4 Great IMAMS

Abu Hanifa
From Wikipedia, the free encyclopedia
Islamic scholar
Ab anfah
Numn ibn Thbit ibn Zt ibn Marzubn withIslamic calligraphy
Title
Imm e Azam
Born
September 5, 702 (80 Hijri)

Kufa,
Umayyad Caliphate
Died
June 14, 772 (aged 69) (150 Hijri)

Baghdad,
Abbasid Caliphate
Ethnicity
Turkic[1][2][3]
Era
under the supervision of the great imam Jafar Al

Sadiq the great great great grandson of prophet
Mohamed peace and blessings be upon him
Region
Muslim World
Jurisprudence
Sunnah
Main interest(s) Jurisprudence
Notable idea(s) Istihsan
Notable
Kitabul-Athar
work(s)
Fiqh al-Akbar[dubious discuss]
Influenced by[hide]
Zayd ibn Ali, Ja'far al-Sadiq, Hammad bin Abi Sulaiman

Influenced[show]
[hide]
Part of a series on
Sunni Islam
Beliefs[show]
Five Pillars[show]
Rightly-Guided Caliphs[show]
Sunni Schools of Law[show]
Sunni Schools of Divinity[show]
Movements[show]
oly sites[show]
adith collections[show]
Islam portal
Abu Hanifa Mosque in Iraq 1919
Numn ibn Thbit ibn Zt ibn Marzubn (Arabic: ) , also known as

Imam Ab anfah (699 767 AD / 80 148 AH),[4] was the founder of
the Sunni Hanafi school of fiqh (Islamic jurisprudence). He is also considered a renowned Islamic
scholar and personality by Zaydi Shia Muslims.[5] He was often called "the Great Imam" (
, al-imm al-a am).[2] This is the perfect example of Abu Sulaiman's resentment towards Ahl'ul
bayt (as). He is willing to deny an established historical fact so as to lower the status of the Ahl'ul
bayt (as) in the eyes of actual Sunnis. Fortunately actual Sunnis have caught on to the efforts of
such individuals and we present the lengthy text from modern day Hanafi scholar Mufti Ghulam
Rasul who has refuted lies such as this in his excellent biography of Imam Ja'far al-Sadiq "Subeh
Sadiq". We are quoting with a link of the full pages from pages 186 - 191: Mufti Ghulam Rasul's
Subeh Sadiq
Imam Abu Hanifa is one of the distinguished students of Imam Ja'far al-Sadiq (as), as has been
confirmed by Ibn Hajar al Makki in his Sawaiq al Muhriqa, Allamah Shiblinji in his Nur al Absar, Abdul
Haleem Jindi in his Mohqaq, Abu Zohra in his various writings, and other Ulema. Imam Abu Hanifa
had previously studied under Imam Baqir (as) and then subsequently Abu Hanifa extended the link
of knowledge with Imam Ja'far al-Sadiq (as). In this regard, Abdul Haleem Jindi writes that Abu
Hanifa stated that if he 'hadn't spent two years of his life with Imam Ja'far al-Sadiq (as), he would
have been dead'. (Al-Imam Ja'far As-Sadiq, page 162). Sunni research scholar Abu Zohra states
that these words of Imam Abu Hanifa's are widely known namely 'if these two years had not been
available to me due to my good fortune, Numan (Abu Hanifa) would have been dead. (Imam Ja'far
al-Sadiq, page 83). Imam Abu Hanifa had also remarked 'I have never seen a greater scholar of fiqh
than Imam Ja'far al-Sadiq (as)'.
Contents
[hide]
1 Life
o
1.1 Childhood
1.2 Adulthood and death
2 Sources and methodology
3 Generational status
4 Reception
5 Early Islam scholars
6 Works
6.1 Disputed
7 Citations
8 References
9 External links
Life[edit]
Childhood[edit]
Ab Hanfah was born in the city of Kufa in Iraq,[6][7] during the reign of the Umayyad caliph Abd alMalik ibn Marwan. His father, Thabit bin Zuta, a trader, was 40 years old at the time of Ab Hanfah's
birth.
His ancestry is generally accepted as being of Persian origin as suggested by the etymology of the
names of his grandfather (Zuta) and great-grandfather (Mah). The historian Al-Khatib alBaghdadi records a statement from Imm Ab Hanfah's grandson, Ismail bin Hammad, who gave
Ab Hanfah's lineage as Thabit bin Numan bin Marzban and claiming to be of Persian origin. [2][3] The
discrepancy in the names, as given by Ismail of Ab Hanfah's grandfather and great-grandfather,
are thought to be due to Zuta's adoption of the Arabic name (Numan) upon his acceptance
of Islamand that Mah and Marzban were titles or official designations in Persia, with the latter,
meaning a margrave, referring to the noble ancestry of Ab Hanfah's family as
the Sasanian Marzbans (equivalent of margraves) of Kabul. Those stories maintain for his ancestors
having been slaves purchased by some Arab benefactor are, therefore, untenable and seemingly
fabricated. There is a discussion[by whom?] on being of Turkic or Persian origin.[citation needed] But the widely
accepted opinion, however, is that most probably he was of Persian ancestry from Kabul.[2][3]
Islam portal
Adulthood and death[edit]
Abu Hanifa Mosque in Baghdad,Iraq
Abu Hanifa Mosque in Baghdad
In 763, al-Mansur, the Abbasid monarch offered Abu Hanifa the post of Chief Judge of the State, but
he declined the offer, choosing to remain independent. His student Abu Yusuf was
appointed Qadi Al-Qudat (Chief Judge of the State) instead.
In his reply to al-Mansur, Ab Hanfah said that he was not fit for the post. Al-Mansur, who had his
own ideas and reasons for offering the post, lost his temper and accused Ab Hanfah of lying.
"If I am lying," Ab Hanfah said, "then my statement is doubly correct. How can you appoint a liar to
the exalted post of a Chief Qadi (Judge)?"
Incensed by this reply, the ruler had Ab Hanfah arrested, locked in prison and tortured. He was
never fed nor cared for.[8] Even there, the jurist continued to teach those who were permitted to come
to him.
In 767, Ab Hanfah died in prison. The cause of his death is not clear, as some say that Ab
Hanfah issued a legal opinion for bearing arms against Al-Mansur, and the latter had him poisoned.
[9]
It was said that so many people attended his funeral that the funeral service was repeated six
times for more than 50,000 people who had amassed before he was actually buried. On the
authority of the historian al-Khatib, it can be said that for full twenty days people went on performing
funeral prayer for him. Later, after many years, the Ab Hanfah Mosque was built in
the Adhamiyah neighbourhood ofBaghdad.
The tomb of Ab Hanfah and other Sunni sites including the tomb of Abdul Qadir Gilani were
destroyed by Shah Ismail ofSafavi empire in 1508.[10] In 1533, Ottomans reconquered Iraq and rebuilt
the tomb of Ab Hanfah and other Sunni sites.[11]
Sources and methodology[edit]

The sources from which Abu Hanifa derived Islamic law, in order of importance and preference, are:
the Qur'an, the authentic narrations of the Muslim prophet Muhammad (known as hadith),
consensus of the Muslim community (ijma), analogical reasoning (qiyas), juristic discretion (istihsan)
and the customs of the local population enacting said law (urf). The development of analogical
reason and the scope and boundaries by which it may be used is recognized by the majority of
Muslim jurists, but its establishment as a legal tool is the result of the Hanafi school. While it was
likely used by some of his teachers, Abu Hanifa is regarded by modern scholarship as the first to
formally adopt and institute analogical reason as a part of Islamic law.[12]
As the fourth Caliph, Ali had transferred the Islamic capital to Kufa, and many of the first
generation of Muslims had settled there, the Hanafi school of law based many of its rulings on the
prophetic tradition as transmitted by those first generation Muslims residing in Iraq. Thus, the Hanafi
school came to be known as the Kufan or Iraqi school in earlier times. Ali andAbdullah, son of
Masud formed much of the base of the school, as well as other personalities from the direct relatives
(orAhli-ll-Bay) of Mohammad from whom Abu Hanifa had studied such as Muhammad al-Baqir (thus
apparently creating a link between Sunnis and Shias). Many jurists and historians had reportedly
lived in Kufa, including one of Abu Hanifa's main teachers, Hammad ibn Sulayman.
Generational status[edit]
Ab Hanfah is regarded by some as one of the Tabiun, the generation after the Sahaba, who were
the companions of theIslamic Prophet Muhammad. This is based on reports that he saw the
Sahabi Anas ibn Malik, with some even reporting that he transmitted Hadith from him and other
companions of Muhammad.[13][14] Others take the view that Ab Hanfah only saw around half a dozen
companions, possibly at a young age, and did not directly narrate hadith from them. [13]
Ab Hanfah was born 67 years after the death of Muhammad, but during the time of the first
generation of Muslims, some of whom lived on until Ab Hanfah's youth. Anas bin Malik,
Muhammad's personal attendant, died in 93 AH and another companion, Abul Tufail Amir bin
Wathilah, died in 100 AH, when Ab Hanfah was 20 years old. The author of al-Khairat al-Hisan
collected information from books of biographies and cited the names of Muslims of the first
generation from whom it is reported that the Abu Hanifa had transmitted hadith. He counted them as
sixteen, including Anas ibn Malik, Jabir ibn Abd-Allahand Sahl ibn Sa'd.[15]
Reception[edit]
Map of the Muslim world. Hanafi (grass green) is the Sunni school predominant in Turkey, the Northern Middle
East, many parts of Egypt, Central Asia and most of the Indian subcontinent
Abu Hanifa is regarded[by whom?] as one of the greatest jurists of Arab civilization and one of the major
legal philosophers of the entire human community.[16] He attained a very high status in the various
fields of sacred knowledge and significantly influenced the development of Muslim theology.[17]
During his lifetime he was acknowledged[by whom?] as a jurist of the highest calibre.[18]
The honorific title al-Imam al-A'am ("the greatest leader") was granted to him[19] both in communities
where his legal theory is followed and elsewhere.[citation needed] According to some,[attribution needed] Abu Hanifas
followers make up at least 1/3 of the worlds Muslim population[20][not specific enough to verify] some[attribution
needed]
estimate the figure to be over 1/2 of the population. [21][not specific enough to verify]
Abu Hanifa also had critics. The Zahiri scholar Ibn Hazm quotes Sufyan ibn Ùyaynah: "[T]he aairs
of men were in harmony until they were changed by Ab Hanfa in Kfa, al-Batti in Basra and Mlik
in Medina.[22] Early Muslim jurist Hammad ibn Salamah once related a story about a highway robber
who posed as an old man to hide his identity; he then remarked that were the robber still alive he
would be a follower of Abu Hanifa.[23]
Outside of his scholarly achievements Abu Hanifa was recognised as a man of the highest personal
qualities:[by whom?] a performer of good works, remarkable for his self-denial, humble spirit, devotion and
pious awe of God.[24][full citation needed]
His tomb, surmounted by a dome erected by admirers in 1066 is still a shrine for pilgrims. [25][full citation needed]
Early Islam scholars[edit]

[show]
V
T
E
Early Islamic scholars
Works[edit]
Kitaab-ul-Aathaar narrated by Imaam Muhammad al-Shaybani compiled from a total of

70,000 hadith
Kitabul Aathaar narrated by Imaam Abu Yusuf
Aalim wa'l-mutaallim
Musnad Imaam ul A'am
Kitaabul Rad alal Qaadiriyah
Disputed[edit]
Fiqh al-Akbar, which some historiographers claim has been incorrectly attributed to Abu
Hanifa.[39]
Citations[edit]
1.
Jump up^ Mohsen Zakeri (1995), Sasanid soldiers in early Muslim society: the origins of
'Ayyrn and Futuwwa, p.293 [1]
2.
^ Jump up to:a b c d S. H. Nasr (1975), "The religious sciences", in R.N. Frye, The Cambridge
History of Iran, Volume 4, Cambridge University Press. pg 474: "Ab Hanfah, who is often called the
"grand imam"(al-Imam al-'Azam) was Persian
3.
^ Jump up to:a b c Cyril Glasse, "The New Encyclopedia of Islam", Published by Rowman &
Littlefield, 2008. pg 23: "Abu Hanifah, a Persian, was one of the great jurists of Islam and one of the
historic Sunni Mujtahids"
4.
Jump up^ AB HANFA, Encyclopdia Iranica
5.
Jump up^ Abu Bakr al-Jassas al-Razi. Ahkam al-Quran. Dar Al-Fikr Al-Beirutiyya. pp. volume
1 page 100.
6.
Jump up^ Josef W. Meri, Medieval Islamic Civiliation: An Encyclopedia, 1 edition,

(Routledge: 2005), p.5
7.
Jump up^ Hisham M. Ramadan, Understanding Islamic Law: From Classical to

Contemporary, (AltaMira Press: 2006), p.26
8.
Jump up^ Ya'qubi, vol. III, p.86; Muruj al-dhahab, vol. III, pp. 268270.
9.
Jump up^ Najeebabadi, Akbar S. (2001). The History of Islam. vol, 2. Darussalam Press. pp.
287. ISBN 9960-892-88-3.
10.
Jump up^ Encyclopedia of the Ottoman Empire
11.
Jump up^ History of the Ottoman Empire and modern Turkey
12.
13.
Jump up^ See:

*Reuben Levy, Introduction to the Sociology of Islam, pg. 236237. London: Williams and Norgate,
19311933.
*Chiragh Ali, The Proposed Political, Legal and Social Reforms. Taken from Modernist Islam 1840
1940: A Sourcebook, pg. 280. Edited by Charles Kurzman. New York City:Oxford University Press,
2002.
*Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse,
pg. 32. Chicago: University of Chicago Press, 2005.
*Keith Hodkinson, Muslim Family Law: A Sourcebook, pg. 39. Beckenham: Croom Helm Ltd.,
Provident House, 1984.
*Understanding Islamic Law: From Classical to Contemporary, edited by Hisham Ramadan, pg.
18. Lanham, Maryland: Rowman & Littlefield, 2006.
*Christopher Roederrer and Darrel Moellendorf, Jurisprudence, pg. 471. Lansdowne: Juta and
Company Ltd., 2007.
*Nicolas Aghnides, Islamic Theories of Finance, pg. 69. New Jersey: Gorgias Press LLC, 2005.
*Kojiro Nakamura, "Ibn Mada's Criticism of Arab Grammarians." Orient, v. 10, pgs. 89113. 1974
^ Jump up to:a b Imm-ul-Azam Ab Hanfah, The Theologian
14.
Jump up^ http://www.islamicinformationcentre.co.uk/alsunna7.htm last accessed 8 June

2011
15.
Jump up^ "Imam-ul-Azam Ab Hanfah, The Theologian". Masud.co.uk. Archived from the
original on 12 February 2010. Retrieved 2010-02-07.
16.
Jump up^ Frank N. Magill and Alison Ayes, Dictionary of World Biography (Routledge, 1 Nov
1998), The Middle Ages, p. 18
17.
Jump up^ Frank N. Magill and Alison Ayes, Dictionary of World Biography (Routledge, 1 Nov
1998), The Middle Ages, p. 17
18.
Jump up^ The Origins and Evolution of Islamic Law, Wael B. Hallaq, Cambridge University
Press 2005, p. 159
19.
Jump up^ E. J. Brill's First Encyclopaedia of Islam, 19131936, Volume 4, p840
20.
Jump up^ Eirini Kakoulido, The background and formation of the Four Schools of Islamic
Law, p. 6. The Oxford Encyclopaedia of the Modern Islamic World p. 450 Law: Legal Thought and
Jurisprudence / Juristic Schools and Hermeneutical Traditions, p. 456: Sunni Schools of Law.
21.
Jump up^ Ab Hanfah: The Quintessence of Islamic Law, p15
22.
Jump up^ Camilla Adang, "This Day I have Perfected Your Religion For You: A Zahiri
Conception of Religious Authority," p.33. Taken from Speaking for Islam: Religious Authorities in
Muslim Societies. Ed. Gudrun Krmer and Sabine Schmidtke. Leiden: Brill Publishers, 2006
23.
Jump up^ Ignc Goldziher, The Zahiris, pg. 15. Volume 3 of Brill Classics in Islam. Leiden:
Brill Publishers, 2008. ISBN 9789004162419
24.
Jump up^ David Waines, An introduction to Islam, p. 66
25.
Jump up^ Frank N. Magill and Alison Ayes, Dictionary of World Biography, p18
26.
Jump up^ The Quran
27.
Jump up^ The Great Fiqh
28.
Jump up^ Al-Muwatta'
29.
Jump up^ Sahih al-Bukhari
30.
Jump up^ Sahih Muslim
31.
Jump up^ Jami` at-Tirmidhi
32.
Jump up^ Mishkt Al-Anwar
33.
Jump up^ The Niche for Lights
34.
Jump up^ Women in Islam: An Indonesian Perspective by Syafiq Hasyim. Page 67
35.
Jump up^ ulama, bewley.virtualave.net
36.
Jump up^ 1.Proof & Historiography - The Islamic Evidence. theislamicevidence.webs.com
37.
Jump up^ Atlas Al-srah Al-Nabawyah. Darussalam, 2004. Pg 270
38.
Jump up^ Umar Ibn Abdul Aziz by Imam Abu Muhammad ibn Abdullah ibn Hakam died 829
39.
Jump up^ Zubair Ali ZaiIs Fiqh ul-Akbar Imaam Abu Haneefah's book. Taken from The Story
of the Fabricated book and the Rabbaanee Scholars, pg. 1920. Trns. Abu Hibbaan and Abu
Khuzaimah Ansaari.
References[edit]
Wikiquote has quotations
related to: Abu Hanifa
al-Quduri, Ahmad ibn Muhammad (2010). Mukhtasar al-Quduri. Translated by Tahir

Mahmood al-Kiani (First ed.). Ta-Ha Publishers Ltd. ISBN 1842001183.
Nu'mani, Shibli (1998). Imm Ab Hanfah Life and Works. Translated by M. Hadi
Hussain. Islamic Book Service, New Delhi. ISBN 81-85738-59-9.
Ahmad ibn Hanbal

Islamic scholar
Abu Abdillah Ahmed ibn Muhammed ibn anbal al-Shaybani
Ahmad bin Muhammad bin Hanbal Abu Àbd Allah al-Shaybani with Islamic calligraphy
Title
Sheikh ul-Islam
Born
780 CE/164 AH[1]

Baghdad, Iraq[2] [3]
Died
855 CE/241 AH (aged 74-75)[1]

Baghdad, Iraq[4]
Ethnicity
Arab
Era
Islamic Golden Age
Region
Iraq
Jurisprudence
Ijtihad
Creed
Athari
Main interest(s)
Fiqh, Hadith, Aqeedah[4]
Notable idea(s)
Hanbali madhhab
Notable work(s)
Musnad Ahmad ibn Hanbal
Influenced by[show]
Influenced[show]
Ahmad bin Muhammad bin anbal Ab Abd Allh al-Shaybn (780855 CE / 164241 AH)
(Arabic: ) was an important Muslim scholar and theologian. He is
considered the founder of the Hanbalischool of Islamic jurisprudence. Ibn Hanbal is one of the most
celebrated Sunni theologians, often referred to as "Sheikh ul-Islam," honorifics given to the most
esteemed doctrinal authorities in the Sunni tradition. Ibn Hanbal personified the theological views of
the early orthodox scholars, including the founders of the other extant schools of Sunni fiqh. Hanbal
was a strong spokesman for the usage of hadiths.
[7]
[8]
Contents
[hide]
1 Biography
o
1.1 Early life and family
1.2 Education and Work
1.3 Death
2 The Mihna
3 Works
4 Quotes
5 Historical views
7 See also
8 References
9 Further reading
Biography[edit]
Early life and family[edit]
Legal writings, produced October 879.
Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu
Shayban tribe. His father was an officer in the Abbasid army in Khurasan and later settled with his
family in Baghdad, where Ahmad was born in 780 CE.
[9]
[2]
Ibn Hanbal had two wives and several children, including an older son, who later became a judge
in Isfahan.
[7]
Education and Work[edit]

Ahmed Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He
started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned
student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal
began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet
Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from.
With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia
of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law
under Al-Shafi'i. He became a mufti in his old age, but is remembered most famously, as the founder
of the Hanbali madhab or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar
as well as the United Arab Emirates.
[10][11][12]
In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and
made Hajj five times in his life, twice on foot.
[13]
Death[edit]
Ahmad Ibn Hanbal died in 855 CE in Baghdad, Iraq.
The Mihna[edit]
Main article: Mihna
Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. AlMa'mun wanted to assert the religious authority of the Caliph by pressuring scholars to adopt
the Mu'tazila view that the Qur'an was created rather than uncreated. According to Sunni tradition,
ibn Hanbal was among the scholars to resist the Caliph's interference and the Mu'tazila doctrine of a
created Qur'analthough some Orientalist sources raise a question on whether or not he remained
steadfast
[14]
Due to his refusal to accept Mu'tazilite authority, ibn Hanbal was imprisoned in Baghdad throughout
the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim, ibn
Hanbal was flogged to unconsciousness. However, this caused upheaval in Baghdad and al-Ma'mun
was forced to release ibn Hanbal. After al-Mutasims death, al-Wathiq became caliph and
continued his predecessor's policies of Mu'tazilite enforcement and in this pursuit, he banished ibn
Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al[13]
Mutawakkil, who was much friendlier to the more traditional Sunni dogma, that ibn Hanbal was
welcomed back to Baghdad.
Works[edit]
The following books are found in Ibn al-Nadim's Fihrist:
Usool as-Sunnah : "Foundations of the Prophetic Tradition (in Belief)"
asSunnah : "The Prophet Tradition (in Belief)"
Kitab al-Ìlal wa Marifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of
Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
Kitab al-Manasik: "The Book of the Rites of Hajj"
Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab
al-'Arabi, 1994
Kitab al-Iman: "The Book of Faith"
Kitab al-Masa'il "Issues in Fiqh"
Kitab al-Ashribah: "The Book of Drinks"
Kitab al-Fada'il Sahaba: "Virtues of the Companions"
Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
Kitab Mansukh: "The Book of Abrogation"
Kitab al-Fara'id: "The Book of Obligatory Duties"
Kitab al-Radd àla al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites"
(Cairo: 1973)
Tafsir : "Exegesis"
the Musnad
Quotes[edit]
It is said that, when told that it was religiously permissible to say what pleases his
persecuters without believing in it at the time of mihna, Ahmad said "If I remained silent and you
remained silent, then who will teach the ignorant?".
With regard to innovation within religion, Ahmad said The graves of sinners from People
of Sunnah is a garden, while the graves of the pious ascetics from thePeople of Innovation is a
barren pit. The pious among Ahlus Sunnah are the Friends of Allah, while the sinners among
Ahlul-Bidah are the Enemies of Allah.
[15]
Historical views[edit]
Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his
defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be
a wali of God except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries
as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.
[7]
His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at
one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a
jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition
only. Likewise, Andalusianscholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his
book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imms about the main
representatives of Sunni jurisprudence. Thus, while Ibn Hanbal's prowess in the field of tradition
appears to be undisputed, his status as a jurist has not enjoyed the same reception.
[16]
[17]

[show]
V
T
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See also[edit]
Athari
Hanbali
References[edit]
Arabic Wikisource has
original text related to
this article:
Ibn anbal
1.
2.
3.
^ Jump up to:a b "
" . Ibnamin.com. Retrieved 2010-03-21.
^ Jump up to:a b Roy Jackson, "Fifty key figures in Islam", Taylor & Francis, 2006. p 44: "Abu Abdallah Ahmad ibn
Muhammad ibn Hanbal ibn Hilal al-Shaybani was born in Baghdad in Iraq in 780"
Jump up^ The History of Persia by John Malcolm Page 245
4.
^ Jump up to:a b c A Literary History of Persia from the Earliest Times Until Firdawsh by Edward Granville Browne
Page 295
5.
Jump up^ "CLASSICAL BOOKS / Hadeeth / Saheeh al-Bukhaaree (al-Jaami' as-Saheeh)". Fatwa-online.com.
Retrieved 2010-03-21.
6.
Jump up^ Al-Bastaw, Abd al-Alm Abd al-Azm (1990). Al-Imm al-Jajn wa-manhajuhu fi al-jarh wa-al-tadl.
Maktabat Dr al-Tahw. p. 9.
7.
^ Jump up to:a b c Foundations of the Sunnah, by Ahmad ibn Hanbal, pg 51-173
8.
Jump up^ Islamic Societies to the Nineteenth Century: A Global History, Ira M. Lapidus, p 162
9.
Jump up^ H. A. R. Gibb et al., eds. (1986). "Ahmad B. H anbal". Encyclopaedia of Islam. A-B 1 (New ed.). Brill
Academic Publishers. p. 272. ISBN 90-04-08114-3. Ahmad B. H anbal was an Arab, belonging to the Ban Shaybn, of Raba,...
10.
Jump up^ "Imam Ahmad Ibn Hanbal". islamawareness.net.
11.
Jump up^ al-Dhahabi, Siyar A`lam al-Nubala 9:434-547 #1876 and Tadhkira al-Huffaz 2:431 #438
12.
Jump up^ "Islamic schools of thought (madhabs).". tripod.com.
13.
^ Jump up to:a b "Imaam Ahmad ibn Hanbal".
14.
Jump up^ Brill, E.J., ed. (1965-1986). The Encyclopedia of Islam, vol. 7. pp. 3.
15.
Jump up^ Tabaqaat al-Hanaabilah (1/184)
16.
Jump up^ Yaqut al-Hamawi, Irshad, vol. 18, pg. 57-58.
17.
Jump up^ Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority,
pg. 20. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krmer and Sabine
Schmidtke. Leiden: Brill Publishers, 2006.
18.
Jump up^ The Quran
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
Further reading[edit]
Wikimedia Commons has
media related to Ahmad
ibn Hanbal.
Ibn al-Jawzi, Manaqib al-Imam Ahmad

Nadwi, S. A. H. A., Saviors of Islamic Spirit (Vol. 1), translated by Mohiuddin Ahmad,
Academy of Islamic Research and Publications, Lucknow, 1971.
Melchert, Christopher, Ahmad ibn Hanbal (Makers of the Muslim World), Oneworld, 2006.
Wikisource has the text of
the1911 Encyclopdia
Britannica article Ah mad
ibn Hanbal.
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Malik ibn Anas

Not to be confused with Anas ibn Malik.
Islamic scholar
Mlik ibn Anas
Mlik ibn Anas ibn Mlik ibn Ab 'mir al-Asbah with Islamic calligraphy
Title
Imam of the Abode of Emigration
Born
711 CE/93 AH
Medina
Died
795 CE/179 AH (aged 83-84)

Medina
Ethnicity
Arab
Era
Umayyad Caliphate
Region
Today's Saudi Arabia
Jurisprudence
Sunnah
Creed
Athari
Main interest(s)
Hadith, Fiqh
Notable idea(s)
Maliki madhhab
Notable work(s)
Al-Muwatta, Mudawana
Influenced by[hide]
*Imam Jafar al-Sdiq
Abu Hanifa
Abu Suhail an-Nafi
Hisham ibn Urwah
Ibn Shihab al-Zuhri
Influenced[hide]
Al-Shafiì
[hide]
Part of a series on
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Mlik ibn Anas ibn Mlik ibn Ab 'mir al-Asbah (Arabic: ; 711795 CE / 93179 AH) is
known as "Imam Malik," the "Sheikh of Islam", the "Proof of the Community," and "Imam of the
Abode of Emigration." He was one of the most highly respected scholars
of fiqh in Sunni Islam. Shafiì, who was one of Malik's students for nine years and a scholarly giant in
his own right, stated, "when scholars are mentioned, Malik is the star." The Maliki Madhab/rite,
named after Malik, is one of the four schools of jurisprudence that are followed by Sunni Muslims to
this day. Imam Malik was a student of Imam Abu Hanifa and Imam Ja'far al-Sadiq.
[1]
[2]
Contents
[hide]
1 Biography
o
1.1 Teachers
1.2 Golden Chain of Narration
1.3 Mention in Hadith
2 Views
o
2.1 Reluctance in rendering religious verdicts
2.2 Textualist interpretation of hadith on God's attributes
2.3 Opposition to bid'ah or innovation in beliefs
2.4 Prohibiting Kalam
3 Death
4 Works
5 Early Islamic scholars
6 See also
7 References
8 External links
Biography[edit]
His full name was Abu Abdullah Mlik ibn Anas ibn Mlik Ibn Ab 'mir Ibn 'Amr Ibnul-Hrith Ibn
Ghaimn Ibn KhuthailIbn 'Amr Ibnul-Haarith.
Malik was born the son of Anas ibn Malik (not the Sahabi) and Aaliyah bint Shurayk al-Azdiyya
in Medina circa 711. His family was originally from the al-Asbahi tribe of Yemen, but his great
grandfather Abu 'Amir relocated the family to Medina after converting to Islam in the second year of
the Hijri calendar, or 623 CE. According to Al-Muwatta, he was tall, heavyset, imposing of stature,
very fair, with white hair and beard but bald, with a huge beard and blue eyes.
[1]
Teachers[edit]
Living in Medina gave Malik access to some of the most learned minds of early Islam.
He memorized the Quran in his youth, learning recitation from Abu Suhail Nafi' ibn 'Abd ar-Rahman,
from whom he also received his Ijazah, or certification and permission to teach others. He studied
under various famed scholars including Hisham ibn Urwah, Ibn Shihab al-Zuhri, and along
with Abu Hanifa, the founder of the Hanafi Sunni Madh'hab- and under the household of the
Prophet's lineage, Sh` Imm Jafar al Sadiq. This fact may explain the mutual respect and relative
peace that has often existed between the Hanafi and Maliki Sunnis, on one hand, and the Shiìs on
the other.
[3]
Golden Chain of Narration[edit]
Malik's chain of narrators was considered the most authentic and called Silsilat ul-Zhahab or "The
Golden Chain of Narrators" by notable hadith scholars including Muhammad al-Bukhari. The
'Golden Chain' of narration (i.e., that considered by the scholars of Hadith to be the most authentic)
consists of Malik, who narrated from Nafi', who narrated from Ibn Umar, who narrated
from Muhammad.
[4]
Mention in adith[edit]
The Prophet Muhammad reportedly said in a hadith authenticated by Muhammad ibn Ìsa atTirmidhi: Very soon will people beat the flanks of camels in search of knowledge, and they shall find
no-one more knowledgeable than the knowledgeable scholar of Madina. Qadi Ayyad, AlDhahabi and others relate from Sufyan ibn Ùyaynah, Abd ar-Razzaq as-Sanani, Ibn Mahdi, Yahya
ibn Ma'in, Dhuayb ibn Ìmama, Ibn al-Madini, and others that they considered that scholar to be
Malik ibn Anas.
[5]
Views[edit]
Reluctance in rendering religious verdicts[edit]
Malik took advantage of the fact that he was contemporary to many of the Tabiin to formulate his
school of thought, which gave precedence to the acts of the people of Medina over the Hadith if they
were in conflict. This was done due to the sizeable amount of scholars, and companions
of Muhammad residing in the city where Malik's reputation grew immensely. Malik nevertheless
showed hesitancy in issuing religious verdicts explaining in one of his more famous statements that:
The shield of the scholar is, 'I do not know,' so if he neglects it, his statement is attacked.
[6]
Textualist interpretation of hadith on God's attributes [edit]

Malik adhered to a textual interpretation of hadith in relation to God's attributes. Al-Daraqutni relates
that Malik was asked about the attributes of Allah, to which Malik answered, "Pass them on as they
come." Furthermore, Qadi Iyad relates that Malik was asked whether people would be looking
toward Allah given the narration, "And some faces shall be shining and radiant upon that day,
looking at their Lord." Malik ensuingly answered, "Yes, with these two eyes of his," though his
student replied, "There are a people who say he will not be looking at Allah, that 'looking' means a
reward," to which Malik answered, "They lied, rather they will look at Allah."
[7]
Opposition to bid'ah or innovation in beliefs[edit]

Malik was vehemently opposed to bid'ah and even directed others not to extend the Islamic greeting
of Salam to the people of bidah, stating, "How evil are the People of Innuendo, we do not give them
felicitations." Malik explained that "he who establishes an innovation in Islam regarding it as
something good, has claimed that Muhammad has betrayed his trust to deliver the message as Allah
says, 'This day have I perfected for you your religion'. And whatsoever was not part of the religion
then, is not part of the religion today."
[8]
[9]
Prohibiting Kalam[edit]
Malik sternly prohibited theological rhetoric and philosophical speech, frequently referred to
as kalam. Malik believed that Kalam was rooted in heretical doctrines taken up and followed by
controversial theologians such as Jahm bin Safwan. When asked about an individual who delved
into Kalam, Malik answered, "He establishes his innuendo with kalaam, and if kalaam had been
knowledge, the Companions and the tabi'in would have spoken about it, just as they spoke about the
rules and regulations.
[10]
[11]
[12]
Death[edit]
Tomb of Malik
Imam Malik died at the age of 84 in Medina in 795 and is buried in the famous Jannat ulBaqi cemetery across from theMasjid al Nabawi. Malik's last words were related by one Isma'il Ibn
Abi Uways who said, "Malik became sick, so I asked some of our people about what he said at the
time of his death. They said, `He recited the shahadah (testification of faith), then he recited:
Their affair is for Allah, before and after.
[13]
Works[edit]
Imam Malik wrote:
Al-Muwatta, "The Approved," which was said to have been regarded by Shafi'i to be the
soundest book on Earth after the Qur'an.
Al-Mudawwana al-Kubra, written down by Sahnun ibn Sa'id ibn Habib at-Tanukhi (c. 776-7
854-5) after the death of Malik ibn Anas.
Early Islamic scholars[edit]

[show]
V
T
E
See also[edit]
Taba Taba'een
Salaf
The Seven Fuqaha of Medina
References[edit]
1.
^ Jump up to:a b "Malik ibn Anas ibn Malik ibn Àmr, al-Imam, Abu Àbd Allah al-Humyari al-Asbahi alMadani". Sunnah.org. Retrieved 2010-04-10.
2.
Jump up^ "The Life and Times of Malik ibn Anas". Islaam.Com. Retrieved 2010-04-10.
3.
Jump up^ " Topics". Muslimheritage.com. 2005-01-04. Retrieved 2010-04-10.
4.
Jump up^ ""Imaam Maalik ibn Anas" by Hassan Ahmad, ''Al Jumuah Magazine'' Volume 11 Issue
9". Sunnahonline.com. Retrieved 2010-04-10.
5.
Jump up^ http://eshaykh.com/hadith/hadith-abour-imam-malik-r/
6.
Jump up^ Al-Intiqaa, pg. 38
7.
Jump up^ as-Siffat, pg.75
8.
Jump up^ al-Ibaanah of ibn Battah, no.441
9.
Jump up^ al-I'tisaam
10.
Jump up^ Dhammul-Kalaam (qaaf/173/alif)
11.
Jump up^ Jaami' Bayaanul-Ilm wa Fadlihi (p. 415)
12.
Jump up^ Dhammul-Kalaam (qaaf/173/baa)
13.
Jump up^ Quran 30:4
14.
Jump up^ The Quran
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
Al-Shafii
For other people named Al-Shafii, see Al-Shafii (disambiguation).

"Imam Shafi" redirects here. For the village in Iran, see Imam Shafi, Iran.
Islamic scholar
Ab Abdillh Muhammad ibn Idrs al-Shfi
Abu Abdillah Muhammad ibn Idris al-Shafii with Islamic calligraphy
Title
Shaykh al-Islm
Born
767 CE/150 AH
Gaza, Palestine
Died
20 January, 820 CE/30 Rajab, 204 AH (aged 52-53)

al-Fustat, Egypt
Ethnicity
Arab
Era
Islamic Golden Age
Jurisprudence
Ijtihad
Main interest(s) Fiqh
Notable idea(s)
Shafi'i madhhab
Notable work(s) Risalah: Usul al Fiqh, Kitab al-Umm
Influenced by[hide]
*Ja'far as-Sadiq[1]
Malik[2]
Sufyan ibn Ùyaynah
Muhammad al-Shaybani
Influenced[hide]
*Ahmad ibn Hanbal
Ishaq Ibn Rahwayh
[hide]
Part of a series on
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Ab Abdullh Muhammad ibn Idrs al-Shf (Arabic: ) A Muslim jurist,

who lived from (767 820 CE / 150 204 AH). Often referred to as 'Shaykh al-Islm' he was one
of the four great Imams of which a legacy on juridical matters and teaching eventually led to
the Shafi'i school of fiqh (or Madh'hab) named after him. Hence he is often called Imam al-Shafii.
[3]:1
Contents
[hide]
1 Introduction
2 Family
2.1 767 786: Al-Mansur to Al-Hadi's era
2.1.1 Early life, studies with az-Zanji in Mecca
2.1.2 Studies with Imam Malik in Medina
2.2 786 809: Harun al-Rashid's era
2.3 809 813: Al-Amin's era
2.4 813 820: Al-Ma'mun's era

2.4.1 Death
3 Legacy
o
3.1 Works
3.2 Personal life
3.3 Quotations
5 See also
6 References
7 External links
Introduction[edit]
The biography of al-Shfii is difficult to trace. Dawud al-Zahiri was said to be the first to write such a
biography, but the book has been lost. The oldest surviving biography goes back to Ibn Abi Hatim
al-Razi (died 327H/939) and is no more than a collection of anecdotes, some of them fantastic. The
first real biography is by Ahmad Bayhaqi (died 458H/1066) and is filled with what a modernist eye
would qualify as pious legends. The following is what seems to be a sensible reading, according to a
modern reductionist point of view.
[4][5][6]
Family[edit]
Al-Shfi belonged to the Qurayshi clan Banu Muttalib which was the sister clan of the Banu
Hashim to which the Prophet Muhammad and the Abbasid caliphs belonged. Hence he had
connections in the highest social circles, but he grew up in poverty.
767 786: Al-Mansur to Al-Hadi's era[edit]

Early life, studies with az-Zanji in Mecca[edit]
He was born in Gaza, near the town of Asqalan. While still a child, his father died in Syria and thus
his mother decided to move to Mecca when he was about two years old. His maternal family roots
were from Yemen, and there were more members of his family in Mecca, where his mother believed
he would better be taken care of. He is reported to have studied under Muslim Ibn Khalid az-Zanji,
the Mufti of Mecca at his time and is considered the first teacher of Imam ash-Shafi'i.
[7]
Studies with Imam Malik in Medina[edit]
Al-Shfi moved to Medina in his quest to learn Islam, as was the tradition of acquiring knowledge.
There, he was taught by the famous Imam Malik ibn Anas. He memorized Muwatta Imam Malik at a
very early age, whereby Imam Malik was very impressed with his memory and knowledge.
[8]
786 809: Harun al-Rashid's era[edit]

After that, Al-Shfi lived in Mecca and Baghdad, until 814/198.
Among his teachers were Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybn, whom he
studied under inMadinah and Baghdad.
He was appointed as a judge in Najran in the time of Harun ar-Rashid. Sunnis portray that his
devotion to justice, even when it meant criticizing the governor, caused him some problems, and he
was falsely accused of aiding the Alawis in a revolt. He was taken in chains before the Caliph
at Raqqa in 803/187. Shaybn was the chief justice at the time, and his defense of Shafi'i, coupled
with Shafi'is own eloquent defense, convinced Harun ar-Rashid to dismiss the charge, and he
directed Shaybn to take Shafi'i to Baghdad. He was also a staunch critic of Al-Waqidi's writings on
Sirah.
[9]
In Baghdad, he developed his first madh'hab, influenced by the teachings of both Imam Abu
Hanifa and Imam Malik. Thus, his work there is known as al Madhab al Qadim lil Imam as Shafii,
or the Old School of ash-Shafi'i.
al-Shafi'i left Baghdad in 804/188, possibly because Hanafi followers had complained to Shaybani
that Shafi'i had become somewhat critical of the school during their disputations; as a result, Shafi'i
is said to have participated in a debate with Shaybani over their differences, though who won the
debate is disputed. After spending some time teaching in Mecca, where Hanbal is said to have
heard him lecturing at the Sacred Mosque, Shafi'i eventually returned to Baghdad in 810/194.
[10]
[11]
809 813: Al-Amin's era[edit]
Muhammad ibn Harun al-Amin (787813) (Arabic: ) , Abbasid Caliph. He

succeeded his father, Harun al-Rashid, in 809/193 and ruled until he was killed in 813/197.
813 820: Al-Ma'mun's era[edit]

Caliph Al-Ma'mun is said to have offered Shafi'i a position as a judge, but Shafi'i declined the offer.
In 814/198, Shafi'i decided to leave Baghdad for Egypt, although the precise reasons for this move
are uncertain. It was in Egypt that Shafi'i dictated his works to students. Several of his leading
disciples would write down what Shafi'i said, and Shafi'i would then have them read it back aloud so
that corrections could be made. Shafi'i's biographers all agree that what works we now have under
his name are the result of those sessions with his disciples.
[12]
[13]
[14]
Death[edit]
At least one authority says that Shafi'i died as a result of injuries sustained from an attack by
supporters of a Maliki follower named Fityan. The story goes that Shafi'i triumphed in argument over
Fityan, who, being intemperate, resorted to some form of abuse. The Governor of Egypt, with whom
Shafi'i had good relations, ordered Fityan punished by having him paraded through the streets of the
city carrying a plank and stating the reason for his punishment. Fityan's supporters were enraged by
this treatment, and they attacked Shafi'i in retaliation after one of Shafi'i's lectures. Shafi'i died a few
days later. However, Shafi'i is also said to have suffered from some sort of intestinal illness, so the
precise reason for Shafi'i's death is unknown.
[15]
[16]
He died at the age of 54 on the 30th of Rajab in 204 AH (20 January 820 AD) in al-Fustat, Egypt,
and he was buried in the vault of the Ban Abd al-Hakam, nearMount al-Muqattam. The qubba was
built in 1212/608 by the Ayyubid Al-Kamil, and the mausoleum remains an important site today.
[17][18]
Legacy[edit]
Al-Shfi developed the science of fiqh unifying 'revealed sources' - the Quran and hadith - with
human reasoning to provide a basis in law. With this systematization of shari'a he provided a legacy
of unity for all Muslims and forestalled the development of independent, regionally based legal
systems. The four Sunni legals schools or madhhabs- keep their traditions within the framework that
Shafi'i established.
Al-Shfi gives his name to one of these legal schools Shafi'i fiqh - the Shafi'i school - which is
followed in many different places in the Islamic
world: Indonesia,Malaysia, Egypt, Somalia, Yemen as well as Sri Lanka and southern parts of India.
Saladin built a madrassa and a shrine on the site of his tomb. Saladin's brother Afdal built
a mausoleum for him in 1211 after the defeat of the Fatamids. It remains a site where people petition
for justice.
[19]
Among the followers of Imam al-Shfis school were:
Bayhaqi
Al-Suyuti
purportedly Al-Dhahabi
al Ghazali
Ibn Hajar Asqalani
Ibn Kathir
Yahya ibn Sharaf al-Nawawi
Al-Mawardi
[20]
[21]
[22]
Works[edit]
He authored more than 100 books.
Al-Risala The best known book by al-Shafi'i in which he examined principles of

jurisprudence. The book has been translated into English.
Kitab al-Umm - his main surviving text on Shafi'i fiqh
Musnad ash-Shafi'i (on hadith) - it is available with arrangement, Arabic 'Tartib', by Ahmad
ibn Abd ar-Rahman al-Banna
In addition to this, al-Shafi'i was an eloquent poet, who composed many short poems aimed at
addressing morals and behaviour.
Personal life[edit]
Many stories are told about the childhood and life of ash-Shafi'i, and it is difficult to
separate truth from myth:
Tradition says that he memorized the Quran at the age of seven; by ten, he had memorized
the Muwatta of Malik ibn Anas; he was a mufti (given authorization to issue fatwa) at the age of
fifteen. He recited the Qur'an every day in prayer, and twice a day in Ramadan.
Some apocryphal accounts claim he was very handsome, that his beard did not exceed the length of
his fist, and that it was very black. He wore a ring that was inscribed with the words, Allah suffices
Muhammad ibn Idris as a reliance. He was also known to be very generous.
He was also an accomplished archer, a poet, and some accounts call him the most eloquent of his
time. Some accounts claim that there were a group of Bedouin who would come and sit to listen to
him, not for the sake of learning, but just to listen to his eloquent use of the language. Even in latter
eras, his speeches and works were used by Arabic grammarians. He was given the title of Nasir al
Sunnah, the Defender of the Sunnah.
Al-Shafii loved the Islamic prophet Muhammad very deeply. Al Muzani said of him, He said in the
Old School: Supplication ends with the invocation of blessings on the Prophet, and its end is but by
means of it. Al-Karabisi said: I heard al-Shafii say that he disliked for someone to say the
Messenger (al-Rasul), but that he should say Allahs Messenger (Rasul Allah) out of veneration for
him. He divided his night into three parts: one for writing, one for praying, and one for sleeping.
Apocryphal accounts claim that Imam Ahmad said of ash-Shafi'i, I never saw anyone adhere more
to hadith than al-Shafii. No one preceded him in writing down the hadith in a book. Imam Ahmad is
also claimed to have said, Not one of the scholars of hadith touched an inkwell nor a pen except he
owed a huge debt to al-Shafii.
Muhammad al-Shaybani said, If the scholars of hadith speak, it is in the language of al Shafii.
Shah Waliullah, an 18th century Sunni Islamic scholar stated:
[23]
A Mujadid appears at the end of every century: The Mujtahid of the 1st century was Imam of Ahl
According to many accounts he was said to have a photographic memory. One anecdote states that
he would always cover one side of a book while reading because a casual glance at the other page
would commit it to memory.
He claimed that the game of chess was an image of war, and it was possible to play chess as a
mental exercise for the solution of military tactics. Chess could not be played for a stake, but if a
player was playing for a mental exercise, he was not doing anything illegal. Provided the player took
care that his fondness for chess did not cause him to break any other rule of life, he saw no harm in
playing chess. He played chess himself, defending his practice by the example of many of his
companions.
Quotations[edit]
He who seeks pearls immerses himself in the sea.
[24]
He said to the effect that no knowledge of Islam can be gained from books of Kalam, as
kalam "is not from knowledge" and that "It is better for a man to spend his whole life doing
whatever Allah has prohibited - besides shirk with Allah - rather than spending his whole life
involved in kalam."
[25][26]
[27]
[show]
V
T
E
See also[edit]
Islam portal
Fiqh
Shafi'i
Mujaddid
References[edit]
1.
Jump up^ http://historyofislam.com/contents/the-classical-period/imam-ja%E2%80%99afar-as-sadiq/
2.
Jump up^ The Origins of Islamic Law: The Quran, the Muwat t a and Madinan Amal, by Yasin Dutton, pg. 16
3.
Jump up^ Fadel M. (2008). The True, the Good and the Reasonable: The Theological and Ethical Roots of Public
Reason in Islamic Law. Canadian Journal of Law and Jurisprudence.
4.
Jump up^ Al-Nawawi, Tahdhib al-Asma wal-Lughat, v.1, pg.82
5.
Jump up^ Ibn Hajar al-Asqalani, Tawalli al-Ta`sis li-Ma'ali Muhammad bin Idris, pg.26
6.
Jump up^ Ibn 'Asakir, History of Damascus
7.
Jump up^ Ibn Kathir, Tabaqat Ash-Shafi'iyyin, Vol 1. Page 27 Dr Al-Wafa
8.
Jump up^ http://www.shafiifiqh.com/the-biography-of-imam-ash-shafii/
9.
Jump up^ Khadduri, p. 12 (Translator's Introduction).
10.
11.
12.
13.
14.
15.

Jump up^ Khadduri, pp. 15-16 (Translator's Introduction). Khadduri cites for this story Yaqut's Mujam al-Udab, vol. VI
pp. 394-95 (ed. Margoliouth, London: 1931), and Ibn Hajar's Tawl al Ta'ss, p. 86.
16.
17.
Jump up^ Qubba al-Imam al-Shafi'i
18.
Jump up^ The Mausoleum of Imam al-Shafi'i
19.
Jump up^ Ruthven Malise, Islam in the World. 3rd edition Granta Books London 2006 ch. 4, page 122
20.
Jump up^ The Levels of the Shafiee scholars by Imam As-Subki
21.
Jump up^ Nahyan Fancy, Science and Religion in Mamluk Egypt (2013, ISBN 1136703616), page 23: "... highlighted
by the latter day Shafi'i authority, Jalal al-Din al-Suyuti."
22.
Jump up^ Scott C. Lucas, Constructive Critics, Hadth Literature, and the Articulation of Sunni Islam (2004, ISBN
9004133194), page 72: "It is somewhat astonishing that al-Dhahabi, a purported adherent to the Shafi'i madhhab, does not honor
al-Shafi'i with the sobriquet Shayk al-Islam." (Emphasis added.)
23.
24.
Jump up^ Izalat al-Khafa p. 77 part 7

Jump up^ Diwan al-Imam al-shafi'i, (book of poems - al-shafi'i) p. 100; Dar El-Mrefah Beirut - Lebanon 2005. ISBN
9953-429-33-2
25.
Jump up^ Dhammul-Kalaam (Q/213)
26.
Jump up^ Dhahabi, as-Siyar (10/30)
27.
Jump up^ Ibn Abi Hatim, Manaaqibush-Shaafi'ee, pg. 182
28.
Jump up^ The Quran
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
Notes
Ruthven Malise, Islam in the World. 3rd edition Granta Books London 2006 ch. 4
Majid Khadduri (trans.), "al-Shafi'i's Risala: Treatise on the Foundation of Islamic

Jurisprudence". Islamic Texts Society 1961, reprinted 1997. ISBN 0-946621-15-2.
al-Shafi'i,Muhammad b. Idris,"The Book of the Amalgamation of Knowledge" translated by

Aisha Y. Musa in Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in
Islam, New York: Palgrave, 2008

4 Great IMAMS

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Abu Hanifa

From Wikipedia, the free encyclopedia

Numn ibn Thbit ibn Zt ibn Marzubn withIslamic calligraphy

September 5, 702 (80 Hijri)

June 14, 772 (aged 69) (150 Hijri)

under the supervision of the great imam Jafar Al

Main interest(s) Jurisprudence

Notable idea(s) Istihsan

Fiqh al-Akbar[dubious discuss]

Zayd ibn Ali, Ja'far al-Sadiq, Hammad bin Abi Sulaiman

Sunni Schools of Law[show]

Sunni Schools of Divinity[show]

Abu Hanifa Mosque in Iraq 1919

Numn ibn Thbit ibn Zt ibn Marzubn (Arabic: ) , also known as

1.2 Adulthood and death

2 Sources and methodology

5 Early Islam scholars

Adulthood and death[edit]

Abu Hanifa Mosque in Baghdad,Iraq

Abu Hanifa Mosque in Baghdad

Sources and methodology[edit]

Early Islam scholars[edit]

Early Islamic scholars

Kitaab-ul-Aathaar narrated by Imaam Muhammad al-Shaybani compiled from a total of

Kitabul Aathaar narrated by Imaam Abu Yusuf

Musnad Imaam ul A'am

Kitaabul Rad alal Qaadiriyah

Jump up^ AB HANFA, Encyclopdia Iranica

Jump up^ Josef W. Meri, Medieval Islamic Civiliation: An Encyclopedia, 1 edition,

Jump up^ Hisham M. Ramadan, Understanding Islamic Law: From Classical to

Jump up^ Encyclopedia of the Ottoman Empire

Jump up^ History of the Ottoman Empire and modern Turkey

Jump up^ See:

Jump up^ http://www.islamicinformationcentre.co.uk/alsunna7.htm last accessed 8 June

Jump up^ E. J. Brill's First Encyclopaedia of Islam, 19131936, Volume 4, p840

Jump up^ Ab Hanfah: The Quintessence of Islamic Law, p15

Jump up^ David Waines, An introduction to Islam, p. 66

Jump up^ The Quran

Jump up^ The Great Fiqh

Jump up^ Al-Muwatta'

Jump up^ Sahih al-Bukhari

Jump up^ Sahih Muslim

Jump up^ Jami` at-Tirmidhi

Jump up^ Mishkt Al-Anwar

Jump up^ The Niche for Lights

Jump up^ Women in Islam: An Indonesian Perspective by Syafiq Hasyim. Page 67

Jump up^ ulama, bewley.virtualave.net

Jump up^ 1.Proof & Historiography - The Islamic Evidence. theislamicevidence.webs.com

Jump up^ Atlas Al-srah Al-Nabawyah. Darussalam, 2004. Pg 270

al-Quduri, Ahmad ibn Muhammad (2010). Mukhtasar al-Quduri. Translated by Tahir

Ahmad ibn Hanbal

780 CE/164 AH[1]

855 CE/241 AH (aged 74-75)[1]

Islamic Golden Age

Fiqh, Hadith, Aqeedah[4]

Musnad Ahmad ibn Hanbal

1.1 Early life and family

1.2 Education and Work

6 Early Islam scholars

Legal writings, produced October 879.

Education and Work[edit]

Usool as-Sunnah : "Foundations of the Prophetic Tradition (in Belief)"

asSunnah : "The Prophet Tradition (in Belief)"