Hammad ibn Abi Suleyman Q12208657 From Wikidata Jump to navigation Jump to search Muslim jurist and scholarḤammād b. Abī Sulaymān Ibn Muslim edit Language Label Description Also known as English Hammad ibn Abi Suleyman Muslim jurist and scholar Ḥammād b. Abī Sulaymān Ibn Muslim StatementsIdentifiers Sitelinks Wikipedia3 entries edit Wikibooks0 entries edit Wikiquote0 entries edit Wikisource0 entries edit Wikiversity0 entries edit Wikivoyage0 entries edit Wiktionary0 entries edit Multilingual sites0 entries edit
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.
AbuIsmail Hammad ibn Abi Sulayman al-Achari ( arabă: أبو إسماعيل حماد بن أبي سليمان الأشعري) este un expert tabi'i în drept religios ( fiqh), renumit pentru că a fost principalul profesor al Abu Hanifa de aproape 20 de ani.
Part 1 Part 2 The incident that directed Abu Hanifah to frequenting the scholars is narrated by all of his biographers. He recounts the incident himself“One day, I passed by [`Amir] al-Sha`bi who was seated. He called me and asked “Where do you go?”I named a merchant whom I was going to see.“I did not mean [your going to] the market,” al-Sha`bi said. “Rather, I meant which scholars you go to.”I said “I hardly ever attend any of their classes.”Then Sha`bi said “You ought to study knowledge [ of the religion] and sit in the company of learned men. I discern signs of intelligence and energy in you.”His advice struck my heart, and I left off turning to the market, and turned to learning. Thus, God, Exalted is He, benefitted me by his advice.”[1]Al-Sha`bi was a prominent tabi`i and among the most senior of Abu Hanifah’s teachers. Following his encounter with al-Sha`bi, Abu Hanifah immersed himself in the circles of on some reports, it is related that he started off his scholarly pursuit engaging in kalam dogma/theology. He travelled to Basra often for business related matters where he was exposed to a lot of the rhetoric-revolving was a bustling city with a diverse range of sects and viewpoints. Abu Hanifah found himself busy debating and refuting various groups and sects, namely the Kharijis. These debates played an important role in developing some of Abu Hanifah’s skills. Dr. Akram Nadwi states, “He acquired a general reputation for sharpness and brilliance in such debates.”[2]As time passed and his understanding matured, he left kalam and began to study fiqh under the eminent scholar, Hammad ibn Abi Sulayman al-Kufi. This change of interest took place from an apparent realization that he had gone through—in order to benefit the general body of Muslims, fiqh was the way Zahra states that there is no way we can find out the exact age when Abu Hanifah began his studies with Hammad ibn Abi Sulayman. However, what is known is that he remained with Hammad until his death. [3]Conversely, Dr. Akram Nadwi actually gives an estimate of how old Abu Hanifah was when he started his learning. According to him, Abu Hanifah stayed with Hammad for 18 years until the latter passed away in 120 Abu Zahra cites a report mentioning this as well. From this, we are able to calculate that when Abu Hanifah joined Hammad’s school he was twenty-two years old.[5] Although he studied with other teachers, there is no doubt that Abu Hanifah received his training mainly from Hammad.[6]Abu Hanifah performed Hajj and visited Makkah and Madinah numerous times. The two holy mosques in Makkah and Madinah served as a focal point for scholars from different parts of the Islamic world to meet, learn, and exchange ideas.[7] Abu Hanifah would take advantage of his time in the two mosques and benefit from the scholars that he would meet studied under many of the tabi`in and from among the eminent scholars of his time. He studied both fiqh and Hadith with teachers of the highest caliber. According to one estimate he narrated Hadiths from about 300 different teachers, a considerable amount of them are recognized as leaders in the field of Hadith.[8]This indicates that he was indeed well versed in the sunnah, contrary to what some of his detractors claim. It is also important to note that he studied with all the famous authorities of his time, and that these authorities were also the teachers of Sufyan al-Thawri, of al-Awza`i, of Malik ibn Anas, and of Layth ibn Sa` Hadiths narrated by 74 of Abu Hanifah’s teachers are recorded in the Six Books, the compilations of Hadiths that became widely established as the most sahih or reliable,[9] that is, the collections of Bukhari, Muslim, Tirmizi, Abu Dawud, Nasa’i, and Ibn Nadwi provides a survey and biographical description of some of the teachers of Abu Hanifah who were regarded as Imams in fiqh and Hadith. To point out a few of scholars he listed `Amir al-Sha`bi, `Ata’ ibn Abi Rabah, Abu Bakr Muhammad ibn Muslim ibn Shihab al-Zuhri, `Amr ibn Dinar al-Makki, Qatadah ibn Di`amah al-Sadusi al-Basri, and is important to note that for fiqh, the derivation of laws, and for his methods of reasoning, he relied above all and most assiduously on Hammad ibn Abi Sulayman.[10] He was so loyal to Hammad to the extent that he never left his company. He did not conduct his own classes out of respect for his beloved teacher. It was only after Hammad’s death did he succeed him as the principal teacher of fiqh in Kufah and begin to conduct classes. By that time his fame spread far and wide. Experts of fiqh and Hadith attended his sessions, and people from every major city in the Islamic world came to study with him.[1] Nadwi, Abu Hanifah, 24.[2] Ibid., 24.[3] Abu Zahra, 132.[4] Nadwi, Abu Hanifah, 25.[5] Ibid., 25.[6] Ibid., 26.[7] Ibid., 27.[8] Ibid., 29.[9] Ibid., 29.[10] Ibid., 37.
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
09 May, 2021Q Dear scholar, Ramadan Mubarak. In light of the COVID-19 lockdown, how should Muslim offer the Eid prayer?AnswerIn the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. In this fatwaIn the communities where the mosques have not yet opened due to Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a more light on the question at hand, we would like to quote the following post by Dr. Yasir QadhiIn the communities where the mosques have not yet opened because of Coronavirus COVID-19, the Eid Prayer should be prayed in one’s houses with one’s own family, and there is no need for a khutbah. The Eid prayer is not the same as the Friday prayer, as Friday prayer has different conditions and rulings. While the general rule is that Eid pryaer should be prayed in a large congregation, it is permissible even in regular circumstances for the one who missed Eid prayer to make it up at ibn Malik may Allah be pleased with him once missed the Eid prayer in Basrah, so he gathered his family and had one of his household lead them in two ibn Abi Rabah d. 114 AH said regarding the one who missed the Eid prayer, “Let him pray two rakahs and say the takbirs”.Hammad ibn Abi Sulayman d. 120 AH, the famous scholar of Kufa and teacher of Abu Hanifa, said when asked the same question, “He should pray as they prayed, and do the takbirat as they did.”📚 Read Also How to Apply Islamic Legal Maxims to COVID-19 QueriesThese reports are in the Musannaf of Ibn Abi Shaybah, 2/4-5. All of these reports are regarding those who missed Eid for any reason. Notice that the Friday prayer would not be made up’ like this, and one who misses Friday prays Zhuhr given our current situation, there is no problem in advising families to observe all of the Sunnahs of Eid of taking a ghusl, eating a breakfast, wearing one’s best [permissible] garments, saying the general takbirat after Fajr, etc. and then praying a congregational prayer at home with one’s Eid prayer has special takbirat. There are 7 takbirat in the first rakah including takbirat al-ihram, and 6 in the second rakah including takbirat al-qiyam – this is the position of the Hanbali school, and Ibn Taymiyyah. Note that Shafi`is say 7 not including the takbirat al-ihram that would make 8 total; as well the Ḥanafis state 4 takbirat including the takbirah of the ihram and the qiyam for both well, the Eid khutbah is not a requirement of the prayer, hence there is no need to give one. All four schools of law state that the khutbah of Eid is not obligatory. In the report above, Anas merely prayed two rakahs and didn’t ask his servant to deliver a it would be allowed for mosques to broadcast Eid khutbahs, and all families pray their individual congregational prayers at a given time, and then, after they finish their own Eid prayers, they can listen to a khutbah broadcast live from their mosque as a general Allah knows Dr. Yasir Qadhi Facebook Page* This Fatwa was first published in 2020
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..
0% found this document useful 0 votes19 views2 pagesOriginal TitleImam Abu Hanifah’s Description of his Close Attachment to Hammad ibn Abi SulaymanCopyright© Attribution Non-Commercial BY-NCAvailable FormatsDOC, PDF, TXT or read online from ScribdShare this documentDid you find this document useful?0% found this document useful 0 votes19 views2 pagesImam Abu Hanifah's Description of His Close Attachment To Hammad Ibn Abi SulaymanOriginal TitleImam Abu Hanifah’s Description of his Close Attachment to Hammad ibn Abi Sulayman
UNGSa) THE DIFFERENT ASPECTS OF ISLAMIC CULTURE 3 THE DIFFERENT ASPECTS OF ISLAMIC CULTURE VOLUME THREE THE SPREAD OF ISLAM THROUGHOUT THE WORLD Editors: Idris El Hareir and El H
It is a well known fact throughout the Muslim world that Imam Abu Hanifah had almost 4000 teachers رحمه الله thought his life time. Some of the most famous teachers include; Imam As-Sha’bi رحمه الله , Imam Hammad ibn Abu Sulayman رحمه الله and Imam Muhammad al-Baqir رحمه الله , Imam Ata ibn Abi rabah رحمه الله and Awn ibn Abd Allah ibn Utbah ibn Masud الله. Imam Hammad ibn Abu Sulayman The following report from al-Khatib’s Tarikh illustrates the importance of the close apprenticeship to a master teacher in order to develop the ability of ijtihad and fiqh. Just as Alqamah and Aswad closely accompanied Ibn Mas’ud and as a consequence acquired his adeptness at fatwa, and Ibrahim al-Nakha’i likewise earned this quality from his close companionship of them, and then Hammad as is clear from the biographical notices on him was the closest and most adept student of Ibrahim, Abu Hanifah gained the quality of faqahah by a close attachment to his shaykh. And, consequently, the group of fuqaha in this chain were the greatest jurists of their times as stated by Imam al-Dhahabi in his Siyar A’lam al-Nubala. Imam Abu Ismail Hammad ibn Abi Sulayman al-Ashari d. 120 was the first and primary teacher of Imam Abu Hanifah. His narrations are found in all six collections of hadith, although in Sahih al-Bukhari they are without chain muallaq. He narrated from the Sahabi Sayyedina Anas ibn Malik d. 93, and from the famous Tabii, Said ibn Jubayr 38-95 H, and others. His primary teacher was Ibrahim al-Nakhai, a major scholar of hadith and fiqh from the Tabiin, who was the most learned regarding the opinions of Abd Allah ibn Masud and his students. Ibn Abi Hatim narrated with his chain from Abd al-Malik ibn Iyas “I asked Ibrahim [al-Nakhai] Who should we ask after you?’ He said Hammad.’” Yahya ibn Main and al-Nasa’i said he is thiqah. Al-Ijli said “Hammad ibn Abi Sulayman, a Kufan, trustworthy. He was the greatest jurist from the companions of Ibrahim.” Dawud al-Ta’i said “Hammad ibn Abi Sulayman was generous with food and he was generous with dinars and dirhams.” Tahdhib al-Kamal 7269-79 Al-Dhahabi said under the biography of Hammad ibn Abi Sulayman in Siyar Alam al-Nubala’ “The greatest faqih from the inhabitants of Kufa were Ali and Ibn Mas’ud. The greatest faqihfrom their companions was Alqamah. The greatest faqih from his companions was Ibrahim [al-Nakha’i]. The greatest faqih from the companions of Ibrahim was Hammad [ibn Abi Sulayman]. The greatest faqih from the companions of Hammad was Abu Hanifah. The greatest faqih from his companions was Abu Yusuf. The companions of Abu Yusuf spread to the furthest regions, and the greatest faqih from them is Muhammad [ibn al-Hasan al-Shaybani]. The greatest faqih from the companions of Muhammad is Muhammad Abu Abd Allah al-Shafi’i. Allah Exalted is He have mercy on them all.” Siyar A’lam al-Nubala 5236 Imam Ata ibn Abi Rabah Ata ibn Abi Rabah was a great teacher of Imam Abu Hanifah’s and he has many narrations found in all six of the famous collections of hadith. He met 200 companions of the Prophet peace and blessings be upon him, and he would issue fatwa in the presence of the Noble companions, such that Ibn Abbas RA would say “O people of Makkah! Do you gather your questions to me, when Ibn Abi Rabah is amongst you?!” Tahdhib al-Kamal 2069-86 The two reports of Abu Hanifah reporting from him in the Musannaf are in the form of fatwas which he took from him. In the first, Abu Hanifah asked Ata’ about an illegitimately born man leading the people in prayer, and he replied “There is no harm in it – is there not from amongst them those who pray and fast more than us?” This indicates that Imam Abu Hanifah took both fiqh and hadith an example was given in the previous post from Ata’ ibn Abi Rabah. Imam Awn ibn Abd Allah Awn ibn Abd Allah ibn Utbah ibn Masud al-Kufi al-Zahid was the grandson of the Sahabi Utbah ibn Masud ra, and he is a narrator found in the six collections of hadith besides Sahih al-Bukhari. He was a Tabii who narrated from a number of the younger companions. Al-Ijli, Imam Ahmad ibn Hanbal, Yahya ibn Main, Ibn Sad and al-Nasa’i said he is thiqah. Awn ibn Abd Allah said he prayed behind Abu Hurayrah d. 59 situating his birth around the middle of the first century. He was known as an ascetic who would frequently remember the afterlife and weep. Musa ibn Abi Isa narrated that when Awn would narrate to them, his beard would become wet with tears. Maslamah ibn Jafar narrated that Awn would say “May I be destroyed! How can I become heedless of my soul while the Angel of Death is not heedless of my soul?! May I be destroyed! How can I claim I have my intellect while I put to waste my share of the afterlife?! May I be destroyed! May I be destroyed! Nay, woe to me! Woe to me! Destruction is inevitable for me if I die proceeding upon the disobedience of my Lord.” Then he would cry until his beard became wet with tears. At his death, he distributed all his properties to the poor. It was reported from Awn that he said “Those before us would assign for their worldly life whatever was left over from their afterlife, while you assign for your afterlife whatever is left over from your worldly life.” He also said “I don’t think a person looks at the faults of men but from a heedlessness which has made him to forget himself.” Tahdhib al-Kamal 22453-61 Imam Muhammad al-Baqir
Helearned the Hadith under 'Ata' ibn Abi Rabah and Nafi', the disciple of 'Abdullah ibn 'Umar. His main teacher was Hammad ibn Abi Sulayman, and he continued to attend him until he passed away. Following the death of Hammad, after having spent 18 years with him, Abu Hanifah replaced his teacher. He was 40 at the time.
hammad ibn abi sulayman
