Hanafi Books Pdf
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The Hanafi school or Hanafism (Arabic: ٱلْمَذْهَب ٱلْحَنَفِيّ, romanized: al-madhhab al-ḥanafī) is one of the four major schools of Islamic jurisprudence within Sunni Islam.[1] It was established by the 8th-century scholar, jurist, and theologian Abu Hanifa, a follower whose legal views were primarily preserved by his two disciples Abu Yusuf and Muhammad al-Shaybani.[2] As the oldest and most-followed of the four major Sunni schools, it is also called the "school of the people of opinion" (madhhab ahl al-ra'y).[3][4] Many Hanafis also follow the Maturidi school of theology.
The importance of this madhhab lies in the fact that it encompasses not only the rulings and sayings of Abu Hanifa, but also the rulings and sayings of the judicial council he established.[citation needed] Abu Hanifa was the first to formally solve cases and organize them into chapters.[citation needed] He was followed by Malik ibn Anas in arranging Al-Muwatta. Since the Sahaba and the successors of the Sahaba did not put attention in establishing the science of Sharia or codifying it in chapters or organized books, but rather relied on the strength of their memorization for transmitting knowledge, Abu Hanifa feared that the next generation of the Muslim community would not understand Sharia laws well.[ambiguous] His books consisted of Taharah (purification), Salat (prayer), other acts of Ibadah (worship), Muwamalah (public treatment), then Mawarith (inheritance).[3]
Under the patronage of the Abbasids, the Hanafi school flourished in Iraq and spread throughout the Islamic world, firmly establishing itself in Muslim Spain and Greater Iran, including Greater Khorasan, by the 9th century, where it acquired the support of rulers including Delhi Sultanate, Khwarazmian Empire, Kazakh Sultanate and the local Samanid rulers.[5] Turkic expansion introduced the school to the Indian subcontinent and Anatolia, and it was adopted as the chief legal school of the Ottoman and Mughal Empire.[6] In the modern Republic of Turkey, the Hanafi jurisprudence is enshrined in Diyanet, the directorate for religious affairs, through the constitution (art. 136).[7]
The Hanafi school is the largest of the four traditional Sunni schools of Islamic jurisprudence, followed by approximately 30% of Sunni Muslims worldwide.[8][9] It is the main school of jurisprudence in the Balkans, Turkey, Lebanon, Egypt, the Levant, Central Asia and South Asia, in addition to parts of Russia and China.[10][11] The other primary Sunni schools are the Maliki, Shafi'i and Hanbali schools.[12][13]
The Abbasid Caliphate and most of the Muslim dynasties were some of the earliest adopters of the relatively more flexible Hanafi fiqh and preferred it over the traditionalist Medina-based Fiqhs, which favored correlating all laws to Quran and Hadiths and disfavored Islamic law based on discretion of jurists.[18] The Abbasids patronized the Hanafi school from the 2nd Hijri century onwards. The Seljuk Turkish dynasties of 5th and 6th Hijri centuries, followed by Ottomans and Mughals, adopted Hanafi Fiqh. The Turkic expansion spread Hanafi Fiqh through Central Asia and into Indian subcontinent, with the establishment of Seljuk Empire, Timurid dynasty, several Khanates, Delhi Sultanate, Bengal Sultanate and Mughal Empire. Throughout the reign of 77th Caliph and 10th Ottoman Sultan Suleiman the Magnificent and 6th Mughal emperor Aurangzeb Alamgir, the Hanafi-based Al-Qanun and Fatawa-e-Alamgiri served as the legal, juridical, political, and financial code of most of South Asia.[17][18]
Scholars commonly define the formative period of the Hanafi school as starting with Abu Hanifa's judicial research (d. 767 CE/150 AH) and concluding with the death of his disciple Hasan bin Ziyad (d. 820 CE/204 AH).[19]
This stage is concerned with the foundation of the Madhhab and its establishment, the formation of principles and bases upon which orders are determined and branches arises. Abu Zuhra, a prominent 20th century Egyptian Islamic jurist suggested, "The work would have been done by the Imam himself. And under his guidance, his senior students would participated in it. Abu Hanifa had a unique "discussions and debate" method to conduct on the issues until they were settled. If resolved, Abu Yusuf would have been ordered to codify it."[20]
The islamic jurists are usually viewed as two groups: Ahl al-Ra'y (The people of personal opinion) and Ahl al-Hadith (The People of Hadith). The jurists of the Hanafi school are often accused of preferring ra'y over hadith. Muhammad Zahid al-Kawthari says in his book Fiqh Ahl al-`Iraq wa Hadithuhum: "Ibn Hazm thinks of the jurists as Ahl al-Ray and Ahl al-Hadith. This differentiation has no basis and is without a doubt only the dream of some exceptional people, that have been influenced by the statements of some ignorant narrators, after the mihna of Ahmad bin Hanbal." He also states that the Hanafis could only be called Ahl al-Ray, because of how talented and capable they are when it comes to ra'y. And not because of their lack of knowledge in hadith or them not relying on it, as the term Ahl al-Ray usually implies.[25]
Regardless of their usage of Ra'y as one of the sources of their jurisprudence, the Hanafite scholars still prioritize the textual approach of the Sahaba. Careful examination by modern Islamic jurisprudence researcher Ismail Poonawala has found that the influence of the hadiths narrated by Zubayr regarding Rajm (stoning) execution as a form of punishment towards adulterers was within Abu Hanifa's rulings in the Hanafite school of thought for such kinds of punishments' validity and furthermore, how to implement the punishment in accordance with Muhammad's teachings due to self-confession of the accused.[Notes 1]
The Hanafi school favours the use of istihsan, or juristic preference, a form of ra'y which enables jurists to opt for weaker positions if the results of qiyas lead to an undesirable outcome for the public interest (maslaha).[38] Although istihsan did not initially require a scriptural basis, criticism from other schools prompted Hanafi jurists to restrict its usage to cases where it was textually supported from the 9th-century onwards.[39]
It is estimated that up to 30% of Muslims in the world follow the Hanafi school. Today, most followers of the Hanafi school live in Turkey, Bangladesh, Pakistan, Kazakhstan, Turkmenistan, Kyrgyzstan,China, Syria, Jordan, Uzbekistan,Tajikistan, Afghanistan, India, Egypt, Albania, Kosovo, Cyprus and Bosnia and Herzegovina. Also, a limited number of followers of this school live in Iran, Azerbaijan, Lebanon, Sri Lanka, Myanmar, Nepal, Russia, and Iraq.[40][41][42][43][44]
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.
This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn.
Home Hanafi Fiqh Askimam.org Im looking for a Hanafi fiqh book with evidenses, i noticed that the written fiqh books on the Hanafi madab are mainly books without evidenses but rather with verdicts like; Nurul Izah, Al Ikhtiyaar, Al-Hadiyya al-alaiyya, Ibn Abidin etc.
I am from a country where every scholar be it Hanafi (Deobandi and Barelvi) or Salafi is deep into sectarian and biddat (In case of Barelvi) stuff. Everyone other than their own sect is "Kafir", "Mushrik" and "Biddati". Being Hanafi myself, I am looking for a genuine Hanafi Fiqh book for a common Muslim in Urdu language, but after searching for days on the internet I got nothing. Some books are very short and contains only Fiqh of Ibadat and nothing about Muamalat, some contains both, but they are filled with poisonous sectarian stuff and some are too much detailed for a common Muslim. If someone here know about a genuine Hanafi fiqh book please tell me.Thank You!
In its latest restriction on religious freedom, the Taliban's Ministry of Higher Education has ordered all private universities in Afghanistan to remove religious books that do not conform to the Sunni Hanafi sect it follows.
Speaking to RFE/RL's Radio Azadi On December 22, Mir Zafaruddin Ansari, a lecturer at one of the private universities, confirmed that the ministry's guidance department had sent a letter to all the private universities.
Shi'a make up nearly 15 percent of Afghanistan's population and are the second-largest Islamic sect after Sunnis. Hizb ut-Tahrir is a contemporary Islamist group that was banned in many countries for its extremist beliefs. Salafists are a sect within Sunni Islam.
Leaders of the tiny Salafist sect allege that the Taliban has tortured and persecuted its members by accusing them of supporting the IS-Khorasan, a splinter of the Islamic State group.
Most members of Afghanistan's once thriving Sikh and Hindu minority had already fled the country before the Taliban returned to power. Those still living in the country say they are struggling with strict restrictions imposed on them.
It was just the latest in a string of deadly attacks to hit the South Asian country, where militant violence has surged in recent years.
But what was significant about the July 15 attack in the city of Bannu was the group that claimed responsibility -- Jaish Fursan-e Muhammad (JFM) -- a previously unknown militant outfit.
JFM is among several new militant groups that have announced their arrival on the crowded militant scene in Pakistan in recent months.
But experts believe the new actors are in fact fronts for existing groups, including the Tehrik-e Taliban Pakistan (TTP), the most lethal militant organization waging war against Islamabad.
JFM is a believed to be a front for Hafiz Gul Bahadar (HGB), a separate extremist group. The group is named after its leader, a former TTP commander.
Tehrik-e Jihad Pakistan (TJP), another militant group that announced its emergence last year, is considered by experts to be a front for the TTP. It marked its arrival with a spectacular attack on a key air base in the eastern province of Punjab in November.
Experts say the fronts have allowed the TTP and HGB -- which are coming under military pressure from Islamabad -- to maintain a position of plausible deniability.
"All these groups are either part of the TTP or Hafiz Gul Bahadar," said Mansur Mehsud, director of the FATA Research Center, an Islamabad-based nonprofit organization. "This is part of the TTP and HGB's strategy to create confusion."