Turkish English Fikhi Ekber Lesson 4
Al-Fiqh Al-Akbar – Lesson 4
Eûzubillahimineşşeytânîrracîm. Bismillahirrahmanirrahim. Subhanallahi velhamdülillâhi ve lâ ilahe illâllahu vallahu ekber ve lâ hâvle ve lâ kuvvete illâ bîllahîl aliyyil azîm. Bi adedî halgîh ve mil’el-mîzân ve müntehe’l-ilm ve meblâr-rıdâ ve zinete’l-arş. Allahümme salli ve sellim ve bârik âlâ Muhammedin ve âlâ âli Muhammed. Bi adedi îlmi. Estağfirullah bi adedi zünübînâ hatta tûfer. Allahu Ekber hatta tûfer.
Most valuable and venerable readers, and dearest friends,
We will continue on to pray for the revered individuals who enlightened the world with their wisdom. Al-Imam Al-Azam (r.a.) is one of them, he is the foremost among them. We will continue on our endeavor to be closely acquainted with him and our other âlims (Islamic scholars), InshaAllah Ta’ala. Let’s us pay attention to the news brought by revered individuals, which are about Al-Imam Al-Azam’s fear of Allah and self-control (nafs control). The revered person called Asad ibn Amr al-Bajali al-Kufi is a great faqih (expert in fiqh). He is also among the âlims (Islamic scholars) of the realm. In Harun al-Rashid’s time, he served as chief judge (qadi) in Wasit and Baghdad. In other words, he was one of the people who served as chief judge (qadi) in Harun al-Rashid’s time. That was committed to paper by Taşköprülüazade who reported the circumstance. Let’s read what that revered individual (r.a.) said about Al-Imam Al-Azam: “His neighbors used to hear him sobbing, and they used to pity him. Imam used to secretly cry in the presence of Allah (c.c.) throughout the nights.” But the situation had so escalated that his neighbors could hear him. And, “they used to pity him,” he said. This report also shows us how much he loved Allah (c.c.), his spiritual connection (wajd) to Him, his longing of Almighty Allah’s face, and him living with the fear of Allah, and piety (taqwa). Imam Vâkidî had said: “Allah’s Kibriya and Azamet (Kibriya roughly translates as ‘infinite grandness.’ Azamet roughly translates as ‘infinite might.’) had so deeply affected the Imam’s heart that he would speak the truth and fulfill His will, even if he was surrounded by swordsmen.” He would prefer nothing to Allah’s consent. He was the holder of a divine deposit.”
So, revered friends,
The elders had also narrated Al-Imam Al-Azam as such. “Allah’s Might and Grandness,“ he said. Pay attention! That was not about fears of this world, fear of space or heights, paradise or hell. That was not about fear of mountains cracking, or exploding volcanoes! “Allah’s Kibriya and Azamet (Kibriya roughly translates as ‘infinite grandness.’ Azamet roughly translates as ‘infinite might.’) had so deeply affected the Imam’s heart that he would speak the truth and fulfill His will, even if he was surrounded by swordsmen.” He is the haqq (true) âlim (Islamic scholar). Al-Imam Al-Azam the scholar of truth. He is an âlim (Islamic scholar) who expresses the truth. Yahya ibn Said al-Qattan used to say: “When I looked at the Imam’s face I could see what kind of taqwa he was about.” “During one of his night-namâz (prayer), he read the 46th ayah (verse) of al-Qamar. He was terrified, he cried at the same time. In another nigh-namâz, he came to the at-Takathur Surah. He repeated that surah until dawn.” Yezid Bin el-Leysî reported the following narration: “He is amongst the dutiful of my Ummah.”
“He was reading the az-Zalzalah Surah during a night-namâz (prayer) in the masjid (small mosque). Abu Hanifa was standing behind the Imam (who lead the namâz). When namâz (prayer) ended, I looked at Abu Hanifa. He was sitting, and was deep in thought.” “I saw him standing up, holding his beard and praying as: “O! Almighty Allah (c.c.), who gives a prize to the tiniest good deed, and punishes the slightest evil. Save this Numan (Abu Hanifa’s name), this servant of Your’s from eternal hellfire and bad deeds which lead to it. Import this servant of Yours to your endless blessing.”The oil-lamp was still lighting. The Imam asked me: “Are you here to take the candle?” I replied: “No, I’m here to recite the dawn-azan (call to prayer).”
Again he said: “I’ve left in order not to occupy him. I left without putting out the oil-lamp. The lamp was low on oil. When I arrived at the masjid (small mosque) for dawn-namâz (prayer) and saw Abu Hanifa standing. He was holding his beard, and begging Allah (c.c.).” These were the words of the attendant of the masjid (small mosque).
The Imam said to the attendant “Forget what you saw.” Al-Imam Al-Azam warned the mosque attendant: “Do not tell anyone about my condition. Keep it hid.” He performed the sunnah part of the namâz. He sat down. Then he performed the fard part of the dawn-namâz (prayer) with the abdast (ablution) he took for the night-namâz (prayer). – Editor’s note: Namâz has two parts, fard, and sunnah, the fards are the obligatory parts, sunnah are the parts our Prophet (s.a.v) performed, even though they’re not obligatory, we should perform it too. – Ebu’l Ahvas said: “If someone were to say ‘you have three days left’ to Abu Hanifa, there would be no alterations in his ibadat (worship) life. Because he is a figure who evaluates his every moment to be in the presence of Allah (c.c.).
Do you know who Ebu’l Ahvas is? Ebu’l Ahvas is amongst our grand hadith scholars (âlims), and he is also one of the elders of the Hanafi School. Pay attention! Hanafi School is abounding with hadith scholars (âlims). The aforementioned people are venerable individuals who were raised in Al-Imam Al-Azam’s Ecole (School).
Most valuable friends,
Some people had talked about Abu Hanifa in the presence of Isa Ibn Yunus. Isa Ibn Yunus said so while praying: “His ijtihad was strong. His best ijtihad was his attitude and behavior towards haram (sinful things) in order not to go against Allah (c.c.). He used to say: “I would issue no fatwa (legal opinion) if I hadn’t seen hardships for the folk in some matters. I fear that my fatwa (legal opinion) and my profession leads me to hell.” The Imam used to say: “I didn’t venture to revolt since the day Allah Ta’ala bestowed me the knowledge of fiqh.” He considered the act of asking Allah for a place in the Paradise a bold move. A kid was about to close his shop, and he was praying to Allah for a room in paradise. Upon hearing him, the Imam sobbed until his cheeks were wet and he asked for the boy to close the shop. He immediately bowed his head as he departed and said: “People like us must pray to Allah for forgiveness.”
During a dawn-namâz (prayer) the Imam had read the 42nd ayah (verse) of the Ibrahim Surah. Abu Hanifa shivered during that time and his entourage noticed that. Al-Imam Al-Azam was shivering and crying in front of Al-Qur’an Al-Karim.” “Do not ever think that Allah is unaware.” That was the meaning of the ayah (verse). Allah Ta’ala says: “Do not ever think that Allah is unaware of what the wrongdoers do. He only defers them until a Day when the sights stare.” As you see, there’s a judgment and a reprieve. Nothing was forgiven, events were bounded up to time and judgment. If Abu Hanifa, (Rahmatullah alayh, alayhim ajmain) had trouble solving a case, he used to speak to his Ashab (companions): “I believe this happened to me because of a sin I’ve committed.” Immediately after, he would stand up and perform two rakat (unit) of namâz (prayer) and pray for forgiveness. After the namâz, he would solve the mentioned case easily with Allah’s grace. In an occurrence which was narrated to Al-Fudayl ibn Iyad, Abu Hanifa did the above thing and after sobbing, it was heard that he said the following: “Even though Abu Hanifa behaved like that, some people will not draw a lesson and wake up. Whereas these unwary people were beset by their sins.” Someday, Abu Hanifa slightly injured a boy’s feet without noticing. The kid said: “O Sheikh! Aren’t you fear for my retaliation in the day of judgment.” See, the Imam froze for a second. After he regained consciousness, they asked him: “What dragged you that deep into thought?” He said: “The words of the kid. I am afraid Allah made him say those words to give us a warning.” It was seen that someday in the masjid, (small mosque) Abu Hanifa and Ibn Mu’temir were crying after discussing certain matters. After leaving the masjid (small mosque), they asked to Ibn Mu’temir: What was the matter which made you cried on that day?” He answered: “We were talking about the triumph of heretics against the followers of the truth in our time, that was why we were crying.” As you see, if heresy gains victory over the followers of the truth; that means the followers of the truth failed in their endeavor. The followers of the truth must work harder. That was the reason Abu Hanifa cried along with the venerable person he was with that day. Moreover, it was heard that Abu Hanifa’s tears were dropping on the mat like the raindrops during his night-namâz (prayer). One could see the effects of his crying on his eyes and cheeks. Al-Imam Al-Azam strictly shielded his tongue from unpleasant words. Some people who argued Abu Hanifa used to say words like: “O! Heretic! O! Unbeliever!” The Imam used to reply: “May Allah forgive you. Allah knows the owner of the words you attribute are not me. Since the day I acknowledged him, I’ve never considered anyone equal to Him. I feared His wrath and prayed for forgiveness.” They bowed their head and froze. Then the person who said those words to the Imam came to his senses and apologized by saying: “Forgive me, make your right halal.” After that, Abu Hanifa replied: “I forgive the ignorant words of uneducated people said about me. But followers of Ilm (knowledge) saying things I don’t possess is a different story. That is gossip! The gossip of âlims (Islamic scholars) will surely leave something behind after them.” Fudayl Ibn Dukayn says: “Abu Hanifa was a well-built person. His speech was only used for answering purposes. He would neither speak or attend to empty words.” Someday, that was said to the Imam: “O, Imam! Fear from Allah.” The Imam bowed his head, he was influenced by the word. Then he said to that person: “O, brother! May Allah reward you with His blessing. People always need warnings like this. Especially the ones who own Ilm (knowledge) and Amal (the acts that please Allah), their path seem obvious (they’re following the path of âlims), and they are well-known by the folk. They must be warned.
I’m aware that Allah will question me. You made me furiously eager to search for salvation.” In other words, Al-Imam Al-Azam says to the man ‘you’ve warned, and awakened me.’ The man’s speech lacked manners. But the Imam took his words upon his nafs (self, ego) and said he will derive a lesson (a warning) from them. That is a characteristic of an âlim (scholarly) person. “Do not make yourself busy with people’s comments. Those are fruitless endeavors. May Allah forgive those who insult us. And may Allah smother those who speak good things about us with his rahmat (blessing). You should quit thinking about people’s status and endeavor to get deeper in Fiqh Ilm (Islamic Jurisprudence). When the time comes, those who slander you will have to consult you.” Those slanderers who defamed Al-Imam Al-Azam needed him. And they forever will. Whether they are aware of it or not. The Imam never defamed a person, and his words were true. That was the collective opinion of everyone.No one opposed to this statement. It is said that: “Al-Imam Al-Azam is a venerable individual who always spoke the truth.”
Again, one day, they said to Abu Hanifa: “People are speaking about you. Why aren’t you speaking against any of them?” He replied: “That is a trait; Allah Ta’ala’s bestowing. He grants upon whoever he wants. You see… Does a man who devoted his life to education descend to the slanderers level? He will not descend to the level of defamers who talk randomly and immaturely. Again, Bukair ibn Maruf narrates: “Amongst Ummah of Muhammad, I’ve seen no one who had better traits.”
So, venerable folks,
This person is one of the grand hadith scholars (âlim). Abu Bukair ibn Maruf (r.a.) said that Al-Imam Al-Azam was an incredibly generous person (rahmatullahi alayh, alayhim ajmain). Everybody unanimously agreed that Al-Imam Al-Azam was the most generous person in the period in which he lived. He would hold his friends and students equal as regards to his generosity. He marries the couples who needed. He would provide for the folks who needed, and he sent supplies to their homes in person. In other words, Imam wasn’t waiting for people to come to him. He would send goods to who needed in person. He would then honor them by saying: “These goods are the blessings of Allah.”
So, valuable friends,
He said: “Lift this prayer rug. Take what is beneath it and purchase beautiful clothes with it.” He had one thousand dirhams under that rug. He gave it all because he saw the person next to him wearing old apparels.
He asked the person in need to wait until everyone departed. He didn’t give the money publicly. Then, he said to the person with torn apparels: “Lift this prayer rug and take what is beneath it.” He had a thousand dirhams hidden beneath that rug.
Most venerable folks,
Al-Imam Al-Azam, in this world, was known for being a respected individual who devoted his utter self to Allah’s consent. Abu Yusuf (r.a.) says: “When something was requested from Abu Hanifa he would surely fulfill the request.” Al-Imam Al-Azam’s son, Hammad had memorized the al-Fatihah Surah. Upon that, Al-Imam Al-Azam gave his son’s teacher five-hundred dirhams; in some reports, the amount is one thousand dirhams. He gave a thousand dirhams to his son’s teacher for he made him memorize al-Fatihah Surah. Thereupon the teacher, his son’s teacher said: “What are you giving all this money to me for? Abu Hanifa replied: “You taught [the word of Qur’an to] my son. Never underestimate the word of Qur’an. If I were to carry more than what I gave you, I would’ve sent it all.” He said the above words to the teacher after people overheard he sent the money. The Imam used to gather his earnings and meet the needs of faqih (expert in fiqh) people and muhaddiths with it. He purchased food and apparel for himself before donating the rest of his profit to them. After giving the money he used to say: “Meet your needs with this money and bow only to Allah. What I give to you is, in fact, not my share, but it is yours. My endeavors are only the things Allah had sent for you with his blessing and grace. Because, he knew well that everything belonged to Allah. Imam Waki narrated this: “I’ve never saved up more than forty-thousand dirhams for the last forty years. I’ve always donated the surplus of that. I’ve started keeping that much after hearing these words of Ali ‘This amount is necessary for my family.’ If I had no fear of being in need, I wouldn’t save one dirham for myself.” Sufyan ibn `Uyaynah said this: “Abu Hanifa was a generous person regarding charity (sadaqa). He used to do much benevolent deeds. He wouldn’t forget the people in need. He had always made them benefit (from his earnings). One time, he sent me so many gifts that I was surprised. When I opened up the matter to his close friends about that, they said: “You should’ve seen the things he gifted to Said Ibn Ebi Arube. You would be shocked.” Amongst the hadith scholars (âlims) of his time, there isn’t one person he didn’t lend a hand.
Mis’ar ibn Kidam said: “After he bought food or clothes for his family from the bazaar he would send the same amount of supplies to grand âlims (Islamic scholar).” So, he’s stating that he would spend the same amount for grand âlims (Islamic scholar) and would send the goods to them. Abu Yusuf (r.a.) said: “Al-Imam Al-Azam used to be truly sad if he was thanked by someone he gave something to. He would say: “Allah Ta’ala is who sent you these blessings through my hand. Be thankful to Allah.” Abu Yusuf said: “Al-Imam Al-Azam provided for me and my family for twenty years.” Pat attention, Al-Imam Al-Azam’s head-student says: “He provided for my family and me for twenty years.” Pay attention! He both teaches and feeds his students. Besides, Abu Yusuf is a revered individual who is known amongst today’s leading universal Islamic scholars (âlims). He is the second mujtahid after Al-Imam Al-Azam himself. He is a grand mujtahid. One day, I told him: “I’ve never seen a more open-handed person than you.” He replied: “You wouldn’t have said so if you saw my hodja (religious teacher), Hammad. I’ve witnessed no one whose good habits are that perfect and could collect them on himself.” Al-Imam Al-Azam was filled with admiration to his hodja (religious teacher). He would’ve spoken highly of him to drop the subject when people praised him. Abu Hanifa was Allah’s ornament in the earth in the topics of knowledge, good deeds, open-handedness and acting on the morals of Qur’an. Shaqeeq narrates. Do you know who he is? Shaqeeq’s identity is Abu Ali. He was born in Khorasan Province. He’s amongst the grand Awliya (Islamic Saints), and a grand follower of Sufism. He was martyred in a battle. Imam Al-Sha`rani conveyed information regarding the matter. That venerable individual said: “We’re on the road with Abu Hanifa. A man from across the road saw us, then changed his path. Imam shouted to the man, and he came to us. Al-Imam Al-Azam asked him: “Why did you change your path after seeing us?” The man replied: “O, Imam! I owe ten thousand dirhams to you. Even though a long time had passed I was unable to pay back because I had troubles. I couldn’t go to you because I was embarrassed.” Al-Imam Al-Azam said to the man: “Subhanallah! After you’re going through difficult times, people here witness that I’ve pardoned your debt! I’ve donated those ten thousand dirhams to you. Be free of your debt from now on. And forgive me for putting you to trouble.” As you see, he would forgive the people who owed him without embarrassing them. Upon seeing that Shaqeeq, who’s a grand Awliya (Islamic Saints), said: “I’ve seen that Abu Hanifa is the true zahit (pious).” Al-Fudayl ibn Iyad, who’s amongst grand Awliya (Islamic Saint), said: “Abu Hanifa was an individual who was famous with his knowledge, generosity towards the followers of knowledge, and merits.” Şerik, who is another grand âlim (Islamic scholar), narrates: “Abu Hanifa provides every need of his students, and he would take care of every need of their families too.” Besides, he instructed his students that the only way to attain the true wealth is via distinguishing Halal (lawful) and Haram (sinful). At one time, Ibrahim ibn Uyeyne was prisoned due to a debt of over four thousand dirhams. Some of his friends wanted to collect that money from the folk to save him. They visited Abu Hanifa with the money they’ve collected; Al-Imam Al-Azam said: “Return those coins to the people you’ve taken them from. I’ll pay his debt myself,” and he paid. In another occasion, some people presented gifts for Abu Hanifa. Imam sent many times as many gifts to the owner of gifts. Soon after realizing this, the person who first gave gifts to the Imam said: “O, Imam! I wouldn’t have presented gifts to you if I knew.” And the Imam replied: “Don’t say it like that. Don’t you know that whoever brings the first gift has the honor.”
Heysem bin Adi narrated the following hadith on the authority of Abu Salih. Let’s read what our Prophet said about that matter: “Whoever is treated well by someone should repay him to the extent he can afford. When you’re unable to, pray for the owner of that favor.” The Imam said: “This hadith is more amiable for me than any of my possessions.” “Men san’a ileykûm mağrufen fekafiuhu fe illem tecidû ma tekafiubihi fesnû aleyh.” Sadaka Rasulullah (Allah’s Messenger said the truth).
So, most valuable friends,
We’re continuing our endeavor on memorializing our âlims (Islamic scholars) with rahmat (blessing). Al-Imam Al-Azam is a man who has turned towards Allah (c.c.) by moving away from doubtful things, turning away from worldly endeavors, and direction. He wasn’t faced towards He was looking towards Allah (c.c.) rather than this world. He would avoid even suspicious things. He had reached the peak of vera (the act of evading doubtful things) and zuhd (the act of always worships, the act of staying away from worldly endeavors) (r.a.). Abdullah ibn Mubarak said: “The day I’ve arrived at Kufa, I looked for the most zahid (who always worships, who stays away from worldly endeavors) person of the town. They told me: “That is Abu Hanifa.” He wanted to purchase a slave girl, but he has doubts. To be free from doubts he sought mutual consultation and waited for ten, or in some reports twenty, years. Abdullah ibn Mubarak: “I’ve witnessed not a single person who evaded doubtful acts better.” He possessed so much wealth and assets. They offered him the position of chief judge (qadi) many times. He stayed away from those things at all costs, even if it meant torture. Can there be a more zahid (who always worships, who stays away from worldly endeavors) person? He was threatened, flogged and imprisoned because he refused that position.” One of the elders said: “I haven’t seen anyone who had more vera (the act of evading doubtful things).”
What is vera? Vera is the act of avoiding doubtful situations – Editor’s note: In this context, ‘doubt’ refers to a situation that you can’t decide if it was permitted or prohibited. – Hassan ibn Salih said: “The Imam feared from haram (sinful, prohibited things) and he strongly avoided haram. Because of that, he often left many halal (lawful, permissible) acts too. I’ve never witnessed a more faqih (expert in fiqh) person who shielded his knowledge and personality better.” Nadr bin Muhammed said: “I’ve witnessed who better-avoided haram (sinful, prohibited things) and doubtful things than him.” Who is that revered individual? Namely, he’s amongst the Imam’s students and hadith muhaddiths. He is one of the famous figures. May mighty Allah bless his grace upon the âlims (Islamic scholars) who served Islam. Allah’s rahmat (blessing) and mercy shall forever be upon them.
Valuable friends, Hassan ibn Ziyad narrates: “I swear to Allah that Abu Hanifa didn’t accept a gift or an award from any of the statesmen.
The Imam sent his partner, Hafs bin Abdurrahman for delivery. The Imam also notified him of the presence of a faulty outfit amongst the merchandise. He also wanted Hafs to tell the customer about the faulty good. His partner forgot to inform the customer about faulty merchandise, and he didn’t know who the customer was. Immediately after hearing about it, Abu Hanifa donated the entire income of the sale – according to the narration it was about thirty thousand dirhams – to charity (sadaqa). He didn’t include the profit from the deal with the doubtful product into his halal (lawful) earning. He gave thirty thousand dirhams to charity. Who? It was Al-Imam Al-Azam. Again, Waki said: “Every time he took an oath on something – even if that thing was a fact – he donated one dirham to charity (sadaqa). Because he accepted doing that as a precaution (nez).” Hafs said: “I’ve been taking in Al-Imam Al-Azam’s class for thirty years. I’ve never witnessed him speaking of a hidden deed. If he had doubted a thing, if needed, he would spend his entire fortune to remove that doubt.” Sehl bin Mu’âz narrated: “I witnessed upon visiting his home that he had only a single mat on the floor.”
So, venerable friends,
He had an affluent fortune in the world, he had the knowledge, and he used everything for Allah (c.c.), His mercy and his way. He had no endeavor about earthly affairs. He lived true freedom and liberation. He lived in service of Allah. They asked Abu Hanifa: “You have so many relatives and you still refuse earthly possessions and positions. Why is that?” Al-Imam Al-Azam replied by reading the 22nd ayah of the adh-Dhariyat Surah: “And in the heaven is your livelihood, and what you are promised.” And he added: “Allah is there for my family. And two dirhams per month is enough for my food.
Why should I amass the thing Allah (c.c.) will question me about? A person, whether he spends the goods he amassed in the way of piety or revolt; that person will answer Allah (c.c.). Will Allah not give everyone’s need?
Abu Hanifa’s trustworthiness.
One of his friends went for hajj (major pilgrimage), and he entrusted his cariye (slavegirl) with Abu Hanifa. After four months, the man returned and asked Abu Hanifa about his cariye’s (slavegirl) service. The Imam answered: “He who recites Qur’an and endeavors to guard people’s religion must shield his nafs (self, ego) from fitnah (temptation). I haven’t even seen your cariye’s (slavegirl) face until the day you left. As you see the owner of the cariye (slavegirl) inquired her about Abu Hanifa upon meeting her. The cariye (slavegirl) narrated him: “I have never heard nor seen anyone like him. He eats a small amount of food before dawn.” – Pay attention, she said, ‘before dawn’. – After taking a brief nap where he sits, he stands up and goes to the masjid (small mosque) for the dawn-namâz (prayer). As I’ve never heard him performing ghusl (ablution) in days or nights, I’ve also not heard or seen him eating or drinking throughout the day.” Allah (c.c.) feeds and provides drink for people like him.
Abu Hanifa is a true tradesman.
A woman brought an item of clothing made of silk and wanted to sell it to Abu Hanifa. Abu Hanifa asked for the price. The woman replied: “One hundred dirhams.” Abu Hanifa said: “This is worth more than one hundred dirhams.” He then offered twice what she offered and said: “that actually worths more.” The woman said: “Are you mocking me?” He said: “Far from it! Let’find someone to assess it’s the price.” The woman brought someone who then assessed the price of the good. Then, Abu Hanifa purchased the silk clothing for five hundred dirhams. The woman was ready to sell it for one hundred. But Al-Imam Al-Azam paid five times more and purchased it by the exact price. He even brought an expert so that the woman wouldn’t think that she was deceived.
So valuable friends,
Abu Hanifa (r.a.) used to say: “I would not have issued a single legal opinion (fatwa) to anybody if I had not feared that the spark of wisdom might die, and if I had not feared Allah.
Abu Hanifa was imprisoned in Baghdad, he sent this message to his son, Hammaad: “Send me two dirhams one for bread and the other for roasted flour. That was enough for a month. In prison, he refused to touch anyone’s food.
In another day, he heard that some stolen sheep mixed-up with the sheep of the people of Kufa. He then inquired about a sheep’s normal life-span. He learned that it was seven years. Then, he refused to eat mutton for seven years.
Abu Hanifa witnessed some soldiers eating mutton and throwing the bones into the river. Seeing that, he refused to eat from that river after inquiring about the life span of the fishes in that river.
Some of the elders of Shafi’i School and master Abu al-Qasim al-Qushayri wrote the following in the taqwa (piety) chapter of his peerless book, Epistle on Sufism: “Abu Hanifa, if he lent money to him, used to evade sitting in the shadow of his neighbor’s tree.” Al-Qushayri is also amongst grand Awliya (Islamic Saints). Dear friends, al-Qushayri died in Hijri 465.
His epistle in which he explained present day’s terminology is still used by Sufism Scholars (âlims) and is a well-known book. You can check his books for the above quotes about Abu Hanifa.
Above narration of Al-Qushayri and what Yazid ibn Harun said are exactly same. Yazid ibn Harun said: “I’ve never seen anyone who was more meticulous about evading doubtful deeds than Abu Hanifa. Someday, I’ve witnessed Abu Hanifa sitting under the hot sun even though there was a shadow of a nearby house. I said to him: “Why did you choose sitting in under the sun whereas there’s a shadow.” The Imam replied: “The owner of that house owes me some amount of debt. I don’t like sitting under the shadow of someone’s house who owes me.” Upon hearing that Yazid Ibn Harun said: “Is there a stronger vera (the act of evading doubtful things) about evading doubtful deeds?”
So, beloved friends,
No matter how plentiful evidence we reveal regarding Abu Hanifa, that doesn’t include all. We’re trying to convey brief information and discovery notes amongst this information. Abu Hanifa had a trustworthy personality. Every person in the vicinity would trust him.
A person in Damascus said to Hakam ibn Hisham al-Thaqafi: “Narrate Abu Hanifa to me.” Hakam ibn Hisham said: “Abu Hanifa was the utmost trustworthy person for people. Because of his trustworthiness, the Sultan wanted to assign him as the head of the treasure and give the keys of the treasure of the state to him.” The Sultan wanted to give the key to all the wealth of the state to Al-Imam Al-Azam. He even said: “You will either accept my offer or I will have my men whip your back!” Abu Hanifa refused the offer as he preferred the earthly pain to the pains of the Hereafter. They whipped his back. The man said: “I’ve never heard of someone more characterized than Abu Hanifa.” I did not hear anyone other than Abu Hanifa being described in this way.
O revered folks,
Al-Imam Al-Azam was recognized by the world, there are people who don’t know him. Present Al-Imam Al-Azam (r.a.) to them too. Al-Thaqafi: “I swear to Allah that Abu Hanifa was just like the way you described.” And Waki said: “Abu Hanifa was a man of reliability and credit.”
There is so much more to talk about! Who are the personalities who reported that Al-Imam Al-Azam was a faithful individual with splendid piety? The elders have always been narrating what kind of a grand imam he was. Al-Khatib al-Baghdadi narrated that. And Abdullah ibn Mubarak used to say: “I have not witnessed a smarter person than Abu Hanifa.”
Allah bestowed him taqwa (piety) and zuhd (the act of always worships, the act of staying away from worldly endeavors) for him to be a river of knowledge upon humanity. That was Allah’s favor. Someday, some people mentioned Abu Hanifa in the presence of Harun al-Rashid. Harun al-Rashid then said: May Allah forgive his soul. Abu Hanifa could see the things others couldn’t see with their eyes, using his mind’s eye. Harun al-Rashid had praised Al-Imam Al-Azam.
Ibn Asım also said: “Imagine a pair of scales, place on one side the half of all people’s minds and place Abu Hanifa’s intellect on the other. Abu Hanifa’s intellect would come heavier.”
Muhammad ibn Abdullah al-Ansari said: “Merits of Abu Hanifa’s exceptional intellect was observable in his speech, behavior, words, talks, meaning, in all aspects.” Yes, Harice İbn-i Mus’ab said: “I’ve seen thousands of âlims (scholar). Among them are three or four with exceptional intellect. While counting them, he placed Abu Hanifa to third or fourth place.
So valuable friends,
Abu Hanifa’s son Hammaad narrated: “Someday, my father was sitting in the masjid (small mosque) covered in his clothing. In some way, a snake lurking in the ceiling felt down to his lap.” That was an unexpected event, but he didn’t even flinch. He didn’t even spread his legs. Afterward, he read this ayah (fiftieth verse of at-Tawbah): “Len yûsibenâ ille mâ ketabâllahu lenâ hûve mevlâna” (this ayah has continuation). Which is translated as: “Nothing will happen to us except what Allah has ordained for us; He is our Protector.” He then threw the snake away using his left hand. What we can drive from here is that Al-Imam Al-Azam feared nothing except for Allah (c.c.). He had no fear except for fear of Allah. Imam al-Shafi’i (r.a.) said this as he described the intellect of Abu Hanifa: “No mother brought such a dutiful child into the world.”
Who reported this? Imam al-Shafi’i (r.a.) narrated that. Let us hear from another revered individual, Huneys used to say: “If every people’s intellects who lived in his time collected into a single mind, one would undoubtedly prefer Abu Hanifa’s intellect to every other.” Who is this individual? Al-Dhahabi reported that and he was a wise figure who lived in Baghdad and was amongst hadith scholars (âlims). In other words, he is another grand âlims (Islamic scholars). Al-Imam Al-Azam’s heart was glittering with lights of wisdom. Take a glance at his wisdom. Abu Hanifa discovered the future chances of many of his companions via his intuition. He also informed them beforehand about his insights, which occurred just as he said. He said his insights to Imam Zufer ibn Huzeyl and Davud-i Tahir in person. Their lives took shape just as Al-Imam Al-Azam told them. Same narration reports that Al-Imam Al-Azam said to Abu Yusuf: “You will be inclined to worldly endeavors.” That turned out to be true, and Abu Yusuf became the chief judge (qadi) in Harun al-Rashid’s reign. Al-Imam Al-Azam’s reported that beforehand. That was foresight and a miracle. The Imam used to say: “If you see a tall man, know that he is probably foolish.” They asked the Imam about his opinions regarding the Islamic scholars (âlims) in Medina. Al-Imam Al-Azam used to say: “Among them, only Malik ibn Anas will achieve salvation.” And just like he said, âlims (scholar) in Madinah failed to reach Imam al-Malik’s level. Throughout the century which al-Malik lived in, he was the only respected Islamic scholar (âlim). Al-Imam Al-Azam reported that with his insight. Foresight or feraset is the divine light of Allah inside one’s heart. The act of foreseeing through His divine light is “feraset.”
“If you see someone with intact memory, learn the hadiths they have collected. If you see someone with a long beard, know that he’s foolish. If you see a tall person with strong intellect be subjected to them because tall people with strong intelligence is exceptionally rare. (Each of these words is feraset and discovery.) If he is tall, his head is upright, and his beard is long; you won’t find many wise people among them but if you do, which is an exception, be subjected to them. Caliph Al-Mansur summoned Al-Imam Al-Azam, Mis’ar ibn Kidam, Sufyan al-Thawri, Shareek, and en-Nehai before him to assign one of them to the position of chief judge (qadi) in Kufa. Along the way, Abu Hanifa thought: “Let me guess what will happen. I will somehow save myself. And Sufyan will escape down the route. Mis’ar will probably imitate a mad person. And Shareek; I think he will accept the offer.”
They hit the road. They were escorted by military guard detail. Sufyan informed the guards that he had to refresh his abdast (ablution). He then stood behind a wall and sat down. He saw a transport filled with hay. Sufyan al-Thawri called out to the crew and said: “People behinds this wall threaten to kill me. Save me!” and just like Al-Imam Al-Azam said, he escaped down the route. He was, in fact, escaping from the position. He didn’t want to be the chief judge (qadi). They replied: “Alright, come aboard!” He boarded transport and escaped. He covered himself with hay. The soldier waiting behind the wall took a peak upon hearing nothing from him. He was already gone. He shouted “O! Abu Abdullah” for a few times. No one replied. He then went back. His superior roughed him up because he failed his duty. Three remaining individuals approached the Caliph’s palace.
Mis’ar entered; first, he then trusted his hand to the Caliph and shook his hand and said (acting like a crazy person): “O! Chief of Muslims! How are you? How are your slavegirls (cariye)? How are your horses? Will you make chief judge! Please!” The man who stood next to al-Mansur: “That man is insane!” Al-Mansur replied: “Yes, you are right! Get him out!” And Mis’ar departed. Then, they summoned Abu Hanifa. He came forward and said: “I am Numan ibn Thabit. I am the son of a slave, and I’m a draper, and I don’t suppose people of Kufa will consent to a slave’s son gaining the position of chief judge (qadi). The Caliph said: “You are right.” And the Imam left his presence. And lastly, Shareek was left. The moment he entered he started talking but al-Mansur interrupted him. He said: “Quiet! Only you’re left!” But Shareek said: “O! Chief of Muslims! I have memory lapses.” The caliph replied: “Then, chew on hawkweed gum.” Shareek said: “My master, I lack energy.” The Caliph replied: “Then you’ll have a cake filled with honey before sitting on the chair.” Shereek said: “I will sentence people as I wish, whoever it may be.” The Caliph replied: “Do as you wish, even if you judge my son.” Abu Hanifa’s assumptions were correct. Shareek has assumed the position on that day. Friends, Abu Hanifa’s inner-world was glittering with splendorous lights of insight. They asked Abu Hanifa: “How did you deduce all that.”
“He was gazing towards left as he walked. – That is a narration about Imam al-Azam. – “I realized he was looking at a foreigner. He was also looking at the children. There were flying flies to his left. I’ve deduced there was something sweet there. He was also carefully gazing at the children. At that moment I realized he was a teacher.” In other words, when Al-Imam Al-Azam stared at someone he was trying to discover them. He had an exceptional intellect, and he could answer inconceivable questions.
So, dear friends,
A person amongst those who dislike him came into his presence and said: What will you say about the person who says the following; I do not wish Paradise. I do not fear also Hell. And I do not fear Allah. (He is witnessing without seeing.) I eat dead animal’s meat. I perform namâz (prayer) without doing ruku (bowing down) or sajdah (placing forehead on the ground). I hate the Hakk (death). I enjoy fitnah, and I run from rahmat (in this context ‚rahmat‘ means ‚rain‘ because it is Allah’s blessing). I approve Christians and Jews.” The man uttered all these issues to the Imam and added: “This is what I am, what do you say?” The Imam said (to the man next to him): “Do you have any idea regarding this matter?” He said: “I couldn’t find anything.” Abu Hanifa turned to his entourage and said: “What do you say of this man?” They said: “These state of affairs suggest the evil of this man. These’re adjectives of a heretic.” The Imam smiled an said: “This man is amongst Allah’s true Wali’s (Islamic Saint).” Pay attention for a second! Only Al-Imam Al-Azam can interpret those words like that. Then, he turned to the man and said: “Let me help you understand the nature of the affairs.” – In other words, he explained to him. – “You be quiet. And stay away from unfruitful endeavors.” The man replied: “Alright.” Al-Imam Al-Azam(r.a.) started explaining: “The man hopes for Paradise, he’s not afraid of hell. That is because he has faith that Allah will treat him the way he deserves. He refers to fish by saying “dead animal.” He won’t witness what is unseen because he refers to kalima-i shadada. He abhors the Hakk, but with the word Hakk, he refers to death. He hates death because he wants to worship Allah. Wealth and spouses are fitnah (test) as described in the Qur’an. (Al-Anfal 28 – And know that your possessions and your children are a fitnah (test) and that Allah possesses an immense reward. He’s saying he likes them. And he refers to Jew’s and Christian’s slanderous words against each other. He’s saying that he approves them.” The man who inquired stood up upon hearing this interpretation. He kissed him between his eyes and said: “I believe you’re on the true path.”
Al-Imam Al-Azam was a revered individual who walked on the correct path. One day, Imam Abu Yusuf got sick. After hearing about his sickness Abu Hanifa Al-Imam Al-Azam said: “If Abu Yusuf dies there’s not another person in the world who can take his place.” After some time, Abu Yusuf recovered from illness, and he gained self-confidence. He arranged a classroom in the masjid (small mosque) of Kufa. Abu Hanifa instructed one of his fellows to go to Abu Yusuf and enquire him about a certain matter. That was the question: “Let’s say a man paid two dirhams and left his outfit to a cleaner. And the cleaner refused she took the outfit, but when the man insisted she gave it back. Did the cleaning man deserve the right to charge him? The Imam added: “If he says, ‘yes he did’ then reply, no.” “If he says that he didn’t you will again, reply no.” The man memorized the question and confronted Abu Yusuf. He then asked the question. Abu Yusuf answered: “He earned it.” He replied: “You are wrong.” Abu Yusuf said: “He didn’t earn it.” He replied: “You’re still wrong.” Immediately after that Abu Yusuf realized who sent him. He stood up, departed and joined Abu Hanifa’s class.
Abu Hanifa saw Abu Yusuf and said: “You must be here because of a cleaning issue.” Abu Yusuf replied: “Yes.” Al-Imam Al-Azam said: “How can a person who can’t even solve an issue regarding trade, preach people about Allah’s Religion, and start issuing legal opinions (fatwa)?” Abu Yusuf: “Teach this solution to us.” The Imam said: “First, the issue has two sides, if the cleaning man washed the outfit after denying he took it, he can’t charge the owner since he cleaned it for himself. But then again if he cleaned the outfit before denying anything, she has a right to charge the owner because she washed it for him. Nevertheless, she has to prove it.”
Abu Hanifa had attended a marriage ceremony along with other Islamic scholars (âlims). The person who organized the ceremony was marrying his boys to twins. After the formality, the owner of the service said: “We’ve made a horrible error. A bitter mistake resulted in a mix-up of wives. Sufyan al-Thawri was present, and he said: “The same kind of mix-up happened in the Age of Sahaba (companions).” In that circumstance, Mu’âwiya had requested legal opinion (fatwa) from Ali. Ali said the following to the man they sent: “Each of them shall pay the bride price. Then they shall return to their husbands.” Other âlims (Islamic scholars) found Sufyan al-Thawri’s expression in place. Meanwhile, being amongst those (Islamic scholars), Mis’ar ibn Kidam said to Abu Hanifa: “You kept your silence. What’s your opinion regarding the matter?” Al-Thawri interrupted: “He’s not going to oppose what I said, is he?” Abu Hanifa intervened: “Bring me the young ones.” They did. Then, as witnessed, he asked: “Did you like the woman you’ve laid with as man and wife (zifaf)?” They said: “Yes.” The Imam said: “But the woman you’ve had intercourse with was married to your brother.” And asked them to divorce their original wives. The young ones then divorced their wives who they didn’t have intercourse with. After that, they married the women they’ve had intercourse with. Then, the Imam said the ceremony should start again. The folks who witnessed the above legal opinion (fatwa) were astonished. Mis’ar ibn Kidam stood up and kissed Al-Imam Al-Azam’s hand (an act of respect), and he addressed the crowd, and said: “Do not judge me for I don’t like Abu Hanifa.” Sufyan al-Thawri was silent. And he kept his silence. He couldn’t say anything (Allahu Akbar!). The person who reported that was Imam Waki. He reported that in his book “Hafif-ul Imam.” The warning here is this; There are no contradictions between the legal opinions (fatwa), which Sufyan al-Thawri reported from Ali, and Abu Hanifa’s legal opinion (fatwa). They’re both the haqq (truth). Al-Thawri’s narration states bride price was necessary in order for the bond of marriage to stay intact because intercourse happened under doubtful circumstance. That has the same nature as Abu Hanifa’s verdict. However, Abu Hanifa’s action included bride price, but it also prevented future arguments regarding the state of affairs from happening. That was the reason he wanted them to divorce and marry again. Because they didn’t have intercourse with their original wife’s, iddat (a period of time that has to pass before a woman can marry again) wasn’t necessary. So, he divorced them. Then, they married again, thus preventing future problems and fitnah (temptation) which would’ve prevented their happiness. Noone could deny such an open conclusion. That was the reason Sufyan al-Thawri kept his silence. That legal opinion (fatwa) of Abu Hanifa was necessary. For that matter, Mis’ar congratulated Abu Hanifa for the delicacy of his legal opinion (fatwa).
In the funeral of the seniors of the Banu Hashim clan gathered the elites of Kufa âlims together. That was a boy’s funeral. The boy’s mother was crying over the grave, but she forgot to wear a headscarf. At that point, the husband said: “Return to home o be divorced!” The situation arose, and folks who attended the funeral were shocked. They enquired Abu Hanifa’s opinion for a way out. Because the wife said to his husband: “If I return home without performing janazah (funeral) namâz (prayer). The Imam listened to both sayings once more. And later, because the man’s words lacked a statement about the funeral, he said the man should perform janazah namâz (funeral prayer) first, and then, the women should perform it next. After that, they can go home together. Qadi Ibn Subrume witnessed the issue and said: “Mother’s are incapable of giving birth to sons like you. There’s no question you can’t solve.”
Al-Imam Al-Azam had exceptional intellect and in-depth knowledge. He was glittering with splendorous lights of insight. Friends, a man came to Abu Hanifa and said: “I want to make a new window by demolishing part of a wall of my house. Can I do it?” The Imam replied: “You can do it, but it must not see your neighbor’s home. The neighbor who heard this complained to Qadi Ibn Abi Layla. The Qadi forbid the man from making a new window. Abu Hanifa said to the man who enquired him: “Go and demolish the wall. I’ll assume the costs.” The man demolished the wall, and the neighbor went to Qadi again. The Qadi couldn’t forbid this action. And said: “A man can decide to demolish his property. I can’t do anything here.” The complainant said to the Qadi: “But you did forbid him making a window before, this is much worse.” Qadi replied: “This is out of my hands now, that man learned his lesson from high places. He revealed my fault and threw it up to my face.”
Another day, Ibn al-Mubarak enquired Abu Hanifa about a matter: “If a man’s single dirham mixes-up with another man’s two dirhams and two of those dirhams becomes lost, who shall claim the remaining dirham?” Abu Hanifa replied: “The owner of the single dirham will have one-third and the other will have the two-thirds share of the remaining dirham.” Ibn al-Mubarak narrates: “When I met with Qadi ibn Subrume I enquired the same question to him. He replied: “Did you ask that to another one?” I replied: “Yes, I asked it to Abu Hanifa.” He said: “His answer must be about distributing the remaining share.” I said: “Yes.” He told me: “Then he’s wrong. Because the odds suggest that the owner of the two dirhams is most likely the owner of the remaining dirham. Then it must belong to the owner of two dirhams.” Some time had passed before I narrated Ibn Subrume’s answer to Abu Hanifa. Because Ibn Surume’s answer seemed more pleasant to me. Abu Hanifa then told me: “Three dirhams coalesced into one stock, it’s like they formed a company. The stock value must be distributed between owners in line with their share.” The lesson here is the above text in which Abu Hanifa was able to explain an unsolvable crisis that occurred as a company formed up between two people. The reason Ibn Subrume issued the previous fatwa (legal opinion) is that he didn’t observe incorporation forming here.
A young boy was a neighbor of Abu Hanifa. He wanted to marry a girl from another tribe. They asked too much bride price from the boy. The boy then enquired Abu Hanifa for a way out. The Imam said: “Go and accept the bride price.” The boy accepted the price. But her parent told him that he can’t get into the bridal chamber with her until he paid the bride price, in other words, zifaf (intercourse) can’t occur. Immediately after hearing this affair he loaned enough money to the boy. They got married and had their first night, so zifaf (intercourse) occurred. This time Abu Hanifa instructed the boy to go and say: “I’ve run into debt to pay the bride price. I will take my wife, and we will work in another city.” After that, they returned the bride price to the boy. Because the bride’s relatives couldn’t afford her going to another city. Al-Imam Al-Azam rescued that boy that day. In another time a woman came before Abu Hanifa and asked: “My brother died and left a legacy of six hundred dinars. But my share was only one dirham.” The Imam asked: “Who calculated your share?” The woman replied: “Davud-u Tahir did.” The Imam said: “Then he was right. That is your share. Because after your brother died, he left your mother, his wife, two daughters, and twelve brothers. There’s no way your share will be higher than one dirham.” This case also revealed Al-Imam Al-Azam’s exquisite intellect and wisdom.
One day, Abu Hanifa was with his time’s famous Qadi Ibn Abi Layla. Qadi started to hear a case to demonstrate his speed and judgment in Abu Hanifa’s presence. Two defendants entered the hearing room, one started insulting the other: “O! You son of a woman who commits adultery!” Qadi asked this to Abu Hanifa: “What are your impressions regarding that defendant?” The Imam replied: “You started from the defendant whereas you should start with the complainant. Because, if there’s a slander like this, then it belongs to the person’s mother. For that, we need power of attorney first.” The Imam said: “Ask the complainant, do you have power of attorney?” The complainant said: “No.” Imam: “Is your mother alive, or did she pass away?” The complainant said: “She’s dead.” Qadi intervened: “Is there another successor of your mother?” The complainant said: “No.” The Qadi than said: “At first, we need evidence proving everything you’ve said.” The Imam turned to the Qadi and said: “Ask again, was she a Muslim or a Dhimmi (non-Muslims under Muslim protection)? Was she free or was she a slave? Proofs of these issues are also needed.” Hanifa asked everything he needed through Qadi and proofs were presented as they required. After all these Abu Hanifa turned to the Qadi and said: “You can start hearing the case.” The Imam wanted to express that one can’t apply a fast verdict before the evidence regarding the case is established. Al-Imam Al-Azam was giving lessons to qadis and judges. The man sits in the chair as chief judge but learns from Al-Imam Al-Azam.
Qatada had arrived at Kufa. He said to the folk: “Ask me about Halal (lawful) and Haram (sinful) so that I will answer.” Abu Hanifa asked Qatada: “A man was away from his wife for a long time. And his wife married another man upon hearing that he died. And she gave birth to the baby of the second husband. The original husband returned and said: ‘that kid is my kid.’ Let’s say the second husband said the same thing. Did they just both slander the woman? Or is it that only one of them slandered her.” The Imam said: “If he tries to solve that issue with his own approval, then he will certainly make a mistake. If he tries to narrate a hadith, then he would be lying.” Qatada could not come up with an answer and said: “This incident never occurred. Why are you enquiring me about an incident which never occurred?” Abu Hanifa said: “Islamic scholars (âlims) must be prepared before such events occurred. This way they can grasp the issue and resolve the it quicker. Qatada replied: “Come off it! Ask me of tafsir (explanation of Qur’an). Abu Hanifa said: “Galellezi ındehû îlmün minel Kitab.” – “The man who has knowledge from that divine book you carry, said to Solomon Alayhissalam…” Abu Hanifa: “In this ayah (verse) who is the person who was notified that he had divine knowledge?” Qatada said: “This person is the clerk of Prophet Solomon his name is Asaf ibn Berhiya, it referred to Ism Al-Azam.” Abu Hanifa replied: “Well then, did Solomon Alayhissalam knew Ism Al-Azam?” Qatada said: “No he didn’t.” Abu Hanifa asked: “Is it permissible (caiz) if there were a more scholarly (âlim) person than the Prophet of that period?” Qatada couldn’t answer this question. He said: “I will not argue you about tasfir. Ask me about the things expert people in fiqh opposed to.” This time, the Imam said: “Alright, are you unquestionably a Muslim?” Qatada said: “I hope so.” The Imam said: “Why did you say that?” Qatada replied: “Vellezi et’mâu en yağfirelî hâtietî yevmeddîn” (as Shu’ara’ 82). Meaning: “He who, I hope, will forgive my sins on the Day of the Reckoning.” He said: “I said that as a reference to this ayah (verse). Abu Hanifa asked: “Didn’t you believe in Abraham Alayhissalam?” to him. He said: I did believe. I’ve asked it to put my heart at ease. He said: “You should’ve spoken relying on this ayah.” (Bakarah 260) What Qatada meant here was: “I’m inshaAllah a Muslim.” Qatada stood up angrily from his chair and swore that he would not teach hadith to people of Kufa. An unconscious, crazy, woman said to someone: “You’re the son of people who commit adultery!” And the person she said that complained to Qadi Ibn Abi Layla. Upon hearing the case, the Qadi sentenced the woman to two rounds of whipping in standing position. He said: “The reason for the first round of whipping is that she slandered the person’s mother, the other is that she slandered the person’s father.” Upon hearing the case Al-Imam Al-Azam, Abu Hanifa said: “The Qadi committed 6 errors in his proceedings.” In other words, the judge did wrong six times. Al-Imam Al-Azam is the teacher of judges. Abu Hanifa: “He had the execution of the sentence in the masjid (small mosque), disregarding the fact that it is not permissible in a masjid. Secondly, the woman was standing upright while she got whipped, which is not permissible in case of women. Third, he sentenced her to two rounds of whippings one for the father and the other for the mother. Whereas even if she said the same thing to a crowd, more than one punishment is wrong. The Judge can not count the people featured in the slander. Fourthly, he had implemented the sentence as a single punishment. The punishment must be implemented separately. Five, he had sentenced a crazy person to whipping. Whereas in our religion you can’t whip a crazy person. Because they don’t have a criminal capacity. Sixth, he had her whipped for the person’s mother and father. Whereas they weren’t present. And, they should’ve come with a complaint thus this case is invalid. They must file a complaint themselves or present power of attorney.” These critics reached to Ai Layla. Immediately after, Qadi Ibn Abi Layla reported Abu Hanifa to the Governor of Kufa, Ibn Hubeyre. Upon which Ibn Hubeyre restricted Abu Hanifa from issuing a fatwa (legal opinion) for a while. After that, Isa ibn Musa informed Governor Ibn Hubeyre about the fatwas (legal opinion) of Abu Hanifa from time to time and after that the Imam was allowed to reissue fatwa.
People who have positions in the high-places endeavor to get ahead of Islamic scholars (âlims) to hide their mistakes. The same censoring was also implemented to Al-Imam Al-Azam as you read. But he continued to shine like the stars in the sky. Dahhâk said to Abu Hanifa: “Repent! Declare ‚Hakemeyn incident‘ as lawful.” Abu Hanifa said: “Let’s debate about this issue.” Dahhâk said: “Alright” and added: “We need a peacemaker, a referee to separate us in case we conflict each other during the argument. Abu Hanifa said: “Alright, choose whoever you wish,” and pointed at one of Dahhâk’s men. Dahhâk agreed. After that, the Imam said: “There, you’ve also accepted a referee, so you accept my argument. You’ve declared it lawful.” Dahhâk had lost his breath. He couldn’t say anything. One day, Abu Hanifa said to Ata ibn Abi Rabah: “We restored his family to him, and doubled their number” what do you say about this ayah (al-Anbiya 84) In Arabic: “Ve âteynahû ehlehû ve mislehûm ma’ahûm” Ata said: “That means we restored his family and doubled their number.” He said: “Do you mean for a Prophet that he was given children that are not of his seed?” “Allah forbid I’ve heard no such thing.” After that, Abu Hanifa said: “This should be accepted as ‘He restored his family and awarded their ecir (earning).” Ata replied: “Yes, great!” and he appreciated the Imam. As a warning, there is not any danger while paraphrasing this ayah as: “Allah Ta’ala, upon Eyüp Alayhissalam gaining his health, gave his wife’s (Rahime) youth and gave them enough children as the number they had before.” Because Allah Ta’ala said good things about Eyüp Alayhissalam’s wife, Rahime, and that meaning was derived from the ayah. “Take with your hand a bundle, and strike with it, and do not break your oath.” We found him patient. What an excellent servant! He was obedient.”