Talmeez’s Blog

The Greatest Imam Abu Hanifa

By Dr. G.F. Haddad

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 itAl-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.“

INTRODUCTION
Very often the following question is posed to many people: „Do you follow the Deen of Imam Abu Hanifa (R.A.) or the Deen of Rasulullah (sallallahu alaihi wasallam)?“ „Obviously the Deen of Rasulullah (sallallahu alaihi wasallam),“ comes the instant reply. The second question is then posed: „Why then do you call yourself a Hanafi?“ The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i.e. following one of the four illustrious Imams viz. Imam Abu Hanifa (R.A.), Imam Shafi’i (R.A.), Imam Malik (R.A.) and Imam Ahmad bin Hanbal (R.A.).

By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a Hanafi, you are following the Deen of Imam Abu Hanifa (R.A.), NOT the Deen of Muhammad (sallallahu alaihi wasallam). This is an absolute fallacy. Imam Abu Hanifa (R.A.), Imam Shafi’i (R.A.) and the other Imams did not invent any Deen of their own. They strictly followed the one and only Deen — the Deen of Islam brought by Rasulullah (sallallahu alaihi wasallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wasallam).

Why Follow an Imam?
The question that arises here is that why then should one follow any of the four Imams? This can be answered by posing a counter-question: „Do you know all the various laws of Deen? Are you capable of extracting and deriving the laws pertaining to wudu, salah, zakah, etc. directly from the Qur’an and Hadith? Do you know which Hadith has abrogated another? Do you have the ability to reconcile between the various Ahadith which apparently contradict each other? Do you know which verses of the Qur’an are general in their application and which verses are qualified by other texts? etc., etc.“ If one does not have the knowledge of these aspects, then one definitely does not have the ability to derive the laws directly from the Qur’an and Hadith. In that case the following aayah applies directly to oneself: „Ask those of knowledge if you do not know.“ (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the
laws directly from the Qur’an and Hadith, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imam Abu Hanifa (R.A.). Imam Abu Hanifa (R.A.) is a Tabi’i (one who has seen a Sahabi). He attained the knowledge of Hadith from approximately 4000 teachers. His piety was such that for 40 years he performed fajr salah with the wudu of Isha salah (i.e. he did not sleep the entire night) [Tareekhul Baghdad]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur’an and Hadith.

Another reason for adopting one of the Imams as a guide is the following aayah of the Qur’an: Allah Ta’ala says: „And follow the path of those who turn to me“ (31:15). In order to „turn“ to Allah Ta’ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imams were in an extremely high category. Imam Abu Hanifa (R.A.) was regarded by various Ulama of his time as being the most knowledgeable of the people of that era (footnotes of Tahdheebut Tahdheeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renowned teachers of Imam Bukhari (R.A.), was a student of Imam Abu Hanifa (R.A.). Imam Abu Hanifa (R.A.) compiled a book of Hadith entitled „Kitabul Aathaar“ from among 40,000 Ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta’ala and His Rasul (sallallahu alaihi wasallam).

Difference of Opinion
At this point somebody may ask: „If all the Imams deduced the laws directly from the Qur’an and Hadith, how is it possible for them to differ on various aspects?“ In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba (radhiallahu anhum).

Once Rasulullah (sallallahu alaihi wasallam) had just returned from a battle when he ordered the Sahaaba (radhiallahu anhum) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah (sallallahu alaihi wasallam) said to them: „None of you should perform your salah al-Asr except in Banu Quraizah.“ While the Sahaaba (R.A.) were still en-route, the time of Asr arrived. Some Sahaaba (radhiallahu anhum) felt that they should perform their Asr immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the Asr salah could not be performed en-route. They thus performed their salah there. Another
group of Sahaaba (radhiallahu anhum.) viewed the instruction literally. They therefore continued and only performed their Asr salah after having reached Banu Quraizah. Later when Rasulullah (sallallahu alaihi wasallam) was informed about this, he did not rebuke either group. [Sahih Bukhaari]

Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of Deen and has attained a mastery in the Qur’an and Hadith and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imam gives preference to one narration on the basis of various criteria while the other Imam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah (sallallahu alaihi wasallam) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imams have attained the status of a mujtahid (one who is capable of deriving the laws directly from the Qur’an and Hadith), they will not be blame worthy even if they have erred. Rasulullah
(sallallahu alaihi wasallam) is reported to have said: „When a haakim (ruler) passes judgement, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward.“ (Bukhari vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgement. (see footnotes of Sahih Bukhari; ibid). The four Imams had the ability and necessary knowledge to practice ijtihaad. Thus they fall under the ambit of this Hadith.

Following One Imam Only
Another point that often comes up is the following: Why is it necessary to follow one Imam only? Why can one not follow a certain Imam in one aspect and another Imam in another aspect? The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imam. Hence it will obviously be on the basis of what suits one. This is nothing but following one’s desires — regarding which Allah Ta’ala has issued severe warnings in the Qur’an. Following one’s desires sometimes even leads a person to kufr. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is wajib for the masses to follow one Imam only.

Authenticity of Hadith
Here one more point needs clarification with regards to the authenticity of Ahadith. The general masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators, irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic compilations of Hadith) or in any other compilation besides these. Imam Muslim has written in his muqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in his Sahih. Actually, according to Imam Bukhari and imaam Muslim, there are more authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The Hanafi madhhab is derived directly from the Qur’an and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi madhhab with the
Hadith, one will have to undertake a thorough study of the following books of Hadith: (1) Sharah Ma’anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I’la as-Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc

The Purpose of This Book
It has already been explained above that the differences between the Imams are based on the different narrations or the difference of interpretation. However, all the Imams have their proofs from the Qur’an and Sunnah. Thus it is the duty of every person, while strictly following his Imam, to respect and honour the other Imams and their followers. Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imams completely. Instead, while claiming to follow the Qur’an and Hadith directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day ghair muqallid (one who has abandoned taqleed). However, coupled with this they often will be found denigrating the followers of an Imam and classifing them as people following the Deen of Imam Abu Hanifa and others — not the Deen of Rasulullah (sallallahu alaihi wasallam). They make themselves out as being the only ones who
follow Hadith while all others are regarded as being contradictory to the Hadith. Many people have become entrapped in this propaganda. Thus this book sets out to explain proofs of specifically those aspects regarding which the Hanafis are generally made a target of abuse. The purpose is to simply bring to the attention of the unwary person that he is following the Deen of Rasulullah (sallallahu alaihi wasallam.) — not some other Deen. This book is not intended to create a climate of debate and argument. As already explained, all the Imams have their proofs. It is hoped that by the means of this book the baseless propaganda against those who follow one of the four illustrious Imams will be halted in its tracks.

About This Book
Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah. A concise version was later published. This is the english rendering of the concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen. Some additions and alterations have been made where it was deemed appropriate. It must also be pointed out that every narration quoted in this booklet is highly authentic and of such a category which, according to the muhadditheen, can be used to derive the laws of Deen from it. May Allah Ta’ala accept this humble effort and make it a means of assisting in our salvation on the day of Qiyaamah. Aameen.

http://brisbaneqalam.files.wordpress.com/2009/02/madrasa-21.jpg

The Masnoon Method Of Wudu
Hazrat Usman (radhiallahu anhu) once asked: „Should I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his wudhu?“ Thereafter he performed wudhu in such a manner that he washed every limb thrice. [Sahih Muslim, ch. on wudhu, Hadith 23]

Masah (passing wet fingers) Over The Nape.
Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said: „Whoever performs wudu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement“. The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).

Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.)

It is not permissible to make masah over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1:423)

Prescribed Times For The Five Daily Salaah
Hazrat Abu Huraira (radhiallahu anhu) narrates: „When the length of your shadow (from the sun) is equal to your height then perform the zuhr salah. When the length of your shadow becomes twice your height, perform the asr salah. Perform the maghrib salah when the sun has set. Perform the esha salah before one-third (1/3) of the night passes. And perform the fajr salah while it is still dark.“ [Muwatta Imam Maalik vol.1, pg.8, Hadith 9]

Masnoon Time For Zuhr Salaah
Rasulullah (sallallahu alaihi wasallam) has said: „When the heat becomes very intense (after mid-day), then delay the zuhr salah until it cools down, for verily the intensity of the heat is from the effects of Jahannam“. [Sahih Muslim, Hadith 615]

Masnoon Time For Asar
It was the noble habit of Rasulullah (sallallahu alaihi wasallam) that he used to delay the performance of asar so long as the sun remained white and clear. [Abu Daud; Waqtul Asr]

Masnoon Time For Fajar
Rasulullah (sallallahu alaihi wasallam) is reported to have said: „Perform the fajar salah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward. [Tirmidhi, Hadith 154]

Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar salah at this time (i.e. when the sky had brightened up).

Masnoon Method Of Iqaamah
Hazrat Bilal (radhiallahu anhu), Rasulullah’s (sallallahu alaihi wasallam) muazzin, used to call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53)

The muazzins of Rasulullah (sallallahu alaihi wasallam), Abu Mahzoora (radhiallahu anhu) and Thaubaan (radhiallahu anhu) also used to call out the azaan and iqaamah in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)

——————————————————————————–

Covering of the Head During Salaah
Ibn Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) wore a white hat. (Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (sallallahu alaihi wasallam) always used to keep his mubarak head covered during salah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salah bare-headed is contrary to the sunnah. (vol. 1, pg.523.)

To Raise the Hands upto the Earlobes
Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (sallallahu alaihi wasallam) performing his salah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391]

To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna, Hadith 756]

The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).

——————————————————————————–

Reciting Bismillah Softly
Hazrat Anas (radhiallahu anhu) states, „I have performed congregational salah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem“ [Sahih Muslim, Hadith 399]

Imam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.

The Muqtadi (follower) Should Listen and Remain Silent
Allah Ta’aala says: „When the Qur’an is being recited then listen attentively and remain silent so that mercy will be showered upon you“.

Hazrat Abdullah Ibn Mas’ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba (of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir, vol. 1 pg. 281]

The dictates of this verse of the Holy Qur’an is that when the Imam recites the Qur’an aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent.

Rasulullah (sallallahu alaihi wasallam) is reported to have said: „When you begin your congregational prayers, straighten your rows. Thereafter when the Imam says the takbeer (i.e. when he says Allahu Akbar aloud) you must also say the takbeer. However, when he begins the recital of the Qur’an, you must remain silent. And when he recites walad daalleen then you should say Ameen“. By performing your salah in this manner Allah Ta’ala will love you.“ [Muslim; ch. on tashahhud]

(A similar Hadith has been narrated by Abu Hurairah (radhiallahu anhu)-Imam Muslim has attested to its authenticity; ibid).

The muqtadi Must Not Recite Surah Fatiha
It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit (radhiallahu anhu) concerning reciting Qira’at with the Imam. Hazrat Zaid (radhiallahu anhu) answered: „There is no recitation of the Glorious Qur’an in any salah behind the Imam“. [Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]

The Qiraat of the Imam SUFFICES for the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: „Whoever performs salah behind the Imam, the Imam’s qiraat suffices for him“. (Sunan Baihaqi; chapter on not reciting qiraat behind the Imam — Imam Baihaqi (R.A.) has stated that this Hadith is Sahih.)

The Person Performing salah Individually Must Recite Surah Fatiha, Not the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked: „Must the muqtadi recite behind the Imam?“ He replied that the qiraat of the Imam is sufficient for the muqtadi. But if he performs salah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).

Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in one rakat, his salah is not valid. However, if he is behind an Imam he must not recite surah fatiha. (This Hadith has been classified as hasan — Tirmizi – ch. on not reciting behind the Imam). It is on the basis of this Hadith that Imam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the ustad of Imam Bukhari (R.A.)] that the narration „Whoever does not recite surah fatiha his salah is not complete“ refers to one who performs his salah alone. It does not include the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that the muqtadi must not recite sura fatiha.

„Aameen“ Must be said softly
Rasulullah (sallallahu alaihi wasallam) is reported to have said: „Do not hasten before the Imam! When he says the takbeer, then you should do the same. When he recites Walad daalleen, then you should say Aameen. When he makes ruku’ then you should make ruku’. And when he says sami’-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd“. [Sahih Muslim, Hadith 415]

With regards to the saying of Ameen this narration is very clear and explicit. Like in the case where the Imam says Allahu Akbar and sami’-Allahu liman hamidah aloud, but all the followers say „Allahu Akbar“and „Rabbana lakal hamd“ softly. In the same manner when the Imam recites „walad daalleen“ aloud, the followers should say Aameen softly. It is also reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say: „The Imam will recite four things softly-Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd“ (Aini Vol. 1 pg. 620)

——————————————————————————–

Raising the Hands (upto the shoulders) During Salaah
Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) came out of his house towards us and said: „Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in salah“. [Sahih Muslim, Hadith 430]

This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salah) were narrated prior to the prohibition of this practice.

Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam)
Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu) said: „Shall I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his salah?“ Thereafter he performed the salah but he did not raise his hands except at the beginning (of his salah). [Tirmidhi, Hadith no.257] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.) has also declared it as sahih.

Proof from the Practice of the Sahaabah (radhiallahu anhum)
It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salah). Thereafter he did not raise them. [Sunanal Bayhaqi]

(The commentator of Bukhari Shareef, Allama Ibn Hajar, Allama Zayla’i and Allama ‘Aini (R.A.) have said that this narration and its chain of narrators is Sahih)

One should take note of the fact that the practice of Hazrat Umar, the remaining Khulafa-e-Raashideen, Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (radhiallahu anhu) was the same, that they only raised their hands at the time of the first takbeer. Imam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahabah (radhiallahu anhum).

——————————————————————————–

Jalsatul Istiraaha – Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat
In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting. [Abu Daud, Hadith no. 966]

Imam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu). Allama Zayla’i (R.A.) has recorded in Nasabur Raayah that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1, pg. 289)

Likewise Allaamah Turkumani has recorded in Jauharun Naqi regarding several Sahaba (radhiallahu anhum) that it was their practice that after the first and third rakat they would stand up straight from sajdah without sitting. (vol. 1, pg. 125)

Tashahhud
Rasulullah (sallallahu alaihi wasallam) is reported to have said: „When you sit during salah (for Qa’dah Akheerah, the last Qa’dah) read the following:-

„All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O Nabi, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (sallallahu alaihi wasallam) is his servant and messenger.)

Thereafter he would choose from the supplications whatever he wished.“

[Sahih Muslim, Hadith no. 402; Sahih Bukhari, chapter on Tashahhud].

Rasing the Index Finger During Tashahhud
It is narrated that when Rasulullah (sallallahu alaihi wasallam) used to sit down to supplicate, (to recite tashahhud) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the shahadah by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle). [Sahih Muslim, chapter on the description of sitting-Hadith no.579]

Darood Sharif
The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salah). Rasulullah (sallallahu alaihi wasallam) replied: „Recite the following durood- Allahuma salli `ala Muhammadin wa `ala ali Muhammadin kama sallata `ala Ibrahim wa `ala ali Ibrahim. Innaka hameedun majeed. wa barik Allahuma `ala Muhammadin wa `ala ali Muhammadin kama barakta `ala Ibrahim wa `ala ali Ibrahim. Innaka hameedun majeed.

(trans: O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.

——————————————————————————–

Raising Both the Hands and Making Dua
It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: „Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salah“ (the narrators of this Hadith are all trustworthy — Majmauz Zawaaid, vol. 1, pg. 169).

It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fatawa Nazeeriyya (vol. 1, pg. 566) that in the light of the Sharia, the dua after salah is an authentically established practice and it is mustahab to do so.

——————————————————————————–

Sunnats BEFORE Salaat al-Zuhr
Rasulullah (sallallahu alaihi wasallam) has said: „Whoever performs four rakats before the fardh of zuhr and four rakats after it, Allah Ta’aala will make him haraam upon the fire of Jahannam“. [Tirmidhi, Hadith no. 428]

Sunnats BEFORE Salaat al-Asr
Rasulullah (sallallahu alaihi wasallam) has said: „May Allah show mercy upon that person who performs four rakats before the fard of `asr“. [Tirmidhi, chapter on the narrations regarding the four rakats, Hadith no. 430]

Sunnats of Salaat al-Maghrib
Hazrat Abu Ma’mar (radhiallahu anhu) has said that the Sahaabah (radhiallahu anhum) used to consider 4 rakats after the Fardh of maghrib to be mustahab. [Qiyaamul-Layl of Marwazi pg.58]

4 Rakaats Before Salaat al-Isha
Hazrat Sa’eed Ibn Jubair (radhiallahu anhu) narrates that the Sahaabah (radhiallahu anhum) used to regard the performing of four rakats before the fardh of isha as mustahab. [ibid. pg.58]

——————————————————————————–

Three Rakaats of Witr
Hazrat A’yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salah of Rasulullah (sallallahu alaihi wasallam): „He (sallallahu alaihi wasallam) never used to perform more than eleven rakats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakats in two units of four rakats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakats of witr salah“. [Sahih Muslim, chapter on salatul layl, Hadith 738]

Reciting Qunoot Before Ruku’
Hazrat Aasim (radhiallahu anhu) narrates: „I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu) concerning the qunoot of witr. He affirmed its occurrence in the witr salah. Then I asked whether it should be recited before the ruku or after it. He replied: „It should be recited before the ruku“. I then informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this“. Furthermore he said: „Rasulullah (sallallahu alaihi wasallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)“ [Sahih Bukhari, chapter on qunoot before ruku].

In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku.

However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. (vol. 1, pg. 291)

Salaam Should Be Made at the End of the Witr salah
Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakats witr without making salam in between (i.e. after two rakats.) [Zadul Ma’aad, pg.110]

Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu anhum) used to make salam at the end of three rakats witr, not in between. (vol. 1, pg. 291)

——————————————————————————–

Two Rakaats Sunnah of Fajr
It is narrated that once Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu) reached the masjid whilst the Imam was leading the salah of fajr with the congregation. Hence, since he had not as yet performed the two rakats sunnah of fajr, he stood behind one of the pillars of the masjid and performed it (while the jama’ah was in progress). Thereafter he joined the jamaat. [Majmauz-Zawaaid, vol. 1, pg. 75]

This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).

Qada of the Two Rakaats Sunnah of Salaat al-Fajr
Rasulullah (sallallahu alaihi wasallam) is reported to have said: „Whoever did not perform the sunnah of fajr should perform it after the sun rises“. [Tirmidhi, Hadith no. 423]

In the Muwwatta of Imam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).

——————————————————————————–

Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)
It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salat al-tarawih in the masjid. A group of Sahaabah joined him during his salah. The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (sallallahu alaihi wasallam) did not come out to the masjid to perform salat al-tarawih with the people. The following morning he said to them: „Indeed I had seen your eagerness (to perform the tarawih behind me), but for the fear that this salah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih“. [Muslim, Hadith no.761]

Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa’ (TWENTY RAKAATS)
Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakats tarawih and three rakats witr salah (with jama`at). [Muwwatta Imam Maalik, chapter concerning standing in salah during Ramadhaan]

During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilafat of Hazrat Umar (radhiallahu anhu). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has followed this practice.

Twenty rakats tarawih is also performed in both the Masjids of Makkah and Madinah upto the present time. However, it is tragic that in recent times a group of people have conflicted with the consensus of the Sahaabah (radhiallahu anhum) and the rest of the Ummah with regards to the number of rakats in Tarawih salah.

——————————————————————————–

The Takbeers Of Salaat al-Eid
Hazrat Abu Musa Ash’ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salahs. He replied: „He (sallallahu alaihi wasallam) used to say four takbeers (in every rakat), in the same way as he used to say the takbeers in the salat al-Janaaza“. Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]

Imam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas’ud and other Sahaabah-e-Kiraam (radhiallahu anhum).

——————————————————————————–

Distance Of Shar’i Safar (Travel in the Shariah)
It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform Qasr salah and that they would also make iftaar (i.e. they would not fast) whenever they travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. [Bukhari, chapter regarding the distance upon which one will perform Qasr salah].

It is mentioned in Fatawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the correct distance of Shar’i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

The Duration Of Time Pertaining To Qasr
Hazrat Abdullah Ibn Umar (radhiallahu anhu) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his salah fully (i.e. he should not perform Qasr salah.) [Tirmidhi, Hadith no. 548]

——————————————————————————–

Manner of standing in the rows of the jama`ah
It is established from several ahadith that the row should be absolutely straight and no gaps should be left between the worshippers. However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?

Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: „Once Rasulullah (sallallahu alaihi wasallam) faced us and said: „Straighten your rows“. He repeated this thrice. He then said: „By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts“. Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: „I then saw the people joining together their shoulders and ankles“. [Abu Dawood, Sahih ibn Khuzaima]

The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.

However, upon analysing this hadith, several points come to light: Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu’maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salah. There is no mention of this position being maintained even after the salah had commenced. Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the row is straight.

In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salah to ensure the straightening of the row. He says: „If I had to do that (join the ankles) with anyone of them (the tabi’een) today, they would run like wild mules“. [Fath al-Bari, vol.2, pg.176]

This simply means that the taabi’een severely disliked that anybody should join their ankles with them. Several points are understood from this: Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.

Secondly, the taabi’een would never have disliked it if they had observed many of the Sahaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.

It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaba (radhiallahu anhum) having maintained this position even IN salah. However, if for a moment we do accept that this position must be adopted during the course of the salah as well, the question is: In which posture of salah must this position be maintained? Must it be maintained during qiyam, ruku, sajdah and qada or in only some of these postures? If one says that the ankles should be joined only in the qiyam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyam, since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people. In short, this practice is not established as a sunnah of salah. It was merely
adopted initially by the Sahaba (radiallahu anhum) BEFORE the commencement of salah to ensure that the rows are straight.

Question ID:8910
Date Published: January 19, 2006
Some Recommended Books in Hanafi Fiqh
Answered by Shaykh Faraz Rabbani
Question:

Could you possibly provide me a list of books from beginner to advanced levels through intermediate for the standard hanafi curriculum. i assume beginners is nur al-idah and advanced is radd al-muhtar.

Answer:

In the Name of Allah, the Most Merciful, the Most Compassionate

Some Recommended Books in Hanafi Fiqh
Compiled by Noura Shamma
from Sidi Faraz Rabbani’s lesson on ‘Recommended Books’ in his sessions on al-Khulasa in Hanafi fiqh

The books are of three types:
1. Relating to Worship.
2. Those normally studied in traditional curriculums.
3. Reference works.

Relating to Worship:
I. Nur al-Idah – this is the main matn/text studied in fiqh of worship.
Maraqi al-Falah, is the sharh/commentary on the text. Both of these are by the same author, Imam al-Shurunbulali.
Al-Hashiya (Marginal Notes) of Imam al-Tahtawi is also important to have.
- Useful to have each of these three works separately.
- Damascus edition is the best; avoid the Beirut editions – not useful at all.
- Another edition (?) of Nur al-Idah with footnotes by: Abd al-Jalil ‘Ata and Abd al-Hamid Mahmoud, is available and good.
II. Al-Hadiyah al-Ala’aiyyah – by ‘Alaadin ibn Abidin, son of Ibn Abidin, who is the reference on fatwa in the school. Al-Hadiyah is based on his father’s work, though he differs on a few matters. The Hadiyah is a summary on the final word on worship; also has a very useful section on the fiqh of halal and haram and section on Aqidah. It was intended as a work for elementary level students.
- Damascus edition is good; look for edition with notes by Shaykh al-Burhani.
- Should be read along with Nur al-Idah.
III. Al-Halabi al-Kabir – by Shaykh Ibrahim al-Halabi. Photocopying is the only way to get a copy of this work.

Books in the Traditional Curriculum:

I. Al-Lubab fi Sharh al-Kitab – by Abd al-Ghani al-Maydani (who was a student of Ibn Abidin). This work is a sharh/commentary on Mukhtasar al-Quduri.
- Quduri is the first work studied in fiqh across all Muslim lands.
- Available editions are mediocre.
II. Al-Tas’hil al-Daruri – Mawlana ‘Ashiq al-Ilahi.
- Published by Dar al-Arqam
- Contemporary work; puts the sections of Quduri in a Q&A format.
- Indian commentaries on Quduri, some available on-line, on albalagha.net bookstore
- If you can read Urdu, Al-Subh al-Nuri is a good commentary.
- In Turkish, Muqaya al-Quduri is very useful.
In Arab lands:
Al-Ikhtiyar – by Imam al-Musuli; commentary on the matn of Qurduri.
- Edition by Shaykh Muhammed Adnan Darwish published by Dar al-Arqam is available.
- If you can wait, a new edition by Shaykh Su’aib al-Arna’ut is coming soon.
Related Text:
I. Fath Bab al-’Inayah – Sharh al-Nuqaya – by Mullah Ali al-Qari.
- Published in 3 vols. by Dar al-Arqam
- Very clear, one of clearer works available
- Give legal reasoning and textual evidence
- Two editions on the market, both mediocre
III. Multaqa al-Abhur – Ibrahim al-Halabi (d.956 A.H.) is a matn. Title means the meeting of oceans. In this work, he gathered four major mutun of the mathhab, and added useful issues from other sources as well.
- Contains masa’il/issues of all four texts/matn.
- Language very clear.
- Text was used extensively in Ottoman lands; he was head teacher at Sultan Muhammed al-Fatih mosque and madrassah, which was one of the highest teaching positions in Ottoman lands.
- Has two great commentaries on it, by Shaykh Zada and Shaykh al-Haskafi (see below).
IV. Majma’ al-Anhur – Shaykh Zada
- Extremely useful, clearest commentary in Hanafi fiqh; he defines all the terms, gives examples, and clear explanation.
- Old edition is excellent; Dar al-Kutub al-Ilmiyah is a disaster, avoid.
- Shaykh Zada has a Hashiya on al-Baydawi’s tafsir, the scholars said, „If it wasn’t for Shaykh Zada, al-Baydawi wouldn’t have been understood.“
- Also has a commentary on Qawaid al-Irab of Ibn Hisham.
V. Al-Durr al-Muntaqa – by Shaykh al-Haskari, who is the author of al-Durr al-Mukhtar on which Ibn Abidin wrote his Hashiya.
- This commentary is the exact opposite of Shaykh Zada; he uses the most concise expressions possible. He said what counts is the weightiness of the secrets and not the size of the volumes.
- It is to 1/3 size of Shaykh Zada’s work but has two to three times as many issues.

Final work studied: Al-Hidayah – by al-Marghinani
- Called the pride of the Hanafis.
- Took 12 years to write, during which the author was constantly fasting (secretly).
- It’s only a 1000 pages, but he really distilled it; it is the culminating fruit of the Hanafi mathhab.
There are a number of important works on it; need two of them:
1. Hashiyat al-Lakhnawi.
- He explains basically just explains the text of the Hidayah without elaborations. It is very clear.
- Available in Damascus as a photocopy.

2. Fath al-Qadir – by Al-Kamal ibn al-Humam.
- The edition you want is published with two other commentaries: al-Kafiyah by al-Khawarizmi and al-’Inayah by Akmal al-Din.
- Bulaq published this old edition – reprints are available.
- Fath al-Qadir builds on the Hidayah, doesn’t explain out the text entirely. It is the greatest, most brilliant commentary in the mathhab.
- Al-Kamal ibn al-Humam is the arguably last person agreed on in the Ummah to be a mujtahid imam; he is buried by request right next to Sidi Ibn ‘Ata’illah in Cairo.

References:
I. Legal Dictionaries:
1. Al-Mughrib – by al-Mutarrazi, he was a student of the students of al-Zamakhshari. Very useful.
2. Tilbat al-Talabah – by Imam al-Nasafi.
- Arranged by chapters of fiqh
- Explains terms in some detail.
- Dar al-Nafa’is (Beirut?) is only one worth having – cross-references terms.
3. Al-Misbah al-Munir – by Al-Fayumi.
- Not specific to Hanafi fiqh
- General dictionary of Arabic
- Explains well, easier to understand than other Arabic/Arabic dictionaries like al-Qamus al-Muhet.

II. Hashiyat Ibn Abidin
- He is know in the Indian subcontinent as Shami
- This is the work for legal details.
- Bulaq edition is a must, its 5 vols., 6th volume is a completion and 7th are notes by al-Rafidi.

Some other recommendations:

1. Al-Durar al-Mubahah fi al-Hathir wa al-Ibahah – by al-Nahlawi
- This is available in electronic format.
- Contains the fiqh of halal and haram – he expanded the section in al-Hidayah. Very practical
- Some parts of it are translated in Reliance

2. Al-Tariqa al-Muhammadiya – by al-Birgivi.
- Translated into English and published http://www.amazon.com/exec/obidos/tg/detail/-/0941532682/102-7230377-9072915?%5Fencoding=UTF8&v=glance
- Book on taqwa, defines the importance and need for taqwa and knowledge.
- Helps to map it out – lots of cross-references.
- Ulama gave a lot of attention to this work; still taught today in Turkey
- Many commentaries on it, including:
1. Al-Bariqah fi Sharh al-Tariqa – Imam al-Khadimi, in 2 big volumes.
2. Al-Hadiqah al-Nadiyah – Abd al-Ghani al-Nabulsi, also in 2 volumes
- Both are great commentaries; fiqh of taqwa and inward sins, very important.
3. In Arabic, two CDs to purchase:
1. al-Mawsu’ah al-Shamilah; have 980 books on it. worth getting, available free from Sidi Faraz.
2. Jami’ al-Fiqh al-Islami – produced by Harf (www.harf.com) in Egypt. It costs about 100$. It has about 100 books in it; all the major reference works of each mathhabs as well as biographies, dictionaries and has excellent search capabilities.
4. Awarif al-Ma’arif – by al-Suhrawardi; one of the key works in tasawuf.
5. Works of Shaykh Al-Alawi al-Makki – many available now in Ghazali bookstore.
6. Miftah al-Jannah – by Shaykh Ahmad al-Haddad; is translated but the Arabic is worth having; also available at Ghazali.

Recommended Books – given at various times

1. al-Risalah al-Qushariyah – with Hashiyat al-Arusi
2. Adab al-Ikhtilfa – Muhammed ‘Awama
3. Hayat al-Sahaba – al-Kandahlawi; 4vol edition by Dar ibn Kathir.
4. Qimat al-Zaman ‘inad al-Ulama – Shaykh Abd al-Fatah Abu Ghouda
5. Safahat min Sabr al-Ulama’ – Shaykh Abd al-Fatah Abu Ghouda.
6. Tathkirat al-Saami’ wa al-Mutakalim fi Adab al-Ilm wa al-Muta’alim – Ibn al-Jum’ah
7. Al-Targhib wa al-Tarhib – Sayyid Abbas al-Maliki/al-Makki?
8. Maraqi al-Muftah sharh Miskat al-Misbah – Mulla Ali al-Qari
9. Mufradat – Raghib al-Isfahani, Dar al-Qalam edition.
10. Al-Mar’a – Shaykh al-Bouti
11. Fiqh al-Sirah – Shaykh al-Bouti
12. Nida’ al-Muminin fil Qur’an al-Mubin – also translated by Muhtar Holland.

And Allah alone gives success.

MMVIII © Faraz Rabbani and SunniPath.

And Allah Ta’ala Knows Best