🎮 Hammad Ibn Abi Sulayman You obviously were mistaken

By Shaykh Taha Karaan Regarding Imam Abu Hanifah’s allegedly having studied under Imam Ja’far as-Sadiq, please be informed as follows Imam Abu Hanifah was the pupil and intellectual successor of his mentor, Hammad ibn Abi Sulayman, who was the successor to Ibrahim an-Nakha’i, who was the successor to his uncle Alqamah ibn Qays an-Nakha’i, who was the successor to Sayyiduna Abdullah ibn Mas’ud, who was sent as a teacher to the city Kufah by Amir al-Mu’minin Sayyiduna Umar ibn al-Khattab. This chain of intellectual descent is known to anyone knowledgeable of the legislative history of Islam. In fact, Imam Abu Hanifah held his dicourses at the very same place in the masjid of Kufah where Ibn Mas’ud used to teach. This teaching circle was passed down generation after generation, by the men whose names you have just read From Ibn Mas’ud to Alqamah; from Alqamah to Ibrahim; from Ibrahim to Hammad; and ultimately from Hammad to Abu Hanifah, after whom it was occupied by three of his students successively firstly Zufar ibn Hudhayl; then Abu Yusuf; and then Muhammad ibn al-Hasan. Now, regarding the link between Abu Hanifah and Ja’far as-Sadiq, you need to keep in mind the following Firstly Imam Abu Hanifah was born in the year 80 AH Imam Ja’far as-Sadiq was born in the year 83 AH In other words, not only were they contemporaries; but Abu Hanifah was 3 years older than Ja’far as-Sadiq. Secondly Imam Abu Hanifah’s education took place in Kufah, in the school originally established by Ibn Mas’ud. Like other ulama of his time, he used to go to Hijaz for Hajj, and passing through Madinah, he used to benefit from the knowledge of eminent men of learning, such as the father of Imam Ja’far as-Sadiq, namely Imam Muhammad al-Baqir. Many of the ahadith he narrates from Imam Muhammad al-Baqir are documented in the books of his pupils Abu Yusuf and Muhammad ibn al-Hasan. Thirdly It is true that Imam Abu Hanifah does narrate some ahadith from Imam Ja’far as-Sadiq. But that was according to the habit of the ulama to narrate from even their contemporaries. If that alone is to be taken as evidence that Imam Abu Hanifah “studied” under Imam Ja’far as-Sadiq, then we will be bound to conclude that Imam Ja’far as-Sadiq similarly learnt from people other than his father, such as Ibn Shihab az-Zuhri, Ata ibn Abi Rabah, Urwah ibn Zubaur and Muhammad ibn al-Munkadir. Imam Ja’far as-Sadiq has narrated hadith from all of these men, and even others besides them. Tahdhib al-Kamal vol. 5 p. 75 Fourthly In the year 132 the Abbasids came to power, having ousted the Umayyads. Abu Hanifah was then 52 years of age. The Abbasid khalifah Abu Ja’far al-Mansur wanted Abu Hanifah as his chief justice, which post he refused. In order to escape the vengeance of the khalifah, Abu Hanifah betook himself to the Hijaz where he spent the next 2 years. It is in terms of this sojourn in the Hijaz that he is reported to have said, “Were it not for the 2 years, Nu’man Abu Hanifah would have been destroyed”. Creative Shi’i imaginations would have us believe that what he actually meant thereby was that it was during this period that he gained his knowledge at the feet of Imam Ja’far as-Sadiq. The absurdity of this can be seen from the fact that by that time he was already so famous as a man of learning, that he was sought by the khalifah as the chief justice. Apart from that, he was, as already shown, over 50 years of age. Fifthly There is a famous story in circulation about Imam Ja’far as-Sadiq posing certain questions to Imam Abu Hanifah regarding the use of Qiyas analogy. You should be informed that the story appears in this form in Shi’i books such as al-Kafi. In the Sunni literature it appears with significant changes. First of all, the discussion is not between Abu Hanifah and Ja’far as-Sadiq, but between Abu Hanifah and Muhammad al-Baqir. Secondly, the story goes as follows Al-Baqir asks Abu Hanifah if he is the one who is changing the Deen of his al-Baqir’s grandfather Rasulullah sallallahu `alayhi wasallam through the use of Qiyas. Abu Hanifah denies that he is changing the Deen. In order to demonstrate the falsehood of the rumours, he then goes on his knees in front of Imam al-Baqir and uses the comparison between 1 the share of a man and a woman in the spoils of war; 2 fasting and prayer with regard to a woman in menstruation having to pray in the former and not the latter; 3 urine and semen in respect of the method of purification for either one. After this lucid demonstration of his usage of Qiyas only where there is no textual evidence, and strictly adhering to the authority of text where it exists, Imam Muhammad al-Baqir stands up and kisses Imam Abu Hanifah on his forehead. Manaqib Abi Hanifah by al-Kardari, p. 99 It was only later that the Shi’ah would adapt the story to suit their own particular needs.

Abanwas among the six companions of Abu Abd Allah (al- Sadiq), peace be on him. They were Jamil b. Darraj, Abd Allah b. Maskan, Abd Allah b. Bukayr, Hammad b. 'Isa, Hammad b. 'Uthman, and Aban b Abd al-Mu'min (c.1094-1163) did not establish the first caliphate in the Islamic West, but his encompassed more territory than any that had preceded it. As leader of the Almohads, a politico-religious movement grounded in an uncompromising belief in the unity of God, he unified for the first time the whole of North Africa west of Egypt, and conquered much of southern Spain. Hammadbin Abi Sulaiman. Nam lengkap Hammad bin Abi Sulaiman al-Kufi. Asal keturunan beliau adalah dari Asbahan (nama sebuah bandar di Khurasan). Ayah beliau adalah wala' (di bawah penguasaan) al-'asy'ariyyin (nisbah kepada kerabat Abu Musa al-Asy'ari). Ini kerana ayah beliau masuk Islam di tangan Abu Musa Al-Asy'ari.. Togglenavigation. E M A A N L I B R A R Y . C O M ا لسلف ا لصا لح . About . About Us; Contact; POSTS . All Posts; BOOKS . All Books; Arabic

IbnHanbal reports Aʾisha's declaration, "I never looked at the genitalia of the Prophet, God bless him and give him peace, nor did I see the genitalia of the Prophet." 131 Close Ibn Abi Shayba includes the narration in his chapter on ritual purity, and Ibn Maja includes it in his chapters on ritual purity 132 Close and marriage, 133

Hammadibn Abu Sulayman (må Allah være tilfreds med ham) blev en af de førende forskere i retsvidenskab. Han indsamlede den viden, han havde lært af sine lærere, og lærte det til sine disciple i lang tid. I denne henseende er mange lærde vokset op under hans vejledning. Den mest berømte og fremtrædende af dem var Imam A'zam Abu Hanifa Abul-Hasan Ahmad ibn Muhammad ibn Ahmad ibn Ja`far ibn Hamdan al-Quduri al-Baghdadi, the Hanafi jurist, born 362 AH. Al-Quduri is an ascription to the selling of pots (qudur). `Ali al-Daqqaq, from Abu Sahl Musa ibn Nasr al-Razi, from Muhammad ibn al-Hasan al-Shaybani, from Abu Hanifah, from Hammad ibn Abi Sulayman, from Ibrahim al-Nakha

Hammadibn Abu Sulayman (may Allah be pleased with him) became one of the leading scholars of jurisprudence. He collected the knowledge he had learned from his teachers and taught it to his disciples for a long time. In this regard, many scholars have grown up under his tutelage. The most famous and prominent of them was Imam A'zam Abu Hanifa

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hammad ibn abi sulayman