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Hammad bin Zaid

Hadith Scholar
Zafar ibn Al-Hudhayl (732-774)
Died in Basrah Abu ‘Abdur-Rahmaan ibn al-
(724-742) Qaasim (745-813)
Born in EgyptStudied under
Abu Yoosuf Ya’qoob ibn Malik Ibn Anas ibn Aamir Maalik for more than twenty
Ibraheem (735-795) (717-801) yearsWrite extensive book of Fiqh
Abu Haneefah (703-767)
Born: KufahHadith Scholar Fiqh MadeenahHadith (under az-Zuhri, of the Madh-hab called it al-
Nu’maan ibn ThaabitKufahIlm al-
(under Ibn Abi Lailaaa) Abu Naffi’ [freed slave of Abdullah ibn Mudawwanah
Kalaam FiqhMinor Taabi’oon
Haneefah MalikAppointed many Umr])Never left Madeenah except
Hanafi Scholars while chief Judge, for HajjCompiled Al-Muwatta
helped spread Madh-hb

Abu ‘Abdillaah ibn Wahb (742-

819)
Born in EgyptWas greatly praised
for deductive reasoning by Malik
Muhammad ibn al-Hasan ash-
Shaybaani (749-805)
Born: Wasit Grew up: KufahHadith
Abu Haneefah Abu Yoosuf
MalikBecame a Narator of Malik’s
Al-Muwatta
Ahmed ibn Hanbal ash-Shaybaani (778-855)
Born in BaghdadGreat memorizer and Narrator of
HadithStudied Fiqh and hadith science under Imam
Abu Yoosuf and Imaam Shaafi’iWas imprisoned and
later went into hiding for rejecting Mu’tazilite
philosophyCollected over 30,000 hadith in his book al-
Isma’eel ibn Yahyaa al-Muzani
Musnad
(791-876)
Companion of Imam ash-
Shaafi’iWrote a comprehensive book Muhammad ibn Idrees Ash-Shaafi’I (769-820)
of Fiqh of ash-Shaafi’I, condensed Born GhazzahGhazzah Madeenah (under Malik)Memorized Al-
under title Mukhtasar al-Muzani Muwatta and recited it to Malik Yemen (accused of Shiite
teachings) Iraq (under ash-Shaybaani Egypt (under students of
al-Layth’s)Two Periods: 1. Al-Madh-haab al-Qadeem (al-Hujjah)
Ar-Rabee’ al Maraadi (790-873) – Iraq2. Al-Madh-haab al-Jadeed (al-Umm) - EgyptFirst compiler Saalih ibn Ahmed ibn Abdullah ibn Ahmed Imaam Bukhari Imaam Muslim
Main narrator of al-UmmWrote of book detailing principles of Fiqh – Ar-Risaalah Hanbal (d.873) ibn Hanbal (d.903)
down ar-Risaalah

Yoosuf ibn Yahyaa al -Buwayti

Succeeded ash-Shaafi’I as main
teacher of the Madh-habTortured to
death for not following Mu’tazilite
Philosophy
 Hanafi Maliki Shaafi’i Hanbali
Unquestionable source, used to determine the
Quraan Primary Source, no pre conditions for application Primary Source Primary Source
accuracy of all other sources
Due to being in Iraq had to safeguard against
Conditions:
false hadith which were cropping up, so had to
 Rejected if contradicted cstoms of Only required that the Hadith be Saheeh,
be: Only condition that it be Marfoo’ (attributed
Sunnah people of Madeenah rejected all other conditions set by Imaams Abu
 Saheeh directly to Prophet
 None of the narrators were known to be Haneefah and Malik
 Mash-hoor
liars or extremelly weak memorizers
Since Madeenites were direct descendants of
‘Amal (Practices of Sahaabah deduced that practice common to all
Not Considered Not Considered Not Considered
Madeenites Madeenties must have been allowed, if not
encouraged by Prophet himself
Doubted the possibility in a number of cases but
The Madh-hab also recognized the Ijmaa' of the
Ijmaa’ of Sahaabah Included later scholars accepted it where it was known to have Only accepted the Ijmaa of the Sahaabah
scholars of any time as binding
occurred
Gave full weight to the opinions of Sahaabah Would give credence to all opinion, i.e. did not
Scholar would choose the opinion which Scholar would choose the opinion which
Ijtihaad of Sahaabah whether conflicting or in agreement, included pick one. For this reason some issues have
appeared most appropriate appeared most appropriate
them in al-Muwatta multiple rulings
Preferred to use weak Hadith over Qiyaas on
Hadith Da’eef Not Considered Not Considered Not Considered condition that the weakness was not due to the
narrator being Faasiq or Kdh-dhaab
Did not consider the deductions of the students
of Sahaabah if proofs weren’t available from If could not find in previous sources, but very
Qiyaas Placed last in order of importance Used as last resort
above sources as he considered himself their cautious of doing so
equal
Preference of one proof over another proof
because it appears more suitable to the situation
even though preferred proof may be technically
Istishaan (Preference) weaker than the one it is preferred to Not Considered Not Considered Not Considered
e.g. preferring hadith which is specific over
general, preferring more suitable law over
Qiyaas
So long as not in contradication to known
Isolated Customs of
Not Considered hadiths, same logic as general practices of Not Considered Not Considered
Madeenites
Madeenites
Welfare
Similar to Istihsaan – dealt with things that were
Istislaah Not Considered not specifically considered in Shari’aah but were Not Considered Not Considered
necessary for human welfare (e.g. collectiong
non-Zakah taxes from the rich)
Both Istishaan and Istislaah used by Abu
Haneefah and Malik respectively were rejected
as Bid’ah. Istis-haab means seeking a link by the
process of linking a later set of circumstances
Istis-haab Not Considered Not Considered Not Considered
with an earlier set. Based on the assumption
that Fiqh laws remain applicable to certain set of
conditions if it is not certain that these
conditions have altered
Those customs that did not contradict anything Those customs that did not contradict anything
Urf Not Considered
found in previous sources found in previous sources