Hanafi school

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The Hanafi school or Hanafism (

The importance of this madhhab lies in the fact that it encompasses not only the rulings and sayings of Abu Hanifa, but also the rulings and sayings of the judicial council he established.^[citation needed] Abu Hanifa was the first to formally solve cases and organize them into chapters.^{[citation needed]} He was followed by Malik ibn Anas in arranging Al-Muwatta. Since the Sahaba and the successors of the Sahaba did not put attention in establishing the science of Sharia or codifying it in chapters or organized books, but rather relied on the strength of their memorization for transmitting knowledge, Abu Hanifa feared that the next generation of the Muslim community would not understand Sharia laws well.^[ambiguous] His books consisted of Taharah (purification), Salat (prayer), other acts of Ibadah (worship), Muwamalah (public treatment), then Mawarith (inheritance).^[3]

Under the patronage of the

al-ḥanafī, pl. ٱلْحَنَفِيَّة, al-ḥanafiyya or ٱلْأَحْنَاف, al-aḥnāf).

History

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A standardized legal tradition (madhhab) did not exist among early Muslims.^[vague] To them, the only sources of Sharia were the Quran and the Sunnah.^{[citation needed]} If not found in these two sources, they had to reach consensus, and early Muslims differed in their interpretation of religious matters. At the end of the era of the Companions,^[when?] the Tabi'is found solutions by adopting different ways to interpret Islamic Shari'ah. Thus, the formula for establishing the Islamic Shari'ah was prepared by the Sahaba and the Tabi'is.^{[citation needed]} At the end of the Tabi'i period, the expansion of the Islamic empire meant that legal experts felt the need to give the Shari'ah a scientific form—Fiqh—which Abu Hanifa did by creating a unique methodology.^[vague] At the same time he also established the Aqidah as an individual religious science.^{[citation needed]}

Ja'far al-Sadiq, a descendant of Muhammad was one of the teachers of Abu Hanifah and Malik ibn Anas who in turn was a teacher of Al-Shafi‘i,^{[14][15]: 121} who, in turn, was a teacher of Ahmad ibn Hanbal. Thus all of the four great Imams of Sunni Fiqhs are connected to Ja'far directly and indirectly.^[16]

The core of Hanafi doctrine was compiled in the 3rd Hijri century and has been gradually developing since then.^[17]

The Abbasid Caliphate and most of the Muslim dynasties were some of the earliest adopters of the relatively more flexible Hanafi fiqh and preferred it over the traditionalist Medina-based Fiqhs, which favored correlating all laws to Quran and Hadiths and disfavored Islamic law based on discretion of jurists.

Scholars commonly define the formative period of the Hanafi school as starting with Abu Hanifa's judicial research (d. 767 CE/150 AH) and concluding with the death of his disciple Hasan bin Ziyad (d. 820 CE/204 AH).[19]

This stage is concerned with the foundation of the Madhhab and its establishment, the formation of principles and bases upon which orders are determined and branches arises. Abu Zuhra, a prominent 20th century Egyptian Islamic jurist suggested, "The work would have been done by the Imam himself. And under his guidance, his senior students would participated in it. Abu Hanifa had a unique "discussions and debate" method to conduct on the issues until they were settled. If resolved, Abu Yusuf would have been ordered to codify it."^[20]

Work

Explaining the method of Abu Hanifa in teaching his companions, Al-Muwaffaq Al-Makki says, “Abu Hanifa established his doctrine by consultation among them. He never possess the rulings arbitrarily without them. He was diligent in practicing religion and exaggerated in advising about God, His Messenger and the believers. He would pick up questions one by one and present to them. He would hear what they had and say what he had. Debates would have continued with them for a month or more until one of the sayings was settled in it. Then Judge Abu Yusuf would formulate the principle from that, thus, he formulated all the principles.”^[21] Accordingly, the students of Abu Hanifa were participants in the establishment of this jurisprudential structure, they were not just listeners, accepting what was presented to them. And Abu Yusuf was not the only one who recorded what the opinion settled on, but in the circle of Abu Hanifa there were ten blogging,^{[clarification needed]} headed by the four big ones: Abu Yusuf, Muhammad bin Al-Hassan Al-Shaibani, Zufar bin Al-Hudhayl and Hassan bin Ziyad al-Luluii.^[22]

Methodology

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Hanafi

The islamic jurists are usually viewed as two groups: Ahl al-Ra'y (The people of personal opinion) and Ahl al-Hadith (The People of Hadith). The jurists of the Hanafi school are often accused of preferring ra'y over hadith. Muhammad Zahid al-Kawthari says in his book Fiqh Ahl al-`Iraq wa Hadithuhum: "Ibn Hazm thinks of the jurists as Ahl al-Ray and Ahl al-Hadith. This differentiation has no basis and is without a doubt only the dream of some exceptional people, that have been influenced by the statements of some ignorant narrators, after the mihna of Ahmad bin Hanbal." He also states that the Hanafis could only be called Ahl al-Ray, because of how talented and capable they are when it comes to ra'y. And not because of their lack of knowledge in hadith or them not relying on it, as the term Ahl al-Ray usually implies.^[25]

Regardless of their usage of