He
is a great priest of Abu Hanifah an-Nu'man bin Thabit bin Zuutha
At-Taimiy Al-Kufiy, he was born in the city of Kufa, her Persian
descent, his father once was milikkan to a man from Bani Taimullah Ibn
Tsa'labah, subsequently
he was freed, because that's his name came from the At-Taimiy the name
to the Children Taim, according to the famous history, he was born in 80
AH, and he died in 150 Hijri.
He began his studies adventure Kufa city, there he was starting to learn the Word of Knowledge versed in the knowledge he is, and he even wrote a book related to the Word of Knowledge, entitled Fiqh al-Akbar, he too would soon move on to study Science Feqh, and He has studied with Himaad Bin Al-Sheikh Abu Sulaiman, for which she was learning Knowledge Feqh from Al-Sheikh Ibrahim Al-Nakhaie '.
Knowledge of Imam Abu Hanifa in the field feqh reached affordable levels not achievable by jurists other of his contemporaries at the time, in which Imam Syafiey have said about him: (The jurists in feqh depending on Imam Abu Hanifa) and he was a man of great piety and his men who are, as he formerly was a cloth merchant in the city of Kufa, before he ventured his knowledge in this field.
And from the proceeds of his business and his grasp of business knowledge and also with his studies in the Science of Tawheed has provided many benefits to him, it is enough to have his business assets from holding important positions in the government, for he refused to accept any position because he wish he was free in giving his opinion without shackled from the government, and he will not fear to be deprived of jawatanya later, showed that he was not afraid of the blame of those who disapprove of him cast a glance.
During his splashdown in business activities, he has gained a lot of knowledge about muamalat in practical business, because the occurrence of trading of mutual between him and the human host of others are marketed, without a doubt, due to the interaction in a realistic and practical, had given her extensive ability lawless in ra'yi and manthiq, and also be able to practice in practice in Islamic sharia religious law in a variety of events faced by human beings in their lives, which is why he is considered one of feqh the door wide open and his use of ra'yi a priest at Madrasah Ar-Ra'yi (2) dizamanya.
He was taabi 'taabieen according to the famous history, as in his day there was four friends who still live in that time like: Anas bin Malik radiallahu anhu in Basra, Abdullah bin Ubayy in Kufa, Sahl bin Sa'd Al-Saaiediy in Medina and Abu Tufail Aamir Bin Waatsilah who was in Mecca, however, Imam Abu Hanifa could not meet them.
And whereas said he was an at-Tabieen, because he had met a number of friends and managed studied with them, but history is there doubt.
Sheik-sheik he:
Imam Abu Hanifa was born from Madrasah Ar-Ra'yi as mentioned earlier, and Madrasah Ar-Ra'yi the students there of their own and their approach to their own knowledge, which this college was founded by the Commander of the Faithful , Umar Bin Khattab radiallahu anhu and moved to Kufa by another noble companions of Abdullah bin Masu'd radiallahu anhu, and how many have studied with him, among them Ibrahim Bin Alqamah QIS, Masruq Ibn al-Ajda 'and Shuraih Al -Qaadhi, subsequently some jurists have also been studied under the famous among them Ibrahim An-Nakhaiey, Aamir bin Al-Sya'biy Syarahiil, subsequently Himad bin Abi Sulaiman also been studied with them, and from the way Himad bin Abi Sulaiman is Imam Abu Hanifah took knowledge from the scholars said, and he had his sheikh melazimi for 18 years, and he completed his studies with feqh sect which he ascribed to the Hanafi school.
Indeed, Imam Abu Hanifa was a priest who can not be questioned again kealimanya, a faaqih and trust and also a narrator of hadith prophet tsiqah (trusted) and he has a lot of business assets which he menyalurkanya to-sheikh sheikh and his son his pupils and help them.
Imam Abu Hanifa refusal of the position:
Imam Abu Hanifa was a wealthy and pious priest, and enough of the property he acquired from his business results from holding office, and ketaqwaanya kewarakkanya of God has prevented him from holding any office during the times of the reign of Al-Umawi as well as in the reign of Al-Abbasi, and indeed Yazid bin Umar had asked one of the officers in Iraq in the reign of Marwan Al-Umawi Bin Muhammad to express to Imam Abu Hanifa to be an administrator in Kufa but he was rejected, and he was tortured due to rejection he was on the job, he was whipped with 110 lashes of the whip, every day of ten strokes, and during the reign of Al-Abbasi was Abu Ja'far bin Mansur has consented to make his administrator in Baghdad, but he was rejected as well, ago as punishment he was arrested and tortured again with beaten with whips by 10 strokes of the cane each day until he's close to her died.
The real reason he was tortured by Al-Marhum said Al-Sheikh Al-Niko is:
Indeed Yazid bin Umar spoke to him about the job offer is intended to test his loyalty to the rule of Al-Umawiah, where he received a position it could be evidence of his loyalty to the ruler and his willingness to help and support the government at the time, and his rejection against the government offered the position when it will be proof that he did not support the government, and because of that he was tortured, because they have assumed that he did not support the ruling government at the time, and they think that he is a supporter of the Al-Alawiyyun of the opposition Al-Umawiyah rule.
That's why we can see that Abu Ja'far al-Mansur on which want to offer the position of Imam Abu Hanifa, and when hear rejection from him, he has said, 'You do not like our government??, And that he said, his detention is a reason connected with political elements, and also the presence of several other scholars, Imam Abu Hanifa, who declined the position offered to them by the government but they are not harmed, among them Al-Layth bin Saad, who was Abu Mansur urging him to Qaadi but he had turned and was not harmed directly.
Motion sect Imam Abu Hanifa:
(1) Al-Quran Al-Karim: which is often a source of law it is the first among the jurists.
(2) As-Sunnah Nabawiyah: a source of law in the prestige of the second Qur'an, and indeed he was so happy to take a hadith as a source of law, as in Iraq when the nest is fabricated hadith, namely hadith deliberately dibohongkan the name of the Prophet sallallahu alaihi yours respectfully, that is why he will not take a hadith as a source of law unless the narrator of the hadith narrated by many of the narrator, who is also where many of the narrator's condition is not agreed among themselves to lie, called hadith consecutive, or even narrated by a narrator of Prophet sallallahu alaihi yours respectfully about the narrator subsequently reported the number of transmitters that many of the tabieen, which is named as famous hadith, and the hadith ahad hadith narrated by a narrator or two or more persons who Where less than the number of consecutive narrators of hadith, Imam Abu Hanifa and will not accept this Sunday hadith unless it meets the required conditions to be accepted as proof and work with it, and among the most important condition for this is the hadith, hadith narrators must be a fair (3), trusted, Example and must feel confident to take the diriwayatkanya hadith and that he should also have knowledge of a religion.
(3) The consensus: if he did not find any evidences derived from the Holy Quran Sunnah, he will see the consensus of the scholars are the result of consensus if it's there, whether consensus is Soreh (4) or Sukutiy (5), and without doubt the consensus of the companions are facing another consensus, because the companions are with Prophet sallallahu alaihi yours respectfully as any religious law was revealed to Prophet sallallahu alaihi yours respectfully, and they also know the events that have been written rules and laws upon him, and that he work with the consensus of the companions and mendepankanya from Qiyas on things that can not be punished with ra'yi, because matters of religion is not taken from ra'yi (opinion based solely aqal) and he considers the word companions were atsar Prophet sallallahu alaihi yours respectfully of the what, relative to the companions.
And he will not accept the word tabi'en unless the word coincided with his ijtihad, and sometimes he uses opinion never spoken directly by the tabi'en, which otherwise he would not use a conflicting opinion also deviates from the word- said the friend, and he will bring about a new opinion if there was no opinion of the companions.
(4) Al-Qiyas: Indeed Imam Abu Hanifa using widely analogy, due to his diligence in accepting the hadith and hadith therefore choosy with his work and making it widely analogy between the main foundation of the basics of sharia law be the source of other denominations her.
(5) Al-Istihsan: that is a matter of out of range and in apparent analogy to other laws bercangah with apparent analogy because there is evidence to build from texts, consensus or 'urf (custom) (6)
Imam Abu Hanifa overcome jurists others in the use of Al-Istihsan, and Al-Istihsan term was only used by other sects of Hanafi, because in the Hanafi called Al-Istislah.
(6) Al-'Urf: Imam Abu Hanifa using Al-' Urf authentic Al-'Urf built above the law and making it as a Qaeda to issue a law on the nature of feqh Furu' (branches) and his famous skills feqh her in the hadith, in which he will seek the authenticity of a hadith first, then stop if he finds authentic hadith, then he will issue a law of hadith in religious law feqh with his skills, as well as stunning accuracy.
Imam Abu Hanifa not just hovering in the range field Feqh on current events only, so do not just on the problems faced by humans alone, but he was able to solve problems that have not even happened during the times that, which he would not wait for a ruling until it happens, making him head of jurists in the field Feqh Al-Iftiradhi (7), which gives a huge advantage to feqh islami to continue to grow and spread and can cover every corner of life.
Narrated from Sufyaan at-Tsauri, he said: 'I have heard that Abu Hanifa has said a word of fair and arguing: "I take (finding law) from kitabullah it if I find it, and if I do not find it, I will take a turn from the Sunna of the Prophet, and also from the authentic atsar-atsar which linger among the trustworthy narrators, and if I do not find them in kitabullah and the Sunnah of the Holy Prophet, I will take it in turn from the words of the companions, I will take from their words that I want and I will also leave words that I want, but I'm not going out of their words and find their other words, if I've seen these words from Abraham, As -Sya'biy, Al-Hasan and Ibn Sirin so Saed Al-Musaiyib and several other transmitters that have been fitter for it, then I would interpret Islam as they interpret Islam ".
Books essay results Imam Abu Hanifa:
We did not know anything feqh book authored by the Imam Abu Hanifa, in fact, he did not write any books already in the field feqh, as if he had authored any books feqh then we will find there is a collection of book form, and certainly will disebarkanya by his pupils studied with him, and all his words delivered from the person is actually a form of words from his small pamphlets in Knowledge Kalam, and his opinions are derived feqh narrations of the way his disciples, because they are keeping her opinions to write and meriwayatkanya to us in every chapter of feqh chapters.
Disciples of Imam Abu Hanifa:
Indeed, Imam Abu Hanifa had disciples who spread and preserve his sect to remain scaling of time, and not be taken away just as the demise of his sect sects jurists other class of his contemporaries mujtahid or before him, if not for followers and his companions who narrated his opinions and mengumpulkanya into a book and mewariskanya from generation to next generation will surely his sect's demise also.
Among the sons of his famous students are: Ash-Sheikh AbuYusuf, Ash-Sheikh Muhammad Bin Al-Hassan Al-Syibaaniy, Zufar Bin Al-Shaykh Al-Huzail, Al-Shaykh Al-Hasan Bin Ziyaad.
(1) Abu Yusuf:
He was Abu Yusuf Ya'qub bin Ibrahim Al-Ansori, born in Kufa in 112 AH and died in 182 AH in Kufa, he learned and memorized Hadith Sciences, subsequently he learned his first Feqh Knowledge Ibn Abi Laila, then connect pengajianya by Imam Abu Hanifa, melaziminya and studied with it and learn Feqh knowledge, he was the main disciples of Imam Abu Hanifa and the closest with it, and when his parents saw the poor, Imam Abu Hanifa was helping him with memberikanya property to help His pursuit of knowledge (alaa, like scholarships) Abu Yusuf was his most pupils most faaqih and narrated, he was not only aware of the priestly sect alone, for he had traveled to Medina to meet with Imam Malik and studied with it Feqh knowledge and Hadith, and he also lifted some of his thoughts and lawless Malik opinion and the opinion of jurists in the Hijaz. (8)
He is regarded as a mujtahid, as his opinion that there was some conflict with the opinion of the teacher in some trouble, and his effort was in tandem with the motion of Imam Abu Hanifa, and he was considered as a mujtahid in schools, but he has no special sect.
Indeed, he had held office during the times of the reign of three caliphs Abbasiyyiin under Al-Mahdi, Al-Hadi and Harun Ar-Rashid which Ar-Rashid Harun glorify him and raise him up to the highest level that can not be accessed by anyone other than his ,
Harun Ar-Rashid gave him the rank of Chief Qadi, and he was the first to hold this position of the jurists, and this in turn has promoted an opportunity for him to serve the priestly sect with menyebarkanya to mankind, and he is responsible for appointing Qaadi throughout the territory belonging to the Abbasid Daulat, he would not appoint Qaadi unless Qaadi that belonged Hanafi, and this has encouraged more people want to learn the Hanafi and menyebarkanya to the public until many who follow the sect and has guaranteed retention of the Hanafi school, he was feqh put a motion to the Hanafi school, and also narrated the words of his feqh problems that range, and he leaned the sect's opinion with the hadith of the Prophet which dihafalnya and understands, and he has been in conflict with these priests due to his knowledge in some hadith which are reviewed by Imam Abu Hanifa, and he has added some sect in which he has to internalize opinion and from what she has learned from the Hijaz feqh.
Among the books authored by Abu Yusuf and are still available to us are: Scripture kharaj authored by him due to the desire of the Caliph Harun ar-Rashid who want a lawless basis for the rules and laws related to property Daulah Abbasid , and also the Book of Ar-Radd 'Ala Siyarul' Auzaiey, and he has narrated a number of opinions in the Book of Imam Al-Umm Syafiey.
Among his words that show kewarakkan and his devotion to God are his words when he's close to dying:
"Some of what I have been pulling fatwakan I am back except in accordance with what the Book and the Sunnah" and in another narration ... "except what is in line with the Quran and what is agreed on by all Muslim "and this is not foreign to Abu Yusuf because he is a member of the most widely Ra'yi narrated.
(2) Muhammad Bin Al-Hassan Al-Syibaaniy:
He is Muhammad Bin Al-Hassan bin Al-As-Syibaaniy Farqad, was born in 132 AH, when his father traveled along the Syrian troops are heading to Iraq, he comes from a village in Dimasyq (Damascus) and he died on year 189 AH when he was on the way to Khurasan together Caliph Harun ar-Rashid.
He lived in Kufa and Imam Abu Hanifa studied with, but he did not stay there long and he studied with the priests a little while, when the death of Imam Abu Hanifa she was just 18 years old, he subsequently studied about Abu Yusuf and learn sect Hanafi, but he was not only learn the Hanafi school, but she went to the Hijaz and learned about the tradition of the Hijaz in there and he has studied with Imam Malik in Madina Al-Munawwarah and has lived with him for 3 years, and learning Knowledge feqh, knowledge and he has narrated Hadith Al-Muwattho 'of Imam Malik, and he also studied Feqh Knowledge with At-Tsauri and Al-' Auzaiey, that is why it has an impact on his opinions feqh in the field, he has combined together Madrasah Madrasah Ar-Ra'yi and Hadith Members, and using both think madrassa is in his opinions, and he has been trying to do for both approaches.
Indeed he was a very intelligent and faaqih, and knowledgeable, Imam Syafiey have studied with him When your Syafiey Imam traveled to Iraq, and Imam Syafiey have said about him: "Verily, Muhammad Bin Al-Hassan met him and his eyes (with knowledge)" and said also: "Never have I seen anyone more a'lim about kitabullah besides Muhammad, as if revealed to him," he said again, "I wrote of what I found from a camel load of Muhammad, if not for him, it is not open to me knowledge "
For Muhammad Bin Al-Hassan was a priest smart, clever and smart so he has been a member referrals ra'yi when Abu Yusuf was alive, he was the Chief Servant Management for the Caliph Harun ar-Rashid, and he manage to fair Harun ar-Rashid had discontinued his services in 187 AH, after he was laid off he went to Baghdad, Harun Ar-Rashid then tried to persuade her and invites her back to him again, and Aaron Ar-Rashid was tracking his journey is on the way to Khorasan, but he died while in transit, the Caliph Harun ar-Rashid said: "I have to bury Knowledge of Arabic Language and Knowledge in Ray Feqh today" Caliph Harun ar-Rashid mean to praise a scholar in versed in the field of Arabic Knowledge and the Knowledge Shaykh Qiraat and grammar of Sheikh Abu Al-Hasan Ali bin Hamzah Al-Kisaiey and pious scholar in the field Feqh and Hadith, Muhammad bin Al-Hassan Al-Syibaaniy which the two sheiks died on the same day.
He is a priest who performs collection efforts to the Hanafi school, which is to compose many scriptures to the Hanafi school, the principal is six books in which the Hanafi scholars say these books are Zahirul History (9) because it has been reported trusted by the narrator as follows:
(1) Kitabu'l ASL, also known as Al-Mabsuth,
(2) Scripture Jaamik As-Saghir,
(3) The Holy Jaamik Al-Kabir,
(4) Al-Ziyaadaat,
(5) As-Saghir Siyarus,
(6) As-Siyarul Kabir.
And the last two books describe the relationship with the Islamic State of other countries while in the two situations, in peace and at war.
Important scriptures in the Hanafi school:
Besides the books, amounting to six, there was other books narrated by his disciples of his, by the way history Sunday narrations as:(1) Ar-Ruqqiyaat, which is the book that covers the problems that dicabangkan When your Muhammad became the leader Servant Management,
(2) Al-Kisaaniyaat, which is the book that covers the problems that have been reported by a pupil of his from his Shuaib Bin Sulaiman Al-Kisaniy
(3) Al-Jurjaaniyaat
(4) Al-Haruniyaat, which came from the name of his pupils, and considered narration Muhammad bin Al-Hassan Al-Muwattho in the book "Imam Malik was among the best in the history of the great books.
While Mukhtasar books (10) of the six books including:
(1) At-Tohawiy Mukhtasar
(2) Al-Kaafiy by Haakim Ash-Shahid
(3) Tuhfatul jurists' by Al-Samarqandi
(4) The Mukhtasar Al-Qaduri which this book called "the Bible" in the Hanafi
(5) Bidayatul Mubtadiy by Burhanuddin Mirghinaani
(6) Al-Mukhtar bin Abdullah bin Mahmud Al-Mosuli Maudud
(7) An Kanzul Daqaieq by Nasafi
(8) Wiqayatul Narrated Ar-Li Sadri Al-Sharia
Lectures and books that are important:
(1) Al-Mabsuth by Imam As-Sarakhsi who preach Mukhtasar at-Tohawiy
(2) As-Sonaie Badaie'u 'by Al-Kaasaaniy A'laauddin who preach Tuhfatul jurists' As-Samarqandi
(3) Al-Hidayah by Burhanuddin Mirghinaani who preach the sermon Bidayatul Mubtadiy and also to Al-Hidayah Al-aid
(4) Al-Ikhtiyar Li Ta'liil Al-Mukhtar Al-Mosuli who preach his book Al-Mukhtar.
(3) Zufar Bin Al-Huzail:
He is Zufar Bin Al-Huzail Bin Al-Kufiy QIS, was born in 110 AH and died in 158 AH, his father used to be the ruler in Basra, he learned his first Hadith Sciences and he was among the narrators of hadith, then learn Knowledge Feqh with Imam Abu Hanifa, and his extensive use of Ar-Ra'yi like he's priest, and he was among the students who was well versed in the use of Al-Qiyas, and also among the many students use the Ar-Ra'yi in his opinion, and is a priest of the worshiper, ascetic and develop more knowledge throughout his life, until he died in Basrah, and none of what he left his home but only 3 dirhams money, as he once said:
"Nothing I'm going to leave anything after my death I will fear something more than Al-mathematicians"
(4) Al-Hasan bin Ziyad Al-Lu'luiey:
He is Al-Hasan bin Ziyad Al-Lu'lu'iey Al-Kufiy who died in 204 AH, Imam Abu Hanifa studied at first, then with two friends (in the Hanafi school) Abu Yusuf and Muhammad bin Al-Hassan As-Syibaaniy, and his achievements in feqh not reach the level of achievement of the two friends just now, and he has authored several books in the Hanafi school, but his books did not reach the status of the books authored by Muhammad Bin Al- Hasan.
The Hanafi Ashabul attributed to Imam Abu Hanifa:
The four saints are ashab in the most famous Hanafi school, that they have been studied with Imam Abu Hanifa, and they have spread his sect is disegenap niche, and they are not attributed to Imam Abu Hanifa as followers follow leaders, but as the pupils came from his teacher, because we saw them was ijtihad in the Hanafi school, and they are not just using the opinions of their teachers, but they also conflict with some of their teachers' opinions if they found evidences on something They are stronger than the arguments used by their teachers, they are the mujtahid is attributed to Imam Abu Hanifa, because they were fitter for their ijtihad while accompanying the motions and methods that have been built up in this sect, and they have to follow the road as well as the approach used in the ijtihad of Imam Abu Hanifa and concerning religious verdicts.
Looking at the conflict that occurred between Hanafi Ashabul with their teacher then had the onset of some of the terms in the Hanafi school, which is to put the opinion of the sect's priests hand in hand with the opinion of Imam Abu Hanifa and menisbahkan every opinion to the person who submitted such opinions, it occurs when conflicting views among themselves and each was construed in accordance with their views, if Imam Abu Hanifa agree with Abu Yusuf on something then they will use the term:
هذا رأى الشيخين
Meaning: This is the opinion of two sheikhs (ie Imam Abu Hanifa and Abu Yusuf)
Branding is because both of these people are even teachers sheikh Muhammad Bin Al-Hasan, and if Imam Abu Hanifa agree with Muhammad bin al-Hasan was on something, they will use the term:
هذا رأى الطرفين
Meaning: This is the opinion of both parties (ie Imam Abu Hanifa with Muhammad Bin Al-Hasan)
Branding is as Abu Yusuf peers both in terms of age priest (Imam Abu Hanifa and Muhammad bin al-Hasan) while Zufar Bin Huzail about his opinion relative to his own.
Due to the close relationship between the Caliphs Abu Yusuf Abbasiyyiin, even the rulers love him and because he held the position of Chief Qaadi has given a big opportunity for him to spread to all corners of the Hanafi Muslim countries, and indeed the rulers Utsmaniyiin has spread across much of the Hanafi school is Islamic countries to this day, it is spread in countries that gained influence Utsmaniy government control, such as Turkey, Egypt, Syria and Lebanon, and several European countries as well as Asian continent, which was greatly affected by Turkish Islamic rule as Albania and the Balkans, and the sect was widely followed in Afghanistan, Pakistan, India and China.Important terminology in the Hanafi school are:
(1) Al-Imam Abu Hanifah
(2) As-Sohibaani: Abu Yusuf and Muhammad bin Al-Hassan Al-Syibaaniy
(3) Ats-Tsalatsah (الثلاثة): Al-Imam and Al-Sohibaani
(4) The Book Zahirul History: Books Muhammad Bin Al-Hassan Al-Syibaaniy totaling six
(5) The Bible: Mukhtasar Al-Qaduri
(6) Al-Mutun Ats-Tsalatsah: Al-Wiqayah, Kanzu Ad-Daqaieq and Mukhtasar Al-Qaduri.
Refer AND DESCRIPTION:
(1) Al-Madkhal Feqh Ila Al-Al-Islami by Dr.Mahmud Muhammad At-Tonthowi
(2) Ar-Ra'yu: What are tilted by heart after thinking and deepen profusely to a problem and trying to find the truth of a conflict without taking any permission was based on lust, and Ar-Ra'yu was used to :
(2.1) ADSL on the nature of the texts zhonni, the texts of which have a lot of exegesis and have different meanings.
(2.2) Using the aqal evidences based on the Quran and Sunnah outwardly or hidden as Qiyas, Masalihul mursalah, Sadduz Zaraie ', Istihsan and others.
While Madrasah Ar-Ra'yi in Iraq is an institution that many use the Ar-feqh Ra'yu in their approach in light of Iraq when it is a breeding fabricated hadith where it was pioneered by Umar bin Al-Khattab and was transferred to Iraq by Abdullah bin Mas'ud, and Imam Abu Hanifa took from this Mas'ud street from her teachers who studied with Mas'ud and Abu Hanifah regarded as Madrasah Imam Ar-Ra'yi in Iraq, but Nor did they use it when ar-Ra'yu find a solution to a problem from the Quran and Sunnah.
This approach is very different from the approach of the Ahle Hadith madrasa in Hijaz which they use more of those traditions and atsar-atsar feqh in their approach.
(3) What is meant by a fair narrator is: should he a muslim, puberty (age) beraqal, regardless of the charges Fasiq and also regardless of the things that tarnish their reputation.
While the narrator was Teladan or Dhobit is: no lifetime history of conflict with the narrator tsiqah (trusted), not quickly forget hafalanya, not stupid or foolish, not guilty of serious misconduct in his memoirs as well not too many mistakes in periwayatanya. (Taisiru Mustholahul Dr.Mahmud Hadith At-Thohhan)
(4) What is meant by consensus Soreh is: a consensus of opinion among the mujtahid either by their words or their actions against a ruling on a particular problem, such as berhimpunya scholars in an event, and each one of them threw opinion respectively in a clear and bright to a problem, then bersepakatnya their opinions with a similar law, or any such scholars issued a fatwa them to a problem based on their ijtihad, and the occurrence of such fatwas alliances with law the same, in which case it can be used as proof in Islamic law without error among the majority of scholars.
(5) And also Sukutiy consensus is: as berkatanya some mujtahid in the same time period to give an opinion on a problem, but some other mujtahid was only silence after deepen their opinions, without any denial, bercanggahnya scholars to kebolehanya consensus in terms of the arguments used in Islamic law:
Malikiah and As-Syafieyyah: not counted as consensus and can not be used as proof,
Al and Al-Hanabilah Hanafiah: consensus and is calculated as the qoth'ie Islamic arguments. (Al-Wajiz Fi Usulil Dr.Wahbah Feqh by Az-Zuhailiy)
(6) Al-Istihsan: use the analogy of a hidden more than the analogy of a tangible and visible, or use of a law of exception exceeded Kulli nature of law which is the law that is comprehensive, example:
(6.1) The jurists stated that if berselisihnya Hanafiah between sellers and buyers on price in a sale of goods before they are bought by the buyer, where the seller claims that the item price is $ 100, while the buyer was saying Rs 90, then by the way Istihsan (hidden analogy) should both take an oath.
If it is a tangible way Qiyas, the seller shall not be required to swear, because the method stated: «proof of claim and swear one to whom menafikanya» and the seller claimed an increase of Rs 10 from Rs 90, and the buyer was denied price, then the seller does not have to swear,
From Istihsan street, he said the seller was a prosecutor based on price increases made, and denying the right of the buyer to receive the item after it paid Rs 90, and the purchaser was a person who denies the price increase made by the sellers of Rs 10 and he is also a prosecutor because he claimed his right to receive the goods after paying Rs 90, then both parties are penafi, then both of them should take the oath.
(6.2) of a law Kulli comprehensive law prohibiting the sale and purchase of the advance payment and delay a sale of goods, but if taken in Istihsan (law of nature exception), it is permissible in view of the needs of such a sale and purchase of human wishes, eg sewing book, which is advance payment but delayed getting goods order. (Knowledge Motion Feqh by As-Sheikh Abdul Wahab Khalaaf)
(7) Feqh Iftiradhi: A form of ijtihad in Islamic law feqh who put on an event that has not taken place at the time, in which practitioners would expect the events that have not even happened yet further find solutions to these expectations.
(8) The jurists' Hijaz: or Madrasa Ahle Hadith in Madinah al-Munawwarah, where Imam Malik is the imam of this institution, and between-sheikh sheikh of the early institutions were: Zaid bin Thabit and Abdullah bin Umar radiallahu anhuma, where Abdullah Umar Bin is an extremely powerful man stick to the Sunnah Prophet sallallahu alaihi yours respectfully, the approach was when they asked about the problem, if they know of a Quranic verse or hadith concerning religious verdicts prophet then they will, if not, they will remain silent , and they are concerning religious verdicts on the events that just occurred at that time without making any predictions on events that have not occurred.
Berkatanya As-Syakbi: Anything that comes from the companions of the prophet to you, then take it, but if it is only their personal opinion then throw their words shitting in place (toilet)
(9) Zahirul history: six books collection history by Muhammad Bin Al-Hasan Hanafi ashab diriwiyatkan by, 3 persons Hanafi school priest, imam Abu Hanifa, Abu Yusuf and Muhammad bin al-Hasan and others Zufar Bin Huzail and Hasan bin Ziyad, which is mostly a history of 3 people think this priest in six books belonging to Muhammad Bin Al-Hasan, of which six of this book is the main source of this sect.
(10) Mukhtasar: summary stating only things raajih (strong) from bercangah things.
He began his studies adventure Kufa city, there he was starting to learn the Word of Knowledge versed in the knowledge he is, and he even wrote a book related to the Word of Knowledge, entitled Fiqh al-Akbar, he too would soon move on to study Science Feqh, and He has studied with Himaad Bin Al-Sheikh Abu Sulaiman, for which she was learning Knowledge Feqh from Al-Sheikh Ibrahim Al-Nakhaie '.
Knowledge of Imam Abu Hanifa in the field feqh reached affordable levels not achievable by jurists other of his contemporaries at the time, in which Imam Syafiey have said about him: (The jurists in feqh depending on Imam Abu Hanifa) and he was a man of great piety and his men who are, as he formerly was a cloth merchant in the city of Kufa, before he ventured his knowledge in this field.
And from the proceeds of his business and his grasp of business knowledge and also with his studies in the Science of Tawheed has provided many benefits to him, it is enough to have his business assets from holding important positions in the government, for he refused to accept any position because he wish he was free in giving his opinion without shackled from the government, and he will not fear to be deprived of jawatanya later, showed that he was not afraid of the blame of those who disapprove of him cast a glance.
During his splashdown in business activities, he has gained a lot of knowledge about muamalat in practical business, because the occurrence of trading of mutual between him and the human host of others are marketed, without a doubt, due to the interaction in a realistic and practical, had given her extensive ability lawless in ra'yi and manthiq, and also be able to practice in practice in Islamic sharia religious law in a variety of events faced by human beings in their lives, which is why he is considered one of feqh the door wide open and his use of ra'yi a priest at Madrasah Ar-Ra'yi (2) dizamanya.
He was taabi 'taabieen according to the famous history, as in his day there was four friends who still live in that time like: Anas bin Malik radiallahu anhu in Basra, Abdullah bin Ubayy in Kufa, Sahl bin Sa'd Al-Saaiediy in Medina and Abu Tufail Aamir Bin Waatsilah who was in Mecca, however, Imam Abu Hanifa could not meet them.
And whereas said he was an at-Tabieen, because he had met a number of friends and managed studied with them, but history is there doubt.
Sheik-sheik he:
Imam Abu Hanifa was born from Madrasah Ar-Ra'yi as mentioned earlier, and Madrasah Ar-Ra'yi the students there of their own and their approach to their own knowledge, which this college was founded by the Commander of the Faithful , Umar Bin Khattab radiallahu anhu and moved to Kufa by another noble companions of Abdullah bin Masu'd radiallahu anhu, and how many have studied with him, among them Ibrahim Bin Alqamah QIS, Masruq Ibn al-Ajda 'and Shuraih Al -Qaadhi, subsequently some jurists have also been studied under the famous among them Ibrahim An-Nakhaiey, Aamir bin Al-Sya'biy Syarahiil, subsequently Himad bin Abi Sulaiman also been studied with them, and from the way Himad bin Abi Sulaiman is Imam Abu Hanifah took knowledge from the scholars said, and he had his sheikh melazimi for 18 years, and he completed his studies with feqh sect which he ascribed to the Hanafi school.
Indeed, Imam Abu Hanifa was a priest who can not be questioned again kealimanya, a faaqih and trust and also a narrator of hadith prophet tsiqah (trusted) and he has a lot of business assets which he menyalurkanya to-sheikh sheikh and his son his pupils and help them.
Imam Abu Hanifa refusal of the position:
Imam Abu Hanifa was a wealthy and pious priest, and enough of the property he acquired from his business results from holding office, and ketaqwaanya kewarakkanya of God has prevented him from holding any office during the times of the reign of Al-Umawi as well as in the reign of Al-Abbasi, and indeed Yazid bin Umar had asked one of the officers in Iraq in the reign of Marwan Al-Umawi Bin Muhammad to express to Imam Abu Hanifa to be an administrator in Kufa but he was rejected, and he was tortured due to rejection he was on the job, he was whipped with 110 lashes of the whip, every day of ten strokes, and during the reign of Al-Abbasi was Abu Ja'far bin Mansur has consented to make his administrator in Baghdad, but he was rejected as well, ago as punishment he was arrested and tortured again with beaten with whips by 10 strokes of the cane each day until he's close to her died.
The real reason he was tortured by Al-Marhum said Al-Sheikh Al-Niko is:
Indeed Yazid bin Umar spoke to him about the job offer is intended to test his loyalty to the rule of Al-Umawiah, where he received a position it could be evidence of his loyalty to the ruler and his willingness to help and support the government at the time, and his rejection against the government offered the position when it will be proof that he did not support the government, and because of that he was tortured, because they have assumed that he did not support the ruling government at the time, and they think that he is a supporter of the Al-Alawiyyun of the opposition Al-Umawiyah rule.
That's why we can see that Abu Ja'far al-Mansur on which want to offer the position of Imam Abu Hanifa, and when hear rejection from him, he has said, 'You do not like our government??, And that he said, his detention is a reason connected with political elements, and also the presence of several other scholars, Imam Abu Hanifa, who declined the position offered to them by the government but they are not harmed, among them Al-Layth bin Saad, who was Abu Mansur urging him to Qaadi but he had turned and was not harmed directly.
Motion sect Imam Abu Hanifa:
(1) Al-Quran Al-Karim: which is often a source of law it is the first among the jurists.
(2) As-Sunnah Nabawiyah: a source of law in the prestige of the second Qur'an, and indeed he was so happy to take a hadith as a source of law, as in Iraq when the nest is fabricated hadith, namely hadith deliberately dibohongkan the name of the Prophet sallallahu alaihi yours respectfully, that is why he will not take a hadith as a source of law unless the narrator of the hadith narrated by many of the narrator, who is also where many of the narrator's condition is not agreed among themselves to lie, called hadith consecutive, or even narrated by a narrator of Prophet sallallahu alaihi yours respectfully about the narrator subsequently reported the number of transmitters that many of the tabieen, which is named as famous hadith, and the hadith ahad hadith narrated by a narrator or two or more persons who Where less than the number of consecutive narrators of hadith, Imam Abu Hanifa and will not accept this Sunday hadith unless it meets the required conditions to be accepted as proof and work with it, and among the most important condition for this is the hadith, hadith narrators must be a fair (3), trusted, Example and must feel confident to take the diriwayatkanya hadith and that he should also have knowledge of a religion.
(3) The consensus: if he did not find any evidences derived from the Holy Quran Sunnah, he will see the consensus of the scholars are the result of consensus if it's there, whether consensus is Soreh (4) or Sukutiy (5), and without doubt the consensus of the companions are facing another consensus, because the companions are with Prophet sallallahu alaihi yours respectfully as any religious law was revealed to Prophet sallallahu alaihi yours respectfully, and they also know the events that have been written rules and laws upon him, and that he work with the consensus of the companions and mendepankanya from Qiyas on things that can not be punished with ra'yi, because matters of religion is not taken from ra'yi (opinion based solely aqal) and he considers the word companions were atsar Prophet sallallahu alaihi yours respectfully of the what, relative to the companions.
And he will not accept the word tabi'en unless the word coincided with his ijtihad, and sometimes he uses opinion never spoken directly by the tabi'en, which otherwise he would not use a conflicting opinion also deviates from the word- said the friend, and he will bring about a new opinion if there was no opinion of the companions.
(4) Al-Qiyas: Indeed Imam Abu Hanifa using widely analogy, due to his diligence in accepting the hadith and hadith therefore choosy with his work and making it widely analogy between the main foundation of the basics of sharia law be the source of other denominations her.
(5) Al-Istihsan: that is a matter of out of range and in apparent analogy to other laws bercangah with apparent analogy because there is evidence to build from texts, consensus or 'urf (custom) (6)
Imam Abu Hanifa overcome jurists others in the use of Al-Istihsan, and Al-Istihsan term was only used by other sects of Hanafi, because in the Hanafi called Al-Istislah.
(6) Al-'Urf: Imam Abu Hanifa using Al-' Urf authentic Al-'Urf built above the law and making it as a Qaeda to issue a law on the nature of feqh Furu' (branches) and his famous skills feqh her in the hadith, in which he will seek the authenticity of a hadith first, then stop if he finds authentic hadith, then he will issue a law of hadith in religious law feqh with his skills, as well as stunning accuracy.
Imam Abu Hanifa not just hovering in the range field Feqh on current events only, so do not just on the problems faced by humans alone, but he was able to solve problems that have not even happened during the times that, which he would not wait for a ruling until it happens, making him head of jurists in the field Feqh Al-Iftiradhi (7), which gives a huge advantage to feqh islami to continue to grow and spread and can cover every corner of life.
Narrated from Sufyaan at-Tsauri, he said: 'I have heard that Abu Hanifa has said a word of fair and arguing: "I take (finding law) from kitabullah it if I find it, and if I do not find it, I will take a turn from the Sunna of the Prophet, and also from the authentic atsar-atsar which linger among the trustworthy narrators, and if I do not find them in kitabullah and the Sunnah of the Holy Prophet, I will take it in turn from the words of the companions, I will take from their words that I want and I will also leave words that I want, but I'm not going out of their words and find their other words, if I've seen these words from Abraham, As -Sya'biy, Al-Hasan and Ibn Sirin so Saed Al-Musaiyib and several other transmitters that have been fitter for it, then I would interpret Islam as they interpret Islam ".
Books essay results Imam Abu Hanifa:
We did not know anything feqh book authored by the Imam Abu Hanifa, in fact, he did not write any books already in the field feqh, as if he had authored any books feqh then we will find there is a collection of book form, and certainly will disebarkanya by his pupils studied with him, and all his words delivered from the person is actually a form of words from his small pamphlets in Knowledge Kalam, and his opinions are derived feqh narrations of the way his disciples, because they are keeping her opinions to write and meriwayatkanya to us in every chapter of feqh chapters.
Disciples of Imam Abu Hanifa:
Indeed, Imam Abu Hanifa had disciples who spread and preserve his sect to remain scaling of time, and not be taken away just as the demise of his sect sects jurists other class of his contemporaries mujtahid or before him, if not for followers and his companions who narrated his opinions and mengumpulkanya into a book and mewariskanya from generation to next generation will surely his sect's demise also.
Among the sons of his famous students are: Ash-Sheikh AbuYusuf, Ash-Sheikh Muhammad Bin Al-Hassan Al-Syibaaniy, Zufar Bin Al-Shaykh Al-Huzail, Al-Shaykh Al-Hasan Bin Ziyaad.
(1) Abu Yusuf:
He was Abu Yusuf Ya'qub bin Ibrahim Al-Ansori, born in Kufa in 112 AH and died in 182 AH in Kufa, he learned and memorized Hadith Sciences, subsequently he learned his first Feqh Knowledge Ibn Abi Laila, then connect pengajianya by Imam Abu Hanifa, melaziminya and studied with it and learn Feqh knowledge, he was the main disciples of Imam Abu Hanifa and the closest with it, and when his parents saw the poor, Imam Abu Hanifa was helping him with memberikanya property to help His pursuit of knowledge (alaa, like scholarships) Abu Yusuf was his most pupils most faaqih and narrated, he was not only aware of the priestly sect alone, for he had traveled to Medina to meet with Imam Malik and studied with it Feqh knowledge and Hadith, and he also lifted some of his thoughts and lawless Malik opinion and the opinion of jurists in the Hijaz. (8)
He is regarded as a mujtahid, as his opinion that there was some conflict with the opinion of the teacher in some trouble, and his effort was in tandem with the motion of Imam Abu Hanifa, and he was considered as a mujtahid in schools, but he has no special sect.
Indeed, he had held office during the times of the reign of three caliphs Abbasiyyiin under Al-Mahdi, Al-Hadi and Harun Ar-Rashid which Ar-Rashid Harun glorify him and raise him up to the highest level that can not be accessed by anyone other than his ,
Harun Ar-Rashid gave him the rank of Chief Qadi, and he was the first to hold this position of the jurists, and this in turn has promoted an opportunity for him to serve the priestly sect with menyebarkanya to mankind, and he is responsible for appointing Qaadi throughout the territory belonging to the Abbasid Daulat, he would not appoint Qaadi unless Qaadi that belonged Hanafi, and this has encouraged more people want to learn the Hanafi and menyebarkanya to the public until many who follow the sect and has guaranteed retention of the Hanafi school, he was feqh put a motion to the Hanafi school, and also narrated the words of his feqh problems that range, and he leaned the sect's opinion with the hadith of the Prophet which dihafalnya and understands, and he has been in conflict with these priests due to his knowledge in some hadith which are reviewed by Imam Abu Hanifa, and he has added some sect in which he has to internalize opinion and from what she has learned from the Hijaz feqh.
Among the books authored by Abu Yusuf and are still available to us are: Scripture kharaj authored by him due to the desire of the Caliph Harun ar-Rashid who want a lawless basis for the rules and laws related to property Daulah Abbasid , and also the Book of Ar-Radd 'Ala Siyarul' Auzaiey, and he has narrated a number of opinions in the Book of Imam Al-Umm Syafiey.
Among his words that show kewarakkan and his devotion to God are his words when he's close to dying:
"Some of what I have been pulling fatwakan I am back except in accordance with what the Book and the Sunnah" and in another narration ... "except what is in line with the Quran and what is agreed on by all Muslim "and this is not foreign to Abu Yusuf because he is a member of the most widely Ra'yi narrated.
(2) Muhammad Bin Al-Hassan Al-Syibaaniy:
He is Muhammad Bin Al-Hassan bin Al-As-Syibaaniy Farqad, was born in 132 AH, when his father traveled along the Syrian troops are heading to Iraq, he comes from a village in Dimasyq (Damascus) and he died on year 189 AH when he was on the way to Khurasan together Caliph Harun ar-Rashid.
He lived in Kufa and Imam Abu Hanifa studied with, but he did not stay there long and he studied with the priests a little while, when the death of Imam Abu Hanifa she was just 18 years old, he subsequently studied about Abu Yusuf and learn sect Hanafi, but he was not only learn the Hanafi school, but she went to the Hijaz and learned about the tradition of the Hijaz in there and he has studied with Imam Malik in Madina Al-Munawwarah and has lived with him for 3 years, and learning Knowledge feqh, knowledge and he has narrated Hadith Al-Muwattho 'of Imam Malik, and he also studied Feqh Knowledge with At-Tsauri and Al-' Auzaiey, that is why it has an impact on his opinions feqh in the field, he has combined together Madrasah Madrasah Ar-Ra'yi and Hadith Members, and using both think madrassa is in his opinions, and he has been trying to do for both approaches.
Indeed he was a very intelligent and faaqih, and knowledgeable, Imam Syafiey have studied with him When your Syafiey Imam traveled to Iraq, and Imam Syafiey have said about him: "Verily, Muhammad Bin Al-Hassan met him and his eyes (with knowledge)" and said also: "Never have I seen anyone more a'lim about kitabullah besides Muhammad, as if revealed to him," he said again, "I wrote of what I found from a camel load of Muhammad, if not for him, it is not open to me knowledge "
For Muhammad Bin Al-Hassan was a priest smart, clever and smart so he has been a member referrals ra'yi when Abu Yusuf was alive, he was the Chief Servant Management for the Caliph Harun ar-Rashid, and he manage to fair Harun ar-Rashid had discontinued his services in 187 AH, after he was laid off he went to Baghdad, Harun Ar-Rashid then tried to persuade her and invites her back to him again, and Aaron Ar-Rashid was tracking his journey is on the way to Khorasan, but he died while in transit, the Caliph Harun ar-Rashid said: "I have to bury Knowledge of Arabic Language and Knowledge in Ray Feqh today" Caliph Harun ar-Rashid mean to praise a scholar in versed in the field of Arabic Knowledge and the Knowledge Shaykh Qiraat and grammar of Sheikh Abu Al-Hasan Ali bin Hamzah Al-Kisaiey and pious scholar in the field Feqh and Hadith, Muhammad bin Al-Hassan Al-Syibaaniy which the two sheiks died on the same day.
He is a priest who performs collection efforts to the Hanafi school, which is to compose many scriptures to the Hanafi school, the principal is six books in which the Hanafi scholars say these books are Zahirul History (9) because it has been reported trusted by the narrator as follows:
(1) Kitabu'l ASL, also known as Al-Mabsuth,
(2) Scripture Jaamik As-Saghir,
(3) The Holy Jaamik Al-Kabir,
(4) Al-Ziyaadaat,
(5) As-Saghir Siyarus,
(6) As-Siyarul Kabir.
And the last two books describe the relationship with the Islamic State of other countries while in the two situations, in peace and at war.
Important scriptures in the Hanafi school:
Besides the books, amounting to six, there was other books narrated by his disciples of his, by the way history Sunday narrations as:(1) Ar-Ruqqiyaat, which is the book that covers the problems that dicabangkan When your Muhammad became the leader Servant Management,
(2) Al-Kisaaniyaat, which is the book that covers the problems that have been reported by a pupil of his from his Shuaib Bin Sulaiman Al-Kisaniy
(3) Al-Jurjaaniyaat
(4) Al-Haruniyaat, which came from the name of his pupils, and considered narration Muhammad bin Al-Hassan Al-Muwattho in the book "Imam Malik was among the best in the history of the great books.
While Mukhtasar books (10) of the six books including:
(1) At-Tohawiy Mukhtasar
(2) Al-Kaafiy by Haakim Ash-Shahid
(3) Tuhfatul jurists' by Al-Samarqandi
(4) The Mukhtasar Al-Qaduri which this book called "the Bible" in the Hanafi
(5) Bidayatul Mubtadiy by Burhanuddin Mirghinaani
(6) Al-Mukhtar bin Abdullah bin Mahmud Al-Mosuli Maudud
(7) An Kanzul Daqaieq by Nasafi
(8) Wiqayatul Narrated Ar-Li Sadri Al-Sharia
Lectures and books that are important:
(1) Al-Mabsuth by Imam As-Sarakhsi who preach Mukhtasar at-Tohawiy
(2) As-Sonaie Badaie'u 'by Al-Kaasaaniy A'laauddin who preach Tuhfatul jurists' As-Samarqandi
(3) Al-Hidayah by Burhanuddin Mirghinaani who preach the sermon Bidayatul Mubtadiy and also to Al-Hidayah Al-aid
(4) Al-Ikhtiyar Li Ta'liil Al-Mukhtar Al-Mosuli who preach his book Al-Mukhtar.
(3) Zufar Bin Al-Huzail:
He is Zufar Bin Al-Huzail Bin Al-Kufiy QIS, was born in 110 AH and died in 158 AH, his father used to be the ruler in Basra, he learned his first Hadith Sciences and he was among the narrators of hadith, then learn Knowledge Feqh with Imam Abu Hanifa, and his extensive use of Ar-Ra'yi like he's priest, and he was among the students who was well versed in the use of Al-Qiyas, and also among the many students use the Ar-Ra'yi in his opinion, and is a priest of the worshiper, ascetic and develop more knowledge throughout his life, until he died in Basrah, and none of what he left his home but only 3 dirhams money, as he once said:
"Nothing I'm going to leave anything after my death I will fear something more than Al-mathematicians"
(4) Al-Hasan bin Ziyad Al-Lu'luiey:
He is Al-Hasan bin Ziyad Al-Lu'lu'iey Al-Kufiy who died in 204 AH, Imam Abu Hanifa studied at first, then with two friends (in the Hanafi school) Abu Yusuf and Muhammad bin Al-Hassan As-Syibaaniy, and his achievements in feqh not reach the level of achievement of the two friends just now, and he has authored several books in the Hanafi school, but his books did not reach the status of the books authored by Muhammad Bin Al- Hasan.
The Hanafi Ashabul attributed to Imam Abu Hanifa:
The four saints are ashab in the most famous Hanafi school, that they have been studied with Imam Abu Hanifa, and they have spread his sect is disegenap niche, and they are not attributed to Imam Abu Hanifa as followers follow leaders, but as the pupils came from his teacher, because we saw them was ijtihad in the Hanafi school, and they are not just using the opinions of their teachers, but they also conflict with some of their teachers' opinions if they found evidences on something They are stronger than the arguments used by their teachers, they are the mujtahid is attributed to Imam Abu Hanifa, because they were fitter for their ijtihad while accompanying the motions and methods that have been built up in this sect, and they have to follow the road as well as the approach used in the ijtihad of Imam Abu Hanifa and concerning religious verdicts.
Looking at the conflict that occurred between Hanafi Ashabul with their teacher then had the onset of some of the terms in the Hanafi school, which is to put the opinion of the sect's priests hand in hand with the opinion of Imam Abu Hanifa and menisbahkan every opinion to the person who submitted such opinions, it occurs when conflicting views among themselves and each was construed in accordance with their views, if Imam Abu Hanifa agree with Abu Yusuf on something then they will use the term:
هذا رأى الشيخين
Meaning: This is the opinion of two sheikhs (ie Imam Abu Hanifa and Abu Yusuf)
Branding is because both of these people are even teachers sheikh Muhammad Bin Al-Hasan, and if Imam Abu Hanifa agree with Muhammad bin al-Hasan was on something, they will use the term:
هذا رأى الطرفين
Meaning: This is the opinion of both parties (ie Imam Abu Hanifa with Muhammad Bin Al-Hasan)
Branding is as Abu Yusuf peers both in terms of age priest (Imam Abu Hanifa and Muhammad bin al-Hasan) while Zufar Bin Huzail about his opinion relative to his own.
Due to the close relationship between the Caliphs Abu Yusuf Abbasiyyiin, even the rulers love him and because he held the position of Chief Qaadi has given a big opportunity for him to spread to all corners of the Hanafi Muslim countries, and indeed the rulers Utsmaniyiin has spread across much of the Hanafi school is Islamic countries to this day, it is spread in countries that gained influence Utsmaniy government control, such as Turkey, Egypt, Syria and Lebanon, and several European countries as well as Asian continent, which was greatly affected by Turkish Islamic rule as Albania and the Balkans, and the sect was widely followed in Afghanistan, Pakistan, India and China.Important terminology in the Hanafi school are:
(1) Al-Imam Abu Hanifah
(2) As-Sohibaani: Abu Yusuf and Muhammad bin Al-Hassan Al-Syibaaniy
(3) Ats-Tsalatsah (الثلاثة): Al-Imam and Al-Sohibaani
(4) The Book Zahirul History: Books Muhammad Bin Al-Hassan Al-Syibaaniy totaling six
(5) The Bible: Mukhtasar Al-Qaduri
(6) Al-Mutun Ats-Tsalatsah: Al-Wiqayah, Kanzu Ad-Daqaieq and Mukhtasar Al-Qaduri.
Refer AND DESCRIPTION:
(1) Al-Madkhal Feqh Ila Al-Al-Islami by Dr.Mahmud Muhammad At-Tonthowi
(2) Ar-Ra'yu: What are tilted by heart after thinking and deepen profusely to a problem and trying to find the truth of a conflict without taking any permission was based on lust, and Ar-Ra'yu was used to :
(2.1) ADSL on the nature of the texts zhonni, the texts of which have a lot of exegesis and have different meanings.
(2.2) Using the aqal evidences based on the Quran and Sunnah outwardly or hidden as Qiyas, Masalihul mursalah, Sadduz Zaraie ', Istihsan and others.
While Madrasah Ar-Ra'yi in Iraq is an institution that many use the Ar-feqh Ra'yu in their approach in light of Iraq when it is a breeding fabricated hadith where it was pioneered by Umar bin Al-Khattab and was transferred to Iraq by Abdullah bin Mas'ud, and Imam Abu Hanifa took from this Mas'ud street from her teachers who studied with Mas'ud and Abu Hanifah regarded as Madrasah Imam Ar-Ra'yi in Iraq, but Nor did they use it when ar-Ra'yu find a solution to a problem from the Quran and Sunnah.
This approach is very different from the approach of the Ahle Hadith madrasa in Hijaz which they use more of those traditions and atsar-atsar feqh in their approach.
(3) What is meant by a fair narrator is: should he a muslim, puberty (age) beraqal, regardless of the charges Fasiq and also regardless of the things that tarnish their reputation.
While the narrator was Teladan or Dhobit is: no lifetime history of conflict with the narrator tsiqah (trusted), not quickly forget hafalanya, not stupid or foolish, not guilty of serious misconduct in his memoirs as well not too many mistakes in periwayatanya. (Taisiru Mustholahul Dr.Mahmud Hadith At-Thohhan)
(4) What is meant by consensus Soreh is: a consensus of opinion among the mujtahid either by their words or their actions against a ruling on a particular problem, such as berhimpunya scholars in an event, and each one of them threw opinion respectively in a clear and bright to a problem, then bersepakatnya their opinions with a similar law, or any such scholars issued a fatwa them to a problem based on their ijtihad, and the occurrence of such fatwas alliances with law the same, in which case it can be used as proof in Islamic law without error among the majority of scholars.
(5) And also Sukutiy consensus is: as berkatanya some mujtahid in the same time period to give an opinion on a problem, but some other mujtahid was only silence after deepen their opinions, without any denial, bercanggahnya scholars to kebolehanya consensus in terms of the arguments used in Islamic law:
Malikiah and As-Syafieyyah: not counted as consensus and can not be used as proof,
Al and Al-Hanabilah Hanafiah: consensus and is calculated as the qoth'ie Islamic arguments. (Al-Wajiz Fi Usulil Dr.Wahbah Feqh by Az-Zuhailiy)
(6) Al-Istihsan: use the analogy of a hidden more than the analogy of a tangible and visible, or use of a law of exception exceeded Kulli nature of law which is the law that is comprehensive, example:
(6.1) The jurists stated that if berselisihnya Hanafiah between sellers and buyers on price in a sale of goods before they are bought by the buyer, where the seller claims that the item price is $ 100, while the buyer was saying Rs 90, then by the way Istihsan (hidden analogy) should both take an oath.
If it is a tangible way Qiyas, the seller shall not be required to swear, because the method stated: «proof of claim and swear one to whom menafikanya» and the seller claimed an increase of Rs 10 from Rs 90, and the buyer was denied price, then the seller does not have to swear,
From Istihsan street, he said the seller was a prosecutor based on price increases made, and denying the right of the buyer to receive the item after it paid Rs 90, and the purchaser was a person who denies the price increase made by the sellers of Rs 10 and he is also a prosecutor because he claimed his right to receive the goods after paying Rs 90, then both parties are penafi, then both of them should take the oath.
(6.2) of a law Kulli comprehensive law prohibiting the sale and purchase of the advance payment and delay a sale of goods, but if taken in Istihsan (law of nature exception), it is permissible in view of the needs of such a sale and purchase of human wishes, eg sewing book, which is advance payment but delayed getting goods order. (Knowledge Motion Feqh by As-Sheikh Abdul Wahab Khalaaf)
(7) Feqh Iftiradhi: A form of ijtihad in Islamic law feqh who put on an event that has not taken place at the time, in which practitioners would expect the events that have not even happened yet further find solutions to these expectations.
(8) The jurists' Hijaz: or Madrasa Ahle Hadith in Madinah al-Munawwarah, where Imam Malik is the imam of this institution, and between-sheikh sheikh of the early institutions were: Zaid bin Thabit and Abdullah bin Umar radiallahu anhuma, where Abdullah Umar Bin is an extremely powerful man stick to the Sunnah Prophet sallallahu alaihi yours respectfully, the approach was when they asked about the problem, if they know of a Quranic verse or hadith concerning religious verdicts prophet then they will, if not, they will remain silent , and they are concerning religious verdicts on the events that just occurred at that time without making any predictions on events that have not occurred.
Berkatanya As-Syakbi: Anything that comes from the companions of the prophet to you, then take it, but if it is only their personal opinion then throw their words shitting in place (toilet)
(9) Zahirul history: six books collection history by Muhammad Bin Al-Hasan Hanafi ashab diriwiyatkan by, 3 persons Hanafi school priest, imam Abu Hanifa, Abu Yusuf and Muhammad bin al-Hasan and others Zufar Bin Huzail and Hasan bin Ziyad, which is mostly a history of 3 people think this priest in six books belonging to Muhammad Bin Al-Hasan, of which six of this book is the main source of this sect.
(10) Mukhtasar: summary stating only things raajih (strong) from bercangah things.
