Note: Imam e Aazam imam Abu Hanifa raziallahu anhu ne baiyt Hazrat Imam nafs e zakiya a.s ibn Hazrat Abdullah al mahaz a.s ke chhote bhai aur khalifa Hazrat Ibraheem ibn Abdullah al mahaz Alaihissalam se bhi kiya tha jiske aiwaz jafar al mansoor ne aapko qaed karwa diya aur phir zaher dilwa kar shaheed karwa diya
Tareekh ka ye ahem pahlu log bhool jate hain kyunki imam nafs e zakiya imam hasan a.s ke pote hain.
Aap ke hum palla us waqt imam jafar sadiq a.s ke siwa koi na tha, do hi imam us waqt mash’hoor the ek silsila e jafariya ke imam imam jafar sadiq a.s aur dusre silsila e zaidiya ke imam imam nafs e zakiya a.s
Imam Hazrat Muhammed al-Zaki Shaheed(عليه السلام)
मुहिब्बे अहलेबैत इमामे आज़म अबु हनीफ़ा रदिअल्लाहो अन्हो विसाल 2 शाबानुल मुअज़्ज़मा
इमाम अबु हनीफ़ा के पीरो मुर्शिद का नाम मुबारक सैय्यदना ज़ैद बिन सैय्यदना ज़ैनुल आबदीन बिन सैय्यदना हुसैन बिन मौला अली अलैहिस्सलाम है
इमाम अबु हनीफ़ा के उस्ताद सैय्यदना इमामे जाफ़र सादिक़ अलैहिस्सलाम हैं
इमाम अबु हनीफ़ा ने अहलेबैत ए अतहार के 9 इमामों से इल्म सीखा
सैय्यदना ज़ैद बिन सैय्यदना ज़ैनुल आब्दीन अलैहिस्सलाम ने जब दुश्मनाने अहलेबैत के ख़िलाफ़ जिहाद किया था
उस वक़्त इमाम अबु हनीफ़ा ने सैय्यदना ज़ैद अलैहिस्सलाम की बारगाह में कुछ रक़म नज़राने में भेजी और उनकी हिमायत की और अहलेबैत ए अतहार से अपनी अक़ीदत और मुहब्बत का इज़हार किया था
इमाम अबु हनीफ़ा का ये इरशाद बड़ा मशहूर है कि अगर मैं दो साल सैय्यदना इमामे जाफ़र सादिक़ अलैहिस्सलाम के क़दमो में बैठ कर दीन ना सीखता तो नोमान बिन साबित अबु हनीफ़ा हलाक हो जाता
अहलेबैत ए अतहार की ग़ुलामी इख़्तियार कर के नोमान बिन साबित अबु हनीफ़ा ऐसे इमाम बने की आलमे इस्लाम ने उन्हें इमामे आज़म कहा और मसलके हनफ़ी क़ायम किया
इमाम अबु हनीफ़ा हमारे इमाम इस लिए हैं कि वो सैय्यदना इमामे ज़ैद, सैय्यदना इमामे जाफ़र सादिक़ और अहलेबैत के इमामों के ग़ुलाम है
हमारे इमाम अबु हनीफ़ा इमामे आज़म के गले में अहलेबैत ए अतहार के ग़ुलामी का पट्टा पढ़ा है
आज हम हनफ़ियों को अहलेबैत से मुहब्बत करने पर राफ़ज़ी कहा जाता है अरे ओ अन्धे देख मेरा इमाम ख़ुद अहलेबैत की ग़ुलामी पर फ़क्र करता है ●
Better known as ‘Imam-e-`Azam’ (The Greatest Imam), or by his kunyah Abu Hanifa, Nu’man ibn Thabit was born in the city of Kufa (modern day Iraq) in the year 80 A.H (689 A.D). Born into a family of tradesmen, the Imam’s family were of Persian origin as well as descending from the noble Prophet’s (saw) Companion Salman al-Farsi (ra). Imam Abu Hanifa’s father, Thabit, had met in Kufa Imam `Ali Ibn Abi Talib (ra) who made dua for him and his progeny, and some say that Abu Hanifa was a result of this dua.
His name is Noman and his father’s name is Thabit. His position is very high in the mystic knowledge (tariqat) and in the Islamic law (Shariat). In both these fields of knowledge, no one could be compared to him as he acquired great knowledge and experience during his time. Abu Hanifa met many pious persons and companions of the holy Prophet. The following are the names of pious persons whom he met.
Anas Bin Malik, Abdullah Bin Abi Awf, Sahl Bin Sa’d,
Amir Bin Wasila, Abdullah Zuhri and Imam Ja’far.
He was the teacher of the following well-known pious and learned persons.
Fuzail Bin Ayaz Ibrahim Bin Adham Bishr Hafi Dawood Tai
How he got his patronymic Abu Hanifa?
Once some women asked him, “As per Islamic law the men are allowed to marry four women, so the women may also be allowed to marry at least two men?” Abu Hanifa could not reply the question of the women at the same moment, so he told them that he would reply later. He came back to his house with great worry and trouble due to the above question, which was asked by the women. When his daughter Hanifa saw him in that condition she asked him the reason of his worry. When his daughter came to know the details, she told her father that she will reply the question of the women but he should use her name as his patronymic name as Abu Hanifa. He promised to do so. She called the women before her. When the women came there, she gave a cup to each woman and told them to put some milk in that cup. When they put the milk in the cups Hanifa mixed the milk of each cup into another big cup. Then she told the women to take back their milk into their cups. They replied that it is impossible.
Hanifa explained them, “If they have children after marriage form two husbands then how they will recognize that who is the father of the child.” After hearing the answer the women were greatly surprised. They got the correct reply of their question and from that day Imam’s
name was called as Abu Hanifa. Allah gave fame to his patronymic name than his original old name.
There is a strange story that when he visited the Prophet’s tomb and said, “Assalaamu alaikum” then he heard a reply from there, “Wa alaikum assalaam, Oh! the Imam (leader) of Muslims.” So please note how fortunate he was to have such a great position. After that he went into the loneliness.
It was reported that then he turned towards Allah and left the worldly life and pleasure. He used to wear a woollen dress and saw in his dream that he was collecting the bones from the Prophet’s grave and was sorting them from each other.
He woke up and in horror could not sleep whole night. Next morning he asked the explanation of his dream to Ibn Sirin who was Prophet’s companion. He explained him, “You will reach the highest position in the knowledge of the Prophet and his Sunnah (the Prophet’s teachings) and also you will take precautionary measures and will differentiate between the false and true of sayings of the Prophet.”
Once he saw the Prophet in his dream who told him, “Oh! Abu Hanifa! You were given life to show my Sunnah. So leave your loneliness.” He was very careful and helpful. Once caliph Mansur called all the learned people of Baghdad before him but Sha’bi, who was teacher of Abu Hanifa was absent in that meeting due to his old age.
Caliph Mansur sent an agreement through his servant to Sha’bi to sign it as witness as he was the qazi (judge) of the city of Baghdad. He signed and stamped it. All other learned people also signed it. When that paper was brought before Abu Hanifa for his signature as witness on it, he asked the servant, “Where is Mansur?” The servant replied, “He is in the palace.” Abu Hanifa told him, “The caliph should come over here or we should go to the palace then only the witness would be correct.” The servant forced him to sign it because as the qazi and other learned people have already signed it as witnesses.
Abu Hanifa told him, “The action of all the persons will not be the same.” The matter was reported to caliph Mansur. He called Sha’bi in his court and asked him whether presence is necessary for the witness. He told, “Yes.” The caliph asked him, “Then why did he sign it when he did not find his presence?” Sha’bi replied, “Because I know you and I do not want to give you the trouble.” The caliph told him, “This is not correct and it is against the rules of qaziat (justice). It is better for you to leave the post of qazi.” The caliph asked his advisors for another suitable person for the post of qazi and they told him, “The following four are most suitable persons:”
- Abu Hanifa
- 2. Sufyan
- Shire
- Mashai
The caliph called the above four persons to his court. When they were going to the court on the way Abu Hanifa told them “I want to tell you one wise thing in this matter
that I will try to avoid this post. Sufyan it is better for you to run away from here and Mashair you pretend as a mad man so that Shire will become qazi.” Sufyan ran from the way, hid himself in the boat and asked the crew of boat to hide him. He told them that if the caliph will catch him then he would cut his head. As per the saying of the Prophet, “One who becomes a judge can be slaughtered without a knife.” So they made him hide there.
The three persons went to the palace of Mansur. The caliph first asked Abu Hanifa to accept the post of qazi. He replied that he is not an Arab but he is a slave of them, so they will not accept his legal decisions. Imam Ja’far who was present there told him that this post is not inherited but it requires knowledge.
Abu Hanifa told Mansur, “I am not eligible for the post of qazi. The only logic is that he is not eligible for the post is enough. This argument has two points that whether it is true or false. If it is true then I am not eligible for it and if it is false then also I am not eligible for the post.” He told him, “Oh! Caliph! A false person is not eligible for the post of qazi to decide the cases of Muslims.” In this way he saved himself. Mashair then holded caliph’s hand and asked him, “How are you and how is your son?” Mansur said, “Send him out, he seems a mad person.” Then the caliph asked Shire to accept the job. He told him, “My mind is weak.” Then Mansur told him to take care of it and asked him to accept the post of qazi. When Shire became qazi, Abu Hanifa never visited him.
It was reported that a group of boys were playing with ball and by chance the ball fell before Abu Hanifa. No boy dared to come over there to pick up the ball. One boy told the other boys that if they permit him then he will go and pick up the ball from there. He went there and rudely collected the ball from that place.
Abu Hanifa told, “This boy is not halali (legal).” The people enquired into the matter and it was found right. The people asked him, “Oh! the leader of Muslims! How do you know that?” He replied, “If he would have been legal then he would have felt sorry.”
It was reported that one person was his debtor and his house was near the funeral place. Once Abu Hanifa’s disciple died and he went there for his funeral prayer. At that time the weather was very hot and there was no shadow except near the wall of his debtor’s house. The persons asked him to take shelter there but he replied them, “The house owner is his debtor so it is not right to stay in the shadow of his house wall.
Because the Prophet has said, ‘The benefit from the loan is interest. If I get benefit from this wall then it will be calculated as interest.’ “
It was reported that a fire worshipper once imprisoned him. When he was in the jail, a cruel person came to him and asked him to shave the sides of his head but he refused to do the same. That person asked him why he is not doing? He replied him that if he does so then he will become a member of that community.
If Allah will tell on the Day of Judgement to gather those persons who did sins with their helpers and He may give
order to put them into the Hell. Abu Hanifa told him, that he does not want to become his helper.
It was reported that he used to pray 300 rakats (one rakat is equal to one set of standing, genuflexion and prostration in prayer) every night. When Abu Hanifa was going somewhere, one woman saw him and told another woman that this person used to pray 500 rakats every night. When he heard this, he decided to pray 500 raktas every night as per the saying of that woman.
Another day when he was going on the way some of the boys told themselves that this man used to pray 1,000 rakats every night and so he decided to pray the same. One day one of his disciple told him that the people talk about him that he never sleeps in the night and so from that day he decided not to sleep in the night.
When he was asked why? He told, “Allah says persons
like praise of the qualities which are not in them and for this reason they will not be free from the punishment. I never sleep in the night from that day so that I may not be from that community.” He used to pray the Morning Prayer for 30 years with the ablution of Isha (evening) prayer.
It was reported that due to too much prostration corn developed on his knees like the corns of the camel’s knees. It was also reported that once he welcomed a rich man due to his wealth, so for this mistake he read the Qur’an for 1,000 times. It was said that for any problem he used to read the Qur’an 40 times and due to the blessing he was able to get the solution of the problem. It
was reported that Mohammed Bin Hasan was most handsome person. One day he looked at him and asked him to sit behind a pillar and never see him again.
It was reported by Dawood Tai that he was in his
company for a period of 20 years and he has not seen him without covering his head and sitting with legs stretched out in the loneliness or in the congregation. So he asked, “Oh! the leader of Muslims! What is matter if we stretch out our legs in the loneliness?” And he replied, “It is good thing to respect Allah in the loneliness also.”
It was reported that once he was going somewhere, he saw a boy in the mud and he asked him, “Walk carefully otherwise you will fall down.” The boy replied him, “Oh! leader of Muslims! I am alone, if I slip I will control myself but you take care of your legs that may not slip and if it happens then all Muslims who follow you will fell down and then it will be the difficult situation to control them.”
The Imam surprised when he heard the boy’s wise talk. He wept and asked his disciples to be careful about any doubt. If they find any problem then without clear proof they should not follow him. They do not overlook his finding and this is sign of justice. There are many sayings of Imam Abu Yusuf and Imam Mohammed. Their opinion was different to him in some problems.
It was reported that a rich man had enmity with Caliph Osman Bin Affan and he used to say him an unbeliever. When he heard this he asked the rich man to see him. When that man came there he told him to marry his
daughter to one unbeliever. When he heard this he replied him, “You are leader of Muslims and talking to marry a Muslim’s daughter to an unbeliever, I think it is not good.” Imam told him, “Nothing would happen if you think like this as the Prophet married his two daughters to an unbeliever.” Then that rich person understood the matter and he corrected his opinion about Caliph Osman Bin Affan. This happened due to the blessing of Abu Hanifa’s prayer.
It was reported that one day he was in a public bathroom and a man entered there. The persons talked about him that he is a false and an unbeliever of God. When he entered there that person was naked, so Abu Hanifa closed his eyes. That person asked him, “When did you lose your eyesight.” The Imam replied him, “At the time when you
lost your dress.” Then Abu Hanifa said, “If you have
discussion with an unbeliever person then keep two things in your mind. Either you will become an unbeliever or will be away from the religion. Because if he would say ‘If Allah wills your knowledge will guide them and it will be equal to the knowledge that is known. When that man would say ‘no’ then you will become an unbeliever and if he says ‘yes’ then you will be away from the religion.”
It was reported that Abu Hanifa told, “He would not consider the miser and his witness due to his miserliness as he will require more and will take more than what he deserves.” It was reported that for the construction of a mosque persons asked him some amount as benediction (saintly gift). He felt uneasiness for this.
The persons asked him to offer any amount as benediction, and he gave one dinar unwillingly. His disciples told him, “You are very kind and great learned man and your generosity is well-known to all so what is the reason for such a small amount you were unwilling to give for the construction of mosque.”
He replied them, “He was not worried for the amount but he was sure that halal (legal) amount will not be used for the construction” He thought his money is legal and by giving the amount there will be doubt about his money and for this reason he was very sad for it. After some time they returned back his one dinar and they told him that the dinar is not original. He was not happy to take it back.
It was reported that once he was going to the bazaar when a small amount of soil made his dress dirty. He went to the river Tigris and washed it carefully. The persons asked him, “You told us that small filth if it is fallen on the dress is permissible but why you have washed small amount of soil?”
He replied, “You are right that is legal opinion (fatwa) and this is piety or fear of God (taqwa), as the Prophet not permitted Bilal to store half bread but he stored food for his wives for the period of one year.” When Dawood Tai became his disciple then he asked him what to do? He replied him, “To act upon your knowledge because the knowledge which is not acted upon is like a body without a soul.”
It was reported that the caliph saw the angel Izrael in his dream so he asked him, “How much life is left?” He
showed him his five fingers. The caliph asked the explanation of his dream to many persons but no body explained him clearly. He called Abu Hanifa and he explained him that the angel told him about the five knowledges, which no body knows. Allah mentioned it in the Qur’an and the meaning is as follows:
It is fact that no body knows when the Day of Resurrection will take place.
The knowledge about the rain.
The knowledge about what is there in the womb of a pregnant woman.
The knowledge about the activities of tomorrow. The knowledge when a person will die.
It was reported by Sheikh Abu Ali Bin Osman Al-Jali that when he slept on the grave of Bilal he saw himself in Makkah and he watched that the Prophet entered into the harem (grand mosque in Makkah) from the gate of Bani Shaiba. There was one old person with him. He ran towards him, kissed his feet and surprised to see that old person. The Prophet by his hidden knowledge understood my surprise and told me that he is the leader of Muslims. He is from my country and he is called as Abu Hanifa. It was reported by Nofal Bin Hayan that when Abu Hanifa died he saw in his dream a plain of the Day of Judgement where all creatures were ready in the accounting place. The Prophet was sitting on the fountain of Kauther and on his right and left side all pious persons were standing. An old man who was very handsome and his hairs and head were like snow was standing by the side of the Prophet. Isaid salam to him and asked for the water. The old man replied unless the Prophet permits he would not give the water. Then the Prophet asked him to give water to me, so he gave me a cup of water. All my friends and I drank water from that cup but it was still full. I asked, “Who is that person standing on the right side?” The Prophet replied, “He is Prophet Ibrahim (peace be upon him) and on the left side is Abu Bakr (RA).” In this way I asked him about seventeen persons. It was reported by Yahya Ma’az Razi that he saw the Prophet in his dream and he asked him that where he should see him. He replied him that one can see him near Abu Hanifa.
His praise and endeavours are numerous and are well known, so there is no need to mention all of them.
A hadith given by al-Bukhari and Muslim states that Abu Hurairah (ra) narrated Allah’s Messenger (saw) as saying:”If the Religion were at the Pleiades, even then a person from Persia would have taken hold of it, or one amongst the Persian descent would surely have found it.” Abu Hurairah (ra) also narrates: “We were sitting in the company of Allah’s Apostle (saw) when Surat al-Jum`a was revealed to him and when he recited amongst them, (those who were sitting there) said `Allah’s Messenger?’ but Allah’s Apostle (saw) made no reply, until he was questioned once, twice or thrice, and there was amongst us Salman the Persian. Allah’s Apostle (saw) placed his hand on Salman and then said:”Even if faith were near the Pleiades, a man from amongst these would surely find it.”
Imam as-Suyuti a Shafi’i alim (rh) remarked:”It has been communicated unanimously that this hadith refers to Imam Abu Hanifa.”
Kufa at the time of the Imam’s birth was a great center of knowledge and learning, with many of the noble Prophet’s (saw) Companions (ra) having taken residence there. Due to the presence of these venerable people who had engendered so much interest in hadith and riwayat that practically every house in Kufa had become a center of these disciples and their disciplines.
At first, Imam Abu Hanifa was not a student of knowledge. However, by coincidence, while one day passing by the house of Sha’bi (an acclaimed “Great Scholar among the Successors”), Abu Hanifa was called in by the shaykh who mistook him for a student. “Where are you going young man?” asked Sha’bi. Abu Hanifa named the merchant he was going to see. “I meant to ask,” asked Sha’bi, “Whose classes you attend?” “Nobody’s,” replied the Imam regretfully. “I see signs of intelligence in you,” began Sha’bi,”you should sit in the company of learned men.”
It was after this encounter that the young Imam began his quest for knowledge. Imam Abu Hanifa acquired knowledge from over four thousand people. His teachers included many prestigious men of the time whose sanad went back to a number of Companions (ra). He himself was blessed with the meeting of the Companions: Anas ibn Malik, Abdullah ibn Afwa and Sahl ibn Sa’ad (ra), thus gaining him the rank of being a Tabi’i (Successor to the Companions).
Amongst Imam Abu Hanifa’s shayukh was Hammad ibn Sulayman, he joined his circle at the age of 22, having already become a well-known debater and studied with this shaykh until the latter’s death, whereupon he took over his majlis (circle) at the age of forty. Shu’ba, a leadingmuhaddith who knew-by-heart two thousand traditions was also a teacher of Imam Abu Hanifa. Shu’ba was greatly attached to Imam Abu Hanifa saying: “Just as I know that the sun is bright, I know that learning and Abu Hanifa are doubles of each other.”
The Imam’s quest for knowledge inevitably took him to the Holy Sanctuaries, at a time when Makkah was a busy center for learning. A number of acknowledged masters of hadith, who had had access to the Prophet’s (saw) Companions (ra) had established their own schools there. Of these was `Ata bin Rabah’s (rh) school. `Ata was a famous Tabi’i who had associated with most of the Companions (ra) and acquired from this association a status of authority. He himself claimed to have met two hundred men who had associated with the Noble Prophet (saw). The leading Companions (ra) all acknowledged his learning. Abdullah ibn `Umar (ra), son of theCaliph `Umar (ra) often used to say: “Why do people come to me when `Ata ibn Abi Rabah is there for them to go to?” Of the other Muhaddithin of Makkah whose classes the Imam attended was `Ikrimah. He was the slave and pupil of Abdullah ibn `Abbas, who educated him with great care and attention, making him so proficient that he, during his own lifetime gave Imam Abu Hanifa the authority to exercise personal judgement and rulings. “Imam Abu Hanifa was the first to analyze Islamic jurisprudence, divide it into subjects, distinguish its issues and determine the range and criteria for analytical reasoning (qiyas).”
Al-Hafiz al-Kabir Abu Bakr Ahmad al-Harizmi wrote in his book “Musnad“:
`Saif al-Aimma’ reports that when Imam Abu Hanifa derived a matter from theQur’an and Hadith, he would not give the answer to the inquirer unless all of them [his students] confirmed it. One thousand of Abu Hanifa’s disciples attended all his classes when he taught in the Mosque of Kufa City. Forty of them were mujtahids. When he would find an answer for a matter, he would suggest to his students who would study it together, and when they reached an agreement of it being consistent with the Qur’an and Hadith, and with the words of the Sahabah (ra), he would be delighted and say, “Al-hamdu li’llah wallahu Akbar,” and all those who were present would repeat his words. Then he would tell them to write it down.
Ibn `Abd al-Barr relates in”Al-Intiqa‘”:
`Abd Allah ibn Ahmad al-Dawraqi said:”Ibn Ma’inn was asked about Abu Hanifa as I was listening, so he said, “He is trustworthy (thiqatun), I never heard that anyone had weakened him.” No less than Shu’ba wrote to him [for narrations], and ordered him to narrate hadith.’
Ibn Hajar said in Kharija ibn al-Salt’s notice in”Tahdhib al-Tahdhib“:
Ibn Abi Khaythama said:”If al-Shu’bi narrates from someone and names him, that man is trustworthy (thiqa) and his narration is used as proof (yuhtajju bi hadithihi)“.
Many well-known shuyukh narrated from Imam Abu Hanifa, to name but a few: al-Thawri, ibn al-Mubarak, Hammad ibn Zayd and `Abd al-Razzaq (one of Imam al-Bukhari’s shaykhs.) Al-Mizzi in”Tahdhib al-Kamal” names about one hundred names of those who narrated from Imam Abu Hanifa.
Imam as-Shafi’i (rh) is recorded to have stated:”All men of fiqh are Abu Hanifa’s children” and”I would not have acquired anything of knowledge had it not been for my teacher. All men of knowledge are children of the ulema of Iraq, who were the disciples of the ulema of Kufa, and they were the disciples of Abu Hanifa.”
The Hanafi madhhab, entitled after the Imam, spread far-and-wide during the time of the Ottoman Empire. Today, more than half of the Muslims on the earth perform their `ibabadahaccording to the Hanafi madhhab. The Hanafi school has decided court cases in the majority of Islamic lands for the greater part of Islamic history, including the `Abbasid and Ottoman periods.
Not only was Imam Abu Hanifa’s extraordinary mind and knowledge something to be admired, but so too was his exemplary character and piety. Al-Dhahabi writes:”Accounts of his piety and devotion have reached a degree of tawatur (i.e., an unbroken chain of uncontradicted narrations).”
He was given the title of”The `Peg’” by some, for his continuous standing in prayer, often reciting the entire Qur’an in his nightly rakahs. He performed the Fajr prayer with the ablution made for the Isha prayers for forty years (due to him praying the whole night through). It is reported that he had recited the whole Qur’an seven thousand times in the place where he died.
He earned his living through trade (sending goods to other places), and with the earnings he made, he met the needs of his students. He gave much to charity and every Friday he would distribute twenty gold coins to the poor for his parents’ souls.
In the year 146 A.H, Abu Hanifa was sent to prison by Mansur, the leader at the time, after theImam’s refusal to state that Mansur was the rightful khalifa, as well as refusing the position of presidency of the Supreme Court in recompense. While in prison, Imam Abu Hanifa was thrashed with a stick. Mansur repented and sent the Imam money, only to be refused again. By now, Imam Abu Hanifa had become well-known and thousands flocked to meet and seek his opinion wherever he went. His imprisonment far from reduced his popularity, and Mansur realized that he would have to treat the Imam carefully, thus he allowed him to teach while still in prison. Mansur finally decided to do away with the great Imam and had him poisoned. Abu Hanifa, feeling the effects of the poison, bent down in prayer and died in the month of Rajab. News of the Imam’s death reached far-and-wide, and thousands gathered at the prison. The city Qadi washed his body, and kept repeating:”By God, you were the greatest faqih and the most pious man of our time …”
By the time the bathing was finished, so many people had assembled that the funeral prayer was performed attended by fifty thousand people.
The Great Imam died in Baghdad in 150 A.H at the age of seventy. May Allah be pleased with him.
Al-Nu`man ibn Thabit al-Taymi, al-Imam Abu Hanifa (d. 150), called “The Imam” by Abu Dawud, and “The Imam, one of those who have reached the sky” by Ibn Hajar, he is known in the Islamic world as “The Greatest Imam” (al-imâm al-a`zam) and his school has the largest number of followers among the four schools of Ahl al-Sunna. He is the first of the four mujtahid imams and the only Successor (tâbi`i) among them, having seen the Companions Anas ibn Malik, `Abd Allah ibn Abi Awfa, Sahl ibn Sa`d al-Sa`idi, Abu al-Tufayl, and `Amir ibn Wathila.
Abu Hanifa is the first in Islam to organize the writing of fiqh under sub-headings embracing the whole of the Law, beginning with purity (tahara) followed by prayer (sala), an order which was retained by all subsequent scholars such as Malik, Shafi`i, Abu Dawud, Bukhari, Muslim, Tirmidhi, and others. All these and their followers are indebted to him and give him a share of their reward because he was the first to open that road for them, according to the hadith of the Prophet: “He who starts something good in Islam has its reward and the reward of those who practice it until the Day of Judgement, without lessening in the least the reward of those who practice it. The one who starts something bad in Islam will incur its punishment and the punishment of all those who practice it until the Day of Judgement without lessening their punishment in the least.” Al-Shafi`i referred to this when he said: “People are all the children of Abu Hanifa in fiqh, of Ibn Ishaq in history, of Malik in hadith, and of Muqatil in tafsîr.”
Al-Khatib narrated from Abu Hanifa’s student Abu Nu`aym that the latter said: “Muslims should make du`a to Allah on behalf of Abu Hanifa in their prayers, because the Sunan and the fiqh were preserved for them through him. Al-Dhahabi wrote one volume on the life of each of the other three great Imams and said: “The account of Abu Hanifa’s life requires two volumes.” His son Hammad said as he washed his father’s body for burial: “May Allah have mercy on you! You have exhausted whoever tries to catch up with you.”
Abu Hanifa was scrupulously pious and refused Ibn Hubayra’s offer of a judgeship even when the latter had him whipped. Like al-Bukhari and al-Shafi`i, he used to make 60 complete recitations (khatma) of Qur’an every Ramadan: one in the day, one in the night, besides his teaching and other duties. Ibrahim ibn Rustum al-Marwazi said: “Four are the Imams that recited the entire Qur’an in a single rak`a: `Uthman ibn `Affan, Tamim al-Dari, Sa`id ibn Jubayr, and Abu Hanifa.” Ibn al-Mubarak said: “Abu Hanifa for a long time would pray all five prayers with a single ablution.”
Al-Suyuti relates in Tabyid al-Sahifa that a certain visitor came to observe Abu Hanifa and saw him all day long in the mosque, teaching relentlessly, answering every question from both the scholars and the common people, not stopping except to pray, then standing at home in prayer when people were asleep, hardly ever eating or sleeping, and yet the most handsome and gracious of people, always alert and never tired, day after day for a long time, so that in the end the visitor said: “I became convinced that this was not an ordinary matter, but wilâya (Friendship with Allah).”
Al-Shafi`i said: “Knowledge revolves around three men: Malik, al-Layth, and Ibn `Uyayna.” Al-Dhahabi commented: “Rather, it revolves also around al-Awza`i, al-Thawri, Ma`mar, Abu Hanifa, Shu`ba, and the two Hammads [ibn Zayd and ibn Salama].”
Sufyan al-Thawri praised Abu Hanifa when he said: “We were in front of Abu Hanifa like small birds in front of the falcon,” and Sufyan stood up for him when Abu Hanifa visited him after his brother’s death, and he said: “This man holds a high rank in knowledge, and if I did not stand up for his science I would stand up for his age, and if not for his age then for his Godwariness (wara`), and if not for his Godwariness then for his jurisprudence (fiqh).” Ibn al-Mubarak praised Abu Hanifa and called him a sign of Allah. Both Ibn al-Mubarak and Sufyan al-Thawri said: “Abu Hanifa was in his time the most knowledgeable of all people on earth.” Ibn Hajar also related that Ibn al-Mubarak said: “If Allah had not rescued me with Abu Hanifa and Sufyan [al-Thawri] I would have been like the rest of the common people.” Dhahabi relates it as: “I would have been an innovator.”
An example of Abu Hanifa’s perspicuity in inferring legal rulings from source-texts is his reading of the following hadith:
The Prophet said: “Your life in comparison to the lifetime of past nations is like the period between the time of the mid-afternoon prayer (‘asr) and sunset. Your example and the example of the Jews and Christians is that of a man who employed laborers and said to them: ‘Who will work for me until mid-day for one qirât (a unit of measure, part of a dinar) each?’ The Jews worked until mid-day for one qirât each. Then the man said: ‘Who will work for me from mid-day until the ‘asr prayer for one qirât each?’ The Christians worked from mid-day until the ‘asr prayer for one qirât each. Then the man said: ‘Who will work for me from the `asr prayer until the maghrib prayer for two qirât each?’ And that, in truth, is all of you. In truth, you have double the wages. The Jews and the Christians became angry and said: ‘We did more labor but took less wages.’ But Allah said: ‘Have I wronged you in any of your rights?’ They replied no. Then He said: ‘This is My Blessing which I give to whom I wish.’”
It was deduced from the phrase “We did more labor” that the time of mid-day to `asr must always be longer than that between `asr and maghrib. This is confirmed by authentic reports whereby:
The Prophet hastened to pray zuhr and delayed praying `asr.
The Prophet said: “May Allah have mercy on someone who prays four rak`as before`asr.
`Ali delayed praying `asr until shortly before the sun changed, and he reprimanded the mu’adhdhin who was hurrying him with the words: “He is trying to teach us the Sunna!”
Ibrahim al-Nakha`i said: “Those that came before you used to hasten more than you to pray zuhr and delay more than you in praying `asr.” Al-Tahanawi said: “Those that came before you” are the Companions.
Ibn Mas`ud delayed praying `asr.
Sufyan al-Thawri, Abu Hanifa, and his two companions Muhammad ibn a-Hasan and Abu Yusuf therefore considered it better to lengthen the time between zuhr and `asr by delaying the latter prayer as long as the sun did not begin to redden, while the majority of the authorities considered that praying `asr early is better, on the basis of other sound evidence to that effect.
Like every Friend of Allah, Abu Hanifa had his enemies. `Abdan said that he heard Ibn al-Mubarak say: “If you hear them mention Abu Hanifa derogatively then they are mentioning me derogatively. In truth I fear for them Allah’s displeasure.” Authentically related from Bishr al-Hafi is the statement: “No-one criticizes Abu Hanifa except an envier or an ignoramus.” Hamid ibn Adam al-Marwazi said: I heard Ibn al-Mubarak say: “I never saw anyone more fearful of Allah than Abu Hanifa, even on trial under the whip and through money and property.” Abu Mu`awiya al-Darir said: “Love of Abu Hanifa is part of the Sunna.”
Written by Dr. G.F. Haddad
Main sources:
al-Khatib, Tarikh Baghdad 13:324-356;
al-Dhahabi, Manaqib Abi Hanifa 22-36 and Tabaqat al-Huffaz 1:168;
Ibn Hajar, Tahdhib al-Tahdhib 10:450;
Ibn Kathir, al-Bidaya wa al-Nihaya 10:114;
al-Suyuti, Tabyid al-Sahifa p. 94-95;
al-Haytami, al-Khayrat al-Hisan.
Hazrat Imaam Abu Haneefa Nomaan bin Ṡaabit rahmatullāhi alaihi :
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Alqaab :
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Imaam e aazam, Siraaj-ul-Ummah.
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Aap ki wilaadat 80 Hijri (5 September 699 A.D.) me Kufa (Iraq) me hui.
Aap ke waalid ka naam Ṡaabit bin Zuta hai.
Aap ke daada Faars (Iran) se Arab aa gaye the.
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Ek baar Aap apni waalida ko kuchh paighaam pahunchane ke liye jaa rahe the.
Jab Aap Kufa ke mashh’oor aalim Hazrat Sha’bi rahmatullahi alaihi ke ghar ke paas se guzre. Hazrat Sha’bi ne Aap ko apna shagird samajhkar kaha ‘Apni class me jaakar padho.’ To Aap ne kaha ‘Main to madrase me padhta nahi hu.’
Tab Hazrat Sha’bi ne farmaaya ki ‘Mujhe tum behad zaheen lagte ho. Tumhe kisi aalim ya buzurg ki sohbat me rehna chaahiye.’
Hazrat Sha’bi ki baat maankar Aap Hazrat Hammaad ibn Abi Sulaimān rahmatullāhi alaihi ki sohbat me rehkar Ilme deen sikhne lage.
Aap ne Hazrat Imaam Sha’bi Kufi aur Hazrat Hammaad ibn Sulaimān se Hadeeṡ ki aur Hazrate Hammaad se Fiq’h ki ta’aleem haasil ki.
In ke ilaawa Aap ne Hazrat Aamir ibn Shurahbeel, Alqaama ibn Marthad, Ziyaad ibn Ilaqa, Adi ibn Ṡaabit, Qataada Basri, Muhammed ibn Munkadir Madani, Simaak ibn Harb, Qais ibn Muslim Kufi aur Mansoor ibn Umar se bhi ta’aleem haasil ki.
Phir 102 Hijri me Aap Madeena shareef gaye aur Hazrat Imaam Sayyed Ja’afar al-Saadiq rahmatullāhi alaihi se ta’aleem haasil karna shuru kiya aur un se Bai’at ki.
Aap mash’hoor taabi’een me se hain.
Aap ne Sahaabi e Rasool Hazrat Anas ibn Maalik (Basra), Abdullāh ibn Abi Aufa (Kufa), Sahl bin Sa’ad (Madeena) Abu Tufail Aamir ibn Waasila (Makka) radiy-Allāhu ta’ala anhuma se Ahaadeeṡ sikhi.
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Aap ki Ibaadat, Taqwa, Husn e akhlaaq, Sakhaawat aur Imaandaari mash’hoor hai.
Aap khaamosh rehna zyada pasand farmaate aur logo se bahes o mubaahisa se bachne ki koshish karte.
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Aap ki umr 9 saal thi tab ek yahudi ne majme me musalmano se 3 sawaal puchhe :
(1) ALLĀH agar hai to ALLĀH se pehle kaun tha?
(2) ALLĀH ka chehra kis taraf hai?
(3) ALLĀH ka waqt kya kar raha hai?
Majme me maujood bahot saare ulema yahudi ke sawaalo ke jawaab ke baare me sochte rahe. Tab aap khade hokar aage aaye aur yahudi se kaha ‘Main tumhare sawal ke jawaab deta hu.’
Aap ne us se kaha ‘Ginti gino.’ Yahudi bola ‘1, 2, 3, 4, 5, 6, ….., 10.’
Aap ne use rokkar kaha ‘Ab ulta gino.’ Wo bola ‘10, 9, 8,7, 6, ….., 2, 1.’
Aap ne kaha ‘Ye batao 1 se pehle kya aata hai?’ Wo bola ‘Kuchh bhi nahi.’
Aap ne farmaaya ‘Isi tarah ALLĀH se pehle koi bhi nahi.’
Phir aap ne ek chiraag liya aur us se puchha ‘Is chiraag ki roshni ka munh kis taraf hai?’ Us ne kaha ‘Chaaro taraf hai.’
Aap ne farmaaya ‘Isi tarah ALLĀH ka noor har taraf hai.’
Phir aap ne farmaaya ‘Tum jaanna chaahte ho ki ALLĀH is waqt kya kar raha hai to uska jawaab ye hai ki ALLĀH ek 9 saal ke bache se ek yahudi ko zaleel karwa raha hai.’
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Aap ke waalid Kabul (Afghanistan) me kapdo ka kaarobar karte the.
Aap apne waalid ke saath us kaarobar me the.
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Ek baar Aap ne Hazrat Hafs bin Abdur Rahmān ko maal e tijaarat bheja aur taaqid farmaai ke ‘Falaan kapde me kuchh nuqs hai jab tum use farokht karo to nuqs bayaan kar dena.’
Hazrat Hafs bin Abdur Rahmān ne kapda becha lekin bechte hue nuqs bataana bhool gaye aur yeh bhi yaad na raha ke kis ko becha hai. Jab Aap ko pata chala to aap bahot afsos karne lage kyun ki ye mumkin na tha ke aap us mulk me jaakar un khariddaar ko un ki raqam waapas lauta sake. Aap ne foran wo sab maal ghareebo ko khairaat kar dene ka hukm kiya.
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Aap tijaarat se saal bhar me jo munaafa hota us se khaane peene ki cheeze, kapde aur deegar cheeze khareed kar Mudarriseen, Ulama, Muhaddiṡeen aur Mashai’kh ki khidmat me pesh karte. Aur jo maal naqd baaqi reh jaata wo un Hazraat ki khidmat me bataure nazraana pesh karke farmaate ‘Ye sab maal ALLĀH ta’ala ka hai aur us ne apne fazl o karam se aap Hazraat ke liye ye maal mujhe ataa farmaaya hai. Jo main aap ki khidmat me pesh kar raha hu.’
Aap ki baargaah me koi shakhs haazir hota to us ke muta’alliq daryaaft karte agar woh mohtaaj hota to use kuchh ataa farmaate. Aur un se farmaate ‘ALLĀH ta’ala ki Hamd o Ṡanaa karo ki usi ne tumhe yeh ataa farmaaya.’
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Aap ke saahabzaade Hazrate Hammaad ne ustaad se Surah al-Faatiha padhi to Aap ne un ke ustaad ko 1000 dirham nazraana pesh kiya. Woh kehne lage “Huzoor! Maine kaun sa itna bada kaarnama sar anjaam diya hai ke Aap itni zyada raqam ka nazraana de rahe hain?” Aap ne farmaaya “Aap ne mere bete ko jo daulat inaayat ki hai us ke saamne to ye nazraana bahot haqeer hai. Bakhuda agar mere paas is se zyada hota to wo bhi pesh kar deta.”
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Aap har Jum’aa ko apne waalidain ke isaale ṡawaab ke liye 20 sone ke sikke ghareebo me taqseem farmaate.
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Ek baar Aap ne dekha ki ek shakhs ne Aap ko dekhkar apna raasta badal diya. Jab use puchhne par pata chala ki us ne Aap se 10000 dirham ka qarz liya tha aur abhi us ke haalat aise the ki wo use ada nahi kar sakta tha. Aap ne foran us ka qarz ma’af kar diya taake agli baar use Aap ke saamne aane par sharminda na hona pade.
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Ek baar Aap mehfil me baithe the aur pata chale ki koi shakhs chhat se gir gaya hai. Aap foran waha se nikalkar us jakhmi aadami ke paas gaye aur uski khidmat ki. Aur phir jab tak wo theek ho gaya tab tak roz us ki iyaadat aur khidmat ke liye tashreef le jaate.
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Ek martaba Aap janaaza padhaane tashreef le gaye. Tez dhoop hone ki wajah se logo ne Aap ko ek makaan ke saaye me khade hone ke liye arz kiya. Aap ne farmaaya ‘Is makaan ke maalik ne mujh se qarz liya hai. Agar main is ke makaan ki deewaar se kuchh nafa haasil kiya to mujhe dar hai ke kahi ye sood me shumaar na ho jaaye.’ Chunaanche Aap dhoop me hi khade rahe.
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Ek baar Aap ko pata chala ke kisi ka bhed (sheep) chori ho gaya hai. Is ke baad khaane me us chori kiye gaye jaanwar ka gosht na aa jaaye is dar se aap ne 7 saal tak gosht nahi khaaya kyun ki Aap ko ma’aloom tha ki bhed ki umr 7 saal hoti hai.
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Ek baar kisi ne Aap se puchha ki ‘Hazrat Alqaama radiy-Allāhu ta’ala anhu afzal hain ya Hazrat Aswad radiy-Allāhu ta’ala anhu?’
Aap ne farmaaya ‘Khuda ki qasam, Hum to is laa’iq bhi nahi ki in sahaaba ka zikr bhi karen, phir un me mawaazana (farq) kaise kar sakte hain?’
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Ek shakhs Ameer-ul-Momineen Hazrat Uṡmaan Ghani radiy-Allāhu ta’ala anhu se bughz rakhta tha aur hatta ki Hazrat Uṡmaan ko (ma’az Allāh) Yahudi kehta tha.
Imaame aazam ko is baat ka pata chala to Aap ne use bulaaya aur us se farmaaya ‘Maine tumahri ladki ke liye ek munaasib rishta talaash kiya hai. Ladke me har qism ki khubi maujood hai, Sirf itni si baat hai ki wo Yahudi hai.’
Us shakhs ne jawaab diya ki ‘Bade afsos ki baat hai ki Aap itne bade Imaam hokar ek Musalman ladki ka nikaah ek yahudi ke saath jaa’iz samajhte hain. Main to hargiz is nikaah ko jaa’iz nahi samajhta.’
Aap ne farmaaya ‘Sub’hān Allāh! Magar tumahre jaa’iz na samajhne se kya hota hai, Jab ki Huzoor sallallāhu alaihi wa sallam ne apni 2 saahab-zaadiyo ka nikaah ek yahudi se kar diya tha.’
Wo shakhs foran samajh gaya ki Hazrat Imaame aazam kis baat ki hidaayat farma rahe hain. Chunaanche foran us ne Hazrat Uṡmaan Ghani radiy-Allāhu ta’ala anhu ki zaat e paak ke muta’alliq khayaal e baatil se tauba ki aur Imaame aazam ke faiz se maalamaal ho gaya.
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Ek martaba ek shakhs apna kuchh maal zameen me dafn karke bhul gaya. Wo Imaame ki baargaah me haazir hua aur waqia arz kiya. Aap ne farmaya ke “Jaao, Aaj tum saari raat namaaz padhte raho, tumhe yaad aa jaayega ke tumne maal kaha dabaaya tha.”
Chunaanche wo shakhs apne ghar gaya aur raat ko us ne namaaz padhna shuru kiya. Abhi chand rak’at hi padhi thi ke use yaad aa gaya ke us ne maal kaha dabaaya hai.
Wo shakhs bada khush hua aur subah Aap ki khidmat me haazir ho kar kehne laga ke “Huzoor! Aap ki batai hui tadbeer se kaam ho gaya.’ Aap ne irshaad farmaaya ke “Mujhe ma’aloom tha ke Shaitaan tujhe raat bhar namaaz nahi padhne dega aur tujhe tera maal yaad dila dega taaki tu namaaz chhod de. Afsos ke tune maal milne ke Shukraane me raat bhar namaz kyun na padhi?’
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Ek baar Aap ke shaagird ne Aap se kaha ki ‘Log kehte hain ki Imaam saahab raat bhar jaagkar ibaadat karte hain.’
Aap ne farmaaya ‘Aaj se main aisa hi kiya karunga aur puri raat jaaga karunga. Kyun ki ALLĀH ta’ala farmata hain ke Jo bande us cheez ki ta’arif ko pasand karte hain jo us me nahi hai wo hargeez azaab se na bach sakenge.’
Is ke baad Aap ne 40 saal tak Ishaa ke wuzu se Fajr ki namaaz padhi.
Qur’an shareef ki koi surah baaqi nahi thi jo Aap ne apni nafl namaaz me na padhi ho.
Aap ne jis jagah wafaat paai waha Aap ne 7000 martaba Qur’an shareef mukammal kiya tha.
Har saal Maah e Ramazaan me Aap roz ek baar din me aur ek baar raat me Qur’an shareef mukammal kiya karte aur is tarah Taraweeh me Imaamat ke dauraan 1 Qur’an milaakar Maah e Ramazaan me kul 61 baar Qur’an shareef hote the.
Aap ne 55 baar Hajje baitullāh ki sa’adat haasil ki.
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Ek martaba jab Huzoor sallallāhu alaihi wa sallam ke Roza e anwar par ziyarat ke liye haazir hue aur Aap ne Salaam Arz kiyab ‘Assalaamu alaikum Ya Sayyed-ul-Mursaleen.’
To Roza e anwar se jawaab mila ‘Wa alaikum assalaam Ya Imaam-ul-Muslimeen.’
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Ek martaba Aap Ka’abatullāh ke andar tashreef farma the aur keh rahe the ke ‘Aye mere Rab! Mujhe muaf farma, Main sahi tareeqe se teri ibaadat ka haq ada nahi kar paaya.’ Aap baar baar ye alfaaz dohra rahe the. Aakhir me raat ke khatm hone se pehle ghaib se aawaaz aai ke ‘Aye mere bande! Hum ne tumhe bakhsh diya aur tumhare liye khushkhabari hai ke tumhari pairwi karne waale ko bhi hum jannat ata farmaenge.’
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Aap ke waalid ke intiqaal ke baad Aap apni kapdo ki dukaan par baithe the. Aap se bughz rakhne waala ek shakhs aaya aur kehne laga ‘Suna hai ke tumhare waalid ka inteqaal ho gaya hai aur tumhari maa bewa ho gai hai.’ Aap ne farmaaya ‘Ji sahi baat hai.’ Us shakhs ne kaha ‘Suna hai tumhari maa nahot khubsurat hai. Tum apni maa ka nikaah mujh se kyun nahi kara dete?’ Aap ne jawaab diya ‘Meri waalida Aaqil aur baaligh hai. Chunaanche un ka nikaah un ki marzi se hi ho sakta hai. Main un tak tumhari baat pahuncha dunga.’ Ye kehkar Aap dukaan ke baahar tashreef laaye aur ghar ki jaanib rawaana hue. Kuchh qadam hi aage badhe the ke wo shakhs chillaaya ‘Nomaan! Waapas aao.’ Aap ne moodkar pichhe dekha to wo shakhs zameen par gir gaya tha. Aap us ke qareeb aaye to dekha ke wo kutte ki tarah zabaan baahar nikaale hue zameen par pada hai aur kuchh hi lamho me wo mar gaya. Aap ne kaha ‘Nomaan ke sabr par ALLĀH ne apni qudrat se badla liya.’
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Ek martaba Aap Koofa ki Jaama Masjid ke wuzu khaane me tashreef le gaye to ek nau-jawaan ko wuzu karte hue dekha. Us ke aaza se tapakte hue wuzu ke paani ke qatre dekhkar Aap ne farmaaya ‘Aye nau-jawaan! Maa-Baap ki naa farmani se taubah kar le.’ Us ne foran kaha ‘Maine tauba ki.’ Phir ek aur shakhs ke aaza se tapakte hue wuzu ke paani ke qatre dekhkar Aap ne us shakhs se farmaaya ‘Aye mere bhai! Tu badkaari se tauba kar le.’ Us ne kaha ‘Maine tauba ki.’ Phir ek aur shakhs ke aaza se tapakte hue wuzu ke paani ke qatre dekhkar us se farmaaya ‘Sharaab noshi aur gaane baaje sunne se tauba kar le.’ Us ne kaha ‘Maine tauba ki.’
Is tarah chunki is kashf ke bayees logo ke uyoob zaahir ho jaate the. Lihaaza Aap ne baargaah e Khudawandi me is kashf ke khatm ho jaane ki dua maangi aur ALLĀH ne dua qubool farmaai jis se Aap ko wuzu karne waalo ke gunaah jhadte nazar aana band ho gaya.
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Aqwaal :
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Aap farmaate hain :
(1) Agar koi dunya me martaba ya shohrat ya maal o daulat haasil karne ke liye ilme deen sikhta hai to wo ilm kabhi us ke dil me nahi reh sakta.
(2) Baghair amal ke Ilm baghair rooh ke jism jaisa hai. Jo amal nahi karta wo na to mukhlis hota hai aur na qaabile pairwi hota hai.
(3) Hume jis se koi bhi baat sikhne mile wo hamara ustaad hai chaahe wo aala ho ya adna.
(4) Shaagiro ke saath aise khuloos aur mohabbat se pesh aao ke koi dekhe to yeh samjhe ke us ki apni aulaad hai.
(5) Hamsaaya (padosi) ke saath ache sulook se pesh aaya karo aur unhe tang na kiya karo.
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Aap Aa’imma e Araba me se hain.
Aap ka mazhab e fiqh (School of law or Islamic jurisprudence) ‘Hanafi’ naam se mash’hoor hai aur dunya me 50% se zyada musalman us ki taqleed karte hain.
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Tasannif :
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Aap ne bahot saari kitaaben likhi hai.
Jin me ye mash’hoor hain :
(1) Kitaab-ul-Aasaar (70,000 Ahadeeṡ) (Imaam Muhammad al-Shaybani)
(2) Kitaab-ul-Aasaar (Imaam Abu Yousuf)
(3) Musnad Imaam-ul-Aazam
(4) Fiqh al-Akbar
(5) Kitaab ul Rad alal Qaadiriyah
(6) Aalim wal-muta’allim
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Aap ke mash’hoor shaagird :
Imaam Muhammad al-Shaibani, Imaam Qaazi Abu Yousuf, Imaam Zufar ibn Huzail, Abdullāh ibn Mubarak, Abdur Razzaaq, Abu Naeem Faza, Abu Aasim, Muhammad ibn Hasan, Ismat Mugheera ibn Miqsam,Younus ibn Is’haaq, Abu Bakr ibn Ayyaash, Ali ibn Aasim, Jaafar ibn Awn, Ubaidullāh ibn Moosā.
Hazrat Fuzail bin Ayyaaz, Hazrat Ibrāheem bin Ad’ham, aur Hazrat Bishr Haafi rahmatullāhi alaihi ne bhi Aap se faiz haasil kiya.
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Aap ka 2 saahabzaade hain :
(1) Hammaad (2) Abdus Salaam.
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Aakhri Umayya Khalifa Marwaan ibn Muhammad ke zamaane me Iraq ke Governor Yazeed ibne Amr ne aap ko Qaazi ke ohade ke liye kaha. Aap apna waqt khidmate deen me guzaarna chaahte the aur dunya ke muamalaat me phansna nahi chaahte the. Is liye Aap ne inkaar kiya to us ne Aap ko bahot aziyat di. Aap waha se Makka chale gaye.
Phir 150 Hijri (767 A.D.) me, Abbaasi Khalifa Abu Jafar Mansoor ne Aap ko Qaazi ke ohade ke liye kaha. Inkaar karne par us ne Aap ko qaid me daal diya aur bahot aziyat di aur aakhir me zeher dekar Aap ko shaheed kar diya.
Jab Aap ne mehsoos kiya ki zeher diya gaya hai to foran Aap ne wuzu kiya aur Namaaz e Shukr ada karne lage. Haalat e namaaz me hi Aap ka wisaal hua.
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Aap ka wisaal 2 Sha’abaan 150 Hijri (767 A.D.) ko 70 saal ki umr me hua.
Aap ke janaaza me 50000 se zyada log saamil hue aur 6 baar namaaz e janaaza padhai gai.
Aap ka mazaar Baghdad (Iraq) me hai.
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ALLĀH ta’ala us ke Habeeb sallallahu alaihi wa sallam ke sadqe me
Aur Hazrat Imaam e aazam Abu Haneefa Nomaan bin Ṡaabit rahmatullāhi alaihi aur Auliya Allāh ke waseele se
Sab ko mukammal ishq e Rasool ata farmae aur Sab ke Eimaan ki hifaazat farmae aur Sab ko nek amal karne ki taufiq ata farmae.
Aur Sab ko dunya wa aakhirat me kaamyaabi ata farmae aur Sab ki nek jaa’iz muraado ko puri farmae.
Aameen.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 