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Thread: Was imam abu jafar teacher of imam abu hanifa?

  1. #1
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    Default Was imam abu jafar teacher of imam abu hanifa?

    Hi!

    What is the relationship between Imam abu hanifa and imam abu jafar. I have heard imam abu hanifa studied from imam abu jafar. is it true?

    Reehan

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    asalam,
    yes it is true, and so was imam malik!

    Hanafi scholar Mufti Ghulam Rasul who has refuted lies such as this in his excellent biography of Imam Ja'far al-Sadiq "Subeh Sadiq". I am are quoting with a link of the full pages from pages 186 - 191:
    Mufti Ghulam Rasul's Subeh Sadiq

    Imam Abu Hanifa is one of the distinguished students of Imam Ja'far al-Sadiq (as), as has been confirmed by Ibn Hajar al Makki in his Sawaiq al Muhriqa, Allamah Shiblinji in his Nur al Absar, Abdul Haleem Jindi in his Mohqaq, Abu Zohra in his various writings, and other Ulema. Imam Abu Hanifa had previously studied under Imam Baqir (as) and then subsequently Abu Hanifa extended the link of knowledge with Imam Ja'far al-Sadiq (as). In this regard, Abdul Haleem Jindi writes that Abu Hanifa stated that if he 'hadn't spent two years of his life with Imam Ja'far al-Sadiq (as), he would have been dead'. (Al-Imam Ja'far As-Sadiq, page 162). Sunni research scholar Abu Zohra states that these words of Imam Abu Hanifa's are widely known namely 'if these two years had not been available to me due to my good fortune, Numan (Abu Hanifa) would have been dead. (Imam Ja'far al-Sadiq, page 83). Imam Abu Hanifa had also remarked 'I have never seen a greater scholar of fiqh than Imam Ja'far al-Sadiq (as)'.

    It is therefore proven that Imam Abu Hanifa was Imam Ja'far al-Sadiq (as)'s student for a complete two years, and that he remained with him in Madina during that time. Notwithstanding that, whenever there happened to be any other meeting between the two, Imam Abu Hanifa took full academic advantage of it, he had immense respect for Imam Ja'far al-Sadiq.

    Sometimes when questioned on a matter by Imam Ja'far al-Sadiq (as), Imam Abu Hanifa would intentionally remain silent on account of the immense reverence he had for the Imam. This has been acknowledged by Abdul Haleem Jindi and Ibn Ammar Hanbaliand. They both record an incident when Imam Ja'far al-Sadiq (as) asked Imam Abu Hanifa the penalty for a Hajji in a state of Ihram, if he (the hajji) were to break the rubaya (front four teeth of a deer). Imam Abu Hanifa replied, "O son of the Prophet PBUH, I have no idea." Upon which Imam Ja'far al-Sadiq (as) replied, "A deer does not have any rubaya". (Shadharat al Dhahab, page 220 Jeem Alif) , (Al-Imam Ja'far As-Sadiq, page 162)….

    Question: Ibn Taymeeya wrote that Abu Hanifa was not a student of Imam Ja'far al-Sadiq (as) but a contemporary hence not a student.

    Answer: This is an incorrect assertion, Abu Hanifa was Imam Ja'far al-Sadiq (as)'s student, as has been vouched for by Hafidh Ibn Hajar Asqlani, Ibn Ammar Hanbali, Ibn Hajar Makki, Allamah Shiblinji, research scholar Abu Zohra and many others.

    Furthermore, Allamah Shibli Numani refuted Ibn Taymeeya's claim stating:

    "Abu Hanifa sat for a long time at Imam Baqir's feet and acquired from him much valuable knowledge of Fiqh and Hadith not available anywhere else. Shia's and Sunni's are agreed that Abu Hanifa derived much of his learning from Baqir. He learned a great deal from the imam's son, Ja'far al-Sadiq also, which fact is generally mentioned in the history books. Ibn Taymeeya, however, denies this on the ground that Abu Hanifa and Ja'far al-Sadiq were contemporaries and equals, which ruled out the probability of the former being the latter's pupil. But I consider this sheer imprudence and lack of comprehension on Ibn Taymeeya's part. For all his greatness as an original thinker and master of fiqh, Abu Hanifa could not compare in learning with Imam Ja'far al-Sadiq. The Ahl'ul bayt were the fountainhead of Fiqh and Hadith and, in fact, all religious learning. "The master of the house knows best what is in it", to quote a well-known Arabic saying". (Imam Abu Hanifa, by Allamah Shibli Numani page 40).
    Our note, this book has also been rendered in to English and we attch the English translation of the text.

    Allamah Shibli Numani refuted Ibn Taymeeya's claim

    From this it has been proven that Imam Abu Hanifa was Imam Ja'far al-Sadiq (as)'s student, and also that in the realm of knowledge and guidance, there is no one like the People of the House PBUT, even if one is mujtahid or learned man….

    Thus Ibn Taymeeya's assertion has been proven to be false and baseless. The fact is that Imam Abu Hanifa was the student of Imam Ja'far as al-Sadiq. Abu Zohra writes that Imam Abu Hanifa obtained the vast bulk of traditions from Imam Ja'far al-Sadiq (as) and would consult with him regularly. He also attributed traditions to Imam Ja'far al-Sadiq (as) that can be found in Imam Abu Yusuf's book Al Aa'saar (183 A.H.), and in Imam Muhammad bin Hasan Shaybani's book Al Aa'saar (189 A.H.). In both these books, the traditions that Imam Abu Hanifa attributes to Imam Ja'far al-Sadiq (as) are great in number.

    Abu Zohra writes that 'the truth is that religious bigotry makes a man blind and deaf. In the same way that the evil statements of slanderers were unsuccessful in tarnishing the image of his ancestor Imam Ali ibn Abi Talib (as), no one could hope to reduce the immense stature of Imam Ja'far as al-Sadiq, whether they are liberal or puritanical. This case is also similar to those who had sought to malign Jesus son of Mary, when one group of people denied his Prophethood and another group was bent upon elevating him. (Imam Ja'far al-Sadiq, page 84).

    We therefore conclude that those who have sought to belittle the image of Imam Ja'far al-Sadiq (as), such as Ibn Taymeeya et al. have not obtained even the slightest success. It has also been proven that Imam Abu Hanifa was a student of Imam Ja'far al-Sadiq (as) and frequently obtained traditions from him. Allamah Muhammad Khizri writes that Abu Hanifa and most of the Imams of Medina obtained traditions from Imam Ja'far al-Sadiq (as), but Imam Bukhari did not obtain a single tradition from him".

    We also present with a link, the "Musnad Imam Azam" rendered in to Urdu by Maulana Sa'd Hasan Sahib. The text is a collection of traditions that have been narrated and compiled by Imam Abu Hanifa. On page 23 of the preface of the Musnad, Maulana Abdur Rashid Numani, whilst giving an overview of the life of Imam Abu Hanifa states:

    "Imam Abu Hanifa stayed for a long time in the pure (city of) Madina and continuously attended the circles of Imam Baqir (r). In jurisprudence (fiqh) and traditions (hadith) he learnt many things during his time with Imam Baqir (r) which he didn't know before. Imam Baqir (r) passed away on 7 Dhu'l Hijja 114 AH.

    After Imam Baqir's death, Imam Abu Hanifa had the greatest respect for his son Imam Ja'far Sadiq (r). He would attend Imam Ja'far's classes quite often to acquire knowledge. Imam Abu Hanifa used to hold the opinion about the Ahl al-Bayt that hadith and fiqh, indeed all religious sciences, have surfaced from their Household".
    Musnad Imam Azam

    Pakistani Sunni Scholar Mohammad Hameedullah Khan in his book "The Schools of Islamic Jurisprudence - A comparative study, states in his brief biography of Imam Abu Hanifa on page 61:

    "He got an opportunity to meet Anas, a famous companion of Prophet Muhammed (PBUH), at the age of 12 or 13 years and attended the lectures of Imam Jafar as Sadiq. Regarding his place in history of Fiqh, Abu Hanifa said:

    I have not seen a jurist of high rank like Imam Jafar as Sadiq [taken from Tabayeen page 69 by Shah Moinuddin Ahmed Nadvi]"
    The Schools of Islamic Jurisprudence, Page 61


    Allamah Sharawi's admission that Imam Abu Hanifa was Imam Ja'far (as)'s student


    Imam of Ahl'ul Sunnah Allamah Shaykh Sharawi Azhari in his famous Egyptian Risala Al Ahraam ul Sunnah page 103 periodical number 32932 wrote:

    "The Imam of the Shi'a Imamiya, Hadhrath Imam Ja'far al-Sadiq was the teacher of Imam 'Abu Hanifa. These are the Imamia Ja'fari who as we previously explained adhere to a pure religion. It is with regards to them that our Shaykh Shaltoot issued a fatwa deeming it permissible to follow this madhab because this is a legitimate Islamic madhab, that acts as a source of guidance for its adherents. In Egypt we have incorporated certain principles of Shi'a fiqh on divorce and inheritance into our Law".

    malcolmx


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