The Hanafi School : Origin, Development And Features

INTRODUCTION

The Hanafi School is one of the four Madhhabs (schools of law) in jurisprudence (Fiqh)
within Sunni Islam. The Hanafi madhhab is named after scholar Abu Hanifa an-Nu‘man ibn
Thābit ((767 - 699CE /80 - 148 AH), a Tabi‘i whose legal views were preserved primarily by his
two most important disciples, Abu Yusuf and Muhammad al-Shaybani. They laid down the
systematic foundations for the work of later Hanafis. Though the Hanafi School finally came to
adopt the mainstream legal methodology and philosophy, it did maintain peculiar characteristics
such as its emphasis on the practical aspects of the law. Particularly in the first three centuries
of Islam, its followers, more than any other school, were the chief authors and experts on
formularies (shurut), notarial documents, and the profession and conduct of judgeship (adab al-
qada). It is distinguished from the other schools through its placing less reliance on mass oral
traditions as a source of legal knowledge. It developed the exegesis of the Qur'an through a
method of analogical reasoning known as Qiyas. It also established the principle that the
universal concurrence of the Ummah (community) of Islam on a point of law, as represented by
legal and religious scholars, constituted evidence of the will of God. This process is called ijma',
which means the consensus of the scholars. Thus, the school definitively established the
Qur'an, the Traditions of the Prophet, ijma' and qiyas as the basis of Islamic law. In addition to
these, Hanafi accepted local customs as a secondary source of the law.

FOUNDER OF THE SCHOOL OF THOUGHT – IMAM ABU HANIFA

Numān ibn Thābit ibn Zūṭā ibn Marzubān, better known as Imām Abū Ḥanīfah(R.A.), (699 —
767 CE / 80 — 148 AH) was the founder of the Ḥanafī school of Islamic law—the largest of the
four primary Sunni schools of law. He was born in Kufa, but his ancestors were originally from
Iran. In the formation of Abu Hanifa played a decisive role to find him in Kufa, which that period
was, one of the cultural centers of the Caliphate. His forefathers were engaged silk trade. So In
his early time he involved in that trade. He was keen interested in study. Primary, basic Islamic
teachings were acquired from his home land.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. The Imam went to Medina in
102 A.H. in pursuit of Knowledge and attended the lessons of seven top theologians. The
celebrated Imam Musa Kazim and his illustrious father Imam Jafar Sadiq the descendants of
Muhammad, were the greatest authorities in Islamic learning of their times and Imām Abū
Ḥanīfah took full advantage of their society in Medina. He was highly impressed with the
erudition of Imam Ja'far al-Sadiq whom he acknowledged as the most learned man in the world
of Islam.
Abstinent, God fearing, generous, knowledgeable and virtuous are all attributes collectively
found of Imaam Abu Hanifah. A great many Muhadditheen and Hanafi, Shafi’ee, Maaliki and
Hanbali Ulamaa are in unison with regards to this Imaam’s strengths and virtues. Amongst the
Imaams ‘Imaam-e-Aazam’ (Greatest of the Imaams ) was the address of Imaam Abu Hanifah
alone. Abū Ḥanīfah is regarded by some as one of the Tabi‘un, the generation after the Sahaba,
who were the companions of the Islamic Prophet Muhammad. This is based on reports that he
saw the Sahabi Anas ibn Malik, with some even reporting that he transmitted Hadith from him
and other companions of Muhammad.Others take the view that Abū Ḥanīfah only saw around
half a dozen companions, possibly at a young age, and did not directly narrate hadith from
them. Nevertheless, it is widely acknowledged that he learnt hadith from tabi'een including
Ibrahim al Nakha'i.

In 148A.H (767A.D), Abū Ḥanīfah died in prison. The reason of his death is not clear, as some
say that Abū Ḥanīfah issued a legal opinion for bearing arms against Al-mansoor, and the latter
had him poisoned to death. It was said that so many people attended his funeral that the funeral
service was repeated six times for more than 50,000 people who had amassed before he was
actually buried.

A SMALL GLIMPSE OF IMAAM ABU HANIFA’S (R.A.) TEACHERS: Imam Abu Hanifah
benefited from nearly 4,000 Sheikhs. Among his 1st and the most important tutors was Imam
Hammad (Died 120 A.H.) whose educational lineage is linked with Hadhrat Abdullah Ibn
Mas’ood (R.A.). and also others were:Imam Jafar ibn Muhammad al-SādiqAamir 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.

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.

HIGHLIGHTS OF AL-MADH'HAB AL-HANAFI

Al-Madh'hab Al-Hanafi took off after Abu Hanifa died in 150H. Of his close followers some
stand out in spreading the Fiqh. The main ones are Abu Yusuf, Muhammad Sheybani, and
Al-Lu'lu'i.
¾ Abu Yusuf, Ya'qub ibn Ibrahim al-Kufi (113-182) was the Chief Justice appointed during
the times of Khalifa Al-Mahdi, then Khalifa Al-Haadi, then Khalifa Al-Rasheed. The last was
grateful to Abu Yusuf for he was the main influence in favor of the Al-Rasheed for the
Khilaafah; therefore Abu Yusuf was elevated to be the Supreme Justice. Meanwhile Abu
Yusuf, with full support of the powers of the government, appointed to the Justice
Department only those who acknowledged the Hanafi Fiqh—all others had either to change
their Madh'hab or lose their job. Abu Yusuf had his own interpretation of the Hanafi Fiqh,
and he wrote some books about the Madh'hab. His close student was Al-Sheybani, who
had not reached his twenties when Abu Hanifa died.
¾ Muhammad ibn Hasan al-Shibani (132-189) was a good writer, and he wrote a good many
books about the teachings of Abu Hanifa, thus making the biggest contribution to the Hanafi
Madh'hab. Like Abu Yusuf, Al-Sheybani had his personal views and Fiqh points, and he
expressed them when he wrote the Hanafi Fiqh. Al-Sheybani also studied under Malik Ibn
Anas for 3 years and was affected by his methodology, thus he introduced Malik's method of
Hadith selection in the emerging Hanafi Madh'hab. His books are among the most
authoritative in Hanafi school of thought (Al-Zahir Rivayya).
¾ Hasan ibn Ziyad al-Lulu (d. 204) Studied law at the Abu Hanifa, and then at the Abu Yusuf
and Muhammad al-Sheibani. There was also a transmitter of hadith. Described the
philosophy of his teacher Abu Hanifa. However, the degree of credibility
in Hanafi school of thought, his books inferior to the books of Muhammad al-Sheibani, who
part of Zahir al-rivayya.

FORMATION OF THE HANAFI SCHOOL OF THOUGHT

Abu Hanif left no fundamental books. Several small booklets which he ascribed to express only
the general ideological principles and tenets of his teachings. Almost all of his legacy was
passed to them orally their students, who began work on the systematization and records
everything tremendous scientific heritage, which left a teacher. His disciples done everything in
their power to ensure that the legacy of this great man was not forgotten and their efforts began
to form the ideological and legal School (Madh'hab) Hanafi, who was destined to become one of
the most prevalent in orthodox Islam.

In preserving, organizing and disseminating the teachings of Abu Hanifa is particularly

distinguished two of his students - Ya'qub ibn Ibrahim al-Ansari (d. 182), the better known as
Abu Yusuf and Muhammad ibn al-Hasan Al-Shibani (132-189 gg.). They are called "sahibeyn
(two student). Abu Yusuf is the author of the following works:

• Kitab al-Asar. In this essay Yusuf, son of Ya'qub ibn Ibrahim, tells of his father, and that of
Abu Hanifa. In this work are the links and chains narrators (isnady) of all the events that
date back to the Prophet and his companions, referred to by the late teacher. In the same
essay shows the scientific methods of Abu Hanifa, and also collected fatwas of various
Iraqi jurists.
• Ihtilafu Abu Hanifa wa Ibn Abu Laila. In this polemic tells about the various aspects of the
debate on various issues between Abu Hanifa and jurist Ibn Abu Leila. It also clearly
expressed With world?? bit ibn Numan and his methods.
• Alaa al-radd al-Siyyer Avzai. In this work refers to the respect Muslims with non-Muslims
during the conduct of war and addresses various aspects of Islamic doctrine of war (jihad).
• Kitab al-Kharaj. In this work of Abu Yusuf addressed the economic problems state.
Distinctive feature of this work is its own representations on this issue, which sometimes do
not coincide with the representations of the Abu Hanifa, which the author gave in parallel
with his thoughts. What

As for Muhammad ibn al-Hasan al-Sheibani, he was a disciple of Abu Hanifa short time. His
education he supplemented later by Abu Yusuf and considered one of the leading specialists in
the field of law in Iraq. He wrote many books in the field of Islamic jurisprudence. All these
books are among of the most basic to the Hanafi school of thought.

In Among the outstanding pupils of Abu Hanifa was also Zufar ibn Huzayl (110-158) Abdullah
ibn Mubarak al-Mavardi (118-181), Hasan ibn Ziyad (d. 204).

FEATURES OF AL-MADH'HAB AL-HANAFI

The Al-Hanafi School of Thought tends to put more emphasis on Qiyas ‫( اﻟﻘـﻴــﺎس‬Analogy) and
Raa'y ‫( اﻟــﺮأى‬personal opinion) than an emphasis on Hadith choices, and the deductions there
from. It does not acknowledge the Imamah of Ahlul Bayt. The Hanafi School of Thought began
its popularity in the last quarter of the second century Hijrah.

USOOL (FOUNDATION) OF FIQH

The method of making legal provisions for Abu Hanifa was based on the following basic
sources:

1) Quran . This is the Word of God and the fundamental basis of Sharia.
2) Sunnah. Examples from the life of the Prophet Muhammad, his words and expressions
which are commentaries for the verses of the Quran.
3) Posts Companions of the Prophet Muhammad. This source also clarifies in various
aspects of the Sharia, as the companions were with the Prophet and know the essence or
the same background, different problems. Vyskazavaniya tabiinov (the next generation
behind them) are not statements of associates, as they not directly have contact with the
Prophet.
4) Qiyas. A proposition by analogy, which applies in cases where in Revelation there was no
literal to a given problem. The essence of this method is that the legal issue in these cases
can be resolved on the basis of analogy with what already exists in Revelation.
The legal problem is associated already in solution and on this basis of decision.
5) Istihsan (preference). Possibility of rejection of arguments qiyas if formally correct opinion
on the analogy in this situation is not quite appropriate. In this case, the requirement
imposed on the basis of another argument, which is opposed to explicit qiyas. Istihsan
applies when qiyas contradicts Ijma and orfom.
6) Ijma. Unanimity mudzhtahidov (theologians), both past and today, about any problem.
7) Orf. Use as an argument to any of the traditional distribution opinion in the Muslim society, if
there is no literal evidence Revelation. Orff is divided into Sahih and FASID. Saheeh - is the
RUF, which is not contradicts revelation. That allows him to apply as evidence. FASID - this
is the RUF, which contradicts revelation. This type of Orff not accepted as evidence.

SOME METHODS OF THE HANAFI SCHOOL OF THOUGHT

¾ Those fatwas, which are based on the verdict of Abu Hanifa, Abu Yusuf and Muhammad Al-
Shibani (Zahiru'r-Rivayya) are final and binding execution. If the requirements of Abu Hanifa
and Sahibeyna different, the prescriptions founder of school of thought are more a priority
for execution. What As for the requirements Sahibeyna (Abu Yusuf and Muhammad al-
 Sheibani), they not given in this case, preference, if not for that, no pressing necessary. For
example, the need may occur if data membership of a fatwa of Abu Hanifa are
questionable. By certain issues, such as evidence of inheritance or fatwas can be given with
reference to Abu Yusuf. On some issues fatwa can be given and with reference to
Muhammad al-Sheibani and Zufarov ibn Huzayla.
¾ If for some issue no ready prescription Imam (Abu Hanifa), the fatwa (legal requirement)
may be issued on the basis of the views and evidence of Abu Yusuf, then Muhammad Al-
Sheibani, and then Zufarov Huzayla and ibn Hasan ibn Ziyad.
¾ If any problem can be applied as qiyas and istihsana, then in most cases it is necessary to
issue an order pursuant istihsana.
¾ If Zahiru'r-Rivayye there is nothing on any issue under consideration, then it solution is
allowed to seek other sources of school of thought.
¾ If from the Imam (Abu Hanifa) on some issue there are many legends, then the
granting legalrequirements necessary to refer to the most convincing and indisputable.
¾ When Masha (followers who have not seen Abu Hanifa) have different, sometimes
conflicting requirements on some issue, must give fatwa on the basis of majority opinion.
¾ Cannot issue legal regulations on the basis of the weak and doubtful traditions (hadith).
However, if there is an urgent need, in exceptional If permissible to issue a fatwa on the
basis of these legends.

TERMS OF THE HANAFI SCHOOL OF THOUGHT

1) Zahiru'r-Rivayya - Messages from Abu Hanifa, Abu Yusuf and Muhammad al-Sheibani;
2) Imam - Abu Hanifa;
3) Sheikhan - Abu Hanifa and Abu Yusuf;
4) Tarafeyn - Abu Hanifa and Muhammad Al-Shibani;
5) Sahibeyn - Abu Yusuf and Muhammad al-Sheibani;
6) Thani - Abu Yusuf;
7) Al Salis - Muhammad Al-Shibani Lech - The view of Abu Hanifa;
8) Lehuma or Mezhebuhuma - the view of Abu Yusuf and Muhammad al-Sheibani;
9) Ashabuna - Abu Hanifa, Abu Yusuf and Muhammad al-Sheibani;
10) Mashayih - Followers who lived during the life of Abu Hanifa.

LIST OF MAJOR HANAFI BOOKS

a) Bahar-e-Shariat by Mufti Amjad Ali Aazmi.

b) Fatawa Rashidiya by Rashid Ahmad Gangohi.
c) Fatawa Razawiyya by Ahmed Raza Khan Barelvi.
d) Fatawa Mustafwiyah by Mustafa Raza Khan.
e) Hidayah by Burhan al-Din al-Marghinani.
f) Mukhtasar al-Quduri by Imam al-Quduri translated by Imam Tahir Mahmood al-Kiani.
g) Radd al-Muhtar ala al-Dur al-Mukhtar by Ibn Abidin.
CONCLUSION
The Hanafi School is the first of the four orthodox Sunni schools of law. It is distinguished from
the other schools through its placing less reliance on mass oral traditions as a source of legal
knowledge. How already stated above, the disciples of Abu Hanifa, in spite of some differences
with Teacher on specific issues, in general, sought to extend its legal school in the Caliphate. At
the same time, they were engaged in teaching activity and did everything in their power to
further refine theoretical basis of the Hanafi school of thought. Thanks to their
efforts Hanafi teaching has become a comprehensive school of Islamic jurisprudence, which
was able to solve almost all the existing problems in this area. These processes have led to the
fact that this Madh'hab became the most widespread in Abbasid caliphate. Hanafizm even
began to encourage the ruling dynasty, which was interested in the presence of the state of the
fundamental legal framework. When Abbasid Caliph Harun al-Rashid, one of the most
prominent theorists Hanafi school of thought Abu Yusuf became the supreme judge (kadiem) of
Baghdad. All kadii provinces of the Caliphate appointed them. In selecting candidates, Abu
Yusuf gave Preferred representatives of the Hanafi school ofthought. For this reason hanafizm
spread in the country with even greater rapidity. Later HanafiMadh'hab acquired official status in
the Ottoman State Empire. Since Hanafi Madh'hab firmly established in various regions Muslim
world and to this day his followers is the majority of Muslims in the world.

REFERENCES

1) Muhammad Hamidullah - The Schools Of Islamic Jurisprudence.

2) Ahamad Hasan - Early Development Of Islamic Jurisprudence.
3) A.A. Bilal Philips - The Evolution Of Fiqh
4) The Encyclopaedia Of Islam- Vol. 3