Bismillah

Biography of An-Nasafi

Name and Lineage

He is Haafidh ad-Deen Abu al-Barakaat 'Abdullah ibn Ahmad ibn Mahmood an-Nasafi. As-Sama'ni in [الأنساب] stated 'An-Nasafi' is an attribution to Nasaf which is beyond the river, i.e. Transoxiana. It is said Nakhshab.

Some of the biographers mentioned he was from a village called Idhaj. As for the year of his birth, there is no explicit date however considering that one of an-Nasafi's shaykh passed away in 642 AH, it can be surmarized that an-Nasafi was born sometime around 620 AH, and Allaah knows best what is correct.

His Teachers and Students

Teachers

He studied Fiqh under a number of eminent scholars, until he became proficient in Fiqh, principles, Arabic, and language

1- Shams al-'Aimmah Muhammad ibn 'Abd as-Sattar al-Kardari (d. 642 AH)

2- Hameed ad-Deen Adh-Dhareer 'Ali ibn Muhammad al-Bukhaari (d. 666 AH). Abu al-Barakaat an-Nasafi prayed over him and placed him in his grave, and it is said that nearly fifty thousand people attended the funeral prayer for him.

3- Badr ad-Deen Muhammad ibn Mahmood al-Kardari (d. 651), the nephew of Shams al-'Aimmah al-Kardari

Students

Among what has been mentioned regarding their overall number is what appears in the introduction to his book al-Waafi, where he says that he compiled it when the reasons for doing so had become available and the students had crowded around. More so, he issued fatwas and taught for many years, and it was said the majority of the scholars of his time benefited from him. Some of them are:

1- Hussam ad-Deen Al-Hasan (or al-Husayn) ibn 'Ali al-Saghnaqi (d. 711 or 714). He was the commentator of the largest explanation of al-Hidayah called an-Nihayah.

2- Mudhaffar ad-Deen Ahmad ibn 'Ali ibn as-Sa'ati (d. 694 AH), author of Majma' al-Bahrayn and al-Badi'.

3- 'Abd al-'Azeez ibn Ahmad al-Bukhaari (d. 730 AH)

His Works

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

It is a moderate work on explanations and interpretations, including the various aspects of Arabic grammar and different modes of recitations. It is neither excessively long and tedious nor excessively brief and deficient. He discusses the reason of revelation, the virtues of the surahs, and included explanations per the traditions, and the verses which are important to legal rulings. He also included a limited amount of Isra'eeliyaat.

An-Nasafi abridged this work from the tafseer of Az-Zamakhshari al-Mu'tazili, which is called "Al-Kashhaf 'An Haqaa'iq at-Tanzeel", from the tafseer of al-Baydhawi ash-Shaafi'i, titled "Anwaar at-Tanzeel wa Asraar at-Ta'tweel." He omitted the doctrines and views of the Mu'tazilah found in al-Kashhaf, however because the author was a Matureedi, he replaced most of that with the doctrine and views of the Matureediyyah.

02- Umdah al-'Aqaaid

It is also called "al-Umdah Fi Usool ad-Deen". It is a summary containing the most important principles of creed and faith according to the creed of the author. He intended to answer those who ask questions and to protect them from the beliefs of those who hold false doctrines, as stated in its introduction.

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

It is a commentary on the aforementioned book on creed that the author himself composed. It is sometimes simply called "Al-'Itimaad Fi al-'Itiqaad."

04- Fadhaa'il al-'Amaal

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

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

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

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

An-Nasafi said in its introduction:

> "Praise be to Allaah, who has favored His servants by sending His messengers... It had occurred to me, upon finishing [my studies], that I should compile a comprehensive book encompassing the issues found in al-Jami' as-Sagheer, al-Jami' al-Kabeer, and az-Ziyadaat, containing what is found in al-Mukhtasar [i.e. Mukhtasar of al-Qudoori] and the poem of al-Khilaafiyyaat [i.e. Poem by Abu Hafs an-Nasafi] based on some issues of fatwas and legal cases."

> "I continued to delay undertaking this difficult task until thoughts followed one another, requests came successively, the motivations became plentiful, and the students crowded around. Added to this was the request of one whose request I could not refuse, on account of his abundant share of transmitted and rational knowledge, his complete mastery of the branches and principles, the sharpness of his understanding, the clarity of his natural aptitude, the sincerity of his intention, and the soundness of his disposition."

> "So I began it with the help and facilitation of Allaah. I composed it and completed it in the shortest possible time, and I named it al-Waafī. Had I been granted the opportunity to write a commentary upon it, I would have called it al-Kaafi."

> "I have deposited in this book what is relied upon concerning the subject, and I have omitted the mention of differences of opinion, sufficing myself with symbols. Thus, Ha [ح] indicates Abu Haneefah, Seen [س] indicates Abu Yoosuf, Meem [م] indicates Muḥammad, Zayy [ز] indicates Zufar, Fa [ف] indicates ash-Shaafi'i, Kaaf [ك] indicates Maalik, and Waw [و] indicates a position narrated by our companions, or a [weak] analogy. This is to avoid excessive length and repetition. And He is the Giver of success."

07- Al-Kaafi Sharh al-Waafi

This is a large work in which he explained his aforementioned book, al-Waafī. In it, he poured forth his knowledge and demonstrated his scholarly strength in both Fiqh and principles, as well as a high degree of precision in argumentation and reasoning. He made clear that he composed it for senior scholars, not beginners, saying in its conclusion:

> "Know that the treasures of its lights will not become clear, nor will the contents of its secrets be unveiled to a reader except after thinking, deeply examining it, persevering in reading, seeking the aid of seclusion and an unoccupied mind, and withdrawing from the various occupations."

> "[The reader should have] mastery of the science of usool al-Fiqh, memorization of its branches, and knowledge in the other sciences, combining careful verification with memorization, and extensive reading and lengthy revisions. [He should be one who] has returned to it repeatedly over a long period, and to whom it has in turn returned, one who has raised objections and had objections raised against him, one of an uninhibited nature and an active intellect."

08- Kanz ad-Daqaa'iq

It is a carefully edited summary of his aforementioned book, al-Waafi. This abridgement received widespread acceptance among the Hanafi scholars and others. It is a reliable, authoritative, well-regarded, and accepted work. Allaah caused it to receive widespread praise throughout the various regions, and scholars expressed their high regard for it in numerous statements of commendation and praise. It is considered one of the reliable texts of the madhhab.

Many explanations and commentaries have been written on it. Among them are: Tibyeen al-Haqaa'iq Sharh Kanz ad-Daqaa'iq by Az-Zayla'i. He stated in its introduction:

> "When I saw this abridgement, called Kanz ad-Daqaaʾiq, I found it to be the best abridgement of Fiqh, containing what is needed for practical legal cases while being remarkably concise in size..."

There is also al-Bahr ar-Raa'iq Sharh Kanz ad-Daqaa'iq by Ibn Nujaym. He said in its introduction:

> "Indeed, Kanz ad-Daqaʾiq by Imam Haafidh ad-Deen an-Nasafi is the finest abridgement composed in the Fiqh of the Hanafi imams."

Badr ad-Deen al-'Ayni also wrote an explanation titled, Ramz al-Haqaa'iq Sharh Kanz ad-Daqaa'iq. 'Umar ibn Nujaym (different than Zayn ad-Deen ibn Nujaym) also wrote an explanation called An-Nahr ar-Raa'iq Sharh Kanz ad-Daqaa'iq.

And plenty of other explanations and annotations have been written on it.

09- al-Musaffa Sharh Mandhoomah an-Nasafiyyah

The poem was written by Najm ad-Deen Abu Hafs an-Nasafi, in which he mentioned the various opinions of imam Abu Haneefah, Muhammad, Abu Yoosuf, Zufar and Ash-Shaafi'i. Abu al-Barakaat an-Nasafi stated at the end:

> "When I had finished compiling and dictating the explanation on an-Naafi', namely al-Mustasfa min al-Mustawfa, one of my brothers asked me to compile an explanation on the poem that would encompass its intricacies and deeper meanings... So I commented upon it and named it al-Musaffa..."

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

It is a summary of his other, more extensive commentary on the book al-Fiqh an-Naafi', which he called al-Mustawfa. It was already mentioned in the author's own words in the previous section, namely al-Musaffa, that he had written a commentary on al-Fiqh an-Naafiʿ and dictated it to his students, naming it al-Mustasfa min al-Mustawfa.

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

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

12- Ash-Shaafi

The muhaqqiq of [تاج التراجم في طبقات الحنفية] stated that it was a book on Fiqh which he named Ash-Shaafi. Not much is known about it.

13- Manaar al-Anwaar

It is also abbreviated simply as al-Manaar. It is a foundational text in the science of usool al-Fiqh, it concise and comprehensive. Among his more extensive works and his carefully structured summaries, it is one of the most widely circulated and easiest to approach. Despite its small size and concise composition, it is an ocean encompassing the pearls of profound truths and a treasure containing the precious coins of subtle points. Nevertheless, it is not entirely free of a certain degree of complexity, redundancy, and elaboration. The author explicitly stated in its introduction that he abridged it from Fakhr al-Islam al-Bazdawi's Usool al-Fiqh and Shams al-Aimmah as-Sarakhsi's Usool.

14- Kashf al-Asraar Sharh Manaar al-Anwaar

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

15- Al-'Atf min al-Kashf

It is another explanation on al-Manaar by the author himself. It is more concise and lighter than his Kashf al-Asraar. At-Tameemi named it as such in at-Tabaqaat as-Saniyyah.

16- Sharh al-Muntakhab Fi Usool al-Fiqh

Al-Muntakhab is an abridgement on usool al-Fiqh by Hussam ad-Deen Muhammad ibn Muhammad al-Ukhsikathi. The book is also known as "Al-Muntakhab al-Hussami".

There are two explanations by An-Nasafi on this book. One was an extensive commentary in which he wrote in detail, and another where he was concise and useful. He had originally written this commentary. When he was asked to expand upon it, he composed a more extensive commentary, as he explicitly stated in the introduction to the longer work.

His Scholarly Standing

An-Nasafi is one of those scholars whose various works have been accepted, relied upon, and built up upon by the scholars who came after him. Kanz ad-Daqaa'iq became one of the relied upon works, and his work al-Manaar became one of the foundational texts which our scholars study and teach to others. Accordingly, he has a high rank and status in the madhhab.

His student, Imam Hussam ad-Deen as-Saghnaqi (d. 714 AH), described him as follows:

> "The ascetic Imam, the one who grasps the subtle indication, the one who rightly understands the symbolic expression, the leader of the people of the spiritual path, the crown of the people of reality, the author of the later time, the benefactor of students of knowledge who have left their homelands, our Mawlana, Haafidh ad-Deen an-Nasafi."

'Abd al-Lateef ibn 'Abd al-'Azeez, known as Ibn Malik (d. 801 AH) said in the introduction of his explanation on al-Manaar:

> "The learned Imam, chief of the free, the distinguished and accomplished scholar, the support of the virtuous, unrivaled in excellence in his age, whom the eyes have never seen the like of, our Mawlana, Haafidh ad-Deen..."

Badr ad-Deen al-'Ayni's (d. 855 AH) wrote in the introduction to his explanation on al-Kanz:

> ...And for this purpose I chose the book Kanz ad-Daqaa'iq, attributed to the exalted master, the eminent Imam among mankind, the solver of difficult problems and complex matters, Abu al-Barakaat 'Abdullah ibn Ahmad ibn Mahmood an-Nasafi...

Ibn al-Hummam (d. 861 AH) described him as in Fath al-Qadeer:

> "The great shaykh, the teacher of the scholars."

Al-Kafawi (d. 990 AH) said about him:

> "The banner of guidance, the sign of mankind, the mufti of the age, the eminent one of Transoxiana in matters of Sunnah and obligation, the teacher of the people of the earth, the preserver of the faith and religion, the defender of Islam and the Muslims, the sincere adviser to kings and sultans."

> "He was a complete Imam, without equal in his time, a foremost authority in the principles and branches of Fiqh, unmatched in his era. He was accomplished in hadeeth and its meanings, skilled in the various branches of literature and their forms. He held lofty ranks in the rational sciences and brilliant ranks in the shar'i sciences."

> "He possessed great knowledge and a high rank, unique in excellence, having no second. His works in the sciences are such as none of the scholars of his age possessed. He acquired knowledge directly from the mouths of scholars until he became well known."

And plenty of others.

His Death

The scholars differed on the year he passed away. Al-Lucknawi stated An-Nasafi entered Baghdad in the year 710 AH, and he passed away in the same year. Whereas Mullah 'Ali al-Qari stated he passed away in 701 AH. 'Abd al-Qaadir al-Qurashi in [الجواهر المضية في طبقات الحنفية] stated:

> "He died on Friday night in the month of Rabee' al-Awwal in the year 701 AH, may Allaah Almighty have mercy on him, and he was buried in the town of Idhaj. This is what I saw written in the handwriting of some of the virtous, namely the historian Taqi ad-Deen al-Maqrizi, who mentioned him in the biography of Barghash."

If our assumption that he was born sometime around 620 AH is correct, then he was in his eighties, may Allaah have mercy on him.

And Allaah knows best.

والله أعلم

Bismillah

Biography of Sadr ash-Sharee'ah

Name and Lineage

He is Sadr ash-Sharee'ah al-Asghar 'Ubaydullah ibn Mas'ood ibn 'Umar Taaj ash-Sharee'ah ibn Ahmad Sadr ash-Sharee'ah al-Akbar ibn 'Ubaydullah ibn Ibraheem ibn Ahmad ibn 'Abd al-Malik ibn 'Umayr ibn 'Abd al-'Azeez ibn Muhammad ibn Ja'far ibn Khalaf ibn Haroon ibn Muhammad ibn Muhammad ibn Mahboob ibn al-Waleed ibn 'Ubaadah ibn as-Saamit al-'Ubaadi al-Mahboobi al-Bukhaari. This is how his lineage came in [الفوائد البهية في تراجم الحنفية]. His lineage as mentioned by At-Tameemi and al-Qurashi, there are some differences in names.

Al-'Ubaadi is an attribution to the great companion 'Ubadaah ibn as-Saamit. Al-Mahboobi an attribution to one of the ancestors as mentioned. Al-Bukhaari referring to him coming from Bukhaara.

The historians did not mention his date of birth, nor his place of birth. He is not the first famous scholar to have this happen to him. As will come in his date of death, as well as that of his grandfather, it is reasonable to assume that he was born sometime in the sixth century.

His Teachers and Students

Teachers

Sadr ash-Sharee'ah grew up in a family of noble lineage, and one that held a highly esteemed scholarly position. He received great care and attention from them, particularly from his grandfather, the author of al-Wiqayah. He had a great interest in learning the intricacies of knowledge and becoming acquainted with its finer points, particularly from his grandfather. Thus, al-Kafawi said of him:

> "He was concerned with recording the precious insights of his grandfather and gathering his beneficial points."

He also said regarding his upbringing:

> "He grew up in the lap of excellence and attained eminence. He was carried upon the shoulders of the eminent jurists and the lions of the scholars. His grandfather took responsibility for him, raised him, and taught him in his youth. May his grandfather be fortunate and his grandfather be successful, until he attained precedence in the branches and principles. He was the knight of his field in the rational and religious sciences. He acquired knowledge from his virtuous and eminent grandfather."

Among his forefathers are those of whom the scholars of the Hanafi madhhab are proud, such as Taaj ash-Sharee'ah, Burhaan ash-Sharee'ah, Sadr ash-Sharee'ah al-Akbar, the father of the former two, Abu Haneefah ath-Thaani, father of Sadr ash-Sharee'ah al-Akbar.

Students

There is no doubt that a large number of students received knowledge from him, even though the sources do not provide us with sufficient information about them. He had an exceptional concern for students of knowledge, which we can observe when discussing the works he composed for them and for the purpose of improving their condition.

Among those who studied jurisprudence under Sadr ash-Sharee'ah, attended his lessons, and received authorization in all of his works al-Haafidh Abu Taahir Muhammad ibn Muhammad ibn al-Hasan ibn 'Ali at-Taahiri. He was a knowledgeable scholar, and others studied under him. He was a judge, a Mufti and teacher.

His Works

01- Tanqeeh al-Usool

It is more commonly known as at-Tanqeeh. It is a substantial and comprehensive text in the principles of Fiqh. He said, describing the reason why he wrote it:

> "When I saw the great scholars in every era and time engrossed in discussing usool al-Fiqh by the Shaykh, the Imam, the leader of the great Imams, Fakhr al-Islam 'Ali al-Bazdawi, may Allaah Almighty grant him the abode of peace, and it is a book of great importance, with brilliant proof, the treasures of its meanings are embedded in the rocks of its expressions, and the obscure points of its subtle indications are encoded, and I found some of them criticizing the apparent meanings of its words. Because of their lack of insight into the points of indication of his observations, I wanted to revise and organize it, and I tried to clarify his intention and make it understandable, and based on the principles of reasoning..."

He combined the words of Fakhr al-Islam al-Bazdawi and Ibn al-Haajib. The purpose of this compilation is to include in it some discussions that the early Hanafis did not usually include in books on principles, along with mentioning ash-Shaafi'i's disagreement on many of its issues, his evidence, the response to it, and the support of the school with textual and rational arguments.

02- At-Tawdheeh Fi Hal Ghawamidh at-Tanqeeh

It is an explanation of the aforementioned At-Tanqeeh. He said:

> "Since Allaah granted me success in writing 'Tanqeeh al-Usool', I intended to explain its problems and unlock its complexities, refraining from explaining the points that, if resolved without thoroughness, would preclude anyone from even considering the book. Know that when I drafted the first part of 'at-Tanqeeh' some of my companions hastened to copy and discuss it, and copies circulated in some areas. Later, some minor alterations, erasures, and additions occurred. Therefore, in this commentary, I wrote the phrase 'al-matn' (the main text) in the style I had established, to correct the copies written before the changes. Then, when its completion was facilitated and its conclusion was finalized, it contained definitions, arguments based on rational principles, and detailed elaborations, all arranged after the principles had been thoroughly examined. It was presented in an elegant arrangement, the likes of which no one before me had achieved, along with subtle points of clarification that even the most accomplished scholars of this field have not reached."

At-Taftazaani said:

> "A book encompassing the essence of every comprehensive and exhaustive work, a complete measure from the treasury of every choice and sufficient work, an encompassing ocean containing the finest essence of every extensive and detailed work, and a treasure sufficient to dispense with every concise and intermediate work. It contains sufficient material for establishing the scale of the principles and refining their branches, and it is the utmost achievement in acquiring the foundations of the subsidiary rulings and rectifying their pillars."

> "Indeed, he followed an extraordinary method in unveiling the secrets of verification and reached the furthest extent in raising the banner of precision, together with noble additions untouched by the hands of thought and subtle insights through which the perceptive have opened what had been closed to their ears. For this reason, it flew like rain across the regions, became proverbial in the cities, and attained throughout the lands a degree of renown like that of the sun at midday. I encountered, among those travelling beyond the river, the hearts of many of the foremost scholars of the age inclined toward it, hearts passionately devoted to it, minds kneeling before it, and desires halting their mounts before it."

Many of the scholars wrote commentaries and explanations on it. One of the most famous explanations is that of At-Taftazaani named "At-Talweeh Fi Kashf Haqaa'iq at-Tanqeeh", it is also simply called "At-Talweeh 'Ala at-Tawdheeh Li-Matn at-Tanqeeh". Haaji Khaleefah in Kashf adh-Dhunoon named 25 other explanations.

03- Al-Muqaddimaat al-Arba'a

Al-Kafawi andattributed this work to him under this title. However, the statement of Haaji Khaleefah indicates that it is not an independent work, but rather a section within his at-Tawdheeh. The scholars singled it out for explanation and annotation because of its points.

04- Sharh al-Wiqayah

Al-Wiqayah and its Author

There is no difference that the name of the book is "Al-Wiqayah Fi Masaa'il al-Hidayah", but it is shortened and simply called "Al-Wiqayah". The scholars differed a great deal in who wrote this book, but agreed that his grandfather under whom he studied wrote it, that he was a son of Sadr ash-Sharee'ah al-Akbar, and that his title was Burhaan ash-Sharee'ah. They also agreed that the grandfather mentioned in the lineage (Taaj as-Sharee'ah) was a commentator of al-Hidayah, which is named "Nihayah al-Kifayah Li-Dirayah al-Hidayah."

Sadr ash-Sharee'ah stated in an-Nuqayah [as will come]:

> "My grandfather and master, the learned scholar and devoted servant, Burhaan ash-Sharee'ah, truth and religion: Mahmood ibn Sadr ash-Sharee'ah, may Allaah reward him on my behalf and on behalf of all Muslims with the best reward, composed, for the sake of my memorizing the book 'Wiqayah ar-Riwayah Fi Masaa'il al-Hidayah'..."

Shaykh Dr. Salaah Abu al-Haaj in his research on the book said:

> "The statement of Sadr ash-Sharee'ah states that his true grandfather is Taaj ash-Sharee'ah, and that he has another grandfather whose title is Burhaan ash-Sharee'ah, who authored 'al-Wiqayah' for him, and his name is Mahmood. So his statement has two possible interpretations:

> "First: Taaj ash-Sharee'ah and Burhaan ash-Sharee'ah were the same person. His name would therefore have been Mahmood, and he would have been the commentator on al-Hidayah, since the scholars agreed that Taaj ash-Sharee'ah was the commentator on al-Hidayah, as mentioned previously..."

A number of our scholars followed this view, among them: Al-Kafawi, Ibn Qutloobughah, Ibn al-Hinaa'i, Tashkobri Zadah, and az-Zabeedi as in [تاريخ بخارا].

> "Second: Taaj ash-Sharee'ah was the actual grandfather of Sadr ash-Sharee'ah and the commentator on al-Hidayah, while Burhaan ash-Sharee'ah was his other grandfather, whose name was Mahmood. Thus, Taaj ash-Sharee'ah and Burhaan ash-Sharee'ah were two sons of Sadr ash-Sharee'ah al-Akbar."

This position was preferred by Dr. Salaah Abu al-Haaj. It was also the position of al-Lucknawi, al-Quhustaani, Haaji Khaleefah, Isma'eel Pasha and others.

As for the book itself, Al-Wiqayah was a summary of al-Hidayah of al-Marghinaani, and its author wrote it for the grandson, 'Ubaydullah. He stated in its introduction:

> "The most beloved son, 'Ubaydullah, may Allaah direct his days toward that which He loves and is pleased with, having finished memorizing the literary books and mastering the subtleties of virtue and the complex points of Arabic, I wished for him to memorize, in the science of legal rulings, a remarkable book, to attend to the finest issues of Fiqh, one whose arrangement and organization would be acceptable, and which would be regarded favorably by both the learned and the common people..."

The author added some more issues in al-Wiqayah, he summarized by removing long discussions of evidence, and clarifying some matters such as pointing out if fatwa is given on an opinion which the author of al-Hidayah mentioned, but did not say anything on it. He also exerted effort to sometimes mention mistakes made by al-Marghinaani in either choosing an opinion or incorrectly copying one. Due to its nature, it is considered one of the relied-upon works of the madhhab.

The explanation

Sadr ash-Sharee'ah did not merely memorize "al-Wiqayah" but he was also very interested in learning the various points of knowledge and understanding its intricate matters, especially from his grandfather, which he did so as he often mentioned the view of his grandfather, preserving his points and explanations. Therefore, in the explanation, he independently examined legal issues, discussed the strength of various positions, often mentioning the positions of Imam ash-Shaafi'i, and sometimes Imam Maalik, may Allaah have mercy on them both. He argued for the Hanafi positions, and gave his own opiniions on it. Sometimes he would differed with the previous positions, and form his own opinion on the matter [الإختيارات]. The testiment to his knowledge and deep understanding of the texts is apparent when in many issues, the later scholars examined and found his position and view to be stronger, and they accepted it from him.

05- An-Nuqayah Mukhtasar al-Wiqayah

An-Nuqayah is a summary and abridgement of al-Wiqayah, Sadr ash-Sharee'ah stated in its introduction after describing the reason al-Wiqayah was written:

> "However, the aspiration of most of the people of the age fell short of memorizing it. So I made this abridgement from it, containing what is indispensable. Whoever wishes to have the issues of al-Hidayah readily present in his mind should memorize al-Wiqayah. Whoever is pressed for time, let him direct the reins of his attention toward memorizing this abridgement..."

A number of explanations were written on it, the most notable ones being of Badr ad-Deen al-'Ayni and Mullah 'Ali al-Qaari.

His Scholarly Standing

Since the Hanafis relied upon his works in both the branches and principles of Fiqh, we are justified in saying that Sadr ash-Sharee'ah is one of the great prides of the Hanafi madhhab. Accordingly, we find our scholars, whether in their works of Fiqh, usool al-Fiqh, or biographical works on our scholars, giving him his proper rank and competing with one another in expressing their praise and admiration for him.

Al-Kafawi said:

> "He is the Imam upon whom there is agreement, the one to whom people turn to, the preserver of the laws of the Sharee'ah, the summarizer of the difficult issues of its branches and foundations, the shaykh of the branches and principles, a scholar of the rational and transmitted sciences, a jurist and scholar of principle, a debater, thinker, a hadeeth scholar and exegete, a grammarian and linguist, a writer, theorist, theologian and logician. He is of great stature and high standing, possesses abundant knowledge, and is an example to be followed. He was nurtured with knowledge and literature, and inherited glory from father to father."

[كتائب أعلام الأخيار من فقهاء مذهب النعمان المختار]

Al-Qurashi in the biography of the grandfather Taaj ash-Sharee'ah said about the grandson:

> "The great Imam, scholar of principle and scholar of the sciences."

[الجواهر المضية فى طبقات الحنفية]

At-Taftazaani said:

> "The Imam, the researcher, the meticulous scholar, the beacon of guidance, the scholar of knowledge, the balancer of reason and transmitted knowledge, the refiner of the branches and principles, Sadr ash-Sharee'ah and Islam, may Allaah elevate his rank in the abode of peace."

[التلويح على التوضيح لمتن التنقيح]

Mullah 'Ali al-Qari described him as:

> "The pillar of the scholars, the cream of the virtuous, the one who combines knowledge of branches and principles, and one encompassing the ways of the transmitted and rational sciences."

[فتح باب العناية بشرح النقاية]

Dr. Salaah Abu al-Haaj mentioned a report regarding him:

> "It is related that the eminent scholar Qutb ad-Deen ar-Razi wished to meet with Sadr ash-Sharee'ah and engage in scholarly discussion with him. So he first sent one of his students, Mawlana Mubarak Shah - and he was one of ar-Razi's selected students, he raised him when he was young, taught him when he grew older, and adopted him, so that he became famous throughout the lands - to ascertain the situation. Mubarak Shah attended Sadr ash-Sharee'ah's lesson, while Sadr ash-Sharee'ah was at that time in Herat and the eminent scholar was in Rayy, and he found him teaching the book al-Isharaat by Ibn Sina, and he was not following in it either the author himself or either of its commentators: al-Imam [Fakhr ad-Deen ar-Razi] and at-Toosi [Naseer ad-Deen at-Toosi]. Mubarak Shah therefore wrote to his master, the eminent scholar:

> > 'The man is a blazing fire, and taking the initiative may perhaps bring reproach.'

> "The eminent scholar followed his advice, accepted his counsel, and did not venture upon what he had intended."

[شرح الوقاية - ت أبو الحاج]

His Death

Sadr ash-Sharee'ah, may Allaah have mercy upon him, died in the year 747 AH as mentioned by al-Kafawi, al-Lucknawi and others. His grave, as well as the graves of his parents, children, and the grandparents on his parents' side, are all in Shar' Aabaar in Bukhara, except for his two grandfathers, the other grandfather and the actual grandfather, both of whom died in Kirmaan and were buried there.

And Allaah knows best.

والله أعلم

Bismillah

Biography of Al-Kasani

Name and Lineage

He is 'Ala ad-Deen Abu Bakr ibn Mas'ood ibn Ahmad al-Kasani, and it was also said al-Kashani, its prince. He was given the title "king of the scholars" [ملك العلماء]. As for Kasan/Kashan, As-Sama'ni in [الأنساب] stated that Kasan (or Kashan) is a city beyond Shash, which had a foritified castle. The city is known today as Kazan and is the capital of the Reublic of Tatarstan in Russia.

The year he was born is not known however it is reasonable that he was born sometime in 500 AH. This is why I have included him among the scholars of the fifth century.

His Teachers and Students

Teachers

Al-Kasani was in his hometown of Kasan, he was a prince however he was inclined towards knowledge, and so he devoted himself to it. He moved from place to place, and eventually went to Samarqand.

When in Samarqand, he studied under 'Ala ad-Deen Abu Bakr Muhammad ibn Ahmad ibn Abi Ahmad as-Samarqandi, the author of Tuhfah al-Fuqaha'. He studied jurisprudence under him, and heard Hadeeth fron him, and others. 'Ala ad-Deen as-Samarqandi learned under Abu al-Yusr al-Bazdawi, and Abu al-Mu'een an-Nasafi. Under him, al-Kasani excelled in the sciences of principles and branches.

The chain of knowledge goes: Al-Kasani from 'Ala ad-Deen as-Samarqandi, from 'Ali al-Bazdawi, from Abu al-Husayn al-Qudoori, from Abu 'Abdullah Muhammad ibn Yahya al-Jurjaani, from Abu Bakr al-Jassas, from Abu al-Hasan al-Karkhi, from Abu Sa'eed al-Barda'i, from Abu 'Ali ad-Daqqaq, from Abu Sahl ar-Razi, from Abu Yoosuf and Muhammad ibn al-Hasan, from Imam Abu Haneefah, may Allaah have mercy on the scholars.

Students

1- Abu Hafs 'Umar ibn 'Ali ibn Muhammad al-Halabi ad-Daraqutni.

2- Khaleefah ibn Sulaymaan ibn Khaleefah al-Qurashi.

3- Najaa ibn Sa'd ibn Najaa ibn Abi al-Fadhl Shams ad-Deen.

4- Abu 'Abdullah Muhammad ibn Sa'eed ibn Salaamah al-Halabi.

5- Ahmad ibn Mahmood al-Ghaznawi, author of al-Muqadimmah, who was his teaching assistant.

6- Mahmood ibn Abi Bakr ibn Mas'ood, his son.

His Works

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

Tuhfah al-Fuqaha'

Its author who is the teacher of al-Kasani, 'Ala ad-Deen as-Samarqandi stated in the beginning of the book:

> "Know that the Mukhtasar attributed to Shaykh Abu al-Husayn al-Qudoori, may Allaah have mercy on him, brings together many commonly used rulings of fiqh in such a way that they will never become neglected over time. It guides the beginner in most situations and new issues, and it helps the more advanced student rise to higher levels and ranks."

> "When the jurists' desire for this book became widespread, some of my brothers and companions requested that I mention in it some of the categories of issues that the author omitted, and clarify its difficult matters with strong proofs, so that it may serve as a means of increasing its benefit through classification and elaboration, and as a means, by mentioning the evidence, for allowing those possessing knowledge to derive further rulings."

[تحفة الفقهاء]

So the book 'Tuhfah al-Fuqaha' was written as a supplement to the esteemed work "Al-Mukhtasar" of Imam al-Qudoori (may Allaah have mercy on him). He included in it issues which al-Qudoori did not mention in al-Mukhtasar, as well as explaining some of the difficult issues and mentioning evidences.

Its explanation by Al-Kasani

Abu Bakr al-Kasani when he studied under 'Ala ad-Deen as-Samarqandi also studied various of his works such as Sharh at-Ta'weelaat Fi Tafseer al-Quraan al-'Adheem, various books of principles and the aforementioned Tuhfah. Al-Kasani then resolved to explain the book of his shaykh, and wrote Badaa'i as-Sanaa'i Fi Tarteeb ash-Sharaa'i, which is considered the explanation of Tuhfah al-Fuqaha'.

The uniqueness of this commentary was that it is not like the conventional commentaries written by scholars, where the commentator presents the main text and then follows it with the commentary. Badaa'i is not arranged in this manner. He did not adhere to the arrangement of At-Tuhfah, either generally or in detail, with respect to its books, chapters, and sections. Rather, he arranged it in a new order, while preserving the wording of At-Tuhfah, such that a researcher finds the wording of At-Tuhfah in Badaa'i, but in a different arrangement. The speciality of this work was its arrangement as it was detailed out and explained in a way that made sense and naturally flowed into sections, topics, and specific points seamlessly.

The story of his marriage

'Ala ad-Deen as-Samarqandi had a daughter named Faatimah al-Faqeehiyyah. She was one of the most beautiful women in her time, and was a jurist in her own right. She studied under her father, and had memorized his Tuhfah. The kings and princes of ar-Rum would send her proposals however her father would not accept them.

But when Al-Kasani presented Badaa'i as-Sanaa'i to his shaykh, he was so impressed by it and delighted, he married his daughter to him. And her dowry was the book itself. Due to this, it became well known among the jurists of that era, as well as after him:

> شَرَحَ تُحْفَتَهُ وَتَزَوَّجَ ابْنَتَهُ

> "He explained his Tuhfah, and married his daughter."

Ibn 'Aabideen in [رد المحتار] said:

> "This book is of great importance. I have not seen its equal among our books...Fataawa used to be issued from their house bearing the handwriting of her, her father, and her husband."

She transmitted the rulings of the madhhab, and sometimes al-Kasani would make a mistake in a verdict. She would point out that mistake to him and draw his attention to the correct position, whereupon he would return to her opinion.

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

It was said this was written in principles of jurisprudence, however Mullah 'Ali al-Qaari in [الأثمار الجنية في أسماء الحنفية] mentioned that it was about 'aqeedah, and this is preferred due to the name of the book. It is said this book was also called "Al-Mu'tamad Fi al-Mu'taqad". It was written per the Matureedi sect.

His Scholarly Standing

Ibn al-'Adeem in [بغية الطلب فى تاريخ حلب] mentioned from his father:

> 'Ala' ad-Deen al-Kasani had been residing in the lands of Ar-Rum. There, he and a jurist known as ash-Sha'rani disputed over the issue of whether two mujtahids are both correct or whether one of them is mistaken. Ash-Sha'rani said: 'It is transmitted from Abu Haneefah, may Allaah be pleased with him, that every mujtahid is correct.' Al-Kasani said: 'No. Rather, the correct position transmitted from Abu Haneefah is that the mujtahids may be correct or mistaken, and the truth lies in only one position. What you are saying is the doctrine of the Mu'tazilah.'

> They continued debating over this matter, whereupon al-Kasani raised his stick against him. The man complained about him to the Sultaan of Ar-Rum. The Sultaan said, 'This man has overstepped against another man, so remove him from us.' The vizier said: 'This is an elderly man who commands respect, and he should not simply be dismissed. Rather, let us send him as an envoy to Noor ad-Deen Mahmood ibn Zangi, and rid ourselves of him in this way.'

> "So he sent a messenger from ar-Rum to Noor ad-Deen in Aleppo. It happened that al-Kasani's arrival as an envoy from ar-Rum coincided with the departure of Radhi ad-Deen as-Sarakhsi from his position as head of the school of al-Halawiyyah. The jurists of the school gathered and asked Noor ad-Deen to appoint him to teach at the aforementioned school. Noor ad-Deen offered this to him. He entered the school and inspected it, was impressed by it, and accepted what Noor ad-Deen had offered him."

> "He taught hadeeth in the eastern section of the mosque and taught at al-Jawliyyah (another school). He was eager to teach knowledge and benefit the students, and he was a jurist, a scholar, and sound in creed.'"

Al-'Imaad al-Asbahani in [البرق الشامي] mentioned a decree that he himself wrote regarding Al-Kasani's appointment under Salaah ad-Deen al-Ayyubi:

> "We have therefore confirmed him in what has continuously been his practice and what has become established as his method, concerning that which has been entrusted to him and upon which reliance is placed, namely the administration of the schools under his authority, supervision, and care in the two cities of Aleppo and ar-Raqqah belonging to the Hanafis, may Allaah grant them success."

> "These are: an-Nooriyyah school, west of the mosque, by the Gate of the Halawiyyah, the school of al-Haddadayn, the Jawli school, The library of the mosque and the an-Nooriyyah in ar-Raqqah on the Euphrates."

> "He shall independently administer the endowments of all of these and may appoint in these schools from among the jurists a teacher, teaching assistant, mufti, and instructor. He shall have authority over dismissal and appointment, replacement, granting and withholding, equalization and preference, and assigning each of them to the position that he deserves according to his qualifications."

> "Whoever he accepts is accepted and welcomed, while whoever he excludes is excluded and rejected, for he does not undertake any matter except on the basis of evidence supported by what is sanctioned by the Sacred Law and reason. He is the one whose principles have demonstrated the subsidiary rulings through his explanation, and whose narration and chain of transmission have authenticated what is heard and transmitted."

End quote.

He also mentioned in [بغية الطلب فى تاريخ حلب]

> "I heard the jurist Shams ad-Deen al-Khusrawshahi say to me in Qaahirah (Cairo), 'Your companions have a book in Fiqh called al-Badaa'i by al-Kasani. I have examined it, and none of the authors among the Hanafis or the Shaafi'is has composed anything like it.' He then began praising it greatly."

> "He said to me: 'I saw it in the possession of al-Malik an-Nasir Dawood, the king of al-Karak. One of the Hanafi jurists had given it to him as a gift. I believe he said that it was ash-Shams Naja, one of the teachers in Damascus. I was amazed that someone who possessed such a book would willingly allow it to leave his possession.'"

His Death

Ibn al-'Adeem in [بغية الطلب فى تاريخ حلب] said, Khaleefah ibn Sulaymaan said to me:

> "'Ala ad-Deen al-Kasani died on Sunday, after the afternoon [prayer], on the tenth of Rajab in the year 587 AH."

> "Then I saw, in Khaleefah’s handwriting, on the margin of a book: The teacher, the eminent imam, 'Ala ad-Deen al-Kasani, possessor of noble virtues, Abu Bakr ibn Mas'ood, died on the tenth of Rajab after the afternoon, in the year 587 AH. And teaching after him was taken up by the teacher, the eminent imam, Iftikhaar ad-Deen, on the seventeenth of Rajab."

Ibn al-'Adeem said, I heard Dhiyaa' ad-Deen Muhammad ibn Khamees al-Wakeel, known as Ibn al-Maghrebi say:

> "I was present with shaykh 'Ala ad-Deen al-Kasani at the time of his death. He began reciting Surah Ibraheem, peace be upon him, until he reached the words of Allaah, the Most High:

> > يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثّابِتِ فِي الْحَياةِ الدُّنْيا وَفِي الْآخِرَةِ

> > Allāh keeps firm those who believe, with the firm word, in worldly life and in the Hereafter [Ibraheem 14:27]

> His soul departed when he finished reciting the words: 'in the Hereafter.'"

Ibn al-'Adeem then said:

> "He was buried, may Allaah have mercy on him, inside the station of Ibraheem, peace be upon him, on the outskirts of Aleppo, in a dome to its north, in which his wife, Faatimah bint 'Ala' ad-Deen as-Samarqandi, had been

And Allaah knows best.

والله أعلم

There have been a lot of various claims that have been made against Imam Abu Haneefah (may Allaah have mercy on him). This web page serves as an archive for all the various claims. Any new ones will be added onto this and addressed, in sha Allaah. You may see the "last updated" date to check if a recent update has occurred or not.

I did have a post on this issue before:

• https://www.reddit.com/r/Hanafiyyah/comments/1e2hh19/imam\_abu\_haneefah\_part\_2\_claims\_upon\_abu\_haneefah/

However, it has become outdated, and I have instead moved that content to the web page, hence that old post now links the most recent page (and post), but I have left the second part of the post alone, as that will be addressed later.

Bismillah

Biography of al-Marghinaani

Name and Lineage

His name is Burhaan ad-Deen Abu al-Hasan 'Ali ibn Abi Bakr ibn 'Abd al-Jaleel ibn al-Khaleel ibn Abi Bakr as-Siddeeqi, with the lineage going back to Abu Bakr as-Siddeeq (may Allaah be pleased with him). And he is famous with the attributions al-Farghaani, al-Marghinaani, ar-Rishdaani.

These are all attributed to Farghanah, a large district and extensive province in Transoxiana, in what is now the Republic of Uzbekistan. Marghinaan was one of the most prominent cities of Farghanah. It is now known as Margilan, bordering Turkestan. Al-Rishdaani is a nisbah to Rishdaan, a village among the villages of Marghinaan.

Imam Al-Marghinaani was born shortly after the 'Asr prayer on Monday, the 8th of Rajab, 511 AH. Az-Zarkali in al-'Alaam placed his birth in 530 AH, however this is a clear error. And Allaah knows best.

His Teachers and Students

Teachers

Imam al-Marghinaani studied the various sciences, especially Fiqh, under a number of the leading scholars of his time. He traveled to learn from them, received knowledge from many of them directly, heard hadith from them, and was granted authorization by them. Allaah also granted him the opportunity to perform the Hajj in 544 AH and to visit the mosque of the Prophet (peace be upon him) During that journey, he met a number of the leading scholars in the Two Holy Sanctuaries. Az-Zarnuji, one of the students of al-Marghinaani, transmitted from his shaykh that he said:

> "How many great shaykhs I met, yet I never questioned them."

[ تعليم المتعلم فى طريق التعلم ]

Imam al-Marghinaani compiled for himself a register in which he recorded his teachers, their names and biographies according to the method of the scholars of Hadeeth. From among these eminent scholars are:

1- His father, Abu Bakr ibn 'Abd al-Jaleel al-Marghinaani

2- His maternal grandfather, al-Qaadhi 'Umar ibn Habeeb az-Zarandramashi

3- 'Ali ibn Muhammad al-Isbijaabi (d. 535 AH), author of Sharh Mukhtasar at-Tahaawi

4- As-Sadr ash-Shaheed 'Umar ibn 'Abd al-'Azeez ibn Mazah (d. 536 AH).

5- Najm ad-Deen 'Umar ibn Muhammad an-Nasafi (d. 537 AH)

6- Qaadhi Khan Al-Hasan ibn Mansoor al-Uzjandi (d. 592 AH), as mentioned by al-Halabi. He said, "He studied Fiqh under him."

7- 'Uthman ibn 'Ali al-Baykandi.

As for his studies in Hadeeth, he studied under the Hadeeth scholar Shaykh al-Islam Dhiya' ad-Deen Abu Muhammad Sa'eed ibn As'ad al-Marghinaani, and Dhaahir ad-Deen Abu al-Mahasin al-Hasan ibn 'Ali al-Marghinaani.

Students

As for his students and those who studied under him and gained expertise in Fiqh through him, they were exceedingly numerous, making it difficult to enumerate them all.

Among those who benefited greatly from him, completed their legal training under him, and transmitted al-Hidayah from him to later generations was Imam Shams al-Aimmah Muhammad ibn Abd as-Sattar al-Kardari, known as Khawaharzadah (d. 642 AH). Other well known students are:

1- Dhaheer ad-Deen Abu Bakr ibn Ahmad as-Samarqandi (d. 553 AH)

2- His first son, Muhammad ibn 'Ali ibn Abi Bakr al-Marghinaani.

3- His second son, 'Umar ibn 'Ali ibn Abi Bakr al-Marghinaani.

4- His third son, 'Imaad ad-Deen ibn 'Ali al-Marghinaani

These sons are all mentioned as having studied under their father, and gained mastery in Fiqh through him. All three are renowned scholars in their own regard.

5- Burhaan al-Islam az-Zarnuji, the author of 'Ta'leem al-Mut'allim'.

6- Majd ad-Deen Muhammad ibn Mahmood al-Ustrushani (d. 632 AH)

7- Mahmood ibn al-Husayn al-Ustrushani, the father of the aforementioned Majd ad-Deen.

And others.

His Works

01- Bidayah al-Mubtadi

Bidayah al-Mubtadi is a collection of Mukhtasar al-Qudoori and al-Jaami' as-Sagheer of imam Muhammad. This text better organized and clearer to understand, easier for the reader. Al-Marghinaani also corrected some of the errors that exist in al-Qooduri, while also adding several rules that were omitted in the Mukhtasar.

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

It is a collection of verdicts of the Hanafi madhhab on issues where the later Hanafi jurists expressed their opinions and derived rulings, matters that had not been explicitly addressed by the earlier scholars of the madhhab. The author states in the introduction:

> "This book was written to present the rulings derived by the later scholars which were not explicitly mentioned by the earlier scholars, except for those few cases that had been transmitted from them."

03- Az-Ziyadaat

Although the biographers did not explicitly mention this among the books of al-Marghinaani, al-Marghinaani himself has mentioned this in multiple places and refers to it in al-Hidayah. From what he said about this topic, it appears this book contained the legal issues with their evidences, and went into depth of the various legal matters.

04- Sharh al-Jaami' al-Kabeer

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

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

Not much is known about it, except the name of the book likely gives us an idea that it was related to the rites of Hajj.

06- Faraa'id al-'Uthmaani

Al-Marghinaani had an old teacher who was a scholar in the Shaafi'i madhhab who was called 'Uthmaan. He wrote a book on the rulings related to inheritance, however he was unable to finish it as he passed away. Al-Marghinaani then took it upon himself, and completed the book for his shaykh.

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

This is a monumental work and an extensive commentary on Bidayat al-Mubtadi. It contains numerous legal issues, rare evidences, and detailed discussions. Al-Marghinaani in the introduction of al-Hidayah said:

> "I had promised in the introduction to Bidayat al-Mubtadi that, with Allaah's help, I would write a commentary entitled Kifayah al-Muntaha. I began composing it, and a promise deserves to be fulfilled as much as possible. However, whenever I was about to complete it, I realized that it had become somewhat lengthy. I feared that its excessive length would cause people to abandon the book. Therefore, I redirected my efforts toward another commentary, which I named al-Hidayah..."

In al-Hidayah, al-Marghinaani refers readers to Kifayah al-Muntaha in more than twenty places. He does so whenever he wishes to direct the reader to a fuller or more comprehensive discussion, a longer and complete explanation of an issue, additional rulings and uncommon cases, rare evidences, or a broader reference to the opinion of the Hanafi jurists and the leading scholars. Al-Lucknawi copied that it was in approximately 80 volumes.

Unfortunately, this book is now considered lost, as authorities such as Badr ad-Deen al-'Ayni, Haaji Khaleefah, and others have mentioned that this book is nowhere to be found in Ar-Rum (Anatolia), Syria, Egypt, or Iraq. It was said it may be found in India, however no copy of it exists there either.

08- Mu'jam Shuyookh al-Marghinaani

Al-Qurashi refers to this work by the title "Mu'jam Shuyookh al-Marghinaani", while Az-Zarnuji refers to it as "Mashaykhah".

In this work, al-Marghinaani compiled the names of the scholars from whom he studied, whom he met, and from whom he transmitted knowledge. He assembled it for his own use, recording their names and narrating ahadeeth through their chains of transmission. He also documented the ijazahs (authorizations) granted to him by his teachers, what he narrated from them, and even preserved elegant and refined poetry transmitted through them.

All of this is evident from the passages al-Qurashi quotes from the work in al-Jawahir al-Mudhiyyah, material that is not found elsewhere.

09- Muntaqa' al-Marfoo'

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

10- Nashr al-Madhhab

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

11- Al-Hidayah Sharh Bidayah al-Mubtadi

This is the most famous of the books of Al-Marghinaani. It is one of the most relied upon, widely circulated, read, and cared for books of the Hanafis by those who came after him.

It is said:

> كتاب الهداية يهدي إلى الهدى ... إلى طالبيه ويجلو العمى

> فلازمه واحفظه يا ذا الحجا ... فمن ناله نال أقصى المنى

> Kitab al-Hidayah guides to guidance ... to those who seek it, and removes blindness.

> So cling to it and memorize it, O man of understanding ... for whoever attains it has attained the ultimate desire.

As-Sighnaaqi said about al-Hidayah in his own Sharh 'al-Nihayah':

> "Among the books of the earlier and later scholars, and among the works of the insightful and discerning, the star of al-Hidayah shines forth, guiding to the foundational transmissions and the authoritative texts. Despite the brevity of its wording, it conveys profound meanings, combines the branches of jurisprudence, and exhibits sound composition."

> "It rose radiant and preeminent, yet it speaks with an eloquent conciseness that is almost miraculous. Its principles unfold into various subsidiary rulings, and its jurisprudential maxims yield an abundance of meanings. The pens of authors fall short on counting its merits, and volumes of manuscripts cannot fully describe its treasures."

Al-Lucknawi said:

> "All of his works are accepted and relied upon, especially al-Hidayah, for it has always remained a point of reference for the learned and an object of study for the scholars."

Even today, the end of a Hanafi students' journey will be at the stop of al-Hidayah. The author of Kashf adh-Dhunoon mentioned a large number of commentaries on al-Hidayah, annotations on it, and hadeeth compilations, exceeding sixty commentaries. The most famous commentary is of Ibn al-Hummam titled, "Fath al-Qadeer". The hadeeth compilations "Nasb ar-Rayah" of Az-Zayla'i and "Ad-Dirayah" of Ibn Hajar al-'Asqalaani are also well known. You may refer to:

• شروح الهداية فقهًا وحديثًا

His Scholarly Standing

Imam al-Marghinaani's superiority and distinction in the shar'i sciences were acknowledged by his teachers, his contemporaries, the leading scholars of his age, and the generations that followed. They recognized that he surpassed both his teachers and his peers, and they unanimously testified to his knowledge and scholarly excellence. Al-Marghinaani himself said:

> "I only surpassed my peers because I never experienced any interruption in seeking knowledge."

The eminent hadeeth scholar Ibn al-Mustawfi al-Mubarak ibn Ahmad al-Lakhmi al-Irbili (d. 637 AH), said describing Imam al-Marghinaani:

> "He was among the foremost Hanafi scholars, a master of hadeeth, an exegete of the Quraan, a meticulous verifier, a man of several works, and a mujtahid. He authored several works, the most famous of which are Bidayat al-Mubtadi and its commentary, al-Hidayah."

[تاريخ اربل]

'Abd al-Qaadir al-Qurashi said:

> "'Ali ibn Abi Bakr ibn 'Abd al-Jaleel al-Farghaani, Shaykh al-Islam, Burhan ad-Deen al-Marghiyani (the correct attribution is al-Marghinaani). He was the eminent scholar and meticulous jurist, the author of al-Hidayah. The people of Egypt acknowledged his excellence and precedence in knowledge, as did scholars such as Imam Fakhr ad-Deen Qaadhi Khan and Imam Zayn ad-Deen al-Attabi... He surpassed his teachers and contemporaries, and they all submitted to his scholarly excellence, especially after he authored al-Hidayah, Kifayah al-Muntaha and Nashr al-Madhhab, and he taught a large numbers of students."

He copied from Jamal ad-Deen ibn Maalik, who was a renowned grammarian and linguist:

> "The author of al-Hidayah, Imam al-Marghinaani, possessed knowledge of the eight sciences."

[الجواهر المضية في طبقات الحنفية]

By the eight sciences, he meant the disciplines through which one attains the rank of ijtihad. These are:

1- Knowledge of the Quraan.

2- Knowledge of the Sunnah.

3- Knowledge of Consensus (ijma).

4- Knowledge of Principles and Analogical Reasoning (Qiyaas).

5- Knowledge of definitions and proofs.

6- Knowledge of Arabic grammar, language, and morphology.

7- Knowledge of abrogating and abrogated texts, and the causes of revelation.

8- Knowledge of hadeeth criticism, including the science of praise and dispraise, and the conditions of the hadeeth transmitters.

Al-Lucknawi said about him:

> "He was an Imam, a jurist, a memorizer, a hadeeth scholar, an exegete, and a compiler of the various sciences. He was precise in the different fields of knowledge, accomplished, a meticulous researcher, an expert of deep investigation, ascetic and devout, outstanding, virtuous, skilled, a scholar of principles, a man of several works, and a poet. The eyes have not seen anyone like him in knowledge and excellence. He possessed a vast mastery in matters of disagreement, a deep expertise in the Hanafi madhhab, and he studied jurisprudence under the renowned leading Imams."

[الفوائد البهية في تراجم الحنفية]

Imam adh-Dhahabi said about Al-Marghinaani:

> "The eminent scholar, and the scholar of Transoxiana ... And he was a vessel of knowledge, may Allaah have mercy on him."

[سير أعلام النبلاء ]

Ibn al-Hummam al-Hanafi in his [فتح القدير] said about him:

> "The shaykh of the shuyookh of Islam."

Ibn 'Aabideen said in his [شرح عقود رسم المفتي]

> "The author of al-Hidayah is a distinguished Imam and one of the greatest scholars of the madhhab. He belonged to the rank of the scholars of Takhreej (to extract not explicitly addressed before) and Tarjeeh (Preferring an opinion).

And plenty more can be said, but this is sufficient, all praise is due to Allaah.

His Death

After a lifetime filled with knowledge and righteous deeds, he passed away, may Allaah have mercy on him, on the night of Tuesday, the 14th of Dhu al-Hijjah, 593 AH. May Allaah grant him an enduring legacy of truth among later generations. He was buried in Samarqand, in what is today the Republic of Uzbekistan. His grave remains visible and well known there.

'Abd al-Qaadir al-Qurashi said:

> "A trustworthy companion of ours who traveled throughout the lands informed me that in Jakardizah, a large quarter of Samarqand known as Turbat al-Muhammadiyyeen, nearly four hundred people named Muhammad were buried. Each of them was a scholar who authored works, issued verdicts, and from whom large numbers of people acquired knowledge. Another person added that each of them was named Muhammad ibn Muhammad. The people of Samarqand gathered them together in this cemetery. When the eminent Imam, the author of al-Hidayah, passed away, they carried him to this cemetery intending to bury him there, but they were prevented from doing so. He was therefore buried nearby."

[الجواهر المضية فى طبقات الحنفية]

And Allaah knows best.

والله أعلم

Bismillah

Biography of as-Sarakhsi

Important Question: If you read through this post, please do answer a question down below. Do you prefer that I include the biographies in the Reddit post, or does linking to the biography on the website suffice? JazakAllaah khayran in advance to anyone who answers.

Name and Lineage

He is Imam Abu Bakr Muhammad ibn Ahmad ibn Abi Sahl as-Sarakhsi, famously known as Shams al-Aimmah as-Sarakhsi. Abu Sa'd as-Sama'ni said:

> "As-Sarakhsi, this nisbah refers to the old town of Sarakhs in the region of Khurasan. It is said that Sarakhs was the name of a man who was one of the frontier guards during the reign of Kaykawoos. He settled in that location and developed it, while Dhu al-Qarnayn completed the construction of the town and its fortifications. The town was conquered by 'Abdullah ibn Khaazim as-Sulami, the governor acting on behalf of 'Abdullah ibn 'Aamir ibn Kurayz, during the caliphate of 'Uthmaan ibn 'Affan (may Allaah be pleased with him)."

End quote from [الأنساب]

His Teachers and Students

Teachers

His primary teacher under whom he studied under and mastered the religious sciences was Imam Shams al-Aimmah 'Abd al-'Azeez al-Hulwani al-Hanafi, the imam of the Hanafis of his time in Bukhara. As-Sarakhsi completed his education and graduated under him. He was also given the title 'Shams al-Aimmah' due to al-Hulwani.

Students

He had a number of notable students who studied and graduated under him. Some of them are:

1- 'Abd al-'Azeez ibn 'Umar ibn Maaza, Burhan al-Aimmah al-Hanafi. The author of the well known and reliable work 'Al-Muheet al-Burhaani'.

2- Mahmood ibn Mas'ood ibn 'Abd al-Hameed al-Yuzajnadi

3- Muhammad ibn Ibraheem al-Husayri al-Bukhaari

4- Muhammad ibn 'Ali ibn Muhammad an-Noojabadhi

5- 'Umar ibn Khabeeb ibn 'Ali az-Zandramsi. He was the maternal grandfather of the author of al-Hidayah: Burhan ad-Deen al-Marghinaani.

6- Mas'ood ibn al-Husayn ibn al-Hasan al-Kashaani

7- Abu 'Umar 'Uthmaan ibn 'Ali ibn Muhammad al-Baykandi. He was the last surviving student to have studied directly under him.

His Works

01- Al-Mabsoot Fi al-Fiqh

Al-Haakim ash-Shaheed and Kitab al-Kaafi

Before beginning, it is important to know another scholar, famously known as Al-Haakim ash-Shaheed. He is Muhammad ibn Muhammad ibn Ahmad ibn 'Abdullah ibn 'Abd al-Majeed, Abu al-Fadhl, known as al-Haakim ash-Shaheed. He was a well known scholar and heard hadeeth from numerous scholars in different regions. It is sufficient to quote imam Abu 'Abdullah al-Haakim who said about him:

> "I did not see anyone from the companions of Abu Haneefah whom I wrote from more knowledgeable about hadeeth, more guided in its rules, or more understanding of it than him."

He was appointed judge of Bukhara and frequented the court of the prince al-Hameed, who learned under al-Haakim ash-Shaheed. When Hameed came to power, he entrusted him with the reins of all affairs. He initially refused the title of minister, but the prince persisted until he accepted it.

He used to supplicate after his prayers, saying, "O Allaah, grant me martyrdom," until on the evening of the night before he was killed, he heard a commotion and the sound of weapons. He asked, "What is this?" They replied, "The soldiers have gathered, holding you responsible for the withholding of their provisions." He said, "O Allaah, forgive me." Then he called for the barber, who shaved his head. He then performed ablution, put on the finest shroud, and continued praying throughout the night. Until it became clear that they had gathered against him, and the Sultan sent an army to prevent them, but they fought them and killed him while he was prostrating in Rabee’ al-Aakhir in the year 334 AH

He summarized the well known books of Imam Muhammad ibn al-Hasan into a singular book called "Al-Kaafi".

Al-Mabsoot, and the Mihna (Trial) of As-Sarakhsi

The book "Al-Mabsoot" of imam as-Sarakhsi is an explanation of Al-Kaafi. The book is around 15 volumes.

The most interesting aspect about this book is that it was entirely dictated by As-Sarakhsi to his students while he was imprisoned. The reason for this imprisonment was because of a verdict regarding the Khaqan (Turkic ruler) of the land. The Khaqan had freed and married a slave of his, but her waiting period was not over. The Khaqan sought out the scholars for this action of his. Imam as-Sarakhsi following the path of the firmly grounded scholars gave the truthful ruling that the marriage of the Khaqan was prohibited as the waiting period of the slave was not over. Because of this ruling, he was thrown into prison in the year 466 AH, and he remained imprisoned for 15 years. The prison was at first a well which was later transformed. So he was at the bottom of the well, while his students would be at the surface. There were no books or writing materials with him, so he dictated the work al-Mabsoot from his prison cell, entirely from memory, without reference to any book or work. Thus, this stands as a remarkable testament to As-Sarakhsi's extraordinary memory, profound mastery of the madhhab, and unwavering commitment to knowledge.

Thus, with the unique nature of Al-Mabsoot, there are many instances in it where the sincere reader cannot help but be affected by the touching remarks As-Sarakhsi would mention at the end of chapters.

After completing the chapters on worship, he dictated:

> "This is the end of the explanation of the chapters of worship, presented with the clearest meanings and the most concise expressions, dictated by the prisoner deprived of the Friday and congregational prayers."

At the end of the book of divorce, he dictated:

> "This is the conclusion of the book of divorce, containing its subtle and profound meanings, dictated by the prisoner deprived of freedom and afflicted by the loneliness of separation, while sending blessings upon the Master of al-Buraaq, may Allaah bless him, his family, and his companions, the people of goodness and nobility, with prayers that multiply and endure until the Day of Meeting."

At the end of the book of manumission, he dictated:

> "The explanation of the book of manumission has been completed, dealing with matters of agreement and disagreement, dictated by one who embraces tribulations, confined in distant lands, praising the Sovereign, the All-Provider, sending blessings upon the Beloved of the Creator, longing to meet Him, and upon his family and companions, the best of companions and close ones."

At the conclusion of the book of acknowledgment, he dictated:

> "The explanation of the book of acknowledgment has been completed, containing meanings that are among the deepest of secrets, dictated by the prisoner in the abode of the wicked, while sending blessings upon the Chosen Prophet."

after completing one quarter of the chapters on sales, he dictated:

> "The quarter on sales has been completed by the one who humbly implores Allaah the Exalted with submission and flowing tears, separated from his family and from his collected books."

These heartfelt epilogues provide a rare glimpse into the personal trials of one of the greatest jurists. Even while deprived of his freedom, he continued to teach, dictate, and serve the religion with remarkable patience and unwavering dedication.

02- Sharh as-Siyar al-Kabeer

This is the explanation of one of Imam Muhammad's books as-Siyaar al-Kabeer. It is widely regarded as one of the foundational classical works on Islamic international law, discussing warfare, treaties, diplomacy, and relations between Muslim and non-Muslim states. It has been published in numerous editions, translated into several languages, and has served as an important reference for scholars and researchers in Islamic law and international relations.

This book was also mostly dictated by Imam as-Sarakhsi while he was in prison. When he was dictating the chapters on conditions in the year 480 AH, he was released, having spent approximately 15 years in prison. He travelled to Marghinaan in Rabee' al-Awwal of 480 AH, and finished the complete explanation Jumadah al-'Ala of the same year under the prince al-Hasan who welcomed him in Farghanah.

03- Al-Fusool Fi al-Usool

A substantial two-volume work on the principles of jurisprudence, now published in around 2-3 volumes. It was also dictated while he was in prison.

And other works of his include:

04- Sharh al-Jaami' al-Kabeer

05- Sharh al-Jaami' as-Sagheer

06- Sharh Mukhtasar at-Tahaawi

07- Sharh Adab al-Qadhi

08- Sharh az-Ziyadaat

09- Sharh Ziyadaat az-Ziyadaat

10- Sharh an-Nafaqaat of al-Khassaaf

His Scholarly Standing

Ibn Qutloobugha said about him:

> "He was a distinguished scholar, a master of principles, and an accomplished debater."

He also reported:

> Among the remarkable examples of his intelligence, in addition to his extraordinary memory, is what is narrated in al-Masaalik: A prince married the mothers of his children to his free servants. He asked the scholars present for their opinion, and all of them replied: "You have done well." Shams al-Aʾimmah, however, said: "You have erred, because each servant already has a free wife. This amounts to marrying a slave woman to a man who is already married to a free woman." The prince then said: "I have emancipated these women; let the marriage contracts be renewed." He again asked the assembled scholars, and they all replied: "You have done well." But Shams al-Aʾimmah responded: "You have erred again, because the mothers of the children are required to observe a waiting period (ʿiddah) after emancipation. Marrying them to another man during that waiting period is not permissible."

[تاج التراجم في طبقات الحنفية]

Abu al-Hasanaat al-Lucknawi said about him:

> "He was an eminent imam, an eminent scholar, an authoritative proof, a theologian, a skilled debater, a master of legal principles, and a mujtahid. Ibn Kamaal Pasha counted him among the mujtahids fi'l-masaʾil (jurists qualified to exercise independent reasoning in particular legal issues)."

He also related:

> "The author of Madinat al-ʿUloom writes: 'He completed his studies under Shams al-Aʾimmah 'Abd al-'Azeez al-Hulwani ... He was a leading authority in legal theory... It is also related that someone said to him: Ash-Shaafiʿi memorized three hundred notebooks. His own memorization was then estimated at twelve thousand notebooks.'"

And also:

> In Tabaqaat al-Qaari: ... He was one of the greatest scholars of Transoxiana, excelling in both principles and legal matters.

[الفوائد البهية في تراجم الحنفية]

'Abd al-Qaadir al-Qurashi said about him:

> "Muhammad ibn Ahmad ibn Abi Sahl as-Sarakhsi, whose name appears repeatedly in al-Hidayah, was the great Imam Shams al-Aimmah, the author of al-Mabsoot and other works. He was one of the foremost among the great imams, excelling in numerous branches of knowledge. He was an imam, an eminent scholar, an authoritative proof, a theologian, a jurist, a master of principles, and a distinguished debater." > > "He remained in the company of Imam Shams al-Aʾimmah Abu Muhamamd 'Abd al-'Azeez al-Hulwani until he completed his education under him, after which he became the most discerning scholar of his age. He then devoted himself to writing and debating his contemporaries, causing his name to become renowned and his reputation to spread."

[الجواهر المضية في طبقات الحنفية]

Al-Kafwi stated:

> "He was an imam, an eminent scholar, an authoritative proof, a theologian, a jurist, a skilled debater, a master of principles, and a mujtahid. Shaykh al-Islam Ahmad ibn Sulayman ibn Kamal Pasha counted him among the mujtahids fi'l-masaʾil.... He became the most discerning of his teacher's students and the foremost scholar of his age."

He then related from Al-Atqaani in his Sharh of al-Hidayah, who said:

> "Shams al-Aʾimmah as-Sarakhsi was one of the greatest scholars of what lies beyond the river (Transoxiana), a scholar of principles and legal matters. He was the student of Shaykh al-Imam 'Abd al-'Azeez ibn Ahmad al-Hulwani, who studied under Abu 'Ali an-Nasafi, who studied under Imam Muhammad ibn al-Fadhl al-Bukhaari, who studied under Shaykh 'Abdullah ibn Ya'qoob as-Subadhmuni, who studied under Abu 'Abdullah Abu Hafs as-Sagheer, who studied under his father and teacher Abu Hafs al-Kabeer, who studied under Muhammad ibn al-Hasan ash-Shaybaani, the companion of Imam Abu Haneefah."

[كتائب أعلام الأخيار من فقهاء مذهب النعمان المختار]

His Death

It is reported that he died around 490 AH, while others placed his death around 500 AH. A report states he died around 438 AH however this conflicts with the well-attested reports placing his death around 490–500 AH, and is generally regarded by later scholars as an error in transmission. I have included him among the scholars of the fourth century, based on the date of around 490 AH. May Allaah have mercy on him, accept his service to Islam, and reward him abundantly.

And Allaah knows best.

والله أعلم

Ibraheem an-Nakhaa'i (may Allaah have mercy on him) said:

"The family of Muhammad (peace be upon him) never ate their fill of wheat bread for three consecutive days until Muhammad (peace be upon him) departed from this world."

"Worldly life remained difficult and harsh for them until Muhammad (peace be upon him) passed away. Then, when he (peace be upon him) passed away, the world turned toward them in abundance."

Kitab al-Aathar (876) bi-riwayah Muhammad ibn al-Hasan

'Abdullah ibn 'Awn (may Allaah have mercy on him) said:

"There are three things that I like for myself and my brothers: that the man looks at the Quraan; he learns it, recites it, ponders it and refers to it. Second, that he looks at the narrations and the Sunnah; he asks about it and follows it with all his efforts. Third, that he leaves all these people alone except when doing good."

As-Sunnah (108) of al-Marwazi.

It is reported from 'Abdullah ibn 'Amr ibn al-'Aas (may Allaah be pleased with them both) that he said:

"Nifaaq (hypocrisy) used to be something unusual amongst all the Eeman. Soon, Eeman will be something strange amongst all the Nifaaq."

Al-Ibanah (1/173, 6) of Ibn Battah.

A brother suggested this in one of the channels and I watched through it when I got the time. It is generally a good introduction. A big bonus is the fact it is in English. This is unlike the last introductions I posted which were only in Arabic, though Shaykh Hussam is more beloved to us. Do keep in mind I do not endorse everything the Mufti in the video says, so if you find something objectionable from him, do not assume I support it.

A man asked Imam Abu Haneefah, "How can one learn jurisprudence such that I memorize it?" He replied, "By focusing one's mind." The man asked, "And how can one focus one's mind?" He replied, "By eliminating distractions." The man asked, "And how can one eliminate distractions?" He replied, "By taking what is needed and not adding to it."

Reported in Akhbaar Abi Haneefah wa As-haabihi (pg. 22) of al-Qadhi as-Saymari.

Bismillah

بسم الله

Just wanted to make a short post to inform the users that I've recently bought the "hanafiyyah.com" domain, and the site may be accessed using that domain.

https://www.hanafiyyah.com

Or

https://hanafiyyah.com

Note: If you are seeing Porkbun's default redirect, then it is likely because the DNS servers have not been updated for your ISP. Realistically it should be fixed within 24-48 hours. If you want to see it immediately, then use Cloudfare's DNS 1.1.1.1 for primary and 1.0.0.1 for secondary.

With that out of the way, I also wanted to update you all that I am currently busy IRL which has seriously hampered my ability to write articles or posts for the site and this subreddit.

In sha Allaah, this does not mean I will stop posting but the next post may take some time, as I also intend to update some of my previous posts, specifically my biography of Imam Abu Haneefah.

It is reported from 'Uthman ibn Affan (may Allaah be pleased with him) that he said:

*"I do not like it that a day or night comes upon me without me looking at the speech of Allaah, meaning reading from the mus-haf."*

Az-Zuhd (675) of Imam Ahmad.

This article is a rewrite of our "Abu Haneefah Part 3" post. In sha Allaah, it is much better. I have edited, revised, and added additional points, citations and references.

The next rewrite would be of "Part 2" which I find disapproving of the way I have written and structured it. In sha Allaah, that will be rewritten soon as well.

عيد مبارك تقبل الله منا ومنكم طاعتنا

It is reported from al-Qaadhi Abu Yoosuf (may Allaah have mercy on him):

"O people, intend to please Allaah in your actions, for I have never sat in a gathering intending to humble myself except that I did not rise from it until I had surpassed them; and I have never sat in a gathering intending to rise above them except that I did not rise from it until I was disgraced."

Reported in Akhbar al-Qudha' (3/258) of Wakee' al-Qaadhi

It is reported that 'Umar ibn al-Khattab (may Allaah be pleased with him) said:

"Indeed, the truest speech is the Speech of Allaah, the best guidance is the guidance of Muhammad (peace and blessings upon him), and the worst matters are the newly invented ones. Indeed, the people will continue to remain upon goodness so as long as knowledge comes to them from their elders (i.e. senior scholars)"

Narrated by Ibn 'Abd al-Barr in Jaami' Bayan al-'Ilm wa Fadhlihi (1054).

Bismillah

بسم الله الحمد لله والصلاة والسلام على رسول الله

The base upon which the Haddaadiyyah attack Imam Abu Haneefah is one which deals with the matter of how the narrations of the scholars should be taken in regards to other scholars. As for the Haddaadiyyah, because they have no binding principle or principle of any sort, they rely upon anything they can come across to attack, defame, and disparage the Imam, no matter how incorrect or weak the saying could be. They do this under the guise of "following the Salaf" however, as we will demonstrate, this is far from following the Salaf as they select and cherrypick based on what their leaders, such as Abu Ja'far al-Khulayfi or Muhammad Ibn Shams pick for them.

The principle of Ahlus-Sunnah that this post presents is from the beneficial work of Imam Abu 'Umar Yoosuf ibn 'Abdullah ibn 'Abd al-Barr al-Andalusi al-Maaliki (d. 463 AH), one of the imams of Ahlus-Sunnah from Al-Andalus. He enjoys a great status among the righteous, pious, and knowledgeable scholars from the past. I would say that the Haddaadiyyah also know of his status and acknowledge it but it is safe to say they likely harbor the same hatred against him they do against Abu Haneefah.

From his book, "A Comprehensive Explanation of Knowledge and Its Virtues" [جامع بيان العلم وفضله], he wrote a chapter titled, "Ruling regarding the Saying of some Scholars regarding others". We will try to summarize the entire chapter while providing narrations upon which Imam Ibn 'Abd al-Barr. Some of them may be weak, however the point is to establish the principle regarding this matter, which is what the Imam had intended to do.

The Causes for Sayings of Some against Others

Az-Zubayr ibn al-'Awwam (may Allaah be pleased with him) said, the Prophet (peace and blessings upon him) said:

> "The disease of the nations before you is creeping towards you: Envy and hatred, it is the Haliqah. I do not speak of what cuts the hair, but what severs the religion. By the One in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Shall I tell you about what will strengthen that for you? Spread the Salam among each other."

Sa'eed ibn Jubayr narrated from Ibn 'Abbas (may Allaah be pleased with them) that he said,

> "Listen to the knowledge of the scholars, but do not believe some of them against others. By the One in whose hand is my soul, they are more jealous of one another than male goats in their pens."

Maalik ibn Dinaar said,

> "One should accept the statements of scholars and Qur’an reciters in all matters, except their statements about one another; for they are more envious of each other than male goats. A goat is tied up for slaughter, and this one butts it from this side, and that one from that side"

'Abd al-'Azeez ibn Abi Haazim said, I heard my father saying,

> "In previous times, when a scholar met someone more knowledgeable than himself, he considered it a day of great gain. If he met someone equal to him, he would engage in discussion. And if he met someone less knowledgeable, he would not act arrogantly toward him. But then came this present time, where a man criticizes those more knowledgeable than him in hopes of cutting people off from them, so that others would think there is no need for them. He does not discuss with his peers, and he behaves arrogantly toward those below him, thus, the people have been ruined."

After narrating all that, Imam Ibn 'Abd al-Barr said,

> Many people have erred in this matter, and an ignorant group has gone astray, not knowing what is required of them regarding it. The correct position in this matter is that if a person's integrity is well-established, his leadership in knowledge is proven, his trustworthiness is evident, and he is known for his dedication to knowledge, then no attention should be paid to anyone’s criticism of him, unless the critic brings forth clear and just evidence that validates his criticism. This must be done in the manner of proper testimony, with direct observation and concrete proof that confirms the claim, ensuring that the critic is free from malice, envy, hostility, rivalry, or any such motives. Only under such conditions can his criticism be accepted from a scholarly and reasoned standpoint.

> As for someone whose leadership is not proven, whose integrity is not known, and whose narration is not reliable due to lack of accuracy and preservation, his case is judged according to the consensus of scholars, and his narrations are examined according to what careful reasoning determines.

> The proof that criticism is not accepted against someone whom the vast majority of Muslims have taken as an authority is that even among the righteous predecessors (may Allaah be pleased with them), there were many statements some made about others, some out of anger, some influenced by envy, as Ibn 'Abbas, Maalik ibn Dinar, and Abu Haazim said, and some due to misinterpretation, where the one criticized was not necessarily guilty of what was said about him.

> Some even fought each other by the sword, based on interpretation and ijtihaad, yet we are not obligated to follow them in any of this without clear proof and evidence that compels us. We will present in this chapter some statements of trustworthy and great imams about one another, which should not be paid heed to or relied upon, to clarify the correctness of what we have stated, and with Allaah lies success.

After this, Imam Ibn 'Abd al-Barr narrated the following examples:

Hammad (ibn Abi Sulaymaan) and his saying regarding the people of Hejaaz

> From Mugheerah, who said Hammad mentioned the people of Hejaaz and said, "Verily I asked them [regarding knowledge], and they had nothing. By Allaah, your children know more than they do. Rather your children’s children.

> From Mugheerah who said: Hammad ibn Abi Sulayman came to us from Makkah, and we went to greet him. He said to us: "Praise Allaah, O people of Kufa, for I met 'Ata', Tawoos, and Mujaahid. Your children, and the children of your children know more than they do."

> From Mugheerah, Hammad said, "I saw 'Ata', Tawoos, Mujaahid. Your children know more than them. Rather, your children's children." Mugheerah said, "This is transgression from him."

Imam Ibn 'Abd al-Barr then said,

> Mugheerah has said the truth. Indeed Abu Haneefah - and he was the closest of people to Hammad- preferred 'Ata' over him.

Then Ibn 'Abd al-Barr narrated from Abu Haneefah,

> I have not seen anyone more virtuous than 'Ata'.

Az-Zuhri on Rabee'ah and Abu az-Zinaad

> Rabee‘ah ibn Abi 'Abd ar-Rahmaan said to Az-Zuhri, "If only you would sit and teach the people in the Mosque of the Messenger of Allah (peace be upon him) for the remainder of your life.”" Then a man said to Az-Zuhri "It is as though he does not like to see you [doing so]." Az-Zuhri replied: "Indeed, it is not appropriate for me to do that unless I am ascetic regarding the world and [have] desire for the Hereafter."

> It was narrated from Ibn Shihab (Az-Zuhri) that he was told: "You left Madeenah and stayed in [places like] Shagab and Idam, and you left the scholars of Madeenah as orphans." He replied: "Two men corrupted it for us: Rabee‘ah and Abu az-Zinaad."

'Umar ibn 'Abd al-Azeez and his saying on the people of Iraaq

> From Ishaaq ibn Talhah ibn Ash'ath who said: ‘Umar ibn ‘Abd al-‘Azeez sent me to Iraaq and said: "Recite upon them, but do not [recitation] from them. Narrate to them, but do not listen to their narrations. Educate them, but do not learn from them."

Al-Awzaa'i and his saying regarding some of the scholars of his land (i.e. Syria)

> Al-Waleed ibn Muslim said, I heard Al-Awzaa'i said, "They were too shy to narrate the ahadeeth about the virtues of the Ahl al-Bayt in order to deter the people of Shaam from the path they had taken [i.e. hating the Ahl al-Bayt]."

Az-Zuhri regarding the people of Makkah

> Ahmad ibn Yoonus from Az-Zuhri, who said: "I have not seen a people more destructive to the bonds of Islam than the people of Makkah, and I have not seen a people more resembling the Christians than the Saba’iyyah." Ahmad (ibn Zuhayr) said: "Meaning the Rawaafidh."

After this, Imam Ibn 'Abd al-Barr, may Allaah have mercy on him, said,

> "This is Hammad ibn Abi Sulaymaan, he was the jurist of Kufa after an-Nakhaa'i, the one who carried on issuing fatwas there, and he was the teacher of Abu Haneefah. He is the one whom Ibraheem an-Nakhaa‘i referred to when he was asked: "Who will be asked [for fatwas] after you?" He said: "Hammad". And he sat in his seat after him. Yet he speaks about 'Ata', Tawoos and Mujaahid, and they, in the view of everyone, were more reliable than him, more knowledgeable of the Book of Allaah and the Sunnah of His Messenger, had a better standing among people, and were superior to him in every way, because none of them were associated with Irja', while Hammad was accused of it and criticized for it. And from him Abu Haneefah took it, and Allaah knows best."

Then he said,

> "And this is Ibn Shihab (az-Zuhri), who plainly stated that the people of Makkah in his time were undoing the bonds of Islaam, without exempting anyone among them despite his well-known stature in religion. And I think, and Allaah knows best, that this was due to what was narrated from them regarding currency exchange and temporary marriage."

After that, the Imam continues with the examples.

The saying of ash-Sha'bi, Ibraheem and Shu'bah

> Al-A'mash reported, I was with Ash-Sha'bi when Ibraheem was mentioned so he said, "That is a man who comes to us regularly at night, and narrates to the people by day." He (i.e. Al-A'mash) said, I went to Ibraheem and told him about it, so he said, "That [i.e. ash-Sha'bi] is a man who narrates from Masrooq, but by Allaah he has not heard anything from him, ever." Then it was narrated from Shu'bah: "Ibraheem never heard anything from Masrooq."

> From al-A‘mash, who said: "Ibraheem an-Nakhaa‘i was mentioned in the presence of ash-Sha‘bi, who said: 'That one-eyed man seeks fatwa at night and sits giving fatwa to people during the day.' I mentioned that to Ibraheem, and he said: 'That is a liar, he did not hear anything from Masrooq.'

Ibn 'Abd al-Barr said,

> Ibn Abi Khaythamah mentioned this report from his father who said: "This hadeeth was in the book of Abu Mu'awiyah so we asked him about it, but he turned away and refused to narrate it to us."

Then he said,

> Allaah forbid that ash-Sha‘bi be a liar, he is a great imam. And an-Nakhaa'i is also of great stature in knowledge and religion. I think that ash-Sha‘bi accounted for his statement about al-Haarith al-Hamdani: 'Al-Haarith narrated to me', and he was one of the liars. But no lie was known from al-Haarith; rather, he was only criticized for his extreme love of Ali (may Allaah be pleased with him) and his preference for him over others." And from this, Allaah knows best, ash-Sha‘bi declared him a liar, because ash-Sha‘bi believed in the preference of Abu Bakr (may Allaah be pleased with him), and that he was the first to accept Islam, and the preference of Umar (may Allaah be pleased with him)."

'Aaishah and her saying about Abu Sa'eed al-Khudri and Anas ibn Maalik

> From Urwah that Aaishah said: "Anas ibn Maalik and Abu Saeed al-Khudri do not know about the hadeeth of the Messenger of Allaah (peace be upon him), as they were just two young boys."

'Imraan ibn Husayn and his saying on Samurah.

Ibn 'Abd al-Barr said:

> Al-Marwazi mentioned in his book on the use of dead animal hides, in the story of Ikrimah, in defense of him and to refute what was said about him, what should be included in this chapter. Among that, he mentioned the hadeeth of Samurah, who said: The Prophet, may Allaah bless him and grant him peace, had two pauses in prayer when he recited. This reached Imran ibn Husayn, who said: Samurah lied. They wrote to Ubayy ibn Ka'b, and he wrote back that Samurah had spoken the truth. This hadeeth is very well-known.

Ibn 'Umar's saying on Abu Hurayrah.

> From Tawoos, I was sitting with Ibn 'Umar when a man came to him and said, "Abu Hurayrah says that Witr is not decreed so take it or leave it." So Ibn 'Umar said, "Abu Hurayrah has lied. A man came to Messenger of Allaah (peace be upon him) asking about the night prayer so he said, 'Two by two, and if you fear dawn approaching, then one.'"

'Aishah and her corrections of Ibn 'Umar (may Allaah be pleased with them all).

Ibn 'Abd al-Barr says,

> "'Aaishah (may Allaah be pleased with her), declared Ibn Umar to be mistaken regarding the age of the Messenger of Allaah, peace be upon him. And regarding the dead being punished by the crying of his family over him."

Ibn 'Abd al-Barr then said,

> "Indeed, we have mentioned that in our book 'At-Tamheed': "Among the companions of the Messenger of Allaah, and among the great scholars, there were words exchanged in anger that were even harsher than this. But people of knowledge, understanding, and insight do not pay attention to such things, because they are human beings: they get angry and they are pleased, and a statement made in anger is not like a statement made in contentment. And how well said is the one who said: You do not know the wise man except in the hour of anger."

He continues with the examples. This one, he prefaces it by saying, "Among the most appaling and ignorant things is.."

Ad-Dahhak and his statement about the Companions

> From Ad-Dahhak that he used to dislike musk (perfume). So it was said to him, "But the companions of Muhammad (peace be upon him) used to perfume themselves" So he replied, "We know better than them."

'Ikrimah and his saying on Al-Hasan al-Basri

> Ayyub said, Ikrimah came to us and he kept narrating to us until I ended up at al-Mirbad, then he said: “Does your Hasan excel at this?"

Abu 'Umar then said, "And the people knew that al-Hasan al-Basri excels in things that Ikrimah does not excel in, even though Ikrimah is given precedence among them in the interpretation of the Qur’an and in reports of the campaigns."

'Urwah and his saying on Ibn 'Abbas

> It was said to 'Urwah, Ibn Abbas (may Allaah be pleased with him), says: "The Messenger of Allaah (peace be upon him) stayed in Makkah for thirteen years after he was sent." He said: "He lied. He only took it from the words of the poet.

Abu Umar said: "The poet is Abu Qays Sirmah ibn Anas al-Ansaari, also known as Ibn Abi Anas, who said:

> He stayed in Quraysh for over ten years... He remembers, if only he could find a suitable friend.

Sa'eed ibn Jubayr and his saying on Ash-Sha'bi.

> From Sa'eed ibn Jubayr that he said 'Umrah is obligatory. So it was said to him, "Ash-Sha'bi says it is not obligatory." Sa'eed replied, "Ash-Sha'bi lied."

Al-Hasan ibn 'Ali and his words on Ibn 'Umar and Ibn az-Zubayr

> From Al-Hasan ibn 'Ali (may Allaah be pleased with them) that he was asked about the saying of Allaah, {And by the witness and that which is witnessed} [Al-Buruj: 3], and he answered regarding it. Then it was said to him: Ibn Umar and Ibn Az-Zubayr said such and such, contrary to his saying. So he said: "They lied."

'Ali and his saying on al-Mugheerah ibn Shu'bah.

> From Ali ibn Abi Talib, who said: “Al-Mugheerah ibn Shu’bah lied.”

'Ubadah ibn as-Samit and his saying on Mas'ood ibn Aws al-Ansaari

> From 'Ubadah ibn as-Samit, who said: “Abu Muhammad lied."

Ibn 'Abd al-Barr explained:

> "Meaning regarding the obligation of Witr prayer. This Abu Muhammad is Mas’ood ibn Aws al-Ansaari, a Badri, whom we have mentioned among the Companions and attributed to him. 'Ubadah’s denial of him is based on the narration of Maalik and others concerning the story of Witr prayer, and Ubadah cited the words of the Messenger of Allaah (peace be upon him). And he said, “Allaah has prescribed five prayers for His servants." the hadeeth.

The dispute between 'Ikrimah and Sa'eed ibn al-Musayyib.

> From from Ayyub, who said: A man asked Sa‘eed ibn al-Musayyib about a man who made a vow of something that is not appropriate for him from sins, so he ordered him to fulfill his vow. He said: so the man asked Ikrimah, and he ordered him to make an expiation for his oath and not to fulfill his vow. So the man returned to Sa‘eed ibn al-Musayyib and informed him of the statement of Ikrimah, so Ibn al-Musayyib said: "Ikrimah must stop, or the rulers will strike his back." So the man returned to Ikrimah and informed him, so Ikrimah said: "Since you have conveyed it to me, then convey to him: As for him, the rulers have already struck his back and made him stand in a garment of hair, and ask him about your vow: is it obedience to Allaah or disobedience? If he says it is obedience, then he has lied against Allaah, because the disobedience of Allaah cannot be obedience, and if he says it is disobedience, then he has ordered you to disobey Allaah."

Abu 'Umar then said,

> Al-Marwazi said: "This is why there was such a dispute between Saeed ibn al-Musayyib and Ikrimah, to the point that he spoke about what about him on what he narrated, such that he said to his servant Burd: "Do not lie about me as Ikrimah lied about Ibn 'Abbas."

The saying of Maalik against Muhammad ibn Ishaaq

> He (i.e. Al-Marwazi) said: "And likewise was the speech of Maalik regarding Muhammad ibn Ishaaq because of something that reached him about him; he spoke about him regarding his lineage and his knowledge."

Ibn 'Abd al-Barr said,

> From Abdullah ibn Idrees, that he said: Muhammad ibn Ishaq came to us and we mentioned to him something about Maalik, so he said: "Bring the knowledge of Maalik, for I am his horseshoer."

> Ibn Idrees said: when I came to Madeenah I mentioned that to Maalik, so he said: "That is a liar among the liars [الدَّجَاجِلَةِ], we expelled him from Madeenah." Ibn Idrees said, "And I had not heard the word “liar” used in the plural before that, meaning in that collective form."

> Ibn Ishaaq used to say about him that he was a client of Banu Taym of Quraysh, and Ibn Shihab also said it.

> (Ibn 'Abd al-Barr said) So Maalik called Ibn Ishaaq a liar because he was more knowledgeable about his own lineage. They are only substitutes for Banu Taym in the pre-Islamic period, and we have already mentioned and clarified that at the beginning of the book at-Tamheed. And perhaps Maalik’s declaring Ibn Ishaaq a liar was due to his Shi‘ism and what was attributed to him of saying about predestination.

> As for honesty and memorization, he was truthful and a memorizer. Ibn Shihab praised him, and Shu‘bah, and ath-Thawri, and Ibn Uyaynah, and a group of senior scholars considered him reliable. And it has been narrated from Maalik that he was asked: from where did you say that Muhammad ibn Ishaaq is a liar? He said: I heard Hisham ibn Urwah say it. And this is imitation without proof. And it was said to Hisham ibn Urwah: from where did you say that? He said: he narrates from my wife, and by Allaah he never saw her at all. Ahmad ibn Hanbal said when mentioning this story: it is possible that Ibn Ishaaq saw her or heard from her from behind a veil in a way that Hisham did not know.

Maalik and 'Abdullah ibn Ziyad ibn Sam'an.

> From Ahmad ibn Saalih, I asked 'Abdullah ibn Wahb about 'Abdullah ibn Ziyad ibn Sam'an so he said, "He is trustworthy." So I said to him, "Maalik says he lies." So he replied, "The saying of some of them is not accepted on others."

Abu Haneefah saying on Al-A'mash.

> 'Ali ibn Khashram, said, I heard al-Fadhl ibn Moosa say, I entered with Abu Haneefah upon Al-A'mash while we were visiting him during his illness. Abu Haneefah said to him: “O Abu Muhammad, if it were not for the burden upon you, I would visit you more often than I do.” Or he said: “I would visit you more frequently than I visit you.” So Al-A’mash said to him: “By Allaah, you are a burden even when you are in your own house, so how would it be if you entered upon me?” Al-Fadhl said: when we left from him, Abu Haneefah said: “Al-A’mash never fasted Ramadan, and he never performed ghusl from janabah.” So I (i.e. Ali) said to Al-Fadhl: what did he mean by that? He said: "Al-A’mash used to consider “water from water,” [i.e. that Ghusl is only obligatory when semen comes out. This is an abrogated hadeeth] and he used to take suhoor based on the hadeeth of Hudhayfah. [Hudhayfah said they did Suhur during the day when the sun had not risen. The hadeeth meant that it is encouraged to do Suhur as late as possible.]

Maalik and the people of 'Iraaq

> Ibn Wahb said, Maalik said - and the people of Iraq were mentioned in his presence -, so he said: "Treat them as you would the People of the Book; neither believe them nor disbelieve them, and say: {We believe in that which has been revealed to us and revealed to you. And our God and your God is one} [Al-Ankabut: 46]"

> Abu Yoosuf Ahmad ibn Muhammad al-Saydilani said: I heard Muhammad ibn al-Hasan say that he entered one day upon Maalik ibn Anas and heard him saying this statement which Ibn Wahb transmitted from him regarding the people of 'Iraq. He said: then he raised his head and looked at me, as if he felt shy, and said: “O Abu Abdullah, I dislike that it should be backbiting. I found our companions saying likewise.”

> From Sa'eed ibn Mansoor who said: I was with Maalik ibn Anas when a group of people from Iraq approached, so he recited: {You recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses} [Al-Hajj: 72]

Yahya ibn Abi Katheer and his saying on Qatadah

> Jubayr ibn Dinar said, I heard Yahya ibn Abi Katheer say: "The people of Basrah will remain in a bad state as long as Allaah keeps Qatadah among them."

> He said: I heard Qatadah say: "When was knowledge ever found among fishmongers?" He was alluding to Yahya ibn Abi Katheer, whose family were fishmongers.

Ibn al-Mubarak and his saying on Abu Haneefah

> From Salamah ibn Sulayman who said: I said to Ibn al-Mubarak: "You have criticized the opinion of Abu Haneefah but you did not criticize the opinion of Maalik." He said: "I did not see him as knowledgeable."

Ibn 'Abd al-Barr commented on this, saying: "This is one of the things we mentioned that should not be heard from them, nor should attention be paid to it, nor should any consideration be given to it."

Maalik's view of the people of Syria and others

> From Ibn Wahb who said, Maalik was asked about a matter and he answered it. The questioner said to him: "The people of Syria disagree with you on this matter and they say such and such." He said: When did this matter [i.e. Fiqh] begin in Syria? This matter is restricted to the people of Madeenah and Kufa.”

Ibn 'Abd al-Barr said: "This contradicts what he previously said about the people of Kufa and the people of Iraq, and it contradicts his well-known preference for al-Awzaa’i, and it contradicts what he said about Abu Haneefah mentioned in the previous chapter; because the issue of legal rulings in Kufa revolves around Abu Haneefah, his companions and Ath-Thawri."

> Abdullah ibn Ghanim said: I said to Maalik: “We used not to regard the yellow discharge nor the brown discharge as anything, and we only considered that in the case of pure blood.” Maalik said: “And is yellow discharge anything other than blood?” Then he said: “This land, in it practice was only based upon prophethood, whereas others, practice among them is based upon the command of kings.”

Ibn 'Abd al-Barr said: "And this is also from his statement, which differs from what preceded. And the people of Iraq used to describe the people of Madeenah that practice among them was based on the command of governors, such as Hisham ibn Isma'eel al-Makhzumi during a period and others. And all of this is mutual exaggeration by some of them against others."

Sulayman at-Taymi on Qatadah and Sa'eed ibn Abi Aroobah

> From Zuhayr ibn Ishaaq as-Saluli, who said: Saeed ibn Abi Aroobah was mentioned in the presence of Sulayman at-Taymi, and Sulayman said: "By Allaah, I would not accept Saeed’s testimony. Nor the testimony of his teacher, meaning Qatadah." Al-Asma'i said, "Because of [what they said in] predestination."

Mansoor ibn 'Ammar and his saying on Abu al-'Atahiyyah

> It is narrated that Mansoor ibn Ammar once delivered a sermon to the people while Abu al-Atahiyah was present, so he said: “Mansoor has only stolen this speech from a man of Kufa.” This reached Mansur, so he said: “Abu al-'Atahiyah is a heretic. Do you not see that he does not mention in his poetry Paradise nor Hell, and he only mentions death?” Then that reached Abu al-'Atahiyah, so he responded with verses:

> > “O preacher of the people, you have become accused ... when you blame them for matters you yourself commit

> >Like one whose garment is worn inside out, while his nakedness ... is exposed to the people, with nothing concealing it

> > The greatest sin after shirk, as we know it, ... is in every soul blinded from its own faults

> >It sees the faults of others, observing them, ... but does not see the fault that is within it”

> Then only a few days passed until Mansoor ibn Ammar died. So Abu al-Atahiyah stood at his grave and said: “May Allaah forgive you, Abu as-Sari, for what you had accused me of.”

Abu Umar said: “When I examined the poetry of Abu al-Atahiyah while compiling it, I found in it mention of resurrection, recompense, reckoning, reward, and punishment.”

Ibn Wahb and Ibn al-Qasim

> From Yahya ibn Yahya who said: I used to go to Ibn al-Qasim, and he would ask me, "Where did you come from?" I would reply, "From Ibn Wahb." He would then say, "Fear Allaah! Fear Allaah! Most of these narrations are not acted upon." Then I would go to Ibn Wahb, and he would ask, "Where did you come from?" I would reply, "From Ibn al-Qasim." He would then say, "Fear Allaah! Most of these issues are based on opinion."

The people of Iraq against the people of Madeenah

> From Sulayman ibn Abi Shaykh, who said: Abu Sa'eed ar-Razi used to dispute with the people of Kufa and prefer the people of Madeenah, so a man from the people of Kufa satirized him and nicknamed him Sharshir and said: “A dog in Hell named Sharshir.”

The man then went onto mock the people of Madeenah in a poem. When that reached the people of Madeenah, one of them responded against said poem. Ibn 'Abd al-Barr then mentioned two narrations about the virtue of the people of Madeenah. I have not mentioned them here for the sake of brevity.

Yahya Ibn Ma'een and his various sayings

Ibn 'Abd al-Barr said,

> And Ibn Ma'een, may Allaah forgive him, used to let his tongue speak about the reputations of trustworthy imams with things that were criticized about him.

> Among that is his statement that Abd al-Malik ibn Marwan was foul-mouthed and was a bad man.

> And among it is his statement that Abu Uthman an-Nahdi was a policeman.

> And among it is his statement about az-Zuhri that he used to be in charge of the tax revenue for some of the Umayyads, and that he once lost some wealth, so he accused one of his servants of it and beat him, and the servant died from his beating, and he mentioned harsh words regarding his killing of that servant, but I omitted mentioning it because it is not appropriate for someone like him.

> And among it is his statement about al-Awzaa'i that he was from the military, and in another place in that book he said: he writes from someone in the military and there is no honor in that, and he said: the hadeeth of al-Awzaa'i from az-Zuhri and Yahya ibn Abi Katheer is not sound.

> And among it is his statement about Tawoos that he was Shi'i.

> All of this was mentioned by Muhammad ibn al-Husayn al-Mawsili al-Haafidh in the reports that are at the end of his book on the weak narrators, from al-Ghilabi from Ibn Ma'een, and it has been narrated separately by a group from Ibn Ma'een, among them Abbas ad-Duri and others.

> And among what was also criticized of Ibn Ma'een is his statement about ash-Shaafi'i that he was not reliable. It was said to Ahmad ibn Hanbal: Ibn Ma'een speaks about ash-Shaafi'i, so Ahmad said: "how does Yahya know ash-Shaafi'i? He does not know ash-Shaafi'i, nor does he know what ash-Shaafi'i says, or something similar." And whoever is ignorant of something becomes hostile to it.

Ibn 'Abd al-Barr then said,

> Ahmad ibn Hanbal spoke the truth, for Ibn Ma'een did not know what ash-Shaafi'i said, and it has been reported from Ibn Ma'een that he was asked about an issue of tayammum and he did not know it.

> And from Ahmad ibn Zuhayr who said: Yahya ibn Ma'een was asked, while I was present, about a man who gave his wife the choice, and she chose herself. He said: "Ask the people of knowledge about this."

Various 'Aimmah against Maalik ibn Anas

Ibn 'Abd al-Barr said,

> Ibn Abi Dhi'b spoke against Maalik ibn Anas with harsh and rough words, which I have disliked mentioning, and it is well known from him. He said it in rejection of Maalik’s statement regarding the hadeeth, "the two sellers have the option.”

> Ibraheem ibn Sa'd also spoke about him, and Ibraheem ibn Abi Yahya used to supplicate against him.

> And Maalik was also spoken against, as mentioned by as-Saaji in kitab al-'Ilal, by Abd al-'Azeez ibn Abi Salamah, Abd ar-Rahman ibn Zayd ibn Aslam, Ibn Ishaaq, Ibn Abi Yahya, and Ibn Abi az-Zinad. They criticized some aspects of his school, and others also spoke against him, due to his leaving narration from Sa'd ibn Ibraheem and his narration from Dawood ibn al-Husayn and Thawr ibn Zayd.

> Ash-Shaafi'i and some of the followers of Abu Haneefah also criticized him in some matters of opinion...

> And some people criticized him for his denial of wiping over leather socks in both residence and travel, and for his speech regarding Ali and Uthman, and for his fatwa permitting intercourse in the anus, and for his abstention from attending the congregational prayer in the Mosque of the Messenger of Allaah, peace be upon him, and they attributed to him things that are not appropriate to mention.

> And Allaah, Mighty and Majestic, has cleared Maalik of what they said, and he was, if Allaah wills, of high standing with Allaah. And the likeness of those who speak against Maalik and ash-Shaafi'i and their peers among the imams is as the poet al-A'sha said:

> > “Like one who butts a rock one day to weaken it, ... but it does not harm it, while the goat’s horn is broken.”

He then quotes other pieces of poetry about this.

Ibn 'Abd al-Barr continued on, saying:

> For we have seen falsehood, injustice, and envy to be among the quickest things people rush toward from early times. Do you not see the statement of a man from Kufa about Sa'd ibn Abi Waqqas: “He does not act justly among the subjects, he does not go out in military expeditions, and he does not divide equally”? Yet Sa'd was at Badr, one of the ten promised Paradise, and one of the six whom Umar ibn al-Khattab placed in the council among them, and he said: “The Messenger of Allaah, peace be upon him, died while he was pleased with them.”

> And it has been narrated that Moosa, peace be upon him, said: “O Lord, cut off from me the tongues of the Children of Israel.” So Allaah, the Exalted, revealed to him: “O Moosa, I did not cut them off from Myself, so how could I cut them off from you?”

> [Ibn 'Abd al-Barr says] By Allaah, people have gone beyond bounds in backbiting and disparagement, and they have not been content with criticizing the common people while leaving the elite, nor with criticizing the ignorant while leaving the scholars. And all of this is driven by ignorance and envy.

> It was said to Ibn al-Mubarak: So-and-so is speaking ill of Abu Haneefah, so he recited a verse by Ibn al-Ruqayyat.

> > They envied you because they saw that Allaah had favored you with what He had favored the noble ones with

> It was said to Abu Aasim an-Nabeel: So-and-so is speaking ill of Abu Haneefah. He replied: He is as Nusayb said.

> > May you be safe, and is there anyone among people who remains safe

> Abu al-Aswad ad-Du’ali said:

> > They envied the young man because they could not attain his success... so the people became his enemies and adversaries.

Then the Imam ends this chapter by saying,

> "Whoever wants to accept the statements of the trustworthy scholars, the imams, the firmly established authorities, some of them about others, then let him also accept the statements that we have mentioned from the Companions, may Allaah be pleased with them all, of some of them about others. If he does that, he will go far astray and suffer great loss.

> Likewise, if he accepts in the case of Sa'eed ibn al-Musayyib the statement of Ikrimah, and in the case of ash-Sha'bi, and the people of the Hijaz, and the people of Makkah, and the people of Kufa, and the people of Syria in general, and in the case of Maalik and ash-Shaafi'i and the rest of those we have mentioned in this chapter, what we have narrated from some of them about others, then if he does not do so, — and he will not do so unless Allaah guides him and inspires him with right guidance — then he should stop at what we have stipulated: that one does not accept the statement against someone whose uprightness has been established, whose concern for knowledge is known, who has been safe from major sins, who adheres to decency and restraint, whose good deeds are dominant and whose bad deeds are few. Regarding such a person, the statement of one who has no proof is not accepted. This is the truth other than which nothing is correct, if Allaah wills.

> Abu al-Atahiyah said:

> > Islam wept for its scholars... but they paid no heed to its weeping.

> > Most of them disapprove of the correctness of those who disagree with them ... and approve of their mistakes.

> > Which of them is the one we hope for regarding his religion... and which of them is the one we trust in his opinion?

Ibn 'Abd al-Barr continued:

> And those who praised Sa'eed ibn al-Musayyib and the rest of those we have mentioned among the Tabi'een and the imams of the Muslims are more than can be counted. People have compiled their virtues and taken care regarding their biographies and reports. So whoever reads their virtues, and the virtues of Maalik, and the virtues of ash-Shaafi'i, and the virtues of Abu Haneefah, after the virtues of the Companions and the Tabi'een, may Allaah be pleased with them, and pays attention to them, and becomes aware of the noble aspects of their lives, and strives to imitate them, and follows their path in their knowledge, their character, and their guidance, then that will be for him a pure righteous deed. May Allaah, Mighty and Majestic, benefit us through loving all of them.

> Ath-Thawri, may Allaah have mercy on him, said: “At the mention of the righteous, mercy descends.”

> And whoever preserves from their reports only what is rare from some of them about others based on envy, slips, anger, and desires, without caring for their virtues and narrating their merits, is deprived of success and falls into backbiting and deviates from the path. May Allaah make us and you among those who hear speech and follow the best of it.

> And we have begun this chapter with the saying of the Prophet, peace be upon him: “The disease of the nations before you has crept into you: envy and hatred.” In that is sufficiency. People have spoken much about envy in poetry and prose, and we have clarified what needs to be clarified from that, and explained it in the book at-Tamheed when discussing his saying, peace be upon him: “Do not envy one another and do not cut ties with one another.”

> And we have devoted a chapter to poetry and prose in the book Bahjat al-Majalis. Whoever is granted success will be made independent by a little wisdom and a small amount of admonition if he understands and acts upon what he knows. And my success is only by Allaah; upon Him I rely, and He is sufficient for me and the best disposer of affairs.

Then Ibn 'Abd al-Barr narrated the following reports:

> Abu Dawood Sulayman ibn al-Ash'ath as-Sijistaani said, "May Allaah have mercy on Maalik, he was an Imam. May Allaah have mercy on ash-Shaafi'i, he was an Imam. May Allaah have mercy on Abu Haneefah, he was an Imam.

> Al-'Awaam ibn Hawshab said, "Remember the virtues of the Companions of Muhammad, peace be upon him, so that hearts will come together upon them, and do not mention their faults, lest you stir people up against them."

> Al-Awzaa'i said: "They used to prefer that they narrate reports concerning the virtues of the Ahlul-Bayt, so that they would turn the people of Syria away from what they were taking regarding them."

Conclusion

I ask the laymen of the Haddaadiyyah who claim to follow the Salaf in disparaging and insulting Imam Abu Haneefah, on what basis do you do so? If you say we do so on the basis of the reports, then let them also insult and disparage these great imams of Islam, some of whom they quote against Abu Haneefah, if they are truthful to their claim. But they will never do so, because their attacks are not based on following the Salaf or the reports. Rather, it is blind following of Ibn Shams, Al-Khulayfi, and those who cling to their feet. They will continue to believe the lies and misrepresentations of their elders, either continuing in their ignorance, or due to arrogance. Likewise, they will also ignore the principle set, and run towards tangents which have no bearing to the discussion. May Allaah guide this flock of sheep.

The esteemed imam of al-Andalus in his chapter has put the Haddaadiyyah to shame, exposed their evil from its root, and defended the Imams of the religion of Muhammad (peace be upon him). For him, we end it by saying the words he narrated from Imam Abu Dawood:

رحم الله ابن عبد البر كان إماما

It is reported that An-Nu'maan ibn Basheer (may Allaah be pleased with him) said during a sermon he was delivering in Hims (Homs):

"Total destruction lies in doing bad deeds during a time of calamity and tribulation."

Al-'Uqoobaat (327) of Ibn Abi ad-Dunyah.

It is said about those who are afflicted with trials and tribulations that those who obey Allaah and adhere to His command during them, then they are those upon whom the trial is a mercy. But for the one who disobeys Him, and goes away from what He commanded, then the trial is a punishment.