This is what he says: “Muhammed bin Sa’d Al-Awfi

said: “I heard Yahya bin Ma’een say: “Abū Ḥanīfah is a thiqah [trustworthy narrator]. (Mention

Abdul hay lucknawi al-raf wa takmil] He never narrates a hadith except what he had committed

completely to memory. He does not narrate a hadith that he had not fully memorize.” Salih bin

Muhammed Al-Asadi said on the authority of Yahya bin Ma’een who said: “Abu Hanifa is a

thiqah [trustworthy narrator] in hadith”.

161 Vol.1 pg.5

162 Vol.10 pg.452
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He also said: “Ibn Abi Dawood narrated on the authority of Nasr bin Ali who said: “I heard Ibn

Dawood Al-Khuraybi say: “People [who oppose Abū Ḥanīfah] are of two categories, namely

haasid [envious] and jaahil [ignoramus]. Ahmad bin Abdah the judge of the city Al-Rey

[Rhages] narrated on the authority of his father who said163: “We were with Ibn Aisha. He

mentioned a hadith narrated by Abū Ḥanīfah and said: If you were to see him you would have

wanted [to be with] him. Your similitude in relation to Abū Ḥanīfah is as it was said [by the poet

Al-Hutay’ah]:

‫أِقّلوا عليهم ويلكم ال أبا لكم‬

‫من اللوم أو ُس ّد وا المكان الذي َس ّد وا‬

“Cease your blame! Woe unto you! Have some shame

or fill the void they left, if it is to blame you claim.”

“Woe unto you! Get off their backs, Instead strive to achieve like they did instead of

badmouthing them behind their backs”

He completed the Imām's biography by saying “The virtues of Abū Ḥanīfah are numerous. May

Allah be pleased with him and make him reside in ferdous, the highest level of the gardens of

bliss in paradise. Ameen!”

The exemplary Imām and Hadith Master Al-Khuraybi Abu Abdirrahmaan Abdullah bin

Dawood Aamir Al-Hamdani Al-Sha’abi Al-Kufi used to reside in the Al-Khuraybah district of

Basrah, as was narrated by the Hadith Master adh-Dhahabī in his Tadhkirat Al-Huffādh.

163 Hafidh Ibn Hajar (may Allah have mercy upon him) mentions this anecdote briefly in
Tahdheeb at-Tahdheeb, the full story can be found in Tahdheeb al-Kamaal in vol.29 pg.442,
published by ar-Resalah in Beirut.
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The Hadith Master Ibn Hajar said in his “Al-Taqreeb” under the biography of Al-Khuraybi: “(

‫ع‬،‫ )خ‬This is Abdullah bin Dawood bin Aamir Al-Hamdani, Abu Abdirrahman Al-Khuraybi, who

is originally from Kufah. He is a thiqah (trustworthy narrator) of the 9th level and a devoted

worshiper. He died in the year 213 AH at the age of 87. He stopped narrating hadith [shortly]

before his death and that is why Imām Bukhari did not hear any hadith from him.

He ( Ibn Hajar) says in “Tahdheeb Al-Tahdheeb”: “Ibn Sa’d said he was a thiqah (trustworthy

narrator) and a devout worshiper. Mu’awiyah bin Saleh said on the authority of Ibn Ma’een who

said: “Al-Khuraybi is thiqaton sadooqon ma’moonon [trustworthy, truthful and reliable narrator

respectively].” Uthman Al-Darimi said I asked Ibn Ma’een about Al-Khuraybi and Abu Asim.

He said “those two are trustworthy narrators.” Al-Darimi said: “Al-Khuraybi has a shorter chain”

Abu Zur’ah and Al-Nasaa’i said: “He is a trustworthy narrator.” Abu Haatim said: “He would be

inclined to the Kufan School of jurisprudence and was a truthful narrator. Al-Daraqutni said: “He

is a trustworthy narrator and a devout ascetic.” Ibn Uyaynah said: “He is the paragon of the

unparalleled scholars.” In another place he said “He is our senior teacher”.

Observe, O fanatical sectarian Albani! Open up your eyes and see what the paragon of the

unparalleled scholar Al-Khuraybi, the teacher of Ibn Uyayanah, the trustworthy and truthful

narrator, the pious ascetic and devout worshiper, has to say regarding Abū Ḥanīfah: “The

opponents of Abū Ḥanīfah are either a haasid [envious] or a jaahil [ignoramus].” Do not be

deceived [O Albani] by what his envious or ignoramus enemies have to say.

As for Ibn A’isha, he is Abu Abdirrahmaan Ubaidullah bin Muhammed bin Hafs Al-Aishi. He

was mentioned by Ibn Hajar in his Al-Taqreeb. He said: “(‫س‬،‫ت‬،‫ )ر‬Ubaidillah bin Muhammed

bin A’isha. His grandfather was called Hafs bin Umar bin Musa bin Ubaidillah bin Ma’mar Al-

Taymi. He was referred to as Ibn A’isha, Al-A’ishi or Al-Ayshiyy metronomically linked to

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Aisha the daughter of Talha [ibn Ubayd Allah Al-Taymi the one of the ten who were promised

paradise by the prophet peace be upon him] and Ibn A’isha is a descendent of her. He was a

thiqah [trustworthy narrator] and he was generous. He was accused of being part of Al-

Qadariyyah sect [those that rejected the concept of predestination in Islam and affirmed that

human beings have absolute free will] but it has not been confirmed. He was one of the eminent

scholars of 10th level. He died in the year 228 AH.

Ibn Hajar said in his “Tahdheeb Al-Tahdhib”: “Abu Talib said on the authority of Ahmad: “He

[Ibn A’isha] is sadooq [very truthful] as a Hadith narrator.” Abu Hatim said: “He is sadooqon

thiqaton [truthful and trustworthy narrator] and Imām Ahmad [bin Hanbal] narrated from him.

He had 9000 hadith of Hammad bin Salamah. He was meticulous, eloquent, well-mannered and

magnanimous.” Al-Aajuri said on the authority of Abu Dawood: “He gathered knowledge in

abundance [from scholars]...” Al-Saaji said: “He was the most learned of the people of Basrah

without a shred of doubt. He was noble and generous.” Ibraheem Al-Harbi said: “I have never

seen anyone like him”. Ibn Hibban said: “He was a hadith master and very knowledgeable with

regards to family roots and ancestry of the Arabs.” Imām adh-Dhahabī describes him with the

following statement of reverence in his “Siyar Al-A’laam Al-Nubalaa”: “The eminent erudite

and superlative scholar, the trustworthy hadith master ... and the truthful one.”

Here is the teacher of Imām Ahmad, the eminent erudite, the superlative scholar, the Hadith

Master, the truthful and trustworthy narrator and transmitter of many [Islamic Sciences] and was

among the foremost scholars of Basrah. He mentions a hadith narrated by Abū Ḥanīfah and some

of those that were present said we don’t want him [as Albani insinuates in our day] and he said to

them: “If you saw him you would want him. The similitude of you in relation to him is as the

poet Al-Hutay’ah puts it:

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‫أِقّلوا عليهم ويلكم ال أبا لكم‬

‫من اللوم أو ُس ّد وا المكان الذي َس ّد وا‬

“Woe unto you! Get off their backs, Instead strive to achieve like they did instead of

badmouthing them behind their backs”

There is a lesson to be learned in all of this for Albani, if he were truly from the people of

intellect and integrity. When Abū Ḥanīfah is a trustworthy narrator, he narrates only that which

he had completely committed to memory, he never narrates that which he did not fully

memorize, as was expressed by Ibn Ma’een, which was narrated and approved by Ibn Hajar

without any subsequent objections. How can one then conclude that Ibn Hajar was affected by

those who made unfavorable remarks about Abū Ḥanīfah? What is wrong with Albani that he

cannot discern this simple fact? What obstructed his vision him from seeing and understanding

this crystal clear fact except for other than his dark fury, stubborn partisanship and sectarianism

against Imām Abū Ḥanīfah.

In the book “Al-Jawahir wa Al-Durar fi tarjamat Shaykh Al-Islam Ibn Hajar” composed by the

Hadith Master Imām Shamsuddeen Muhammed bin Abdirrahmaan Al-Sakhaawi, which reads:

“He [Hadith Master ibn Hajar] was asked about what was mentioned by Al-Nasaa’i in his “Al-

Duafaa wa Al-Matrokeen” regarding Abū Ḥanīfah (may Allah

be pleased with him) that he was not strong in hadith and that he made many blunders and

mistakes despite his very few narrations. Is this true? Do any of the Imāms in the field of Hadith

Science agree with this statement of Al-Nasaa'i? He [Ibn Hajar] answered and said: “Al-Nasaa’i

is from among the foremost scholars of hadith. What he mentions is his conclusions and

independent reasoning based on the information that he had available to him. We cannot accept
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everything that everyone says [including Al-Nasaa’i].164 A group of Hadith Scholars agreed with

Al-Nasaa’i. Al-Khateeb [Al-Baghdadi] collected their statements in his Al-Ta’reekh. In these

narrations, some are to be rejected while others are to be accepted. It has been explained, on

behalf of the Imām [Abu Hanifa] that the reason his narrations are not many is because he only

narrated those that he fully memorized from the moment he heard the Hadith. While this strict

rule of his forced him to narrate a limited number of hadith. Thus, the narrations are few due to

this reason. Otherwise, he himself knew numerous Hadith. In summary, it is better not to dig
164 It appears that Imām an-Nasaa’i changed his opinion regarding Abu Hanifah. At first he
considered him as a weak narrator but later on, he modified his view. He narrates from Abu
Hanifah in his as-Sunan al-Kubra (vol.4 pg.322-323) in the section of at-Ta’zeeraat wa ash-
Shuhood under the subsection called Baab mon waqa’ ‘ala behematin.It is the hadith of Abu
Hanifah from Asim from Abu Razeen from Abdullah bin Abbas (May Allah be pleased with
him) who said: “There is no capital punishment for the one who has intercourse with an animal.”
Then, Imām an-Nasaa’i says this is not an authentic narration for Asim bin Umar is a weak
narrator. He declares the narration weak due to the teacher of Abu Hanifah (Asim bin Umar). If
Abu Hanifah was weak as in adh-Doafaa wa al-Matrookeen, he would have declared the hadith
weak due to Abu Hanifah. He did not do so. He stopped at the teacher of Abu Hanifah.
Evidently, he changed his view from what was in his book adh-Doafaa and started to consider
him not weak.
We see often many times great Hadith Critics change their views, once new information
becomes available to them, which necessitates a different conclusion than the one they
previously held. Furthermore, Imam an-Nasaa’i thought that the narrator Asim, from whom Abu
Hanifah narrated, is Asim bin Umar al-Madani who is a weak narrator. The reality is that Asim
in this narration is Asim bin Bahdalah Abu an-Najood as it is explicitly mentioned out in Kitaab
al-Aathaar of Abu Hanifah that was narrated by Imam Muhammed bin al-Hasan ash-Shaybaani
on page 311 (Bab Dar’ al-Hudood). This was confirmed by the Hadith Master Ibn Hajar in his
Tahdheeb at-Tahdheeb (vol.10 pg.415). In the published version of at-Tahdheeb [as opposed to
the handwritten copy], the name Abu Dharr is found in place of Abu an-Najood. It should be
corrected. Imam al-Mizzi doesn’t mention in Tahdheeb Al-Kamaal Asim bin Umar among the
teachers of Abu Hanifah. Rather, he mentions Asim bin Bahdala Abu an-Najood among the
teachers of Abu Hanifah. He put the letter “‫ ”س‬right next to the name of Abu an-Najood
indicating that Imam an-Nasaa’i reported his hadith by way of Abu Hanifah. There is no other
hadith in the works of Imam an-Nasaa’i for Abu Hanifah. This is a clear indication that Imam al-
Mizzi doesn’t agree with an-Nasaa’i regarding the narrator Asim being Asim bin Umar, instead
he is of the opinion that this is Asim bin Bahdalah.
Asim bin Bahdalah is a famous reciter (qari). His hadith is found in six books (al-Kutub as-
Sitta). Imam an-Nasaa’i said “la ba’sa bihi (there is no issue with him)”. A group [of scholars]
declared him as a thiqah (trustworthy narrator). Even if some expressed doubts about his ability
to memorize hadith reliably, yet this hadith is fair (jayyid), God-willingly.
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deep into these kinds of matters. Indeed, Imām Abū Ḥanīfah and others like him have attained a

remarkable lofty status in this nation such that unfavorable statements against them are to be

dismissed and disregarded. Rather, Allah has raised them up to their respective elevated status.

They are the leaders of schools that have an active following to this day and this is the best

testimony in their favor. Allah is the Possessor and Bestower of success.”165

Thus, Albani must fear Allah in what he says; avoiding deception and ascribing to Ibn Hajar –

and others- what they did not say. Allah is the sole Possessor and Bestower of success.

The most prominent from the students of Ibn Hajar, the Hadith Master Al-Sakhawi urged and

encouraged people in his Al-I’laan bi Al-Tawbeekh Liman Dhamma Al-Ta’reekh166 to not pay

attention at all to the [unjust] critics and opponents of Abū Ḥanīfah [or other eminent Imāms]

when he sincerely advised by saying: “In addition to this (i.e. staying away from digging into and

interpreting things) that occurred between the eminent Imāms, especially those that held

different views during debates and discussions. As for what the Hadith Master Abu Al-Shaykh

Ibn Hayyaan attributes in his “Kitab Al-Sunnah” to some of the mujtahids, as well as the Hadith

Master Ahmed bin Adi in his “Al-Kaamil”, the Hadith Master Abu Bakr Al-Khateeb in his

“Ta’reekh Baghdad” and others before them, such as Ibn Abi Shaybah in his “Musannaf”, Al-

Bukhari, Al-Nasaa’i, who are mujtahids themselves and they mean well. Yet, I am shy to repeat

here what they said [about some of the mujtahids]. One should not take their words in cases like

these due to one of our most learned judges in our time from our teachers who gave ta’zeer

[discretionary punishment] to an individual who is said to have used the material from the

aforementioned books [regarding some of the [ Imāms]. Furthermore, our teacher Ibn Hajar,
165 Our friend, the great scholar and researcher Shaykh Muhammed Awwamah narrated this
story in his Athar al-hadith ash-Shareef fi ikhtilaaf al-Aimmah page 116-117, second edition,
published by Dar as-Salam in 1407 AH.
166 Pg. 65, published by al-Qudsi in Damascus in the year 1349 AH.
 152

when we were studying the book of “Kitaab Dhamm Al-kalaam” of Al-Harawi which was being

read to him, he forbade us narrating from this book because of the similar [slanderous]

statements found therein.”

Thus, in this manner this also serves as another response to those who share the [unjust]

criticism by Al-Nasaa’i regarding Imām Abū Ḥanīfah.

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Chapter 13:

The Response of Ibn Abd Al-Barr to the Critics of Abū Ḥanīfah therein lies a lesson to be

learned for Albani should he take heed

As for the Eminent Imām, Shaykh Al-Islam, the Hadith Master of the Maghreb [North Africa],

Abu Umar Yusuf bin Abd Al-Barr Al-Namari Al-Qurtubi (may Allah have mercy on him) has

come out with the truth with all its glory by tearing down the veils of the critics of Abū Ḥanīfah

in his book “Al-Intiqnaa’ fi fada'il Al-thalatha Al-Aimmat Al-fuqahaa” and in his book “Jaami’

bayan Al-ilm wa fadlihi wa ma yanbaghi fi riwayatihi wa hamlihi”. He says in the biography of

Abu Yusuf found in Al-Intiqnaa’: “Yahya bin Ma’een used to praise him and recognize him as a

trustworthy narrator, however the rest of the Hadith scholars [of the time] were like enemies to

Abū Ḥanīfah and his students.”

We ask you, O Albani! Is the criticism of a narrator by his enemy without clear-cut proof

acceptable claims regarding an Imām about whose eminence, knowledge and piety, the ummah

has unanimously agreed to? Furthermore, is the criticism that is based on claims acceptable

about an Imām who is followed by half of the Muslim world consecutively throughout the

centuries even till today? Don’t you have any intelligence that would prevent you from delving

into such a predicament of mental gymnastics?

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Imām Ibn Abd Al-Barr says in his Jami’ Bayan al-Ilm167: “The people of hadith went into

extremes in Abū Ḥanīfah’s criticism and they transgressed the limits. What led them to this, as

they acknowledged, was that Abu Hanifa utilized ra’y [deductive reasoning] as well as qiyas

[legal analogy] along with the hadith and considered all three of them side by side. Majority of

the people of knowledge say, if there is an authentic narration, there is no room for legal analogy

and deductive reasoning.

When he did not act upon a solitary narration, sometimes because of a possible opposing

interpretation. He was not alone in doing so. Many have done it before him. There were people

that did the same after him that belonged to the school of Al-Ra’y. Majority of the time he was

following the local scholars that came before him such as Ibrahim Al-Nakha’i and the students of

Ibn Masood (May Allah be pleased with him) except that the Imām and his students went

further and delved more in this regard in that they responded to the various issues through ra’y

[deductive reasoning] and Istihsan [juristic discretion]. Thus, as a result there were many

differences between him and the other salaf [righteous predecessors]. This [approach of his] was

branded by his opponents as bid’ah [an innovation to religion].

I cannot think of anyone among the scholars of Islam except that in one way or another he did

not interpret a verse in a way [different from the rest] or he did not have an opinion that is unique

to him regarding a Prophetic tradition and because of this unique view he preferred to act upon

another hadith due to a possible interpretation or claiming that it is abrogated except that such

examples are many in the case of Abū Ḥanīfah whereas for others these cases were few in

numbers.

167 Vol.2 pg.148-150, printed by al-Muniriyya in Egypt.

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Yahya bin Salaam said: “I heard Abdullah bin Ghaanim in the study circle of Ibraheem bin

Aghlab who was narrating from Al-Layth ibn Sa’d who said: “I counted 70 issues where Malik

issues a verdict based on his ra’y [deductive reasoning] all of which were going against the

Prophetic tradition and I wrote letters to him [pointing out to him all these cases].”

Abu Omar [ibn Abd Al-Barr] said: “There is not a single scholar from the ummah that will

refuse to act upon a hadith from the Prophet (peace and blessings be upon up] whose authenticity

has been established in his view except for claiming that it is abrogated by a similar narration, or

consensus [of the scholars], or an established practice that must be followed or a defect in the

chain of the hadith. Anyone that does this [i.e. refuse to act upon a hadith without anyone of the

above conditions], loses his status as a qualified truthful reliable narrator of Islamic sciences, let

alone being recognized as an independent jurist or Imām [and a leader of an active school of

thought] instead he will be labeled as a sinful transgressor.

They bear a vengeful grudge against Abū Ḥanīfah for [supposedly] having some of the beliefs

of the Murji’ah. However there were many among the people of knowledge that were accused of

having some of the beliefs of the Murji’ah. These defamations about other scholars did not draw

as much attention as it did about Abū Ḥanīfah because of his position as an independent jurist

and a leader of a school of thought. In addition, people were envious of him; they attributed

things to him that he was innocent of and they fabricated stories that were not befitting of him.

A huge group of scholars have praised him or preferred him [over others] and if I find the time

and energy, I will write a book where I will gather his virtues, virtues of Imām Malik, Al-Shafi'i,

Al-Thawri and Al-Awzaa’i. We had hoped some time ago in [our work] to compile the

information of the scholars of hadith (God willing).168

168 Then, he gathered all their virtues and penned it down in his book al-Intiqa’ fi Fadha’il ath-
Thalathat al-Fuqahaa’: Malik wa ash-Shafi’i wa Abi Hanifah.
 156

It has been reported to us by Abdurrahman bin yahya who said Ahmed bin Sa’eed narrated to

us by saying that Abu Sa’eed ibn Al-Arabi said Abbas bin Muhammed Al-Doori narrated saying

"I heard Yahaya bin Ma’een say “Our companions have gone to the extremes regarding Abū

Ḥanīfah, and his students and followers.” He [ibn Ma’een] was asked: “Did Abū Ḥanīfah used to

lie? He replied: “He was too noble for such things.”

The Hadith Master Muhammed bin Al-Husayn Al-Adi Al-Mosuli mentions among the

narrations that are at the end of his book “Al-Duafaa” that Yahya bin Ma’een said: “I did not see

anyone more superior [as a scholar] than Waki’ who used to issue verdicts according to Abū

Ḥanīfah’s opinion and he used to memorize all the hadith [narrated] by Abū Ḥanīfah. He took

many hadith from Abū Ḥanīfah.

Ali bin Al-Madeeni said: “Among those that narrated from Abū Ḥanīfah are: Al-Thawri, Ibn

Al-Mubarak, Hammad bin Zayd, Husayn, Waki’ ibn Al-Jarrah, Ubaad bin Al-Awwaam, Ja’far

ibn Awn. He [Abu Hanifa] is a trustworthy narrator, having no issues.

Yahya bin Sa’eed said: “We may deem something as good based on the juristic discretion of Abū

Ḥanīfah and start acting upon it.” Yahya said: “I learned from Abu Yusuf [the book called] Al-

Jaami’ Al-Sagheer”. Al-Azdi mentioned him and said: “Muhammed bin Harb narrated to us

saying I heard Ali bin Al-Madani [say] and related the [aforementioned] narration verbatim.”

Abu Umar ibn Abd Al-Barr said: “Those who narrated [hadith] from Abū Ḥanīfah, deemed him

reliable and trustworthy, and praised him, are more than those that found fault in him. The latter

had to do with his immersion in deductive reasoning, legal analogy and having [supposedly]

some of the beliefs of the Al-Murji'ah sect.

It has been said that the differences of opinion that exist about a man of the past is evidence of

his eminence and excellence. They say: “Don’t you see the two groups that caused their own
 157

destruction over their views of Ali bin Abi Talib (may Allah be pleased with him). One went too

far in his love for him and another transgressed the limits in his hate. It has been narrated in a

hadith that two groups will prepare their own destruction due to their views on Ali bin Abi Talib,

one will go too far in his love and another will fabricate slanderous lies due to their hate of him.

This is a characteristic of a person of high nobility and eminence who had attained a very high

status as men of God. And Allah knows best.”

Ibn Abdulbar said in the chapter: “ What is the ruling regarding regarding the accreditation and

discreditation of scholars on each other” in his book “Jami’ Bayaan al-Ilm”169: “This is an area

that many people have made grave mistakes and blunders. A group of ignoramus that does not

know their rights nor their responsibilities have gone astray. The correct approach in this regard

is that whoever is recognized as a reliable, trustworthy narrator through authentic accreditation,

and whose trustworthiness regarding the knowledge that he transmits is established and whose

trustworthiness in narration and whose preoccupation with the Islamic sciences is known, then

one should not pay any attention to those who say otherwise unless and until they come up with

unequivocal, undeniable evidence through reliable and truthful eyewitness sources by way of

testimonials. Once these testimonials are examined [and approved], one must act upon them.

As for the one whose eminence in scholarship is not established and his narrations are not

authenticated due to his inability to memorize the narrations reliably and due to lack of his

proficiency of the subject matter, in this case, one has to look at what the experts have agreed

upon regarding him as a narrator and the researcher would do his utmost to digest all that is said

about him and reach a conclusion supported by the evidence.

169 Vol.2 pg.152-163

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The evidence that the criticism of a critic regarding an Imām, who is followed by great number

of people such as 4 Imāms, is not accepted is as follows: Among the salaf (may Allah be pleased

with him), there were people who previously used some harsh words against each other in a state

of anger, or due to envy as was stated by Ibn Abbas, Maalik bin Dinar and Abu Hazim.170 Some

of them draw their swords against each other due to differences in interpretation and independent

judgment. They are not to be emulated in such situations without clear evidence or proof that

necessitates otherwise. In this section we will present some of the statements of the great eminent

trustworthy scholars about each other that we should not pay attention to or incline

towards.These examples should make it clear that what we have just said in fact had actually

occurred and that it is not a hypothetical. And Allah is the Possessor and Bestower of success…

Then, Ibn Abd Al-Barr mentions many examples of statements regarding the scholars about

each other that should be completely ignored. Then he says “Among the companions of the

Prophet (peace be upon him) as well as the scholar of the highest eminence, there were more

such exchanges when they were angry. However, the expert scholars in general did not pay

attention to these exchanges that happened in a state of anger since they were also human beings

170 Sayyiduna Ibn Abbas (may Allah be pleased with him) said:“Take from the knowledge of
the scholars, but do not take what they say about each other. I swear by the one in whose hands
my life is, they are more envious than the billy goats in their barn.” Malik bin Dinar said: “One
should listen to the scholars in everything except what they say about each other for they are
more envious of each other than the billy goats.” Abu Hazim said: “There was a time when a
scholar would meet someone more knowledgeable than him, they used to consider it a once-in-a-
lifetime opportunity, when he met someone like him he would talk to him. When he met
someone less knowledgeable than him, he did not boast or brag. In our day, however, when one
sees someone more knowledgeable than him, he finds fault in him in order to show people that
he is not worthy of their attention nor would he talk to the one at his level and he would boast at
those who are less than him.” All of this was narrated through a chain of transmission by Ibn
Abd al-Barr (may Allah have mercy on him), in the beginning of the chapter on rulings regarding
the statements of scholars about each other.
 159

that were at times happy and at times angry. The statement made in a state of anger is different

from the one made in a state of happiness. How beautiful is the saying of a poet when he said:

‫ال ُيعَر ف الحلم إاّل ساعة الغضب‬

“The true forbearance shows up only in the state of fury.”

What is the similitude of the one who speaks regarding Imām Malik, Al-Shafi’i and of their

equals from among the eminent scholars except what was said by Al-‘Asha:

‫كناطٍح صخرًة يوًم ا لُيوِهَنها فلم يِض ْر ها وأوهى قرَنه الَوِع ُل‬

“Like the fool who rams his head,

Day after day, in order to weaken a rock lifeless as the dead,

It won't be harmed, his strength wanes thin,

But the ram, with a mighty horn, cracks it in.”171

( lit. “like the one who rams his head against a rock one day in order to weaken it but it remains

unharmed until the ram with his horn weakens it.”)

Or as stated by Al-Husayn bin Humayd:

‫أشِفْق على الرأس ال ُتشِفْق على الجبل‬ ‫يا ناطح الجبل العالي ليكلمه‬

“O he who strikes the towering mountain to speak to it,

171 This poem is a metaphor for the futility of trying to achieve something through force. The
person who is ramming the rock is only harming themselves in the process, while the rock
remains unaffected. The ibex, on the other hand, is able to crack the rock with its horn because it
is using its strength in a more intelligent way.The poem can also be interpreted as a warning
against pride and arrogance. The person who is ramming the rock is full of himself and believes
that he can achieve anything he sets his mind to. However, he is underestimating the power of
the rock and the dangers of his own actions. The ibex or ram, on the other hand, is more humble
and knows that it needs to use its strength wisely. It is willing to learn from its mistakes and try
new approaches until it is successful. The poem is a reminder that we should all be careful with
our words and actions. Violence is never the answer, and it is important to respect ourselves and
others. We should also be humble and willing to learn from our mistakes.
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Have mercy on your head, not the mountain on top of it.”172

(Lit. “O striker of the high mountain to speak to it,

Have compassion on your head, not compassion on the mountain.”)173

Certainly, Abu Al-Atahiyah said it the best:

‫ومن ذا الذي ينجو من الناس سالًم ا وللناس قاٌل بالظنون قيُل‬

“Who can tread unscathed where whispers of conjecture fill the air?

For suspicious sharp tongues can cause wounds beyond compare.”174

172 This poem is a powerful metaphor for the futility of violence and the importance of self-
preservation. The speaker is addressing someone who is trying to achieve something through
force, but they are only harming themselves in the process. The mountain, on the other hand, is
unaffected by the blows. The poem can also be interpreted as a warning against pride and
arrogance. The person who is striking the mountain is full of himself and believes that he can
achieve anything he sets his mind to. However, he is underestimating the power of the mountain
and the dangers of his own actions.
173 In this translation, the word "compassion" is used instead of "mercy." This emphasizes the
speaker's plea for the person to stop harming themselves.
174 This poem speaks to the pervasiveness of gossip and the difficulty of escaping unscathed
from the judgments of others. It highlights the human tendency to form opinions and draw
conclusions based on incomplete or inaccurate information, often leading to unfair and harmful
consequences.The poem's rhetorical question underscores the ubiquity of such behavior,
suggesting that no one is truly immune to the whispers and speculations that can circulate within
society. The phrase "people speak with suspicion and conjecture" emphasizes the underlying
negativity and lack of evidence that often characterize these conversations. The poem's message
serves as a stark reminder of the power of words and the impact they can have on an individual's
reputation and well-being. It cautions against hasty judgments and encourages a more empathetic
and understanding approach to interpersonal interactions.
 161

(lit. “And who among people escapes unharmed,175 When people speak with suspicion and

conjecture?”)

This statement of Abu Al-Atahiyah is better than the statement of the poet who said:

‫وما اعتذارك من قول إذا قيَل‬

"And of what use is your apology when the words have already been spoken?"176

We have certainly seen transgression and envy even in the old times. We only need to recall a

resident of Kufah and what he said about Sa’d bin Abi Waqqas. He said: “He [Saad] doesn’t deal

justly with his subjects, he doesn’t take part in war expeditions, nor does he divide [the spoils]

equally.” All of these accusations are about a companion of the prophet, who participated in the

battle of Badr and is one of the ten people who were given the glad tidings of paradise. He is one

of the people that made up the advisory board of Umar bin Al-Khattab (May Allah be pleased

with him) who said: “The messenger of Allah (peace and blessings be upon him) departed from

this world while being pleased with Sa’d.”

175 In this translation, the phrase "escapes unharmed" is used to convey the idea of being free
from negative judgments or consequences. The phrase "speak with suspicion and conjecture"
emphasizes the speculative and unfounded nature of these discussions. The poem serves as a
reminder of the importance of critical thinking and the need to avoid relying on rumors or
assumptions when forming opinions about others. It encourages individuals to approach others
with an open mind and a willingness to understand their perspectives.
176 This proverb highlights the futility of apologies after hurtful words have been uttered. It
emphasizes the importance of careful speech and the lasting impact of hurtful words. Once
words have been spoken, they cannot be easily undone, and an apology may not be enough to
mend the damage caused. It's crucial to weigh our words carefully and avoid uttering statements
that could harm others.
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It has been narrated that the prophet Musa (peace and blessings be upon him) said “O my Lord,

please stop the verbal abuse of the children of Israel regarding me.” Allah sent revelation to him

“O Musa! I didn't stop it for myself, how would it be fitting that I stop it for you?”

Abu Omar said: “By Allah, people have transgressed the limits in backbiting and false

accusations. They are not satisfied with general backbiting or false accusations, rather they go

after specific individuals. They don’t stop at the criticism of the ignoramus, they go after the

scholars. All of this is due to ignorance and envy. It was said to Ibn Al-Mubarak that so and so is

backbiting Abū Ḥanīfah. He recited this poem of Ibn Qays Al-Ruqayyaat (d. 85 AH):

‫حسدوك أن رأوك فَّضلك ُهللا بما ُفِّض لْت به النجباُء‬

“With gifts divine like the ones bestowed to nobles and your worth they see,

But envy's flame in their hearts burns full of jealousy.”177

(Lit. “They envied you when they saw that God had favored you, with what He bestowed upon

the nobles.”)

Abu Asim Al-Nabil was told such and such individual is talking about Abū Ḥanīfah

inappropriately. He said: “He is like what Nusayb said in a poem:

‫َسِلمُت وهل حٌّي على الناس َيْس َلُم‬

"I am safe, but is there anyone among the people who is safe ?"178

177 This proverb highlights the negative consequences of envy and jealousy. It suggests that
when people see others succeed or possess desirable qualities, they may harbor negative
emotions instead of being happy for them. The phrase also emphasizes the divine nature of one's
blessings, implying that they are gifts from God and not something to be envied.
178 This proverb expresses a sense of concern for the well-being of others amidst personal
safety. It conveys a message of empathy and solidarity, acknowledging that even in times of
personal security, others may be facing challenges or dangers.
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Abu Al-Aswad Al-Du’ali (d. 69 AH) said:

‫حسدوا الفتى إذ لم ينالوا َس ْع َيه فالقوم أعداٌء له و خصوُم‬

“They envied the young man when they could not achieve his endeavors and compete with

him, so they became hostile, full of fervor, and adversaries to him.”179

( lit. “They envied this young man when they could not compete with him. They became like

enemies and adversaries to him.”)

Whoever wants to take the words of trustworthy reliable scholars regarding one another, then

let him take first the judgment of the companions that we have just mentioned the statement

about each other. Whosoever does this will be on a clear path of misguidance and will be of the

evident losers. Such is the case if he accepts what Ikrimah said about Sa’eed ibn Al-Musayyab.

What others have said regarding Al-Sha’bi, Al-Nakhai, scholars of Hejaz, scholars of Makkah,

scholars of Kufah, scholars of Shām, or even Malik and Al-Shafii, and regarding all those who

we mentioned in this chapter. We mentioned some of what they said about each other. If he

doesn’t accept (for example what some of the companions said about each other), and he will

never accept for sure if Allah gave him guidance. So let him understand that he should not accept

such statements about someone (like Abū Ḥanīfah) whose trustworthiness has been

authenticated, whose knowledge is very esteemed whose endeavors in the advancement of

179 This Proverb highlights the destructive nature of envy and jealousy. It suggests that when
people are unable to attain the same level of success or achievement as others, they may resort to
negative emotions like envy and hostility. The verse also underscores the potential consequences
of these negative emotions, as they can lead to strained relationships and even conflict. The verse
serves as a cautionary tale about the dangers of envy and jealousy. It encourages individuals to
cultivate positive emotions like admiration and inspiration instead of succumbing to negative
feelings that can harm both oneself and others.
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Islamic science is known, who is free from major sins, he clenched firmly to the ideal manhood

and avoids shameful practices, whose goodness is more prevalence than his harm. Then, for such

individuals no criticism is accepted that isn’t fully supported by evidence.This is the truth

regarding this matter (God-Willingly).

Abu Al-Atahiyya said:

‫َبَك ى َشْج َو ه اِإل سالُم من علماِئه فما اكَتَر ُثوا لما رأوا من بكاِئه‬

‫فأكثُرهم ُم ستقِبٌح لصواِب من يخالفه مستحسن لخطاِئه‬

‫فأُّيهم المرجُّو فينا لدينه وأيهم الموثوق فينا برأِيه‬

“Islam weeps its sorrow through its scholars, but they pay no heed to its tears. Most of

them find the truth of those who differ from them repugnant, and they approve of their

errors. So who among them is to be hoped for in our religion, and who among them is to be

trusted in their opinion?”180

Those that praised Saad bin Al-Musayyib and some of the aforementioned scholars from the

Tabi’een are more in numbers than we can count. People recorded their virtues, stories of their

lives and wrote as a result of such work their biographies.Whoever reads the virtues of Imām

Malik, Imām Al-Shafi'i, Abu Imām Hanifah, after they have read the virtues of the Sahabah

180 This proverb laments the state of affairs among some intellectuals, who are more concerned
with upholding their own opinions and beliefs as opposed to seeking the truth and guiding others
towards it. It criticizes their tendency to reject and even condemn those who hold different
views, even if those views are more in line with Islamic teachings. This proverb serves as a
reminder of the importance of open-mindedness, humility, and a genuine pursuit of truth in
religious scholarship. It encourages scholars to set aside their personal biases and agendas and to
strive for a deeper understanding of Islamic teachings, even if it means challenging their own
previously held beliefs.
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and the Tabi’een should spend some time to digest their biographies this would be a

praiseworthy sincere effort and a very beneficial thing for him. May Allah benefit us through our

love for them all. [Sufyan] Al- Thawri (May Allah have mercy upon him) said: "When the

righteous servants of Allah are mentioned, Allah’s mercy descends.” Whoever ignores

everything about them except what they said about each other due to being in a state of anger, or

envy or follows their desires regarding their small mistakes, without paying attention to their

virtues will be deprived of success. He will be involved in backbiting and will go astray from the

sound path. May Allah protect us and make us and you among those who listen and follow the

best of what they hear [or read].

We started this section with the statement of the Messenger of Allah (peace and blessings be

upon him):

‫دّب إليكم داُء األمم قبلكم الحسد و البغضاُء‬

“There has come to you the disease of the nations before you, envy and rancor.”

This should be sufficient for now. Whosoever Allah bestows success upon, even a little wisdom

will be enough for him as well as a little advice. If he understands and puts it into practice what

he knows. My success is only from Allah, He is sufficient for me and what a wonderful helper he

is!

Abdullah bin Muhammed bin Yusuf reported to us saying Ibn Rahmoun narrated to us saying “

I heard Muhammed bin Bakr bin Dasah say I heard Abu Dawoud Sulayman bin Al-Ash’ath say:

“May Allah have mercy upon Malik for he was an Imām. May Allah have mercy on Al-Shafi'i

for he was an Imām. May Allah have mercy upon Abū Ḥanīfah for he was an Imām.” End of

quote.
 166

Ibn Abd Al-Barr said in his Jaami’ Bayaan Al-Ilm181: “Khalf bin Qasim narrated to us saying

Abu Abdillah Mahmood Al-Warraq narrated to us saying Ahmed bin Mas’adah narrated to us

saying Muhammed bin Hammad Al-Missisi narrated to us saying Ahmed bin Al-Qasim narrated

to us saying Ahmad bin Abi Raja’ said I heard my father say: “I saw Muhammed bin Al-Hassan

[Al-Shaybani] in a dream and said to him “What was your final outcome?” He replied “I was

forgiven and I was told ‘We did not grant you all this knowledge except that we wanted to

forgive you.’” Then I asked him, “what happened to Abu Yusuf ?” He replied, “He is a level

above us” I said, “What about Abū Ḥanīfah?” He said “He is at the highest of the levels in

illiyin.”

Chapter 14:

Response of the Hadith Master Ibn Al-Turkmani to those that criticized Imām Abū

Ḥanīfah

The chief Justice of his time, the great Imām, the eminent erudite and Hadith Master Shaykh

Ala’uddeen Ali bin Uthman bin Al-Maardeeni famously known as Ibn Al-Turkmani says in his

Al-Jawhar Al-Naqi Fi Al-Radd Ala Al-Bayhaqi182 regarding the discussion of the narration of Ibn

Abbas (May Allah be pleased with him) “Do not kill the apostate woman.” Where he says:

181 In vol.1 pg.48 and vol.1 pg.213 from the newly revised edition.
182 Vol.8 pg.203, printed as an addendum to as-Sunan al-Kubra by Imām al-Bayhaqi (may
Allah have mercy upon him)
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“Even though some expressed unfavorable opinions about Abū Ḥanīfah [regarding hadith

narration], many have declared him as an authentic trustworthy narrator. Ibn Hibban narrates

Abu Hanifah’s Hadith in his Saheeh183 and Al-Hakim uses it as a shahid (corroboration] in his

Al-Mustadrak. In addition, a person of the caliber of Abū Ḥanīfah in piety, worship, and

knowledge cannot be dismissed as a narrator based on what any random person says. A group

from the salaf [righteous predecessors] said that Abū Ḥanīfah was envied. Abu Umar (Ibn

Abdulbarr) narrates in his Al-Intiqaa fi fadha'il Al-Thalathat Al-Fuqahaa’ from Hatim bin

Dawood who said I said to Fadl bin Musa Al-Sinani “What do you say about those who attack

Abū Ḥanīfah?” He replied and said “Verily Abū Ḥanīfah came up with what they could fathom

and what they couldn’t fathom and he did not leave for them no stones unturned and so they

became envious of him.”

183 In addition, he says in his book Thiqaat vol.8 pg.467 in the biography of Ali bin Ma'bad bin
Shaddad al-Abdi al-Misri who is a straightforward narrator (mustaqeem al-hadeeth [a description
of a narrator denoting his hadith are free from weaknesses]) according to Ibn Hibban. Abdullah
bin Muhammed bin Samee’ in Sayda narrated to me saying al-Muzani reported to us saying Ali
bin Ma’bad narrated to us on the authority of Abdullah bin Amr who said al-Amash said to Abu
Hanifah, “O Noman, what do you say about such and such person [as far as his qualities as a
narrator]. He [Abu Hanifah] said, “You narrated to us on the authority of such and such a person
such and such.” Al-Amash said “O jurists, you are doctors and we, the hadith scholars, are the
pharmacists.
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Chapter 15:

The response of Ibn al Wazir Al-Yemani to those who attempted to instill doubts regarding

Abu Hanifa’s credentials in Hadith science and Arabic

The eminent erudite, Hadith master and the brilliantly perceptive, Imām Abu Abdillah

Muhammed bin Ibraheem bin Al-Wazir Al-Yemaani (may Allah have mercy on him), who died

in the year 840 AH, says in his ar-Rawd al-Baasim fi adh-Dhabb un as-Sunnati Abi al-Qaasim184

in response to Al-Sayyid Jamaal Al-Deen Ali bin Muhammed bin Abi Al-Qaasim, when the

184 Vol.1 pg.158-166

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latter tried to instill doubts in Abū Ḥanīfah’s credentials regarding Hadith science and Arabic, He

said: “This objector must either deny that Abū Ḥanīfah had issued all the legal verdicts

[attributed to him] and deny the fact that generations after generations his views and the

principles of his school were recorded and transmitted by the salaf and the khalaf or accept all of

this. If he denies, his denial would be ridiculous as the one who denies self-evident facts such as

rejecting the presence of the sun in broad daylight. If he accepts that he issued all the legal

verdicts attributed to him and that his school was kept alive and transmitted from generation to

generation, then this indicates that he was a mujtahid. We can conclude from this the following

points which serves as evidence to that:

First point: His virtues, trustworthiness, truthfulness, righteousness and piety have been

established through broadly authenticated mass transmission which makes it impossible for one

to collude upon. If he issued verdicts without knowledge or pretended to be qualified of the

prerequisites of a jurist, then this would be used against him and he would be declared

untrustworthy and impious and would have a mark of disgrace from the point of intellect and

integrity as a man. This is because pretending to be an expert in a field where one is not and

acting pretentiously is a habit of the ignorant fools, and the one who has no sense of shame or

integrity and is despicable and deplorable. While Imām Abū Ḥanīfah’s virtues and status being

free from is the best response to those who want to label and taint him with these abused

attributes and gruesome marks of disgrace.

Second point: The fact that innumerable eminent scholars have received and transmitted [the

verdicts and principles of] his school is proof that they were convinced of his expertise in issuing

independent legal verdicts. This is because it is not permissible for them to transmit his school

unless and until they are convinced that he was qualified because pretending to transmit from a
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mujtahid while not being sure of his qualifications is forbidden. This is because if he is truly a

mujtahid and he disagrees with his contemporaries, one cannot speak of consensus which is one

of the sources of Islamic law. In addition, his disagreement has implications on the consensus of

the scholars after him. Furthermore, it is permissible for people to practice taqleed of an Imām

after his death. [Since the views of the Imāms of the schools of thought are transmitted with

utmost authenticity.]

Third point: That we say there is unanimous consensus regarding his status as a mujtahid, even

if someone disagrees with this, this consensus continues even after his death. We can say this

because his verdicts are circulated among the preeminent scholars and spread all around the

Muslim world from the East to the West, in Yemen and in Shām from the time of the Tabi’een

circa 150 AH until our day, which is the beginning of the ninth century after hijrah. No one is

rebuked for relying on his verdicts or circulating his narrations. You find the Muslims either

follow his school or follow other schools of thought but have no problem with his followers or

his views. This is the way in which we establish consensus when it is claimed in regards to the

majority of matters.

Fourth point: Many of the scholars have explicitly stated in their books that one of the ways of

knowing if a scholar reached the level of ijthiad is that people refer to his verdicts without any

opposition from the superlative and eminent scholars.The scholars have mentioned regarding this

topic in the books of Ilm Al-Usool [principles of jurisprudence]. They mention that the evidence

for one’s legitimacy as a mujtahid is the consensus of the Muslim ummah and that the general

public can practice taqleed of him. Those who mention this point are the scholars of the Zaidi

Shia school and the Scholars of Mu’tazilah like Al-Mansoor Billah in his book “Al-Safwa” and

Abu Al-Husayn Al-Basri in his book “Al-Mutamad”.

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What was stated above was the silent approval of the other scholars regarding a certain jurist

issuing a verdict. What about the pillar of Islam, the one who issued verdicts during the blessed

generation of the Tabi’een and the scholars of high eminence, who are considered to be the best

generations according to the statement of the prophet (peace and blessings be upon him), and

they all did not disapprove of this? Such is the case of Abū Ḥanīfah for he was a [Tabi’i and a]

contemporary to some of the superlatives of learning among them.

Certainly, the two factions namely the Ahlus Sunnah Wal Jama’ah as well as the Mu'tazilah are

in accord regarding the eminence of Abū Ḥanīfah. As for the people of Ahlus Sunnah Wal

Jama’ah, this is more obvious than the sun in the middle of broad daylight and hence needs no

further proof. [As the wise poet Al-Mutanabbi once said:]

‫إذا احتاج النهار إلى دليِل‬ ‫و ليس يصح في األذهان شيء‬

“Nothing can make sense for a mind that requires evidence to know whether it’s broad daylight.”

As for the Mu’tazilah, the majority of them were honored to be attributed to Abū Ḥanīfah and

follow his school of thought. These include Abu Ali [Al-Jubba’i] and his son Abu Hashim [Al-

Jubba’i] from the early days while Abu Al-Husayn Al-Basri and Al-Zamakhshari among the

later generations of the Mu’tazilah. Even if we hypothetically consider their so-called claim to be

true that they became mujtahid themselves, yet they must admit that they imitated him [Abū

Ḥanīfah] and followed him and followed his school for decades before reaching the level of

mujtahid. Even thereafter, they did not spurn nor disassociate themselves with his name as they

called themselves Hanafis. In the words of their eminent erudite Al-Zamakhshari:

‫وتد ُهللا األرض باألعالم المنيفة كما وطد الحنيفيَة بعلوم أبي حنيفة‬

‫أزّم ة المّلة الحنيفية‬ ‫األئمة الجّلة الحنفية‬

‫الجوُد و الحلم حاتمي و أحنفي و الدين و العلم حنيفي و حنفي‬

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“Allah has made the earth firm with lofty mountains, just as he made the Hanifi (pure

monotheistic Islamic) faith firm with the knowledge of Abū Ḥanīfah.185The great Hanafi Imāms

are the reins of the Hanifi faith.186 Generosity and forbearance are Hatemi and Ahnafi while

religion and knowledge is Hanifi and Hanafi.187

Al-Hakim Abu Sa’eed (perhaps the author meant Al-Hakim Abu Sa’d Al-Jushami Al-Mu’tazili

(d. 493 AH) included a section in his book “Safinaat Al-Uloom” [perhaps the author meant Al-

Safinat Al-Jaamia li Anwaa’ Al-Uloom) where he has mentioned the virtues of Abū Ḥanīfah.

The historians are in accord regarding his eminence and one of them authored a dedicated book

called “Shaqaa’iq Al-Noman fi Manaaqib Al-Noman”. Had Imām Abū Ḥanīfah been ignorant

[of Arabic and Hadith] as some ignoramus claim], and wasn’t adorned with the jewels of

185In this verse, az-Zamakhshari compares the Hanafi school of Islamic law to a sturdy
foundation that provides stability and guidance. He likens the scholars of the Hanafi school to
lofty banners that stand tall and visible, symbolizing their prominence and authority. Just as
Allah has firmly established the earth with mountains and other landmarks, He has also
established the Hanafi faith with the profound knowledge and wisdom of its scholars,
particularly Abu Hanifa, the founder of the school.

186 This verse emphasizes the central role of Hanafi Imāms in upholding and preserving the
Hanafi school of thought. Al-Zamakhshari refers to them as "pillars," highlighting their
importance in supporting and strengthening the foundations of the Hanafi faith. Their
knowledge, scholarship, and dedication have been instrumental in shaping and guiding the
Hanafi tradition for centuries.

187In this verse, Al-Zamakhshari draws a parallel between the Hanafi school and the legendary
figure of Hatem Tai, renowned for his generosity and hospitality. He suggests that the Hanafi
faith embodies these noble qualities, emphasizing the importance of compassion, kindness, and
tolerance among its adherents. Additionally, he highlights the strong emphasis on religious
devotion and scholarly pursuits within the Hanafi tradition. Overall, these verses by Al-
Zamakhshari underscore the significance of the Hanafi school of Islamic law and its
contributions to Islamic scholarship and practice. He praises the Hanafi Imāms for their wisdom
and leadership, and emphasizes the values of generosity, forbearance, religious piety, and
intellectual pursuit that are central to the Hanafi tradition.
 173

knowledge, then the pinnacles of Islamic sciences such as the judge Abu Yusuf, Muhammed bin

Al-Hasan Al-Shaybani, Al-Tahawi, Abu Al-Hasan Al-Karkhi and others like them would not be

in conformity regarding him and would not become his followers. The scholars of the Hanafi

School in the Indian subcontinent, Egypt, the Levant, the Arabian Peninsula, Makkah, Medinah,

Kufah, Baghdad, and Iraq starting from the year 150 AH until our day, more than 600 years,

[now almost 1300 years] are in the thousands more than we can list. They were prominent jurists

of extreme piety and God consciousness.

How then does the objector have the audacity to say that the aforementioned distinguished

scholars of highest eminence became the followers of an ignorant layman who doesn’t know that

the Arabic proposition (‫ )باء‬makes the following word into a genitive, nor does he know what he

says about the hadith of the Prophet (peace and blessings be upon him)? The statement of this

objector is nothing but the utterance of an ignorant layman, the similitude of a blind person

wandering in the darkness of the night.[Ibn Al-Wazir then quotes the words of a poet to rebuke

the objector Al-Sayyid Jamaluddin:]

‫وهبك تقول هذا الصبُح ليٌل أَيعَم ى العاَلموَن عن الضياِء‬

“And suppose you say, "This morning is night,”

Are the people of the world blind to the light?”

As for the criticism of the Imām that he was ignorant of Arabic, undoubtedly this must be the

words of a deviant prejudiced one, disguising himself from the path of honesty. Abū Ḥanīfah

was among the experts of the ancient Arabic language and was eloquent in speech. [Ibn Al-

Wazir then quotes the words of a Bedouin:]

 174

‫و ليس بنحوّي يلوك لساَنه ولكن سليقٌّي يقوُل فُيْع ِر ُب‬

“A grammarian is not the one who stammers and mumbles,

But rather an articulate natural speaker who never fumbles.”

(Lit. “He is not a grammarian who chews up his words, but rather a natural speaker who

articulates properly.”

This is due to the fact that he lived around the time of the Bedouin Arabs where the Arabic was

still pure and was still living in its prime era. He was a contemporary to Jareer and Farazdaq. He

saw the steward of the Prophet (peace and blessings be upon him) Anas bin Malik twice before

he passed away in the year 93 AH and it appears that Abū Ḥanīfah didn’t see him in his

childhood but saw him in his adolescence. It appears as though Abu Hanifa was among those

who lived a long time and passed the age of 90188 when he died in the year 150 AH.

This necessitates that Abū Ḥanīfah became mature 80 years after the Messenger (peace and

blessings be upon him) as the prophet passed away in the year 10 AH. This indicates that Abu

Hanifa lived during the part of the golden age of the Arabic language. He is the first and the most

senior of the four Imāms. While Imām Malik, as senior as he was, died 30 years after Abū

Ḥanīfah.

Unequivocally at the time of Abū Ḥanīfah, the alterations in the Arabic language were very

minimal because of which, none of the eminent scholars underwent an independent study of the
188 This is based on those historians, who say that he was born in the year 61 AH. The more
authentic view is that he was born in the year 80 AH. This does not however affect the evidence
of the author Ibn al-Wazir, whether he was born in 61 or 80 both are valid in this case. If we
assume he was born in 61 AH then that would mean at the time of Anas bin Malik’s death, he
was 32 and if he was born in 80 AH then he would have been 13 years old in both cases it is
highly probable that he saw Anas bin Malik, who lived in Kufah. As we mentioned before, it was
reported by adh-Dhahabi that Abu Hanifah saw Anas bin Malik more than once.
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Arabic language. There was no need since the spoken language was still pure and correct at that

time as alluded by Abu Al-Saadat Ibn Al-Atheer in the introduction of his book “Al-Nihayah”

and it is obvious to all who are well versed and are familiar in the field of history.

If we suppose that at the time every mujtahid had to have studied Arabic, why should we

restrict this to Abū Ḥanīfah? This would necessitate that the Arabic philologists must not use the

poems of Jareer and Al-Farazdaq as a source of evidence, for they never studied Arabic

grammar. No one would utter such a foolish statement. The language started declining in purity

after this time (the era of the Tabi’een) for some of the people [who lived in big towns and

intermingled with non-Arabs]. As for the country folk, who did not mix with the foreigners, their

language was preserved and didn’t deteriorate quickly. Al-Zamakhshari was a contemporary to

these pure Arabic speakers and he lived with them a long time in the desert [to learn pure

Arabic]. He died in the sixth century in the year 538 AH.

The great scholar Al-Ameer Al-Husayn bin Muhammed said in his “Shifa Al-Uwaam” that

Imām Yahya bin Al-Husayn (may Allah be pleased with him) used to speak Arabic with Hijazi

dialect but did not study Arabic.

The eminent scholar of the Shia, Ali bin Abdillah bin Abi Al-Khayr narrates that he ( Imām

Yahya) studied Arabic for forty days. This happened at the start of the fourth century in which he

died. As for the year 80 AH [around the time of the birth of Abū Ḥanīfah], no expert will think

that people of that time won’t be able to understand the words of Allah or His Messenger (peace

and blessings be upon him) without an in-depth study of the Arabic grammar. If Arabic was a

prerequisite at that time, this would have been recorded in the books and we would have known

who the prominent scholars of the Arabic language were among the Tabi’een.Who were the

Arabic teachers of Alqamah bin Qays, Abu Muslim Al-Khawlani, Masrooq Al-Ajda’, Jubair bin
 176

Nufair and Ka’b Al-Ahbar? Who were the forgotten Arabic teachers of those that came after

them from the Tabi’een like Al-Hasan [Al-Basri], Abu Al-Sha’thaa, Zayn Al-Abideen, Ibraheem

Al-Taymi, Ibraheem Al-Nakha'i, Sa’eed bin Jubair, Tawoos, Ataa [Ibn Abi Rabah], Mujahid,

Al-Sha’bi and the like? Why is Abū Ḥanīfah being singled out as the one who did not study

Arabic grammar? What were the voluminous grammar books of reference at the time?

As for him saying, “Bi Aba Qubais (making the word following the preposition accusative

[mansoob] instead of genitive [majroor], that is “Bi Abi Qubais”), one can approach this from

various angles and give different responses:

● First: We must have an authentic narration from the Imām that he said this statement in

this manner. The objector, Al-Sayyid Jamaluddeen Ali, is known to be strict with regards

to authentic narrations in that each student in the chain of transmission must have heard

from his teacher (according to the famous view) and that the narrator guards the text of

the narration from the time he hears it until he narrates it to his students. Does he apply

this strict rule to this narration [that Abu Hanifah said “Bi Aba Qubays”]?

● Second: Even if we assume that this narration was transmitted down to us through an

authentic chain, clearly it is not commonly known or a famous narration in comparison to

the innumerable narrations that he issued countless verdicts, that he is a mujtahid and that

the Muslim nation has broadly authenticated in mass transmission and have consensus

regarding his knowledge, his virtues and his rank as a mujtahid. How can it be

appropriate to ignore the innumerable narrations and latch on to a solitary narration?

Would this not be preferring doubt over a certain and definite knowledge?
 177

● Third: If we hypothetically assume that he [Abū Ḥanīfah] indeed said it and that it came

down to us through an authentic well-known narration, it [still] could not be used against

him as criticism because this usage (i.e. making the noun that follows the preposition

accusative [mansoob]) is proper and existed in the classical Arabic as Al-Farra used it in

the following verse where he praises some Arabs:

‫إّن أباها و أبا أباها قد بلغا في المجد غايتاها‬

(Inna Abaahaa wa Abaa Abaahaa189 Qad balagha fil majdi ghayataha)

“Verily their father and the father of their father have reached the pinnacle of glory!”

● Fourth: If we hypothetically accept that this was nonetheless a grammatical mistake, it

does not indicate ignorance of the Imām, for many of the scholars use the common

(spoken) language to facilitate communication. Sometimes we see Arabs speaking in

foreign languages and this does not indicate their weakness in the Arabic language.

In summary, whatever the case may be, it does not indicate a lack of knowledge of Arabic on

the part of the Imām. Rather, it indicates the heedlessness of the objector and his audacity in

accusing such an eminent scholar with ignorance and disgrace.

As for the criticism that he [Abū Ḥanīfah] narrated hadith from the weak narrators, and they say

that this is only due to his lack of knowledge in hadith science, it is an evil delusion. No

189 Abaa Abaahaa: The second word (Abaahaa) is genitive (mudhaf ilayhi) and would normally
be in genitive case (majroor) so it should be Abeehaa, however, the poet used it in accusative
case (mansoob), so it became Abaahaa, indicating permissibility of such a usage in Classical
Arabic. When a grammatical rule is broken in poetry for rhyming purposes, it is not lack of
understanding of the language rather it shows the person’s eloquence and mastery over the
Arabic language.
 178

dignified person will talk like this. This accusation can be refuted by mentioning the following

points:

● First Point: It is well-known that one of the principles of Abū Ḥanīfah’s school of

thought is that he accepts narrations of majhool [unknown narrators]. This is the case for

many of the scholars as we have already mentioned previously.190 No doubt that they only

accept the hadith of an unknown narrator as long as it doesn’t contradict the hadith of the

trustworthy, reliable and known narrators.This is because, giving preference to the

addition of trustworthy narrator in the case where there is a contradiction between

different narrations, is a matter that is unanimously agreed upon. Undoubtedly, the

majority of the carriers or the transmitter of the Prophetic tradition at that time were

reliable and truthful narrators. The following famous hadith bears witness to this fact:

‫خيركم القرن الذي أنا فيه ثّم الذين يلونهم ثّم الذين يلونهم ثّم يفشو الكذب‬

“Best of your generation is the one that I am in, then those that follow them (Sahabah) then those

that will follow them (Tabi’een) and then lies will spread.”

Ali (May Allah be pleased with him) used to suspect the trustworthiness of some of the

narrators and he would make them swear an oath by Allah before he accepted their narrations.

This practice of Ali (May Allah be pleased with him) was with the unknown narrators and not

like with the known narrators. That is why he [Ali] accepted the narration of Al-Miqdaad when

he informed him regarding the ruling of madhi without making him swear an oath.

The Hadith Master Ibn Katheer narrated in a treatise where he gathered narrations regarding

racing from Ahmad bin Hanbal, that he permitted acting upon a hadith that has a weakness in it,

if there is no authentic hadith regarding the topic at hand that contradicts the former. Imām

190 In vol.1 pg.20-26 of ar-Rawd al-Baasim

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Ahmad bin Hanbal narrated in his Musnad many hadiths in this category (i.e. narrations

containing weakness). This is on the part of the Imām, in regards to guarding the hadith, out of

caution, not because he was ignorant of the weaknesses found in the hadith, nor was he unaware

of the different levels of weaknesses, some of which forbids the practice of hadith by the

unanimous consensus of scholars and there is no differences among them.

The Hadith Master Abu Abdullah bin Mandah says: “ Imām Abu Dawood records [in his book

“Sunan”] the hadith with weak chains, if he doesn’t find a hadith that is more authentic on a

particular topic. This is because, for him, a weak hadith is more preferable than the opinion of

the scholars.”

What we have just mentioned is [an unequivocal] clear proof that narrating a weak hadith does

not necessarily and readily make the narrator ignorant of hadith science, for indeed Imām

Ahmad bin Hanbal and Abu Dawood are the foremost experts in the field of hadith. The weak

hadith that they mention or narrate is not of the narrations of compulsive liars or open sinners.

The narrations of compulsive liars or open sinners don’t deserve to be called a weak hadith.

Rather, they are labeled as baatil [false], mawdoo’ [fabricated], matrook [abandoned], saaqit

[fallen] or similar things.

The weak hadith is a narration of a truthful narrator who is not 100% strong in his ability to

memorize the hadith verbatim, or it is known there’s a difference of opinion in its chain of

transmission being marfoo’ or not or there is some idhtiraab [uncertainty], in terms of narrators

disagreeing about a particular shaykh, or about some other points in the chain of transmission or

the text, in such a way that none of the opinions can be preferred over the others, and thus there

is uncertainty about the isnad or text, and other similar shortcomings that made the scholars of
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hadith differ in declaring the hadith problematic or the narrator as weak. In this situation, there is

no strong evidence to either accept the hadith altogether or reject it at once.

Majority of the declaration of hadith as weak comes due to the weakness in the narrator's ability

to memorize and retain it by heart and then narrate it word for word later on. According to the

scholars of principles of jurisprudence, this does not harm the narrator’s reputation until his

mistakes are equal to or exceed his correct narrations. If they are equal, there is a difference

among the scholars and this topic is discussed at great length in the books of principles of Hadith

and Islamic jurisprudence.

Based on this, the narration of Abū Ḥanīfah from some weak narrators is not out of ignorance or

delusion but based on the principles of his school and a conscious choice.

● Second Point: Those from whom Abū Ḥanīfah narrates, are not unanimously agreed

upon as being weak narrators. In that case according to the principles of his school, he is

of the opinion that the narrators are not weak and their Hadith can be accepted and there’s

no consideration regarding that supposed weakness due to the cause of weakness not

being clearly evident. As for the fact that he did not spell out his evidence regarding his

reliance on those narrators is not unusual among the scholars. This is the habit of the

greatest of the scholars and the Hadith Masters, even the authors of the two authentic

collections, Imām Bukhari and Muslim are not free of such practices. Such is the

practice of the [rest of the] scholars of this field. For instance, Imām Al-Shafi'i (may

Allah be pleased with him) who narrated many hadith from Ibraheem bin Abi Yahya Al-

Aslami and he declared him as a trustworthy narrator. In doing so, he differed with the

majority of the scholars. Ibn Abd Al-Barr [Al-Maliki] said in his “Tamheed”: “Thee
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scholars are unanimous about the weakness of Ibn Abi Yahya except for Imām Al-

Shafi’i.”

I [Ibn Al-Wazir] would say that the statement [of Ibn Abd Al-Barr]] that the scholars are

unanimous about the weakness of Ibn Abi Yahya is not universally accepted as four of the

Hadith Masters agreed with Al-Shafi’i. They are Ibn Jurayj, Hamdaan bin Muhammed Al-

Asbahani, Ibn Adi and Ibn Uqdah [May Allah have mercy upon them].

Imām Al-Dahabi said in his “Al-Tadhkirat”: “Ibn Abi Yahya wasn’t from among those that

would fabricate hadith.” However, for the majority, he is a weak narrator. According to the

Shafi'i hadith scholars he is not weak. These include Al-Nawawi, adh-Dhahabī, Ibn Katheer, Ibn

Al-Nahwi, who is the teacher of Ibn Hajar [Al-Asqalani] and is known as Ibn Al-Mulaqqin and

others.

Imām Al-Shafi'i also narrates from Ibn Khalid Al-Zinji Al-Makki about whose trustworthiness

there is disagreement amongst the scholars. Imām Ahmad bin Hanbal narrates from a group of

people that are disagreed whose trustworthiness is disagreed upon.

Such is the case with Al-Qaasim bin Ibraheemm and Yahya bin Al-Husayn (may Allah be

pleased with him) who has narrated from Ibn Abi Uwais whose trustworthiness is a point of

disagreement among the scholars.

The experts of the science of accreditation and discreditation have explained in the books of

hadith science these differences and what is acceptable and what is not of the statements of

accreditation and criticism and its different level and how to deal with if there are contradictory

reports regarding a particular narrator.

● Third Point: That he had only narrated from those weak narrators by way of follow-up

and corroborating narrations as further proof. He relied on other than these weak
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narrations as proofs like a general interpretation of a Qur’anic verse, a hadith, legal

analogy or other type of derivation like what [Imaam] Malik did, when he narrated from

Abdulkareem bin Abi Al-Mukhariq Al-Basri, regarding which Ibn Abd Al-Barr says in

his “Al-Tamheed”: “There was consensus that he was weak and Malik does not narrate

from him except one hadith which is well known and came down through another path or

chain which is regarding placing the right hand on the left while standing in salah. Imām

Malik narrates it in his “Al-Muwatta” through an authentic chain on the authority of the

Eminent Tabi’i Abi Hazim from the companion of the Prophet, Sahl bin Sa’d (may Allah

be pleased with him).

In the same way, Al-Qasim bin Ibraheem and his grandson Yahya bin Al-Husayn from the

Zaydi school narrated many hadith from Ibn Abi Damrah and derived many rulings based on his

narrations while the experts are unanimous about his weakness as narrator. Similarly, Shu’bah,

despite his eminence and strictness in narration, has taken from Abaan bin Abi Ayyaash even

though he [Shu’bah] said that I prefer to drink from the urine of a donkey until I quench my

thirst than take a hadith from Abaan bin Abi Ayyaash saying, “Abu Ayyash reported to us”. This

is narrated from Shu'bah by Shuaib bin Jareer. Ibn Idrees and others narrated from Shu’bah who

said: “It is better for a man to commit adultery than to narrate from Abaan”.

If you were to raise an objection and say, how did he narrate from him even though he believed

that it is forbidden to narrate from him? I would say that this prohibition is regarding a narrator

that is incapable of distinguishing between the narrations in that he is unable to separate out the

truth from falsehood. It also indicates the prohibition of a narration of a capable expert from the

rejected narrators in the presence of non-experts. Al-Thawri prohibited people from narrating the

hadith of rejected or left out narrators and he was told: “But don’t you narrate from them
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yourself? He said: “I narrate from them what I know [to be correct through a different narration].

And this is of the subtleties of the science of hadith.”

Imām Al-Nawawi explicitly mentions in writing regarding Imām Muslim [ibn Al-Hajjaj] that

he may narrate a hadith through a weak chain due to the fact that he leaves out the more

authentic longer chain because it is a common knowledge that the hadith [in question] is

authentic. This is sufficient proof that a Hadith scholar narrating from a hadith of a weak narrator

does not necessarily mean that the scholar was unaware of his weakness.

We see the same approach on the part of Imām Al-Bukhaari. He narrated hadith from some

narrators in his “Al-Saheeh”, that he had declared them as weak. This is mentioned by adh-

Dhahabī in his “Al-Meezan”. This is a proof that he did not rely solely on the narration of this

narrator in including it in his saheeh, rather he had external corroborating evidence such as

shawahid ]supporting narrations] or mutaabi’at [follow-up narrations]. This is of the subtleties of

the science of hadith.

Thus, Imām Al-Nawawi says that because of this, whoever declares a hadith authentic based

solely on the chain being found in Muslim and assuming that the chain meets Muslim’s criterion,

then he is self-deluded.

● Fourth Point: That Abū Ḥanīfah narrates what came to him before the codification of

Hadith, be it weak or authentic, in order to preserve all the narrations, as was done by

many of the authors of the hadith books such as the Sunans and Masanids. Their purpose

was to record everything so that the experts would look at each and every narration in

search of shawahid [supporting narrations] as well as Tawabi’ [follow-up narrations] and

at the end, if it turns out to be authentic (on its own or by way of external evidence), it
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would be practiced and if it turns out to be fabricated, they would warn the people not to

act upon it. If the research did not yield a conclusive result, and there were differences of

opinion, the Iurist or the Hadith Master would evaluate the body of evidence and issue his

own legal verdict. In a famous narration, it is said that Imām Al-Bukhari had memorized

300,00 hadith of which 200,000 were not saheeh narrations. Ishaaq bin Rahuwyah said:

“I memorized the location of 100,000 hadith as if I am looking at them. I memorized

70,000 hadith by heart. I also memorized 4000 fabricated hadith. He was asked why he

memorized the fabricated hadith? He said: “So that if I come across any one of those

among the authentic narrations I would scrutinize (and make sure that it doesn’t escape

me).

● Fifth Point: That many of the hadith attributed to Imām Abū Ḥanīfah are weak due to

those that came after him in the chain, not due to him or his teachers or those before

them. This is the case for many of the hadith attributed to Ja’far Al-Sadiq and about many

of the trustworthy hadith narrators. Imām adh-Dhahabī narrates in his “Al-Meezan” from

the Hadith Master Ibn Hibbaan that Abaan bin Ja’far191 fabricated 300 hadith that he

claimed were from Abū Ḥanīfah’s narrations but the fact of the matter is that for sure

Abū Ḥanīfah never narrated even a single one of these hadith. This is found in the

biography of Abaan bin Ja’far by adh-Dhahabī.

If you have understood the aforementioned points, know also that Imām Abū Ḥanīfah (may

Allah be pleased with him) started his studies late.192 This profession is very demanding on
191 He is also called Abaa’ bin Ja’far an-Najeerami.
192 We previously mentioned in ch.1 pg.20 that Hafidh adh-Dhahabi mentions Imam Abu
Hanifah started seeking and learning hadith especially in the year 100 AH and thereafter. He was
20 years old at that time because he was born 80 AH, according to the authentic view. It would
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memory retention and the older the person is the weaker his memory will be. Thus, his memory

wasn’t among those of the highest level. Such was the case for some of the other eminent Imāms

except for Imām Ahmad bin Hanbel who memorized most hadith among the four Imāms and

had the most knowledge regarding hadith. However, the others not having the very best memory

comparable to the most eminent hadith masters is not a shortcoming for someone who is a

(mujtahid mutlaq) nor does this overshadow his independent legal verdicts in any way.

The narrations of [Sa’eed] Ibn Al-Musayyab, Muhammed bin Sireen and Ibraheem Al-Nakha’i

were stronger and more authentic than those of Ataa [ibn Abi Rabah], Al-Hasan Al-Basri, Abu

Qilabah and Abu Al-Aliyah. Ibn Al-Musayyab’s hadith was the strongest among them and this

statement doesn’t implicate or indicate any sort of shortcoming, regarding the narrations of

others that are less authentic than his.

Due to this, some of the hadith masters talked about the narrations of Abū Ḥanīfah and some

ignoramus thought this disqualifies him from being a mujtahid or from being an Imām (leader of

a school of thought), which is not the case at all. The worst that can be said is that there were

others who were stronger in hadith memorization than Abū Ḥanīfah. This doesn’t necessitate that

all the others were more knowledgeable or better than him. Abu Hurayrah (may Allah be pleased

with him) memorized the most hadith among the companions of the Prophet, yet he wasn’t the

most knowledgeable nor was he the most proficient in jurisprudence nor was he the best in

general. Rather, Muaz (May Allah be pleased with him) was the master in jurisprudence, Zaid

(May Allah be pleased with him) was the most knowledgeable in regards to the laws of Islamic

inheritance, Ali (May Allah be pleased with him) was the most knowledgeable in judging

[between people], Ubay (May Allah be pleased with him) was the most knowledgeable in Quran

seem ibn al-Wazir is inclined to the other view, which is that he was born 61 AH.
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recitation and the four rightly guided khulafa’ were best of the companions in general and so

forth. Ranks, virtues and merits are from the bounties of Allah, he bestows of his bounties,

whatever he wills for whomever he wills.

Certainly, Imām adh-Dhahabī alluded to excusing himself in regards to Abū Ḥanīfah and his

peers, for mentioning various different opinions regarding them in his book and that this should

in no way constitute as slander or defamation. He says in the introduction of his “Al-Mizaan”:

“In the same way I do not mention any of the independent jurists for their distinguished position

in Islam and for the love and respect that individuals have for them. If I mentioned any one of

them, I will be just and balanced.This will not harm them in any way nor can it change their

position in the sight of Allah or the people. What harms people is the falsehood and lies and

insisting upon lies and continuous mistakes. In addition, what harms people is to present

falsehood as truth [to mislead the masses] for it is a betrayal and a crime. A Muslim can do

anything but lying and betrayal, for a Muslim can never lie nor act treacherously.”193

193 The biography of Imam Abu Hanifah in some versions of al-Mizaan are tempered with and
interpolated, as I pointed it out in al-Imam Ibn Majah wa Kitabuhu as-Sunan. It was also pointed
out with evidence and testimonial proofs by the eminent scholar of hadith Shaykh Abdul Fattah
Abu Ghudda (may Allah have mercy upon him) in his edition of the book ar-Raf’ wat Takmeel
fil Jarh wat Ta’deel pages 121-126 in the second print edition. The interpolated biography for
sure is not fair and just and adh-Dhahabi made a promise that he will be fair and just when he
makes a mention of the eminent imams (Aimmat al-Matbooeen). If the reader compares this
biography with what adh-Dhahabi has in his Tadhkiraat al-Huffādh, Tadheeb at-Tahdheeb and
Siyar a'lam an-Nubala, he will see a difference between them like East and West. On page 103,
we quoted the Imam’s short biography from adh-Dhahabi’s Tadheeb at-Tahdheeb just as we
have quoted passages from adh-Dhahbi’s Siyar A’lam an-Nubala’ that are filled with his praises
of Imam Abu Hanifah (may Allah be pleased with him). Whoever reads these passages from
Siyar A’lam an-Nubala’ and that which is found in at-Tadheeb, he will have certainty, that what
is in al-Mizaan is tempered with and interpolated. The apology of Ibn al-Wazir regarding the
short biography of the Imam in al-Meezan would have been unnecessary had he had access to the
original uninterpolated manuscript of al-Mizaan. Ibn al-Wazir himself laments and complains in
his al-Awaasim wa al-Qawaasim about his lack of access to the books of hadith scholars.
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Look at the beautiful manners and etiquettes of Imām Abu Abdillah adh-Dhahabī! He

respectfully mentions the scholars of the highest eminence, the independent jurists of Islam and

adds immediately that making their mention in books of accreditation and discreditation doesn’t

imply for them any sort of defamation whatsoever nor can it harm them in any way nor can it

change their position in the sight of Allah or the people. This is how a scholar should treat

someone who is more knowledgeable than him in terms of humility, laudation, respect, and

reverence. May Allah make us all understand the value and the status of our eminent scholars

and protect us from going against the unanimous consensus of the Muslim ummah.

With this, we have concluded in unveiling the refutation of the two doubts regarding the

knowledge of one of the foremost scholars of Islam, about whom the most knowledgeable

scholars of the nation have consensus that he is one of the eminent Imām. I wanted to attain

nearness to Allah and to be honored by being at the service of this great Imām by sharing his

many virtues and defending his renown status as a man of abundant knowledge by writing these

few unworthy words and lines. My intention was not to describe someone whose status and

virtues are unknown, nor did I intend to elevate the one from his low position, for he [Abū

Ḥanīfah] is already higher in status and more prominent in reputation.”

‫والشمُس في صادع أنواِر ها َغ نَّيٌة عن وصف الواصِف‬

“The Sun, in its rich radiant light,

Needs no description, for its brilliance so bright.”194

194 This phrase is a poetic and evocative expression of the sun's brilliance and self-sufficiency.
It suggests that the sun's radiance is so awe-inspiring and undeniable that any attempt to describe
it with words would be futile. The phrase emphasizes the sun's profound impact on the world,
illuminating and enlivening everything it touches. Likewise is the brilliance of Imam Abu
Hanifah, no words can fully capture his excellence. The people are in need of his knowledge and
his profound impact is still felt to this day.
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This is the end of what Ibn Al-Wazir had written extensively, and in the writings of the other

brilliant masters that we have quoted previously of the early and later generation of scholars of

the Maliki, Shafi’i, Hanbali schools, and others. We find in their encomiums and panegyrics of

Abū Ḥanīfah, regarding his vast knowledge on the book of Allah and the Hadith traditions. We

also find their refutation of those who criticized the Imām and those who rejected him. They

responded with clear proofs and brilliant evidence, through which they neutralized the prejudiced

unfair opponents of the Imām in recent times.

In all of these, we find what should lift the prejudice curtain from their sore eyes and what is the

panacea for their ill stricken soul, if they are guided and Allah grants them the ability. We also

find in all of these, what should be the coolant for the eyes of the students of knowledge, upon

whom Allah bestowed good manners and etiquettes towards the eminent scholars of Islam (May

Allah be pleased with all of them).

I beseech Allah that he benefits everyone that reads this book or comes across it. I ask that he

enables me, out of his grace and bounty, to do more in spreading and clarifying to the people the

status and rank of this prominent scholar. Indeed, Allah is the sole bestower of success and well

capable of swiftly answering the call of a caller. May the peace and blessings of Allah be upon

our master and prophet Muhammed and upon his family, his companions, all of them. All praise

belongs to Allah, the Lord of the worlds.

Written by:

Shaykh Muhammed Abdur Rasheed Nomani

(May Allah have mercy upon him)

15 Rabi’ al-Awwal 1415AH, Karachi, Pakistan

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The Humble Servant, Abdul Fattah Abu Ghudda (May Allah have mercy upon him
and forgive his teachers and parents) said: “I have finished glancing through this
book “Makantul Imām Abi Hanifah fil Hadith” and I have worked on this book to
the best of my abilities. I have finished this book in Dhul Hijjah, 1, 1445 AH in the
city of Riyadh, Kingdom of Saudi Arabia. All praise belongs to Allah, the Lord of
all realms. May the peace and blessings of Allah be upon our master Muhammed,
upon his family and upon his companions.
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The Ignoble in need of his Lord, the Most Noble, Sakib Ibn Taj Al-Komilla’i said:
All Praise belongs to Allah, the Lord of all realms. By the grace of Allah, I have finished translating this
book “Makanatul Imām Abi Hanifah fil Hadith” on this blessed night of Jum’ah. I’m grateful to Allah for
granting me the opportunity to translate this book. I ask you dear reader to forgive me for my
shortcomings and errors that I have made. I implore Allah that he benefits all those who read this book or
come across it.
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Muhammad ibn Sama‘a mentions, “Abū Ḥanīfah ( May Allah have mercy upon him) mentioned over
seventy thousand hadith and selected only forty thousand hadith for the compilation of Kitab al-Athar.”

Yahya ibn Nasr says, “I came to the house of Abū Ḥanīfah ( May Allah have mercy upon him), and it was
filled with books, so I asked, ‘What is this?’ He responded, ‘These are all hadith. I have narrated but a
few by which people may benefit.’”