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Imam Abu Hanifa: Baghdad’s Auspicious Fortune By Shaykh Abdal Hakim Murad | Ihya Archive | YouTubeToText
YouTube Transcript: Imam Abu Hanifa: Baghdad’s Auspicious Fortune By Shaykh Abdal Hakim Murad
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This content provides a comprehensive overview of the life, intellectual journey, and legal methodology of Imam Abu Hanifa, highlighting his unique background and his significant contributions to Islamic jurisprudence (fiqh) and theology.
[Music]
milady Ruffman raheem alhamdulillahi
rabbil alameen wa sallahu wa salaam or
other extra field NBA even Marceline
sadena or mawlana habib allah muhammad
wa ala alihi wa sahbihi wa at Birth he
admire in welcome to this class welcome
to festival members at the Cambridge new
Muslim group and welcome to those who
are joining us online we are
broadcasting insha'Allah from the mosque
of the cambridge muslim college and the
topic of this evenings class will be
insha'Allah the life and the filth of
Alabama alum abu hanifa and no man rowdy lon
lon
well Arad ah I'm going to start by just
tracing the story of his life and
starting that with some necessary
comments about the difficulty of
recreating a correct image of who he was
and how he thought unlike the other
Imams he didn't leave us with a
substantial book Imam Ahmad left us with
the Great Mosque nad which gives us a
pretty clear indication particularly if
we read between the lines of what he
includes it doesn't include of what his
fit was and what his position was Imam
Malik of course leaves us with the
mulatto Michelle I with many great works
including re so lucky tabble own and
others which we mentioned in the
previous lecture in show a lot but imam
abu hanifa is known primarily through
the works of his disciples particularly
Imam Abu Yosef and Shibani
and also through the interpretations of
some of the liter disciples some of
those later disciples were given in an
age when there was a good deal of
rivalry between the Medaille hip two
forms of exaggeration and one-upmanship
and sometimes I needs to be careful when
we as historians reconstruct a correct
image of his life of course the really
great scholars irrespective of their
math have alignment didn't get into that
kind of one-upmanship and in fact it's
actually pleasing to see that some of
the greatest books written in praise of
imam abu hanifa are not actually written
by by Hanafi authors than at all in a
maserati for instance in his important
book table year of sahifa feet menachem
imam abu hanifa gives us a wonderful
account of the sanctity of the imam even
though a co-teacher alladhina sortie of
course was a great chef AI exponent
similarly Evan hundred Hitomi wrote
later to the song humor now imam abu
hanifa - not a man which is again a
great monopoly of work that is to say a
book that contains edifying stories
about the greatness of the imam 100 hey
tomato of course another chef a and so on
on
still he doesn't leave a substantial
book of his own which does leave us as
historians with a certain kind of
problem so we need abusive and shabana's
views we need those other contemporaries
some of his students of man Alberti even
sure brahma even happy laila and others
and their problems even with these when
we try to reconstruct what kind of legal
thinker imam abu hanifa was we think we
can do it through the works of his
disciples but even a Shaban is great
works will typically cite the fetters
and the legal opinions of imam abu
hanifa without giving the detailed
argumentation the reasons why the
mom came up with these particular fellas
they look more like works of law than
works of us all so we do need to be
careful in in presenting his thinking
similarly there isn't a single early
text amongst his disciples where you get
a consistent presentation of his or soul
that is to say his theory of the law
some of the early Hanafy texts like Al
Paz Dewey
for instance or bahasa Nell Kofi don't
give a sufficient amount of information
as to exactly how they're transmitting
their information from the Imam the
rewire or the east nerd may be absent so
in explaining his us all and all of
these great Imams were basically
presenting methodologies methods for
interpreting those or boran and the
hadith in a maximally faithful way we
need to remember that we can't always be
sure that his position was correctly
inferred from the flaw of later
generations is particularly a problem
and the Hanafi context and that's
particularly acute I think when it comes
to something that loomed large in his
lifetime given that he lived in an
incredibly turbulent and difficult time
when it comes to his political theory
because there's nothing that he wrote or
that has been authentically preserved
from him which indicates explicitly what
his particular take was on the political
events of the time we will see and this
is one of the rather beautiful aspects
of his career that as a Sunday he
followed the middle path he was a man of
the Atlas underworld romera
that he loved the Allen bait but his
doctrinal creed Allah Akbar and also a
letter that he wrote to one of his
disciples rosada off mallard Betty I'll
completely unproblematically
emphatically sunny texts and also his
two great pupils Abu Yussef and the
Shaban are very closely and intimately
connected to the
the Caliph's of their uh acid dynasty
both were happy to accept posts as chief
justice of buff dad and this position
this relationship continued in often
complex ways but became enormously
important in the subsequent evolution of
our history so that the god art of the
Mughal Empire one of the great political
orders that the world has ever seen was
Hanafi and also the Kedah of the Ottoman
Empire was consistently Hanafy as well a
connection between the Khalifa in
particular going back to the upper acids
and the way in which the Ottomans took
it on from the harbor seat following
their conquest of Egypt in the early
16th century 1517 from the Mamluks
adopted the mantle of the Caliphate so
there's a connection between the hanafi
madhhab and the Khilafah which means
that the official map hub of countries
that used to be ruled by the Ottoman
Empire in most cases to this day is
Hanafi so whether it be in Bosnia or
Albania or whether it be the official
math above the Muftis of Egypt or Syria
or Iraq
these are Hanafi irrespective of what
the majority population might be because
of the historic connection of the mouth
above Abu Hanifa with the with the Sahni
he laughs as emphatically a sunny
position but as we'll see very open to
connections with other points of view as
well so let's go through the details of
his life into the FAR's we can reliably
discern it he was born in the city of
Kufa that's well known in the 80 or
maybe 81 but that that kind of time and
his family is very interesting remember
last time we looked at the family of
imam shafi'i
and we saw his her shimi lineage how
important that was to him and to his
mother and the implications that it had
a belief is very different because his
father is not quite a nobody because his
wealthy as far as we can tell the
wealthy trader but he is originally from
a family of
Afghanistan Kabul in Afghanistan seems
to have been the place where Abu Hanifa
grandfather may have been taken as a war
captive during the original Arab
conquest although there's different
accounts in the early sources but in any
case a Bonifas father turbit ibanez
ortley al-farisi
are not Arabs they are from the Mali
that is to say those non Arab Muslims
who attach themselves in a kind of
client relationship to the conquering
Arab tribes in order to give them a
place in the emergent in the Maya times
and very hierarchical Islamic Islamic
political order so really different now
a sheriff arrived from the Hashemites
Abu Hanifa is from the back of beyond
Afghanistan a wild land back then as it
is to this day but what it proves and
this is one of the most interesting
aspects of the mouth have been one
reason I think widespread so extensively
in non Arab lands is that it indicates
another of the subtle and beautiful
dimensions of early Islam that the
genealogical principle through our love
for the ATLA debate and for their bene
Hashem is important and Imam Shafi'i
knew that but at the same time one of
the things that Islam was doing in its
formative moment moment was overthrowing
tribalism and tribal pride which had
been the self definition of Arab
identity until the rise of Islam so
there's something about his emergence
from nowhere that recalls that beautiful
dimension of the Sierra whereby some of
the greatest of the early Muslims came
from genetically nowhere like Bilal or
salman al-farisi or some people who were
of slave origin who were taken into the
household and under the wing of the holy
prophet sallallahu alayhi wasalam so
there's something about his mouth hub
and about him himself and the position
that he took in the difficult period in
which he lived
almost impossible political situation he
found himself in that recalls that and
tribe or creation of the kind of super
tribe all of the Muslims are equal in in
the religion of islam and the holy
prophet sallallahu alayhi wa sallam
indicated this one of his greatest
revolutions was that whereas before him
arabia had just been tribes he didn't
ever try Biewer outcasts unimaginable
like a hindu without a cast and then
islam came and in terms of what was
important in your life your status as
muslim what you could achieve it didn't
really matter and Alma and taqwa robot
were important in a chemical mind Allah
he at Park on the noblest of Yunnan last
night are those who have most taqwa one
of the most revolutionary things that
the Quran was saying to an intensely
hierarchical and ethnically obsessed
Arabian world so he's from this
dimension of the prophetic revolution as
it were by egalitarian dimension whereby
anybody can be brought into as it were
metaphorically the prophet's family
he says said men on Midna air lil bait
sallallahu alayhi assalam Salman who is
also Persian origin is from us the
people of the house and he said early
Coolibar intervene my family incorporate
everybody who is good and is pious
consider how he brought bilal so close
and chose bill out to be the one who
would proclaim the Athan symbolically
from the roof of the kaaba after the
conquest of the city and abu lahab a
close relative was excluded and pushed
out religion piety spiritual greatness
were the new definers of what it meant
to be a muslim so this is significant
and his folk becomes in a sense related
to the concerns and the identity of the
mole ali in the time of the tibetan
first generation of muslim to the Sahaba
the companions in the terrain are their
disciples the people who saw the people
who saw the holy prophet saw the low values
values
that the turbine and one of the most
extraordinary things in the whole
history of Islamic thought and culture
is the fact that and in fact
scholarship generally in the time of the
turbine was amongst the non-arabs and
not amongst the Arabs Abu Hanifah comes
explicitly from that world most of his
teachers were in fact of non Arab origin
so just to give you an example of the
tensions because these were ethnic
tensions that were quite intense there a
lot of Arabs of the traditional stamp
who thought that they were as it were
the Lords of masters and everybody else
was kind of a second-class citizen
but the reality is that so fundamental
was this overthrow of the traditional
class system and caste system and tribal
system that the great leaders of the
religion in the second generation are
actually of non Arab origin
so even Abdullah be in his a little
Fareed which is a nice historical work
tells us stories like this called early
it will not be laila even Abby Laila
said to me Carly I said Ben Moussa I
said Ben Messiah said to me well Canada
and Shadid Al Arabiya
and he was one of these Arab
nationalists men Kenneth Oakley held a
rock this Arab nationalism who's the
greatest scholar who's the he era
who was it in your time the time of the
tab I mean Auto alpha sin even a bill
Hassan I said it was a facile even a bit
Hassan called former man also Muhammad
bin serine and he said and then whom
Muhammad and serine call firmer Houma
and he said and what are they Balto
Malayan and I said to non Arabs call for
men Kenneth appear maka and he said and
who was the great scholar of Mecca and I
said I thought bin ABI rabaah and
Mujahid and side when Jubair
and Salman bin yes are called from a
holla and he said on water they portal
Marlin non Arabs call for men for cattle
Medina and he said and who are the great
jurists of Medina Altos a burn Aslam o
Muhammad I banana man career one airfare
even a banaji and I said I mentioned
these three individuals called for
Manhattan he said and who are they
Walton Bailey I said they're not Arabs
either Fatah a year alone oh and his
color changed he was getting angry
so McCall Furman Ithaca who an uber and
then he said and who was the most
learned of the people of Koba Paul -
Robbie utter Rahim remember him the
teacher of Imam Malik web nor a busy net called
called
Americana and he said and what were they
cool to Molly
they were also known Arabs for about the
watch Shah and his face really started
to change from my pal ferment for
keyhole Yemen and he said and who was
the great scholar of the Yemen portal
Thomas Webb Mahal web normal net B and I
said towels and his son and even won't
happy qualify man hat will that and he
said and who were they
portal min and Mawali they weren't Arabs
either Ventura had LJ jaw and his cheek
started to swell up on toss about him
and he stood up out of his anger old
firm n kanafeh P who Horace an and he
said in who is the great scholar of
Horace on Central Asia Otto Otto had
been Abdullah Horace any and I said I
thought I'll call her McKenna al-tawhid
and he said and what was this atop
portal Mulder he was not an Arab
Thursday the watch woohoo Tara Bowden
and his face became even darker was
sweat this witness is we dead and and
became black had to Hoffler until I
started to become afraid for him
I thought he'd have a stroke or
something Phil McAuliffe MN kennefa P
Hashem and then he said and who was the
great scholar great joist of Syria
Walter makaula I said McCall from
economic Hall Heather and
said what was that Mac Hall Aalto molar
he was a non-arab fits an emphasis to
either and the knee started
hyperventilating Phil MacArthur men
Kenneth optical Kufa and then he said
and who is the great scholar of Kufa for
Allah heal old hopeful Apple till hackin
been all Perham and been a beast soul a
man and because I was now afraid that he
might you know he's had a stroke or
something I would actually have said and
high-camp an author and Hamad bin ABY
Sulaiman this will cease abu hanifa
great teacher
well lurking that I a trophy he's sharp
but I was afraid for him for Cottle
Ibrahim and na Hawaii was shabby and so
I said Ibrahim pinaka and a shabby pall
of Americana and he said and what were they
they
Balto ara bien to Arabs for call allahu
akbaru was second ejection and he calmed
down so that's an indication of really
something quite extraordinary when you
consider how quickly all of this has
happened and how it's the Arabs who are
engaged in the conquest that Abu Hanifah
is coming from a generation West
scholarship the leadership of the
religion is overwhelmingly in the hands
of new converts usually people from the
eastern region Central Asia and from
Persia but also from local non Arab
populations in Iraq Egypt and elsewhere
this is actually predicted by the Holy
Prophet sallallahu alayhi wasallam
there's a hadith which is in Bukhari and
Muslim where he says lo que el alma more
Allah can be thoria
learner Lahore adjourned on mean earthly
fairies were knowledge to be attached to
the Pleiades a bunch of stars the
light-years away people from Persia
would be able to reach it and some of
the scholars have said this is actually
a prediction of Abu Hanifah radi allahu
and whose ancestry is from afghanistan
which is in the persian cultural world
this is clearly interesting and we need
to ask ourselves why it should have been
the case why were the Arabs not
conspicuous in the leadership of early
Islam one explanation is that they were
the ones who are busy with the jihad and
the conquest and they had to leave
religious leadership to others but even
Halden has actually quite a long an
interesting discussion on this in his
more Kadima his great work of history he
asks why is it that the leadership in
early Islam the time of the seller in
particular was by and large not Arab and
this is what he says for Masada 13
Olomouc Elohim
Melek 18 mater jatin Aleta alone and
Arijit feed room Latisse anima occurred
corner but them an asana min want offal
al-haddad or NLR abba about energy on
her and he says and all of these
Sciences is talking about the
disciplines of interfere and grammar he
says all of these became subtle
knowledge ease which required learning
and therefore became as it were like
craft like professions and he said we've
already explained that professions and
craft are to do with city life but that
they're Arabs were the farthest of
people from such life kisara till along
more leaderly kaha Daria so the
intellectual disciplines are disciplines
of the cities while Baldur and hurl Arab
and the Arabs were remote from them well
hardly their legality in a jam and the
settle people in that time were the non Arabs
Arabs
oh man FEMA Anna home or other non Arabs
not necessarily of Persian origin
minimally what allele have other the
people the mullahs the new converts who
are attaching themselves their Arab
clans and the people of the cities so
that's even Holden's explanation why is
it that the leadership of Islam at the
time of the Salif particularly the term
of the terrain and at Barratt a brain
overwhelmingly is non-arable it's
because these are people who have
brought into Islam the knowledge of what
scholarship means they know about
writing they know about libraries they
know about books they know about law of
course they're the ones with their
deeper cultural urban traditions who are
going to immediately from the Arabs take
the leadership of the religion and this
is a pantalons explanation and it
doesn't make a lot of sense um he is
born in Kufa in the time of the Tibet I
mean although it's almost certain that
he meets some of the Sahaba so he's
considered to be Atteberry himself
whether he actually narrated from the
Sahaba is is disputed but he certainly
meets some of the very old companions of
the holy prophet brought have been cool
for which is the biggest most
significant city in Iraq at the time
spends most of his life there we're not
entirely sure what his father did but it
seems fairly sure that he was a merchant
reasonably well off again if you accept
the story of mess with historians
present of his grandfather being a kind
of bondsman taken in captivity after the
capture of Kabul it's indicative of how
slaves and others could make good in
this new enormous very commercially
active Imperial civilization but in any
case it's clear that he must have been a
good Muslim because we know that Ava
honey for learns the Koran in at an
early time and there were family stories
about what they did when they first came
to coffer one of the stories was that
honey was grandfather on the Persian
feast of now Rawls would send Persian
sweets to Ali bin Abi Talib who of
course was headquartered at the city of
Kufa when he was young
Kanaya telephone Allah saw cobbler and
your telephone
Allah Allah man when he was young he
used to go to the market before he went
to the scholars and in fact he starts
off as a merchant with a fairly
successful shop in ended bazaar in Kufa
and he remains in business all of his
life and this is one of the interesting
dimensions of abu hanifa x' korea but he
also in an early age learns the Quran
and part of his devotion his particular
a bear there is a very very strong
attachment to our last book so it said
at least by some of his fervent admirers
that he used to read the whole Quran through
through
sixty times during the month of Ramadan
and the tradition is that there were
four Imams who were known to recite the
entire Quran in one raka so this would
be presumably in a 200 prayer to do it
properly really needs about seven hours
and those are off member nothin Tamim a
dirty side when jubair and abu hanifa
for people in islamic history have the
reputation of reading the whole quran in
a single raka and the quran is really at
the center of his his specific type of
taqwa but back to Kufa Kufa is an
interesting place it's not like imam
malik being brought up in medina or
everything is islamic and the prophets
fragrances everywhere Kufa is different
it's a new city garrison town been
established by the conquerors and it's a
melting pot for everybody and everything
if you think of a map of the ancient
world iraq release at the center of
everything visit the land of Sinbad the
sailor they're trading throughout the
world they're going to China Central
Asia North Africa Iraq is the very
center of civilization and the beginning
of civilization is Mesopotamia after all
which had the first cities that we know
of so everything is coming and there's
Greek philosophy knocking around there's
Persian medicine Christianity of many
many many different kinds in Iraq
particularly Nestorian Christianity
which now hardly exists but then was
very important nest or was the patriarch
of Constantinople who developed the idea
of Christ having two separate natures
the human nature and the divine nature
like two minds contemplating each other
in the single person and the other
churches of the Easter quarter
monophysites the Copts Jacobites and so
forth who say that no there's just one
mind with a human and a divine nature
that they're fused but Iraq is the
center for this an historian idea and
many many Islamic sects as well the
Harwich is really a headquartered in
southern Iraq the Montes alights kick
off and really always have their scent
of operations in southern Iraq and the
Shia although in this period they're not
really a sect with their own distinctive
doctrines it's more like a a political
point of view a political party also
have the greatest number of supporters
in southern Iraq and this period so this
is really a very turbulent place and of
course I behave as a teacher and
teenager is hearing all of this stuff
and one of the attractive aspects of his
personality is that he really wants to
understand everybody's point of view and
learns from them he as you can imagine
this is a city of argument these were
people who are absolutely convinced of
their religious rightness and
everybody's arguing and if you've got a
shop it seems he was dealing in silk and
linen garments mainly women's clothes of
course everybody's going to be talking
and where do they talk they're talking
the bazaar they're talking the shop so
he's hearing from an early age all of
this chitchat about every conceivable
idea in existence and he absorbs them
and he gets involved in the arguments
because it's a Sunday he's a new new
Muslim family so particularly passionate
he loves the Koran he takes part in
these debates in the shop and elsewhere
but he doesn't have enough knowledge
really to be decisive he's spending too
much time in the market and then that
comes his great as it were conversion
moment it said that once when he was
walking through the salt in Kufa he
encounters one of the great hadith
scholars and jurists of the city of Kufa
who as Imam ashabi rhodiola on and
ashabi has been watching him and notice
that he's always engaged in these I mean
that I suppose the 7th century 8th
century version of modern internet
polemic everybody's arguing but not
everybody has much knowledge so Sharpie
tells him a lake had been not very ill
enlightenment or more jealous Adil Allah
map for India Rafi Caracas Lawton waha
raka he says you should look into
scholarship and you should sit with the
scholars because I can see in you there
is a wakefulness
and motivation so he takes this advice
and increasingly leaves his shop in the
hands of a partner or assistant who does
most of the work there and from then on
tends to spend only part of his day
there or visits it just to make sure
that the business is going well but he
doesn't close it and this is quite
characteristic of Islam many of the
scholars have had their own private
income one reason of course is to be
independent you don't need to take a
purse of gold from a governor or assault
on if you have your own income but also
it seems partly because being right at
the center of the market gave him an
opportunity to think about law about
society about ethics and also it seems
to serve others he had the kind of
mercantile piety that used a shop as an
opportunity to serve society to give a
good price to the poor in particular and
to demonstrate honesty and in fact in
our tradition we have some very
beautiful works on what nowadays would
be called business ethics and very often
the stories are about Imam Abu Hanifa
and his shop so for instance he would
never take an unfairly low price there's
an incident that had everybody in the
bazaar chattering because a woman came
in poor woman to sell a robe maybe it
was a wedding dress or something and she
wanted a hundred Durham's for it and
imam abu hanifa looked at it and said
five hundred would be a good price he
wasn't engaging in sadaqa it was
actually the correct price for this
garment garment and he said attesa will
be are you laughing at me but he
insisted that this was the correct price
there does nothin happen in the real
world of Commerce that somebody comes to
you with a price and you say no actually
I think I should be paying more what do
you sell a house or sell anything
generally it tends to be the other way
around but this was his particular form
of taqwa a mercantile piety that
and actually very important in our
civilization and so there's other
incidents that are narrated on one
occasion he sends off his assistant in
order to deliver a garment to somebody
who's ordered in and tells the assistant
tell the purchaser that it's got a
defect it's torn in this corner and
don't take the money until you've shown
it the assistant delivers the garment
takes the money and goes back and said
I'm afraid I forgot to tell the
purchaser about the defect Abu Hanifa
sends him back but they can't find the
purchaser he's a traveler and so a Bothnia
Bothnia
immediately of course gives the the
price of the garment to the poor in
siddhappa so this is how to understand
his life is right at the center of
society and therefore the law school
that comes out of his of his mind is
something that is profoundly real and
connected to the actuality of people's
lives you could say the same of the math
above him a link of course but Abba
Hanif is somewhat different in that his
city is so cosmopolitan has so many
different kinds of people and he himself
is actually part of the economic life
but the economic establishment of his
city he seems to have made quite an a
good living he was a prosperous person
there's nothing wrong with that in Islam
and was well known for cultivating a
beautiful appearance
you've always wore a valuable robe used
plenty of perfume his sandals were
always properly fastened and bended
unlike a lot of scholars at the time who
wore patched robes and had sandals that
were a kind of disaster area abu hanifa
was always smartly turned out and in
fact he insisted that his students
should also dress well once he saw a
student who is really scruffy and told
him underneath his carpet there's some
money take it and smarten yourself up
and the student says actually I do have
money and Abu Hanifa still told him to
improve the way that he looked yen
Bertilak and to hire a holic he says to
him you should improve and change the
way you look
had a year Tamika Satya cook this is an
interesting way of thinking so that your
friends don't feel bad about you hmm
it's not you're going to show off by
looking cool in the stalk now it's so
that people don't feel sorry for you
that they're not concerned whew that
they don't think maybe they should be
giving you money if you've got money you
should be a smart person otherwise
others will be sad the interesting way
of looking at it in any case he's now
taking imam of shia b's advice to stay
with the allah a Laker be more jealous
at and anima but the issue is which
scholars everything is going on is on
the market as it were in the city of
Kufa at the time from extremists she are
to the her Ajay to a million kinds of
other denominations the Montes alights
very active so he's looking at the sunny
context like most converts in Islamic
history he tends to be strongly sunny
and he sees that the different sorts of
Sami circle and he has to decide which
one is going to join this the circles of
abide where people are developing
arguments to defend the Sun the arc
leader against the views of various
people with strange new notions
there's the circles of hadith where
people are transmitting hadith and these
people are known for Zod and from these
circles of hadith in Iraq the movement
known as the saw wolf emerges close
symbiosis between the people of hadith
and the people of Tazawa and in most
cases they're actually the same people
if you look at the Hilton olia of a
bomber imal is for Hani table Carter so
fear of a swallow me and others you'll
see the early hadith scholars are the
first Sufis but the third kind of circle
is the circle of people who are talking
about literature because the Iraqis
really love the Arabic language they
develop Arabic grammar poetry a dub
that's going on as well it's very
cultivated place
but the circle that he chooses to join
is the circle of the people of phil and
that's not the same as studying hadith a
lot of people nowadays think that hadith
and focus the same thing but absolutely
not from the perspective of the seller
and you won't understand the emergence
of and the whole structure of Islamic
law unless you understand the difference
between the people of hadith and the
people of film why does he make this
choice why not hadith we can see that he
knows hadith very well but he's also a
practical person he's constantly dealing
with issues legal issues commercial
issues ethical issues decisions
relationship issues even in the
marketplace and he he likes fatwa he
likes judgements he likes ways in which
religion can practically sort out
people's problems and he knew that
hadith is just one dimension of fatwa
you can't give fertilize just by knowing
the Quran and the hadith and it said
that he made this decision to join the
circle of the people of father than
hadith when he saw somebody who came to
a hadith scholar with a question about a
divorce case actually unable to do
anything but just narrated a whole bunch
of hadith which needed interpretation
but didn't give that person an answer so
he used to say whoever learns hadith
without foot is like a chemist who
collects medicines without really
knowing what to do with those medicines
and it's the doctor that has to come and
use them and the hadith student
similarly doesn't know what to do with
his hadith until the the person
who phil comes along and makes use of
the hadith he is concerned with the
rectitude of sun-li belief and his name
is associated with one of the great
traditions of Islamic theology the
metarie d.school because it came to be
known and he is in that polemical world
he wants to uphold truth he's been some
time in Basra which is a nearby city is
the port of Iraq where he's arguing with
members of other sect and there's a
certain political dimension to
what he he writes but in Kufa he settles
down to the study of sometimes the
polemic continues sometimes people from
other sects come into his mosque in
order to dispute with him and he uses
logic and reason and his knowledge of
hadith to debate with them particularly
the coverage and the extreme Shia who
present in COFA at the time but
generally his way is to dislike
disputation in our pocket and in Kalama
he saw the need for them but he didn't
like too much religious algae VAR g and
and argumentation partly because like
all of the great scholars he saw the
danger of the ego becoming involved if i
define my identity the meaning of my
life in terms of what I believe then
myself and my pride are very closely
connected to my ability to vindicate
what I believe and therefore to disprove
what other people believe when they
disagree with me so the ego very easily
gets tangled up in in al-qaeda
discussions so there's a story about how
he once saw one of his sons have mad
disputing doctrine phirni Havel and he
forbade him to do that and everybody
said rot a neck had to na 0 fee we've
seen you engaging in doctrinal dispute
what 10 Hernan
but you're telling us that we can't for
call Colonel Nasser what can a little
Aussie not tire maja Fatah Enya's illa
Sahib wanna listen to this answer it's amazing
amazing
he said we used to dispute people on
issues of theology and we used to do so
with such humility that it was though
there were birds sitting on our heads in
otherwise sort of still with our head
down a position of humility Maha Fattah
and yeah Zilla Sahib owner for fear that
the person we were disputing with would
make a mistake were Anne Thompson Ozzie
Dona were Torre Dona a zealot asahi
Bhagwan but you people you dispute with
people hoping that
make a mistake women are ah de angelis
ah hey ma who forgot our odda and yak
for asar hey woohoo
and who ever once the person is
disputing with to make a mistake in RP
de effectively wants that person to
become a careful
women are ah de and yet for Asahi boho
and whoever wants the person is sitting
with to become a kafir the Caracara
cobbler and yak for Asahi boho he is a
kafir before the person his debating
with becomes a kafir that's an amazing
consequence of having no ego it's very
unusual in theology for people to engage
in the defense of the truth without
their own sense of self worth becoming
tied up with it but this was Abu Hanifa
justification for getting into sunny
Kalam and uh Peter disputations the
condition has to be that you want to
help the person that you're disputing
with rather than treating it as some
kind of game of one-upmanship very
difficult generally as a result of that
a strong spirituality is that the Hanafi
school in doctrine is characterized by
certain breath and you might say
tolerance so for instance one of the
characteristic points of the doctrine of
his school is that a man consists in
what you believe in your heart and what
you say you believe that's the
definition of a man and unlike Malik and
Scheffer he and many of the others he
doesn't add and you have to confirm it
with what you do in other words Eman
include practice with with with your
limbs so the matter really school which
eventually comes out of Abu Hanifah
theology actually doesn't even require
professing with the tongue they say you
can be a Mormon and have a man even if
it's just the belief in your heart even
if you never say it
and never act on bit the basis of it
you're still not then you're a believer
that's a very kind of open and affirming
strategy which is characteristic to this
day of the the matter ad school if you
go to a Islamic theology faculty in
Turkey or Bosnia where they're teaching
the matter ad hoc leader this is the the
position that they
we'll tell you but he's focusing mainly
on filk and he likes to have just one
teacher and this is the Hamid the Navi
stole a man who he mentioned earlier and
he stays with him and stays with him
year after year until Hamid gives him a
jeiza gives him permission to give fatwa
so it's mainly in court for the disciple
of ham mad but he makes the Hajj many
times some of the high geographic works
will say he made Hajj more than 50 times
we don't really know that Iraq was not
so far from Makkah and Madinah and the
scholars would study as they went they
would ride camels side-by-side and
exchange views and carry their books
with them so it was just another way of
studying but in any case he goes to the
Hajj many times and spent some time in
Mecca and Medina and in the holy cities
he's associating with other Allah map
and he spends time with people of a foot
and particularly those who had been the
pupils of the Muftis amongst the Sahaba
so he says Talib biofilter Omar or Fatah
Ali off your card 11 miss old waffle
kybun arbors on as hobby him I learnt
the folk of Omar and the filth of Ali
and the filth of Abdullah band miss old
and the filth of ebon adverse from their
own pupils and he continues like this
until about the age of 40 when his
teacher Hamed dies and then he sits in Hamid's
Hamid's
mosque in Kufa and he has a Jezza now to
give fatwa and he gives and he
gives photos and becomes really really
respected and famous throughout the
Islamic world also partly because of his
attachment a large book partly because
of the self transcendence that is
evident in these stories about how he
did business and how he justified his
engaging in in doctrinal dispute some of
the great works of Islamic sainthood
heartily yet include him amongst the
Elliot as well so
amam Asha irani for instance a blow had
a blow have a shower Ronnie has a whole
section on Abu Hanifah just considering
him as a saint as a as a wali now this
is a turbulent place already because of
the doctrinal landscape it's a collage
of every point of view difficult place
to be religiously but it's also
difficult politically because at the age
of when is 52 the Umayyad Caliphate
comes to an end and the whole world is
in uproar the Abbasids have up unfurled
famously the black banner of revolt in
Central Asia and they marched and after
a series of battles they take the
Islamic world an Islamic world with the
exception of Spain which is still all
mired becomes a Basset and they are
ruling as descendants of the holy
prophets uncle and Abbess now I will
honey firm of course is at the centre of
the political world which is a religious
political world at the time everybody is
justifying their rule on the basis of
religious claims and he doesn't like any
of the options that are available he
never likes the Umayyads and
particularly the later or MyID rulers to
him seemed completely dreadful but he
doesn't join any rebellion and like some
of those scholars and he sympathizes
with some of them he sees these
passionate beautiful young men who can't
stand the corruption of the Caliph and a
torturer and a wine and all of the abuse
of the ideals of Islam and the unfurl
the banners have revolt and usually in a
hopeless quixotic way fight against the
Imperial legions very often in the name
of the family of the holy prophet
sallallahu alayhi assalam but he himself
although he can see the value of these
people and their heroism doesn't take
arms himself however in in one of the
court these causes
he sympathizes with them not because he
has a belief that only a certain set of
Imams should rule the world or have some
supernatural knowledge nothing in his up
either work suggests that he had such a
belief but because he really really
really is disappointed with the Umayyads
and he can't help but sympathize with
these protest movements in his late 40s
as the Umayyads are crumbling and
collapsing and particularly right to the
end of their raw the remaining or mired
governor's in Iraq try to twist his arm
to to work with them but he refuses he's
imprisoned is beaten and it seems that
he escapes from prison and perhaps with
the connivance of the the gel layer to
the flogger or the torturer who admires
him and he leaves iraq and goes to
makkah and Mac oh is important for him
he already been but he is spending more
time and he's learning the foot of urban
arbors his pupils and he spends maybe
five or six years as a more Jay aware
and more jaha is somebody who is for
religious reason spending time in the
holy cities whether it be Mecca Medina
or Jerusalem there are bear seeds
finally take over revolution happens and
he's invited by the scholars of Kufa to
be their representative when the new
caliph comes to ask for their pledge of
allegiance this is going to be very
ticklish Koufos the city of so many Shia
rebellions the city of the courage it
was a place that the abbasids really
wanted to get on side many of the
scholars of Colfer had collaborated with
it or myates and therefore couldn't
really show their faces in the presence
of the new Khalifa so they invite Abu
Hanifa to be their representative
because it's always refused to
collaborate with that warm iods and the
new Khalifa comes in state into the
mosque and Abu Hanifa on behalf of the
scholars of Kufa takes Bayer or the new
halifa and prays for him he agrees to
visit the Caliph and keep company of him particularly
particularly
okay Abel Java al-mansour but he refuses
any gifts or form of payment
and again there's an interesting story
here which I can't resist sharing with
you yeah this is an interesting example
of the difficult relationship he has
with the new Calif he wants the unity of
the Muslims he doesn't believe that
there should be some infallible imam
ruling the show he certainly doesn't
believe in the literalist hadith
fanaticism of the hora jikes
he wants something that's inclusive and
he's willing to take the hub acid word
where descendants of Hashemite but he
always has a difficult relationship with
them and eventually as well see that
becomes his downfall he's an interesting
story which gives an example of his felt
laqad wakka are banal montessori was OG
hill hora Shakur be suburban Meili he
unhappy once it happened that a man saw
this is the Calif was estranged for more
basically had a row with one of his free
wives because he'd been preoccupied with
his other wives while table battle Adlam
in and she didn't like this and she
wanted justice to be done she wanted him
to deal with jostling or there would be
a divorce for Cole Allah her be
mentality nafeel Akuma bein you obey
knock and so the Calif said to her who
do you want to have as a recall it
now there's a mediator between us who's
going to be the arbiter the referee
between us who do you want to do it
carlitz abu hanifa and she said it has
to be able hanifa thought odd you who
are be he I done so the Calif agrees to
this also for after a halt so he brings
him to the palace
well Carl Allah will ya Abu Hanifa and
he's at him o Abu Hanifa I'll holla to
her Simoni my free wife
is arguing with me fonts if Nieman her
so deal with me jostling Karla Abu
Hanifah the attack Elam amirul mumineen
Mohan Eva says let the commander of the
believers speak
Galia about honey Hanifah come yahan
Lully Lully and yet as a watchman and
nurse and he says o abu hanifa how many
women can a man have lawfully for my
albania han call aruba and he says he
can have four wives gone well healthier
julia had in anahulu he laughs a Dalek
and he said is it permissible for
anybody to say anything else
Paula lap and he said no for Karla
herbal Jaffa and then the Calif said God
Sam yachty he says to his wife you heard
what he said for Carla Abu Hanifa in the
Mahalo Lahore Heather the early Laden
and Abu Hanifa says Allah has only
allowed this to the people who are able
to be just for man Lamia Adil Al Horford
alaria Adil for youngberry
at layer 2 J was Al wahida and whoever
is not just amongst them or is afraid
that he might not deal justly with them
it is right that he should not have more
than one all allahu ta'ala for in hit'em
alerted aloof o wahida Allah says and if
you were afraid that you might not deal
equally with them then only one the
youngberry Lenna and Netta EDI ba ba da
vila and it's right for us to take the
words of allah to heart when a dies
Bhima wiser and to accept his reproaches
Fassett executor Abuja far and above
Jaffa of the Caliph fell silent
port olisar cuarto and was silent for a
long time vikarma abu hanifa Hajj and at
length ever Hanif Agora and went out
valemar bother a man Zilla who and when
he got home
Alastor lat la hija demon the Queen sent
to him a servant
Omar home alone with the airborne Raja
area wore him out on Mussoorie and gifts
wealth new clothes
a servant girl and an Egyptian dunking
followed the hammer and he sent them
back with him
: little called him a critic a salami
give her my greetings were pulled her
and say to her innama Nadal - andini
welcome to Bella calm a calm Lilla he
said I wasn't defending you I was
defending my religion welcome to
bellacor alma calm linda and i stood
like that for the sake of allah l'm
worried to be till ketika ruben alia had
I didn't want to become closer to
anybody as a result of what I did
what a mess will be he'd dunya and I
didn't want any worldly thing that's an
example of this relationship he was
prepared really to anger the Calif and
support the case of one of his wives
simply because of his desire that a Lars
law should be upheld but then a crisis
occurs he's not a she that's not in any
of his fetters and he's made beta to the
halifa but then there's a rebellion
these pro she rebellions that have
happened here and there in the Umayyad
period start to happen again because
people don't like that
Abbess it's either so Mohammed enesta
Zakia who is from the Allen bait and his
brother Ibrahim rebel this is difficult
for Abu Hanifah because he'd been
friends with his father and with their
father and studied with him and their
father was now in prison
the two leaders of the revolt were
killed and this really is the end of his
friendly relations with Arab Merced's
and an Mansoura is not sure about him
and starts to spy on him he sends the
ambassador covalent of mi5 to watch him
to have him tailed but it's difficult
for him to take steps because Abu Hanifa
is really the best known some nice
collar around and his pious is saintly
scholarly he doesn't have any political
record of joining any of these revolts
but eventually the the caliph finds a strategy
strategy
he invites him to become chief judge and
he refuses as the Calif kind of expected
that he would and then he asks him to
become chief Mufti that is to say the
one who is like the leading legal
consultant for all of the judges and he
refuses that as well and Alan Mansour
then in his capacity as Calif swears
that Abu Hanifah will do this Aleppo
hanifa in his capacity as the great
jurist swears that he will never do it
when there's a standoff and the Caliph's
chamberlain Arabiya says to him to try
and defuse the situation a lot I mean
and amirul mumineen a ya lift don't you
see the commander of the faithful has
taken a vow has taken a pledge for
father abu hanifa and abu hanifa joe
says Amir al-mumineen
actor or aleck Authority a man emini and
he says well the commander of the
faithful Abu Hanifa says the commander
of the faithful is more able to pay the
compensation the fine for breaking a
pledge than I am forever and Yalie for
o'meara be healing hubs so any really
refuses to take up this position he
doesn't want to be an agent of that
government he's taken away the police
take him and he goes to prison why does
he refuse not because he's withdrawn his
baya he doesn't consider the ruler to be
outside his allegiance it's just because
he doesn't want to become a political
tool Auton legitimize the uglier actions
of the Caliph what happens in prison
well there's different historical
records here again it's hard to piece
the the details together some accounts
say that he was flogged and then
poisoned and died in prison other
accounts say that the Caliph didn't want
to create a scandal and released him
from prison but forbade him to teach and then
then
soon died effectively under house arrest
he dies in the l115 of the Hegira
and before dying he does two things
first of all when he's already sick it
seems he dictates something called his
wasa yeah which means like almost like a
last will and testament which is a short
Callum work it's a short book of
theology in which he indicates correct
from false belief because for him this
is hugely important and the wasiyat abu
hanifa becomes an influential guide to
the founding positions of the Hanafi a
leader and column and the second thing
he does on his deathbed is that he
requests that he be buried only in land
that has not been unlawfully
expropriated by the state you also be a
nerd fan Ferelden te but in leverage
really hurt us he asked that he be
buried in good land which had not been
confiscated well and their youth van Fe
origin cut into him a European the
horrors about her and that he shouldn't
be buried in any part of land any place
in the earth where the Emir the caliph
had been even accused of taking the land
over and it said that when the Caliph
amongst all heard of this he said Abu
Hanifa is a nuisance to me alive and
dead it was just embarrassing that this
was the last thing that he said he was
implying that the caliph had been
illicitly just confiscating people's
property so he dies may be poisoned
the word gets out even though the
funeral janazah has to happen quickly
fifty thousand people assemble it's a
big thing in Iraq from different
perspectives and Mansour sees his
popularity and also comes and praised by
his graveside so that's the end of his
life a difficult life prosperous and a
great scholar Ali Mehmet Oz l'm still
the district where he's buried in buff
that is called a Lamia the district of
the greatest
imam and his mother have is more
widespread than any other position in
Islam as we've seen India Central Asia
the old Ottoman world that's a measure
of the success and the practicality of
his of his firm let's delve into that
before we finish into a little bit more
detail he wasn't asked by the Caliph al-mansour
al-mansour
where did you get your knowledge he's
trying to get him to make a political
statement again it's a kind of leading
question call on us hobby Omar on Omar
was hobby Ali and Ali were on Ostrava
Abdullah and Abdullah American a few
octave Nia bear sin Allah whoa chill all
the other woman so he said I got my
knowledge from the Companions of Omar
who got it from Walmart from the
Companions of Ali who got it from Ali
from the Companions of Abdullah bin miss
old who got it from him and in the time
of eben our best there was nobody on the face of the earth more knowledge more
face of the earth more knowledge more knowledgeable than him so compare this
knowledgeable than him so compare this to what we've learned about Imam Alex
to what we've learned about Imam Alex rootedness in the sunny practice of the
rootedness in the sunny practice of the faithful people of Medina and in Imam
faithful people of Medina and in Imam Shafi his travels and his acceptance of
Shafi his travels and his acceptance of Malik's folks and then his understanding
Malik's folks and then his understanding of the Hanafi position on rocky and
of the Hanafi position on rocky and reason and his ending up finally in
reason and his ending up finally in Egypt a bow hadith is also although his
Egypt a bow hadith is also although his earlier than umama share fair he's the
earlier than umama share fair he's the teacher of imam a chef a taking from
teacher of imam a chef a taking from these different sources taken from Omar
these different sources taken from Omar that means Medina he's taken from Ali
that means Medina he's taken from Ali basically that means Kufa and southern
basically that means Kufa and southern Iraq he's taking from Abdullah band mess
Iraq he's taking from Abdullah band mess old also from Iraq also even our BES and
old also from Iraq also even our BES and the tradition of Makkah so all of the
the tradition of Makkah so all of the great early tendencies of firk Abu
great early tendencies of firk Abu Hanifah has studied and because he's
Hanifah has studied and because he's from such an early period he studied
from such an early period he studied with the pupils of the Sahaba who
with the pupils of the Sahaba who founded those schools of film but even
founded those schools of film but even must old and even obverse in particular
must old and even obverse in particular were well known as advocates of
were well known as advocates of intuitive or rationalizing approaches to
intuitive or rationalizing approaches to law and this is very important
law and this is very important particularly in the development of folk
particularly in the development of folk and Sharia as it happens in southern
and Sharia as it happens in southern Iraq his own teacher Hamed had
Iraq his own teacher Hamed had emphasized of the need to trust reason
emphasized of the need to trust reason ibrahim anak i one of the great terrain
ibrahim anak i one of the great terrain of southern iraq in a sense in his fat
of southern iraq in a sense in his fat words and his felt the closest of all of
words and his felt the closest of all of the early scholars to abu hanifa
the early scholars to abu hanifa somebody like shah well you alot
somebody like shah well you alot Delevingne and other late hanafis are
Delevingne and other late hanafis are saying really it's the same thing abu
saying really it's the same thing abu hanifa svetozar the fetters of ibrahim
hanifa svetozar the fetters of ibrahim and Nephi spends time in Mecca as well
and Nephi spends time in Mecca as well and takes from our top who is the great
and takes from our top who is the great disciple of eben Abbas and so on but
disciple of eben Abbas and so on but what's more interesting as well as these
what's more interesting as well as these sources he's taking from the partisans
sources he's taking from the partisans the the the political party of Ali so he
the the the political party of Ali so he studies with zaid IBN ali zayn
studies with zaid IBN ali zayn al-abideen one of the great imams of the
al-abideen one of the great imams of the al batin studies with him for two years
al batin studies with him for two years and also with his brother mohammed al
and also with his brother mohammed al barker and important to understand this
barker and important to understand this because to us it might seem strange why
because to us it might seem strange why is he going to the shia to study in that
is he going to the shia to study in that period those words didn't mean what they
period those words didn't mean what they meant later on those imams were
meant later on those imams were respected by all of the sundays and were
respected by all of the sundays and were part of the family of atlas under well
part of the family of atlas under well jamar the later ideas of infallible
jamar the later ideas of infallible imams and knowledge of hidden things
imams and knowledge of hidden things were not present the idea that miracles
were not present the idea that miracles could only come through the debate that
could only come through the debate that true rulership could only come through
true rulership could only come through that led bait of a particular line that
that led bait of a particular line that did not exist for these people if it had
did not exist for these people if it had abu hanifa staunch for truth would not
abu hanifa staunch for truth would not have associated with those people but he
have associated with those people but he did and he studied with them those
did and he studied with them those people were part of the scholarly
people were part of the scholarly establishment of the time and imam al
establishment of the time and imam al Berkeley was known for although he
Berkeley was known for although he supported the claims of the Enlil Bey
supported the claims of the Enlil Bey Lariat coral Oliver a fella that basalt
Lariat coral Oliver a fella that basalt never would he mention any of the three
never would he mention any of the three first caliphs in a negative way once an
first caliphs in a negative way once an Iraqi fanatic came and criticized them
Iraqi fanatic came and criticized them in his presence he became angry and he
in his presence he became angry and he cited all of the verses of the Koran one
cited all of the verses of the Koran one after the other that are in praise of
after the other that are in praise of the first three Khalifa's so a mammal
the first three Khalifa's so a mammal Barker teaches him he also teaches
Barker teaches him he also teaches al-bakr who narrates certain fat words
al-bakr who narrates certain fat words from Abu Hanifa about the Sun jafar
from Abu Hanifa about the Sun jafar as-sadiq who is almost exactly a huahin
as-sadiq who is almost exactly a huahin EFA's age in fact they're born within
EFA's age in fact they're born within months of each other were born in the
months of each other were born in the same year and they seem to have had kind
same year and they seem to have had kind of close friendship and affiliation they
of close friendship and affiliation they also have this close scholarly
also have this close scholarly relationship and all of the Sunni Imams
relationship and all of the Sunni Imams revere imam ja'far as-sadiq who
revere imam ja'far as-sadiq who transmits hadith is reliable hadith
transmits hadith is reliable hadith transmitter and this as it were
transmitter and this as it were cosmopolitan approach of Abu Hanifah is
cosmopolitan approach of Abu Hanifah is interested in knowledge fill fatwa
interested in knowledge fill fatwa what's usable hadith and he visits
what's usable hadith and he visits people of different political
people of different political persuasions he doesn't accept a salaried
persuasions he doesn't accept a salaried position from any government or by it or
position from any government or by it or my adorab acid so he's free to wander
my adorab acid so he's free to wander and to visit any matters he chooses and
and to visit any matters he chooses and once or once famously sends abu hanifa
once or once famously sends abu hanifa to imam ja'far as-sadiq who he really
to imam ja'far as-sadiq who he really doesn't like even though imam Jaffa is
doesn't like even though imam Jaffa is not involved in any kind of
not involved in any kind of revolutionary insurrection or insurgency
revolutionary insurrection or insurgency he's living in peace
he's living in peace the Calif wants to catch him out and to
the Calif wants to catch him out and to prove that he's inadequate as a scholar
prove that he's inadequate as a scholar so he asked abu hanifa find the Fortius
so he asked abu hanifa find the Fortius heart the forty hardest questions in the
heart the forty hardest questions in the whole sharia and go to java Rosado and
whole sharia and go to java Rosado and ask them and he answers them all one
ask them and he answers them all one after the other explaining which jurists
after the other explaining which jurists is taken them from some he's learnt from
is taken them from some he's learnt from the scholars of Medina others Syrian
the scholars of Medina others Syrian positions others are from the people of
positions others are from the people of Iraq and Imam Abu Hanifah after that
Iraq and Imam Abu Hanifah after that says an interesting thing he says the
says an interesting thing he says the most learning scholar is the one who is
most learning scholar is the one who is best informed of the differences of
best informed of the differences of opinion
opinion amongst the scholars that's why he
amongst the scholars that's why he venerates in am Javed asada because of
venerates in am Javed asada because of his respect for the different fatwas of
his respect for the different fatwas of the different scholars he's Jeffress
the different scholars he's Jeffress article narrating from people like Nephi
article narrating from people like Nephi ax and Zuri and some of the great
ax and Zuri and some of the great terrain sometimes I bow honey forgets
terrain sometimes I bow honey forgets his knowledge of the position of the
his knowledge of the position of the terrain through jafar as-sadiq in my
terrain through jafar as-sadiq in my malik also narrates from Jaffa Rosado
malik also narrates from Jaffa Rosado he's just part of the intellectual world
he's just part of the intellectual world of the time um his pupils we've already
of the time um his pupils we've already mentioned briefly who are the ones who
mentioned briefly who are the ones who really spread his mouth hub and write it
really spread his mouth hub and write it down and make it systematic there's
down and make it systematic there's three names that we should be aware of
three names that we should be aware of in particular one of them is able
in particular one of them is able yourself who is Yap Albany brahim of
yourself who is Yap Albany brahim of coffee who is as we saw last time an
coffee who is as we saw last time an influential teacher on a chef a and
influential teacher on a chef a and through Apple Yosef the intellectualism
through Apple Yosef the intellectualism the systematic jurisprudence of the
the systematic jurisprudence of the people of Iraq triggers something in a
people of Iraq triggers something in a chef at his mind and eventually you get
chef at his mind and eventually you get the great Rossella
the great Rossella as a result another of his great pupils
as a result another of his great pupils is Zafar Al Basri Abu Hanifa used to say
is Zafar Al Basri Abu Hanifa used to say I have 36 students who I think is
I have 36 students who I think is serious at 28 I think it good enough to
serious at 28 I think it good enough to be judges six are good enough to give
be judges six are good enough to give fatwa and two are fit to keep the judges
fatwa and two are fit to keep the judges and the Muftis in line and he points to
and the Muftis in line and he points to Apple Yousef and zophar again remember
Apple Yousef and zophar again remember this is characteristic of the Salif very
this is characteristic of the Salif very few people are capable of giving fatwas
few people are capable of giving fatwas not like nowadays where everybody has a
not like nowadays where everybody has a view on religion I've heard this and
view on religion I've heard this and I've heard that but I think that X is
I've heard that but I think that X is the correct view I found this in a
the correct view I found this in a hadith or whatever total chaos the way
hadith or whatever total chaos the way of the seller is foremost even if the
of the seller is foremost even if the scholars to remain silent
scholars to remain silent when asked for fatwa and not to do it
when asked for fatwa and not to do it only a few people have the courage and
only a few people have the courage and the knowledge to give religious rulings
the knowledge to give religious rulings otherwise you just have chaos and he was
otherwise you just have chaos and he was well aware of that that is the way of
well aware of that that is the way of the the seller the third of his great
the the seller the third of his great pupils is Emma she Bernie that's Imam
pupils is Emma she Bernie that's Imam Muhammad as she Barney who's a
Muhammad as she Barney who's a significant author he writes Akita
significant author he writes Akita Bertha and also a very
Bertha and also a very interesting book called overseer
interesting book called overseer al-kabir because of the the political
al-kabir because of the the political actions of the time he writes something
actions of the time he writes something which is about the folk of government
which is about the folk of government and things like international relations
and things like international relations the conduct of war diplomacy has been
the conduct of war diplomacy has been translated into English by Mohammad
translated into English by Mohammad Hamid Allah if you want to look at it
Hamid Allah if you want to look at it and it's a very interesting law of
and it's a very interesting law of nations and to this day in some Muslim
nations and to this day in some Muslim countries where they teach diplomacy and
countries where they teach diplomacy and public service they will look at that
public service they will look at that text it's still really very interesting
text it's still really very interesting finally very briefly we've already
finally very briefly we've already indicated as we went along his story the
indicated as we went along his story the characteristics of his mouth have seen
characteristics of his mouth have seen how synchronistic it is taking from
how synchronistic it is taking from Mecca taken from Medina taken from the
Mecca taken from Medina taken from the cities of southern Iraq but we could say
cities of southern Iraq but we could say as a kind of generalization that it is
as a kind of generalization that it is of the form a tabs the one that is most
of the form a tabs the one that is most emphatic in its trust of human
emphatic in its trust of human intelligence and of occurs the mind
intelligence and of occurs the mind intellection this is a route which is
intellection this is a route which is important in the Quran is about fifty
important in the Quran is about fifty times in which it appears as well as
times in which it appears as well as other words oral Al Bab all on nor hair
other words oral Al Bab all on nor hair people have intelligence people of
people have intelligence people of understanding and it's interesting to
understanding and it's interesting to note that nowhere in the Bible for
note that nowhere in the Bible for instance is there praise of human
instance is there praise of human intelligence and of reason but in the
intelligence and of reason but in the Quran
Quran there are constant references to the
there are constant references to the need to use reason and to understand
need to use reason and to understand before Islam moral knowledge had really
before Islam moral knowledge had really been tribal there wasn't really a
been tribal there wasn't really a tradition of working ethics and ideas
tradition of working ethics and ideas out using reason the Quran comes to
out using reason the Quran comes to sweep that away and says it's like omen
sweep that away and says it's like omen yet if I cut on to a people who think
yet if I cut on to a people who think and it appeals to universals there are
and it appeals to universals there are universal rules right and wrong which
universal rules right and wrong which are intrinsic this becomes an important
are intrinsic this becomes an important part of Hanafi and then matter edy moral
part of Hanafi and then matter edy moral theology there's an intrinsic ality to
theology there's an intrinsic ality to values now for abu hanifa and remember
values now for abu hanifa and remember he's working in a world where
he's working in a world where there are so many different opinions and
there are so many different opinions and so many people who are fabricating
so many people who are fabricating opinions and hadith and quranic
opinions and hadith and quranic interpretations putting them into the
interpretations putting them into the circulation in order to support their
circulation in order to support their sectarian views he says because the
sectarian views he says because the Quran appeals to reason and says to the
Quran appeals to reason and says to the people of Makkah that they should be
people of Makkah that they should be using their reason in order to determine
using their reason in order to determine whether their God's actually makes sense
whether their God's actually makes sense or whether Allah subhana Allah can
or whether Allah subhana Allah can actually resurrect people from the dead
actually resurrect people from the dead it's a text that invites us to use our
it's a text that invites us to use our reason that we need to use this in the
reason that we need to use this in the law as well the believer should trust
law as well the believer should trust his intuition he should trust his uncle
his intuition he should trust his uncle which means something that could include
which means something that could include logic but means something deeper that we
logic but means something deeper that we have an intrinsic natural knowledge of
have an intrinsic natural knowledge of what is right and what is wrong
what is right and what is wrong and that should be an important factor
and that should be an important factor in determining law and determining fatwa
in determining law and determining fatwa and again you can see how he links this
and again you can see how he links this or it rooted really in his own
or it rooted really in his own experience as somebody who had been
experience as somebody who had been actively involved in the economic and
actively involved in the economic and moral life of a complex new town of Kufa
moral life of a complex new town of Kufa that very often the jurist as well as
that very often the jurist as well as the godly has to use his sense of what's
the godly has to use his sense of what's right his intuition and Islam as the
right his intuition and Islam as the religion which values Arkell emphasizes
religion which values Arkell emphasizes that very much unfortunately
that very much unfortunately some Muslims nowadays think that
some Muslims nowadays think that religion is a kind of alternative to
religion is a kind of alternative to using your brain do we don't have a
using your brain do we don't have a tradition of thinking systematically
tradition of thinking systematically that we don't need logic we don't need
that we don't need logic we don't need to study grammar that we don't need to
to study grammar that we don't need to be systematic about our approach to
be systematic about our approach to religion we just grab an ayah from here
religion we just grab an ayah from here and a hadith from there and attack
and a hadith from there and attack everybody who disagrees with us but this
everybody who disagrees with us but this is not the way of the early Muslims Abu
is not the way of the early Muslims Abu Hanifa in his emphasis on Aqil and rah
Hanifa in his emphasis on Aqil and rah he is taking from the position of the
he is taking from the position of the earliest Muslims and of the Sahaba
earliest Muslims and of the Sahaba particularly the school of eben ma sold
particularly the school of eben ma sold and even our base were human reason and
and even our base were human reason and intuition while they can never replace
intuition while they can never replace revelation and they can have a challenge
revelation and they can have a challenge revelation are very important guides to
revelation are very important guides to truth and help us to determine the
truth and help us to determine the correct interpretation literalism was
correct interpretation literalism was never the way of the seller with the
never the way of the seller with the exception of the horrid heights
exception of the horrid heights we know where that and led them the way
we know where that and led them the way of the Salaf was intelligence and wisdom
of the Salaf was intelligence and wisdom because there were people of fitrah
because there were people of fitrah fitara it's just another way of saying
fitara it's just another way of saying intelligence moral intelligence natural
intelligence moral intelligence natural common sense and there's a dispute
common sense and there's a dispute nowadays just to take the story up to
nowadays just to take the story up to date as to whether indeed wisdom and
date as to whether indeed wisdom and moral knowledge are in innate or whether
moral knowledge are in innate or whether they're just something that we learned
they're just something that we learned from society there's an interesting book
from society there's an interesting book by somebody called Peter Carruthers
by somebody called Peter Carruthers human knowledge and human nature where
human knowledge and human nature where he says although he's working from a
he says although he's working from a perspective of neo-darwinian
perspective of neo-darwinian evolutionary biology that a knowledge of
evolutionary biology that a knowledge of right and wrong is something that is
right and wrong is something that is intuitive he calls it a focus psychology
intuitive he calls it a focus psychology a network of common-sense
a network of common-sense generalizations we know what's right we
generalizations we know what's right we know what's wrong children have an
know what's wrong children have an intuitive knowledge certainly that would
intuitive knowledge certainly that would correspond in a its own way to the
correspond in a its own way to the Hanafi understanding which is that Allah
Hanafi understanding which is that Allah subhana Allah has created us as noble
subhana Allah has created us as noble beings beings that can recognize the
beings beings that can recognize the existence and the nature of God can
existence and the nature of God can recognize the moral law even if we don't
recognize the moral law even if we don't have access to a revelation otherwise
have access to a revelation otherwise how could we know that revelation was
how could we know that revelation was true if we didn't have some external way
true if we didn't have some external way of assessing that the revelation is
of assessing that the revelation is moral whether it makes sense revelation
moral whether it makes sense revelation would not be incumbent upon us to follow
would not be incumbent upon us to follow we have something that's prior to
we have something that's prior to revelation which is the ability to
revelation which is the ability to reason which is why the Quran is sent to
reason which is why the Quran is sent to all Bab
all Bab the people of intellection this is very
the people of intellection this is very important for imam abu hanifa very
important for imam abu hanifa very important for the subsequent tradition
important for the subsequent tradition of Islamic theology and law and we
of Islamic theology and law and we become parks and ask the civilization of
become parks and ask the civilization of reason unfortunately nowadays there are
reason unfortunately nowadays there are some who think reason is not part of
some who think reason is not part of Islam it's some extraneous thing it's
Islam it's some extraneous thing it's fallible but al hamdulillah the way of
fallible but al hamdulillah the way of the self is quite other than that and if
the self is quite other than that and if you look at the fat words of the great
you look at the fat words of the great turban and particularly people like a
turban and particularly people like a shabby and our talk sophiana theory you
shabby and our talk sophiana theory you can see that very much they're people of
can see that very much they're people of intelligence of moral intelligence where
intelligence of moral intelligence where compassion and a sense of justice shape
compassion and a sense of justice shape their understanding of what the correct
their understanding of what the correct faithful understanding of the Quran and
faithful understanding of the Quran and the Sunnah ought to be so hamdulillah
the Sunnah ought to be so hamdulillah we've come to the end of this sadly all
we've come to the end of this sadly all too brief session about Imam Alhassan
too brief session about Imam Alhassan abu hanifa radi allahu anhu out Allah
abu hanifa radi allahu anhu out Allah and we ask Allah subhana Allah insha
and we ask Allah subhana Allah insha Allah to make us people who combine
Allah to make us people who combine Arkell and knuckle intelligence and
Arkell and knuckle intelligence and revelation in the best way because it's
revelation in the best way because it's only when the Omer gets that balance and
only when the Omer gets that balance and right that it affairs publicly and in
right that it affairs publicly and in the world of law and Sharia and doctrine
the world of law and Sharia and doctrine will also be right too much rationality
will also be right too much rationality can he does astray too much Scripture
can he does astray too much Scripture ality without the application of reason
ality without the application of reason it can also lead to the catastrophes of
it can also lead to the catastrophes of the coverage the scripture is fully
the coverage the scripture is fully accessed by the human mind we do not
accessed by the human mind we do not have for use of our mental faculties we
have for use of our mental faculties we ask Allah subhana Allah insha Allah to
ask Allah subhana Allah insha Allah to bestow that upon this Ummah record
bestow that upon this Ummah record without mana and if I'm to lead Rob be
without mana and if I'm to lead Rob be the enemy
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