AL ASHARI SCHOOL OF THEOLOGY

 *Imam Abu Hanifah – Part 2*

*Imam Abu Hanifah and the Teaching of Fiqh* — In the beginning, Imam Abu Hanifah attained mastery and fame in _Ilm al-Kalam_ [scholastic theology], but later he became averse to theological debates and arguments and turned towards Fiqh. For this purpose, he became a student of the Imam of Fiqh of that time, Hammad bin Sulayman (d. 120 AH), upon whom the teachings of Hazrat Abdullah bin Mas‘ud and Hazrat Ali had settled.

Describing his interest in Fiqh, Imam Sahib wrote: “A part of my life passed in _Ilm al-Kalam_. I thought that the predecessors were more acquainted with the reality of religion, yet they did not engage in debates, but rather reflected on the knowledge of Shari‘ah — they studied it and taught it. I also saw that the experts of _Ilm al-Kalam_ were different from the qualities of the righteous; their hearts had become hard. Therefore, I abandoned _Ilm al-Kalam_ and then engaged in Fiqh.”

In those days, a woman asked a question: “If someone has married a slave-girl and wants to divorce her according to the Sunnah, what should he do?” Imam Sahib said: “Ask Hammad bin Sulayman, and when he answers, tell me as well.” So the woman went to Hammad. He said: “Divorce her during a period of purity in which intercourse has not taken place; after two menstrual cycles pass, she may marry another man.” The woman came back and told Imam Sahib the answer. Consequently, Imam Abu Hanifah joined the circle of students of Hazrat Hammad.

Imam Abu Hanifah traveled to the two Noble Sanctuaries. His purpose was not only to perform the obligation of Hajj but also to benefit from the scholars and shaykhs there. Accordingly, he benefited from Hazrat Ata ibn Abi Rabah, the student of Hazrat Abdullah bin Abbas.[Haramain]

According to Abdul Haq Muhaddith Dehlawi, Imam Abu Hanifah benefited from 400 famous and distinguished shaykhs of his time. After acquiring education in Fiqh from Hammad bin Sulayman for 18 years, he developed the ability of independent reflection, reasoning, and deep research. It was because of this quality that he became distinguished among all jurists and was remembered with the title _Imam al-A‘zam_ [The Greatest Imam]. So much so that Imam Shafi‘i said: “In learning Fiqh, we are dependent on Imam Abu Hanifah.”

*Imam Abu Hanifah’s Juristic Services* — After the death of his teacher Hammad in 120 AH, Imam Sahib took over the seat of Fiqh. At that time he was 40 years old. He rendered this service for 20 years. His teaching circle became so popular that during this period he gave answers to 60,000 issues, and according to one report, 83,000 issues.

Imam Sahib discussed all issues that arose after the Rightly Guided Caliphate. Rather, he also made hypothetical issues a subject of discussion — those that had not yet occurred but which, with the change and progress of time, he was seeing with insightful vision. Imam Sahib did not bring only the theoretical aspect of an issue under discussion, but he also acquired familiarity with the customs, practices, dealings, and practical forms of transactions current among the people. And because he himself was also a trader, he had good experience of the practical aspects of life, and he used that to help unravel the complexities and difficulties of society’s issues.

In resolving issues, Imam Sahib’s method was this: He would first reflect on the Qur’an. If the issue was not found there, he would search in the Sunnah of the Messenger. If not found there either, then in the Companions; if not there, he would look at the sayings of the Companions. If there was disagreement among them, he would adopt the opinion he considered closer to the Qur’an and Sunnah. If nothing was found there either, then he would resort to his own ijtihad and qiyas [analogical reasoning].

Imam Sahib gave attention to the compilation of Islamic Fiqh. He started this work with a group of his students. He began with prayer and compiled the rulings of prayer in _Kitab al-Urus_. It was well received, but he could not complete this series, and this work was carried forward by his student Imam Muhammad [bin Hasan al-Shaybani].