Turkish English Fikhi Ekber Lesson 5


Eûzubillahimineşşeytânîrracîm Bismillahirrahmanirrahim Elhamdulillahi Rabb’il âlemin. Vessâletü vessalâmû âlâ Rasulûna Muhammed ve âlâ âli Muhammed. Estağfiruken ve etûbu ileyk Estağfirullah bi adedi zünûbînâ hatta tûfer, Allahu Ekber hatta tûfer. Euzûbillahissemîulalîm mineşşeytanirracîm. min enzihî ve nefsıhî ve nefsih. Rabbi euzûbike min hemezatiş şeyatin Ve euzûbike Rabbi en yahdurûn. Bismillahirrahmanirrahim.

Dear and revered friends, our beloved followers! Esteemed listeners, ladies, and gentleman.

To all of you whose hearts shimmer with faith, greetings! Before starting our lesson with Al-Fiqh Al-Akbar, we’ll continue to convey information to you about the man who is amongst the greatest stars of science, and who enlightens the universe with his wisdom, he is Al-Imam Al-Azam. May Allah (c.c.) bestow his blessing and forgiveness upon all our âlims (Islamic scholars) until He said “I am pleased.” All humanity owes many things to our valuable âlims (Islamic scholars). For that, we have to pray to Allah (c.c.) day and night for Him to bless our âlims (Islamic scholars). Look, an individual came to Al-Imam Al-Azam (r.a.) and said: “I had taken an oath by saying, ‘as long as my family (wife) does not speak to me, I will not speak to them (her).’” He continued: “And my wife said, ‘as long as he does not speak to me, I will also never not talk.” He asked: „What is the remedy of this.” Al-Imam Al-Azam (r.a.), that great person, the grand imam of Muhammad’s Ummah said: “Go now, and speak with your wife. Nothing is required.” When Sufyan al-Thawri heard Abu Hanifa gave such legal opinion (fatwa), he had said: “How did you pass that judgment?” The Imam explained as: “Since her husband took the first oath, then she started speaking, and took her oath. If so, the husband’s oath is fulfilled. Therefore, need for expiation did not occur.” Sufyan al-Thawri listened that explanation, and by saying, “We are heedless to the discoveries you have regarding Ilm (knowledge),” he confessed his incapability. In other words, Sufyan al-Thawri is again confessing his incapability. Sufyan al-Thawri is also an valuable and revered imam, and an âlim (Islamic scholar). However, as you saw, he highly appreciated Al-Imam Al-Azam (r.a.).


Valuable friends,


Someday, Ibn Mubarak said to Al-Imam Al-Azam: “Let’s say, somehow, a bird fell into a pot of boiling beef stew, what do we need to do? The Imam said “What do you know about this matter, tell me?” to his companions. His companions based their opinion on a narration reported by Ibn Abbas, they said: “The meat juice must be poured out. The meat can be consumet after washing.” The Imam said: “That is true if the stew wasn’t boiling. However, you can’t wash and consume the meat if the stew was boiling.” This circumstance demonstrates the Imam’s sharp-sightedness and rapid judgment skills. The people were astonished upon hearing Imam’s explanation. Because the Imam said: “The filth of a fallen object will penetrate everything in a boiling stew; thus there is no chance of cleaning the meat.” In another day, a person couldn’t remember where he placed his goods, and he visited Al-Imam Al-Azam and asked for his help. The Great Imam said: “This is not an issue related to Fiqh (Islamic Jurisprudence). But you should go and worship Allah (c.c.) until dawn. I believe that you will recall the place of your goods.” The man left his presence, that night he stood up and performed namâz (prayer) until dawn. Before the quarter of the night had passed, he recalled the place he hid his goods. Next day, he came to thank the Imam. He informed Abu Hanifa about the what happened. The Great Imam said: “I knew the Satan would not consent to you performing ibadat (worship) the whole night. I wish you were able to continue your ibadat (prayer) for gratitude to Allah until dawn.” That event also reflected the best of Imam’s hidden secrets, his discoveries, piety (taqwa), and insight. It is clear that he was bestowed with innate talents.

Someday, a man had left his goods to a depositary officer. And when he wanted to take his goods back the depositary officer refused that he had taken his goods. The man visited Abu Hanifa in order to find a solution for the situation. In other words, he visited Al-Imam Al-Azam. Abu Hanifa said this to the man: “You, don’t tell anyone that the depositary officer took your goods and refused taking. I will talk to him.” He summoned the depositary officer. When he arrived, Abu Hanifa said: “They are waiting for me to recommend someone for the position of chief judge (qadi). I wonder, would you desire to be the chief judge (qadi)?” At first, the man seemed like he wasn’t going to say anything. He was so enthusiastic about the position of chief judge that he couldn’t express he desired it so much, therefore he accepted. This time, Abu Hanifa told the owner of the goods that he should return to the depositary officer and ask about his goods. But he wanted him to use this kind of language: “A man worthy of the position of the chief judge cannot make a mistake because of memory lapses, right?” The man left, and said the things the Imam said.


(Dakika: 10:00)


The depositary officer said: “I already remembered taking your goods after you left that day. I was waiting for your return.” He handed the goods over. Later, the depositary officer approached Abu Hanifa, and said that he was waiting his help Later, the depositary officer approached Abu Hanifa, and said that he was waiting for his help for him to be assigned as the chief judge. Abu Hanifa replied: “I’m aware of the greatness of your importance. For that, I will not recommend you for now. Perhaps, a higher position than this will be given to you later.”


Burglars sneaked into a person’s house. After taking every single possession of the homeowner, they forced him to take an oath upon three talaqs (an oath upon one talaq is revocable but three means irrevocable). The next day, the homeowner saw the burglars, they were selling the things they stole from him on the market but he couldn’t do anything. The desperate man consulted Abu Hanifa and asked him to show him a way out. The Imam showed him a way out: “Explain the situation to the head of district; he should round up the people somewhere. The people will go out the way they came in one after another. About every person that passes they will ask you: ‘Is that the person who stole your goods?’ and you will answer: ‘No!’. You must retreat into silence when the thieves who stole your belongings pass.” Al-Imam Al Azam continued: “This way you will get the thieves caught without uttering a single word.” As is seen, it is possible to witness Al-Imam Al-Azam’s exceptional intellect about every subject.


They asked Abu Hanifa: “Why do Muezzins (the person appointed at a mosque to lead and recite the call to prayer for every event of namâz) cough before Iqama? (The second call to Islamic Namaz, recited right before the namaz begins.) The Imam said: “Presumably, they are doing it for notifying the people that they are ready.” Abu Hanifa continued: “On a night, Rasulullah (Messenger of Allah) (s.a.v.) was performing namâz (prayer) when Ali (r.a.) entered Muhammad’s blissful house. The Prophet coughed slightly to signify that he was performing namaz (prayer).” And the woman he married had brought a child into the world. Later, the husband denied the marriage, and refused the child, too. In response, the wife applied to Qadi Ibn Abi Layla. The chief judge (qadi) demanded proofs of their marriage. The woman replied, “Our guardian is Allah (c.c.), and our witnesses are His Angels” because they married secretly. Ibn Abi Layla dismissed the case due to the absence of evidence. Later, the woman directly went to Abu Hanifa, or namely Al-Imam Al-Azam, and asked him to guide her. Abu Hanifa replied: “Go to the chief judge (qadi) and tell him you’ll prove the marriage if he summoned your husband. And when your husband arrives, ask him a question like ‘If I’m not your wife; then are you denying our guardian and witnesses?” And, the events occurred just as he described it, and the husband couldn’t deny Later, the chief judge (qadi) adjudicated the the validity of the marriage. He also adjudicated on that the child belonged to the husband. One must not deduce from this case that marriage without parents and witnesses is lawful. That was about finding a solution for that moment. Otherwise, marriage must be done according to Islamic laws. What Abu Hanifa did here was, showing the path a Muslim, who feared Allah, would follow. That is to say, this judgment was for saving that woman. So, this verdict was not passed in order to issue a fatwa (in this case ‘approval’) for faulty marriage.


A man was about to die, and he declared Abu Hanifa as inheritor to fulfill his last will. But Abu Hanifa was not there in the course of events. The issue was transferred to Qadi Ibn Subrume. There were also witnesses of the inheritence issue. Ibn Subrume said to Abu Hanifa: ““Do you swear that these witnesses are attesting the truth.” Al-Azam Al-Azam said to Qadi: “I don’t have to swear on it. I was not present.” The judge then said to Al-Imam Al-Azam: “Your ability of qiyas (comparison) has gone astray.” When Abu Hanifa saw the situation coming to this, he asked a question to Ibn Subrume. – Now, pay attention because he will be amazed in front of Al-Imam Al-Azam. – Al-Imam Al-Azam said: “Let’s assume someone cracked a blind person’s head open, and two witnesses attested the perpetrators; can you make the blind man swear on whether they’re telling the truth? This is exactly my case. You want to make me swear on a thing I didn’t see?” Ibn Subrume decided to the acceptance and implementation of the last will. In other words, no judge could not withstand Al-Imam Al-Azam. When Yahya ibn Said was the Qadi of Kufa, everybody in the city said it is impossible to reach a consensus because of Abu Hanifa’s had his own opinion. They attributed the above statement to an argument of Abu Hanifa. Abu Hanifa sent Abu Yusuf and Imam Al-Zufer to Yahya ibn Said to dispute the matter. In other words, he sent some of his head students to Yahya Ibn Said. They asked this question to the chief judge (qadi): “If two people jointly owned a slave and one of them freed the slave would that be lawful?” Yahya ibn Said replied: “No, this is to the other’s disadvantage.” Abu Yusuf and Imam Al-Zufer asked: “Then, what if the other party frees him?” Yahya ibn Said said: “Then it is lawful.” Abu Yusuf and Imam Al-Zufer: “You didn’t approve the first party when he freed the slave, but you found the second party’s act lawful, why is that? This is a contradiction.” Al-Imam Al-Azam’s students asked the aforementioned question to the judge, and the chief judge (qadi) retreated into silence. He could not answer. Leys ibn Sa’d said: “I used to hear the people’s praises to Abu Hanifa. I also desired very much to see him. I was in Mecca. I saw people gathering up around a man and asking questions to him. While people were asking questions to him, a person among the crowd shouted to the man “O, Abu Hanifa!” At that point, I realized that man was Abu Hanifa.”


(Dakika: 20:00)

A person approached the Imam and asked: “I have a son. And I used be to be very rich man. My wealth is now gone because my son kept divorcing all the women I’ve married him with. Show me a solution.”Abu Hanifa said: “Go to the slave market and buy a cariye (slavegirl) amongst the ones you like. Make your son marry her. When your son divorces that cariye (slavegirl), she will still be in your possession. Besides your son will have no authority to free that slave. I saw the Imam’s answer and his speed at doing it, I was amazed.” The solution to that question is based on the conditions of that day, but it is also clear that Al-Imam Al-Azam’s answers will still be superior according to the conditions of the present day, too.


A person who had doubted whether he divorced his wife or not, went to Qadi Shareek and consulted him. Qadi Shareek: “At first, divorce her and then revoke it.” The same man then appealed to Sufyan al-Thawri who said: “If you divorced her, just abort it. This way the case can be complete.” But when the same man consulted to Imam Al-Zufer about the case, he said: “There’s no requirement. For she is still your wife.” Abovementioned individuals and their answers were narrated to Abu Hanifa Al-Imam Al-Azam, he said: “Sufyan showed the way of avoiding the doubt. Zufer narrated the necessities of Fiqh (Islamic Jurisprudence) regarding the case.” Zufer is a student of Al-Imam Al-Azam. What Qadi Shareek said in was like saying this to a man who wondered if his clothes were stained: “You have to take filth and smear it on yourself, then you can wash it.” Look, the chief judge – or the qadi – gave the wrongest answer. Al-Imam Al-Azam said the best answer belonged to his student Zufer. He added: “Sufyan answered faintheartedly.” And he said: “But what the chief judge (qadi) said was completely faulty.” There’s a warning here. And amongst these issued legal opinions (fatwa) there is no difference in terms of meaning. Because, according to ijma al-ummah (a community of consensus) talaq (divorce, or repudiation) will not occur when there is doubt. The marriage is still valid. Shareek wanted to divorce them, and revoke the divorce. Now, that is incorrect. If talaq (divorce, or repudiation) occurred and then he demanded retreat, that case would be a disputed case amongst the Imams. Imam Züfer bin Hüzeyl established that the talaq didn’t occur by stating the verdict of Fiqh Science (Islamic Jurisprudence) regarding this case. Al-Imam Al-Azam’s students were also superior individuals just like he was.


One day, Caliph Abu Ja’far al-Mansur summoned Abu Hanifa. Caliph Abu Ja’far al-Mansur’s Hajib (the officer who manages the royal household) was nurturing grudge towards Abu Hanifa. Look, the man who was the officer of the Caliph is Al-Mansur’s Hajib. He was hostile to Al-Imam Al-Azam. When Abu Hanifa was present, Hajib Rabi said: “O, Commander of Mumins (Muslims)! This Abu Hanifa is opposing your ancestors.” That man was making mischief in order to drive a wedge between Al-Imam Al-Azam and The Caliph. Ibn Abbas said: “When a person takes an oath on something, and after one or two days he exceptionally or in other words mistakenly gone against his oath, his act would be jaiz (permissible). Whereas Abu Hanifa said, ‘that exception is only valid if he returns to his oath immediately after.’” Abu Hanifa replied: “O, Commander of All Muslims! Rabi, with that allegation, is stating that your army has no allegiance to you.” The Caliph asked: “How can this be possible?” Abu Hanifa replied: “If so, they can take an oath at your presence. After they return to their homes, they can perform the mentioned exception. And as that exception is permissible, their allegiance would be invalid.” The Caliph laughed before turning to his hajib (officer), and he said: “Rabi, watch yourself. Do not touch Abu Hanifa.” In other words, the man was overwhelmed by his own enmity. Al-Imam Al-Azam twisted Rabi in the Caliph’s presence and laid the blame on his door. With what tools? With knowledge. After the Caliph left, Rabi turned to the Imam and said: “You requested my execution.” Abu Hanifa replied: “No, you wanted to have my blood spilled. I saved myself from death, and saved you from the sin.” You see, that is the respected personality called Al-Imam Al-Azam. He is a universal âlim (Islamic scholar) (r.a.).


On another day, when Abu Hanifa was in the presence of the Caliph, a person amongst those who disliked the Imam spoke: “O, Abu Hanifa! The caliph ordered us to behead a random person. Even though he was unaware of the justification, is it lawful for the assigned executioner to behead the random person or is it not? Abu Hanifa replied: “Does the Commander of Muslims ordered it righteously or unreasonably?” Did you see how Abu Hanifa bested that man, too? The man replied: “He does righteously,” of course he said that, he was obliged to say it. Abu Hanifa replied: “Then fulfill the justice no matter what. Do not ask around about it.” The man retreated into silence. After that, Abu Hanifa turned to the person next to him and said: “That man wanted to hold me tight but I tied him up tightly.”As it is apparent, bad people opposing Al-Imam Al-Azam have always fallen into the same situation. Hostility towards Abu Hanifa is a dreadful thing. That would lead you to destruction. It is dangerous. Allah forbid! The servants of Allah are all like this.

A man stole a peacock that belonged to one of Abu Hanifa’s neighbors. The neighbor visited Abu Hanifa. He said to Abu Hanifa: “Do not speak to no one about this.” Abu Hanifa arrived at the masjid (small mosque), and said while jamaat (community) was present: “O, the one who stole his neighbors’ peacock! Did not you feel any embarrassment as you walked into the masjid as bird feathers falled from your head?” At that moment a man amid the crowd searched for feathers on his head. The Imam said to him: “Depart this masjid and return your neighbor’s bird.” So, the thief was identified, and the bird was returned back to its owner. This case is another confirmation of Al-Imam Al-Azam’s superior intellect. We can’t cover everything about Al-Imam Al-Azam. Mighty Allah (c.c.) bestowed him with His wisdom. In other words, Allah bestowed His grace to Al-Imam Al-Azam by granting him knowledge.


(Dakika: 30:00)


He was destined for intellect and taqwa (piety). He is the rising sun for the humanity. He is a great star of knowledge.


Imam A’mes was a characteristically tough looking person. (He is another grand âlim – ‘Islamic scholar’). When he was angry he said to his wife: “If you notify me about flour shortage in the house via saying, sending letters or sending people on my way, then be divorced from me!” These words of Imam A’mes greatly surprised his wife. They said to the woman: “No one but Abu Hanifa may find a way out of this.” Immediately after, the woman visited Abu Hanifa and told him the situation. Abu Hanifa (r.a.) came up with a solution like the following. He said: “When you run out of flour, stitch the empty flour sack to his clothes as he was sleeping. By the time he wakes, he will notice the empty flour sack and realize you’ve run out of flour.” In short, this way she would notify him without triggering a divorce. The woman did as she was told. Imam A’mes said the following after realizing the situation: “I swear to Allah! This is Abu Hanifa’s thinking and caution. As that man breathes, there’s no salvation for us. He renders us powerless by showing the gaps in our insights.” Even the âlims (Islamic scholar) were rendered powerless in front of Al-Imam Al-Azam. Yet, true helpless folks were rescued by Al-Imam Al-Azam. Bi’iznillah! (If Allah permits.)


A person took an oath to have intercourse with his wife in daylight in Ramadan al-Sharif month. (This is not possible because the man would be fasting in the daylight, having intercourse before evening namâz (prayer) is not permitted while fasting.) They were so astonished so that they couldn’t find a way out from this one. The Imam’s answer was clear: “They will go on a vacation. Fasting is not fard (obligatory) for the guests. Thus there’s no need to pay an expiation. As seen, Al-Imam Al-Azam saved them with his methods just like he saved many others.

In Imam’s time, a person said: “Grant me a term of respite. After that, I will demonstrate the signs and miracles of prophethood.” Immediately after hearing this Abu Hanifa said: “Whomsoever asks this man to demonstrate the so-called signs will become a kâfir (infidel). Because, according to Al-Qur´an Al-Karim and Al-Hadith Al-Shareef (i.e., the Prophet Muhammad’s saying) there will be no prophet after Prophet Muhammad until the qiyamah (day of judgment).” That is to say, he demonstrated his readiness in judgment also here. Al-Imam Al-Azam is such an âlim (Islamic scholar) who offered no chance or respite to deviants.


Al-Imam Al-Azam married to a second woman after his son Hammad’s mother. After receiving the news, his original wife said to the Imam: “You must divorce that woman with triple talaq (repudiation, triple talaq leads to a nonretractable divorce). Or else I will not be your life partner any longer.” That meant she loved Al-Imam Al-Azam so much that she couldn’t share him with anyone. The Imam invited his new wife to his first wife’s house to consult on a matter. His new wife arrived at the address and enquired this matter to the Imam: “Is it permissible (jaiz) if a woman to stayed separated from his husband?” Right after this question, Hammad’s mother said: “Did you see? You are obliged to divorce your new wife.” The Imam replied: “All my wives except this house shall be divorced with triple talaq (repudiation, triple talaq leads to a non-retractable divorce).” He had no wives except for the ones in that house. Hammad’s mother was pleased upon hearing this. But the Imam’s new wife was also present in the house; therefore she wasn’t divorced. The Imam couldn’t upset her for that moment, but he also fulfilled and applied the judgment of the sharia law.


A person among the Rafidhi enquired to the Imam: “Who is the strongest of people?” – That person is a follower of Rafida –. The Imam replied: “For us, the strongest of all humans is Ali (r.a.). Because he acknowledged Abu Bakr as the rightful caliph and left the throne to him. But for you, that would be Abu Bakr (r.a.), in other words, the strongest person is Abu Bakr for you. Because you would professedly say that he seized the throne from Ali via force. He suppressed the Rafidhi before he could not even utter a word. Rafidhi people are enemies of Abu Bakr and Umar. Yet, you see their feebleness in the face of Al-Imam Al-Azam. The Rafidhi was petrified with astonishment in the face of that answer.


They asked Abu Hanifa: “If a man said to his wife: ‘If you take ablution (ghusl) and cleanse yourself from the state of janabah (impurity) then be divorced from me with triple talaq (repudiation, triple talaq leads to a nonretractable divorce). If you leave any of the five namâz (prayer) then be divorced from me with triple talaq. If you refuse intercourse with me, again, be divorced from me with triple talaq,” They asked him: “What must be done regarding this subject?” Let’s see how the Imam answered: “After performing afternoon namâz (prayer), they can have intercourse. And she can take ghusl (ablution) before the evening namâz (prayer). Then she will perform the evening namâz and later, the night namâz. Thereby the talaq (repudiation) will be invalid.” In other words, there’s no argument the Imam could not respond. Allah bestowed so much knowledge and divine light upon him. “Nûrun alâ nûr – Ilm (knowledge) is the most splendid divine light.”


Another time, they asked the Imam: “How should we act if a person said the following to his wife when she was atop of a ladder: ‘If you take one step, no matter up or down, be divorced from me.’” Abu Hanifa replied: “If it is possible, two people can bring the ladder down on the floor so that the woman can get off without climbing up or down. If that is not possible a person who is her namahram (first-degree relative) will climb the ladder and take her down in his or her arms. In other words, a person among her first degree relatives like her father, brother or sister with whom the marriage is forbidden. The Imam’s answer was ready.



Someone said to the Imam: “A woman was holding a glass filled with water, his husband said ‘if you pour the water down, or drink it, or make someone else drink it, be divorced from me!’ what must be done?” The Imam replied: “The water in the glass can be soaked out using a piece of cloth.” When you place the cloth into the glass, it will absorb the water itself. These are examples of the Imam’s quick answers.


They asked the Imam: “Let’s say a person swore he will not eat eggs. He then swore that he will eat it if it emerged from someone’s armpit. And the man next to him had an hidden egg under his armpit, then what must be done?” The Imam replied: “You can place that egg under a chicken for incubation. He can eat it after it became a grown chicken. Another warning: “According to Shafi’i laws the way out in this case is to mix-up the egg with something sweet like halva that will eliminate its bitterness. That is the solution according to the school of Imam Al-Shafi’i.


(Dakika: 40:08)



A woman gave birth to conjoined twins. Their backs were joint. (in other words, two kids whose backs were bonded). And one of them had died. In Kufa, the âlims (Islamic scholar) of that time decided to the burial of both children. Abu Hanifa said: “The dead one will be buried underground, but the live one will be above ground. They will get separated through time.” They did as the Imam told. The alive kid separated himself from the dead one on his own. He even lived on. In the course of his life, they called him “The one Abu Hanifa freed.” Look, today’s medical technology has no chance of discovering this. This is another wonder of Al-Imam Al-Azam.


Abu Hanifa had met with Ali’s (r.a.) great-great-grandson Imam Muhammad Al-Baqir in Medina. Muhammad Al-Baqir said: “I’ve heard your ancestors opposed Muhammad’s hadith (words).” Abu Hanifa replied: Allah forbid! How can this be possible! Please sit down. I have great respect towards your ancestors and the Messenger of Allah.” Imam sat on his knees, and the following conversation occurred between them. Muhammad al-Baqir is a grand âlim (Islamic scholar). Imam-i Muhammad al-Baqir is a descendant of our Prophet, and he’s one of the great-grandsons of Ali. Abu Hanifa asked: “Who is weaker, a woman or a man?” Muhammad al-Baqir replied: “A woman.” Abu Hanifa asked: “What is a woman’s share in legacy.” Muhammad al-Baqir replied: “Women has half share in legacy. But men have full share.” The Imam: “If you had used qiyas (deductive analogy), Muhammad al-Baqir: “I would, of course, give two shares to women, and half-share to men.” how would you act? The Imam asked: “Which is better, namâz (prayer) or fasting?” Muhammad al-Baqir: “Namâz (prayer) is superior.” The Imam said, „If I had to rule according to qiyas (analogy) then I would have ruled that a menstruating woman repeat her namâz (prayer) but I am not ruling according to qiyas (analogy). I am issuing legal opinion (fatwa) according to islamic verdicts. Again, the Imam asked: “Is urine more impure or is semen?” Muhammad al-Baqir: “Urine is more impure.” Abu Hanifa continued: “If I had ruled with qiyas (analogy) I would have made people do ghusl (ablution) after they urinated. I issued no such verdict. I’ve also applied the religious verdicts here.” Muhammad al-Baqir stood up and kissed Abu Hanifa between his eyes. He appreciated him him.


So, valuable friends,


As you noticed, everyone had an admiration for Al-Imam Al-Azam. But hypocrites, heretics, ignorants and followers of bid’ah (deviant innovations) and unbelievers don’t like Al-Imam Al-Azam. An outsider arrived at Kufa. He had a dazzling wife. A Kufa resident became obsessed with her, he led her astray. He then claimed her his wife. The woman’s husband was incapable of proving she was married to him. Kufa’s Qadi, Ibn Abi Layla, and Abu Hanifa and a community of people visited this outsider’s house. He had a dog in the household. Al-Imam Al-Azam knew right away that this dog will verify if the woman belonged to that household. The dog barked at every woman who entered the house except for the defendant woman. The dog testified that it knew her by retreating into silence, and approved her with its behavior. Thus the justice became fulfilled. Al-Imam Al-Azam saved that man too with his intelligence. The culprit faced his offense, and in the end he received his punishment.


Ibn Hubeyre was the governor of Kufa, he summoned Abu Hanifa and showed him a ring on which these letters were engraved: “Atâ bin Abdullah.” The governor said: “I can’t wear this ring because someone else’s name is engraved on it.” Abu Hanifa said: “If you twist the ‘ba’ of the word ‘bin’ a little to the opposite side, it will become a ‘mim.’ And he was very swift while replying. The governor: “Let’s see each other more often.” Because the governor was astonished by the swiftness of Imam’s intellect. Abu Hanifa replied: “What is my business near you?” You enchain the people near you. And you render them powerless those who leave you. For now, I have nothing to lose if I offended you.” Abu Hanifa said these words to the Governor Ibn Hubeyr, but he had also said similar words to, being in the first place, Caliph al-Mansur, Isa ibn Musa and others too.


Dahhak had occupied Kufa and had ordered the execution of citizens. Abu Hanifa appeared before the rebellious Dahhak, he only had an undershirt and a shirt for an outfit, he was casualy dressed. The Imam asked Dahhak why did he give the order to slay the folk. Dahhak said: “For the people of Kufa became murtadd (one who turns back from Islam).” Abu Hanifa: “Was the din (religion) of the residents of Kufa different than their religion now? Or do they subject to the same religion?” Dahhak had him repeat his words. And he said: “We made a grave error.” Immediately after that, they sheathed their swords. And people of Kufa were saved from certain death. Look, the people of Kufa were about to be slain by sword. Al-Imam Al-Azam appeared before Dahhak with his long underwear and solved the situation. He saved the folk from certain death. Bi’iznillah Ta’ala (if mighty Allah permits.) In another report, the Kharijites (members of a school of thought) entered Kufa and asked about the greatest local âlim (Islamic scholar). Look, these pitiful Kharijites spilled so much blood, and they still consider themselves Muslims. They entered Kufa and asked for the greatest local âlim (Islamic scholar). After hearing that âlim (Islamic scholar) was Abu Hanifa, they said to him “Repent from kufr (unbelief, blasphemy).” Look, Kharijites are speaking to Al-Imam Al-Azam. These Kharijites said so many horrible things to Ali and other Sahaba.


(Dakika: 50:01)


Al-Imam Al-Azam said: “I am the one who repented from all instances of kufr. (unbelief)” He said: “I am the one who repented from all kufr (unbelief)” The Kharijites chatted amongst themselves: “That man drew us into his kufr (unbelief). He spoke with that purpose.” They summoned him again and enquired about the aforementioned matter. The Imam replied: “Have you come to that conclusion via your assumptions or knowledge?” They said: “Assumptions.” Abu Hanifa: “The ayah (al-Hujurat, 12) indicates some [negative] assumption (about Muslim person) is sinful. And according to your school, negative assumptions about a fellow Muslim is kufr (unbelief, blasphemy). Now, repent from that kufr.” Look, the Imam, overwhelmed those bloodthirsty Kharijites with his knowledge. Warning: Now listen, some envious characters plotting against Al-Imam Al-Azam proclaimed that the Imam was involved in kufr (unbelief) because of his encounter with the Kharijites. They based this assertion on these two incidents. And some of them even requested him to repent. Whereas the reports hadn’t defamed his dignity; they also brought him fame, when we consider the result. May Allah bless him very much. And may He bless all âlims (scholars) of Islam.


A person entrusted a pouch that held a thousand dinars to a man he assigned as his guardian. He then asked him to hand the bag over to his kid after he grew up. He also stated in his last will he desired his son to take the money when he is old enough. The man died, his son grew old, yet the assigned guardian was far from returning the money. He only gave the empty pouch. The son then visited Abu Hanifa and reported the situation. Abu Hanifa summoned the guardian. Imam said to him: “It is clear the share you desired is the total amount that was in the pouch. You must return the absolute amount to fulfill the last will.” Some hadith scholars (âlims) used to oppose Al-Imam Al-Azam. In the previous case, he rescued the boy from that situation.


Someday, one of them mistakenly said his wife: “This night, ask your talaq from me (ask me to divorce you); or else be divorced from me.” And his wife said (read carefully): “If I refuse to ask talaq (ask you to divorce me) all my slaves be free.” The hadith scholar (âlim) regretted what he said – he was also hostile towards Al-Imam Al-Azam – consulted to Abu Hanifa for a way out. Did you see? Even those oppose Al-Imam Al-Azam are in need of him. The Imam said: “Your wife may say ‘divorce me.’ And you can say ‘be divorced’ if you want. There’s nothing else needed for both of you. Thereafter, this hadith scholar (âlim) and his wife started praying for Abu Hanifa until their last breath. And they kept praying. Being a hadith scholar (âlim) is one thing, being a mujtahid is another. But, being an expert in Fiqh, a Faqih is a different thing. Nonetheless, being the splendid star that enlightens the universe with wisdom is a different thing.


A person said to his wife: “If you don’t pour five kilograms of salt into a meal that you boiled; and even if I taste salt slightly, then be divorced from me.” They also consulted the Imam. The Imam said: “Boil an egg in a pan and pour that much salt into it. You can even notice him asking salt while eating it.” And he saved them. Because when you boil an egg in salt water, the salt will not penetrate through the egg. You still have to peel it before consumption. This is another example of Al-Imam Al-Azam’s brilliant intellect.


A band of followers of Dahriyyun (philosophers, materialists) wanted to murder Abu Hanifa. Dahriyyun; as you know are unbelievers. They’re raising the concept of ‘time’ to the level of a deity. The moment they came over him, the Imam said: “Halt, let us talk about an issue. After which you can do as you wish.” These people had desired to kill Al-Imam Al-Azam. They allowed the Imam to speak. Abu Hanifa had put it in this way: “There is a ship lacking a captain or crew, and it is filled with goods to the brim; what are your assessments regarding the ship’s survival?” They said: “That is impossible. It has no chance of survival.” The Imam said: “This is what you inferred using your brain, yet you still believe the world can remain upright without a mastermind. The followers of Dahriyyun repented immediately. They sheathed their swords, and backed away from killing the Imam.


A person came into the Imam’s presence. He stated a person owed him a thousand dirhams, but said that he refused he had borrowed money. He asked for a way out. The Imam knew the person who came to him was a trustworthy person and said: “You should find two witnesses and donate the refused amount to one of them. Then, that person should sue the denier with your and the other witness’s testimony.” They did as the Imam told. The chief judge (qadi) sentenced the denier to pay one thousand dirhams.



Abu Hanifa’s intellect’s rapidity and his outstanding replies to impossible inquiries are bottomless topics. There are many topics to talk about Al-Imam Al-Azam. And there are numerous reports. Besides, there are some matters not related to Al-Imam Al-Azam are included, so, the parts we transferred are enough for the desired purpose. We wanted to summarize subject here. Al-Imam Al-Azam was a revered person, with outstanding morals. Abu Yusuf narrated the following. Abu Yusuf is amongst the worlds greatest Faqihs (expert in Fiqh). He used to say: “Abu Hanifa had utmost obedience to his mother.” In other words, Al-Imam Al-Azam had so much respect and obedience to his mother. Abu Hanifa used to say: “The day my teacher Hammad passed away, I’ve started to praying for him after performing namâz (prayer). I prayed to him and my family together – namely my mother, father, and lineage–. I had never stretched my legs towards my teacher Hammad’s house while lying down.” Between the Imam’s and his teachers’ house, there was a distance of seven streets. Al-Imam Al-Azam used to say: “I also prayed for all my teachers who taught me Ilm (knowledge).”


(Dakika: 1:00:28)


Venerable folks,

We can’t finish Al-Imam Al-Azam’s morals through speaking and narrating. Again, on another day, the Caliph was talking about Al-Imam Al-Azam. Caliph Harun al-Rashid said to Abu Yusuf: “Tell me about Abu Hanifa’s morals.” Abu Yusuf: “O! Commander of Muslims! Allah Ta’ala commanded: ‘Mâ yelfîzu min kâvli illâ ledeyhi ragıybün atîdün’ – ‘Not a word does he utter, but there is a watcher by him, ready.’ My situation near Al-Imam Al-Azam is this, I’m like that watcher. Whatever knowledge there is within me is his achievement.” In other words, Imam Abu Yusuf stated he received his wisdom from Al-Imam Al-Azam, or namely, Abu Hanifa. Thereupon hearing this,  Caliph Harun al-Rashid said: “That sense of morals only pertain to saleh (pious) personalities.” Because, even if you praised him day and night, you still couldn’t finish talking about his moral values. Now, let’s explain the concept ‘high-morals’; it includes taqwa (piety), Namus (virtue), devotion, managing people, true friendship, holding benevolent deeds in high-regards, being reticent but making the right decision when you speak; enduring hardships even for your enemies.” All traits related to high-morals were present in Al-Imam Al-Azam. May Cenab-ı Hakk (Mighty Allah) bestow peace upon his soul. Friends, may Mighty Allah be pleased with him and reveal His face to him. May Allah bestow limitless blessings upon Al-Imam Al-Azam and all other Islamic âlims (scholars). (r.a.) “Vel-hamdü leke ya Rabb’el âlemin.”

Valuable friends,


Someday, a dispute occurred between Caliph Al-Mansur and his wife. The debate was due to the Caliph losing track of equality and justice among his wives. The Caliph’s wife asked him to act fairly. Later, they invited Abu Hanifa as arbitrate between them. The Caliph and his wife both consented to his arbitration. Abu Hanifa then arrived. Mansur started forth. The Caliph both conversation with Al-Imam Al-Azam and asked questions to him. The woman eavesdropped behind a curtain. The Caliph asked: “How many wives can a man have together?” Imam replied: “Four.” The Caliph asked: “How many cariyes (slavegirls) is he allowed to have?” The Imam replied: “As many as he desired.” The Caliph asked: “Is anyone permitted to say anything different?” “No, this is undisputed,” replied the Imam. Back then, the conditions were as discussed. But, Al-Qur´an Al-Karim was sent for the abolition of slavery. Needless to say, the conditions differed the greatest thawab (reward) dedicated to breaking the chains of humanity. After the conversation, the Caliph turned to his wife hidden behind the curved and said: “You hear everything don’t you?” Abu Hanifa began to speak: “O, Commander of Muslims! Allah Ta’ala permitted that many wives to those who dealt fairly. Otherwise, those who can’t fulfill this promise must not marry more woman. For Allah Ta’ala commands in Al-Qur´an Al-Karim (an Nisa’ – 4th Ayah): “Fe in hîftüm ella tâdülü fevahideten – But if you fear that you will not be just, then (marry only) one.” Second marriage only pertains to those deal justly. In the present case, the second marriage depends on necessity and justice. This situation is limited by Al-Qur´an Al-Karim to four wives. But this is also said: “Those who can’t fulfill this promise must not marry more woman.” Abu Hanifa was a well-dressed man, he was stylish.” His son Hammad narrates: “My father’s physique and appearance were pleasant. He applied fine scented perfumes. In fact, one could sense his perfume before his arrival.” These are the Sunnah of our Prophet. Abu Yusuf used to say: “Prior to his arrival the beautiful scent he used would be sensed by people, signaling his arrival.” As other people also reported; he would wear a black and long kalensüve (amamah wrapped on a person’s head).


Nadr said: “One day when Imam was about to mount on a steed, he said to me: ‘give me the thing you’re wearing on your back.’” He took my apparel and wore it. Then he said to me: “Your apparel tightened me, its thickness disturbed me.” The Imam had furs made of squirrel, fox and sable skins. He used to wear them and performed namaz (prayer). He had a shirt that had a sign on it. He had seven kalensüve (amamah wrapped on a person’s head). One of them was black. Kalensüve is an amamah (turban) wrapped on the person’s head.


So, valuable friends,


Al-Imam Al-Azam is an utmost well-mannered and wise person. There’re numerous valuable narrations about this matter. If you research quotes about adab (good manners) and wisdom you can find them via Al-Imam Al-Azam. Abu Hanifa said: “Is there a more beneficial kalam (speech, word) than tafsir (explaining) of the divine commands, explaining them like ‘this is thawab (reward), and this is haram (prohibited)’. We show the path to praise Allah Ta’ala. The traveler lacking food in his leather bag is destined for demise. And so are the folks who worship but stay away from wisdom, they can’t even catch a glimpse of the fruits of their endeavors.” In other words, Al-Imam Al-Azam wanted people to act on knowledge. Ibadat (worship), without  knowledge, is fruitless. That has little worth.


A person approached the Imam. He wanted Imam to be an intercessor (He resorted to Abu Hanifa to ask Allah for forgiveness) regarding a matter. The Imam said: “That matter is not related with seeking knowledge. Allah Ta’ala had a promise from âlims (Islamic scholars) that the âlims will convey their knowledge to the folks and conceal nothing.


(Dakika: 1:10:06)

Yet the âlims (Islamic scholars) can only convey what they know. They can only seek Allah’s consent through that. Âlims (Islamic scholars) have no superiority, other than that.” For that very reason, we see Al-Imam Al-Azams devotion to Allah’s consent and His commands. They asked Abu Hanifa: “What are your opinions on the Battle of Siffin between Ali (r.a.)and Muawiyah ibn Abu Sufyan?” The Imam replied: “I fear from being responsible for the words I speak in the presence of Allah. Yet I know you will not ask ‘why did you not answer’ when I retreat into silence. Everyone must know what they’re obliged to in regards to din (religion), and they must accomplish their mission. This is the better thing to do.”


He used to say to his ashab (companions): “If your intention about learning this knowledge for good deeds, that Allah makes you successful. Or else you’ll never prevail.” This is another well-known saying of his: “I am dazed by those who speak with assumptions, saying: ‘in my opinion.’” They carry their deeds via their assumptions. Whereas Allah Ta’ala commanded to his messenger (a.s.), (al-Isra 36th Ayah) “Ve lâ takfû mâ leyse leke bihi ılmün –   Do not occupy yourself with what you have no knowledge of.” Allah firmly warned us about this. And some people speak like ‘in my opinion is this and that.’ They do deeds on the assumption. Al-Imam Al-Azam criticized them fiercely and rejected them. Look, one day, Abu Hanifa Al-Imam Al-Azam said to Ibrahim ibn Adham: “O, Ibrahim!” – Do you know Ibrahim Adham? He’s a grand awliya. “O, Ibrahim! You take great care in ibadat (worship). You must know that; din (religion) and ibadat (worship) may only survive via knowledge. You must show obeisance to knowledge.” Al-Imam Al-Azam, advising awliya people. The Imam used to say: “A person collecting Al-Hadith Al-Shareef (i.e., the Prophet Muhammad’s saying), without deeply researching fiqh knowledge is similar to a pharmacist selling medical supplies. He needs a doctor to judge the use of medical supplies. The faqih people (expert in fiqh) are acquainted with Al-Hadith Al-Shareef’s origins, they can derive a legal ruling from them.” In other words, being a hadith âlim (Islamic scholar) is inadequate on its own. One must also become an âlim of fiqh, a mujtahid. He must acknowledge the states of the hadith. Or else he can’t become a doctor, but may stay as a pharmacist. Al-Imam Al-Azam exemplified that. Look, I’m repeating it. “A person collecting Al-Hadith Al-Shareef (i.e., the Prophet Muhammad’s saying), without deeply researching fiqh knowledge is similar to a pharmacist selling medical supplies. He needs a doctor to judge the use of the medical supplies.” In other words, he said the hadith collectors are in need of mujtahids. They need experts in fiqh knowledge; namely, people like Al-Imam Al-Azam. Faqihs, knowing the origin of a hadith (saying) and deriving rulings from them, are similar to doctors in this regard. He will know how to apply the medical supplies, that is the knowledge of fiqh. Caliph al-Mansur asked the Imam: “Why do you keep your distance from us?” Al-Imam Al-Azam stood clear of states people, even the caliphs. Imam replied: “There’s nothing within your possession that I desire. If I drew near you without reason unrest occurs. Yet if I stay away then you will make me sorry. For that reason my present attitude is suitable.”

The Imam would interrupt him if someone among the crowd tried to say things against another in his presence; he would say: “May Allah forgive those souls who spoke unwelcome things about us and as well as those spoke in praise of us. May Allah bestow His blessings to those speaking in praise of us. You should quit such gossip and endeavor to deeply research your religion, knowledge-wise. “In due course, Allah may render those slanderers destitute in need of you.” In the face of Al-Imam Al-Azam; even those resented or opposed him became destitute in need of Al-Imam Al-Azam, and they will continue to be. This happened for some; for others, time is near.

Some of the Imam’s meritious words: “If the eye of someone knew his own worth, and took his dignity into consideration, then the world will be vile for him; and hardships will become insignificant. Do not accredit those who interrupt you while you’re speaking. Realize that desire and love for knowledge and adab (good manners) is nonexistent in that person.

Valuable friends,

As you see, Al-Imam Al-Azam keeps scattering words of wisdom. The Imam responded with a poem which translates as: “It is as if the countries became corrupt, and there are no proper, wise people left in them; they’re citing me as sayyid (descendant of Muhammad) whereas I’m far from deserving the title. My situation can bring nothing but hardship to the people.” In other words, Al-Imam Al-Azam would not praise himself.

Valuable friends,

After all, no âlim (Islamic scholar) would praise himself, they wouldn’t pay a share to their own nafs (ego). They would submissively continue their service to Allah. Al-Imam Al-Azam refused being assigned to the position of Qadi and head of the treasure. We had tried to give you fundamental information regarding case beforehand.

One of them was this: A report suggested that Ibn Hubayra had his men beat Al-Imam Al-Azam when he was in prison, the Imam had a lump in his head; and stated they freed him for that reason.

Another report narrates that our Prophet said the following words Ibn Hubayra’s dream. – Now, see how our Prophet protects Al-Imam Al-Azam with Allah’s blessing. – Our Prophet told that governor: “Aren’t you frightened to having your men beat an innocent person who belonged to my Ummah? Don’t you fear Allah!” Immediately after that, they freed Al-Imam Al-Azam with unseemly haste.

Our valuable friends,

This incident is another of the many signs of Al-Imam Al-Azam being an honorable servant in the presence of Allah and besides our Prophet. Al-Imam Al-Azam learned qira’at knowledge with confirmation of Imâm-i Âsim. Imâm-i Âsim is one of the seven famous qira’at kurrâ (kurrâ is similar to Hafiz, but has superior knowledge). Aforementioned report is the confirmation of Imâm-i Âsim in qira’at knowledge. Abu Hanifa’s knowledge in hadith science is approved by the Imams of the Tabi’un period and others; Him receiving approval from Tabi’ al-Tabi’in and four thousand sheiks, was the aforementioned information.

(Dakika: 1:20:14)

Hereby his trait, authors, composing works about biographies of muhaddith like Al-Dhahabi, mentioned Al-Imam Al-Azam in their works. Those who say: “Imam was inattentive in hadith studies,” are either uttering this due to their ignorance or jealousy. Since revealing secret rulings from its evidence is nothing contrary to hadith studies. Those who give a quick glance at works of Abu Hanifa and his ashab (companions), will realize these sayings are untruthful. Fruits of endeavoring in fiqh knowledge are only possible through hadith studies. Al-Imam Al-Azam is also the teacher of hadith âlims (scholars). Abu Bakr and Umar (r.a.) were unable to become much famous in terms of narrating hadith. They were preoccupied with the caliphate. Upon a glance at other sahabah, one can see that Şeyhayn reported very few hadith. Just as one can’t say “they were inattentive in hadith narration”; same things cannot be spoken for Abu Hanifa too. Though Imam al-Shafi’i met with Malik many times and learned hadith from him, he barely mentioned Imam al-Malik in his books. This goes quite differently for hadith critics Ebû Zür and Ibn-i Ma’ine who lived in the same period. Besides, reports of narrations made without discernment are not held in high esteem. Ibn ‘Abd al-Barr assigned a chapter in his book about avoiding narratives without discernment; he had put great emphasis on the subject.

Ibn Subrume used to say, “Report only a few hadith, so you become faqih (expert in fiqh) person.” And Ibn Mubarak used to say: “We base our hadith to the books, but we must also have confirmation from the people who do tafsir (explanation) of hadiths. Abu Hanifa held the same opinion. Abu Hanifa used to say: “For a muhaddith, the credit is not important after he heard the hadith. The important thing is him memorizing the first version of the hadith he had heard until the day he reported it. That is only possible with the solidness of his memory.” Al-Khatib al-Baghdadi, reported this on the authority of Israil ibn Yunus: “Such beautiful character, Abu Hanifa. His memory is solid. He had collected hadiths related to fiqh. Fiqh related rulings of every hadith reside with him. He’s researching hadith with great passion” Imam Abu Yusuf also said: “I’ve witnessed no person who was better at hadith tafsir (explaining); and about hadith implementation to fiqh.”

Valuable people,

Abu Yusuf, who is amongst the greatest âlims (Islamic scholars) of the world is his head-student. He said: “Abu Hanifa is right. He reveals the rulings that will save us in the akhirah (afterlife).” A wise person looks for pieces of evidence Abu Hanifa’s madhab (school) relied on and holds him in high esteem. What do they depend on? They’re dependent on in Qur’an, Sunnah, Ijma, Qiyas, primary and secondary evidence.

Imam al-A’mash resided near Abu Hanifa. People asked plenty of questions about various matters to Abu Hanifa. The Imam replied them one after another. Imam al-A’mash used to turn to Abu Hanifa and say: “How did you produce answers to so many questions that quickly.” See what Imam says: “Via many Al-Hadith Al-Shareef you reported.” Immediately after that, he read numerous Al-Hadith Al-Sharif which he based his answers on.” He also mentioned the time and places Imam al-A’mash reported these hadiths. Thus, he confirmed every Al-Hadith Al-Sharif narrated by al-A’mash, in person. Al- A’mash said upon hearing a few more hadiths: “The ones you read are sufficient. I had spent one hundred days on reporting those hadiths you conveyed in one hour. I actually hadn’t thought you dealt with the mukteza (origin or requirements) of these hadiths. I knew that famous faqihs (experts in fiqh) resemble specialist doctors. And us, muhaddiths, are like pharmacists selling medical supplies.” Did you see how Al-A’mash, that hadith âlim (scholar), testified? He said: “O, Abu Hanifa! I’ve witnessed you possessed both of these traits.” In other words, Al-Imam Al-Azam had reached ranks even the doctors couldn’t reach. Allah bestowed him. We’ll now, try to convey you short but to the point information, regarding Al-Imam Al-Azam’s demise and cause of death, InshaAllah.

Esteemed listeners,

They imprisoned the Imam after he refused the position of chief judge (Qadi) and other assignments. Then they desired to make him head of treasure which he also refused. After which he was beaten and flagellated. Friends, Al-Imam Al-Azam, was forced to drink from a bowl that contained poison. Behold, those unable to stand his presence set the caliph up against him. And the caliph was deceived. Imam said: “I have no idea of its content. I refrain from killing myself knowingly.” That’s to say, they forced him to drink poison. In fact, it is said there’re reports that suggest the caliph was also present in the course of this coercion. Allah knows better whether they’re true. They poured the bowl of poison down the Imam’s mouth, forcing him to drink it. The Imam sensed his demise. He performed sajda (prostration). He breathed his last while his forehead placed on earth (prostration). Abu Hanifa’s refusal of the position of Qadi had posed no necessity to be murdered by the caliph. Because the caliph made the same offer before but received refusal anyway. The Caliph didn’t even punish him slightly. Yet the Caliph’s entourage continuously spread rumors Abu Hanifa. They said he refused the Abbasid Caliphate, and he was helping Ali’s descendants like he did before; that he sided with them.

(Dakika: 1:30:20)

Meanwhile, there were afraid Ibrahim ibn Abdullah ibn Hasan ibn Hüseyin ibn Ali was about to raid Basra. Te caliph feared Abu Hanifa supporting that Ibrahim who was among grandsons of Ali (r.a.). Because Abu Hanifa was a trader, he had immense wealth. And the Caliph’s reputation in his tongue was apparent. The Caliph invited the Imam to Baghdad, but he wouldn’t dare to kill him at first. He offered him the rank of Qadi knowing he will refuse. Therefore, the secondary reason for the Imam’s demise became his refusal; the primary reason was politics. Al-Imam Al-Azam sided with the truth and the rightful people. Through his life, he never made concessions to anyone about this. He refused the punishment he will endure on the earth. He said: “As long as I’m innocent in Allah’s presence. I fear from reaching to the very presence of Allah as a criminal.” Then, he attained the rank of martyrdom, too. And he also reached the rank of martyrdom on earth.

“The Imam’s date of death, teçhiz (the process starting from washing the corpse to his burial) and tekvin (enshrouding).” With the consensus of narration, Abu Hanifa died in his seventieth year that would be the year 767 (Hijri, 150). This was the year he moved to Allah’s protection. There’s a weakness in the report suggesting he died at the 151st year of Hijra. His demise at Hijri 150 is most prominent. And that is Rajab (seventh month of the Islamic calendar). Some people also said he died between Sha’ban (eight) and Shawwal (tenth) months.

Valuable folks!

They carried him out of the prison he died in. After his demise, he left no one but Hammad behind. Hassan bin Umare, who was a Qadi of Bagdad at that time, washed his corpse. Ebu Reca, Abdullah bin Vakip El Herevi brought the water (for washing). They bathed Al-Imam Al-Azam together. After which they said: “We knew he didn’t break his fast for a straight thirty years, he was always fasting. We knew he didn’t lay his back down to rest for a straight forty years.” – Those who bathed him said that. – Both the chief Qadi (chief judge) and his entourage said that. Just like you were the most faqih (expert in fiqh), most âbid (the devotee who prays, worships, fasts and such) and zâhid (abstained from the delights of the world) of us; you gathered so many benevolent virtues and merits together.” – They’re speaking to his death body. – They were saying:  “May Allah fill your grave with blessings and mercy. After you, we will be stranded.” Qadi Hasan ibn Umare had just finished the bathing when people of Baghdad flourished there. Only Allah knows their numbers. In the streets, newscasters and reporters kept yelling Abu Hanifa’s death. According to the narrations of that day, over fifty thousand people gathered for Abu Hanifa’s janazah namaz (funeral prayer) – In that day’s world – (r.a.). His janazah namaz was performed six times. That day’s final namaz was led by his son Hammad. Because of the flourishing crowd, the janazah namaz was repeated again and again until he was buried afternoon. After present people finished their namaz (prayer), he was buried afternoon. After his burial, people from different Islamic towns arrived, and they performed janazah namaz (funeral prayer) for a continuous twenty days. Some reports suggest that it was twenty-six days.

Friends, Abu Hanifa, requested to be buried to the secluded sides of Hayzuran Mezarlık (graveyard) as his last will. After hearing this, Caliph al-Mansur said: “Who will save me from Abu Hanifa, both when he was alive and now when he is dead?” In other words, he felt grief for his cruelty towards Al-Imam Al-Azam. Mecca’s sheik ibn Ibn Jurayj heard about Abu Hanifa’s demise. At first, he sobbed. Then he said: “Wisdom has left us.” In other words, he’s saying the light of wisdom faded away. Behold, this world; Elders of Mecca and Medina are said the following upon Al-Imam Al-Azam’s demise, “The wisdom had left this world.” Şûbe heard about the Imam’s demise. He said: “The light of knowledge faded in Kufa. The city of Kufa will not see a similar âlim (Islamic scholar) like Al-Imam Al-Azam.” Al-Imam Al-Azam’s tomb stayed plain earth for a long time. After which Melik Ebû Saîd, El Mustafa, El Hârizmî constructed a dome over it. They also built a number of madrasa around it. Following Imam’s demise, divine voices are heard. But we will inshaAllah cover these in our following lesson.

(Dakika: 1:38:40)


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