Imam Abu Hanifa
Preface
In today's fast-paced world, where many people value material possessions and fame, it is important to look to the past for inspiration and guidance from the wise and pious individuals who lived before us. One such individual was Imam Abu Hanifa, a prominent Muslim scholar and jurist of the 8th century. He is known for his vast knowledge and wisdom, as well as his humility and compassion towards others.
This book is a collection of anecdotes and stories that highlight the intelligence, wisdom, and character of Imam Abu Hanifa. Through these stories, readers can gain insight into the life of a man who dedicated his life to the pursuit of knowledge and the betterment of his community. Whether one is a student of Islamic studies or simply someone seeking inspiration, the wisdom of Imam Abu Hanifa can serve as a beacon of guidance and hope in today's world.
The stories in this book were collected from various sources, including historical texts and oral traditions. They have been carefully selected and translated to provide readers with a glimpse into the life and teachings of Imam Abu Hanifa. Each story is accompanied by an explanation of its historical and cultural context, as well as its relevance to contemporary readers.
It is my hope that this book will serve as a source of inspiration and guidance for all those who read it, and that the wisdom of Imam Abu Hanifa will continue to inspire future generations for years to come.
Imam Abu Hanifa, also known as Nu'man ibn Thabit, was a renowned Islamic scholar and jurist who lived in Kufa, Iraq, in the 8th century. He was born in 699 CE in Kufa, which was a centre of learning and scholarship in the Islamic world at the time. His family was of Persian origin, and his father was a successful businessman.
Abu Hanifa showed a great aptitude for learning from an early age and was known for his intelligence and wisdom. He studied under some of the most prominent scholars of his time, including Hammad ibn Abi Sulayman and Malik ibn Anas.
Imam Abu Hanifa's contributions to Islamic scholarship and jurisprudence have had a lasting impact on the Muslim world, and his legacy continues to be celebrated today.
Importance of his life and work
Imam Abu Hanifa's life and work hold immense significance in Islamic history. He was not only a prominent jurist and scholar, but he also played a vital role in the development of Islamic jurisprudence, which has had a lasting impact on the Islamic legal system.
Imam Abu Hanifa's teachings and methodology of Islamic jurisprudence have been adopted by numerous Islamic schools of thought, including the Hanafi school, which is one of the largest and most widely practised schools of Islamic jurisprudence in the world. His contribution to the development of Islamic law is also reflected in the fact that he is often referred to as the "founder of Islamic jurisprudence."
Moreover, Imam Abu Hanifa's life and work serve as a source of inspiration for many Muslims around the world. His commitment to seeking knowledge, his integrity, and his piety are qualities that are highly valued in Islamic tradition, and his example continues to inspire Muslims to this day.
In addition, Imam Abu Hanifa's legacy has transcended time and geography. His works have been studied and debated by scholars from different parts of the world, and his influence can be seen in the legal systems of many Muslim-majority countries.
Overall, the significance of Imam Abu Hanifa's life and work lies not only in his contribution to Islamic jurisprudence but also in the inspiration and guidance he provides to Muslims seeking to lead a life in accordance with Islamic principles.
Fiqh
Islamic Jurisprudence, also known as Fiqh, plays a crucial role in the lives of Muslims as it provides a comprehensive understanding of Shariah based on the teachings of the Qur’an and Sunnah. Fiqh involves the interpretation and application of Islamic law, and its aim is to provide guidance to Muslims in their daily lives and in fulfilling their religious obligations.
There are four main schools of Fiqh, each with its own distinct approach and methodology. These schools are Hanafi, Shafi’i, Hambali, and Maliki, and each provides a unique perspective on Islamic law. The Fiqh of each school is based on the Qur’an and Sunnah, as well as the opinions and interpretations of its founding scholars and subsequent generations of experts.
The Qur’an and Hadith place great importance on understanding and practising Fiqh. The Qur’an emphasizes the importance of intellect, knowledge, and understanding, and states that those with knowledge are not equal to those without it. The Hadith also emphasizes the importance of Fiqh, stating that if Allah wills to bestow someone with a special virtue, He makes them a Faqih of the Religion.
In conclusion, Fiqh is a fundamental aspect of a Muslim's life and plays a crucial role in guiding them towards fulfilling their religious obligations. The Qur’an and Hadith emphasize the importance of acquiring knowledge and understanding of Fiqh and consider being a Faqih to be a great blessing and virtue.
Fiqh in the Light of the Qur’an
The Qur’an places a strong emphasis on the importance of intellect, acumen, and understanding for a Muslim to properly understand the Deen. Verses such as Surah 30 Verse 24, which states "Verily, in it are signs for those who understand," and Surah 6 Verse 98, which states "Undoubtedly, we have explained the signs in detail; for those who understand," highlight the need for one to be blessed with the ability to understand the Qur’an and the laws mentioned within it.
The Qur’an also makes a clear distinction between those with knowledge and those who are unaware, stating in Surah 39 Verse 9, "Are those who know and those who know not equal? Surely, it is the wise alone that recognize the guidance." Wisdom, as noted by the Mufasireen (commentators of the Qur’an), refers to the knowledge of Fiqh.
Fiqh, or the understanding of the Deen, is seen as a great blessing from Allah, as stated in Surah 2 Verse 269, "And he, who has been blessed with wisdom, has surely been blessed with great virtue."
It is important to note that every Muslim is required to attain sufficient knowledge to differentiate between that which is lawful and unlawful, and what is Fard and Waajib. This is considered a Fard-e-Ain, an individual obligation while acquiring more knowledge beyond this is considered Fard-e-Kifaayah, a collective obligation. The Hadith also states that it is Fard upon every Muslim to acquire knowledge of the Deen.
The Qur’an also mentions the importance of acquiring an understanding of the Deen, as stated in Surah 9 Verse 122, "And it is not possible for all the believers to go out (at once); then why should a delegation not come forth from every grouping, so that they may attain the understanding of Religion, thereafter returning to their people, warning them, in the hope that they may remain guarded." The verse highlights the importance of acquiring knowledge of the Deen and passing it on to others.
In conclusion, the Qur’an places great importance on intellect, understanding, and knowledge for a Muslim to properly understand and appreciate the Deen, with a particular emphasis on Fiqh. It is a requirement for every Muslim to attain a basic understanding of Islamic law, and acquiring more knowledge beyond this is considered a collective obligation. The Qur’an also emphasizes the importance of passing on the knowledge of the Deen to others.
The Importance of Fiqh in the Light of Hadith
In addition to its importance in the Qur'an, Fiqh, or Islamic Jurisprudence, is also highly valued in the Hadith. The Prophet Muhammad ï·º said, "If Allah wants to bestow good upon someone, He makes him a Faqih in the religion." This Hadith highlights the special virtue of having a deep understanding of religion and its laws.
Furthermore, the Prophet ï·º stated that those who were good in the days of ignorance (before the advent of Islam) are also good in Islam, as long as they have an understanding of the religion. The Prophet ï·º even made a special prayer for Abdullah ibn Abbas to be a Faqih and declared that one Faqih is superior to Satan than a thousand worshippers. This is because the knowledge that a Faqih possesses allows them to recognize and avoid the tricks and deceit of Satan.
In the field of Hadith, there are two important aspects: the authenticity of the chain of transmission and its narration, and its meaning and understanding. While the Muhaditheen (Hadith scholars) focused on memorizing and preserving the Hadith, the distinguished Fuqaha (jurists) were responsible for understanding its true meaning and wisdom. In fact, many Fuqaha were also experts in the field of Hadith and had a comprehensive understanding of its teachings.
One example that highlights the importance and excellence of Fuqaha is the story of a woman who came to ask about whether a menstruating woman could give Ghusl (purification bath) to a deceased woman. A group of Muhaditheen were present, but none were able to give an answer. It was only when Imam Abu Thaur, who was both a Muhadith and a Faqih, passed by that the woman received an answer. He stated that a menstruating woman was indeed allowed to give Ghusl to a deceased woman, and cited a Hadith in support of his argument. The Muhaditheen were then able to discuss the authenticity of the Hadith he mentioned. This story highlights the importance of having a comprehensive understanding of both Hadith and Fiqh in order to provide accurate and reliable answers to religious questions.
Imam Abu Hanifa: A Distinguished Figure in Islamic Jurisprudence
The importance of Fiqh and the status of Fuqaha have been discussed thus far. Amongst the Four Great Imams of Fiqh, the most superior and elevated status has been given to Imam Abu Hanifa and he is referred to as Imam-e-Azam by even the greatest Imams in history.
Hazrat Sayyiduna Imam Ash Shafi'i, the Imam of the Shafi'i Madhab, stated, "All the Ulama and Fuqaha among the people are the descendants of Imam Abu Hanifa in Fiqh and he is their distant ancestor. Without reading and studying his books, one cannot become a notable Aalim or a Faqih."
Imam Abu Hanifa, Nu'man bin Thaabit, was born in Kufa. The exact year of his birth is debated among the Ulama, with some suggesting 70 Hijri and others 80 Hijri. Shaykh Abdul Haq Muhadith Dehlwi states that the majority of the Muhaqiqeen prefer the year 70 Hijri.
The excellence of Imam Abu Hanifa is highlighted by the Ulama, with some stating that his name was mentioned in the Taurat. Hazrat Ka'ab bin Ahbar is reported to have stated that in the Taurat revealed upon Hazrat Moses, it was mentioned that "a light will be born in the Ummah of Prophet Muhammad and his title will be Abu Hanifa." This is further verified by the title Siraajul Ummat (lamp of the Ummah) given to Imam Abu Hanifa.
According to Hazrat Abu Hurairah, Prophet Muhammad stated, "A man will be born in my Ummah, who will be known as Abu Hanifa. He will be the lamp of my Ummah on the Day of Judgment." Hazrat Anas also reported that Prophet Muhammad said, "A person will be born in my Ummah, named Nu'man and his title will be Abu Hanifa. He will revive the Deen of Allah and my Sunnah."
Imam Abu Hanifa remains an illustrious figure in Islamic Jurisprudence and is remembered for his vast knowledge and contribution to the field of Fiqh.
Imam Abu Hanifa is a Taabi’ee
Imam Abu Hanifa, may Allah have mercy on him, is regarded as a Taabi'ee. The Taabi'een were those who met and saw the Companions of the Prophet Muhammad ï·º with their own eyes, believed in Islam, and learned from them. This elevated status is considered the highest level of excellence that anyone can achieve after the Companions themselves.
Imam Abu Hanifa was fortunate to have been born in the time when the last of the Companions were still alive, and he had the opportunity to meet and learn from them. He was also blessed with exceptional intelligence and deep knowledge of Islamic sciences, which he acquired through tireless dedication to study and research.
His reputation as a Taabi'ee is based on his close relationship with Hammad ibn Abi Sulayman, who was a direct student of the Companion Anas ibn Malik. Imam Abu Hanifa learned much of his Islamic knowledge and understanding from Hammad, who himself was one of the most prominent scholars of his time. Through this connection, Imam Abu Hanifa was able to learn from the Companions through their students and receive knowledge that was passed down from generation to generation.
Imam Abu Hanifa's status as a Taabi'ee is a testament to his exceptional character and dedication to learning. It is a reflection of his unwavering commitment to the teachings of Islam and his deep respect for the Companions of the Prophet Muhammad ï·º. His legacy as a scholar and jurist continues to influence Islamic thought and practice to this day, and his contributions to the Islamic intellectual tradition are widely recognized and respected.
According to Allama Ibn Hajar Makki, it is reported that Imam Zahabi and other scholars have affirmed with an authentic narration that Imam Abu Hanifa was blessed to have seen Hazrat Anas bin Maalik during his childhood. Hazrat Anas bin Maalik was a Companion of the Prophet Muhammad ï·º and one of the most well-known and respected figures of early Islam.
Imam Abu Hanifa's encounter with Hazrat Anas bin Maalik is said to have occurred during the latter's visit to Kufa, where Imam Abu Hanifa was born and raised. It is reported that Hazrat Anas bin Maalik would apply a reddish dye to his beard, and Imam Abu Hanifa, as a young child, would observe this while in his presence.
This encounter with Hazrat Anas bin Maalik is significant because it establishes Imam Abu Hanifa's status as a Taabi'ee, as most of the Muhaditheen, or scholars of Hadith, agree that anyone who saw a Companion of the Prophet Muhammad ï·º, even as a child, is considered a Taabi'ee.
Imam Abu Hanifa's encounter with Hazrat Anas bin Maalik is just one example of his connection to the Companions of the Prophet Muhammad ï·º and their teachings. His status as a Taabi'ee is a testament to his deep knowledge of Islamic sciences and his unwavering commitment to preserving and transmitting the traditions of early Islam. His legacy as a scholar and jurist continues to inspire and influence Muslims around the world today.
There is some uncertainty regarding the exact year of Hazrat Anas bin Maalik's passing, as some narrations suggest it was in 90 Hijri while others suggest it was in 93 Hijri. However, regardless of the exact year, it is widely accepted among scholars that Imam Abu Hanifa did have the opportunity to make Ziyaarat, or visitation, of Hazrat Anas bin Maalik, who was a Companion of the Prophet Muhammad ï·º.
This visitation by Imam Abu Hanifa is significant because it establishes his status as a Taabi'ee, or one who saw and learned from a Companion of the Prophet Muhammad ï·º. This elevated status is considered to be the next level of excellence after the Companions themselves, and it reflects Imam Abu Hanifa's deep respect for the early Islamic tradition and his commitment to preserving and transmitting it to future generations.
Despite the uncertainty regarding the exact year of Hazrat Anas bin Maalik's passing, the fact that Imam Abu Hanifa had the opportunity to make Ziyaarat of him is widely accepted among scholars. This encounter would have undoubtedly had a profound impact on Imam Abu Hanifa's understanding and practice of Islam, and it is a testament to his exceptional character and dedication to learning.
According to Hafiz Ibn Hajar Shafi’i, Imam Abu Hanifa had the privilege of witnessing a group of blessed Companions of the Prophet ï·º. One account states that he was born in 80 Hijri in Kufa, where Hazrat Abdullah ibn Abu Ufa ؓ was also present. Hazrat Abdullah ibn Abu Ufa ؓ is believed to have passed away in 88 Hijri or shortly after that. Meanwhile, Hazrat Anas bin Malik ؓ was residing in Basra and passed away in 90 Hijri or shortly after that. These events suggest that Imam Abu Hanifa had the opportunity to meet and interact with these esteemed companions of the Prophet ï·º.
According to Ibn Sa'ad, an esteemed Islamic historian and biographer, there is a very authentic narration that establishes Imam Abu Hanifa's encounter with Hazrat Anas bin Malik, who was a Companion of the Prophet Muhammad ï·º. This encounter is significant because it establishes Imam Abu Hanifa's status as a Taabi'ee, or one who saw and learned from a Companion of the Prophet Muhammad ï·º.
It is worth noting that, aside from Hazrat Anas bin Malik and a few other Companions who were still alive during Imam Abu Hanifa's lifetime, there were numerous other Companions who lived in various cities after the Prophet's passing. These Companions were important figures in the early Islamic community and played a pivotal role in transmitting the teachings of Islam to future generations.
Despite the presence of many other Companions in various cities during Imam Abu Hanifa's lifetime, his encounter with Hazrat Anas bin Malik holds particular significance. This is because Hazrat Anas bin Malik was not only a Companion of the Prophet Muhammad ï·º, but also one of the most knowledgeable and respected figures of early Islam. As such, Imam Abu Hanifa's encounter with him would have been seen as a great honor and privilege, and would have undoubtedly had a profound impact on his understanding and practice of Islam.
According to Imam Suyuti, a prominent Islamic scholar and historian, Imam Abu Ma'shar Tabri Shafi'i mentioned Hadith in his books that were narrated by Imam Azam Abu Hanifa from the Companions of the Prophet Muhammad ï·º. Imam Suyuti goes on to list seven Companions of the Prophet Muhammad ï·º that Imam Abu Hanifa is reported to have met with.
These Companions are:
- Sayyiduna Anas bin Malik
- Sayyiduna Abdulla bin Haarith bin Jaza’
- Sayyiduna Jaabir bin Abdullah
- Sayyiduna Mu’qil bin Yasaar
- Sayyiduna Waathila ibnil Asqa’
- Sayyiduna Abdullah bin Unais
- Sayyidatuna A’isha bint Ajrad
Each of these Companions is revered in Islamic tradition for their unique contributions to the early Islamic community and their close relationship with the Prophet Muhammad ï·º. For Imam Abu Hanifa to have met with these Companions and learned from them directly would have been a great honour and privilege.
According to historical records, Imam Azam Abu Hanifa is reported to have narrated a total of eight Hadith from several notable Companions of the Prophet Muhammad ï·º. These included three Hadith from Hazrat Anas bin Malik, two from Sayyiduna Waathila ibnil Asqa', and one each from Sayyiduna Abdullah bin Unais, Sayyidatuna A’isha bint Ajrad, and Sayyiduna Abdullah bin Haarith bin Jaza’.
Imam Azam Abu Hanifa was known for his deep knowledge of Hadith, and his expertise in the science of Hadith transmission. The Hadith he narrated from these Companions were considered particularly significant, given the status of these individuals as direct companions of the Prophet Muhammad ï·º.
In addition to these seven Hadith, Imam Abu Hanifa also narrated a Hadith from Sayyiduna Abdullah bin Abi Ufa, another notable Companion of the Prophet Muhammad ï·º. All of these Hadith has been reported by other narrators as well, attesting to their authenticity and importance in Islamic tradition.
According to Durr-e-Mukhtar, Imam Abu Hanifa ؓ met with twenty companions of Rasoolullah ï·º, and according to Khulaasa Akmaal fi Asma’ir Rijaal, he saw 26 Sahaba-e-Kiraam. It is noteworthy that some of the Sahaba-e-Kiraam were still alive during Imam Abu Hanifa's time, who lived in different cities.
If we consider that Imam Azam Abu Hanifa ؓ was born in 80 Hijri, then it must be noted that the following Sahaba-e-Kiraam were physically alive at that time in various cities:
- Hazrat Abdur Rahman bin Abdul Qari [81 Hijri]
- Hazrat Taariq bin Shihaab Kufi [82 Hijri]
- Hazrat Umar bin Abu Salma [83 Hijri]
- Hazrat Waathil ibnil Asqa [83, 85 or 86 Hijri]
- Hazrat Abdullah bin Jaza’ [85 Hijri]
- Hazrat Amr bin Hareeth [85 Hijri]
- Hazrat Abu Umama Baahili [86 Hijri]
- Hazrat Qabisah bin Zuwaib [86 Hijri]
- Hazrat Abdullah bin Abu Ufa [87 or 88 Hijri]
- Hazrat Utbah bin Abdus Salma [87 Hijri]
- Hazrat Miqdam bin Ma’di Kurb [87 Hijri]
- Hazrat Sahl bin Sa’ad [88 or 91 Hijri]
- Hazrat Abdullah bin Basr [88 or 96 Hijri]
- Hazrat Abdullah bin Tha’lba [89 Hijri]
- Hazrat Saa’ib bin Khilad [91 Hijri]
- Hazrat Saa’ib bin Yazid [91, 92 or 94 Hijri]
- Hazrat Mahmood bin Rabi’ [91 or 99 Hijri]
- Hazrat Malik bin Aus [92 Hijri]
- Hazrat Anas bin Malik [92, 93 or 95 Hijri]
- Hazrat Malik ibnil Hawareeth [94 Hijri]
- Hazrat Mahmood bin Lubaid [96 Hijri]
- Hazrat Abu Umama Ansari [100 Hijri]
- Hazrat Abu Tufail Aamir bin Waathila [102 or 110 Hijri]
- Hazrat Abul Badah [117 Hijri]
It is possible that Imam Abu Hanifa ؓ met some or all of these Sahaba-e-Kiraam during his lifetime, but there is no definitive evidence to support this claim.
His Character
Imam Abu Hanifa ؓ was known for his outstanding character and high moral values. According to Abu Nu’aim ؓ, he had a pleasant and radiant face, dressed well, and used fragrance. His gatherings were virtuous and he had a caring and kind personality, showing affection towards his companions.
Umar bin Ham’mad ؓ also describes Imam Abu Hanifa ؓ as being very handsome and well-dressed, using a lot of fragrance. When he approached or emerged from his home, the scent of his fragrance would reach there even before he arrived. This is a testament to his attention to personal grooming and hygiene, as well as his concern for his appearance and the impression he made on others.
In addition to his physical appearance, Imam Abu Hanifa ؓ was also known for his exemplary behaviour and conduct. He was a humble and compassionate person, always willing to help others and show kindness. His interactions with people were characterized by respect and courtesy, and he treated everyone with dignity and honour.
Overall, Imam Abu Hanifa ؓ was not only a great scholar of Islamic law and jurisprudence but also a role model for how Muslims should conduct themselves in their daily lives. His outstanding character and high moral values continue to inspire people to this day.
Hazrat Abdullah ibn-e-Mubaarak ؓ narrated that Hazrat Sufyan Thauri ؓ once told him, ‘Hazrat Imam Azam Abu Hanifa ؓ was a person who always refrained from committing gheebat (backbiting). I have never heard him backbiting anyone, especially his opponents.’ Hazrat Sufyan added, ‘He was a very wise and intelligent person who did not want anything to harm his virtuous deeds.’
Imam Abu Hanifa’s honesty and piety extended to all aspects of his life, including his business dealings. Once, a woman approached him to sell a bail of silk fabric. When he asked about the price, she quoted a price of 100. Imam Abu Hanifa, knowing that the fabric was worth much more than that, objected to the price and told her to increase it. This went on, with the woman raising the price several times until it reached 400. Imam Abu Hanifa still felt that the price was too low and said that the fabric was worth even more. The woman, feeling insulted, asked if he was mocking her. He then gave her 500 and purchased the fabric.
Through his honesty and truthfulness, Imam Abu Hanifa not only avoided any loss but actually benefited his business. This is a true example of his exceptional character and ethical values.
His Piety and Fear for Almighty Allah
Hafiz Ibn Hajar, while discussing the pious and God-fearing nature of Imam Abu Hanifa, narrates in Al Khairatul Hisaan that Asad bin Amr attested that the sound of Imam Azam Abu Hanifa's weeping at night could be heard from his home. His weeping was so intense that it made his neighbours feel sad for him. Waqi' also testified that he was a faithful and trustworthy person with a heart firmly embedded with the Grandeur and Magnificence of Allah. Abu Hanifa's priority was always to seek the pleasure of Allah, even if it meant being cut into pieces with a sword. His Creator was the most important thing to him.
Abu Hanifa's piety and devotion were so strong that Allah was pleased with him, just as He is pleased with the Abraar. Abu Hanifa was one of the Abraar - the righteous and obedient servants of Allah who strive to please Him. His unwavering commitment to seeking the pleasure of Allah, regardless of the circumstances, made him an exemplary model of faith and devotion.
Hazrat Abdullah ibn Mubaarak ؓ, a renowned Islamic scholar, once praised Imam Azam Abu Hanifa ؓ as the most pious person he had ever seen. He recalled how Imam Abu Hanifa ؓ had once been presented with heaps of wealth, yet he did not even raise his eyes to look towards it. For this reason, he was lashed, but he remained patient. Despite enduring hardships for the sake of Allah's pleasure, he did not accept wealth or desire it as others did. He was not like those scholars who desired the world to follow them, instead, he would flee from it.
Imam Ibn Hajar Shafi’i ؓ also testified to the piety of Imam Abu Hanifa ؓ. He shared how, during his nightly prayers, the sound of his tears falling on the grass mat could be heard, like raindrops falling. The sign of his fasting could be seen in his eyes and on his face. Imam Ibn Hajar ؓ was left with nothing more to say than, "May Allah have mercy on him and be pleased with him." It was clear to those around him that his fear and love for Allah were deep-seated, and his devotion to Him was unwavering.
On one occasion, the Abbasi Khalifa, the ruler of the time, sent Imam Abu Hanifa a sum of 200 Dinars as a gift. However, the Imam returned the money saying, ‘I have no right over it’. He refused to accept it as he did not wish to have any kind of worldly possession or wealth that was not rightfully earned.
Similarly, when the Ameerul Momineen, the leader of the Muslims, sent a beautiful servant to Imam Abu Hanifa as a gift, he politely declined the offer. The Imam humbly stated that he preferred to do all his household chores himself and did not need a slave girl to assist him. He valued the concept of self-reliance and did not want to rely on any worldly possessions or luxuries. This incident is a testament to his simplicity and devotion to his faith.
On one occasion, a governor asked Imam Abu Hanifa to visit him regularly, so that he could benefit from his company. However, Imam Abu Hanifa refused the offer and responded firmly, "What benefit will I gain from visiting you? If you treat me with kindness, then I will be obliged to you and if you suddenly change your attitude and distance yourself from me, it will cause me embarrassment. I have no desire for the material wealth that you possess, and no one can deprive me of the knowledge that I possess."
Imam Abu Hanifa's response reflected his strong sense of independence and his unwavering commitment to his principles. He refused to be swayed by the governor's offer of wealth or flattery and remained steadfast in his pursuit of knowledge and piety.
Love for His Parents
Imam Abu Hanifa was not only known for his immense knowledge and piety but also for his humility and love for his parents. He always treated his parents with great respect and honour, recognizing their immense value and importance in his life. His mother, in particular, was deeply affectionate towards him and was often saddened by the hardships he had to face in his quest for knowledge and truth.
In his own words, Imam Abu Hanifa once recounted a conversation he had with his mother during a time when he was being lashed for speaking the truth. She had pleaded with him to abandon his pursuit of knowledge and lead a simpler life like others in the world. But he responded with great wisdom, saying, "My beloved mother! If I were to abandon knowledge, then how would I ever attain the pleasure of Allah?"
This exchange highlights the deep commitment and dedication that Imam Abu Hanifa had towards seeking knowledge and pleasing Allah. Despite the hardships he faced, he never wavered in his determination and remained steadfast in his pursuit of truth. At the same time, he also recognized the value of his mother's love and guidance and always treated her with the utmost respect and honour.
Imam Abu Hanifa was known for his piety and devotion towards Allah and his parents. He had taken a vow to give 20 Dirhams of Khayraat (charity of good virtue) every Friday for the Esaal-e-Thawaab (sending of reward) to his parents. Out of this amount, he would give 10 dirhams to his father and 10 dirhams to his mother. In addition to this, he also used to distribute other forms of Sadqa (charity) on behalf of his parents. This act of generosity and remembrance of his parents through charity exemplified his respect and love for them. [Al Khairatul Hisaan 196]
Imam Azam’s Intelligence and Insight
Imam Abu Hanifa's intelligence and wisdom were widely acknowledged and admired by his contemporaries. Imam Ali bin Aasim ؓ once remarked that if the intelligence of Imam Abu Hanifa ؓ were to be compared to the intelligence of half the people in the world, Imam Abu Hanifa's intelligence would surpass them all.
Imam Abu Hanifa's intelligence was also evident in his approach to solving complex problems. Once, a group of Jewish scholars came to him with a difficult question. They asked, "What is the punishment for a person who has stolen something and then repented for his crime?" Imam Abu Hanifa ؓ listened to their question and then asked for time to think about it. After some time, he provided them with a detailed answer that was based on sound reasoning and principles of Islamic law.
In another incident, a group of people came to Imam Abu Hanifa ؓ with a question that had been debated by scholars for centuries. They asked, "If a person is standing in a boat and he dips his hand into the water, does he become impure?" Imam Abu Hanifa ؓ listened to the question and then gave a response that impressed everyone present. He said, "If the water is less than two qullahs, then the person will not become impure. However, if the water is more than two qullahs, then he will become impure." This answer was based on his deep understanding of Islamic jurisprudence.
Overall, Imam Abu Hanifa's intelligence and wisdom were key factors in his success as a scholar and jurist, and he continues to be revered and respected by Muslims around the world.
In a certain incident, a man and his wife had a heated argument, and during the argument, the wife had a cup of water in her hand and was approaching him. The man, in his anger, exclaimed that if she were to drink from the cup, three Talaaqs (divorces) would be imposed on her. He further added that even if she were to drop the water on the ground or give it to someone else to drink, the same consequence would follow. Later, after calming down, the man realized the severity of his words and sought help from the Ulama to resolve the situation. However, none could offer a solution that could save the woman from the threat of divorce.
The man then went to Imam Azam Abu Hanifa ؓ with his case. The Imam suggested putting a piece of cloth or rag into the cup and soaking the water in it. This way, the man's condition would be met, and his wife would be saved from the threat of divorce. This solution is a testament to the intelligence and wisdom of Imam Abu Hanifa, as he was able to find a way to satisfy the man's condition without imposing an unjust punishment on his wife.
In the city where Imam Azam Abu Hanifa ؓ lived, there was a wealthy Raafdhi (Shia) who used to host gatherings and make outrageous claims about Hazrat Uthman-e-Ghani ؓ, claiming that he was a Jew. When Imam Azam ؓ heard about this, he decided to pay him a visit. Upon reaching the Raafdhi's home, Imam Azam ؓ engaged in conversation with him, and during the conversation, he proposed marriage to the Raafdhi's daughter. He said that the suitor was a son of a Sayed, wealthy, and had memorized the Qur’an-e-Paak. He further mentioned that the suitor completed the recitation of the entire Qur’an in one night and was very pious, fearing Allah.
The Raafdhi was delighted to hear about this proposal and asked Imam Azam ؓ to be swift in arranging the marriage. However, Imam Azam ؓ then revealed that the suitor was Jewish. Upon hearing this, the Raafdhi was taken aback and refused to accept the proposal, saying that as an Aalim (scholar), Imam Azam ؓ should not advise him to marry his daughter to a Jew.
Imam Azam ؓ then presented a thought-provoking question to him, asking if Rasoolullah ï·º would have given two of his daughters in marriage to someone who was Jewish. This question made the Raafdhi realize his mistake and changed his view in regard to Hazrat Uthman ؓ.
Another incident involving Imam Azam ؓ showcased his intelligence and wisdom. A man, in the heat of an argument with his wife, had stated that if she drank water from a cup, dropped it on the ground, or gave it to someone else, it would result in three Talaaqs (divorce) for her. The man later realized the implications of his statement and sought help from various Ulama but none could find a solution to prevent the Talaaq from being applied to his wife. He then went to Imam Azam ؓ for help, who suggested that he put a rag into the cup and soak the water in it. In this way, his condition would be fulfilled, and his wife would be saved from the Talaaq.
These incidents are examples of Imam Azam Abu Hanifa's ؓ intelligence and wisdom, which were highly respected and admired during his time. He passed away in 150 Hijri, and his contributions to Islamic scholarship continue to inspire and guide Muslims around the world. May Allah shower his grave with mercy and bless us through his knowledge and teachings.
Reflections on the importance of studying Imam Abu Hanifa's life and work
Studying the life and work of Imam Abu Hanifa is of great importance for Muslims around the world, as it provides valuable insights into Islamic scholarship, law, and theology. Here are some reflections on the significance of studying Imam Abu Hanifa's life and work:
- Understanding Islamic scholarship: Imam Abu Hanifa was a pioneering figure in Islamic scholarship, and his methodology in deriving legal rulings and principles is still used by scholars today. Studying his life and work allows us to gain a deeper understanding of Islamic scholarship and the evolution of Islamic legal thought.
- Learning about Islamic law: Imam Abu Hanifa's contributions to Islamic law are unparalleled, and his work on jurisprudence (fiqh) is still considered one of the most important texts in the field. Studying his legal rulings and principles allows us to gain a better understanding of Islamic law and how it is applied in practice.
- Appreciating diversity in Islamic thought: Imam Abu Hanifa's teachings were influential in the development of different schools of Islamic jurisprudence, and studying his work allows us to appreciate the diversity of Islamic thought and the contributions of different scholars throughout history.
- Inspiring intellectual curiosity: Imam Abu Hanifa was known for his intellect, wisdom, and dedication to scholarship. Studying his life and work can inspire Muslims to pursue knowledge and intellectual growth, and to value the importance of critical thinking and rigorous scholarship.
- Relevance to contemporary issues: Imam Abu Hanifa's teachings and legal rulings are still relevant today, and studying his work can help us navigate contemporary issues and challenges facing Muslim communities around the world.
Overall, the life and work of Imam Abu Hanifa is a rich and valuable source of knowledge and inspiration for Muslims today. Studying his teachings and legacy can deepen our understanding of Islamic scholarship, law, and theology, and inspire us to pursue knowledge, critical thinking, and intellectual growth.
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