By Mohammed Akram Nadwi
Abu Hanifah Nu'man ibn Thabit was once one of many maximum pioneers within the background of Islamic legislation, quite in felony reasoning. The Hanafi felony tuition that he based has develop into the main generally one of the world's Muslims. in keeping with basic resources, this learn of the lifestyles and legacy of Abu Hanifah additionally surveys the evolution of Hanafi criminal reasoning (fiqh) in numerous areas of the Islamic global and assesses its old distinctiveness.
Mohammed Akram Nadwi is a examine fellow on the Oxford Centre for Islamic stories, and is the writer of a number of works together with al-Muhaddithat: the ladies students in Islam (2007).
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Extra resources for Abu Hanifah. His Life, Legal Method & Legacy
161), Layth ibn Sad (d. 175), and Mālik ibn Anas (d. 179). Ḥadīth scholars do not confirm the claims, found in a number of Abū Ḥanīfah’s biographers, that he reported from the Companion, Anas ibn Mālik. The ḥadīth critic and expert, al-Dāraquṭnī (d. 385) said: ‘Abū Ḥanīfah saw Anas with his eye, but he did not hear [ḥadīth] from him’ (as cited in Suyūṭī, Tabyīḍ, 4). The great majority of experts in the field confirm that Abū Ḥanīfah saw Anas but did not study with him or hear ḥadīths from him. EARLY EDUCATION Abū Ḥanīfah grew up in Kufah.
I set out briefly the unique importance of its laws in the religion and social order of Islam; the emergence of scholars as a distinct class; how they accumulated and shared knowledge; how legal and moral authority centred on particular individuals in particular places; how the law was applied and administered, and relations between the state and judges and jurists. Finally, I clarify the meaning of the paired terms ‘Qurān and Sunnah’, and the implications for expertise in the study of ḥadīths and the derivation of laws.
110; Basrah). During this period personal collections of ḥadīths and āthār (reports of the judgements of the Companions) were increasingly set down in writing, and circulated. As students travelled between teachers, and mixed in different places, they exchanged this knowledge with each other. The more scholarly of them began to take note of who had transmitted what from whom, and this academic apparatus supporting ḥadīths and āthār became a part of the knowledge that was circulating ever more widely.