All praise is due to Allah (SWT), the Lord of the worlds, and may peace and blessings be upon the best of His creation, Muhammad, and upon all his family and companions. To proceed:
In the Islamic world, there are four well-known schools of Islamic jurisprudence (Fiqh): the school of Imam Abu Hanifa, the school of Imam Malik, the school of Imam al-Shafi‘i, and the school of Imam Ahmad ibn Hanbal (may Allah Almighty have mercy on them all). Collectively, their followers are known as Ahl al-Sunnah wa al-Jama‘ah. However, among these schools, the Hanafi school, founded by Imam Abu Hanifa (RA), is the foremost, most firmly established, and most cautious in its approach.
The Hanafi school, which we follow, possesses numerous distinctive characteristics and merits that are not found in the same manner in other schools of Islamic jurisprudence. The comprehensiveness and superiority of any school can be understood by examining the status of its founder. Accordingly, the Hanafi school holds an advantage over the other schools because its founder was one of the eminent members of the generation of the Tabi‘un (the Successors). When the founder of a school of jurisprudence belongs to the generation of the Tabi‘un, that school is undoubtedly rich, comprehensive, and authoritative in many respects.
Researchers believe that sixty percent of Muslims worldwide follow and adhere to the Hanafi school, while the remaining forty percent are divided among the other three schools. In most cities of the Levant, people follow the Hanafi school, and it is also widely prevalent in Iraq. Likewise, in Transoxiana, no other school besides the Hanafi school was known. Followers of this school have lived, and continue to live, in Armenia, Azerbaijan, and as far as the distant regions of China. In South Asia, including present-day India, Bangladesh, and Pakistan, the population follows the Hanafi school. It has also spread throughout Türkiye, Albania, Bosnia and Herzegovina, Kosovo, Turkestan, Afghanistan, the Caucasus, and Brazil. The faith and adherence of such a vast number of people itself constitute the greatest evidence of the comprehensiveness and superiority of the Hanafi school.
Since the overwhelming majority of people in the aforementioned countries and many other lands follow the school of Imam al-A‘zam Abu Hanifa (RA), it is incumbent upon everyone to remain steadfast in their school, follow it consistently, and ensure that judgments and fatwas are issued in accordance with its principles. The Hanafi school is sufficient for us, provided that the other three schools are also respected. This article examines this very subject, with the aim of encouraging Muslims in a particular region or country to follow a single school of jurisprudence, refrain from disparaging other schools, avoid fanaticism, and treat one another with respect.
And Allah (SWT) is the One who grants success and assistance. He is sufficient for me, and He is the best disposer of affairs.
Keywords: Imam al-A‘zam (RA), Abu Hanifa (RA), school of jurisprudence, merits.
Significance of the Research
On the one hand, we are followers of the Hanafi school, while on the other hand, the necessary awareness of the value and status of this school is not sufficiently widespread among us. Therefore, today, every individual has a responsibility to conduct research that promotes public awareness in this field, and speakers should convey these facts to the people. The importance of this subject is further heightened by the fact that an Islamic system is now in power, creating greater opportunities than ever before for the growth and advancement of the Hanafi school, the demonstration of its validity, and the implementation of its rulings.
Reasons for the Research
This research has been undertaken for two principal reasons:
During the twenty years of occupation in Afghanistan, there was no requirement for people to adhere uniformly to a single school of jurisprudence. This provided an opportunity for individuals who rejected adherence to established schools and for the indifferent to create doubts about the school of jurisprudence in people’s hearts and to sow the seeds of disagreement and accusations of shirk (associating partners with Allah) among Muslims.
The Kalemaat Academic and Research Organization, which has rendered valuable services to the Muslim Ummah, issued a call for the preparation of articles on the virtues of Imam al-A‘zam Abu Hanifa (RA) and the Hanafi school of jurisprudence to be presented at forthcoming academic gatherings.
Objectives of the Research
This research pursues the following objectives:
To raise public awareness of the personality of Imam al-A‘zam Abu Hanifa (RA) and the merits of the Hanafi school.
To explain the evidence supporting the preference for and superiority of the Hanafi school over other schools.
To provide guidance to the general public on remaining steadfast in and consistently following the Hanafi school.
To examine the challenges and opportunities facing the Hanafi school.
Research Methodology
This study has been prepared using analytical and descriptive methods. In conducting the research, books, libraries, and reliable information sources have been consulted, with particular attention given to recent studies and articles in this field.
Merits of the Hanafi School
Although all four established schools of jurisprudence in the world are considered valid, the Hanafi school enjoys superiority and preference over the others. No one can deny the elevated status of this school. In the following sections, we examine its merits and the reasons that distinguish it.
First: Imam al-A‘zam Abu Hanifa (RA), the Founder of the Hanafi School, was an Eminent Successor (Tabi’i).
The comprehensiveness and superiority of any school can be recognized by examining the status of its founder. The Hanafi school has gained precedence over the other schools because its founder belonged to the distinguished generation of the Tabi‘un, whereas the founders of the other schools did not attain this rank. A school whose imam was a Tabi‘i undoubtedly occupies a higher position in terms of scholarly richness, comprehensiveness, and authenticity.
Imam al-A‘zam Abu Hanifa (RA) lived during a period when several noble Companions of the Prophet (may Allah be pleased with them) were still alive, and he had the opportunity to meet them. Some reputable historians have mentioned that he met seven of these Companions. Among them was Anas (RA), from whom Imam Abu Hanifa (RA) also narrated hadiths.
During the lifetime of Imam al-A‘zam (RA), the following distinguished Companions were still alive: Anas ibn Malik, Abdullah ibn Anas, Abdullah ibn Harith ibn Jaz’ al-Zubaydi, Abdullah ibn Abi Awfa, Jabir ibn Abdullah al-Ansari, and Wathilah ibn al- Asqa‘, and Aishah bint Ajrad (may Allah be pleased with them all). [1]
Imam al-Saymari, Hafiz Ibn al-Mizzi, and Hafiz Ibn Kathir (may Allah have mercy on them) wrote that Imam Abu Hanifa (RA) visited Anas ibn Malik (RA) in 96 AH, when he was sixteen years old. Imam al-Saymari states that Imam Abu Hanifa (RA) narrated the following two hadiths from Anas (RA):
“فسمعته يقول سمعت رسول الله صلى الله عليه وسلم يقول: من تفقه في دين الله كفاه الله همه ورزقه من حيث لا يحتسب.”
Translation: “I heard him say: I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Whoever gains a deep understanding of the religion of Allah, Allah will suffice him in his concerns and provide for him from where he does not expect.’” [2]
In another narration, Imam al-Saymari (RA) records:
“عن بشر بن الوليد عن أبي يوسف عن أبي حنيفة رحمه الله قال: سمعتُ أنس بن مالک رضي الله عنه يقول: سمعتُ النبي الله صلى الله عليه وسلم يقول: الدال على الخير كفاعله والله يحب إغاثة اللهفان.”
Translation: “Bishr ibn al-Walid narrated from Abu Yusuf, from Abu Hanifa (RA), who said, ‘I heard Anas ibn Malik (RA) say, “I heard the Prophet (PBUH) say, “The one who guides others to goodness is like the one who performs it, and Allah loves the relief of those in distress.”‘ [3]
Therefore, it is evident that the Hanafi school was established in the second generation of Khayr al-Qurun (the best generations), namely the generation of the Tabi‘un, and that its founder lived closer to the era of Prophethood than the imams of the other schools. According to the author, this constitutes the strongest evidence for the superiority of the Hanafi school over the other schools of jurisprudence.
