Sammelthread: Ḥanafī Fiqh

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Sammelthread zum Fiqh des Imam Abu Hanifah, rahimahullahu ta'ala.

Der Referent im obigen Vortrag ist Shaykh Dr. Muhammad Musa Al-Shareef. Der Shaykh wurde in Jeddah, Saudi Arabien geboren und promovierte an der Fakultät für Shari'ah, Islamische Universität Imam Muhammad Ibn Saud, im Jahr 1408 Hijri. Er erhielt seinen M.A. und Ph.D. in Qur'an und Sunnah von der Fakultät für Usul al-Din, Umm al-Qura Universität. Er ist Assistenzprofessor für die Abteilung für Islamische Studien and der King Abdul Aziz Universität.

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Al-Shaykh al-Mujahid Anwar al-'Awlaqi, möge Allah seinen Märtyrertod akzeptieren, über Imam Abu Hanifah:

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Shaykh Abu Yusuf Riyadh ul Haq, ein britischer Hanafi-Gelehrter der Athari in 'Aqidah ist, über das Erbe des Imam Abu Hanifah:

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Fiqh al-Imam: Key Proofs in Hanafi Fiqh
http://www.scribd.com/doc/40666170/F...in-Hanafi-Fiqh

Das Buch behandelt viele Themen, wie z.B. Raf al-Yadayn, Tarawih 8 oder 20 Rak'at, Amin laut oder leise, usw. usf. aus der Sicht des Hanafi Fiqh mit den Beweisen aus Qur'an und Sunnah.

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Mukhtasar al-Qudooree:
Arabisch:
http://www.scribd.com/doc/46375908/%...88%D8%B1%D9%8A
Englisch: (Übersetzt von Tahir Mahmood Kiani)
http://kitaabun.com/shopping3/produc...oducts_id=3300

Noor al-Eedah li Imaam Hasan al-Shurunbulaalee:
Arabisch:
http://www.scribd.com/doc/46376115/%...A7%D9%84%D9%8A
English: ("The Light of Clarification", Übersetzt von Wesam Charkawi)
http://www.azharacademy.com/scripts/...idProduct=1904
http://www.4shared.com/document/V2HB...-English_.html

Maraqee al-Sa'aadaat fee 'Ilm al-Tawheed wa al-'Ibaadah li Imaam Hasan al-Shurunbulaalee:
Arabisch:
http://www.scribd.com/doc/46373687/%...A7%D9%84%D9%8A
Englisch: ("Ascent to Felicity", Übersetzt von F.A. Khan)
http://www.azharacademy.com/scripts/...idproduct=2236

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Einige Links und Werke des Shaykh Dr. Mohammad Akram Nadwi, einem Hanafi-Gelehrten aus Indien, der ebenfalls Athari in 'Aqidah ist. Der Shaykh ist ein Absolvent von Dar al-'Uloom Nadwat al-'Ulamaa', Lucknow, Indien und hat unter anderem Ijazah von Shaykh Abu al-Hasan 'Ali al-Nadwi und Shaykh 'Abd al-Fattah Abu Ghuddah. Er hat über 25 Bücher geschrieben, in den Berechen des Hadith, Fiqh, islamische Biographie und arabisch Grammatik und Syntax. Vor kurzem hat er sein neuestes Werk, eine 40-bändige Enzyklopedie der Biographien der Muhaddithat, den weiblichen Hadith-Gelehrten, in arabischer Sprache fertiggestellt.

Al-Fiqh Al-Islami (Volume 1)
http://www.azharacademy.com/scripts/...idproduct=1889

Abu Hanifah: His Life, Legal Method and Legacy
http://www.islamicbookstore.com/b11097.html

A Review of ‘Abu Hanifah: His Life, Legal Method & Legacy’
http://www.suhaibwebb.com/islam-stud...s-abu-hanifah/

Bzgl. der 'Aqidah Tahawiyyah Unterrichte des Shaykhs:

Die Audio-Aufnahmen des 2-tägigen Kurses über die 'Aqidah Tahawiyyah mit Shaykh. Dr. Akram Nadwi können über die folgenden Links heruntergeladen werden:

Lektion 1 (Tag 1): http://sajjadnomaniuktour.info/aqeed...i/Akram_S1.mp3
Lektion 2 (Tag 1): http://sajjadnomaniuktour.info/aqeed...i/Akram_S2.mp3
Lektion 3 (Tag 1): http://sajjadnomaniuktour.info/aqeed...i/Akram_S3.mp3
Lektion 4 (Tag 2): http://sajjadnomaniuktour.info/aqeed...kram_D2_S1.mp3
Lektion 5 (Tag 2): http://sajjadnomaniuktour.info/aqeed...kram_D2_S2.mp3
Lektion 6 (Tag 2): http://sajjadnomaniuktour.info/aqeed...kram_D2_S3.mp3
Lektion 7 (Tag 2): http://sajjadnomaniuktour.info/aqeed...kram_D2_S4.mp3

Notizen des Unterrichts und einige Reaktionen:
One-Day Aqida Intensive Dr. Akram Nadwi
http://forums.islamicawakening.com/f...html#post97524
Revisiting the Tahawiyya with Shaykh Akram Nadwi
http://www.suhaibwebb.com/islam-stud...h-akram-nadwi/
Reflections upon an Intensive with Shaykh Akram Nadwi
http://www.suhaibwebb.com/islam-stud...-andrew-booso/
Notes on Sheikh Akram Nadwi's Aqeeda Course
http://forums.islamicawakening.com/f...-course-11820/

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Einige weitere Links die von Nutzen sein könnten:

Maraaqee al-Falaah - Commentary of Noor al-Eedah:
http://www.scribd.com/doc/38606580/M...of-Nur-al-Idah

The Kitab al-Athar of Imam Abu Hanifah
http://www.azharacademy.com/scripts/...idProduct=1733

Al-Hidayah (Volumes 1 & 2)
http://www.azharacademy.com/scripts/...idproduct=2215

The Muwatta of Imam Muhammad al-Shaybani
http://www.azharacademy.com/scripts/...?idproduct=866

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Eine Übersicht des Hanafi Madhhab:

The Hanafi Legal School

Levels of texts

The foundational books in the Hanafī school fall into three categories:

1] Ḍāhir al-Riwāyah or al-Aṣl

2] Nawādir

3] Nawāzil or Wāq’iāt or Fatāwā

Ḍāhir al-Riwāyah consists of the six canonical books of Muhammad ibn Hasan Shaybānī. They have been transmitted from him through multiple contiguous chains of transmission [tawātur or mashhūr]. These six canonical books are: Jām’i al-Ṣaghīr, Jām’i al-Kabīr, Siyar al-Ṣaghīr, Siyar al-Kabīr, Ziyādāt and Mabsūṭ. They all contain narrations of Imams Abu Hanifah, Abu Yusuf and Muhammad and at times contain narrations of Abu Hanifahs other students like Hasan ibn Ziyad and Zufar.



Nawādir consists of the other books of Muhammad e.g. Kaysāniyāt, Hārūniyāt, Jurjāniyāt and Raqyāt, or from the books of Hasan ibn Ziyad like Muḥarrar and from the Amālī [dictations] of Abu Yusuf, or from the narrations of Ibn Samā’ah and Ma’lā ibn Mansur. They have not been transmitted through multiple contiguous chains like the above.

Nawāzil are those rulings where scholars could not find legal rulings from the three founders of the school and so applied their own judgement. Scholars here referring to the students of Abu Yusuf and Muhammad or their students, or their students’ students etc.

كتب ظاهر الرواية أتت ستاًوبالأصول أيضاً سمّيت

صنفها محمد الشيباني حرّر فيها مذهب النعماني

الجامع الصغير والكبير والسير الكبير والصغير

ثم الزيادات مع المبسوط تواترت بالسند المضبوط

كذا له مساءـل النوادر إسنادها في الكتب غير ظاهر

وبعدها مساءـل النوازل خرّجها الأشياخ بالدلاءـل

[Hāshiyah ibn ‘Ābidīn 1:35/47]

Many latter-day scholars have intermingled all the above three categories without distinguishing each grading like Qādhī khān and Khulāṣah etc have done.

Others like Raḍī al-Dīn Sarakhsī in his Kitāb al-Muḥīṭ have distinguished them by first mentioning the ḍāhir al-riwāyah, then the nawādir and then the fatāwā.

Hākim Shahīd has gathered all the ḍāhir al-riwāyah in his book entitled Kāfī and it has an excellent commentary by Shams al-Aimma Sarakhsī entitled Mabsūṭ. Imam Ṭarṭawsī states that the Mabsūt of Sarakhsī is the foremost legal opinion in the school.

قال الطرسوسي مبسوط السرخسي لا يعمل بما يخالفه و لايركن إلا إليه ولا يفتي ولا يعوّل إلا عليه.

[ibid: 47]

It is impermissible to give legal verdicts from the compendium texts of the school like Nahr, Ainī’s commentary of Kanz al-Daqāiq, Durr al-Mukhtār and Ashbāh wa al-Naẓāir. Neither is it permissible to give legal verdicts from unknown authors like the commentary of Kanz al-Daqāiq by Mulla Miskīn and the commentary of Niqāyah by Qahastānī, nor from texts which narrate weak reports like Qunyah.

However, all of the above will be permissible if the source of reference is known or the compendiums are sought with commentaries. [ibid: 48 quoting B‘alī’s commentary of Ashbāh wa al-naẓāir]

Formal legal rulings

The most reliable opinion in the school is that of the ḍāhir al-riwāyah on condition that the scholars have not preferred something elsewhere.

Formal legal opinions in the school are given in the following order:

1] Abū Hanīfah’s opinion

2] Abū Yūsuf’s opinion

3] Muhammad’s opinion

4] Zufar’s opinion

5] Hasan ibn Ziyād’s opinion [ibid: 48 quoting Sirājiyah]

In Ḥāwī al-Qudṣī it is stated that the strength of the evidence will form the basis of legal opinion [ibid: 48]. This diveregent views are reconciled by Ibn Ābidīn stating that if the Mufti possesses the ability to judge the evidence he will do so accordingly, otherwise he will follow the above order [ibid: 48].

If the ḍāhir al-riwāyah does not contain any opinion on the issue at hand whilst the latter scholars have one single opinion about then it will be taken absolutely. Otherwise, the opinion of the majority will be taken, and thereafter the opinions of the reliable like Abū Hafṣ, Abū Ja’far, Abū Layth and Tahāwī. If none of the above is found then the Mufti will use his independent legal judgement whilst fearing his Lord [ibid: 48].

The strongest positions in the chapters of worship are with the opinions of Abū Hanīfah unless he has a narration like that of his opponents, like regarding the purity of used water [must’amal] and using nabīdh al-tamr for ablution. This has been arrived at inductively.

Similarly, in the issues of inheritance the strongest position is with the opinion of Muhammad and in the issues of judgement [qaḍā] the strongest position is with Abū Yūsuf [ibid: 49 quoting Qunya and Bazzāziyyah].

All of the above will only be done if the mutūn have not mentioned an authentification for any given position; as in such a case it will be given preference because the mutūn are mutawātir [ibid: 49].

Authors have a habit of either giving the strongest position first, last or by stating its evidence. This differs from author to author and can easily be understood by studying their books. For example, Marghīnānī in his Hidāyah always gives the strongest position last and replies to all the opposing arguments.

If there is no unanimity upon a ruling then either:

a) they have authenticated one of the opinions,

b) they have authenticated both opinions,

c) they have not authenticated either.

In a) above, if the authentification is made with the superlative then the mufti has the choice of choosing what best suits the purpose; if the superlative is not used he will choose the authentic. This is because there is agreement on it being authentic and the difference is only in it being more authentic.

In the second case, if the authentification is made with the superlative then according to Ramalī’s Fatāwā Khayriyyah he will choose the superlative and according Halabī’s Sharḥ al-Munyah he will choose the authentic. Whilst if the superlative is not used then the mufti chooses what best suits the situation.

In the third case, the Mufti will follow the order mentioned above or choose the stronger opinion if he has the ability to do so [ibid: 50-51].

In all cases where the Mufti has the option of choosing, it is restricted to when one of the opinions is not in the mutūn; or in the commentaries; or Abu Hanifah’s opinion; or is istiḥsān [equity]; or is beneficial for endowment. Meaning if it is any of the above he will not have the option of choosing [ibid:49 & 53].

و كذا لو كان أحد القولين في المتون أو الشروح أو كان قول الإمام أو كان هو الاستحسان في غير ما استثني أو كان أنفع للوقف

[Ibid:53]

The Mutūn

The mutūn are the following:

1] Wiqāyah

2] Bidāyah

3] Kanz al-Daqāiq

4] Qudūrī

5] Mukhtār

All the mutūn contain the most reliable opinions in the school. The majority of their content is of the ḍāhir al-riwāyah.

Levels of scholars

The scholars in our school are divided into different levels:

1) the first level, composed of those qualified to do ijtihād e.g. the four imams.

2) The second level, composed of those qualified to do ijtihād within the school, deploying it according to the general methodological principles set by Abū Hanīfah, though differing with him at times in certain issues, including men like Abū Yūsuf, Muhammad and Abū Hanīfah’s other students.

3) The third level, composed of those qualified to do ijtihād on particular legal issues that were not discussed by the founder of the school, including scholars like Khaṣṣāf, Ṭaḥāwī, Abul Hasan Karkhī, Shams al-Aimma Halwānī, Shams al-Aimma Sarkhsī, Bazdawī and Qaḍī Khān.

4) The fourth level, composed of those qualified to do textual exegesis, and who because of their comprehensive mastery of the works of the school specialize in interpreting the positions of their Imams, including men like Rāzī.

5) The fifth level, composed of those qualified to weigh various scholarly positions and judge which is the soundest, including men like Qudūrī and Marghīnānī.

6) The sixth level, composed of those who are qualified to distinguish between the strong and weak opinions in the school, including men like the authors of Kanz, Mukhtār and Wiqāyah. [ibid: 52-53]

7) The seventh level, composed of those who are not capable of anything regarding legal reasoning.

Bibliography

Ibn Abidin n/d. Radd al-Muhtár ‘alá al-Durr al-Mukhtár. Dár Ihyá al-Turáth al-’Arabi: Beirut, Lebanon.

Shazad Khan

Quelle: http://micropaedia.org/2010/08/05/the-hanafi-school/

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Das allseits akzeptierte Standard-Werk der islamischen Glaubenslehre, Al-'Aqidah al-Tahawiyyah, beginnt mit folgender Aussage:

بسم الله الرحمن الرحيم وبه نستعين ، الحمد لله رب العالمين ‏.‏ ‏

قال العلامة حجة الإسلام أبو جعفر الوراق الطحاوي بمصر رحمه الله ‏:‏

هذا ذكر بيان عقيدة أهل السنة والجماعة ، على مذهب فقهاء الملة ‏:‏ أبي حنيفة النعمان بن ثابت الكوفي ، وأبي يوسف يعقوب بن إبراهيم الأنصاري ، وأبي عبدالله محمد بن الحسن الشيباني رضوان الله عليهم أجمعين ؛ وما يعتقدون من أصول الدين ، ويدينون به رب العالمين‏.

Im Namen Allahs, des Barmherzigen, des Allerbarmers, alles Lob sei Allah, dem Herrn der Welten

Der meisterliche Gelehrte Hujjat al-Islam Abu Ja’far al-Warraq at-Tahawi al-Misri, möge Allah mit ihm barmherzig sein, sagte: Dies ist eine Darlegung der Glaubenslehre der Anhänger der Sunnah und Gemeinschaft (al-Ahlu-s-Sunnah wa'l Jama'ah), gemäß der Schule der Rechtswissenschaftler dieser Millah [Religionsgemeinschaft], Abu Hanifah an-Nu’man ibn Thabit al-Kufi, Abu Yusuf Ya’qub ibn Ibrahim al-Ansari und Abu Abdullah Muhammad ibn al-Hasan as-Shaybani, möge Allah mit ihnen zufrieden sein, sowie dessen, was diese an Glaubensgrundsätzen hinsichtlich der Grundlagen der Religionen vertreten und was sie bezüglich des Herrn der Welten glauben.[...]



Den Rest dieses Werkes kann man hier lesen:
http://www.al-eman.com/%D8%A7%D9%84%...4&d546&c&p1#s1

[Salman al-Farsi]

Wenn über Shaykh Abu Yusuf Riyadh ul Haq gesagt wird er sei Athari, was meint man damit? Salafiyyah Verständnis oder Mufawidhdhah?