BIOGRAPHY OF IMAM AHAMD RAZA KHAN BARELVI

BIOGRAPHY OF IMAM AHAMD RAZA KHAN BARELVI

 

Ahmed Raza Khan Fazil-e-Barelvi (Urdu: احمد رضاخان‎, Hindi: अहमद रज़ा खान, 1856–1921 CE or 10/10/1272__25/02/1340 AH, born & died Bareilly, UP), popularly known as Aala Hazrat, was a Hanafi Sunni who founded the Barelvi movement of South Asia.[2][3][4] Raza Khan wrote on numerous topics, including law, religion, philosophy and the sciences. He was a prolific writer, producing nearly 1,000 works in his lifetime.[3]

Early life:

His father was Naqi Ali Khan, his grand father was Raza Ali Khan and his great-grandfather Shah Kazim Ali Khan[5] was a noted Sunni scholar.[6]

Ahmad was born on 14 June 1856 in Jasuli, one of the areas of Bareilly Sharif, united India. His birth name is Mohammad however his grandfather called him Ahmad Raza and his mother named him Amman Miyān. He became famous with the name which was kept by his grandfather[7] Khan used the appellation "Abdul Mustafa" (slave [or servant] of Mustafa) prior to signing his name in correspondence.[8] He studied Islamic sciences and completed a traditional Dars-i-Nizami course under the supervision of his father Naqī Áli Khān, who was a legal scholar. He went on the Hajj with his father in 1878.

Religious studies:

Ahmed Raza Khan translated the Quran into Urdu, which was first published in 1912 under the title of Kanz ul-Iman fi Tarjuma al-Qur’an. The original manuscript is preserved in the library of Idara Tahqiqat-i-Imam Ahmed Raza, Karachi, and an English translation of Kanzul Iman has also been published. Ahmed Raza Khan also wrote several books on the collection and compilation of hadiths.[9]

Beliefs:

Ahmed Raza Khan's beliefs regarding Muhammad include:

    Muhammad, although human, possessed a noor (light) that predates creation.[10] This contrasts with the Deobandi view that Muhammad was insan-e-kamil ("the complete man"), a respected but physically typical human.[11][12]
    He is haazir naazir (can be present in many places at the same time, as opposed to God, who is everywhere by definition).[13]
    God has granted him ilm-e-ghaib (the knowledge of the unseen).

Raza Khan wrote:

    We do not hold that anyone can equal the knowledge of Allah Most High, or possess it independently, nor do we assert that Allah’s giving of knowledge to the Prophet (Allah bless him and give him peace) is anything but a part. But what a patent and tremendous difference between one part [the Prophet’s] and another [anyone else’s]: like the difference between the sky and the earth, or rather even greater and more immense.
    —Ahmed Raza Khan, al-Dawla al-Makkiyya (c00), 291.

Opposition to other sects:

Mirza Ghulam Ahmad of Qadian claimed to be the Mahdi (messiah) awaited by the Muslims as well as a new prophet. These claims proved to be extremely controversial among many in the Muslim community, and he was branded a heretic and apostate by many religious scholars of the time, including Ahmed Raza Khan. Ghulam Ahmad's claims are controversial to this day, but his Mahdi status and prophethood is believed in by the Ahmadiyya sect. Though, Pakistan in 1974, have officially declared the Ahmadiyya sect non-Muslims.[14]

When Ahmed Raza visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs") for presentation to the scholars of Mecca and Medina. Ahmed Raza Khan collected opinions of the ulama of the Hejaz and compiled them in an Arabic language compendium with the title, Husam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). In that work, which was to inspire a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present, Ahmad Raza denounced as kuffar the Deobandi leaders Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi.[15]

Khan issued fatwas against other religious groups such as Deobandis and Ahl al-Hadith, accusing them of being disrespectful towards Muhammad. Khan went as far as to declare not only all Deobandis and Ahl al-Hadith as infidels and apostates,[16] but also any non-Deobandis who doubted the apostasy of Deobandis.[17]

Opposition to heterodox practices:

Raza Khan condemned many practices he saw as bid'at (forbidden innovations), such as:

    Qawali (religious music) and Sufi whirling, which he opposed as un-Islamic. Khan issued a fatwa in which he quoted the sayings of the Chisti Sufi order demonstrating their view that musical instruments are forbidden in Islam.[18]
    Tawaf (ceremonially walking in circles around a holy site ) of tombs.[19]
    Sajda (prostration) on Shrines and Tombs to those other than God[20][21]
    Ta'zieh, plays re-enacting religious scenes[20]
    Women going to visit mazaar (tombs)[22]

Criticism:

    Raza opposed labeling then-British held India to be Dar al-Harb ("land of war"), thus opposing any justification of jihad (struggle) or hijrat (mass emigration to escape) against the proposed plans of the Deobandiyya Movement who wished to begin jihaad. Raza's stance was opposed by Deobandi scholars such as Muhammad Qasim Nanotvi.[24]
    Raza Khan opposed the belief in a heliocentric system, instead stating that the sun and moon circulate around the Earth.[25]

    

BIOGRAPHY OF IMAM AHAMD BIN HAMBAL

BIOGRAPHY OF IMAM AHAMD BIN HAMBAL

Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani (780–855 CE / 164–241 AH) (Arabic: احمد بن محمد بن حنبل ابو عبد الله الشيباني‎) was an important Muslim scholar and theologian. He is considered the founder of the Hanbali school of Islamic jurisprudence. Ibn Hanbal is one of the most celebrated Sunni theologians, often referred to as "Sheikh ul-Islam,"[7] honorifics given to the most esteemed doctrinal authorities in the Sunni tradition. Ibn Hanbal personified the theological views of the early orthodox scholars, including the founders of the other extant schools of Sunni fiqh. Hanbal was a strong spokesman for the usage of hadiths.[8]

Early life and family:
Legal writings, produced October 879.

Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe.[9] His father was an officer in the Abbasid army in Khurasan and later settled with his family in Baghdad, where Ahmad was born in 780 CE.[2]

Ibn Hanbal had two wives and several children, including an older son, who later became a judge in Isfahan.[7]
 

Education and Work:
Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi. He became a mufti in his old age, but is remembered most famously, as the founder of the Hanbali madhab or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar as well as the United Arab Emirates.[10][11][12]

In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five times in his life, twice on foot.[13]

Death:     Ahmad Ibn Hanbal died in 855 CE in Baghdad, Iraq.

Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. Al-Ma'mun wanted to assert the religious authority of the Caliph by pressuring scholars to adopt the Mu'tazila view that the Qur'an was created rather than uncreated. According to Sunni tradition, ibn Hanbal was among the scholars to resist the Caliph's interference and the Mu'tazila doctrine of a created Qur'an—although some Orientalist sources raise a question on whether or not he remained steadfast[14]

Due to his refusal to accept Mu'tazilite authority, ibn Hanbal was imprisoned in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim, ibn Hanbal was flogged to unconsciousness. However, this caused upheaval in Baghdad and al-Ma'mun was forced to release ibn Hanbal.[13] After al-Mu’tasim’s death, al-Wathiq became caliph and continued his predecessor's policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional Sunni dogma, that ibn Hanbal was welcomed back to Baghdad.

WORKS:

The following books are found in Ibn al-Nadim's Fihrist:

    Usool as-Sunnah : "Foundations of the Prophetic Tradition (in Belief)"
    asSunnah : "The Propeht Tradition (in Belief)"
    Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
    Kitab al-Manasik: "The Book of the Rites of Hajj"
    Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
    Kitab al-Iman: "The Book of Faith"
    Kitab al-Masa'il "Issues in Fiqh"
    Kitab al-Ashribah: "The Book of Drinks"
    Kitab al-Fada'il Sahaba: "Virtues of the Companions"
    Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
    Kitab Mansukh: "The Book of Abrogation"
    Kitab al-Fara'id: "The Book of Obligatory Duties"
    Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
    Tafsir : "Exegesis"
    the Musnad

Quotes: 

It is said that, when told that it was religiously permissible to say what pleases his persecuters without believing in it at the time of mihna, Ahmad said "If I remained silent and you remained silent, then who will teach the ignorant?".
    With regard to innovation within religion, Ahmad said “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The pious among Ahlus Sunnah are the Friends of Allah, while the sinners among Ahlul-Bidah are the Enemies of Allah.”[15]

Historical views:

Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of God except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.[7]

His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated that he did not consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.[16] Likewise, Andalusian scholar Ibn 'Abd al-Barr did not include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence.[17] Thus, while Ibn Hanbal's prowess in the field of tradition appears to be undisputed, his status as a jurist has not enjoyed the same reception.

Early Islamic scholars

Muhammad (570–632) prepared the Constitution of Medina, taught the Quran, and advised his companions[18]

`Abd Allah bin Masud (Died 650) taught

Ali (607-661) fourth caliph taught

Aisha Muhammad's wife and first caliphs daughter taught

`Abd Allah ibn `Abbas (618-736) taught

Zaid bin Thabit (610-660) taught

Umar (579-644) second caliph taught

Abu Hurairah (603 – 681) taught

Alqama ibn Qays (died 681) taught

Hussein ibn Ali (626–680) taught

Qasim ibn Muhammad ibn Abu Bakr (657-725) taught and raised by Aisha

Urwah ibn Zubayr (died 713) taught by Aisha, he then taught

Said ibn al-Musayyib (637-715) taught

Abdullah ibn Umar (614-693) taught

Abd Allah ibn al-Zubayr (624-692) taught by Aisha, he then taught

Ibrahim al-Nakha’i taught

Ali ibn al-Husayn Zayn al-Abidin (659–712) taught

Hisham ibn Urwah (667-772) taught

Ibn Shihab al-Zuhri (died 741) taught

Salim ibn Abd-Allah ibn Umar taught

Umar ibn Abdul Aziz (682-720) raised and taught by Abdullah ibn Umar

Hammad bin ibi Sulman taught

Muhammad al Baqir (676-733) taught

Farwah bint al-Qasim Abu Bakr's great grand daughter Jafar's mother

Abu Hanifa (699 — 767) wrote Al Fiqh Al Akbar [19] and Kitab Al-Athar, jurisprudence followed by Sunni, Sufi, Barelvi, Deobandi, Zaidiyyah Shia and originally by the Fatimid and taught

Zayd ibn Ali (695-740)

Ja'far al-Sadiq (702–765) Ali's and Abu Bakr's great great grand son taught

Malik ibn Anas (711 – 795) wrote Muwatta[20], jurisprudence from early Madina period now mostly followed by Sunni in Africa and taught

Al-Waqidi (748 – 822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn Anas

Abu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies and history books, student of Malik ibn Anas

Abu Yusuf (729-798) wrote Usul al-fiqh

Muhammad al-Shaybani (749–805)

Al-Shafi‘i (767—820) wrote Al-Risala (book), jurisprudence followed by Sunni and taught

Ismail ibn Ibrahim

Ali ibn al-Madini (778–849) wrote The Book of Knowledge of the Companions

Ibn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography

Isma'il ibn Jafar (719-775)

Musa al-Kadhim (745-799)

Ahmad ibn Hanbal (780—855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni and hadith books

Muhammad al-Bukhari (810-870) wrote Sahih al-Bukhari hadith books[21]

Muslim ibn al-Hajjaj (815-875) wrote Sahih Muslim hadith books[22]

Muhammad ibn `Isa at-Tirmidhi (824-892) wrote Jami` at-Tirmidhi hadith books[23]

Al-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies of the Nobles

Ibn Majah (824- 887) wrote Sunan ibn Majah hadith book

Abu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book

Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith book followed by Twelved Shia

Muhammad ibn Jarir al-Tabari (838–923) wrote History of the Prophets and Kings, Tafsir al-Tabari

Abu al-Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna

Ibn Babawayh (923-991) wrote Man la yahduruhu al-Faqih jurisprudence followed by twelver Shia

Sharif Razi (930-977) wrote Nahj al-Balagha followed by Twelver Shia

Nasir al-Din al-Tusi (1201-1274) wrote jurisprudence books followed by Ismaili and Twelver Shia

Al-Ghazali (1058–1111) wrote The Niche for Lights,[24][25] The Incoherence of the Philosophers, The Alchemy of Happiness on Sufism

Rumi (1207-1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism

KEY: Some Of Muhammad's Companions

KEY: Taught in Madina

KEY: Taught in Iraq

KEY: Worked in Syria

KEY: Travelled Extensively Collecting The Sayings Of Muhammad And Wrote Hadith Books

KEY: Worked in Iran

 

BIOGRAPHY OF IMAM SHAFIEE

BIOGRAPHY OF IMAM SHAFIEE

Imaam Shafi’ee (R.A) was a great scholar of his time. He acquired a great amount of knowledge at a very tender age. Imaam Sahib (R.A) was highly ranked for his knowledge and understanding of jurisprudence.

He held teachings which due to their great effect, people from afar would come to attend. Imaam Sahib (R.A) respected and honoured his pupils with utmost kindness.

Imaam Sahib (R.A) did not commit himself to worldly affairs and was very intimate. He himself is the author of many momentous kitaabs, which due to their usefulness are read widely amongst people.

GENEOLOGY : Imaam Abu Abdullah Muhammed Ibn Idris Ibn Abbas Ibn Uthman Ibn Shafi’ee Ibn Saa’ib Ibn Ubayd Ibn Abd Yazeed Ibn Hashim Ibn Muttalib Ibn Abd Munaf Qurayshi Muttalibi Hashimi (R.A).

BIRTH AND CHILDHOOD : Imaam Sahib (R.A) has stated that, "I was born in 150 A.H, in a town in Syria called Gazah. When I was two years old I was brought to Makkah."

BLESSED FORETELLING :  

Imaam Sahib’s (R.A) mother reports of an incident before the birth of Imaam Shafi’ee (R.A) where in her dream she sighted the Jupiter star emerging from her womb and embarking in the province of Egypt. She distinguished a radiant light emitting from this star illuminating the entire city. She questioned the wise men of the city to interpret this dream, who notified her that in the near future she was due to give birth to a learned scholar whose knowledge would be beneficial far and wide.

PRIMARY EDUCATION :  

In Makkah Imaam Sahib (R.A) started an elementary religious school after which he gained education in Madinah. With the training of archery and horse riding and with the knowledge of religious education, he lived in the tribe of Banu Huzayl in Makkah, and he gained a high degree of Arabic poetry. Apart from this he listened to hadith narrated by his uncle, Muhammad Ibn Shafi’ee and Muslim Ibn Khalid Zanji.

ACQUISITION OF KNOWLEDGE : 

Imaam Sahib (R.A) states, "I was an orphan, my mother used to support me, I never even used to have enough money to pay my fees. When the teacher used to teach the children I used to listen and learn it off by heart straight away. So in the teacher’s absence I used to teach, because of this the teacher was very happy with me, so in return he agreed on teaching me free.

As it was very hard for my mother to pay for my stationary I used to choose bones, stones and palm leaves to write on. At the age of seven I knew the whole Qur’an with knowledge of its meaning and I learnt Mu’atta Imaam Maalik at the age of 10.

A SMALL REPRESENTATION OF IMAAM SHAFI’EE’S ( R.A.) TEACHERS :

1. Muhammed Ibn Ali Ibn Shafi’ee, Imaam Sahib’s (R.A) uncle. He narrated a hadith from Abdullah Ibn Ali Ibn Saa’ib Ibn Ubayd. 2. Sufyan Ibn Uyaynah Makki, Imaam Sahib’s (R.A) teacher from Makkah.

3. Imaam Maalik Ibn Anas (R.A); Imaam Shafi'ee's oldest teacher from Madinah.

A few other teachers of Imaam Shafi’ee ( R.A.) : Muslim Ibn Khalid Zanji Haatim Ibn Ismail, Ibrahim Ibn Muhammad Ibn Abi Yahya, Hishaam Ibn Yusuf Sinani, Marwan Ibn Mu’aawiyah, Muhammad Ibn Ismail Dawood Ibn Abdul Rahman, Ismail Ibn Ja’far, Hisham Ibn Yusuf etc.

DISTINCTIVE CHARACTERISTICS: 

Imaam Shafi'ee ( R.A.) keenly practiced upon attributes that were praised within Ahaadeeth and Qur’an, and was a flawless exemplary character. Many incidents have been recorded manifesting these attributes:

INDEPENDENCE AND GENEROSITY:  

Imaam Shafi’ee (R.A) restrained himself from the rest of the world, he was independent, generous, broad-minded and very understanding.

Imaam Sahib (R.A) left the Yemeni Government and came to Makkah, he had 10,000 dinars with him. On the outskirts of the city there was an encamp, people came out to meet Imaam Sahib (R.A), amongst them there was a group of poor, needy people. He distributed the whole amount to them and after entering Makkah he asked for a loan.

Rabi’ has related that Imaam Sahib (R.A) used to give Sadaqah daily and in the Holy month of Ramadhan he used to give away clothes and large amounts of money to the poor and indigents.

INTELLIGENCE AND ELOQUENCE:  

Abu Ubayd has related that, "I have never seen anyone as knowledgeable and talented as Shafi’ee (R.A), and no-one as perfect as him." Haroon Ibn Saeed Ayli states that if Imaam Sahib (R.A)

wanted to prove that a stone pillar is a stick, it would be possible for him.

DESCRIPTION AND APPEARANCE:  

Muzani has narrated, "I have never seen anyone as handsome as Imaam Shafi’ee (R.A). The complexion of his cheeks was fair, and when he used to stroke his beard it was never more than a handful. Imaam Sahib (R.A) used to dye his hair with ‘henna’. He liked scent. Whichever pillar he used to lean against whilst teaching, the fragrance would linger onto the pillar."

WORSHIP AND MYSTIC EXERCISE:  

Every night Imaam Sahib (R.A) used to complete the Qur’an, and in Ramadhan throughout the day and night he used to complete the Qur’an twice. It is stated that in Ramadhan he used to finish the Qur’an 7 times in salaah.

AGE AND DATE OF DEATH :     58 years of age: 204 A.H. in the month of Rajab on Friday, in Egypt.

BURIAL :        Imaam Sahib (R.A) spent his last days in the world with Abdullah Ibnul Hakam.

The Governor of Egypt led the Janazah prayers. His two sons Abul Hasan Muhammad and Uthmaan were present for the funeral rites. Imaam Shafi’ee (R.A) who has followers all over the world was buried near Mount Mukatram. 

 

BIOGRAPHY OF IMAM ABU HANIFA

BIOGRAPHY OF IMAM ABU HANIFA 

Imaam of Imaams; Lamp of the Ummah; Leader of the Jurists and Mujtahideen; Hafize-Hadith Hadhrat Imaam Abu Hanifah (R.A) was a prestigious Mujtahid, Muhaddith, authoritative person, truthfully spoken, abstinent, wise, and pious.

A great many Muhadditheen and Hanafi, Shafi’ee, Maaliki and Hanbali Ulamaa are in unison with regards to Imaam Sahib’s strengths and virtues. Thousands of literary works have been compiled by Imaam Abu Hanifah (R. A.). Amongst the Imaams ‘Imaam-e-Aazam’ (Greatest of the Imaams ) was the address of Imaam Abu Hanifah (RA.) alone. A great group of Ulamaa and Muhadditheen remained the followers of Imaam Abu Hanifah (RA.), and more than half of the Ummah of Prophet Muhammed Sallallahu Alaihi Wasallam are, till this day, followers also.

 He was born in the era of the Companions may Allah be pleased with them. Abstinent, God fearing, generous, knowledgeable and virtuous are all attributes collectively found of Imaam Abu Hanifah (R.A.).

 His origination is in Kufa, which at the time, was the greatest centre of ahaadith. As, in Kufa thousands of Companions may Allah be pleased with them of Rasulullah Sallallahu Alaihi Wasallam had resided there; more than one thousand jurists were born in Kufa of which one hundred and fifty were Companions of the Holy Prophet Sallallahu Alaihi Wasallam. Kufa, was where the ranked Hadhrat Abdullah Ibn Mas’ud may Allah be pleased with him and Hadhrat Abu Hurairamay Allah be pleased with him had previously resided.

Imaam Sahib’s upbringing and education was achieved in such a reputed educational centre, and he reaped much advantage from the Ulamaa of Haramain.  

LINEAGE:

Nu’maan ibn Thabit Ibn Zuta Ibn Maah\ lbn Marzubaan. (Difference of opinion lies only in choice of wording not name.) 

YEAR & PLACE of BIRTH:  80 A.H. Kufa, Iraq.

RENOWNED ADDRESS:   Imaam-e-Aazam \ Abu Hanifah (R. A.).

SPECIAL ATTRIBUTE: 

It has been unanimously agreed that Imaam Abu Hanifah (RA.) was a Taabi‘ee. There are various differing quotes concerning the number of Companions seen by Imaam Sahib. Sahib-e-Ikmaal narrates a total of 26, whilst Hafiz Ibn Hajr quotes 8. The most opposed view is that of Hafiz Almizzi whom has stated 72 Companions (R. A.). 

ACQUISITION OF KNOWLEDGE:  

Primary, basic Islamic teachings were acquired as a child, which were short lived due to Imaam Abu Hanifah’ s father’s death. Subsequently, he supported the family business. 

MEANS OF LIVELIHOOD:     Silk Merchant. 

ADVANCEMENT OF KNOWLEDGE: 

At the age of 22 years much spare time was spent in debating. In this period of time Imaam Sha’bee (R. A.) advised Imaam Abu Hanifah ( R.A.) to associate himself with a scholar.

Being unable to answer a query regarding the correct Sunnah procedure of divorce, Imaam Abu Hanifah began to join the gatherings of lmam Hammad (R. A), (student of Hadhrat Anas (RA.) ), disposing of his works as a debator. For the next ten consecutive years he remained the student of Imaam Hammad (R.A.). After two years, for a period of two months Imaam Hammad took a sudden leave to Basra ( due to his relative’s death) leaving Imaam Abu Hanifah (R. A.) to continue his works in Kufa. Imaam Abu Hanifah (R. A.) remained Imaam Hammad’s student for a further 8 years. 

MOST EMINENT TEACHER OF JURISPRUDENCE:       Imaam Hammad (R A)

MOST EMINENT TEACHER OF AHAADEETH:               Imaam Aamir Sha’bi (R. A.). 

NO. 0F AHAADEETH ACQUIRED:  

4,000 Ahaadeeth in which 2,000 Ahaadeeth from Imaam Hammad ( RA.)alone. 

PROMINENT PRINCIPLES UPON WHICH IMAAM ABU HANIFAH ACCEPTED AHAADEETH: 

1).Since the initial day of hearing the hadith it is remembered in its correct form to the very time of narration.

2). The hadith must have been projected by the Holy Prophet Sallallahu Alaihi Wasallam and narrated onwards via wholly reliable persons.

3). Any Ahaadeeth which contradicted the Qur’an or other famous Ahaadeeth were unacceptable. 

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) TEACHERS: 

Aamir Ibn Shurahbeel, Sha’abi Kufi, Alqama Ibn Marthad, Ziyaad Ibn Ilaqa, Adi Ibn Thabit, Qataada Basri, Muhammed Ibn Munkadir Madni, Simaak Ibn Harb, Qays Ibn Muslim Kufi, Mansoor Ibn Umar etc. etc.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) STUDENTS:  

Qazi Abu Yusuf, Muhammad Ibn Hasan, Zufar Ibn Huzayl, Hammad Ibn Abu Hanifah, Abu Ismat Mugheera Ibn Miqsam,Yunus Ibn Is‘haaq, Abu Bakr Ibn Ayyaash, Abdullah Ibn Mubarak, Ali Ibn Aasim, Ja’ far Ibn Awn, Ubaydullah Ibn Musa etc. etc.

IMAAM ABU HANIFAH’S (R.A.) LITERARY WORKS: 

‘Kitaab-ul-Aathar’ - compiled from a total of 70,000 Ahaadeeth, ‘Aalim-wal-muta ‘allim’, ‘Fiqhe Akbar’, ‘Jaami’ul Masaneed’, ‘Kitaabul Rad alal Qaadiriyah’ etc. etc. 

IMAAM ABU HANIFAH’S CHARACTERISTICS: 

a). Impartiality: Imaam Abu Hanifah (R. A.) has never accepted a favour from anyone and so was never indebted to anyone.

b). Humanitarian ways& generosity: On seeing Imaam Abu Hanifah (R. A.) a passer by avoided him and took a different path. When Imaam Abu Hanifah (R.A.) questioned as to why he did so, he replied that he was ashamed of himself as he was Imaam Abu Hanifah’s debtor of 10 000 Dirhams. The man’s humbleness over took Imaam Abu Hanifah (R.A.) and so he forgave the repayment of the debt.

c). Kind heartedness: Once, whilst sitting in a Masjid Imaam Sahib learnt of someone who had fallen from a roof. Immediately, Imaam Sahib departed from the gathering, barefooted, and ran to the place of accident. Until the injured recovered, Imaam Sahib paid daily visits to nurse him.

d). Disposition : Imaam Sahib would never speak unless it was necessary to do so. Someone mentioned before Sufyan Thawri (R.A.) that he had never heard Imaam Sahib back biting. Sufyan (R.A.) replied, "Abu Hanifah (R.A.) is not such a fool that he will destroy his own good deeds."
 

 Abstinence & God Fearing Ways: 

i). Sharik has stated, "I have never once observed Imaam Abu Hanifah reposing within the nights hours."

ii). Abu Nu’aym states, "Even before observing salaah Imaam Hanifah (R. A.) would weep and supplicate before Allah."

iii). There is no such Surah within the Qur’an which I have not recited during Nafl prayers." - Abu Hanifah (R. A.)

iv). Kharija lbn Mus’ab has stated that 4 religious leaders have completed the recitation of the entire Qur’an in one rakaah of salaah alone. Uthmaan Ibn Affaan (RA.), Tameen Daari (RA.), Sa’eed Ibn Jubair (R. A.) and Imaam Abu Hanifah (R. A.).

v). There was once acknowledgment of a stolen sheep. Imaam Abu Hanifah inquired and researched as to how long a sheep lives. After finding out, he never ate sheep for 7 years, fearing that the meat may be from the stolen sheep.

vi). For 40 consecutive years Imaam Sahib observed a nocturnal practice of performing Fajr salaah with the ablution of Esha. 

NO. 0F QUR’AN’S COMPLETED IN RAMADHAAN : 60

NO. OF PILGRIMAGES OBSERVED IN LIFETIME : 55

TRIALS & TRIBULATIONS:

Trial No.1: During the reign of Ibn Hubaira Imaam Abu Hanifah ( R.A.) rejected his request of the post of Chief Justice. (As Imaam Sahib did not want to collaborate with the corrupt).

Consequence of Rejection : Tormented by passing through the city mounted upon a horse, whereby he was whipped 10 times a day for eleven consecutive days.

 Trial No.2: During the reign of Abu Jaafar Mansoor again the above request was pledged, yet again rejected.

Consequence of Rejection No.2: Imprisoned and violently beaten.

Prolongation of Trial: Khalifa Abu Ja’far Mansoor again urged that Imaam Sahib should reconsider. Finally, Imaam Sahib swore by Allah that he would not accept.

Consequence: Imaam Sahib was lashed, shirtless 30 times, drawing blood that seeped to his heels. He was again imprisoned, with restricted rations for 15 days, after which he was forcefully made to drink a poison that led to his martyrdom.  

AGE & DATE OF DEATH: 70 years of age : 150 A.H. in the month of Rajab. (others have stated Sha’baan and Shawwaal also).

BURIAL: Six Janaazah salaah were conducted in order to cater for more than

50,000 people whom had collected. His son, and only child; Hammad, lead the last Janazah salaah.