Hafiz ibn Hajar Al Asqalani ر (d:852H) stated: ‘Imam Abu Hanifa ر was born in the year 80 Hjiri. At that time, Sayyidina Abdullah ibn Abi Awfa (d:87H) was residing
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) ( 1 ˘ˇ ˆ˙˝˛˚˝˜ ˝ ! . ˝˜! ˆ” ˆ#$˜%˝˜#&˜&’ () ˆ ˆ :. The Status of Imam Azam Abu Hanifa Noman bin Thabit (May Allah be pleased with him) ) – ( ˘ˇ ˆ˘˙˝˛˚˜ !˝˛!”#˜$%&’ ˆ() *+!,-./0 1 / *23˜,-./ 1 *+,-./0 / 1 2˝. & 3/!4˙ 5 ˝ ˜2.&# ˛6ˇ˜7˜ & 3!(˛#˛862. /0 ˜!9! ˛6ˇ & 3 ˙ &.:;˙-˚4˙ }<=> 13 / ?@6>˛A 1 <271 / @˜ˇB# <424 { 4) 5!6 78-˙˜ )9: & 3˘ ˇ˘ ˆ˙ Allah says: ‚And the foremost to embrace Islam of the emigran ts and the helpers and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him ..™ (s9,v100) This verse of the Holy Qur™an refers to the greatness of three groups of people after the Nabi . The greatness is concerning the fact that Allah has revealed in the Holy Qur™an that He is pleased with thes e people. 1. Those people who accepted Islam and migrated from t heir communities to Madinah Munawarrah. The Ansar (Helpers): The inhabitants of Madinah Munawarrah who assisted a nd sacrificed their property, wealth etc for the hospitality of the Prophet and migrating Companions . 2. ˘ˇˆ˙˝˘˝˛˛ ˚˜˙ ˘ˇˆ˙˝˘˝˛˛ ˚˜˙ ˘ˇˆ˙˝˘˝˛˛ ˚˜˙ ˘ˇˆ˙˝˘˝˛˛ ˚˜˙ Those people who were the very first amongst the Companions to accept Islam after the announcement of the Prophethood. (Tafsir Uthmani) 3. ˝˙˙ˆ ˝˙˙ˆ ˝˙˙ˆ ˝˙˙ˆ In the Tafsir of the Ghair Muqalid scholar Œ Safiyul R ahman Salfi Mubarakpuri; Tafsir Ahsanul Bayan, p264 , he writes: ‚the followers refers to those individual s who, with sincerity follow the way shown by the Companions of the Prophet Œ they are known as Tabi™een. Those Muslims that did not see the Nabi but attained the company of the Companions of the Prophet .™ From the scholars of the past there are 4 outstanding scholars through whom Allah benefited the Ummah immensely. From these four Imams, only Imam Abu Hanifa Noman bin Thabit & 3 had the honour and privilege of meeting the Companions of the Prophet . Hafiz ibn Hajar Al Asqalani & 3(d:852H) stated: ‚Imam Abu Hanifa & 3 was born in the year 80 Hjiri. At that time, Sayyidina Abdull ah ibn Abi Awfa (d:87H) was residing in Kufah. Allamah Zahabi & 3 (d:748H) writes: ‚When Sayyidina Anas bin Malik (d:93H) came to Kufah, Imam Abu Hanifa & 3 met and sat in his company many times™. (Tazkiratul Huffaz, vol1, p147/ Tehzeeb ut Tehzeeb, vol10, p449) Hafiz ibn Kathir & 3 (d:774H) writes: ‚Imam Abu Hanifa & 3 saw Sayyidina Anas bin Malik . Some scholars state that Imam Abu Hanifa & 3 attained Hadith from 7 Companions of the Prophet ™. (Al Bidayah wal Nihayah, vol 10, p107) Allamah Suyuti & 3 has written in his book ‚Tabyeedul Sahifa™ the narrat ions from these 7 Companions (The 7 Companions mentioned are: Sayyidina Anas bin Malik , Sayyidina Abdullah ibn Abi Awfa , Sayyidina Abdullah bin Harith , Sayyidina Abdullah ibn Unays (d:94H), Sayyidina Wathila bin Asq™a , Sayyidah Ayesha bint Ajrad , Sayyidina Muaqal bin Yasar . (Dars SunanTirmidhi, vol1, p92) An example of the Hadith related from Anas bin Malik : Imam Abu Hanifa & 3 relates from Sayyidina Anas bin Malik from the Prophet . He said: ‚The seeking of knowledge is incumbent upon every Muslim.™ (Tabyeedul Sahifa bi Manaqib Imam Abu Hanifa) Imam Abu Hanifa & 3 met other Sahabah Companions ; Sayyidina Malik bin Huwayrith (d:94H), Sayyidina Mahmood bin Labeed (d:99H), Sayyidina Sahl bin Haneef (d:100H), Sayyidina Harmaas bin Ziyad Al Bahili (d:102H), Sayyidina Abu Tafayl Aamil bin Wathila (d:110H). Allamah ibn Hajar Makki Shafi™ & 3 (d:975H) writes: ‚Imam Abu Hanifa & 3 was from amongst the senior of the Tabi™een. About this group Allah says: ‚also those who followed them exactly (in Faith ). Allah is well-pleased with them as they are well-pleased with Him..™ (s9,v100) . This was an honour and favour which Allah bestowed upon Imam Abu Hanifa & 3. (Al Khairatul Hasaan, p51) Innumerable Muhaddith and scholars of the past have r ecorded the fact of Imam Abu Hanifa & 3 from being amongst the Tabi™een. (Tazkira Muhaditheen, vol 1, p5) The scholars of every age are acquainted with the fact that during the time of Imam Abu Hanifa & 3 there was an immense amount of Fitna, specifically in the vicinity o f Iraq. The Rawafid, Khawarij and Mutazilla were wo rking to eradicate and change the true pristine teachings of I slam as it was received from the Prophet . At this time, Allah PAGE - 2 ============ ) ( 2 guided Imam Abu Hanifa & 3 to propagate and uphold the true teachings of Islam and combat the onslaught from the deviant sects and groups. He (Imam Abu Hanifa) presented the Deen in the true manner of the Prophe t and the Companions to the masses and reminded them of their obligations through the authoring of such works as ‚Fiqh-ul-Akbar™. The Ghair Muqalid scholar; Shayk h Muhammad Ismail Salafi writes: ‚Imam Abu Hanifa & 3 was the one, by whose knowledge, beliefs, and actions were an example for the masses. He combated and surpresse d the uprising of the deviant groups such as Rawafid Shi™a, K hawarij and Mutazilla in an astonishing manner. May Alla h bestow Mercy upon Abu Hanifa & 3 constantly and grant him a high station in paradise.™ (Fatawa Salafiyah, p141) An oppressive ruler, Abu Jafar Mansoor, ordered Imam Abu Hanifa & 3 to take the position of chief justice of the Islamic empire. However, Imam Abu Hanifa & 3 refused to take the post due to the tyranny of the ru ler. Imam Abu Hanifa & 3 was afraid of the injustices that would be forced upon him by the ruler. He was as a result imprisoned and beaten severely for his rebellion. Imam Abu Hanifa & 3 preferred to suffer punishment in this world than be held accountable in the next. In this state of oppression and injustice, Imam Abu Hanifa & 3 was martyred with 30 lashes in 150H. (Al Khairatul Hasaan, p61/ Baghdadi, vol 13, p328/ Zelul Zawahir, vol 2, p492 ) When Imam Ahmed bin Hanbal & 3 would recollect the oppression which was inflicted upon Im am Abu Hanifa & 3, he would cry and supplicate for the Mercy of Allah for Imam Abu Hanifa & 3. Due to the fact that Imam Ahmed bin Hanbal & 3 also had to face an oppressive ruler. (Baghdadi, vol 13, p327/ Manakib Mawfiq, vol 2, p16 9/ Al Khairatul Hasaan, p59/ Ibn Khulqan, vol 2, p164) The Holy Qur™an and collections of Hadith, there are o nly two conditions upon which the proclamation of war has been threatened by Allah Himself. (1) The consumption and dealing with interes t. (2) Saheeh Bukhari: The ones who trouble the pious servants of Allah (Awliya). ˘ ˇˆ˙˝˛ ˚˜ !"#$% ) &˜' ()**˘+,%*-!./˘ / 01.2." 4 ' 189 ( 3* $.$%$% 45˘6# ˝˛˚˛˜ & 3 !"#$˛%˛˙ Allah says: ‚And others among them (Muslims) who have not ye t joined them. And He is the All-Mighty, the Wise.™ (s62,v3) Allah established the religion of Islam through the Arabs i n the first instance. Then Allah utilised many exemplary personalities from the non-Arabs to propag ate Islam. It is related in the Hadith from the Prophet : ‚The Prophet was asked about the verse of the Holy Qur™an: ‚And o thers among them (Muslims) who have not yet joined them–™ The Prophet placed his blessed hands on the shoulder of Salman Fa rsi and said: ‚If knowledge and religion went as far away as Suraya (the furthest star in the sky), then a man from them (Faris) will bring it back from there.™ (Saheeh Bukhari, vol 2, p727/ Saheeh Muslim, vol 2, p312) Shaykh Allamah Jalaludin Suyuti Shafi™ & 3 and others have (concluded) that the above mentioned Hadi th refers to Imam Abu Hanifa Noman bin Thabit & 3. (Tafsir Uthmani, p733 printed in Madinah Munawarrah ) Abu Hurrairah related from the Prophet : ‚If the religion went as far away as Suraya (the furthest star in the sky), then a man of Persian descent will attain it.™ (Saheeh Muslim, vol 2, p312/ Saheeh Bukhari vol 2, p727) It is a well known open truth that Imam Abu Hanifa & 3 was of Persian descent, through narration and histori cal references. Allah has also blessed many personalities from Persian de scent with a great understanding of the Deen (religion). The great status and positive attrib utes of Imam Abu Hanifa & 3 have been recorded through the very testimony of great scholars of the past. It is for this reason that Allamah Jalaludin Suyuti Shafi™ & 3 indicated that without doubt, the verse of the Holy Qur™an and Hadith mentioned above refers to the person of Imam Ab u Hanifa & 3. Despite not being from the followers of the Hanifi F iqh, he accepted this analogy. (Al Khairatul Hasaan, p13) Hadhrat Shah WaliAllah Muhaddith Dehlawi & 3 writes: ‚The man of Persian descent mentioned in the H adith, can be no other than Imam Abu Hanifa & 3.™ (Izalatul Khafa, vol 1, p271) Azhar bin Kaisan & 3 states: ‚I saw the Prophet in a dream. Behind the Prophet were Abu Bakr Siddique and Umar Farooq . I asked them (the Shaykain ), can I pose a question to the Prophet ? They said: ‚Yes, but do not raise your voice.™ I then proceeded to ask the P rophet about the knowledge of Imam Abu Hanifa & 3. The Prophet stated: ‚His knowledge has come out from the knowledg e of Sayyidina Khidr Œ (Ilm Ludni Œ guidance and knowledge from Allah ).™ (Al Khairat ul Hasaan, p64) Abu Ma™ani Al Fazl bin Khalid & 3 states: ‚I saw the Prophet in a dream, I asked the Prophet : ‚What do you say about the knowledge of Imam Abu Hanifa & 3?™ The Prophet replied: ‚He has such knowledge for which people are needy.™ (Al Khairat ul Hasaan, p65) Allamah ibn Atheer Al Shafi™ & 3 (d:606H) stated: ‚It is clear that the reality of the tr uth and acceptance of Allah of the status of Imam Abu Hanifa™s & 3 knowledge and Fiqh, is that there is a majority of f ollowers (more than 70% of the Muslim Ummah) from the people of knowledge and oth ers even to this day, who follow Imam Abu Hanifa™s & 3 teachings.™ (Jamiul Usool/ Mukadama Nisbur Raya, p39) The Prophet stated: ‚That thing which the Muslims regards as good, is also considered good in the sight of Allah ™ (Masnad Ahmed, vol 1, p626 / Adu Dawood Tiyalasi, p 33) PAGE - 3 ============ ) ( 3 The Status of Imam Azam Abu Hanifa & 3 in the Science of Hadith: ˜!˝˜2CD˜5/0 ˛6ˇ & 3˚.˛," ) ?E4%#E4%# 10 <450 / ?˝˜F 1 <149 ( ) ˚B!˝˜6ˇ&6ˇ#2.49! ( ˛6ˇ˜!E #ˇ & 3 ˚B!˝˜!"G ) ?*.E0ˇ 1 <95 / ?˙ 2 <474 ( The Birth of Imam Azam Abu Hanifa Noman bin Thabit & 3 took place in 80 Hijri in the City of Kufah, Iraq. Ther e were a number of Great Companions of the Prophet living in Kufah at this time. Imam Abu Hanifa & 3 attained knowledge from many of the leading scholars of the Tab i™een. The greatness and lofty status of Imam Abu Hanifa & 3 in the science of Fiqh is unanimous amongst the scholars o f the Salaf. In the introduction of Al Bayanul Azhar, great scholar s are mentioned, amongst whom are: Imam ibn Abdul Bar, Allamah Khateeb Baghdadi, Allamah Zahabi, Hafiz Al Ha dith ibn Hajar Al Asqalani % 3 and others– They have mentioned that Imam Abu Hanifa & 3 is a Tabi™ee as he had seen the Companions of the P rophet . There is no doubt in this regard as in respect of being a Sahabi or Tabi™ee the seeing of The Prophet or the Sahabah is sufficient. It is not a condition that one must also relat e Hadith from them respectively. Verily, Imam Abu Hanifa Noman bin Thabit & 3 is a great Tabi™ee and in the Holy Qur™an and Sunn ah there are many verses and narrations referring to the greatness of these people. (Tazkira Muhaditheen, vol 1, p5) Muhammad bin Ishaaq bin Nadim & 3 states: Imam Abu Hanifa & 3 is from amongst the Tabi™een, as he met many Companions of the Prophet . In his time he was known to be very careful in his p ractise of Islam and was also a great worshipper (Muttaqi & Zahid).™ (Ibn Nadim, vol 1, p298) Allamah Zahabi & 3 (d:748H) writes: ‚When Anas bin Malik & 3 (d:93H) came to Kufah, Imam Abu Hanifa & 3 met and sat in his company many times™. (Tazkiratul Huffaz, vol 1, p147/ Tehzeeb ut Tehzeeb , vol 10, p449) Shaykhul Islam ibn Abdul Bar Al Maliki & 3 write: the well known authentic narrator of Hadith, Hamm ad ibn Zayd & 3 has narrated many Ahadith from Imam Abu Hanifa & 3. (Al Intiqaa, p130) Today, the envious and jealous amongst people are spr eading a great lie in respect of Imam Abu Hanifa tha t he did not have access to Hadith. Some say that he did have ac cess to Hadith but very few. How can it then be that a very respected narrator of Hadith such as Hammad ibn Zayd & 3 is able to narrate many Hadith from Imam Abu Hanifa & 3? Shaykhul Islam ibn Abdul Bar Al Maliki & 3 states in respect of Imam Waqi™ bin Al Jarrah & 3: ‚Waqi™ bin Al Jarrah knew all the Hadith from Imam Abu Hanifa & 3. He had heard many Hadith from Imam Abu Hanifa & 3.™ (Jami™ Al Bayanul Ilm, vol 2, p149) Muhaddith ibn Adi & 3 (d:365H) writes: ‚from the scholars of Fiqh, after Imam Abu Hanifa & 3 there was nobody who had more Hadith than Asad ibn Amr & 3.™ (Lisaanul Mizaan, vol 1, p384) It is well known that Imam Asad ibn Amr would collect many Ahadith. From the statement of ibn Adi & 3 it can be seen that Imam Abu Hanifa & 3 had collected even more Ahadith than ibn Amr & 3. Imam Makki bin Ibrahim & 3 (d:215H) relates that he stayed in the company of Imam Abu Hanifa & 3 and heard and learnt Hadith and Fiqh from him. He also states t hat he acquired many Hadith from Imam Abu Hanifa & 3. (Tazkira, vol 1, p332) Imam Makki bin Ibrahim & 3 was the teacher of Imam Bukhari & 3 (d:256). There are 22 narrations which are known as ="" ‚Thalathiyaat™ (these are narrations which have only 3 narrators between The Prophet and Imam Bukhari & 3). 11 of these 22 have the name of Imam Makki bin Ibrahi m & 3 in the chain of narrators. Imam Makki bin Ibrahim & 3 was a very well known scholar whom followed the Hanifi F iqh. Muhaddith Bashar bin Musa & 3 (d:288) states about their teacher Imam Abu Abdur Rahm an Al Mukari & 3 (d:213): he heard 900 Ahadith from Imam Abu Hanifa & 3. When Al Mukari & 3 would relate Hadith to us from Imam Abu Hanifa & 3, he would say: ‚We heard from the king of kings from the science of Hadith–™ (Tazkira, vol 2, p168 / Tarike Baghdad, vol 13, p345 / Manaqibe Karo ori, vol 2, p216) Hafiz Abu Naeem Asfahani & 3 narrates with an authentic chain in Masnade Abu Hanifa & 3 from Yahya bin Nasr & 3: ‚Yahya bin Nasr & 3 stated: I went into the house of Imam Abu Hanifa & 3, it was filled with books. I asked about the contents of these books and Imam Abu Hanifa & 3 replied that they were books of Hadith. The Ahadiths that I am relating, I attained from there–™ (Al Intiqa, p319) Imam Mus™ar bin Kadam & 3 who was a very great memorizer of Hadith, stated: ‚I was a seek er of knowledge in the same generation as Imam Abu Hanifa & 3. We attained the knowledge of Hadith and Imam Abu Hani fa & 3 was the foremost of us in this respect. We then busied our selves in worship and piety (asceticism) and Imam Abu Hanifa & 3 was the foremost of us in this respect. When we started studying Fiqh you can see to what extent Imam Abu Hanifa & 3 excelled–™ (Mankibe Zahabi, p27) Hafiz Abu Muhammad & 3 has written in this work ‚Usool-e-Hadith™: ‚When Imam Shu™ba & 3 and Imam Sufyan Thawri & 3 would have a difference of opinion in respect of a H adith, they would say: fiLet us take this to Mus™ar as he is the scale of Ahadithfl. It is well known that Im am Shu™ba & 3 and Imam Sufyan Thawri & 3 were given the title of Amir ul Mumineen fil Hadith. They would pre sent their disputes to Imam Mus™ar bin Kadam & 3, who himself PAGE - 4 ============ ) ( 4was an Imam of Hadith. Imam Mus™ar bin Kadam & 3 has stated that in every field of Islamic science he studied with Imam Abu Hanifa & 3, he would see Imam Abu Hanifa & 3 as a more accomplished master in that field. The status and standing of Imam Abu Hanifa & 3 in Hadith can only be understood and respected by o ne who is himself was a person of High Taqwah, a Hafiz of Hadith and a ve ry knowledgeable scholar of Islam. The well known Imam of Hadith and history, Hafiz Abu S a™d Sumani & 3 writes: ‚when Imam Abu Hanifa & 3 busied himself in Hadith, he undertook it in such a ma nner of depth and sacrifice that the knowledge he attai ned, others could not.™ (Kitabul Ansaab, p196) Imam Bakr bin Muhammad Zeranjari & 3 stated: ‚The extent of knowledge and collection which Imam Abu Hanifa held in Hadith can be understood from the first work o f Hadith he compiled, Kitabul Athaar. In this compila tion, Imam Abu Hanifa & 3 selected approximately 1,000 Ahadith from 40,000.™ (Manaqibul Imamul Azam, vol1, p95) Makki bin Ibrahim & 3 (d:215H) who was an Hadith teacher of Imam Bukhari & 3 said: ‚Imam Abu Hanifa & 3 was one of piety, accustomed to worship, a great schola r of Islam, one who was desirous of the Hereafter, tr uthful in speech and the greatest Hafiz of Hadith in his time.™ (Manaqibul Imamul Azam) Note: Imam Abu Hanifa and Imam Malik & 3 were very close to the time of the Companions of the Prophet and he witnessed the end of their blessed generation. Ima m Abu Hanifa was born in 80AH and died in 150AH and this makes him from amongst the Sahabah and Kubar-Tabi™een ( great Tabi™een) time. It should be understood that in the field of Hadith th ere are two chains through which Hadith is narrated, o ne is the Matan-e-Hadith, this is the original statement of the P rophet i.e. what the Prophet of Allah said™. The second is Sanad-e-Hadith which indicates the different chains fr om the teachers who taught this HadithŒ i.e. chain indic ating Hadith in the manner ‚So and so heard from so and so™ etc . It was the practise of Imam Abu Hanifa & 3 that what ever Islamic ruling he devised, he would su pport it with the most authentic as well as relative Hadith accessible. The Fatwa was then presented in front of 40 specialist muftis (who were considered leaders and jurists in their own f ields) of that blessed time and only if there was no objecti on to the ruling or supporting Hadith would it be accepted as part of the Hanafi Fiqh. The rulings that Imam Abu Hanifa & 3 wrote in his gatherings were accepted by all the gre at participating scholars and many issues were debate d for days before reaching any conclusion. For this reason Imam Abu Hanifa & 3 used to state as a challenge to confirm his authenticity: ‚If you find anything that is against my rul ings from the authentic Hadith, leave my opinion.™ Imam Abdullah bin Mubarak & 3 stated: ‚I heard from Sufyan Thawri & 3: fiImam Abu Hanifa & 3 was extremely cautious in attaining knowledge. In the matter knowled ge he was very fearful of Allah . He would not accept even minor discrepancies. He only accepted those Hadith th at reached him from authentic narrators and that were ‚Saheeh™ truly authentic. From amongst the Saheeh also, He would only narrate that which was the last action o f the Prophet . The foundation for it being the last action of the Prop het was the evidence of the scholars of Kufah carrying out those actions (many Companions from Badr and Hudaibiya: amongst who m were, Sayyidina Ali , Abdullah bin Masood , Anas bin Malik etc were the scholars of Kufah. In the time of Abu Hanifa & 3 Kufah was the residing city of many great Sahabah and was therefore also a centre of knowledge). Even so, without a valid reason, a group has criticised Imam Abu Hanifa & 3, may Allah forgive us and them.™ (Al Intiqa, p142) From the Pious predecessors there were a great number o f Scholars who would narrate Ahadith with extreme cautio n and fear of Allah for being held to account for their speech, that they w ould also relate rulings from the Prophet directly–. But not take the name of the Prophet specifically; from amongst them, Sayyidina Umar , Sayyidina Ali , Sayyidina Abdullah ibn Masood and many other Sahabah Imam Abu Hanifa & 3 was also of this thought and practice. In the time of Imam Abu Hanifa and Imam Malik & 3, there were very few Sanads of Hadith as the teachers where fewer, they learnt directly from the Tabi™een and Sahaba h . As more scholars taught students, the number of Sanads increased, but the Matan-e-Hadith remained the s ame. For example: In Bukhari, the first Hadith: ‚the Proph et said: ‚Every action is according to its intention.™ Th is is the Matan-e-Hadith. This same Hadith is repeate d with slight variation more than 20 times by Imam Bukhari & 3 in his Sahih Bukhari through different teachers. This is Sanad-e-Hadith. The people who insult Imam Abu Hanifa & 3 and belittle his rank and knowledge present very we ak arguments to support their claims. When their arguments are scrut inised, it becomes clear that they are based on stateme nts with chains of narrations, which the authentic scholars of Ahadith have classified as weak and worthless, wheth er or not these statements are attributed to Allamah Khateeb Baghdad i, Durul Qutani, Abu Nuaym & 3. Hafiz Ibn Jawzi Hanbali & 3 (d:597H) related through his chain of narration from Ismail bi n Abul Fadl al Asbahani & 3, who states: ‚Imam Abu Hanifa & 3 was of those who understood the Hadith in a superlative manner. I do not like 3 individuals due to their extreme prejudice and li ttle justice is found in them: (1) Abu Abdullah Al Hakim & 3, (2) Abu Nuaym Al Asbahani & 3, (3) Abu Bakr Khateeb Baghdadi & 3.™ (Al Tazkira, vol 4, p131/ Al Muntazim, vol 8, p269) Al Malik ul Mu™azam & 3 writes: ‚I say Ismail bin Abul Fadl al Asbahani & 3 was a truthful and authentic Hafiz ul Hadeeth. He specialised in Sanad-e-Hadith and Matan-e-Ha dith.™ (As-Sahamul Museeba, p134) PAGE - 5 ============ ) ( 5In contemporary times there are two groups that seek to defame and lower the rank of Imam Abu Hanifa and othe r pious predecessors % 3. They spread lies and hate due to their ignorance and envy, one is the Rawafid (shi™a) and the other like them who do not accept the consensus o f the Sahabah , is the Ghair Muqalideen (so called Salafi & Ahle Hadith). The scholars of Hadith have derived a few (Rijaal ul Hadith Œ research about the narrators) rulings by whi ch to judge narrators of Ahadith. It is necessary to understand the se rulings or the authenticity of a narrator of Hadi th cannot be verified. It is an understood fact that even the greatest and most respected of Muhaditheen have had some objecti on directed towards their personality. For example: ‚Yahya ibn Mu™een & 3 raised an objection about Imam Shafi & 3, Imam Karabesi & 3 raised an objection about Imam Ahmed Ibn Hanbal & 3, Imam Zehli & 3 raised an objection about Imam Bukhari & 3, Imam Ahmed & 3 raised an objection against Imam Awzai & 3™– Darul Qutani & 3 has written in his books, Al Istadarakat and Al Tatubbu™ , objections in respect of 200 narrations in Saheeh Bukhari and Muslim. Hafiz Iraqi & 3 has written on the works of Saheeh Bukhari and Saheeh Muslim in his books Shara Al Fiya and Al Sharahul Kabeer . (Qawaid Uloom Al Hadith, p 169) If these objections were to be accepted then none of the Muhadi theen would be considered authentic and trustworthy in narration. To the extent that Ibn Hazam & 3 referred to Imam Tirmidhi & 3 and Imam Ibn Majah & 3 as ‚Majhool™ (not acceptable in any manner). There have also been incorrect claims made against the personali ty of Imam Nasai & 3. Will the Ghair Muqalideen accept every one of the cl aims above? This in effect will mean that no Hadith collection can be accepted by them and they will be labelled as Munkare Hadith (to deny Ahadith). A great scholar Rijaal ul Hadith Imam Yahya ibn Saeed Al Qattan & 3 was himself a student of Imam Abu Hanifa & 3. Together with this, Hafiz Zahabe & 3 writes in Tazkiratul Hufaaz , Hafiz ibn Abdul Bar & 3 writes in his book Al Intiqa stated that they used to give fatwa upon the rulings on Imam Abu Hanifa & 3. (Dars Tirmidhi, p100) Allamah Sindi & 3 writes in Kitabul Taleem , related the statement of Imam Yahya ibn Saeed Al Qatta n & 3, he said: ‚Verily from the Ummah today, Imam Abu Hanifa & 3 understands the knowledge that was given to the Nabi in the best manner. I swear by Allah, Abu Hanifa & 3 is an authentic narrator.™ (Dars Tirmidhi, vol1, p101) The analogy of the groups that spreads lies and false hood in respect of the Salaf as Saliheen is like the one who spits towards the skies. An individual insulted Imam Abu Hanifa & 3 in the presence of Amir Ul Mumineen fil Hadith Abdul lah bin Mubarak & 3. Abdullah bin Mubarak & 3 rebuked him severely saying: ‚I am astonished at yo u, you are disrespecting that individual who has read his five daily Salah within o ne ablution for 45 years. Every night, he has complete d the entire recitation of the Holy Qur™an in two rakaats of prayer and everything that I have attained in the knowledge o f Fiqh is from that very person, Imam Abu Hanifa & 3.™ (Baghdadi, vol 13, p355 / Manaqib Mawfiq, vol 1, p2 36 / Tabyeedul Sahifa, p35) Shaykul Islam Ibn Taymiyyah & 3 writes: ‚There are many issues of Fiqh upon which many people have differed with Imam Abu Hanifa & 3. However, no one can doubt the greatness of Imam Abu H anifa™s & 3 status in Fiqh and knowledge. People have without reason sought to find fault with Imam Abu Hanifa, even implicating lies and fabricated information against his personality. For exam ple: making of the wild pig Halal and the like of it.™ (Minhaaj Ul Sunnah, vol 1, p259) Amir Ul Mumineen fil Hadith Abdullah bin Mubarak & 3 states: ‚Amongst the people, I have seen the greatest worshipper is Fudayhl bin Ayad & 3, the most knowledgeable is Sufyan Thawri & 3, and the greatest jurist is Imam Abu Hanifa & 3.™ (Manaqibe Karoori, vol 1, p90) Imam Yazid bin Haroon & 3 (d:206H) relates: ‚I wrote and attained knowledge from more than 1000 teachers, but by Allah, from all of my teachers, I have not seen one m ore God-Fearing and cautious of speech in spreading knowledge than Imam Abu Hanifa & 3.™ (Manaqib Mawfiq, vol 1, p195) The well known Muhaddith Abu Muqatil Hafs bin Salam & 3 states in respect of Imam Abu Hanifa & 3: ‚In his time, Imam Abu Hanifa & 3 was the Imam of the World in the fields of Hadith, F iqh and Taqwa. His life was an example for the Ummah to distinguish between the Ahle Sunnat Wal Jamat and the deviant sects. He was an individual of the Truth, despite the worldly persons who tr ied to influence him towards the World. However, Imam Abu Hanifa & 3 was not influenced by this, he was then lashed, due to whi ch he departed this world for the next.™ (Akbar Abu Hanifa wa Asahabi, p79) : ˘ˇˆ˙˝˛˚˙˜ ! "ˆ˘˛#˜$%&ˆ#'ˆ˜()* . ) ?H˜I# 13 <342 / ?&%ˇ&˜ 10 <107 ( Allamah Abdullah bin Dawood Al Khareebi & 3 states: ‚It is necessary for the Muslim Ummah that after their prayers (Salah) they make Du™a for Imam Abu Hanifa & 3, as he has preserved and transmitted the Hadith and k nowledge of Fiqh.™ (Tareekh Baghdad, vol 13, p342/ Al Bidayah wal Niha yah, vol 10, p107) The City of Kufah ˛ , Iraq: +˘ ˚˙ˆ,ˆ-˙ˆ .˜˛ˆ˜˜( .˘ (˙˝!ˆ˛ˆ/*ˆ% )?@Dˇ JE# 1 <174 ( After the wrongful martyrdom of the third khalifa, Sayyi dina Uthman (d:40H), the khilafat of Sayyidina Ali commenced. In the rule of Sayyidina Ali , he had to face and combat many differences and dis putes within the PAGE - 6 ============ ) ( 6Ummah. To ensure a firm political foundation for the I slamic state, Sayyidina Ali chose to move the Khalifat from Madinah Munawarrah to Kufah in Iraq. In that time, all the scholarly and judicial rulings originated from Ku fah, which was regarded as the centre for knowledge of the Islamic empire. In this respect, Allamah Ibn Taymiyyah & 3 states: ‚the knowledge and Fiqh of Sayyidina Ali became apparent and spread to the Ummah from the time h e moved to Kufah.™ (Minhaj Ul Sunnah, vol 4, p137/ Hujjatullahi Baligh a, vol 1, p132) It should be remembered that knowledge had reached Ku fah become the arrival of Sayyidina Ali , Kufah was an established centre of teaching religious knowledge. The city of Kufah was established in the time of the Khi lafat of Sayyidina Umar , Sayyidina Abdullah bin Masood was sent by Sayyidina Umar to teach the people, the Holy Qur™an, Iman Aqidah, Tafs ir, Fiqh and Sunnah. Kufah was the centre of Khilafat in the time of Sayyidina A li . (Minhaj Ul Sunnah, vol 4, p142) Apart from these major Companions of the Prophet , there was many other Sahabah & Tabi™een who reside d in Kufah. Allamah Ibn Sa™d & 3 (d:230H) who were a Hafiz of Hadith and a great scholar wr ites: ™70 great Sahabah from Badr and 300 participants of the pledge of Hudaibiya r esided in Kufah™. (Tabakat ibn Sa™d, vol 6, p4) The well known Tabi™een, Qatadah & 3 (d:118) relates: ‚from amongst the Companions of the Prophet 1050 resided in Kufah™. (Kitabul Kuna wal Asma, vol 1, p174) There was a time in Islamic history when Kufah was th e centre of the Islamic empire as well as the centre of knowledge. How can an individual doubt the statement of the Prophet : ‚I am the city of knowledge and Ali is the door.™ Imam Abdullah bin Mubarak & 3 stated: ‚I heard from Sufyan Thawri & 3: fiImam Abu Hanifa & 3 was extremely cautious in attaining knowledge. He would not accept eve n minor discrepancies. He only accepted those Hadith t hat reached him from authentic narrators and that were ‚Sahee h™ truly authentic. From amongst the Sahih also, he wou ld only narrate that which was the last action of the Prophet . The foundation for it being the last action of the Prophe t was the evidence of the scholars of Kufah carrying out th ose actions (many Companions from Badr and Hudaibiya: amongst whom were, Sayyidina Ali , Abdullah bin Masood , Anas bin Malik etc were the scholars of Kufah. In the time of Imam Abu Hanifa & 3 Kufah was the residing city of many great Sahaba and was therefore also a centre of knowledge). Even so, without a valid reason, a group has critic ised Imam Abu Hanifa & 3, may Allah forgive us and them.™ (Al Intiqa, p142) It is understood from the statement of Imam Sufyan Thawri & 3 that Imam Abu Hanifa & 3 was very particular about whom he would take Hadith from and he (Sufyan Tha wri) saw those that criticised and insulted Imam Abu Hanifa & 3 as sinners. Imam Abdullah bin Ahmed & 3 (d:290H) asked his father Ahmed bin Hanbal & 3: ‚Should I stay in the company of one teacher, or travel to various scholars to attain kn owlesge?™ Imam Ahmed bin Hanbal & 3 replied: ‚Travel– to scholars of Kufah, Basra, Madinah, Makkah for seeking know ledge.™ (Tadaribur Rawi, p77/ Fathul Mugeth, p321) Muhammad bin Sireen & 3 (d:110), a well known Tabi™een stated: ‚When I arrived in Kufah, there were 4000 students of Hadith in the City.™ (Tadareebur Rawi, p275) Imam Bukhari & 3 travelled to many cities and provinces in the Islami c state for the seeking of knowledge. However, he travelled frequently to Kufah and Baghdad. Imam Bukhari & 3 himself stated: ‚I travelled a countless number of times with the scholars of Hadith to Baghdad and Kufah.™ (Fathul Bari Sharah Bukhari , vol 2, p479) Imam Ahle Sunnat Wal Jamat, Ahmed bin Hanbal & 3 mentioned four specific cities to his son for his see king of knowledge. Imam Ahmed bin Hanbal & 3 mentioned the name of Kufah preceding even Makkah M ukarramah and Madinah Munawarah. The Implication of Being a Man of Analogy ; ˆ'"% : In this age, there is a new group amongst the Muslim s known as Ghair Muqalideen (so called Salafi & Ahl e Hadith). The thought and concern of this group has been shown to be staunchly against the Salaf-us-Saliheen, to the ex tent that they do not tread cautiously even when speaking of the Companions of the Prophet . It can be said that they are like a small Rawafid Shi™a minded group in this respect. There are numerous rulings and matters wher ein which, the Sahabah and scholars of the Ummah are unanimous. The Ghair Muqalideen would take it as an act of worship to go against the Ijma of the Sahabah and scholars of the Ummah % 3. Their claim that they respect and follow the Salaf-us-Saliheen is nothing but a deception to th e masses. The main complaint that they have in respect of Imam Abu Hani fa & 3 and his students is that he is referred to as a man of analogy. There are incidents in the books of scholars, where Imam Abu Hanifa & 3 is referred to as a man of (Rai™y) analogy. The intention of the scholars who gave him this title was out of respect. However, the Ghai r Muqalideen have manipulated this view and used it to stain th e character of Imam Abu Hanifa & 3. For this reason, it is necessary to correctly use the term ‚a man of analogy™ from those qualified in the fie ld of Holy Qur™an, Hadith and Fiqh. Allamah Ibn Atheer Al Jazari Al Shafi™ & 3 (d:606H) stated: ‚For the scholars of Hadith, a man of analog y is taken to mean ‚an individual who uses his intellect and depth of knowledge to derive benefit and rulings from Hadi th which a 240 KB – 7 Pages