ImamainAl-Hassanain(p) Institute of Islamic Thought and Shiism Heritage - The Life of Imam Muhammad ibn 'Ali al-Baqir (A.S) Hammad bin Abï Sulayman; 129. Hammad bin Abï al-'Atarid; 130. Hammad bin Bashïr; 131. Hammad bin Rashïd; 132. Hammad bin al-Mughïra; 133. Hamran bin A'yun; Thenarrations recorded in the Musannaf are all Hafs's narrations from Abu Hanifah from Hammad ibn Abi Sulayman, either from Hammad's own opinion or narrating from Ibrahim al-Nakha'i or Sa'id ibn Jubayr. 6. 'Abd Allah ibn Numayr (no. , 12388, 12401, 12602, 18685, 27562) 127 Hakim bin Mu'awiya; 128. Hammad bin Abi Sulayman; 129. Hammad bin Abi al-'Atarid; 130. Hammad bin Bashir; 131. Hammad bin Rashid; 132. Hammad bin al-Mughira; 133. Hamran bin A'yun. His Scientific Rank; His Rank with the Imams; His intense Obedience to the Imams; 134. Hamza bin Hamran; 135. Hamza bin 'Ata' 136. Hamza bin 'Ammara PerjalananMenuntut Ilmu, Para Guru Dan Murid Beliau: Dinukilkan bahawa antara guru-guru Imam Hammad adalah: 1)Ibrahim An-Nakha'i. 2)Sayyidina Anas bin Malik r.a. 3)Abi Wail. 4) Zaid ibn Wahb. 5)Sa'id ibn Musayyib. 6)'Amir As-Sya'bi dan lain-lain. Akan tetapi beliau paling lama berguru dengan Imam Ibrahim An-Nakha'i, mengambil ilmu alSya‟bi dan Hammad bin Abi Sulayman di Kufah, Hasan Basri di Basrah, Atha‟ bin Rabbah di Makkah, Sulayman, dan Salim di Madinah. Dalam kunjungannya yang kedua kali ke Madinah, Abu Hanifah bertemu dengan Muhammad Bagir dari Syi‟ah dan putra Imam Bagir yaitu Ja‟far al-Shiddiq. Beliau mendapatkan banyak ilmu dari ulama ini. AbuIsmail Hammad ibn Abi Sulayman al-Achari ( arabia: أبو إسماعيل حماد بن أبي سليمان الأشعري) on tabi'i asiantuntija uskonnollisen lain ( fiqhistä), kuuluisa siitä ollut tärkein opettaja Abu Hanifa lähes 20 vuotta. Hammadibn Abi Sulayman himself was the successor to Ibrahim an-Nakha'i, who was the successor to his uncle 'Alqamah ibn Qays an-Nakha'i, a student of 'Abdullah ibn Mas'ud, a companion of the Prophet Muhammad Sallal Laahu Ta'ala Alayhi Wa Sallam . Islamic law (fiqh) was systematically studied by his students under his guidance. Downloadbook 2681 Hammad ibn Abi Sulayman and his doctrine of the faith pdf AbuIsmail Hammad ibn Abi Sulayman al-Achari ( arabă: أبو إسماعيل حماد بن أبي سليمان الأشعري) este un expert tabi'i în drept religios ( fiqh), renumit pentru că a fost principalul profesor al Abu Hanifa de aproape 20 de ani. NarratedIbn Abbas: The prostration of Saad is not a compulsory one but I saw the Prophet ﷺ prostrating while reciting it. The Chapter on Prostration While Reciting Alquran in HodHood Indexing Chapter on To prostrate while reciting Surat Sad in Sahih AlBukhari: SahihAlBukhari-017-001-004 TSxyK. By Shaykh Taha Karaan Regarding Imam Abu Hanifah’s allegedly having studied under Imam Ja’far as-Sadiq, please be informed as follows Imam Abu Hanifah was the pupil and intellectual successor of his mentor, Hammad ibn Abi Sulayman, who was the successor to Ibrahim an-Nakha’i, who was the successor to his uncle Alqamah ibn Qays an-Nakha’i, who was the successor to Sayyiduna Abdullah ibn Mas’ud, who was sent as a teacher to the city Kufah by Amir al-Mu’minin Sayyiduna Umar ibn al-Khattab. This chain of intellectual descent is known to anyone knowledgeable of the legislative history of Islam. In fact, Imam Abu Hanifah held his dicourses at the very same place in the masjid of Kufah where Ibn Mas’ud used to teach. This teaching circle was passed down generation after generation, by the men whose names you have just read From Ibn Mas’ud to Alqamah; from Alqamah to Ibrahim; from Ibrahim to Hammad; and ultimately from Hammad to Abu Hanifah, after whom it was occupied by three of his students successively firstly Zufar ibn Hudhayl; then Abu Yusuf; and then Muhammad ibn al-Hasan. Now, regarding the link between Abu Hanifah and Ja’far as-Sadiq, you need to keep in mind the following Firstly Imam Abu Hanifah was born in the year 80 AH Imam Ja’far as-Sadiq was born in the year 83 AH In other words, not only were they contemporaries; but Abu Hanifah was 3 years older than Ja’far as-Sadiq. Secondly Imam Abu Hanifah’s education took place in Kufah, in the school originally established by Ibn Mas’ud. Like other ulama of his time, he used to go to Hijaz for Hajj, and passing through Madinah, he used to benefit from the knowledge of eminent men of learning, such as the father of Imam Ja’far as-Sadiq, namely Imam Muhammad al-Baqir. Many of the ahadith he narrates from Imam Muhammad al-Baqir are documented in the books of his pupils Abu Yusuf and Muhammad ibn al-Hasan. Thirdly It is true that Imam Abu Hanifah does narrate some ahadith from Imam Ja’far as-Sadiq. But that was according to the habit of the ulama to narrate from even their contemporaries. If that alone is to be taken as evidence that Imam Abu Hanifah “studied” under Imam Ja’far as-Sadiq, then we will be bound to conclude that Imam Ja’far as-Sadiq similarly learnt from people other than his father, such as Ibn Shihab az-Zuhri, Ata ibn Abi Rabah, Urwah ibn Zubaur and Muhammad ibn al-Munkadir. Imam Ja’far as-Sadiq has narrated hadith from all of these men, and even others besides them. Tahdhib al-Kamal vol. 5 p. 75 Fourthly In the year 132 the Abbasids came to power, having ousted the Umayyads. Abu Hanifah was then 52 years of age. The Abbasid khalifah Abu Ja’far al-Mansur wanted Abu Hanifah as his chief justice, which post he refused. In order to escape the vengeance of the khalifah, Abu Hanifah betook himself to the Hijaz where he spent the next 2 years. It is in terms of this sojourn in the Hijaz that he is reported to have said, “Were it not for the 2 years, Nu’man Abu Hanifah would have been destroyed”. Creative Shi’i imaginations would have us believe that what he actually meant thereby was that it was during this period that he gained his knowledge at the feet of Imam Ja’far as-Sadiq. The absurdity of this can be seen from the fact that by that time he was already so famous as a man of learning, that he was sought by the khalifah as the chief justice. Apart from that, he was, as already shown, over 50 years of age. Fifthly There is a famous story in circulation about Imam Ja’far as-Sadiq posing certain questions to Imam Abu Hanifah regarding the use of Qiyas analogy. You should be informed that the story appears in this form in Shi’i books such as al-Kafi. In the Sunni literature it appears with significant changes. First of all, the discussion is not between Abu Hanifah and Ja’far as-Sadiq, but between Abu Hanifah and Muhammad al-Baqir. Secondly, the story goes as follows Al-Baqir asks Abu Hanifah if he is the one who is changing the Deen of his al-Baqir’s grandfather Rasulullah sallallahu `alayhi wasallam through the use of Qiyas. Abu Hanifah denies that he is changing the Deen. In order to demonstrate the falsehood of the rumours, he then goes on his knees in front of Imam al-Baqir and uses the comparison between 1 the share of a man and a woman in the spoils of war; 2 fasting and prayer with regard to a woman in menstruation having to pray in the former and not the latter; 3 urine and semen in respect of the method of purification for either one. After this lucid demonstration of his usage of Qiyas only where there is no textual evidence, and strictly adhering to the authority of text where it exists, Imam Muhammad al-Baqir stands up and kisses Imam Abu Hanifah on his forehead. Manaqib Abi Hanifah by al-Kardari, p. 99 It was only later that the Shi’ah would adapt the story to suit their own particular needs. Al- Imam Al Azam Abu Hanifa's name was Numan. His father's name was Thabit. His grandfather's name was Numan, too. He was the first of the four great imams of the Ahl as-Sunnah. Imam Abu Hanifa was a descendant of a Persian notable, he was born in Kufa in 80 698 He learned Fiqh with the help of Hammad ibn Abi Sulaiman. He enjoyed the companionship of many notables of the Tabiin, and of Imam Jafar as-Sadiq. He memorized innumerable Hadiths. He was brought up so as to become a great judge, but he became an imam Al-madhhab. He had a superior, and amazingly keen intellect. In Al fiqh, he attained an unequalled grade in a short time. He then became very popular all over the world. Imam Abu Hanifa joined his father's business, where he showed scrupulous honesty and fairness. His agent in another country once sold some silk cloth on his behalf but forgot to point out a slight defect to the customers. When Abu Hanifa learnt of this, he was greatly distressed because he had no means of returning the money to the customers. So he immediately ordered the entire proceeds of the sale of the consignment of silk to be distributed to the poor. Abu Hanifa's interest in Islamic jurisprudence was sparked perhaps by chance. While running an errand for his mother, he happened to pass the home of Sha'bi, one of Kufa's most well-known scholars. Sha'bi, mistaking him for a student, asked him whose classes he attended. When Abu Hanifa responded that he did not attend any classes, Sha'bi said, "I see signs of intelligence in you. You should sit in the company of learned men." Taking Sha'bi's advice, Abu Hanifa embarked on a prolific quest for knowledge that would in due course have a profound impact on the history of Islam. Of the most prominent of Abu Hanifa's teachers was Jafar Sadiq, who is regarded by many Islamic scholars as the root of most of Islamic jurisprudence, with a massive influence on Hanafi, Maliki and Shia schools of thought extending well into mainstream Hanbali and Shafi'i thought. Abu Hanifa is quoted by many souces as having said "If it was not for those two years [I spent with Ja'afar as-Sadiq] Numan [Abu Hanifah] would have perished" law laahu sanataan la halaka'n nu'man. Imam Abu Hanifa is also said to have studied Fiqh from Hammad ibn Abi Sulayman and was eventually his successer in teaching Fiqh. Hammad ibn Abi Sulayman himself was the successor to Ibrahim an-Nakha'i, who was the successor to his uncle 'Alqamah ibn Qays an-Nakha'i, a student of 'Abdullah ibn Mas'ud, a companion of the Prophet Muhammad. Islamic law fiqh was systematically studied by his students under his guidance. A number of his devoted and highly intelligent students worked under him for thirty years, and it is their labor which produced the Hanifi school of Islamic jurisprudence. Imam Abu Hanifa was probably the most liberal of the four great Imams of fiqh. The Hanifi fiqh is thus the most flexible and adaptable. He saw Islamic law as an organic growth in which changes would be necessary from time to time as society changed. He advocated the use of reason based on the Qur'an and the Sunnah in the consideration of religious questions. Yazid ibn 'Amr, Governor of Iraq during the time of Marwan ibn Muhammad, the fourteenth and last Umayyad Khalifah, asked Abu Hanifa to become a judge for the law-court of Kufa. But, since he had he refused his offer, for he wanted to devote his time and effort serving Islam, and had not interest in worldly pleasures. He was afraid of not being able to safeguard human rights because of human weaknesses. With a command from Yazid, he was given a whipping, hundred and ten blows to the head. His blessed face and head swelled. The next day, Yazid took the Imam out and oppressed him by repeating his offer. The Imam said, "Let me consult," and obtained permission to leave. He left to Mecca and remained there for five or six years. The 'Abbasid Khalifah Abu Jafar Mansur offered Imam Abu Hanifa to be the chief of the Supreme Court of Appeal in 150 [767 Again the Imam refused, and was put into jail. He was subjected to whipping, ten blows more every following day. When the number of whipping reached one hundred, he attained martyrdom. So many people attended his funeral that the funeral service was repeated six times before the Imam was actually buried. Abu Sad Muhammad ibn Mansur al-Harizmi, the third Saljuqi Sultan and the son of Sultan Alparslan, had a wonderful dome built over his grave. Afterwards, Ottoman emperors embellished and had his tomb restored several times. Imam Abu Hanifa was the first to compile and classify the Fiqh science, he collected information for each branch of knowledge. He wrote the books Fara'id and Shurut Obligations and Conditions. There are a lot of books describing his wide knowledge on fiqh, and his amazing superiority in piety, God consciousness, mildness and righteousness. The Hanafi Madhhab approach spread far and wide during the time of the Ottoman Empire. It almost became the official Islamic approach of the State. Today, more than half of the Muslims all over the world follow this approach. References 0% found this document useful 0 votes19 views2 pagesOriginal TitleImam Abu Hanifah’s Description of his Close Attachment to Hammad ibn Abi SulaymanCopyright© Attribution Non-Commercial BY-NCAvailable FormatsDOC, PDF, TXT or read online from ScribdShare this documentDid you find this document useful?0% found this document useful 0 votes19 views2 pagesImam Abu Hanifah's Description of His Close Attachment To Hammad Ibn Abi SulaymanOriginal TitleImam Abu Hanifah’s Description of his Close Attachment to Hammad ibn Abi Sulayman